cnd5 |
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Cūḷaniddesa |
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Pārāyanavagganiddesa |
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Pucchāniddesa |
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1. Ajitamāṇavapucchāniddesa |
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Kenassu nivuto loko, |
(By what is the world enveloped,) |
(iccāyasmā ajito) |
(so said venerable Ajita) |
Kenassu nappakāsati; |
(By what does it not shine forth;) |
Kissābhilepanaṁ brūsi, |
(What do you say is its defilement,) |
Kiṁsu tassa mahabbhayaṁ. |
(And what is its great fear?) |
Kenassu nivuto lokoti. |
By what is the world enveloped? |
* **Lokoti** - |
The world. This refers to the world of suffering, the animal world, the realm of hungry ghosts, the human world, the divine world, the world of aggregates (khandha), the world of elements (dhātu), the world of sense bases (āyatana), this world, the other world, the Brahma world, the divine world—this is what is called the world. |
* **Ayaṁ loko kena āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti—kenassu nivuto loko?** - |
This world, by what is it veiled, enveloped, covered, hidden, concealed, turned upside down? By what is the world enveloped? |
Iccāyasmā ajitoti. |
So said venerable Ajita. |
* **Iccāti** - |
So said. This refers to the connection of words, the combination of words, the completeness of words, the coming together of syllables, the firmness of consonants, the sequence of words—this is "so said." |
* **Āyasmāti** - |
Venerable. This is an affectionate term, a respectful term, a term of reverence and honor—this is "venerable." |
* **Ajitoti** - |
Ajita. This is the name, designation, appellation, convention, name, naming, nomenclature, etymology, expression, declaration of that brahmin—so said venerable Ajita. |
Kenassu nappakāsatīti kena loko nappakāsati nappabhāsati na tapati na virocati na ñāyati na paññāyatīti—kenassu nappakāsati. |
"By what does it not shine forth?" By what does the world not shine forth, not radiate, not glow, not brilliant, not known, not understood? By what does it not shine forth? |
Kissābhilepanaṁ brūsīti kiṁ lokassa lepanaṁ lagganaṁ bandhanaṁ upakkileso. |
"What do you say is its defilement?" What is the world's anointing, attachment, bondage, defilement? |
* **Kena loko litto saṁlitto upalitto kiliṭṭho saṅkiliṭṭho makkhito saṁsaṭṭho laggo laggito palibuddho, brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi vibhajasi uttānīkarosi pakāsesīti—kissābhilepanaṁ brūsi.** - |
By what is the world smeared, defiled, soiled, afflicted, stained, corrupted, mixed, attached, clung to, ensnared? You say, you explain, you teach, you make known, you establish, you reveal, you analyze, you make clear, you proclaim—what do you say is its defilement? |
Kiṁsu tassa mahabbhayanti kiṁ lokassa bhayaṁ mahabbhayaṁ pīḷanaṁ ghaṭṭanaṁ upaddavo upasaggoti—kiṁsu tassa mahabbhayaṁ. |
"And what is its great fear?" What is the world's fear, great fear, oppression, affliction, calamity, danger? What is its great fear? |
Tenāha so brāhmaṇo— |
Therefore that brahmin said: |
“Kenassu nivuto loko, |
(By what is the world enveloped,) |
(iccāyasmā ajito) |
(so said venerable Ajita) |
Kenassu nappakāsati; |
(By what does it not shine forth;) |
Kissābhilepanaṁ brūsi, |
(What do you say is its defilement,) |
Kiṁsu tassa mahabbhayan”ti. |
(And what is its great fear?) |
Avijjāya nivuto loko, |
(The world is enveloped by ignorance,) |
(ajitāti bhagavā) |
(Ajita, said the Blessed One) |
Vevicchā pamādā nappakāsati; |
(It does not shine forth because of wavering and heedlessness;) |
Jappābhilepanaṁ brūmi, |
(I say craving is its defilement,) |
Dukkhamassa mahabbhayaṁ. |
(Suffering is its great fear.) |
Avijjāya nivuto lokoti. |
The world is enveloped by ignorance. |
* **Avijjāti** - |
Ignorance. This is ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, ignorance of the path leading to the cessation of suffering; ignorance of the past, ignorance of the future, ignorance of both past and future; ignorance of dependent origination; such ignorance, non-seeing, non-comprehension, non-realization, non-awakening, non-penetration, non-grasping, non-pervading, non-reflection, non-examination, dull-wittedness, foolishness, non-comprehension, delusion, confusion, bewilderedness, ignorance, flood of ignorance, yoke of ignorance, underlying tendency of ignorance, obsession of ignorance, fetter of ignorance, root of unwholesome—this is called ignorance. |
Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṁ loko paro loko brahmaloko devaloko—ayaṁ vuccati loko. |
The world. This refers to the world of suffering, the animal world, the realm of hungry ghosts, the human world, the divine world, the world of aggregates (khandha), the world of elements (dhātu), the world of sense bases (āyatana), this world, the other world, the Brahma world, the divine world—this is what is called the world. |
* **Ayaṁ loko imāya avijjāya āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti—avijjāya nivuto loko.** - |
This world, by this ignorance, is veiled, enveloped, covered, hidden, concealed, turned upside down—the world is enveloped by ignorance. |
Ajitāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
The Blessed One addressed that brahmin by the name Ajita. |
Bhagavāti gāravādhivacanaṁ. |
"Bhagavā" is a term of respect. |
Api ca, bhaggarāgoti bhagavā; |
Moreover, "Bhagavā" means He who has broken (bhagga) passion (rāga); |
bhaggadosoti bhagavā; |
"Bhagavā" means He who has broken aversion (dosa); |
bhaggamohoti bhagavā; |
"Bhagavā" means He who has broken delusion (moha); |
bhaggamānoti bhagavā; |
"Bhagavā" means He who has broken conceit (māna); |
bhaggadiṭṭhīti bhagavā; |
"Bhagavā" means He who has broken wrong views (diṭṭhi); |
bhaggakaṇḍakoti bhagavā; |
"Bhagavā" means He who has broken the thorn (kaṇḍaka, i.e., defilements); |
bhaggakilesoti bhagavā; |
"Bhagavā" means He who has broken the defilements (kilesa); |
bhaji vibhaji pavibhaji dhammaratananti bhagavā; |
"Bhagavā" means He who partook of, analyzed, and thoroughly analyzed the jewel of the Dhamma (dhammaratana); |
bhavānaṁ antakaroti bhagavā; |
"Bhagavā" means He who makes an end of existences (bhava); |
bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; |
"Bhagavā" means He who has cultivated (bhāvita) body (kāya), cultivated virtue (sīla), cultivated mind (citta), and cultivated wisdom (paññā); |
bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā; |
Or, "Bhagavā" means He who resorted to forest groves, remote dwellings, quiet, noiseless, secluded by people, suitable for solitude; |
bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā; |
Or, "Bhagavā" means He who is a partaker (bhāgī) of robes, alms-food, lodging, and medicinal requisites for the sick; |
bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā; |
Or, "Bhagavā" means He who is a partaker of the taste of the meaning (attha), the taste of the Dhamma (dhamma), the taste of liberation (vimutti), of higher virtue (adhisīla), of higher mind (adhicitta), of higher wisdom (adhipaññā); |
bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ arūpasamāpattīnanti bhagavā; |
Or, "Bhagavā" means He who is a partaker of the four meditative absorptions (jhāna), the four immeasurables (appamaññā), and the four formless attainments (arūpasamāpatti); |
bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhibhāyatanānaṁ navannaṁ anupubbasamāpattīnanti bhagavā; |
Or, "Bhagavā" means He who is a partaker of the eight liberations (vimokkha), the eight masteries (abhibhāyatana), and the nine successive attainments (anupubbasamāpatti); |
bhāgī vā bhagavā dasannaṁ saññābhāvanānaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā; |
Or, "Bhagavā" means He who is a partaker of the ten perception-developments (saññābhāvanā), the kasiṇa attainments, the concentration of mindfulness of breathing (ānāpānassati-samādhi), and the attainment of foulness (asubhasamāpatti); |
bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā; |
Or, "Bhagavā" means He who is a partaker of the four foundations of mindfulness (satipaṭṭhāna), the four right efforts (sammappadhāna), the four bases of psychic power (iddhipāda), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bojjhaṅga), and the Noble Eightfold Path (ariya aṭṭhaṅgika magga); |
bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā; |
Or, "Bhagavā" means He who is a partaker of the ten powers of a Tathāgata (tathāgatabala), the four fearlessnesses (vesārajja), the four analytical knowledges (paṭisambhidā), the six supernormal knowledges (abhiññā), and the six Buddha-qualities (buddhadhamma); |
bhagavāti netaṁ nāmaṁ mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ. |
"Bhagavā" is not a name given by mother, not by father, not by brother, not by sister, not by friends and colleagues, not by relatives and kinsmen, not by ascetics and brahmins, not by deities. |
Vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti, yadidaṁ bhagavāti—ajitāti bhagavā. |
This is a designation related to liberation (vimokkhantika) for the Buddhas, the Blessed Ones, realized at the foot of the Bodhi tree along with the attainment of omniscience (sabbaññutañāṇa), that is, "Bhagavā" — thus to Ajita, the Blessed One. |
Vevicchā pamādā nappakāsatīti. |
"Because of stinginess (veviccha) and negligence (pamāda), it does not shine." |
Vevicchaṁ vuccati pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
"Vevicchaṁ" refers to the five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families (supporters), stinginess regarding gains, stinginess regarding praise (or beauty/complexion), and stinginess regarding the Dhamma. |
Yaṁ evarūpaṁ maccheraṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—idaṁ vuccati macchariyaṁ. |
Whatever such avarice, acting avariciously, the state of being avaricious, stinginess, miserliness, bitterness, closed-mindedness of the heart—this is called stinginess. |
Api ca khandhamacchariyampi macchariyaṁ, dhātumacchariyampi macchariyaṁ, āyatanamacchariyampi macchariyaṁ, gāho vuccati macchariyaṁ. |
Moreover, stinginess concerning the aggregates (khandha) is also stinginess, stinginess concerning the elements (dhātu) is also stinginess, stinginess concerning the sense bases (āyatana) is also stinginess; clinging is called stinginess. |
Pamādo kho—kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo. |
Negligence (pamādo) indeed is: misconduct in body, or misconduct in speech, or misconduct in mind, or the mind's release towards the five sensual pleasures, the giving up and non-arising, lack of diligent practice in the cultivation of wholesome states, lack of continuous practice, lack of persistent practice, retiring behavior, giving up of aspiration, laying down the burden, non-cultivation, non-development, non-repeated practice, lack of resolution, lack of application—this is negligence. |
Yo evarūpo pamādo pamajjanā pamajjitattaṁ—ayaṁ vuccati pamādo. |
Whatever such negligence, being negligent, the state of being negligent—this is called negligence. |
Vevicchā pamādā nappakāsatīti iminā ca macchariyena iminā ca pamādena loko nappakāsati nappabhāsati na tapati na virocati na ñāyati na paññāyatīti—vevicchā pamādā nappakāsati. |
"Because of stinginess and negligence, it does not shine" means: because of this stinginess and this negligence, the world does not shine, does not gleam, does not glow, does not radiate, is not known, is not understood—thus, "because of stinginess and negligence, it does not shine." |
Jappābhilepanaṁ brūmīti jappā vuccati taṇhā. |
"I speak of craving (jappā) as a defiling plaster (abhilepanaṁ)" means: "jappā" is called craving (taṇhā). |
Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṁ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chadanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ mārāmisaṁ māravisayo māranivāso māragocaro mārabandhanaṁ taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ—ayaṁ vuccati jappā. |
Whatever passion, intense passion, compliance, attachment, delight, delightful passion, intense passion of the mind, desire, infatuation, clinging, greed, intense greed, attachment, mire, agitation, illusion, producer, originator, sewer (that stitches one to existence), ensnarer, river (of craving), poison, thread, diffuseness, accumulator, companion, aspiration, guide to existence, jungle, thicket (of desires), intimacy, affection, longing, bond, hope, wishing, state of wishing, craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for gains, craving for wealth, craving for sons, craving for life, chattering, muttering, coveting, the act of chattering, the state of having chattered, greediness, acting greedily, the state of being greedy, fondness for trifles, desire for what is agreeable, unrighteous passion, uneven greed, liking, longing, aspiration, yearning, strong aspiration, sensual craving, craving for existence, craving for non-existence, craving for form, craving for the formless, craving for cessation, craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects, the flood, the yoke, the bond, grasping, obstruction, hindrance, covering, fetter, defilement, underlying tendency, obsession, creeper, diversity (of desires), root of suffering, origin of suffering, source of suffering, Māra's snare, Māra's hook, Māra's bait, Māra's domain, Māra's abode, Māra's pasture, Māra's fetter, the river of craving, the net of craving, the leash of craving, the ocean of craving, covetousness, greed, unwholesome root—this is called "jappā" (craving/chattering). |
Lokassa lepanaṁ lagganaṁ bandhanaṁ upakkileso imāya jappāya loko litto saṁlitto upalitto kiliṭṭho saṅkiliṭṭho makkhito saṁsaṭṭho laggo laggito palibuddhoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—jappābhilepanaṁ brūmi. |
The world's smearing, clinging, bondage, defilement; by this craving the world is smeared, thoroughly smeared, plastered, defiled, thoroughly defiled, stained, attached, stuck, ensnared—thus I say, I declare, I teach, I proclaim, I establish, I reveal, I analyze, I make clear, I explain—thus, "I speak of craving as a defiling plaster." |
Dukkhamassa mahabbhayanti. |
"Suffering is its great fear." |
Dukkhanti jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ nerayikaṁ dukkhaṁ tiracchānayonikaṁ dukkhaṁ pettivisayikaṁ dukkhaṁ mānusikaṁ dukkhaṁ gabbhokkantimūlakaṁ dukkhaṁ gabbhaṭṭhitimūlakaṁ dukkhaṁ gabbhavuṭṭhānamūlakaṁ dukkhaṁ jātassūpanibandhakaṁ dukkhaṁ jātassa parādheyyakaṁ dukkhaṁ attūpakkamaṁ dukkhaṁ parūpakkamaṁ dukkhaṁ saṅkhāradukkhaṁ vipariṇāmadukkhaṁ cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassaṁ dukkhaṁ mātumaraṇaṁ dukkhaṁ pitumaraṇaṁ dukkhaṁ bhātumaraṇaṁ dukkhaṁ bhaginimaraṇaṁ dukkhaṁ puttamaraṇaṁ dukkhaṁ dhītumaraṇaṁ dukkhaṁ ñātibyasanaṁ dukkhaṁ rogabyasanaṁ dukkhaṁ bhogabyasanaṁ dukkhaṁ sīlabyasanaṁ dukkhaṁ diṭṭhibyasanaṁ dukkhaṁ yesaṁ dhammānaṁ ādito samudāgamanaṁ paññāyati. |
Suffering (dukkha) means: the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; suffering in hell, suffering in the animal realm, suffering in the realm of ghosts, human suffering; suffering rooted in conception in the womb, suffering rooted in gestation in the womb, suffering rooted in emergence from the womb; suffering connected with what is born, suffering of dependence for the born; suffering from self-inflicted harm, suffering from harm inflicted by others; the suffering of conditioned formations, the suffering of change; eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, ear-disease (repeated), mouth-disease, tooth-disease; cough, asthma, catarrh, burning fever, fever, stomach illness, fainting, dysentery, sharp pain, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itch, scabies, psoriasis, vitiligo; bleeding (disorder), diabetes; shoulder (pain), pimples, fistula; illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from a combination of these; illnesses arising from change of seasons, illnesses arising from improper care, illnesses arising from external attacks, illnesses arising from the results of kamma; cold, heat, hunger, thirst, excrement, urine; contact with gadflies, mosquitoes, wind, sun, and reptiles is suffering; the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of a son is suffering, the death of a daughter is suffering; loss of relatives is suffering, loss through illness is suffering, loss of wealth is suffering, loss of virtue is suffering, loss of right view is suffering; (in short) for which phenomena, their arising from the beginning is known. |
Atthaṅgamato nirodho paññāyati. |
From its passing away, cessation is known. |
Kammasannissito vipāko, vipākasannissitaṁ kammaṁ, nāmasannissitaṁ rūpaṁ rūpasannissitaṁ nāmaṁ, jātiyā anugataṁ jarāya anusaṭaṁ byādhinā abhibhūtaṁ maraṇena abbhāhataṁ dukkhe patiṭṭhitaṁ atāṇaṁ aleṇaṁ asaraṇaṁ asaraṇībhūtaṁ—idaṁ vuccati dukkhaṁ. |
The result is dependent on kamma, kamma is dependent on the result; form is dependent on name, name is dependent on form; followed by birth, pursued by old age, overcome by illness, struck down by death, established in suffering, without protection, without shelter, without refuge, having become refugeless—this is called suffering. |
Idaṁ dukkhaṁ lokassa bhayaṁ mahābhayaṁ pīḷanaṁ ghaṭṭanaṁ upaddavo upasaggoti—dukkhamassa mahabbhayaṁ. |
This suffering is the world's fear, great fear, oppression, affliction, calamity, plague—thus, "suffering is its great fear." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Avijjāya nivuto loko, |
"The world is enveloped by ignorance, |
(ajitāti bhagavā) |
(thus the Blessed One to Ajita) |
Vevicchā pamādā nappakāsati; |
Because of stinginess and negligence, it does not shine; |
Jappābhilepanaṁ brūmi, |
I speak of craving as a defiling plaster, |
Dukkhamassa mahabbhayan”ti. |
Suffering is its great fear." |
Savanti sabbadhi sotā, |
Streams flow everywhere, |
(iccāyasmā ajito) |
(thus the Venerable Ajita) |
Sotānaṁ kiṁ nivāraṇaṁ; |
What is the obstruction for the streams? |
Sotānaṁ saṁvaraṁ brūhi, |
Tell the restraint for the streams, |
Kena sotā pidhiyyare. |
By what are the streams shut off? |
Savanti sabbadhi sotāti. |
"Streams flow everywhere" means: |
Sotāti taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. |
"Streams" (sotā) means: the stream of craving, the stream of views, the stream of defilements, the stream of misconduct, the stream of ignorance. |
Sabbadhīti sabbesu āyatanesu. |
"Everywhere" (sabbadhi) means: in all sense bases (āyatana). |
Savantīti savanti āsavanti sandanti pavattanti. |
"Flow" (savanti) means: they flow, they flow out, they ooze, they proceed. |
Cakkhuto rūpe savanti āsavanti sandanti pavattanti. |
From the eye towards forms, they flow, flow out, ooze, proceed. |
Sotato sadde savanti … ghānato gandhe savanti … jivhāto rase savanti … kāyato phoṭṭhabbe savanti … manato dhamme savanti āsavanti sandanti pavattanti. |
From the ear towards sounds, they flow... from the nose towards odors, they flow... from the tongue towards tastes, they flow... from the body towards tangibles, they flow... from the mind towards mental objects, they flow, flow out, ooze, proceed. |
Cakkhuto rūpataṇhā savanti āsavanti sandanti pavattanti. |
From the eye, craving for forms flows, flows out, oozes, proceeds. |
Sotato saddataṇhā savanti āsavanti sandanti pavattanti. |
From the ear, craving for sounds flows, flows out, oozes, proceeds. |
Ghānato gandhataṇhā savanti … jivhāto rasataṇhā savanti … kāyato phoṭṭhabbataṇhā savanti … manato dhammataṇhā savanti āsavanti sandanti pavattantīti—savanti sabbadhi sotā. |
From the nose, craving for odors flows... from the tongue, craving for tastes flows... from the body, craving for tangibles flows... from the mind, craving for mental objects flows, flows out, oozes, proceeds—thus, "streams flow everywhere." |
Iccāyasmā ajitoti. |
"Thus the Venerable Ajita" means: |
Iccāti padasandhi …pe… padānupubbatāpetaṁ iccāti …pe… iccāyasmā ajito. |
"Iti" (thus) is a conjunction of words... etcetera... "iti" related to the sequence of words... etcetera... thus the Venerable Ajita. (Note: ...pe... or peyyāla indicates an abbreviation where a standard formula or previously stated text is to be understood.) |
Sotānaṁ kiṁ nivāraṇanti sotānaṁ kiṁ āvaraṇaṁ nīvaraṇaṁ saṁvaraṇaṁ rakkhanaṁ gopananti—sotānaṁ kiṁ nivāraṇaṁ. |
"What is the obstruction for the streams?" means: what is the covering, hindrance, restraint, protection, guarding for the streams?—thus, "What is the obstruction for the streams?" |
Sotānaṁ saṁvaraṁ brūhīti sotānaṁ āvaraṇaṁ nīvaraṇaṁ saṁvaraṇaṁ rakkhanaṁ gopanaṁ brūhi ācikkha desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—sotānaṁ saṁvaraṁ brūhi. |
"Tell the restraint for the streams" means: the covering, hindrance, restraint, protection, guarding for the streams—tell, declare, teach, proclaim, establish, reveal, analyze, make clear, explain—thus, "Tell the restraint for the streams." |
Kena sotā pidhiyyareti kena sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti—kena sotā pidhiyyare. |
"By what are the streams shut off?" means: by what are the streams shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed?—thus, "By what are the streams shut off?" |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Savanti sabbadhi sotā, |
"Streams flow everywhere, |
(iccāyasmā ajito) |
(thus the Venerable Ajita) |
Sotānaṁ kiṁ nivāraṇaṁ; |
What is the obstruction for the streams? |
Sotānaṁ saṁvaraṁ brūhi, |
Tell the restraint for the streams, |
Kena sotā pidhiyyare”. |
By what are the streams shut off?" |
Yāni sotāni lokasmiṁ, |
Whatever streams there are in the world, |
(ajitāti bhagavā) |
(thus the Blessed One to Ajita) |
Sati tesaṁ nivāraṇaṁ; |
Mindfulness is their obstruction; |
Sotānaṁ saṁvaraṁ brūmi, |
I speak of the restraint of the streams, |
Paññāyete pidhiyyare. |
By wisdom they are shut off. |
Yāni sotāni lokasminti yāni etāni sotāni mayā kittitāni pakittitāni ācikkhitāni desitāni paññapitāni paṭṭhapitāni vivaritāni vibhajitāni uttānīkatāni pakāsitāni, seyyathidaṁ—taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. |
"Whatever streams there are in the world" means: whatever these streams are that have been mentioned, proclaimed, declared, taught, made known, established, revealed, analyzed, made clear, explained by me, namely—the stream of craving, the stream of views, the stream of defilements, the stream of misconduct, the stream of ignorance. |
Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi—yāni sotāni lokasmiṁ. |
"In the world" means: in the world of misery, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense bases—thus, "whatever streams there are in the world." |
Ajitāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
The Blessed One addressed that brahmin by the name Ajita. |
Sati tesaṁ nivāraṇanti. |
"Mindfulness is their obstruction" means: |
Satīti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā, sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo ekāyanamaggo—ayaṁ vuccati sati. |
"Mindfulness" (sati) means: whatever mindfulness, recollection, remembrance, mindfulness, remembering, bearing in mind, non-forgetfulness, non-loss of awareness; mindfulness as a faculty (satindriya), mindfulness as a power (satibala), right mindfulness (sammāsati), the enlightenment factor of mindfulness (satisambojjhaṅga), the direct path—this is called mindfulness. |
Nivāraṇanti āvaraṇaṁ nīvaraṇaṁ saṁvaraṇaṁ rakkhanaṁ gopananti—sati tesaṁ nivāraṇaṁ. |
"Obstruction" (nivāraṇaṁ) means: covering, hindrance, restraint, protection, guarding—thus, "mindfulness is their obstruction." |
Sotānaṁ saṁvaraṁ brūmīti sotānaṁ āvaraṇaṁ nīvaraṇaṁ saṁvaraṇaṁ rakkhanaṁ gopanaṁ brūmi ācikkhāmi …pe… uttānīkaromi pakāsemīti—sotānaṁ saṁvaraṁ brūmi. |
"I speak of the restraint of the streams" means: the covering, hindrance, restraint, protection, guarding of the streams—I speak, I declare... etcetera... I make clear, I explain—thus, "I speak of the restraint of the streams." |
Paññāyete pidhiyyareti. |
"By wisdom they are shut off" means: |
Paññāti yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
"Wisdom" (paññā) means: whatever wisdom, understanding... etcetera... non-delusion, investigation of phenomena (dhammavicaya), right view (sammādiṭṭhi). |
Paññāyete pidhiyyareti—paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
"By wisdom they are shut off" means: by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Sabbe saṅkhārā aniccā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "All conditioned things are impermanent," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Sabbe saṅkhārā dukkhā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "All conditioned things are suffering," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Sabbe saṅkhārā anattā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "All conditioned things are non-self," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. (Note: "Sabbe dhammā anattā" - All phenomena are non-self - is the more common formulation, but the text here might be emphasizing conditioned things in line with the previous two). |
“Avijjāpaccayā saṅkhārā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "Formations are conditioned by ignorance," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Saṅkhārapaccayā viññāṇan”ti … “viññāṇapaccayā nāmarūpan”ti … “nāmarūpapaccayā saḷāyatanan”ti … “saḷāyatanapaccayā phasso”ti … “phassapaccayā vedanā”ti … “vedanāpaccayā taṇhā”ti … “taṇhāpaccayā upādānan”ti … “upādānapaccayā bhavo”ti … “bhavapaccayā jātī”ti … “jātipaccayā jarāmaraṇan”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "Consciousness is conditioned by formations"... "Name-and-form is conditioned by consciousness"... "The six sense bases are conditioned by name-and-form"... "Contact is conditioned by the six sense bases"... "Feeling is conditioned by contact"... "Craving is conditioned by feeling"... "Clinging is conditioned by craving"... "Becoming is conditioned by clinging"... "Birth is conditioned by becoming"... "Aging and death are conditioned by birth," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Avijjānirodhā saṅkhāranirodho”ti … “saṅkhāranirodhā viññāṇanirodho”ti … “viññāṇanirodhā nāmarūpanirodho”ti … “nāmarūpanirodhā saḷāyatananirodho”ti … “saḷāyatananirodhā phassanirodho”ti … “phassanirodhā vedanānirodho”ti … “vedanānirodhā taṇhānirodho”ti … “taṇhānirodhā upādānanirodho”ti … “upādānanirodhā bhavanirodho”ti … “bhavanirodhā jātinirodho”ti … “jātinirodhā jarāmaraṇanirodho”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "With the cessation of ignorance comes the cessation of formations"... "With the cessation of formations comes the cessation of consciousness"... "With the cessation of consciousness comes the cessation of name-and-form"... "With the cessation of name-and-form comes the cessation of the six sense bases"... "With the cessation of the six sense bases comes the cessation of contact"... "With the cessation of contact comes the cessation of feeling"... "With the cessation of feeling comes the cessation of craving"... "With the cessation of craving comes the cessation of clinging"... "With the cessation of clinging comes the cessation of becoming"... "With the cessation of becoming comes the cessation of birth"... "With the cessation of birth comes the cessation of aging and death," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Idaṁ dukkhan”ti … “ayaṁ dukkhasamudayo”ti … “ayaṁ dukkhanirodho”ti … “ayaṁ dukkhanirodhagāminī paṭipadā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "This is suffering"... "This is the origin of suffering"... "This is the cessation of suffering"... "This is the path leading to the cessation of suffering," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Ime dhammā āsavā”ti … “ayaṁ āsavasamudayo”ti … “ayaṁ āsavanirodho”ti … “ayaṁ āsavanirodhagāminī paṭipadā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "These are taints (āsavā)"... "This is the origin of taints"... "This is the cessation of taints"... "This is the path leading to the cessation of taints," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
“Ime dhammā abhiññeyyā”ti … “ime dhammā pariññeyyā”ti … “ime dhammā pahātabbā”ti … “ime dhammā bhāvetabbā”ti … “ime dhammā sacchikātabbā”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees "These phenomena are to be directly known"... "These phenomena are to be fully understood"... "These phenomena are to be abandoned"... "These phenomena are to be developed"... "These phenomena are to be realized," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
Channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. |
For one who knows and sees the origin, the passing away, the gratification, the danger, and the escape concerning the six sense bases of contact, by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed. |
Pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato … catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato … “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti—paññāyete pidhiyyare. |
For one who knows and sees the origin, the passing away, the gratification, the danger, and the escape concerning the five aggregates of clinging... for one who knows and sees the origin, the passing away, the gratification, the danger, and the escape concerning the four great elements... for one who knows and sees "Whatever is subject to origination is all subject to cessation," by this wisdom these streams are shut off, cut off, do not flow, do not flow out, do not ooze, do not proceed—thus, "by wisdom they are shut off." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yāni sotāni lokasmiṁ, |
"Whatever streams there are in the world, |
(ajitāti bhagavā) |
(thus the Blessed One to Ajita) |
Sati tesaṁ nivāraṇaṁ; |
Mindfulness is their obstruction; |
Sotānaṁ saṁvaraṁ brūmi, |
I speak of the restraint of the streams, |
Paññāyete pidhiyyare”ti. |
By wisdom they are shut off." |
Paññā ceva sati cāpi, |
Wisdom and mindfulness too, |
(iccāyasmā ajito) |
(thus the Venerable Ajita) |
Nāmarūpañca mārisa; |
And name-and-form, O venerable sir; |
Etaṁ me puṭṭho pabrūhi, |
This, being asked, explain to me, |
Katthetaṁ uparujjhati. |
Where does this cease? |
Paññā ceva sati cāpīti. |
"Wisdom and mindfulness too" means: |
Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi. |
"Wisdom" (paññā) means: whatever wisdom, understanding, investigation, thorough investigation, investigation of phenomena, specific mark, observation, close observation, sagacity, skill, cleverness, discernment, thought, examination, breadth of understanding, intelligence, guiding principle, insight, clear comprehension, goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the brilliance of wisdom, the lamp of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, right view. |
Satīti yā sati anussati …pe… sammāsatīti—paññā ceva sati cāpi, iccāyasmā ajito. |
"Mindfulness" (sati) means: whatever mindfulness, recollection... etcetera... right mindfulness—thus "Wisdom and mindfulness too, thus the Venerable Ajita." |
Nāmarūpañca mārisāti. |
"And name-and-form, O venerable sir" means: |
Nāmanti cattāro arūpino khandhā. |
"Name" (nāma) means the four formless aggregates (feeling, perception, mental formations, consciousness). |
Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ. |
"Form" (rūpa) means the four great elements and form derived from the four great elements. |
Mārisāti piyavacanaṁ garuvacanaṁ sagāravasappatissādhivacanametaṁ mārisāti—nāmarūpañca mārisa. |
"Mārisa" (O venerable sir) is a term of endearment, a term of respect, this is a term of esteem and reverence, "mārisa"—thus "and name-and-form, O venerable sir." |
Etaṁ me puṭṭho pabrūhīti. |
"This, being asked, explain to me" means: |
Etaṁ meti yaṁ pucchāmi yaṁ yācāmi yaṁ ajjhesāmi yaṁ pasādemi. |
"This to me" means: what I ask, what I request, what I invite, what I seek clarification on. |
Puṭṭhoti pucchito yācito ajjhesito pasādito. |
"Being asked" (puṭṭho) means: being questioned, requested, invited, sought for clarification. |
Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—etaṁ me puṭṭho pabrūhi. |
"Explain" (pabrūhi) means: tell, declare, teach, proclaim, establish, reveal, analyze, make clear, explain—thus "This, being asked, explain to me." |
Katthetaṁ uparujjhatīti. |
"Where does this cease?" means: |
Katthetaṁ nirujjhati vūpasammati atthaṁ gacchati paṭippassambhatīti—katthetaṁ uparujjhati. |
Where does this cease, become stilled, come to an end, become tranquillized?—thus "Where does this cease?" |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Paññā ceva sati cāpi, |
"Wisdom and mindfulness too, |
(iccāyasmā ajito) |
(thus the Venerable Ajita) |
Nāmarūpañca mārisa; |
And name-and-form, O venerable sir; |
Etaṁ me puṭṭho pabrūhi, |
This, being asked, explain to me, |
Katthetaṁ uparujjhatī”ti. |
Where does this cease?" |
Yametaṁ pañhaṁ apucchi, |
This question that you have asked, |
ajita taṁ vadāmi te; |
Ajita, that I will tell you; |
Yattha nāmañca rūpañca, |
Where name-and-form, |
asesaṁ uparujjhati; |
Cease without remainder; |
Viññāṇassa nirodhena, |
With the cessation of consciousness, |
etthetaṁ uparujjhati. |
There this ceases. |
Yametaṁ pañhaṁ apucchīti. |
"This question that you have asked" means: |
Yametanti paññañca satiñca nāmarūpañca. |
"This" means: wisdom, mindfulness, and name-and-form. |
Apucchīti apucchasi yācasi ajjhesasi pasādesīti—yametaṁ pañhaṁ apucchi. |
"You have asked" (apucchi) means: you ask, you request, you invite, you seek clarification—thus "This question that you have asked." |
Ajita taṁ vadāmi teti. |
"Ajita, that I will tell you" means: |
Ajitāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
The Blessed One addressed that brahmin by the name Ajita. |
Tanti paññañca satiñca nāmarūpañca. |
"That" means: wisdom, mindfulness, and name-and-form. |
Vadāmīti vadāmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—ajita taṁ vadāmi te. |
"I will tell" (vadāmi) means: I tell, I declare, I teach, I proclaim, I establish, I reveal, I analyze, I make clear, I explain—thus "Ajita, that I will tell you." |
Yattha nāmañca rūpañca, asesaṁ uparujjhatīti nāmanti cattāro arūpino khandhā. |
"Where name-and-form, cease without remainder" means: "name" is the four formless aggregates. |
Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāyarūpaṁ. |
"Form" is the four great elements and form derived from the four great elements. |
Asesanti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ asesanti. |
"Without remainder" (asesaṁ) means: in every way all, entirely all, without remainder, utterly, this is a term for complete exhaustion, "asesaṁ." |
Uparujjhatīti nirujjhati vūpasammati atthaṁ gacchati paṭippassambhatīti. |
"Ceases" (uparujjhati) means: it ceases, becomes stilled, comes to an end, becomes tranquillized. |
Yattha nāmañca rūpañca asesaṁ uparujjhati. |
Where name-and-form cease without remainder. |
Viññāṇassa nirodhena, etthetaṁ uparujjhatīti sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṁsāre ye uppajjeyyuṁ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṁ gacchanti paṭippassambhanti. |
"With the cessation of consciousness, there this ceases" means: with the knowledge of the path of stream-entry, through the cessation of constructing consciousness (abhisaṅkhāraviññāṇa), setting aside seven (more) existences, whatever name-and-form would arise in the beginningless round of rebirth (saṁsāra), there they cease, become stilled, come to an end, become tranquillized. |
Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṁ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṁ gacchanti paṭippassambhanti. |
With the knowledge of the path of once-returner, through the cessation of constructing consciousness, setting aside two (more) existences (in some interpretations, one more human birth), whatever name-and-form would arise in the (remaining) five existences, there they cease, become stilled, come to an end, become tranquillized. |
Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṁ bhavaṁ ṭhapetvā rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṁ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṁ gacchanti paṭippassambhanti. |
With the knowledge of the path of non-returner, through the cessation of constructing consciousness, setting aside one (more) existence (in the sense world), whatever name-and-form would arise in the form realm or the formless realm, there they cease, become stilled, come to an end, become tranquillized. |
Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṁ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṁ gacchanti paṭippassambhanti. |
With the knowledge of the path of Arahantship, through the cessation of constructing consciousness, whatever name-and-form would (otherwise) arise, there they cease, become stilled, come to an end, become tranquillized. |
Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṁ gacchanti paṭippassambhantīti—viññāṇassa nirodhena, etthetaṁ uparujjhati. |
For an Arahant, at the final Nibbāna element without residue remaining (parinibbāna), with the cessation of the final consciousness, wisdom, mindfulness, name, and form—there they cease, become stilled, come to an end, become tranquillized—thus, "With the cessation of consciousness, there this ceases." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yametaṁ pañhaṁ apucchi, |
"This question that you have asked, |
ajita taṁ vadāmi te; |
Ajita, that I will tell you; |
Yattha nāmañca rūpañca, |
Where name-and-form, |
asesaṁ uparujjhati; |
Cease without remainder; |
Viññāṇassa nirodhena, |
With the cessation of consciousness, |
etthetaṁ uparujjhatī”ti. |
There this ceases." |
Ye ca saṅkhātadhammāse, |
Those who have understood the Dhamma, |
ye ca sekhā puthū idha; |
And the many learners here; |
Tesaṁ me nipako iriyaṁ, |
Of them, O wise one, the conduct, |
puṭṭho pabrūhi mārisa. |
Being asked, explain to me, venerable sir. |
Ye ca saṅkhātadhammāseti saṅkhātadhammā vuccanti arahanto khīṇāsavā. |
"Those who have understood the Dhamma" (saṅkhātadhammāse) means: Arahants, those whose taints are destroyed, are called "saṅkhātadhammā." |
Kiṅkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavā? |
For what reason are Arahants, those whose taints are destroyed, called "saṅkhātadhammā"? |
Te saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. |
They have understood the Dhamma, known the Dhamma, weighed the Dhamma, judged the Dhamma, mastered the Dhamma, developed the Dhamma. |
“Sabbe saṅkhārā aniccā”ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. |
"All conditioned things are impermanent"—they have understood this Dhamma, known this Dhamma, weighed this Dhamma, judged this Dhamma, mastered this Dhamma, developed this Dhamma. |
“Sabbe saṅkhārā dukkhā”ti saṅkhātadhammā …pe… “sabbe dhammā anattā”ti saṅkhātadhammā … “avijjāpaccayā saṅkhārā”ti saṅkhātadhammā … “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. |
"All conditioned things are suffering"—they have understood this Dhamma... etcetera... "All phenomena are non-self"—they have understood this Dhamma... "Formations are conditioned by ignorance"—they have understood this Dhamma... "Whatever is subject to origination is all subject to cessation"—they have understood this Dhamma, known this Dhamma, weighed this Dhamma, judged this Dhamma, mastered this Dhamma, developed this Dhamma. |
Atha vā tesaṁ khandhā saṅkhātā dhātuyo saṅkhātā āyatanāni saṅkhātā gatiyo saṅkhātā upapattiyo saṅkhātā paṭisandhi saṅkhātā bhavā saṅkhātā saṁsārā saṅkhātā vaṭṭā saṅkhātā. |
Or, for them, the aggregates are understood, the elements are understood, the sense bases are understood, the destinations are understood, the rebirths are understood, the relinking (consciousness) is understood, the becomings are understood, the rounds of rebirth are understood, the cycles are understood. |
Atha vā te khandhapariyante ṭhitā dhātupariyante ṭhitā āyatanapariyante ṭhitā gatipariyante ṭhitā upapattipariyante ṭhitā paṭisandhipariyante ṭhitā bhavapariyante ṭhitā saṁsārapariyante ṭhitā vaṭṭapariyante ṭhitā antime bhave ṭhitā antime samussaye ṭhitā antimadehadharā arahanto. |
Or, they stand at the end of aggregates, stand at the end of elements, stand at the end of sense bases, stand at the end of destinations, stand at the end of rebirths, stand at the end of relinking, stand at the end of becomings, stand at the end of rounds of rebirth, stand at the end of cycles, stand in the final existence, stand in the final body, the Arahants bearing their last body. |
Tesaṁ cāyaṁ pacchimako, |
For them this is the last, |
Carimoyaṁ samussayo; |
This is the final body; |
Jātimaraṇasaṁsāro, |
The round of birth and death, |
Natthi nesaṁ punabbhavoti. |
For them there is no further becoming. |
Taṅkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavāti. |
For that reason, Arahants, those whose taints are destroyed, are called "saṅkhātadhammā." |
Ye ca saṅkhātadhammāse, ye ca sekhā puthū idhāti. |
"Those who have understood the Dhamma, and the many learners here" means: |
Sekhāti kiṅkāraṇā vuccanti sekhā? |
"Learners" (sekhā) - for what reason are they called learners? |
Sikkhantīti sekhā. |
They train (sikkhanti), therefore they are learners. |
Kiñca sikkhanti? |
And what do they train in? |
Adhisīlampi sikkhanti, adhicittampi sikkhanti, adhipaññampi sikkhanti. |
They train in higher virtue (adhisīla), they train in higher mind (adhicitta), they train in higher wisdom (adhipaññā). |
Katamā adhisīlasikkhā? |
What is the training in higher virtue? |
Idha bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, a monk is virtuous, dwells restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Khuddako sīlakkhandho mahanto sīlakkhandho sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mukhaṁ pamukhaṁ kusalānaṁ dhammānaṁ samāpattiyā—ayaṁ adhisīlasikkhā. |
The minor division of virtue, the major division of virtue, virtue as a foundation, the beginning, conduct, restraint, control, the foremost, the principal for the attainment of wholesome states—this is the training in higher virtue. |
Katamā adhicittasikkhā? |
What is the training in higher mind? |
Idha bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati—ayaṁ adhicittasikkhā. |
Here, a monk, secluded from sensual pleasures... etcetera... having entered upon and abiding in the first jhāna... the second jhāna... the third jhāna... the fourth jhāna—this is the training in higher mind. |
Katamā adhipaññāsikkhā? |
What is the training in higher wisdom? |
Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Here, a monk is wise, endowed with wisdom that leads to arising and passing away, noble, penetrative, rightly leading to the destruction of suffering. |
So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti …pe… “ayaṁ dukkhanirodho”ti … “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. |
He understands "This is suffering" as it really is, "This is the origin of suffering"... etcetera... "This is the cessation of suffering"... "This is the path leading to the cessation of suffering" as it really is. |
“Ime āsavā”ti …pe… “ayaṁ āsavasamudayo”ti … “ayaṁ āsavanirodho”ti … “ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. |
"These are taints"... etcetera... "This is the origin of taints"... "This is the cessation of taints"... "This is the path leading to the cessation of taints" as it really is. |
“Ayaṁ adhipaññāsikkhā” … imā tisso sikkhāyo āvajjantā sikkhanti jānantā sikkhanti passantā sikkhanti cittaṁ adhiṭṭhahantā sikkhanti saddhāya adhimuccantā sikkhanti vīriyaṁ paggaṇhantā sikkhanti satiṁ upaṭṭhapentā sikkhanti cittaṁ samādahantā sikkhanti paññāya pajānantā sikkhanti abhiññeyyaṁ abhijānantā sikkhanti pariññeyyaṁ parijānantā sikkhanti pahātabbaṁ pajahantā sikkhanti bhāvetabbaṁ bhāventā sikkhanti sacchikātabbaṁ sacchikarontā sikkhanti ācaranti samācaranti samādāya vattanti. |
"This is the training in higher wisdom"... these three trainings, they train by adverting to them, they train by knowing, they train by seeing, they train by resolving the mind, they train by being released through faith, they train by exerting energy, they train by establishing mindfulness, they train by concentrating the mind, they train by understanding with wisdom, they train by directly knowing what is to be directly known, they train by fully understanding what is to be fully understood, they train by abandoning what is to be abandoned, they train by developing what is to be developed, they train by realizing what is to be realized, they practice, they practice well, undertaking them they live. |
Taṅkāraṇā vuccanti—sekhā. |
For that reason, they are called—learners. |
Puthūti bahukā. |
"Many" (puthū) means numerous. |
Ete sekhā sotāpannā ca paṭipannā ca sakadāgāmino ca paṭipannā ca anāgāmino ca paṭipannā ca arahanto ca paṭipannā ca. |
These learners are stream-enterers and those practicing for stream-entry, once-returners and those practicing for once-returning, non-returners and those practicing for non-returning, and Arahants and those practicing for Arahantship (i.e., those on the Arahant path). |
Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane imasmiṁ attabhāve imasmiṁ manussaloketi—ye ca sekhā puthū idha. |
"Here" (idha) means: in this view, in this forbearance, in this inclination, in this principle, in this Dhamma, in this Vinaya, in this Dhamma-Vinaya, in this teaching, in this holy life, in this Teacher's dispensation, in this individual existence, in this human world—thus "and the many learners here." |
Tesaṁ me nipako iriyaṁ, puṭṭho pabrūhi mārisāti tvampi nipako paṇḍito paññavā buddhimā ñāṇī medhāvī. |
"Of them, O wise one, the conduct, being asked, explain to me, venerable sir" means: you too are wise, learned, intelligent, possessing understanding, knowledgeable, discerning. |
Tesaṁ saṅkhātadhammānañca sekkhānañca iriyaṁ cariyaṁ vuttiṁ pavattiṁ ācaraṁ gocaraṁ vihāraṁ paṭipadaṁ. |
Of them, the ones who have understood the Dhamma and the learners—their deportment, conduct, way of life, practice, behavior, resort, dwelling, path. |
Puṭṭhoti pucchito yācito ajjhesito pasādito. |
"Being asked" (puṭṭho) means: being questioned, requested, invited, sought for clarification. |
Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. |
"Explain" (pabrūhi) means: tell, declare, teach, proclaim, establish, reveal, analyze, make clear, explain. |
Mārisāti piyavacanaṁ garuvacanaṁ sagāravasappatissādhivacanametaṁ mārisāti—tesaṁ me nipako iriyaṁ, puṭṭho pabrūhi mārisa. |
"Mārisa" (O venerable sir) is a term of endearment, a term of respect, this is a term of esteem and reverence, "mārisa"—thus "Of them, O wise one, the conduct, being asked, explain to me, venerable sir." |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Ye ca saṅkhātadhammāse, |
"Those who have understood the Dhamma, |
ye ca sekhā puthū idha; |
And the many learners here; |
Tesaṁ me nipako iriyaṁ, |
Of them, O wise one, the conduct, |
puṭṭho pabrūhi mārisā”ti. |
Being asked, explain to me, venerable sir." |
Kāmesu nābhigijjheyya, |
One should not be greedy for sensual pleasures, |
manasānāvilo siyā; |
One's mind should not be agitated; |
Kusalo sabbadhammānaṁ, |
Skilled in all things (dharmas), |
sato bhikkhu paribbaje. |
A mindful monk should wander. |
Kāmesu nābhigijjheyyāti. |
"One should not be greedy for sensual pleasures" means: |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca. |
"Sensual pleasures" (kāmā) - in brief, there are two kinds of sensual pleasures: objective sensual pleasures (vatthukāmā) and defilement sensual pleasures (kilesakāmā). |
Katame vatthukāmā? |
What are objective sensual pleasures? |
Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṁ vatthu hiraññaṁ suvaṇṇaṁ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca—yaṁ kiñci rajanīyavatthu vatthukāmā. |
Agreeable forms, agreeable sounds, agreeable odors, agreeable tastes, agreeable tangibles; furnishings, coverings, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, fields, properties, silver, gold, villages, towns, royal cities, kingdoms and countries, treasuries and storehouses—whatever is an enticing object, these are objective sensual pleasures. |
Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā, paccupaṭṭhitā kāmā, nimmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā, kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena ramaṇīyaṭṭhena kāmā. |
Moreover, past sensual pleasures, future sensual pleasures, present sensual pleasures, internal sensual pleasures, external sensual pleasures, internal-external sensual pleasures; inferior sensual pleasures, middling sensual pleasures, superior sensual pleasures; sensual pleasures of the lower realms, human sensual pleasures, divine sensual pleasures; presently arisen sensual pleasures; created sensual pleasures, sensual pleasures created by others; possessed sensual pleasures, unpossessed sensual pleasures; appropriated sensual pleasures, unappropriated sensual pleasures; all phenomena of the sensual sphere, all phenomena of the form sphere, all phenomena of the formless sphere; objects of craving, supports for craving; by way of being desirable, by way of being enticing, by way of being intoxicating, by way of being delightful, these are sensual pleasures. |
Ime vuccanti vatthukāmā. |
These are called objective sensual pleasures. |
Katame kilesakāmā? |
What are defilement sensual pleasures? |
Chando kāmo rāgo kāmo chandarāgo kāmo saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmagedho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ— |
Desire is sensual pleasure, lust is sensual pleasure, lustful desire is sensual pleasure, intention is sensual pleasure, lust is sensual pleasure, lustful intention is sensual pleasure; whatever sensual desire for sensual pleasures, sensual lust, sensual delight, sensual craving, sensual affection, sensual thirst, sensual fever, sensual greed, sensual infatuation, sensual clinging, the flood of sensuality, the yoke of sensuality, the grasping of sensuality, the hindrance of sensual desire— |
Addasaṁ kāma te mūlaṁ, |
I have seen, O Kamma (sensual pleasure), your root, |
saṅkappā kāma jāyasi; |
From intention, O Kamma, you are born; |
Na taṁ saṅkappayissāmi, |
I will not form intentions of you, |
evaṁ kāma na hehisīti. |
Thus, Kamma, you will not be. |
Ime vuccanti kilesakāmā. |
These are called defilement sensual pleasures. |
Gedho vuccati taṇhā, yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Greed is called craving; whatever passion, intense passion... etcetera... covetousness, greed, unwholesome root. |
Kāmesu nābhigijjheyyāti kilesakāmena vatthukāmesu nābhigijjheyya na paligijjheyya na palibundheyya agiddho assa agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā vihareyyāti—kāmesu nābhigijjheyya. |
"One should not be greedy for sensual pleasures" means: one should not be greedy for objective sensual pleasures through defilement sensual pleasures, not be intensely greedy, not be ensnared; one should be without greed, not rapacious, not infatuated, not clinging, with greed departed, greed gone, greed abandoned, greed vomited out, greed released, greed destroyed, greed relinquished; with passion departed, passion gone, passion abandoned, passion vomited out, passion released, passion destroyed, passion relinquished; desireless, extinguished, cooled, experiencing happiness, dwelling with a self become Brahma-like—thus, "One should not be greedy for sensual pleasures." |
Manasānāvilo siyāti. |
"One's mind should not be agitated" means: |
Manoti yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu. |
"Mind" (mano) means: that which is mind (citta), intellect (mano), mentality (mānasaṁ), heart (hadayaṁ), the luminous (paṇḍaraṁ), mind, the mind-base (manāyatana), the mind-faculty (manindriya), consciousness (viññāṇa), the consciousness aggregate (viññāṇakkhandha), the mind-consciousness element born of that. |
Kāyaduccaritena cittaṁ āvilaṁ hoti luḷitaṁ eritaṁ ghaṭṭitaṁ calitaṁ bhantaṁ avūpasantaṁ. |
Through bodily misconduct, the mind becomes agitated, stirred up, shaken, struck, wavering, confused, uncalmed. |
Vacīduccaritena …pe… manoduccaritena … rāgena … dosena … mohena … kodhena … upanāhena … makkhena … paḷāsena … issāya … macchariyena … māyāya … sāṭheyyena … thambhena … sārambhena … mānena … atimānena … madena … pamādena … sabbakilesehi … sabbaduccaritehi … sabbaḍāhehi … sabbapariḷāhehi … sabbasantāpehi … sabbākusalābhisaṅkhārehi cittaṁ āvilaṁ hoti luḷitaṁ eritaṁ ghaṭṭitaṁ calitaṁ bhantaṁ avūpasantaṁ. |
Through verbal misconduct... etcetera... through mental misconduct... through passion... aversion... delusion... anger... hostility... contempt... denigration... envy... stinginess... deceit... craftiness... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... through all defilements... all misconducts... all fevers... all burning torments... all vexations... all unwholesome formations, the mind becomes agitated, stirred up, shaken, struck, wavering, confused, uncalmed. |
Manasānāvilo siyāti cittena anāvilo siyā—aluḷito anerito aghaṭṭito acalito abhanto vūpasanto āvilakare kilese jaheyya pajaheyya vinodeyya byantīkareyya anabhāvaṁ gameyya, āvilakarehi kilesehi ca ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—manasānāvilo siyā. |
"One's mind should not be agitated" means: with the mind one should be unagitated—unstirred, unshaken, unstruck, unwavering, unconfused, calmed; one should abandon, renounce, dispel, make an end of, bring to nought the defilements that cause agitation; and from the defilements that cause agitation, one should be aloof, detached, restrained, gone forth, released, liberated, disjoined, dwelling with a mind that has transcended limitations—thus, "One's mind should not be agitated." |
Kusalo sabbadhammānanti “sabbe saṅkhārā aniccā”ti kusalo sabbadhammānaṁ, “sabbe saṅkhārā dukkhā”ti kusalo sabbadhammānaṁ, “sabbe dhammā anattā”ti kusalo sabbadhammānaṁ, “avijjāpaccayā saṅkhārā”ti kusalo sabbadhammānaṁ …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti kusalo sabbadhammānaṁ. |
"Skilled in all things (dharmas)" means: skilled in all things (dharmas) as in "All conditioned things are impermanent," skilled in all things (dharmas) as in "All conditioned things are suffering," skilled in all things (dharmas) as in "All phenomena are non-self," skilled in all things (dharmas) as in "Formations are conditioned by ignorance"... etcetera... skilled in all things (dharmas) as in "Whatever is subject to origination is all subject to cessation." |
Evampi kusalo sabbadhammānaṁ. |
In this way too, skilled in all things (dharmas). |
Atha vā aniccato kusalo sabbadhammānaṁ, dukkhato …pe… rogato … gaṇḍato … sallato … aghato … ābādhato … parato … palokato … ītito … upaddavato … bhayato … upasaggato … calato … pabhaṅguto … addhuvato … atāṇato … aleṇato … asaraṇato … asaraṇībhūtato … rittato … tucchato … suññato … anattato … ādīnavato … vipariṇāmadhammato … asārakato … aghamūlato … vadhakato … vibhavato … sāsavato … saṅkhatato … mārāmisato … jātidhammato … jarādhammato … byādhidhammato … maraṇadhammato … sokaparidevadukkhadomanassupāyāsadhammato … saṅkilesikadhammato … samudayato … atthaṅgamato … assādato … ādīnavato … nissaraṇato kusalo sabbadhammānaṁ. |
Or, skilled in all things (dharmas) from the perspective of impermanence, from suffering... etcetera... from disease... from a boil... from a dart... from evil... from affliction... from otherness... from decay... from calamity... from disaster... from fear... from plague... from instability... from fragility... from impermanence... from being without protection... without shelter... without refuge... having become refugeless... from emptiness... from voidness... from nullity... from non-self... from danger... from being subject to change... from being without substance... from being a root of evil... from being a killer... from destruction... from being with taints... from being conditioned... from being Māra's bait... from being subject to birth... subject to old age... subject to illness... subject to death... subject to sorrow, lamentation, pain, grief, and despair... from being defiling... skilled in all things (dharmas) from the perspective of origin... cessation... gratification... danger... escape. |
Evampi kusalo sabbadhammānaṁ. |
In this way too, skilled in all things (dharmas). |
Atha vā khandhakusalo dhātukusalo āyatanakusalo paṭiccasamuppādakusalo satipaṭṭhānakusalo sammappadhānakusalo iddhipādakusalo indriyakusalo balakusalo bojjhaṅgakusalo maggakusalo phalakusalo nibbānakusalo. |
Or, skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right efforts, skilled in the bases of psychic power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna. |
Evampi kusalo sabbadhammānaṁ. |
In this way too, skilled in all things (dharmas). |
Atha vā sabbadhammā vuccanti dvādasāyatanāni—cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. |
Or, "all things (dharmas)" refers to the twelve sense bases: the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects. |
Yato ca ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, ettāvatāpi kusalo sabbadhammānanti—kusalo sabbadhammānaṁ. |
And when, in regard to the internal and external sense bases, lustful desire is abandoned, its root cut off, made like a palm stump, brought to non-existence, not liable to arise in the future, to that extent one is also skilled in all things (dharmas)—thus, "skilled in all things (dharmas)." |
Sato bhikkhu paribbajeti. |
"A mindful monk should wander" means: |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṁ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṁ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato. |
"Mindful" (sato) means mindful for four reasons: mindful while developing the foundation of mindfulness of contemplation of the body in the body; mindful while developing the foundation of mindfulness of contemplation of feelings in feelings; mindful while developing the foundation of mindfulness of contemplation of the mind in the mind; mindful while developing the foundation of mindfulness of contemplation of phenomena in phenomena. |
Aparehipi catūhi kāraṇehi sato—asatiparivajjanāya sato, satikaraṇīyānaṁ dhammānaṁ katattā sato, satiparibandhānaṁ dhammānaṁ hatattā sato, satinimittānaṁ dhammānaṁ asammuṭṭhattā sato. |
Also mindful for four (other) reasons: mindful by avoiding non-mindfulness, mindful by having done things that require mindfulness, mindful by having destroyed things that obstruct mindfulness, mindful by not having forgotten the signs of mindfulness. |
Aparehipi catūhi kāraṇehi sato—satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññena samannāgatattā sato, satiyā apaccorohaṇatāya sato. |
Also mindful for four (other) reasons: mindful by being endowed with mindfulness, mindful by having mastery over mindfulness, mindful by being endowed with proficiency in mindfulness, mindful by not declining from mindfulness. |
Aparehipi catūhi kāraṇehi sato—satiyā samannāgatattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. |
Also mindful for four (other) reasons: mindful by being endowed with mindfulness, mindful by being peaceful, mindful by being calmed, mindful by being endowed with peaceful qualities. |
Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. |
Mindful through recollection of the Buddha, mindful through recollection of the Dhamma, mindful through recollection of the Saṅgha, mindful through recollection of virtue, mindful through recollection of generosity, mindful through recollection of deities, mindful through mindfulness of breathing, mindful through mindfulness of death, mindful through mindfulness of the body, mindful through recollection of peace. |
Yā sati anussati …pe… sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṁ vuccati sati. |
Whatever mindfulness, recollection... etcetera... right mindfulness, the enlightenment factor of mindfulness, the direct path, this is called mindfulness. |
Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati sato. |
Being endowed with this mindfulness, fully endowed, approached, fully approached, attained, fully attained, possessed of it, he is called mindful. |
Bhikkhūti sattannaṁ dhammānaṁ bhinnattā bhikkhu—sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. |
"Monk" (bhikkhu) means a monk because of the breaking (bhinna) of seven things: identity view is broken, doubt is broken, clinging to rites and rituals is broken, passion is broken, aversion is broken, delusion is broken, conceit is broken. |
Bhinnā honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
Evil, unwholesome states that are defiling, leading to renewed existence, accompanied by distress, having painful results, leading to future birth, aging, and death are broken. |
Pajjena katena attanā, |
By verse made by himself, |
(sabhiyāti bhagavā) |
(thus the Blessed One to Sabhiya) |
Parinibbānagato vitiṇṇakaṅkho; |
Gone to Parinibbāna, with doubt crossed over; |
Vibhavañca bhavañca vippahāya, |
Having abandoned both non-existence and existence, |
Vusitavā khīṇapunabbhavo sa bhikkhūti. |
He who has lived the life, whose further becoming is destroyed, he is a monk. |
Sato bhikkhu paribbajeti sato bhikkhu paribbaje, sato gaccheyya, sato tiṭṭheyya, sato nisīdeyya, sato seyyaṁ kappeyya, sato abhikkameyya, sato paṭikkameyya, sato ālokeyya, sato vilokeyya, sato samiñjeyya, sato pasāreyya, sato saṅghāṭipattacīvaraṁ dhāreyya, sato careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—sato bhikkhu paribbaje. |
"A mindful monk should wander" means: a mindful monk should wander, should go mindfully, should stand mindfully, should sit mindfully, should lie down mindfully, should step forward mindfully, should step backward mindfully, should look ahead mindfully, should look around mindfully, should bend mindfully, should stretch mindfully, should wear the outer robe, bowl, and (other) robes mindfully, should act mindfully, dwell mindfully, deport himself mindfully, conduct himself mindfully, maintain himself mindfully, sustain himself mindfully, continue mindfully—thus, "a mindful monk should wander." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Kāmesu nābhigijjheyya, |
"One should not be greedy for sensual pleasures, |
manasānāvilo siyā; |
One's mind should not be agitated; |
Kusalo sabbadhammānaṁ, |
Skilled in all things (dharmas), |
sato bhikkhu paribbaje”ti. |
A mindful monk should wander." |
Saha gāthāpariyosānā ye te brāhmaṇena saddhiṁ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṁ anekapāṇasahassānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
Simultaneously with the conclusion of the verses, for those many thousands of beings who were with the brahmin, having the same aspiration, the same endeavor, the same intention, perfumed with the same predispositions, the dust-free, stainless eye of Dhamma arose—"Whatever is subject to origination is all subject to cessation." |
Tassa brāhmaṇassa anupādāya āsavehi cittaṁ vimucci. |
For that brahmin, without grasping, the mind was liberated from the taints. |
Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā, bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṁ namassamāno nisinno hoti—“satthā me bhante bhagavā, sāvakohamasmī”ti. |
Simultaneously with the attainment of Arahantship, his antelope skin, matted hair, bark garments, triple staff, water pot, hair and beard disappeared; clad in a yellow-dyed robe, bearing the outer robe, bowl, and (other) robes, in accordance with the practice (of a monk), with hands clasped in reverence, he was seated paying homage to the Blessed One, (saying)—"The Blessed One is my teacher, venerable sir, I am a disciple." |
Ajitamāṇavapucchāniddeso paṭhamo. |
First is the Exposition of Ajita's Questions. |
cnd7 |
Cūḷaniddesa (Section 7) |
Cūḷaniddesa |
The Shorter Exposition |
Pārāyanavagganiddesa |
Exposition of the Pārāyana Vagga (The Way to the Beyond Chapter) |
Pucchāniddesa |
Exposition of the Questions |
3. Puṇṇakamāṇavapucchāniddesa |
3. Exposition of Puṇṇaka's Questions |
Anejaṁ mūladassāviṁ, |
To the Imperturbable, the Seer of the root, |
(iccāyasmā puṇṇako) |
(thus the Venerable Puṇṇaka) |
Atthi pañhena āgamaṁ; |
I have come with a question; |
Kiṁnissitā isayo manujā, |
Dependent on what do seers, humans, |
Khattiyā brāhmaṇā devatānaṁ; |
Nobles, brahmins, (perform sacrifices) for the deities? |
Yaññamakappayiṁsu puthūdha loke, |
They performed sacrifices abundantly here in the world, |
Pucchāmi taṁ bhagavā brūhi metaṁ. |
I ask you, O Blessed One, tell this to me. |
Anejaṁ mūladassāvinti ejā vuccati taṇhā. |
"To the Imperturbable, the Seer of the root" means: "agitation" (ejā) is called craving (taṇhā). |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Whatever passion, intense passion... etcetera... covetousness, greed, unwholesome root—that agitation, craving, for the Buddha, the Blessed One, is abandoned, its root cut off, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Tasmā buddho anejo. |
Therefore, the Buddha is imperturbable (anejo). |
Ejāya pahīnattā anejo. |
He is imperturbable because agitation is abandoned. |
Bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṁsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati nappavedhatīti—anejaṁ. |
The Blessed One is not agitated by gain, not agitated by loss, not agitated by fame, not agitated by disrepute, not agitated by praise, not agitated by blame, not agitated by pleasure, not agitated by pain; He does not waver, does not tremble, does not shake—thus, "Imperturbable." |
Mūladassāvinti bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvī. |
"The Seer of the root" (mūladassāvī) means: the Blessed One is a seer of the root, a seer of the cause, a seer of the origin, a seer of the source, a seer of the provenance, a seer of the arising, a seer of the nutriment, a seer of the object, a seer of the condition, a seer of the origination. |
Tīṇi akusalamūlāni—lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. |
There are three unwholesome roots: greed is an unwholesome root, aversion is an unwholesome root, delusion is an unwholesome root. |
Vuttañhetaṁ bhagavatā—“tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. |
This has been said by the Blessed One: "Monks, there are these three sources for the origination of kamma. |
Katamāni tīṇi? |
What three? |
Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya. |
Greed is a source for the origination of kamma, aversion is a source for the origination of kamma, delusion is a source for the origination of kamma. |
Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. |
Monks, through kamma born of greed, kamma born of aversion, kamma born of delusion, deities are not discerned, humans are not discerned, nor any other good destinations. |
Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo niraye tiracchānayoniyā pettivisaye attabhāvābhinibbattiyā”. |
But rather, monks, through kamma born of greed, kamma born of aversion, kamma born of delusion, hell is discerned, the animal realm is discerned, the realm of ghosts is discerned, or any other bad destinations, for the arising of individual existence in hell, the animal realm, or the realm of ghosts." |
Imāni tīṇi akusalamūlānīti bhagavā jānāti passati. |
The Blessed One knows and sees these three unwholesome roots. |
Evampi bhagavā mūladassāvī …pe… samudayadassāvī. |
In this way too, the Blessed One is a seer of the root... etcetera... a seer of the origination. |
Tīṇi kusalamūlāni—alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. |
There are three wholesome roots: non-greed is a wholesome root, non-aversion is a wholesome root, non-delusion is a wholesome root. |
Vuttañhetaṁ bhagavatā—“tīṇimāni …pe… na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. |
This has been said by the Blessed One: "These three... etcetera... Monks, through kamma born of non-greed, kamma born of non-aversion, kamma born of non-delusion, hell is not discerned, the animal realm is not discerned, the realm of ghosts is not discerned, nor any other bad destinations. |
Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo deve ca manusse ca attabhāvābhinibbattiyā”. |
But rather, monks, through kamma born of non-greed, kamma born of non-aversion, kamma born of non-delusion, deities are discerned, humans are discerned, or any other good destinations, for the arising of individual existence among deities and humans." |
Imāni tīṇi kusalamūlānīti bhagavā jānāti passati. |
The Blessed One knows and sees these three wholesome roots. |
Evampi bhagavā mūladassāvī …pe… samudayadassāvī. |
In this way too, the Blessed One is a seer of the root... etcetera... a seer of the origination. |
Vuttañhetaṁ bhagavatā—“ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā”. |
This has been said by the Blessed One: "Monks, whatever phenomena are unwholesome, partake of the unwholesome, are on the side of the unwholesome, they are all rooted in ignorance, converge in ignorance, are overthrown by ignorance (when wisdom arises)." |
Sabbe te samugghātaṁ gacchantīti bhagavā jānāti passati. |
The Blessed One knows and sees that they all go to utter destruction. |
Evampi bhagavā mūladassāvī …pe… samudayadassāvī. |
In this way too, the Blessed One is a seer of the root... etcetera... a seer of the origination. |
Vuttañhetaṁ bhagavatā—“ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā. |
This has been said by the Blessed One: "Monks, whatever phenomena are wholesome, partake of the wholesome, are on the side of the wholesome, they are all rooted in heedfulness, converge in heedfulness. |
Appamādo tesaṁ dhammānaṁ aggamakkhāyatī”ti bhagavā jānāti passati. |
Heedfulness is declared the foremost of those phenomena"—the Blessed One knows and sees this. |
Evampi bhagavā mūladassāvī …pe… samudayadassāvī. |
In this way too, the Blessed One is a seer of the root... etcetera... a seer of the origination. |
Atha vā bhagavā jānāti passati. |
Or, the Blessed One knows and sees: |
“Avijjā mūlaṁ saṅkhārānaṁ, saṅkhārā mūlaṁ viññāṇassa, viññāṇaṁ mūlaṁ nāmarūpassa, nāmarūpaṁ mūlaṁ saḷāyatanassa, saḷāyatanaṁ mūlaṁ phassassa, phasso mūlaṁ vedanāya, vedanā mūlaṁ taṇhāya, taṇhā mūlaṁ upādānassa, upādānaṁ mūlaṁ bhavassa, bhavo mūlaṁ jātiyā, jāti mūlaṁ jarāmaraṇassā”ti—bhagavā jānāti passati. |
"Ignorance is the root of formations, formations are the root of consciousness, consciousness is the root of name-and-form, name-and-form is the root of the six sense bases, the six sense bases are the root of contact, contact is the root of feeling, feeling is the root of craving, craving is the root of clinging, clinging is the root of becoming, becoming is the root of birth, birth is the root of aging and death"—the Blessed One knows and sees this. |
Evampi bhagavā mūladassāvī …pe… samudayadassāvī. |
In this way too, the Blessed One is a seer of the root... etcetera... a seer of the origination. |
Atha vā bhagavā jānāti passati. |
Or, the Blessed One knows and sees: |
“Cakkhu mūlaṁ cakkhurogānaṁ, sotaṁ mūlaṁ sotarogānaṁ, ghānaṁ mūlaṁ ghānarogānaṁ, jivhā mūlaṁ jivhārogānaṁ, kāyo mūlaṁ kāyarogānaṁ, mano mūlaṁ cetasikānaṁ dukkhānan”ti—bhagavā jānāti passati. |
"The eye is the root of eye-diseases, the ear is the root of ear-diseases, the nose is the root of nose-diseases, the tongue is the root of tongue-diseases, the body is the root of body-diseases, the mind is the root of mental sufferings"—the Blessed One knows and sees this. |
Evampi bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvīti—anejaṁ mūladassāvī. |
In this way too, the Blessed One is a seer of the root, a seer of the cause, a seer of the origin, a seer of the source, a seer of the provenance, a seer of the arising, a seer of the nutriment, a seer of the object, a seer of the condition, a seer of the origination—thus, "To the Imperturbable, the Seer of the root." |
Iccāyasmā puṇṇakoti iccāti padasandhi …pe… āyasmā puṇṇako. |
"Thus the Venerable Puṇṇaka" means: "iti" is a conjunction of words... etcetera... the Venerable Puṇṇaka. |
Atthi pañhena āgamanti pañhena atthiko āgatomhi, pañhaṁ pucchitukāmo āgatomhi, pañhaṁ sotukāmo āgatomhīti—evampi atthi pañhena āgamaṁ. |
"I have come with a question" means: I have come interested in a question, I have come wishing to ask a question, I have come wishing to hear a question—in this way too, "I have come with a question." |
Atha vā pañhatthikānaṁ pañhaṁ pucchitukāmānaṁ pañhaṁ sotukāmānaṁ āgamanaṁ abhikkamanaṁ upasaṅkamanaṁ payirupāsanaṁ atthīti—evampi atthi pañhena āgamaṁ. |
Or, for those interested in questions, wishing to ask questions, wishing to hear questions, there is coming, approaching, drawing near, attending upon—in this way too, "I have come with a question." |
Atha vā pañhāgamo tuyhaṁ atthi, tvampi pahu tvamasi alamatto. |
Or, the approach with questions is to you; you too are capable, you are competent enough. |
Mayā pucchitaṁ kathetuṁ visajjetuṁ vahassetaṁ bhāranti—evampi atthi pañhena āgamaṁ. |
To speak on what is asked by me, to answer, bear this burden—in this way too, "I have come with a question." |
Kiṁ nissitā isayo manujāti kiṁ nissitā āsitā allīnā upagatā ajjhositā adhimuttā. |
"Dependent on what do seers, humans?" means: dependent on what, relying on, clinging to, approached, settled on, resolved upon. |
Isayoti isināmakā ye keci isipabbajjaṁ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. |
"Seers" (isayo) means: those named seers, whoever have gone forth into the ascetic life—Ājīvakas, Nigaṇṭhas, matted-hair ascetics, penitents. |
Manujāti manussā vuccantīti—kiṁ nissitā isayo manujā. |
"Humans" (manujā) means: human beings are spoken of—thus, "Dependent on what do seers, humans?" |
Khattiyā brāhmaṇā devatānanti. |
"Nobles, brahmins, (for) the deities" means: |
Khattiyāti ye keci khattiyajātikā. |
"Nobles" (khattiyā) means: whoever are of noble birth. |
Brāhmaṇāti ye keci bhovādikā. |
"Brahmins" (brāhmaṇā) means: whoever use the term "bho" (a form of address). |
Devatānanti ājīvakasāvakānaṁ ājīvakā devatā, nigaṇṭhasāvakānaṁ nigaṇṭhā devatā, jaṭilasāvakānaṁ jaṭilā devatā, paribbājakasāvakānaṁ paribbājakā devatā, aviruddhakasāvakānaṁ aviruddhakā devatā, hatthivatikānaṁ hatthī devatā, assavatikānaṁ assā devatā, govatikānaṁ gāvo devatā, kukkuravatikānaṁ kukkurā devatā, kākavatikānaṁ kākā devatā, vāsudevavatikānaṁ vāsudevo devatā, baladevavatikānaṁ baladevo devatā, puṇṇabhaddavatikānaṁ puṇṇabhaddo devatā, maṇibhaddavatikānaṁ maṇibhaddo devatā, aggivatikānaṁ aggi devatā, nāgavatikānaṁ nāgā devatā, supaṇṇavatikānaṁ supaṇṇā devatā, yakkhavatikānaṁ yakkhā devatā, asuravatikānaṁ asurā devatā, gandhabbavatikānaṁ gandhabbā devatā, mahārājavatikānaṁ mahārājāno devatā, candavatikānaṁ cando devatā, sūriyavatikānaṁ sūriyo devatā, indavatikānaṁ indo devatā, brahmavatikānaṁ brahmā devatā, devavatikānaṁ devo devatā, disāvatikānaṁ disā devatā, ye yesaṁ dakkhiṇeyyā te tesaṁ devatāti—khattiyabrāhmaṇā devatānaṁ. |
"For the deities" (devatānaṁ) means: for the disciples of Ājīvakas, Ājīvakas are deities; for the disciples of Nigaṇṭhas, Nigaṇṭhas are deities; for the disciples of matted-hair ascetics, matted-hair ascetics are deities; for the disciples of wanderers, wanderers are deities; for the disciples of Aviruddhakas, Aviruddhakas are deities; for elephant-vow-takers, the elephant is a deity; for horse-vow-takers, the horse is a deity; for cow-vow-takers, cows are deities; for dog-vow-takers, dogs are deities; for crow-vow-takers, crows are deities; for Vāsudeva-vow-takers, Vāsudeva is a deity; for Baladeva-vow-takers, Baladeva is a deity; for Puṇṇabhadda-vow-takers, Puṇṇabhadda is a deity; for Maṇibhadda-vow-takers, Maṇibhadda is a deity; for fire-vow-takers, fire is a deity; for Nāga-vow-takers, Nāgas are deities; for Supaṇṇa-vow-takers, Supaṇṇas are deities; for Yakkha-vow-takers, Yakkhas are deities; for Asura-vow-takers, Asuras are deities; for Gandhabba-vow-takers, Gandharvas are deities; for Mahārāja-vow-takers, the Great Kings are deities; for moon-vow-takers, the moon is a deity; for sun-vow-takers, the sun is a deity; for Indra-vow-takers, Indra is a deity; for Brahmā-vow-takers, Brahmā is a deity; for deva-vow-takers, a deva is a deity; for direction-vow-takers, the directions are deities; whoever are their worthy recipients of offerings, they are their deities—thus, "Nobles, brahmins, (for) the deities." |
Yaññamakappayiṁsu puthūdha loketi yaññaṁ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
"They performed sacrifices abundantly here in the world" means: "sacrifice" (yaññaṁ) refers to charitable gifts: robes, alms-food, lodging, medicinal requisites for the sick, food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, and lamps. |
Yaññamakappayiṁsūti yepi yaññaṁ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tepi yaññaṁ kappenti. |
"They performed sacrifices" (yaññamakappayiṁsu) means: also those who seek, search for, look for robes, alms-food, lodging, medicinal requisites for the sick, food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, and lamps, they too perform sacrifices. |
Yepi yaññaṁ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ, tepi yaññaṁ kappenti. |
Also those who prepare robes, alms-food, lodging, medicinal requisites for the sick, food, drink... etcetera... beds, dwellings, and lamps, they too perform sacrifices. |
Yepi yaññaṁ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ, tepi yaññaṁ kappenti. |
Also those who give, offer, donate robes, alms-food, lodging, medicinal requisites for the sick, food, drink... etcetera... beds, dwellings, and lamps, they too perform sacrifices. |
Puthūti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū. |
"Abundantly" (puthū) means: these sacrifices are abundant, or these sacrificers are many, or these recipients of offerings are many. |
Kathaṁ yaññā vā ete puthū? |
How are these sacrifices abundant? |
Bahukānaṁ ete yaññā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā annaṁ pānaṁ vatthaṁ yānaṁ mālaṁ gandhaṁ vilepanaṁ seyyāvasathapadīpeyyaṁ—evaṁ yaññā vā ete puthū. |
These sacrifices of many people are robes, alms-food, lodging, medicinal requisites for the sick, food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, and lamps—thus these sacrifices are abundant. |
Kathaṁ yaññayājakā vā ete puthū? |
How are these sacrificers many? |
Bahukā ete yaññayājakā khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca—evaṁ yaññayājakā vā ete puthū. |
These many sacrificers are nobles, brahmins, merchants, workers, householders, monastics, deities, and humans—thus these sacrificers are many. |
Kathaṁ dakkhiṇeyyā vā ete puthū? |
How are these recipients of offerings many? |
Bahukā ete dakkhiṇeyyā puthū samaṇabrāhmaṇā kapaṇaddhikavanibbakayācakā—evaṁ dakkhiṇeyyā vā ete puthū. |
These many recipients of offerings are numerous ascetics and brahmins, the poor, the destitute, beggars, and supplicants—thus these recipients of offerings are many. |
Idha loketi manussaloketi yaññamakappayiṁsu—puthūdha loke. |
"Here in the world" means in the human world, they performed sacrifices—"abundantly here in the world." |
Pucchāmi taṁ bhagavā brūhi metanti. |
"I ask you, O Blessed One, tell this to me" means: |
Pucchāti tisso pucchā—adiṭṭhajotanā pucchā, diṭṭhasaṁsandanā pucchā, vimaticchedanā pucchā. |
"Ask" (pucchā) means three kinds of questions: a question to illuminate the unseen, a question to compare what is seen, a question to cut off uncertainty. |
Katamā adiṭṭhajotanā pucchā? |
What is a question to illuminate the unseen? |
Pakatiyā lakkhaṇaṁ aññātaṁ hoti adiṭṭhaṁ atulitaṁ atīritaṁ avibhūtaṁ avibhāvitaṁ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṁ pucchati—ayaṁ adiṭṭhajotanā pucchā. |
Naturally, a characteristic is unknown, unseen, unweighed, unjudged, unmanifest, uncleared; one asks a question for the sake of knowing it, seeing it, weighing it, judging it, manifesting it, clearing it—this is a question to illuminate the unseen. |
Katamā diṭṭhasaṁsandanā pucchā? |
What is a question to compare what is seen? |
Pakatiyā lakkhaṇaṁ ñātaṁ hoti diṭṭhaṁ tulitaṁ tīritaṁ vibhūtaṁ vibhāvitaṁ. |
Naturally, a characteristic is known, seen, weighed, judged, manifest, cleared. |
Aññehi paṇḍitehi saddhiṁ saṁsandanatthāya pañhaṁ pucchati—ayaṁ diṭṭhasaṁsandanā pucchā. |
One asks a question for the sake of comparing it with other wise people—this is a question to compare what is seen. |
Katamā vimaticchedanā pucchā? |
What is a question to cut off uncertainty? |
Pakatiyā saṁsayapakkhando hoti vimatipakkhando dveḷhakajāto—“evaṁ nu kho, na nu kho, kiṁ nu kho, kathaṁ nu kho”ti. |
Naturally, one has fallen into doubt, fallen into uncertainty, become twofold—"Is it so, or is it not so? What is it? How is it?" |
So vimaticchedanatthāya pañhaṁ pucchati—ayaṁ vimaticchedanā pucchā. |
One asks a question for the sake of cutting off uncertainty—this is a question to cut off uncertainty. |
Imā tisso pucchā. |
These are the three kinds of questions. |
Aparāpi tisso pucchā—manussapucchā, amanussapucchā, nimmitapucchā. |
There are another three kinds of questions: a question by a human, a question by a non-human, a question by a magically created being. |
Katamā manussapucchā? |
What is a question by a human? |
Manussā buddhaṁ bhagavantaṁ upasaṅkamitvā pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti—ayaṁ manussapucchā. |
Humans approach the Buddha, the Blessed One, and ask; monks ask, nuns ask, laymen ask, laywomen ask, kings ask, nobles ask, brahmins ask, merchants ask, workers ask, householders ask, monastics ask—this is a question by a human. |
Katamā amanussapucchā? |
What is a question by a non-human? |
Amanussā buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti—ayaṁ amanussapucchā. |
Non-humans approach the Buddha, the Blessed One, and ask a question; Nāgas ask, Supaṇṇas ask, Yakkhas ask, Asuras ask, Gandharvas ask, Great Kings ask, Indras ask, Brahmās ask, deities ask—this is a question by a non-human. |
Katamā nimmitapucchā? |
What is a question by a magically created being? |
Yaṁ bhagavā rūpaṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ, so nimmito buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchati; |
When the Blessed One magically creates a mind-made form, complete with all major and minor limbs, with unimpaired faculties, that created being approaches the Buddha, the Blessed One, and asks a question; |
bhagavā visajjeti—ayaṁ nimmitapucchā. |
the Blessed One answers—this is a question by a magically created being. |
Imā tisso pucchā. |
These are the three kinds of questions. |
Aparāpi tisso pucchā—attatthapucchā, paratthapucchā, ubhayatthapucchā. |
There are another three kinds of questions: a question for one's own benefit, a question for others' benefit, a question for the benefit of both. |
Aparāpi tisso pucchā—diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. |
There are another three kinds of questions: a question concerning benefit in this present life, a question concerning benefit in future lives, a question concerning the ultimate benefit. |
Aparāpi tisso pucchā—anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā. |
There are another three kinds of questions: a question concerning what is blameless, a question concerning what is without defilement, a question concerning purification. |
Aparāpi tisso pucchā—atītapucchā, anāgatapucchā, paccuppannapucchā. |
There are another three kinds of questions: a question about the past, a question about the future, a question about the present. |
Aparāpi tisso pucchā—ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā. |
There are another three kinds of questions: a question about the internal, a question about the external, a question about both internal and external. |
Aparāpi tisso pucchā—kusalapucchā, akusalapucchā, abyākatapucchā. |
There are another three kinds of questions: a question about the wholesome, a question about the unwholesome, a question about the indeterminate. |
Aparāpi tisso pucchā—khandhapucchā, dhātupucchā, āyatanapucchā. |
There are another three kinds of questions: a question about the aggregates, a question about the elements, a question about the sense bases. |
Aparāpi tisso pucchā—satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. |
There are another three kinds of questions: a question about the foundations of mindfulness, a question about the right efforts, a question about the bases of psychic power. |
Aparāpi tisso pucchā—indriyapucchā, balapucchā, bojjhaṅgapucchā. |
There are another three kinds of questions: a question about the faculties, a question about the powers, a question about the factors of enlightenment. |
Aparāpi tisso pucchā—maggapucchā, phalapucchā, nibbānapucchā. |
There are another three kinds of questions: a question about the path, a question about the fruit, a question about Nibbāna. |
Pucchāmi tanti pucchāmi taṁ yācāmi taṁ ajjhesāmi taṁ pasādemi taṁ “kathayassu me”ti pucchāmi taṁ. |
"I ask you" means: I ask you, I request you, I invite you, I seek clarification from you, "explain to me"—thus, "I ask you." |
Bhagavāti gāravādhivacanametaṁ …pe… sacchikā paññatti—yadidaṁ bhagavāti. |
"Bhagavā" is a term of respect... etcetera... a designation realized—that is, "Bhagavā." |
Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—pucchāmi taṁ bhagavā brūhi metaṁ. |
"Tell this to me" means: tell, declare, teach, proclaim, establish, reveal, analyze, make clear, explain—thus, "I ask you, O Blessed One, tell this to me." |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Anejaṁ mūladassāviṁ, |
"To the Imperturbable, the Seer of the root, |
(iccāyasmā puṇṇako) |
(thus the Venerable Puṇṇaka) |
Atthi pañhena āgamaṁ; |
I have come with a question; |
Kiṁ nissitā isayo manujā, |
Dependent on what do seers, humans, |
Khattiyā brāhmaṇā devatānaṁ; |
Nobles, brahmins, (perform sacrifices) for the deities? |
Yaññamakappayiṁsu puthūdha loke, |
They performed sacrifices abundantly here in the world, |
Pucchāmi taṁ bhagavā brūhi metan”ti. |
I ask you, O Blessed One, tell this to me." |
Ye kecime isayo manujā, |
Whatever seers and humans there are, |
(puṇṇakāti bhagavā) |
(thus the Blessed One to Puṇṇaka) |
Khattiyā brāhmaṇā devatānaṁ; |
Nobles, brahmins, (sacrificing) for the deities; |
Yaññamakappayiṁsu puthūdha loke, |
Who performed sacrifices abundantly here in the world, |
Āsīsamānā puṇṇaka itthattaṁ; |
Aspiring, Puṇṇaka, for this or that state of being; |
Jaraṁ sitā yaññamakappayiṁsu. |
Dependent on old age, they performed sacrifices. |
Ye kecime isayo manujāti. |
"Whatever seers and humans there are" means: |
Ye kecīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—ye kecīti. |
"Whatever" (ye keci) means: in every way all, entirely all, without remainder, utterly, this is a term for complete inclusion—thus "whatever." |
Isayoti isināmakā ye keci isipabbajjaṁ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. |
"Seers" (isayo) means: those named seers, whoever have gone forth into the ascetic life—Ājīvakas, Nigaṇṭhas, matted-hair ascetics, penitents. |
Manujāti manussā vuccantīti—ye kecime isayo manujā puṇṇakāti bhagavā. |
"Humans" (manujā) means: human beings are spoken of—thus "Whatever seers and humans there are, Puṇṇaka," thus the Blessed One. |
Khattiyā brāhmaṇā devatānanti. |
"Nobles, brahmins, (for) the deities" means: |
Khattiyāti ye keci khattiyajātikā. |
"Nobles" (khattiyā) means: whoever are of noble birth. |
Brāhmaṇāti ye keci bhovādikā. |
"Brahmins" (brāhmaṇā) means: whoever use the term "bho." |
Devatānanti ājīvakasāvakānaṁ ājīvakā devatā …pe… disāvatikānaṁ disā devatā. |
"For the deities" (devatānaṁ) means: for the disciples of Ājīvakas, Ājīvakas are deities... etcetera... for direction-vow-takers, the directions are deities. |
Ye yesaṁ dakkhiṇeyyā, te tesaṁ devatāti—khattiyā brāhmaṇā devatānaṁ. |
Whoever are their worthy recipients of offerings, they are their deities—thus, "Nobles, brahmins, (for) the deities." |
Yaññamakappayiṁsu puthūdha loketi. |
"Who performed sacrifices abundantly here in the world" means: |
Yaññaṁ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. |
"Sacrifice" (yaññaṁ) refers to charitable gifts: robes, alms-food, lodging, medicinal requisites for the sick, food, drink... etcetera... beds, dwellings, and lamps. |
Yaññamakappayiṁsūti yepi yaññaṁ esanti gavesanti pariyesanti …pe… seyyāvasathapadīpeyyaṁ, tepi yaññaṁ kappenti. |
"They performed sacrifices" (yaññamakappayiṁsu) means: also those who seek, search for, look for... etcetera... beds, dwellings, and lamps, they too perform sacrifices. |
Puthūti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū …pe… evaṁ dakkhiṇeyyā vā ete puthū. |
"Abundantly" (puthū) means: these sacrifices are abundant, or these sacrificers are many, or these recipients of offerings are many... etcetera... thus these recipients of offerings are many. |
Idha loketi manussaloketi yaññamakappayiṁsu—puthūdha loke. |
"Here in the world" means in the human world, they performed sacrifices—"abundantly here in the world." |
Āsīsamānā puṇṇaka itthattanti. |
"Aspiring, Puṇṇaka, for this or that state of being" means: |
Āsīsamānāti rūpapaṭilābhaṁ āsīsamānā, saddapaṭilābhaṁ āsīsamānā, gandhapaṭilābhaṁ āsīsamānā, rasapaṭilābhaṁ āsīsamānā, phoṭṭhabbapaṭilābhaṁ āsīsamānā, puttapaṭilābhaṁ āsīsamānā, dārapaṭilābhaṁ āsīsamānā, dhanapaṭilābhaṁ āsīsamānā, yasapaṭilābhaṁ āsīsamānā, issariyapaṭilābhaṁ āsīsamānā, khattiyamahāsālakule attabhāvapaṭilābhaṁ āsīsamānā, brāhmaṇamahāsālakule attabhāvapaṭilābhaṁ āsīsamānā, gahapatimahāsālakule attabhāvapaṭilābhaṁ āsīsamānā, cātumahārājikesu devesu attabhāvapaṭilābhaṁ āsīsamānā, tāvatiṁsesu devesu yāmesu devesu tusitesu devesu nimmānaratīsu devesu paranimmitavasavattīsu devesu brahmakāyikesu devesu attabhāvapaṭilābhaṁ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā. |
"Aspiring" (āsīsamānā) means: aspiring for the attainment of form, aspiring for the attainment of sound, aspiring for the attainment of odor, aspiring for the attainment of taste, aspiring for the attainment of tangibles, aspiring for the attainment of sons, aspiring for the attainment of wives, aspiring for the attainment of wealth, aspiring for the attainment of fame, aspiring for the attainment of sovereignty, aspiring for attainment of individual existence in a great noble warrior family, aspiring for attainment of individual existence in a great brahmin family, aspiring for attainment of individual existence in a great householder family, aspiring for attainment of individual existence among the Cātumahārājika devas, among the Tāvatiṁsa devas, Yāma devas, Tusita devas, Nimmānarati devas, Paranimmitavasavatti devas, among the Brahmakāyika devas, desiring, delighting in, wishing for, yearning for, coveting—thus "aspiring." |
Puṇṇaka itthattanti ettha attabhāvābhinibbattiṁ āsīsamānā ettha khattiyamahāsālakule attabhāvābhinibbattiṁ āsīsamānā …pe… ettha brahmakāyikesu devesu attabhāvābhinibbattiṁ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā—puṇṇaka itthattaṁ. |
"Puṇṇaka, for this or that state of being" (itthattaṁ) means: aspiring for the arising of individual existence here, aspiring for the arising of individual existence in a great noble warrior family here... etcetera... aspiring for the arising of individual existence among the Brahmakāyika devas here, desiring, delighting in, wishing for, yearning for, coveting—thus "aspiring, Puṇṇaka, for this or that state of being." |
Jaraṁ sitā yaññamakappayiṁsūti jarānissitā byādhinissitā maraṇanissitā sokaparidevadukkhadomanassupāyāsanissitā. |
"Dependent on old age, they performed sacrifices" means: dependent on old age, dependent on illness, dependent on death, dependent on sorrow, lamentation, pain, grief, and despair. |
Yadeva te jātinissitā tadeva te jarānissitā. |
Insofar as they are dependent on birth, they are dependent on old age. |
Yadeva te jarānissitā tadeva te byādhinissitā. |
Insofar as they are dependent on old age, they are dependent on illness. |
Yadeva te byādhinissitā tadeva te maraṇanissitā. |
Insofar as they are dependent on illness, they are dependent on death. |
Yadeva te maraṇanissitā tadeva te sokaparidevadukkhadomanassupāyāsanissitā. |
Insofar as they are dependent on death, they are dependent on sorrow, lamentation, pain, grief, and despair. |
Yadeva te sokaparidevadukkhadomanassupāyāsanissitā tadeva te gatinissitā. |
Insofar as they are dependent on sorrow, lamentation, pain, grief, and despair, they are dependent on (a future) destination. |
Yadeva te gatinissitā tadeva te upapattinissitā. |
Insofar as they are dependent on a destination, they are dependent on rebirth. |
Yadeva te upapattinissitā tadeva te paṭisandhinissitā. |
Insofar as they are dependent on rebirth, they are dependent on relinking (consciousness). |
Yadeva te paṭisandhinissitā tadeva te bhavanissitā. |
Insofar as they are dependent on relinking, they are dependent on becoming. |
Yadeva te bhavanissitā tadeva te saṁsāranissitā. |
Insofar as they are dependent on becoming, they are dependent on the round of rebirth (saṁsāra). |
Yadeva te saṁsāranissitā tadeva te vaṭṭanissitā allīnā upagatā ajjhositā adhimuttāti—jaraṁ sitā yaññamakappayiṁsu. |
Insofar as they are dependent on the round of rebirth, they are dependent on the cycle, clinging, approached, settled on, resolved upon—thus, "Dependent on old age, they performed sacrifices." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Ye kecime isayo manujā, |
"Whatever seers and humans there are, |
(puṇṇakāti bhagavā) |
(thus the Blessed One to Puṇṇaka) |
Khattiyā brāhmaṇā devatānaṁ; |
Nobles, brahmins, (sacrificing) for the deities; |
Yaññamakappayiṁsu puthūdha loke, |
Who performed sacrifices abundantly here in the world, |
Āsīsamānā puṇṇaka itthattaṁ; |
Aspiring, Puṇṇaka, for this or that state of being; |
Jaraṁ sitā yaññamakappayiṁsū”ti. |
Dependent on old age, they performed sacrifices." |
Ye kecime isayo manujā, |
Whatever seers and humans there are, |
(iccāyasmā puṇṇako) |
(thus the Venerable Puṇṇaka) |
Khattiyā brāhmaṇā devatānaṁ; |
Nobles, brahmins, (sacrificing) for the deities; |
Yaññamakappayiṁsu puthūdha loke, |
Who performed sacrifices abundantly here in the world, |
Kaccisu te bhagavā yaññapathe appamattā; |
Were they, O Blessed One, heedful on the path of sacrifice? |
Atāruṁ jātiñca jarañca mārisa, |
Did they cross over birth and old age, O venerable sir? |
Pucchāmi taṁ bhagavā brūhi metaṁ. |
I ask you, O Blessed One, tell this to me. |
Ye kecime isayo manujāti. |
"Whatever seers and humans there are" means: |
Ye kecīti …pe…. |
"Whatever"... etcetera... |
Kaccisu te bhagavā yaññapathe appamattāti. |
"Were they, O Blessed One, heedful on the path of sacrifice?" means: |
Kaccisūti saṁsayapucchā vimatipucchā dveḷhakapucchā anekaṁsapucchā—“evaṁ nu kho, na nu kho, kiṁ nu kho, kathaṁ nu kho”ti—kaccisu. |
"Were they" (kaccisu) is a question of doubt, a question of uncertainty, a twofold question, a question of multiple possibilities—"Is it so, or is it not so? What is it? How is it?"—thus "kaccisu." |
Teti yaññayājakā vuccanti. |
"They" (te) refers to the sacrificers. |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti, yadidaṁ bhagavāti—kaccisu te bhagavā. |
"Bhagavā" is a term of respect... etcetera... a designation realized, that is, "Bhagavā"—thus "Were they, O Blessed One." |
Yaññapathe appamattāti yaññoyeva vuccati yaññapatho. |
"Heedful on the path of sacrifice" means: sacrifice itself is called the path of sacrifice. |
Yathā ariyamaggo ariyapatho devamaggo devapatho brahmamaggo brahmapatho, evameva yaññoyeva vuccati yaññapatho. |
Just as the noble path is the path of nobles, the divine path is the path of devas, the Brahma path is the path of Brahmās, even so, sacrifice itself is called the path of sacrifice. |
Appamattāti yaññapathe appamattā sakkaccakārino sātaccakārino aṭṭhitakārino anolīnavuttino anikkhittacchandā anikkhittadhurā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti—tepi yaññapathe appamattā. |
"Heedful" (appamattā) means: heedful on the path of sacrifice, acting diligently, acting continuously, acting persistently, not retiring in conduct, not abandoning aspiration, not laying down the burden, devoted to it, much engaged in it, esteeming it highly, inclined towards it, bent towards it, leaning towards it, resolved upon it, having it as their sovereign—they too are heedful on the path of sacrifice. |
Yepi yaññaṁ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattā. |
Also those who seek, search for, look for robes, alms-food, lodging, medicinal requisites for the sick, food, drink... etcetera... beds, dwellings, and lamps, acting diligently... etcetera... having it as their sovereign, they too are heedful on the path of sacrifice. |
Yepi yaññaṁ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattā. |
Also those who prepare robes, alms-food, lodging, medicinal requisites for the sick, food, drink... etcetera... beds, dwellings, and lamps, acting diligently... etcetera... having it as their sovereign, they too are heedful on the path of sacrifice. |
Yepi yaññaṁ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattāti—kaccisu te bhagavā yaññapathe appamattā. |
Also those who give, offer, donate robes, alms-food, lodging, medicinal requisites for the sick, food, drink... etcetera... beds, dwellings, and lamps, acting diligently... etcetera... having it as their sovereign, they too are heedful on the path of sacrifice—thus, "Were they, O Blessed One, heedful on the path of sacrifice?" |
Atāruṁ jātiñca jarañca mārisāti jarāmaraṇaṁ atariṁsu uttariṁsu patariṁsu samatikkamiṁsu vītivattiṁsu. |
"Did they cross over birth and old age, O venerable sir?" means: did they cross over, go beyond, traverse, transcend, pass beyond aging and death? |
Mārisāti piyavacanaṁ garuvacanaṁ sagāravasappatissādhivacanametaṁ mārisāti—atāru jātiñca jarañca mārisa. |
"Mārisa" (O venerable sir) is a term of endearment, a term of respect, this is a term of esteem and reverence, "mārisa"—thus, "Did they cross over birth and old age, O venerable sir?" |
Pucchāmi taṁ bhagavā brūhi metanti. |
"I ask you, O Blessed One, tell this to me" means: |
Pucchāmi tanti pucchāmi taṁ yācāmi taṁ ajjhesāmi taṁ pasādemi taṁ kathayassu meti—pucchāmi taṁ. |
"I ask you" means: I ask you, I request you, I invite you, I seek clarification from you, explain to me—thus, "I ask you." |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti—yadidaṁ bhagavāti. |
"Bhagavā" is a term of respect... etcetera... a designation realized—that is, "Bhagavā." |
Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—pucchāmi taṁ bhagavā brūhi metaṁ. |
"Tell this to me" means: tell, declare, teach, proclaim, establish, reveal, analyze, make clear, explain—thus, "I ask you, O Blessed One, tell this to me." |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Ye kecime isayo manujā, |
"Whatever seers and humans there are, |
(iccāyasmā puṇṇako) |
(thus the Venerable Puṇṇaka) |
Khattiyā brāhmaṇā devatānaṁ; |
Nobles, brahmins, (sacrificing) for the deities; |
Yaññamakappayiṁsu puthūdha loke, |
Who performed sacrifices abundantly here in the world, |
Kaccisu te bhagavā yaññapathe appamattā; |
Were they, O Blessed One, heedful on the path of sacrifice? |
Atāruṁ jātiñca jarañca mārisa, |
Did they cross over birth and old age, O venerable sir? |
Pucchāmi taṁ bhagavā brūhi metan”ti. |
I ask you, O Blessed One, tell this to me." |
Āsīsanti thomayanti abhijappanti juhanti, |
They aspire, they praise, they mutter (prayers), they offer sacrifices, |
(puṇṇakāti bhagavā) |
(thus the Blessed One to Puṇṇaka) |
Kāmābhijappanti paṭicca lābhaṁ; |
They mutter (prayers) for sensual pleasures, dependent on gain; |
Te yājayogā bhavarāgarattā, |
Those engaged in sacrificial rites, impassioned with craving for existence, |
Nātariṁsu jātijaranti brūmi. |
Did not cross over birth and old age, I say. |
Āsīsanti thomayanti abhijappanti juhantīti. |
"They aspire, they praise, they mutter (prayers), they offer sacrifices" means: |
Āsīsantīti rūpapaṭilābhaṁ āsīsanti, saddapaṭilābhaṁ āsīsanti, gandhapaṭilābhaṁ āsīsanti, rasapaṭilābhaṁ āsīsanti, phoṭṭhabbapaṭilābhaṁ āsīsanti, puttapaṭilābhaṁ āsīsanti, dārapaṭilābhaṁ āsīsanti, dhanapaṭilābhaṁ āsīsanti, yasapaṭilābhaṁ āsīsanti, issariyapaṭilābhaṁ āsīsanti, khattiyamahāsālakule attabhāvapaṭilābhaṁ āsīsanti, brāhmaṇamahāsālakule …pe… gahapatimahāsālakule attabhāvapaṭilābhaṁ āsīsanti, cātumahārājikesu devesu …pe… brahmakāyikesu devesu attabhāvapaṭilābhaṁ āsīsanti icchanti sādiyanti patthayanti pihayantīti—āsīsanti. |
"They aspire" (āsīsanti) means: they aspire for the attainment of form, they aspire for the attainment of sound, they aspire for the attainment of odor, they aspire for the attainment of taste, they aspire for the attainment of tangibles, they aspire for the attainment of sons, they aspire for the attainment of wives, they aspire for the attainment of wealth, they aspire for the attainment of fame, they aspire for the attainment of sovereignty, they aspire for attainment of individual existence in a great noble warrior family, in a great brahmin family... etcetera... in a great householder family, they aspire for attainment of individual existence among the Cātumahārājika devas... etcetera... among the Brahmakāyika devas, they desire, delight in, wish for, yearn for—thus "they aspire." |
Thomayantīti yaññaṁ vā thomenti phalaṁ vā thomenti dakkhiṇeyye vā thomenti. |
"They praise" (thomayanti) means: they praise the sacrifice, or they praise the fruit (result), or they praise the recipients of offerings. |
Kathaṁ yaññaṁ thomenti? |
How do they praise the sacrifice? |
Suciṁ dinnaṁ, manāpaṁ dinnaṁ, paṇītaṁ dinnaṁ, kālena dinnaṁ, kappiyaṁ dinnaṁ, viceyya dinnaṁ, anavajjaṁ dinnaṁ, abhiṇhaṁ dinnaṁ dadaṁ cittaṁ pasāditanti—thomenti kittenti vaṇṇenti pasaṁsanti. |
"Purely given, agreeably given, excellently given, timely given, suitably given, discriminately given, blamelessly given, repeatedly given, giving with a pleased mind"—they praise, extol, commend, laud. |
Evaṁ yaññaṁ thomenti. |
Thus they praise the sacrifice. |
Kathaṁ phalaṁ thomenti? |
How do they praise the fruit? |
Itonidānaṁ rūpapaṭilābho bhavissati …pe… brahmakāyikesu devesu attabhāvapaṭilābho bhavissatīti—thomenti kittenti vaṇṇenti pasaṁsanti. |
"From this cause, there will be attainment of form... etcetera... there will be attainment of individual existence among the Brahmakāyika devas"—they praise, extol, commend, laud. |
Evaṁ phalaṁ thomenti. |
Thus they praise the fruit. |
Kathaṁ dakkhiṇeyye thomenti? |
How do they praise the recipients of offerings? |
Dakkhiṇeyyā jātisampannā gottasampannā ajjhāyakā mantadharā tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padakā veyyākaraṇā lokāyatamahāpurisalakkhaṇesu anavayāti, vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā, saddhāsampannā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannāti—thomenti kittenti vaṇṇenti pasaṁsanti. |
"Recipients of offerings are endowed with (good) birth, endowed with (good) clan, reciters, bearers of mantras, masters of the three Vedas including the glossaries and rituals, the phonology and etymology, and history as the fifth; they are grammarians, skilled in worldly lore and the marks of a great man, not deficient; or they are devoid of passion or practicing for the removal of passion, devoid of aversion or practicing for the removal of aversion, devoid of delusion or practicing for the removal of delusion; endowed with faith, endowed with virtue, endowed with concentration, endowed with wisdom, endowed with liberation, endowed with the knowledge and vision of liberation"—they praise, extol, commend, laud. |
Evaṁ dakkhiṇeyye thomentīti—āsīsanti thomayanti. |
Thus they praise the recipients of offerings—thus "they aspire, they praise." |
Abhijappantīti rūpapaṭilābhaṁ abhijappanti, saddapaṭilābhaṁ abhijappanti, gandhapaṭilābhaṁ abhijappanti, rasapaṭilābhaṁ abhijappanti …pe… brahmakāyikesu devesu attabhāvapaṭilābhaṁ abhijappantīti—āsīsanti thomayanti abhijappanti. |
"They mutter (prayers)" (abhijappanti) means: they mutter for the attainment of form, they mutter for the attainment of sound, they mutter for the attainment of odor, they mutter for the attainment of taste... etcetera... they mutter for the attainment of individual existence among the Brahmakāyika devas—thus "they aspire, they praise, they mutter." |
Juhantīti juhanti denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyanti—āsīsanti thomayanti abhijappanti juhanti puṇṇakāti bhagavā. |
"They offer sacrifices" (juhanti) means: they offer, they give, they sacrifice, they donate robes, alms-food, lodging, medicinal requisites for the sick, food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, and lamps—thus "they aspire, they praise, they mutter, they offer sacrifices, Puṇṇaka," thus the Blessed One. |
Kāmābhijappanti paṭicca lābhanti rūpapaṭilābhaṁ paṭicca kāme abhijappanti, saddapaṭilābhaṁ paṭicca kāme abhijappanti …pe… brahmakāyikesu devesu attabhāvapaṭilābhaṁ paṭicca kāme abhijappanti pajappantīti—kāmābhijappanti paṭicca lābhaṁ. |
"They mutter (prayers) for sensual pleasures, dependent on gain" means: dependent on the attainment of form, they mutter for sensual pleasures; dependent on the attainment of sound, they mutter for sensual pleasures... etcetera... dependent on the attainment of individual existence among the Brahmakāyika devas, they mutter, they yearn for sensual pleasures—thus "They mutter (prayers) for sensual pleasures, dependent on gain." |
Te yājayogā bhavarāgarattā nātariṁsu jātijaranti brūmīti teti yaññayājakā vuccanti, yājayogāti yājayogesu yuttā payuttā āyuttā samāyuttā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti—te yājayogā, bhavarāgarattāti bhavarāgo vuccati yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṁ. |
"Those engaged in sacrificial rites, impassioned with craving for existence, did not cross over birth and old age, I say" means: "they" (te) refers to the sacrificers; "engaged in sacrificial rites" (yājayogā) means: yoked, engaged, applied, fully applied to sacrificial rites, devoted to them, much engaged in them, esteeming them highly, inclined towards them, bent towards them, leaning towards them, resolved upon them, having them as their sovereign—thus "those engaged in sacrificial rites"; "impassioned with craving for existence" (bhavarāgarattā) means: craving for existence is called desire for existence, passion for existence, delight in existence, craving for existence, affection for existence, fever for existence, infatuation with existence, clinging to existence, in these existences. |
Bhavarāgena bhavesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti—te yājayogā bhavarāgarattā. |
Impassioned by craving for existence, greedy, rapacious, infatuated, clinging, attached, stuck, ensnared in existences—thus "Those engaged in sacrificial rites, impassioned with craving for existence." |
Nātariṁsu jātijaranti brūmīti te yājayogā bhavarāgarattā jātijarāmaraṇaṁ nātariṁsu na uttariṁsu na patariṁsu na samatikkamiṁsu na vītivattiṁsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṁsārapathe parivattanti. |
"Did not cross over birth and old age, I say" means: those engaged in sacrificial rites, impassioned with craving for existence, did not cross over, did not go beyond, did not traverse, did not transcend, did not pass beyond birth, aging, and death; they have not gone forth from birth, aging, and death, not detached, not transcended, not completely transcended, not passed beyond; they revolve within birth, aging, and death, they revolve within the path of saṁsāra. |
Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti; |
Followed by birth, pursued by old age, overcome by illness, struck down by death, without protection, without shelter, without refuge, having become refugeless; |
brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—te yājayogā bhavarāgarattā nātariṁsu jātijaranti brūmi. |
I say, I declare, I teach, I proclaim, I establish, I reveal, I analyze, I make clear, I explain—thus "Those engaged in sacrificial rites, impassioned with craving for existence, did not cross over birth and old age, I say." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Āsīsanti thomayanti abhijappanti juhanti, |
"They aspire, they praise, they mutter (prayers), they offer sacrifices, |
(puṇṇakāti bhagavā) |
(thus the Blessed One to Puṇṇaka) |
Kāmābhijappanti paṭicca lābhaṁ; |
They mutter (prayers) for sensual pleasures, dependent on gain; |
Te yājayogā bhavarāgarattā, |
Those engaged in sacrificial rites, impassioned with craving for existence, |
Nātariṁsu jātijaranti brūmī”ti. |
Did not cross over birth and old age, I say." |
Te ce nātariṁsu yājayogā, |
If those engaged in sacrificial rites did not cross over, |
(iccāyasmā puṇṇako) |
(thus the Venerable Puṇṇaka) |
Yaññehi jātiñca jarañca mārisa; |
Birth and old age by sacrifices, O venerable sir; |
Atha ko carahi devamanussaloke, |
Then who indeed in the world of gods and humans, |
Atāri jātiñca jarañca mārisa; |
Has crossed over birth and old age, O venerable sir? |
Pucchāmi taṁ bhagavā brūhi metaṁ. |
I ask you, O Blessed One, tell this to me. |
Te ce nātariṁsu yājayogāti te yaññayājakā yājayogā bhavarāgarattā jātijarāmaraṇaṁ nātariṁsu na uttariṁsu na patariṁsu na samatikkamiṁsu na vītivattiṁsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṁsārapathe parivattanti. |
"If those engaged in sacrificial rites did not cross over" means: those sacrificers, engaged in sacrificial rites, impassioned with craving for existence, did not cross over, did not go beyond, did not traverse, did not transcend, did not pass beyond birth, aging, and death; they have not gone forth from birth, aging, and death, not detached, not transcended, not completely transcended, not passed beyond; they revolve within birth, aging, and death, they revolve within the path of saṁsāra. |
Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti—te ce nātariṁsu yājayogā. |
Followed by birth, pursued by old age, overcome by illness, struck down by death, without protection, without shelter, without refuge, having become refugeless—thus "If those engaged in sacrificial rites did not cross over." |
Iccāyasmā puṇṇakoti. |
"Thus the Venerable Puṇṇaka" means: |
Iccāti padasandhi …pe… āyasmā puṇṇako. |
"Iti" is a conjunction of words... etcetera... the Venerable Puṇṇaka. |
Yaññehi jātiñca jarañca mārisāti. |
"Birth and old age by sacrifices, O venerable sir" means: |
Yaññehīti yaññehi pahūtehi yaññehi vividhehi yaññehi puthūhi. |
"By sacrifices" (yaññehi) means: by abundant sacrifices, by various sacrifices, by many sacrifices. |
Mārisāti piyavacanaṁ garuvacanaṁ sagāravasappatissādhivacanametaṁ mārisāti—yaññehi jātiñca jarañca mārisa. |
"Mārisa" (O venerable sir) is a term of endearment, a term of respect, this is a term of esteem and reverence, "mārisa"—thus "Birth and old age by sacrifices, O venerable sir." |
Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṁ atari uttari patari samatikkami vītivattayi. |
"Then who indeed in the world of gods and humans, has crossed over birth and old age, O venerable sir?" means: then who is it in this world with its gods, Māras, and Brahmās, with its population of ascetics and brahmins, gods and humans, that has crossed over, gone beyond, traversed, transcended, passed beyond birth, aging, and death? |
Mārisāti piyavacanaṁ garuvacanaṁ sagāravasappatissādhivacanametaṁ mārisāti—atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa. |
"Mārisa" (O venerable sir) is a term of endearment, a term of respect, this is a term of esteem and reverence, "mārisa"—thus "Then who indeed in the world of gods and humans, has crossed over birth and old age, O venerable sir?" |
Pucchāmi taṁ bhagavā brūhi metanti. |
"I ask you, O Blessed One, tell this to me" means: |
Pucchāmi tanti pucchāmi taṁ yācāmi taṁ ajjhesāmi taṁ pasādemi taṁ kathayassu metanti—pucchāmi taṁ. |
"I ask you" means: I ask you, I request you, I invite you, I seek clarification from you, explain to me—thus, "I ask you." |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti—yadidaṁ bhagavāti. |
"Bhagavā" is a term of respect... etcetera... a designation realized—that is, "Bhagavā." |
Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—pucchāmi taṁ bhagavā brūhi metaṁ. |
"Tell this to me" means: tell, declare, teach, proclaim, establish, reveal, analyze, make clear, explain—thus, "I ask you, O Blessed One, tell this to me." |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Te ce nātariṁsu yājayogā, |
"If those engaged in sacrificial rites did not cross over, |
(iccāyasmā puṇṇako) |
(thus the Venerable Puṇṇaka) |
Yaññehi jātiñca jarañca mārisa; |
Birth and old age by sacrifices, O venerable sir; |
Atha ko carahi devamanussaloke, |
Then who indeed in the world of gods and humans, |
Atāri jātiñca jarañca mārisa; |
Has crossed over birth and old age, O venerable sir? |
Pucchāmi taṁ bhagavā brūhi metan”ti. |
I ask you, O Blessed One, tell this to me." |
Saṅkhāya lokasmi paroparāni, |
Having comprehended the higher and lower in the world, |
(puṇṇakāti bhagavā) |
(thus the Blessed One to Puṇṇaka) |
Yassiñjitaṁ natthi kuhiñci loke; |
For whom there is no agitation anywhere in the world; |
Santo vidhūmo anīgho nirāso, |
Peaceful, smokeless, untroubled, without craving, |
Atāri so jātijaranti brūmi. |
He has crossed over birth and old age, I say. |
Saṅkhāya lokasmi paroparānīti saṅkhā vuccati ñāṇaṁ yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
"Having comprehended the higher and lower in the world" means: "comprehension" (saṅkhā) is called knowledge (ñāṇaṁ); whatever wisdom, understanding... etcetera... non-delusion, investigation of phenomena, right view. |
Paroparānīti oraṁ vuccati sakattabhāvo, paraṁ vuccati parattabhāvo oraṁ vuccati sakarūpavedanāsaññāsaṅkhāraviññāṇaṁ, paraṁ vuccati pararūpavedanāsaññāsaṅkhāraviññāṇaṁ; |
"Higher and lower" (paroparāni) means: "lower" (oraṁ) refers to one's own being, "higher" (paraṁ) refers to another's being; "lower" refers to one's own form, feeling, perception, formations, consciousness; "higher" refers to another's form, feeling, perception, formations, consciousness; |
oraṁ vuccati cha ajjhattikāni āyatanāni, paraṁ vuccati cha bāhirāni āyatanāni. |
"lower" refers to the six internal sense bases, "higher" refers to the six external sense bases. |
Oraṁ vuccati manussaloko, paraṁ vuccati devaloko; |
"Lower" refers to the human world, "higher" refers to the divine world; |
oraṁ vuccati kāmadhātu, paraṁ vuccati rūpadhātu arūpadhātu; |
"lower" refers to the sensual realm, "higher" refers to the form realm and the formless realm; |
oraṁ vuccati kāmadhātu rūpadhātu, paraṁ vuccati arūpadhātu. |
"lower" refers to the sensual realm and the form realm, "higher" refers to the formless realm. |
Saṅkhāya lokasmi paroparānīti paroparāni aniccato saṅkhāya dukkhato rogato gaṇḍato …pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—saṅkhāya lokasmi paroparāni. |
"Having comprehended the higher and lower in the world" means: having comprehended the higher and lower from the perspective of impermanence, from suffering, from disease, from a boil... etcetera... having known, weighed, judged, made clear, made manifest through comprehension from the perspective of escape—thus "Having comprehended the higher and lower in the world." |
Puṇṇakāti bhagavāti. |
"Puṇṇaka," thus the Blessed One, means: |
Puṇṇakāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
"Puṇṇaka," the Blessed One addressed that brahmin by his name. |
Bhagavāti gāravādhivacanametaṁ …pe… yadidaṁ bhagavāti—puṇṇakāti bhagavā. |
"Bhagavā" is a term of respect... etcetera... that is, "Bhagavā"—thus "Puṇṇaka," thus the Blessed One. |
Yassiñjitaṁ natthi kuhiñci loketi. |
"For whom there is no agitation anywhere in the world" means: |
Yassāti arahato khīṇāsavassa. |
"For whom" means: for the Arahant, whose taints are destroyed. |
Iñjitanti taṇhiñjitaṁ diṭṭhiñjitaṁ māniñjitaṁ kilesiñjitaṁ kāmiñjitaṁ. |
"Agitation" (iñjitaṁ) means: agitation of craving, agitation of views, agitation of conceit, agitation of defilements, agitation of sensuality. |
Yassime iñjitā natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. |
For whom these agitations are absent, do not exist, are not found, are not obtained, are abandoned, cut off, stilled, tranquillized, incapable of future arising, burned by the fire of knowledge. |
Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vā. |
"Anywhere" (kuhiñci) means: anywhere, in anything, in any place, whether internal or external, or both internal and external. |
Loketi apāyaloke …pe… āyatanaloketi—yassiñjitaṁ natthi kuhiñci loke. |
"In the world" means: in the world of misery... etcetera... in the world of sense bases—thus, "For whom there is no agitation anywhere in the world." |
Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti. |
"Peaceful, smokeless, untroubled, without craving, he has crossed over birth and old age, I say" means: |
Santoti rāgassa santattā santo, dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … sabbākusalābhisaṅkhārānaṁ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti santo; |
"Peaceful" (santo) means: peaceful because passion is calmed, because aversion... etcetera... delusion... anger... hostility... contempt... all unwholesome formations are calmed, quieted, stilled, extinguished, quenched, departed, tranquillized; peaceful, calmed, stilled, extinguished, tranquillized—thus "peaceful"; |
vidhūmoti kāyaduccaritaṁ vidhūmitaṁ vidhamitaṁ sositaṁ visositaṁ byantīkataṁ, vacīduccaritaṁ …pe… manoduccaritaṁ vidhūmitaṁ vidhamitaṁ sositaṁ visositaṁ byantīkataṁ, rāgo … doso … moho vidhūmito vidhamito sosito visosito byantīkato, kodho … upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā vidhūmitā vidhamitā sositā visositā byantīkatā. |
"smokeless" (vidhūmo) means: bodily misconduct is blown away, dispelled, dried up, completely dried up, made an end of; verbal misconduct... etcetera... mental misconduct is blown away, dispelled, dried up, completely dried up, made an end of; passion... aversion... delusion are blown away, dispelled, dried up, completely dried up, made an end of; anger... hostility... contempt... denigration... envy... stinginess... deceit... craftiness... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... all defilements, all misconducts, all distresses, all burning torments, all vexations, all unwholesome formations are blown away, dispelled, dried up, completely dried up, made an end of. |
Atha vā kodho vuccati dhūmo— |
Or, anger is called smoke— |
Māno hi te brāhmaṇa khāribhāro, |
Conceit, O brahmin, is your shoulder-pole load, |
Kodho dhūmo bhasmani mosavajjaṁ; |
Anger is smoke, falsehood is ashes; |
Jivhā sujā hadayaṁ jotiṭṭhānaṁ, |
The tongue is the ladle, the heart the fireplace, |
Attā sudanto purisassa joti. |
The well-tamed self is a person's light. |
Api ca dasahākārehi kodho jāyati—anatthaṁ me acarīti kodho jāyati, anatthaṁ me caratīti kodho jāyati, anatthaṁ me carissatīti kodho jāyati, piyassa me manāpassa anatthaṁ acari, anatthaṁ carati, anatthaṁ carissatīti kodho jāyati, appiyassa me amanāpassa atthaṁ acari, atthaṁ carati, atthaṁ carissatīti kodho jāyati, aṭṭhāne vā pana kodho jāyati. |
Moreover, anger arises in ten ways: anger arises thinking, 'He did me harm'; anger arises thinking, 'He is doing me harm'; anger arises thinking, 'He will do me harm'; anger arises thinking, 'He did harm to my dear and beloved one, is doing harm, will do harm'; anger arises thinking, 'He did good to my unloved and disagreeable one, is doing good, will do good'; or else anger arises without reason. |
Yo evarūpo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—ayaṁ vuccati kodho. |
Whatever such animosity of the mind, resentment, impact, opposition, anger, intense anger, full anger, aversion, intense aversion, full aversion, ill-will of the mind, mental corruption, anger, being angry, state of anger, aversion, being averse, state of aversion, malevolence, acting malevolently, state of malevolence, opposition, antagonism, fierceness, bad temper, displeasure of the mind—this is called anger. |
Api ca kodhassa adhimattaparittatā veditabbā. |
Moreover, the excessiveness and slightness of anger should be known. |
Atthi kañci kālaṁ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti. |
There is a time when anger merely agitates the mind, but does not yet cause frowning and scowling. |
Atthi kañci kālaṁ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti. |
There is a time when anger merely causes frowning and scowling, but does not yet cause clenching of the jaw. |
Atthi kañci kālaṁ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṁ nicchāraṇo hoti. |
There is a time when anger merely causes clenching of the jaw, but does not yet cause uttering of harsh speech. |
Atthi kañci kālaṁ kodho pharusavācaṁ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti. |
There is a time when anger merely causes uttering of harsh speech, but does not yet cause looking around in all directions. |
Atthi kañci kālaṁ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti. |
There is a time when anger merely causes looking around in all directions, but does not yet cause grasping of sticks and weapons. |
Atthi kañci kālaṁ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti. |
There is a time when anger merely causes grasping of sticks and weapons, but does not yet cause raising of sticks and weapons. |
Atthi kañci kālaṁ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti. |
There is a time when anger merely causes raising of sticks and weapons, but does not yet cause striking with sticks and weapons. |
Atthi kañci kālaṁ kodho daṇḍasatthaabhinipātanamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti. |
There is a time when anger merely causes striking with sticks and weapons, but does not yet cause cutting and severing. |
Atthi kañci kālaṁ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti. |
There is a time when anger merely causes cutting and severing, but does not yet cause breaking and smashing. |
Atthi kañci kālaṁ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti. |
There is a time when anger merely causes breaking and smashing, but does not yet cause tearing off limb from limb. |
Atthi kañci kālaṁ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano hoti. |
There is a time when anger merely causes tearing off limb from limb, but does not yet cause taking of life. |
Atthi kañci kālaṁ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. |
There is a time when anger merely causes taking of life, but is not yet established for total abandonment and renunciation (of self-control). |
Yato kodho paraṁ puggalaṁ ghātetvā attānaṁ ghāteti, ettāvatā kodho paramussadagato paramavepullapatto hoti. |
When anger, having killed another person, kills oneself, to that extent anger has reached its utmost peak, its fullest extent. |
Yassa so hoti kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati—vidhūmo. |
For whom that anger is abandoned, cut off, stilled, tranquillized, incapable of future arising, burned by the fire of knowledge, he is called—smokeless. |
Kodhassa pahīnattā vidhūmo, kodhavatthussa pariññātattā vidhūmo, kodhahetussa pariññātattā vidhūmo, kodhahetussa upacchinnattā vidhūmo. |
Smokeless because anger is abandoned, smokeless because the object of anger is fully understood, smokeless because the cause of anger is fully understood, smokeless because the cause of anger is cut off. |
Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho …pe… sabbākusalābhisaṅkhārā nīghā. |
"Untroubled" (anīgho) means: passion is trouble (nīgho), aversion is trouble, delusion is trouble, anger is trouble, hostility is trouble... etcetera... all unwholesome formations are troubles. |
Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. |
For whom these troubles are abandoned, cut off, stilled, tranquillized, incapable of future arising, burned by the fire of knowledge, he is called untroubled. |
Nirāsoti āsā vuccati taṇhā. |
"Without craving" (nirāso) means: "craving" (āsā) is called taṇhā. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, intense passion... etcetera... covetousness, greed, unwholesome root. |
Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. |
For whom this craving, taṇhā, is abandoned, cut off, stilled, tranquillized, incapable of future arising, burned by the fire of knowledge, he is called without craving. |
Jātīti yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. |
"Birth" (jāti) means: whatever for those various beings in this or that class of beings is birth, generation, conception, coming into existence, appearance of aggregates, acquisition of sense bases. |
Jarāti yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko. |
"Old age" (jarā) means: whatever for those various beings in this or that class of beings is aging, decrepitude, brokenness (of teeth), graying (of hair), wrinkled skin, decline of life-faculty, decay of sense faculties. |
Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti yo santo ca vidhūmo ca anīgho ca nirāso ca, so jātijarāmaraṇaṁ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi. |
"Peaceful, smokeless, untroubled, without craving, he has crossed over birth and old age, I say" means: whoever is peaceful, and smokeless, and untroubled, and without craving, he has crossed over, gone beyond, traversed, transcended, passed beyond birth, aging, and death; I say, I declare, I teach, I proclaim, I establish, I reveal, I analyze, I make clear, I explain—thus "Peaceful, smokeless, untroubled, without craving, he has crossed over birth and old age, I say." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Saṅkhāya lokasmi paroparāni, |
"Having comprehended the higher and lower in the world, |
(puṇṇakāti bhagavā) |
(thus the Blessed One to Puṇṇaka) |
Yassiñjitaṁ natthi kuhiñci loke; |
For whom there is no agitation anywhere in the world; |
Santo vidhūmo anīgho nirāso, |
Peaceful, smokeless, untroubled, without craving, |
Atāri so jātijaranti brūmī”ti. |
He has crossed over birth and old age, I say." |
Sahagāthāpariyosānā …pe… pañjaliko bhagavantaṁ namassamāno nisinno hoti—“satthā me, bhante, bhagavā, sāvakohamasmī”ti. |
Simultaneously with the conclusion of the verses... etcetera... with hands clasped in reverence, he was seated paying homage to the Blessed One, (saying)—"The Blessed One is my teacher, venerable sir, I am a disciple." |
Puṇṇakamāṇavapucchāniddeso tatiyo. |
Third is the Exposition of Puṇṇaka's Questions. |
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cnd8 |
Cūḷaniddesa |
Minor Exposition |
Pārāyanavagganiddesa |
Exposition of the Pārāyanavagga (The Way to the Beyond Chapter) |
Pucchāniddesa |
Exposition of the Questions |
4. Mettagūmāṇavapucchāniddesa |
Exposition of the Question of Mettagū the young man |
Pucchāmi taṁ bhagavā brūhi metaṁ, |
I ask you, Blessed One, tell me this, |
(iccāyasmā mettagū) |
(thus the venerable Mettagū) |
Maññāmi taṁ vedaguṁ bhāvitattaṁ; |
I consider you one who has gone to the end of knowledge, one with a developed self; |
Kuto nu dukkhā samudāgatā ime, |
From where indeed have these sufferings arisen, |
Ye keci lokasmimanekarūpā. |
Whatever various kinds there are in the world? |
Pucchāmi taṁ bhagavā brūhi metanti. |
I ask you, Blessed One, tell me this. |
Pucchāmīti tisso pucchā—adiṭṭhajotanā pucchā, diṭṭhasaṁsandanā pucchā, vimaticchedanā pucchā. |
"I ask": there are three kinds of questions—the question illuminating what has not been seen, the question comparing what has been seen, and the question cutting off uncertainty. |
Katamā adiṭṭhajotanā pucchā? |
What is the question illuminating what has not been seen? |
Pakatiyā lakkhaṇaṁ aññātaṁ hoti adiṭṭhaṁ atulitaṁ atīritaṁ avibhūtaṁ avibhāvitaṁ. |
By nature, a characteristic is unknown, unseen, unweighed, unjudged, unclarified, unelucidated. |
Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṁ pucchati—ayaṁ adiṭṭhajotanā pucchā. |
For the sake of knowing it, seeing it, weighing it, judging it, clarifying it, elucidating it, one asks a question—this is the question illuminating what has not been seen. |
Katamā diṭṭhasaṁsandanā pucchā? |
What is the question comparing what has been seen? |
Pakatiyā lakkhaṇaṁ ñātaṁ hoti diṭṭhaṁ tulitaṁ tīritaṁ vibhūtaṁ vibhāvitaṁ. |
By nature, a characteristic is known, seen, weighed, judged, clarified, elucidated. |
Aññehi paṇḍitehi saddhiṁ saṁsandanatthāya pañhaṁ pucchati—ayaṁ diṭṭhasaṁsandanā pucchā. |
For the sake of comparing it with other wise ones, one asks a question—this is the question comparing what has been seen. |
Katamā vimaticchedanā pucchā? |
What is the question cutting off uncertainty? |
Pakatiyā saṁsayapakkhando hoti vimatipakkhando dveḷhakajāto—“evaṁ nu kho, na nu kho, kiṁ nu kho, kathaṁ nu kho”ti? |
By nature, one has fallen into doubt, fallen into uncertainty, become twofold in mind—"Is it thus, or is it not thus? What is it indeed? How is it indeed?" |
So vimaticchedanatthāya pañhaṁ pucchati—ayaṁ vimaticchedanā pucchā. |
For the sake of cutting off uncertainty, one asks a question—this is the question cutting off uncertainty. |
Imā tisso pucchā. |
These are the three kinds of questions. |
Aparāpi tisso pucchā—manussapucchā, amanussapucchā, nimmitapucchā. |
There are also another three kinds of questions—a question by a human, a question by a non-human, a question by a created being. |
Katamā manussapucchā? |
What is a question by a human? |
Manussā buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti—ayaṁ manussapucchā. |
Humans approach the Buddha, the Blessed One, and ask a question; monks ask, nuns ask, laymen ask, laywomen ask, kings ask, warriors ask, brahmins ask, merchants ask, workers ask, householders ask, renunciants ask—this is a question by a human. |
Katamā amanussapucchā? |
What is a question by a non-human? |
Amanussā buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmā pucchanti, devā pucchanti—ayaṁ amanussapucchā. |
Non-humans approach the Buddha, the Blessed One, and ask a question; nāgas ask, supaṇṇas ask, yakkhas ask, asuras ask, gandhabbas ask, great kings ask, Indras ask, Brahmās ask, devas ask—this is a question by a non-human. |
Katamā nimmitapucchā? |
What is a question by a created being? |
Bhagavā rūpaṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ. |
The Blessed One creates a mind-made form, complete with all major and minor limbs, with unimpaired faculties. |
So nimmito buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchati. |
That created being approaches the Buddha, the Blessed One, and asks a question. |
Bhagavā visajjeti. |
The Blessed One answers. |
Ayaṁ nimmitapucchā. |
This is a question by a created being. |
Imā tisso pucchā. |
These are the three kinds of questions. |
Aparāpi tisso pucchā—attatthapucchā, paratthapucchā, ubhayatthapucchā …pe… aparāpi tisso pucchā—diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā … aparāpi tisso pucchā—anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā … aparāpi tisso pucchā—atītapucchā, anāgatapucchā, paccuppannapucchā … aparāpi tisso pucchā—ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā … aparāpi tisso pucchā—kusalapucchā, akusalapucchā, abyākatapucchā … aparāpi tisso pucchā—khandhapucchā, dhātupucchā āyatanapucchā … aparāpi tisso pucchā—satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā … aparāpi tisso pucchā—indriyapucchā, balapucchā, bojjhaṅgapucchā … aparāpi tisso pucchā—maggapucchā, phalapucchā, nibbānapucchā …. |
And another three questions—a question for one's own benefit, a question for another's benefit, a question for the benefit of both … and so on … and another three questions—a question concerning the benefit in the present life, a question concerning the benefit in a future life, a question concerning the ultimate benefit … and another three questions—a question concerning the blameless, a question concerning the stainless, a question concerning purification … and another three questions—a question about the past, a question about the future, a question about the present … and another three questions—a question about the internal, a question about the external, a question about the internal and external … and another three questions—a question about the wholesome, a question about the unwholesome, a question about the indeterminate … and another three questions—a question about the aggregates, a question about the elements, a question about the sense-bases … and another three questions—a question about the foundations of mindfulness, a question about the right efforts, a question about the bases of psychic power … and another three questions—a question about the faculties, a question about the powers, a question about the factors of enlightenment … and another three questions—a question about the path, a question about the fruit, a question about Nibbāna …. |
Pucchāmi tanti pucchāmi taṁ yācāmi taṁ ajjhesāmi taṁ pasādemi taṁ “kathayassu me”ti pucchāmi taṁ. |
"I ask you": I ask you, I request you, I entreat you, I beseech you, "Explain it to me," thus I ask you. |
Bhagavāti gāravādhivacanametaṁ …pe… sacchikā paññatti—yadidaṁ bhagavāti. |
Blessed One": this is a term of respect … and so on … a designation of truth—that is, "Blessed One. |
Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—pucchāmi taṁ bhagavā brūhi metaṁ. |
"Tell me this": tell, declare, teach, make known, establish, open up, analyze, make plain, reveal—I ask you, Blessed One, tell me this. |
Iccāyasmā mettagūti iccāti padasandhi …pe… iccāyasmā mettagū. |
"Thus the venerable Mettagū": "iti" is a particle connecting phrases … and so on … thus the venerable Mettagū. |
Maññāmi taṁ vedaguṁ bhāvitattanti. |
I consider you one who has gone to the end of knowledge, one with a developed self. |
Vedagūti taṁ maññāmi, bhāvitattoti taṁ maññāmi, evaṁ jānāmi, evaṁ ājānāmi evaṁ paṭijānāmi evaṁ paṭivijjhāmi. |
"One who has gone to the end of knowledge," I consider you; "one with a developed self," I consider you; thus I know, thus I understand, thus I acknowledge, thus I penetrate. |
Vedagū bhāvitattoti kathañca bhagavā vedagū? |
"One who has gone to the end of knowledge, one with a developed self": and how is the Blessed One one who has gone to the end of knowledge? |
Vedo vuccati catūsu maggesu ñāṇaṁ paññā paññindriyaṁ paññābalaṁ …pe… dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
Knowledge is said to be the wisdom in the four paths, understanding, the faculty of wisdom, the power of wisdom … and so on … the enlightenment factor of investigation of phenomena, inquiry, insight, right view. |
Bhagavā tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. |
The Blessed One, through these knowledges, has gone to the end of birth, old age, and death, has reached the end, gone to the limit, reached the limit, gone to the boundary, reached the boundary, gone to the conclusion, reached the conclusion, gone to protection, reached protection, gone to shelter, reached shelter, gone to refuge, reached refuge, gone to fearlessness, reached fearlessness, gone to the unshakable, reached the unshakable, gone to the deathless, reached the deathless, gone to Nibbāna, reached Nibbāna. |
Vedānaṁ vā antagatoti vedagū; |
Or, because of having gone to the end of knowledges, he is "vedagū"; |
vedehi vā antagatoti vedagū; |
or, through knowledges he has gone to the end, thus he is "vedagū"; |
sattannaṁ vā dhammānaṁ viditattā vedagū; |
or, because of having understood seven things, he is "vedagū"; |
sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo doso moho māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
identity view is understood, doubt is understood, grasping at precepts and practices is understood, lust, hatred, delusion, conceit are understood; evil, unwholesome states that are defiling, leading to renewed existence, accompanied by distress, having painful results, leading to future birth, old age, and death are understood by him. |
Vedāni viceyya kevalāni, |
Having investigated all knowledges entirely, |
(sabhiyāti bhagavā) |
(says the Blessed One to Sabhiya) |
Samaṇānaṁ yānīdhatthi brāhmaṇānaṁ; |
Whatever there are of ascetics and brahmins here; |
Sabbavedanāsu vītarāgo, |
Free from passion towards all feelings, |
Sabbaṁ vedamaticca vedagū soti. |
Having transcended all knowledge, he is "vedagū." |
Evaṁ bhagavā vedagū. |
Thus the Blessed One is "vedagū." |
Kathaṁ bhagavā bhāvitatto? |
How is the Blessed One one with a developed self? |
Bhagavā bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño bhāvitasatipaṭṭhāno bhāvitasammappadhāno bhāvitaiddhipādo bhāvitaindriyo bhāvitabalo bhāvitabojjhaṅgo bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. |
The Blessed One has a developed body, developed virtue, developed mind, developed wisdom, developed foundations of mindfulness, developed right efforts, developed bases of psychic power, developed faculties, developed powers, developed enlightenment factors, developed path; he has abandoned defilements, penetrated the unshakeable, and realized cessation. |
Dukkhaṁ tassa pariññātaṁ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ, sacchikātabbaṁ sacchikataṁ, aparitto mahanto gambhīro appameyyo duppariyogāḷho bahuratano sāgarūpamo chaḷaṅgupekkhāya samannāgato hoti. |
Suffering is fully understood by him, its origin is abandoned, the path is developed, cessation is realized; what should be directly known is directly known, what should be fully understood is fully understood, what should be abandoned is abandoned, what should be developed is developed, what should be realized is realized; he is not limited, great, profound, immeasurable, unfathomable, possessing many treasures, like the ocean, endowed with the six-factored equanimity. |
Cakkhunā rūpaṁ disvā neva sumano hoti na dummano; |
Having seen a form with the eye, he is neither elated nor dejected; |
upekkhako viharati sato sampajāno. |
he dwells in equanimity, mindful and clearly comprehending. |
Sotena saddaṁ sutvā, ghānena gandhaṁ ghāyitvā, jivhāya rasaṁ sāyitvā, kāyena phoṭṭhabbaṁ phusitvā, manasā dhammaṁ viññāya neva sumano hoti na dummano; |
Having heard a sound with the ear, having smelled an odor with the nose, having tasted a taste with the tongue, having touched a tangible object with the body, having cognized a mental object with the mind, he is neither elated nor dejected; |
upekkhako viharati sato sampajāno. |
he dwells in equanimity, mindful and clearly comprehending. |
Cakkhunā rūpaṁ disvā manāpaṁ rūpaṁ nābhigijjhati nābhihaṁsati na rāgaṁ janeti. |
Having seen a pleasant form with the eye, he does not covet it, does not exult over it, does not generate passion for it. |
Tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
His body is steady, his mind is steady, internally well-composed, well-liberated. |
Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso. |
And indeed, having seen an unpleasant form with the eye, he is not dismayed, his mind is not unsettled, his mind is not sluggish, his mind is not malevolent. |
Tassa ṭhitova kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
His body is steady, his mind is steady, internally well-composed, well-liberated. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya manāpaṁ nābhigijjhati nābhihaṁsati na rāgaṁ janeti. |
Having heard a sound with the ear … and so on … having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a pleasant mental object with the mind, he does not covet it, does not exult over it, does not generate passion for it. |
Tassa ṭhitova kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
His body is steady, his mind is steady, internally well-composed, well-liberated. |
Manasāyeva kho pana dhammaṁ viññāya amanāpaṁ na maṅku hoti. |
And indeed, having cognized an unpleasant mental object with the mind, he is not dismayed. |
Appatiṭṭhitacitto alīnamanaso abyāpannacetaso tassa ṭhitova kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
His mind is not unsettled, his mind is not sluggish, his mind is not malevolent; his body is steady, his mind is steady, internally well-composed, well-liberated. |
Cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhitova kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
Having seen a form with the eye, towards pleasant and unpleasant forms, his body is steady, his mind is steady, internally well-composed, well-liberated. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhitova kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
Having heard a sound with the ear … and so on … having cognized a mental object with the mind, towards pleasant and unpleasant mental objects, his body is steady, his mind is steady, internally well-composed, well-liberated. |
Cakkhunā rūpaṁ disvā rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. |
Having seen a form with the eye, he is not impassioned by what is passion-arousing, not angered by what is anger-arousing, not deluded by what is delusion-arousing, not agitated by what is agitation-arousing, not intoxicated by what is intoxicating, not defiled by what is defiling. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. |
Having heard a sound with the ear … and so on … having cognized a mental object with the mind, he is not impassioned by what is passion-arousing, not angered by what is anger-arousing, not deluded by what is delusion-arousing, not agitated by what is agitation-arousing, not intoxicated by what is intoxicating, not defiled by what is defiling. |
Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. |
In the seen, there is only the seen; in the heard, only the heard; in the sensed, only the sensed; in the cognized, only the cognized. |
Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. |
He is not stained by the seen, not stained by the heard, not stained by the sensed, not stained by the cognized. |
Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. |
Regarding the seen, he is without attachment, without aversion, unattached, unbound, released, disjoined, dwelling with a mind that has its boundaries removed. |
Sute …pe… mute … viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. |
Regarding the heard … and so on … regarding the sensed … regarding the cognized, he is without attachment, without aversion, unattached, unbound, released, disjoined, dwelling with a mind that has its boundaries removed. |
Saṁvijjati bhagavato cakkhu, passati bhagavā cakkhunā rūpaṁ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
The Blessed One possesses the eye, the Blessed One sees a form with the eye, desire and passion are absent in the Blessed One, the Blessed One has a well-liberated mind. |
Saṁvijjati bhagavato sotaṁ, suṇāti bhagavā sotena saddaṁ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
The Blessed One possesses the ear, the Blessed One hears a sound with the ear, desire and passion are absent in the Blessed One, the Blessed One has a well-liberated mind. |
Saṁvijjati bhagavato ghānaṁ, ghāyati bhagavā ghānena gandhaṁ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
The Blessed One possesses the nose, the Blessed One smells an odor with the nose, desire and passion are absent in the Blessed One, the Blessed One has a well-liberated mind. |
Saṁvijjati bhagavato jivhā, sāyati bhagavā jivhāya rasaṁ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
The Blessed One possesses the tongue, the Blessed One tastes a flavor with the tongue, desire and passion are absent in the Blessed One, the Blessed One has a well-liberated mind. |
Saṁvijjati bhagavato kāyo, phusati bhagavā kāyena phoṭṭhabbaṁ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
The Blessed One possesses the body, the Blessed One touches a tangible with the body, desire and passion are absent in the Blessed One, the Blessed One has a well-liberated mind. |
Saṁvijjati bhagavato mano, vijānāti bhagavā manasā dhammaṁ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. |
The Blessed One possesses the mind, the Blessed One cognizes a mental object with the mind, desire and passion are absent in the Blessed One, the Blessed One has a well-liberated mind. |
Cakkhu rūpārāmaṁ rūparataṁ rūpasammuditaṁ, taṁ bhagavato dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ; |
The eye delights in forms, is fond of forms, rejoices in forms; that (eye) of the Blessed One is tamed, guarded, protected, restrained; |
tassa ca saṁvarāya dhammaṁ deseti. |
and for its restraint, he teaches the Dhamma. |
Sotaṁ saddārāmaṁ saddarataṁ …pe… ghānaṁ gandhārāmaṁ gandharataṁ … jivhā rasārāmā rasaratā rasasammuditā, sā bhagavato dantā guttā rakkhitā saṁvutā; |
The ear delights in sounds, is fond of sounds … and so on … the nose delights in odors, is fond of odors … the tongue delights in tastes, is fond of tastes, rejoices in tastes; that (tongue) of the Blessed One is tamed, guarded, protected, restrained; |
tassa ca saṁvarāya dhammaṁ deseti. |
and for its restraint, he teaches the Dhamma. |
Kāyo phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbasammudito … mano dhammārāmo dhammarato dhammasammudito, so bhagavato danto gutto rakkhito saṁvuto; |
The body delights in tangibles, is fond of tangibles, rejoices in tangibles … the mind delights in mental objects, is fond of mental objects, rejoices in mental objects; that (mind) of the Blessed One is tamed, guarded, protected, restrained; |
tassa ca saṁvarāya dhammaṁ deseti— |
and for its restraint, he teaches the Dhamma— |
“Dantaṁ nayanti samitiṁ, |
"They lead the tamed one to the assembly, |
dantaṁ rājābhirūhati; |
The king mounts the tamed one; |
Danto seṭṭho manussesu, |
Tamed is best among humans, |
yotivākyaṁ titikkhati. |
He who endures harsh speech. |
Varamassatarā dantā, |
Better are tamed mules, |
ājānīyā ca sindhavā; |
And thoroughbreds of Sindh; |
Kuñjarā ca mahānāgā, |
And tuskers, great elephants, |
attadanto tato varaṁ. |
But better still is one self-tamed. |
Na hi etehi yānehi, |
For not by these vehicles, |
gaccheyya agataṁ disaṁ; |
Could one go to the ungone direction; |
Yathāttanā sudantena, |
As with a self well-tamed, |
danto dantena gacchati. |
The tamed one goes by the tamed. |
Vidhāsu na vikampanti, |
They do not waver in the midst of troubles, |
vippamuttā punabbhavā; |
Freed from rebirth; |
Dantabhūmiṁ anuppattā, |
Having reached the stage of the tamed, |
te loke vijitāvino. |
They are conquerors in the world. |
Yassindriyāni bhāvitāni, |
He whose faculties are developed, |
Ajjhattañca bahiddhā ca sabbaloke; |
Internally and externally, in all the world; |
Nibbijjha imaṁ parañca lokaṁ, |
Having penetrated this world and the next, |
Kālaṁ kaṅkhati bhāvito sa danto”ti. |
That developed and tamed one awaits his time." |
Evaṁ bhagavā bhāvitattoti maññāmi taṁ vedaguṁ bhāvitattaṁ. |
Thus the Blessed One is one with a developed self; I consider you one who has gone to the end of knowledge, one with a developed self. |
Kuto nu dukkhā samudāgatā imeti. |
From where indeed have these sufferings arisen? |
Kuto nūti saṁsayapucchā vimatipucchā dveḷhakapucchā anekaṁsapucchā—“evaṁ nu kho, na nu kho, kiṁ nu kho, kathaṁ nu kho”ti—kuto nu. |
"From where indeed?" is a question of doubt, a question of uncertainty, a question of twofoldness, a question of manifoldness—"Is it thus, or is it not thus? What is it indeed? How is it indeed?"—from where indeed. |
Dukkhāti jātidukkhaṁ, jarādukkhaṁ, byādhidukkhaṁ, maraṇadukkhaṁ, sokaparidevadukkhadomanassupāyāsadukkhaṁ, nerayikaṁ dukkhaṁ, tiracchānayonikaṁ dukkhaṁ, pettivisayikaṁ dukkhaṁ, mānusikaṁ dukkhaṁ, gabbhokkantimūlakaṁ dukkhaṁ, gabbhaṭṭhitimūlakaṁ dukkhaṁ, gabbhavuṭṭhānamūlakaṁ dukkhaṁ, jātassūpanibandhakaṁ dukkhaṁ, jātassa parādheyyakaṁ dukkhaṁ, attūpakkamaṁ dukkhaṁ, parūpakkamaṁ dukkhaṁ, dukkhadukkhaṁ, saṅkhāradukkhaṁ, vipariṇāmadukkhaṁ, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassaṁ dukkhaṁ, mātumaraṇaṁ dukkhaṁ, pitumaraṇaṁ dukkhaṁ, bhātumaraṇaṁ dukkhaṁ, bhaginimaraṇaṁ dukkhaṁ, puttamaraṇaṁ dukkhaṁ, dhītumaraṇaṁ dukkhaṁ, ñātibyasanaṁ dukkhaṁ, rogabyasanaṁ dukkhaṁ, bhogabyasanaṁ dukkhaṁ, sīlabyasanaṁ dukkhaṁ, diṭṭhibyasanaṁ dukkhaṁ; |
"Sufferings": the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; suffering in hell, suffering in the animal realm, suffering in the realm of ghosts, suffering among humans; suffering rooted in conception in the womb, suffering rooted in remaining in the womb, suffering rooted in emerging from the womb; suffering connected with one who is born, suffering dependent on one who is born; suffering initiated by oneself, suffering initiated by others; suffering as pain, suffering due to formations, suffering due to change; eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, ear-disease, mouth-disease, tooth-disease, cough, asthma, catarrh, burning sensation, fever, stomach-ailment, fainting, dysentery, colic, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scabies, psoriasis, vitiligo, bleeding disease, diabetes, piles, pimples, fistula; ailments arising from bile, ailments arising from phlegm, ailments arising from wind, ailments arising from a combination of these, ailments arising from change of seasons, ailments arising from irregular habits, ailments arising from external attacks, ailments arising from the ripening of kamma; cold, heat, hunger, thirst, excrement, urine; the touch of gadflies, mosquitoes, wind, sun, and reptiles is suffering; the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of a son is suffering, the death of a daughter is suffering; loss of relatives is suffering, loss through illness is suffering, loss of wealth is suffering, loss of virtue is suffering, loss of view is suffering; |
yesaṁ dhammānaṁ ādito samudāgamanaṁ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṁ kammaṁ, nāmasannissitaṁ rūpaṁ, rūpasannissitaṁ nāmaṁ, jātiyā anugataṁ, jarāya anusaṭaṁ, byādhinā abhibhūtaṁ, maraṇena abbhāhataṁ, dukkhe patiṭṭhitaṁ, atāṇaṁ aleṇaṁ asaraṇaṁ asaraṇībhūtaṁ—ime vuccanti dukkhā. |
Of which phenomena the arising from the beginning is known, and the cessation from the ending is known; kamma-result dependent on kamma, kamma dependent on kamma-result; form dependent on name, name dependent on form; followed by birth, pursued by old age, overwhelmed by sickness, struck down by death, established in suffering, without protection, without shelter, without refuge, having become without refuge—these are called sufferings. |
Ime dukkhā kuto samudāgatā kuto jātā kuto sañjātā kuto nibbattā kuto abhinibbattā kuto pātubhūtā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti, imesaṁ dukkhānaṁ mūlaṁ pucchati hetuṁ pucchati nidānaṁ pucchati sambhavaṁ pucchati pabhavaṁ pucchati samuṭṭhānaṁ pucchati āhāraṁ pucchati ārammaṇaṁ pucchati paccayaṁ pucchati samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—kuto nu dukkhā samudāgatā ime. |
These sufferings—from where have they arisen, from where born, from where originated, from where produced, from where come into existence, from where manifested, what is their cause, what is their origin, what is their genesis, what is their source? He asks about the root of these sufferings, asks about the cause, asks about the condition, asks about the origination, asks about the source, asks about the arising, asks about the nutriment, asks about the object, asks about the condition, asks about the origin; he questions, requests, entreats, beseeches—"From where indeed have these sufferings arisen?" |
Ye keci lokasmimanekarūpāti. |
Whatever various kinds there are in the world. |
Ye kecīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—ye kecīti. |
Whatever": this is a term indicating all in every way, all without remainder, without exception—"whatever. |
Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. |
"In the world": in the plane of misery, in the human world, in the deva world, in the world of aggregates, in the world of elements, in the world of sense-bases. |
Anekarūpāti anekavidhā nānāppakārā dukkhāti—ye keci lokasmimanekarūpā. |
Various kinds": many sorts, different types of sufferings—"whatever various kinds there are in the world. |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Pucchāmi taṁ bhagavā brūhi metaṁ, |
"I ask you, Blessed One, tell me this, |
(iccāyasmā mettagū) |
(thus the venerable Mettagū) |
Maññāmi taṁ vedaguṁ bhāvitattaṁ; |
I consider you one who has gone to the end of knowledge, one with a developed self; |
Kuto nu dukkhā samudāgatā ime, |
From where indeed have these sufferings arisen, |
Ye keci lokasmimanekarūpā”ti. |
Whatever various kinds there are in the world?" |
Dukkhassa ve maṁ pabhavaṁ apucchasi, |
Indeed, you ask me the origin of suffering, |
(mettagūti bhagavā) |
(said the Blessed One to Mettagū) |
Taṁ te pavakkhāmi yathā pajānaṁ; |
That I shall explain to you as I understand it; |
Upadhinidānā pabhavanti dukkhā, |
Sufferings arise from acquisitions as their cause, |
Ye keci lokasmimanekarūpā. |
Whatever various kinds there are in the world. |
Dukkhassa ve maṁ pabhavaṁ apucchasīti. |
Indeed, you ask me the origin of suffering. |
Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. |
"Of suffering": of the suffering of birth, of the suffering of old age, of the suffering of sickness, of the suffering of death, of the suffering of sorrow, lamentation, pain, grief, and despair. |
Pabhavaṁ apucchasīti dukkhassa mūlaṁ pucchasi hetuṁ pucchasi nidānaṁ pucchasi sambhavaṁ pucchasi pabhavaṁ pucchasi samuṭṭhānaṁ pucchasi āhāraṁ pucchasi ārammaṇaṁ pucchasi paccayaṁ pucchasi samudayaṁ pucchasi yācasi ajjhesasi pasādesīti—dukkhassa ve maṁ pabhavaṁ apucchasi. |
You ask the origin": you ask the root of suffering, you ask the cause, you ask the condition, you ask the origination, you ask the source, you ask the arising, you ask the nutriment, you ask the object, you ask the condition, you ask the origin; you request, you entreat, you beseech—"Indeed, you ask me the origin of suffering. |
Mettagūti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
"Mettagū": the Blessed One addresses that brahmin by name. |
Bhagavāti gāravādhivacanametaṁ …pe… sacchikā paññatti, yadidaṁ bhagavāti—mettagūti bhagavā. |
"Blessed One": this is a term of respect … and so on … a designation of truth, that is, "Blessed One"—"Mettagū," said the Blessed One. |
Taṁ te pavakkhāmi yathā pajānanti. |
That I shall explain to you as I understand it. |
Tanti dukkhassa mūlaṁ pavakkhāmi hetuṁ pavakkhāmi nidānaṁ pavakkhāmi sambhavaṁ pavakkhāmi pabhavaṁ pavakkhāmi samuṭṭhānaṁ pavakkhāmi āhāraṁ pavakkhāmi ārammaṇaṁ pavakkhāmi paccayaṁ pavakkhāmi samudayaṁ pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti—taṁ te pavakkhāmi. |
That": I shall explain the root of suffering, I shall explain the cause, I shall explain the condition, I shall explain the origination, I shall explain the source, I shall explain the arising, I shall explain the nutriment, I shall explain the object, I shall explain the condition, I shall explain the origin; I shall declare, I shall teach, I shall make known, I shall establish, I shall open up, I shall analyze, I shall make plain, I shall reveal—"That I shall explain to you. |
Yathā pajānanti yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. |
"As I understand it": as one knowing, understanding, discerning, comprehending, penetrating. |
Na itihītihaṁ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṁ sayamabhiññātaṁ attapaccakkhadhammaṁ taṁ kathayissāmīti—taṁ te pavakkhāmi yathā pajānaṁ. |
Not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by reason of logic, not by reason of inference, not by reflecting on reasons, not by an inclination towards a view after consideration, but what I have myself directly known, the Dhamma directly experienced by myself, that I shall declare—"That I shall explain to you as I understand it." |
Upadhinidānā pabhavanti dukkhāti. |
Sufferings arise from acquisitions as their cause. |
Upadhīti dasa upadhī—taṇhūpadhi, diṭṭhūpadhi, kilesūpadhi, kammūpadhi, duccaritūpadhi, āhārūpadhi, paṭighūpadhi, catasso upādinnadhātuyo upadhī, cha ajjhattikāni āyatanāni upadhī, cha viññāṇakāyā upadhī, sabbampi dukkhaṁ dukkhamanaṭṭhena upadhi. |
"Acquisitions": there are ten acquisitions—acquisition of craving, acquisition of views, acquisition of defilements, acquisition of kamma, acquisition of misconduct, acquisition of nutriment, acquisition of aversion, the four appropriated elements are acquisitions, the six internal sense-bases are acquisitions, the six classes of consciousness are acquisitions; all suffering, in the sense of being suffering, is an acquisition. |
Ime vuccanti dasa upadhī. |
These are called the ten acquisitions. |
Dukkhāti jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ nerayikaṁ dukkhaṁ …pe… diṭṭhibyasanaṁ dukkhaṁ. |
"Sufferings": the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; suffering in hell … and so on … loss of view is suffering. |
Yesaṁ dhammānaṁ ādito samudāgamanaṁ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṁ kammaṁ, nāmasannissitaṁ rūpaṁ, rūpasannissitaṁ nāmaṁ, jātiyā anugataṁ, jarāya anusaṭaṁ, byādhinā abhibhūtaṁ, maraṇena abbhāhataṁ, dukkhe patiṭṭhitaṁ, atāṇaṁ aleṇaṁ asaraṇaṁ asaraṇībhūtaṁ—ime vuccanti dukkhā. |
Of which phenomena the arising from the beginning is known, and the cessation from the ending is known; kamma-result dependent on kamma, kamma dependent on kamma-result; form dependent on name, name dependent on form; followed by birth, pursued by old age, overwhelmed by sickness, struck down by death, established in suffering, without protection, without shelter, without refuge, having become without refuge—these are called sufferings. |
Ime dukkhā upadhinidānā upadhihetukā upadhipaccayā upadhikāraṇā honti pabhavanti sambhavanti jāyanti sañjāyanti nibbattanti pātubhavantīti—upadhinidānā pabhavanti dukkhā. |
These sufferings have acquisitions as their cause, acquisitions as their reason, acquisitions as their condition, acquisitions as their ground; they arise, they originate, they are born, they are produced, they come into existence, they manifest—"Sufferings arise from acquisitions as their cause." |
Ye keci lokasmimanekarūpāti. |
Whatever various kinds there are in the world. |
Ye kecīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—ye kecīti. |
Whatever": this is a term indicating all in every way, all without remainder, without exception—"whatever. |
Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. |
"In the world": in the plane of misery, in the human world, in the deva world, in the world of aggregates, in the world of elements, in the world of sense-bases. |
Anekarūpāti anekavidhā nānāppakārā dukkhāti—ye keci lokasmimanekarūpā. |
Various kinds": many sorts, different types of sufferings—"whatever various kinds there are in the world. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Dukkhassa ve maṁ pabhavaṁ apucchasi, |
"Indeed, you ask me the origin of suffering, |
(mettagūti bhagavā) |
(said the Blessed One to Mettagū) |
Taṁ te pavakkhāmi yathā pajānaṁ; |
That I shall explain to you as I understand it; |
Upadhinidānā pabhavanti dukkhā, |
Sufferings arise from acquisitions as their cause, |
Ye keci lokasmimanekarūpā”ti. |
Whatever various kinds there are in the world." |
Yo ve avidvā upadhiṁ karoti, |
Whoever, being ignorant, makes acquisitions, |
Punappunaṁ dukkhamupeti mando; |
Again and again that fool encounters suffering; |
Tasmā pajānaṁ upadhiṁ na kayirā, |
Therefore, one who knows should not make acquisitions, |
Dukkhassa jātippabhavānupassī. |
Seeing the birth and origin of suffering. |
Yo ve avidvā upadhiṁ karotīti. |
Whoever, being ignorant, makes acquisitions. |
Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṁṭhānappatto yaṁdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. |
"Whoever": whoever, of whatever sort, however constituted, however living, of whatever kind, having attained whatever state, endowed with whatever qualities, be it a warrior, a brahmin, a merchant, a worker, a householder, a renunciant, a deva, or a human. |
Avidvāti avijjāgato aññāṇī avibhāvī duppañño. |
"Being ignorant": gone to ignorance, unknowing, uncomprehending, of little wisdom. |
Upadhiṁ karotīti taṇhūpadhiṁ karoti, diṭṭhūpadhiṁ karoti, kilesūpadhiṁ karoti, kammūpadhiṁ karoti, duccaritūpadhiṁ karoti, āhārūpadhiṁ karoti, paṭighūpadhiṁ karoti, catasso upādinnadhātuyo upadhī karoti, cha ajjhattikāni āyatanāni upadhī karoti, cha viññāṇakāye upadhī karoti janeti sañjaneti nibbatteti abhinibbattetīti—avidvā upadhiṁ karoti. |
Makes acquisitions": makes the acquisition of craving, makes the acquisition of views, makes the acquisition of defilements, makes the acquisition of kamma, makes the acquisition of misconduct, makes the acquisition of nutriment, makes the acquisition of aversion, makes the four appropriated elements acquisitions, makes the six internal sense-bases acquisitions, makes the six classes of consciousness acquisitions; generates, produces, brings into existence, brings into being—"being ignorant, makes acquisitions. |
Punappunaṁ dukkhamupeti mandoti punappunaṁ jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ eti samupeti upagacchati gaṇhāti parāmasati abhinivisatīti—punappunaṁ dukkhamupeti. |
Again and again that fool encounters suffering": again and again he encounters the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; he goes to, he comes upon, he approaches, he grasps, he clings to, he adheres to—"again and again encounters suffering. |
Mandoti mando momuho avidvā avijjāgato aññāṇī avibhāvī duppaññoti—punappunaṁ dukkhamupeti mando. |
Fool": a fool, deluded, ignorant, gone to ignorance, unknowing, uncomprehending, of little wisdom—"again and again that fool encounters suffering. |
Tasmā pajānaṁ upadhiṁ na kayirāti. |
Therefore, one who knows should not make acquisitions. |
Tasmāti taṅkāraṇā taṁhetu tappaccayā taṁnidānā etaṁ ādīnavaṁ sampassamāno upadhīsūti tasmā. |
"Therefore": for that reason, for that cause, on account of that, because of that, seeing this danger in acquisitions, therefore. |
Pajānanti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, “sabbe saṅkhārā aniccā”ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, “sabbe saṅkhārā dukkhā”ti …pe… “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. |
One who knows": knowing, understanding, discerning, comprehending, penetrating; knowing, understanding, discerning, comprehending, penetrating that "all conditioned things are impermanent," knowing, understanding, discerning, comprehending, penetrating that "all conditioned things are suffering" … and so on … "all dhammas are not-self" … and so on … "whatever is subject to origination is all subject to cessation. |
Upadhiṁ na kayirāti taṇhūpadhiṁ na kareyya, diṭṭhūpadhiṁ na kareyya, kilesūpadhiṁ na kareyya, duccaritūpadhiṁ na kareyya, āhārūpadhiṁ na kareyya, paṭighūpadhiṁ na kareyya, catasso upādinnadhātuyo upadhī na kareyya, cha ajjhattikāni āyatanāni upadhī na kareyya, cha viññāṇakāye upadhī na kareyya, na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti—tasmā pajānaṁ upadhiṁ na kayirā. |
Should not make acquisitions": should not make the acquisition of craving, should not make the acquisition of views, should not make the acquisition of defilements, should not make the acquisition of misconduct, should not make the acquisition of nutriment, should not make the acquisition of aversion, should not make the four appropriated elements acquisitions, should not make the six internal sense-bases acquisitions, should not make the six classes of consciousness acquisitions; should not generate, should not produce, should not bring into existence, should not bring into being—"therefore, one who knows should not make acquisitions. |
Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. |
"Of suffering": of the suffering of birth, of the suffering of old age, of the suffering of sickness, of the suffering of death, of the suffering of sorrow, lamentation, pain, grief, and despair. |
Pabhavānupassīti dukkhassa mūlānupassī hetānupassī nidānānupassī sambhavānupassī pabhavānupassī samuṭṭhānānupassī āhārānupassī ārammaṇānupassī paccayānupassī samudayānupassī. |
"Seeing the origin": seeing the root of suffering, seeing the cause, seeing the condition, seeing the origination, seeing the source, seeing the arising, seeing the nutriment, seeing the object, seeing the condition, seeing the origin. |
Anupassanā vuccati ñāṇaṁ. |
Contemplation is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding … and so on … non-delusion, investigation of phenomena, right view. |
Imāya anupassanāya paññāya upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato. |
He is endowed, fully endowed, approached, fully approached, possessed, fully possessed, furnished with this contemplation, with this wisdom. |
So vuccati anupassīti—dukkhassa jātippabhavānupassī. |
He is called one who contemplates—"seeing the birth and origin of suffering." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yo ve avidvā upadhiṁ karoti, |
"Whoever, being ignorant, makes acquisitions, |
Punappunaṁ dukkhamupeti mando; |
Again and again that fool encounters suffering; |
Tasmā pajānaṁ upadhiṁ na kayirā, |
Therefore, one who knows should not make acquisitions, |
Dukkhassa jātippabhavānupassī”ti. |
Seeing the birth and origin of suffering." |
Yaṁ taṁ apucchimha akittayī no, |
What we asked you, you have declared to us, |
Aññaṁ taṁ pucchāma tadiṅgha brūhi; |
Another thing we ask you, now please tell us; |
Kathaṁ nu dhīrā vitaranti oghaṁ, |
How indeed do the wise cross the flood, |
Jātiṁ jaraṁ sokapariddavañca; |
Birth, old age, and sorrow and lamentation? |
Taṁ me munī sādhu viyākarohi, |
That, O Sage, explain well to me, |
Tathā hi te vidito esa dhammo. |
For this Dhamma is indeed known to you. |
Yaṁ taṁ apucchimha akittayī noti yaṁ taṁ apucchimha ayācimha ajjhesimha pasādayimha. |
"What we asked you, you have declared to us": what we asked you, we requested of you, we entreated of you, we beseeched of you. |
Akittayī noti kittitaṁ pakittitaṁ ācikkhitaṁ desitaṁ paññapitaṁ paṭṭhapitaṁ vivaritaṁ vibhattaṁ uttānīkataṁ pakāsitanti—yaṁ taṁ apucchimha akittayī no. |
You have declared to us": declared, proclaimed, explained, taught, made known, established, opened up, analyzed, made plain, revealed—"What we asked you, you have declared to us. |
Aññaṁ taṁ pucchāma tadiṅgha brūhīti aññaṁ taṁ pucchāma, aññaṁ taṁ yācāma, aññaṁ taṁ ajjhesāma, aññaṁ taṁ pasādema, uttari taṁ pucchāma. |
"Another thing we ask you, now please tell us": another thing we ask you, another thing we request of you, another thing we entreat of you, another thing we beseech of you, further we ask you. |
Tadiṅgha brūhīti iṅgha brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—aññaṁ taṁ pucchāma tadiṅgha brūhi. |
Now please tell us": now tell, declare, teach, make known, establish, open up, analyze, make plain, reveal—"Another thing we ask you, now please tell us. |
Kathaṁ nu dhīrā vitaranti oghaṁ, jātiṁ jaraṁ sokapariddavañcāti. |
How indeed do the wise cross the flood, birth, old age, and sorrow and lamentation? |
Kathaṁ nūti saṁsayapucchā vimatipucchā dveḷhakapucchā anekaṁsapucchā—“evaṁ nu kho, nanu kho, kiṁ nu kho, kathaṁ nu kho”ti—kathaṁ nu. |
"How indeed?" is a question of doubt, a question of uncertainty, a question of twofoldness, a question of manifoldness—"Is it thus, or is it not thus? What is it indeed? How is it indeed?"—how indeed. |
Dhīrāti dhīrā paṇḍitā paññavanto buddhimanto ñāṇino vibhāvino medhāvino. |
"The wise": the wise, the prudent, the intelligent, the discerning, the knowing, the sagacious, the insightful. |
Oghanti kāmoghaṁ bhavoghaṁ diṭṭhoghaṁ avijjoghaṁ. |
"The flood": the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. |
Jātīti yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. |
"Birth": that which for these and those beings in this or that group of beings is birth, coming to be, descent, generation, manifestation, the appearance of aggregates, the acquisition of sense-bases. |
Jarāti yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko. |
"Old age": that which for these and those beings in this or that group of beings is old age, decay, brokenness (of teeth), graying (of hair), wrinkled skin, decline of life-faculty, ripening of faculties. |
Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṁ sokasallaṁ. |
"Sorrow": for one afflicted by loss of relatives, or afflicted by loss of wealth, or afflicted by loss through illness, or afflicted by loss of virtue, or afflicted by loss of view, or endowed with some other loss, or afflicted by some other painful state, there is sorrow, grieving, the state of grieving, inner sorrow, inner deep sorrow, inner burning, inner deep burning, mental anguish, grief, the arrow of sorrow. |
Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṁ. |
"Lamentation": for one afflicted by loss of relatives, or afflicted by loss of wealth, or afflicted by loss through illness, or afflicted by loss of virtue, or afflicted by loss of view, or endowed with some other loss, or afflicted by some other painful state, there is wailing, lamenting, the act of wailing, the act of lamenting, the state of having wailed, the state of having lamented, verbal lamentation, incoherent babbling, prattling, the act of prattling, the state of having prattled. |
Kathaṁ nu dhīrā vitaranti oghaṁ, jātiṁ jaraṁ sokapariddavañcāti dhīrā kathaṁ oghañca jātiñca jarañca sokañca paridevañca taranti uttaranti pataranti samatikkamanti vītivattantīti—kathaṁ nu dhīrā vitaranti oghaṁ, jātiṁ jaraṁ sokapariddavañca. |
How indeed do the wise cross the flood, birth, old age, and sorrow and lamentation?": how do the wise cross over, pass beyond, traverse, transcend, surmount the flood, and birth, and old age, and sorrow, and lamentation?—"How indeed do the wise cross the flood, birth, old age, and sorrow and lamentation? |
Taṁ me munī sādhu viyākarohīti. |
That, O Sage, explain well to me. |
Tanti yaṁ pucchāmi yaṁ yācāmi yaṁ ajjhesāmi yaṁ pasādemi. |
"That": what I ask, what I request, what I entreat, what I beseech. |
Munīti monaṁ vuccati ñāṇaṁ. |
"Sage": sagacity is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding … and so on … non-delusion, investigation of phenomena, right view. |
Bhagavā tena ñāṇena samannāgato muni monappatto. |
The Blessed One, endowed with that knowledge, is a sage, one who has attained sagacity. |
Tīṇi moneyyāni—kāyamoneyyaṁ vacīmoneyyaṁ manomoneyyaṁ. |
There are three kinds of sagacity—sagacity of body, sagacity of speech, sagacity of mind. |
Katamaṁ kāyamoneyyaṁ? |
What is sagacity of body? |
Tividhānaṁ kāyaduccaritānaṁ pahānaṁ kāyamoneyyaṁ. |
The abandoning of the three kinds of bodily misconduct is sagacity of body. |
Tividhaṁ kāyasucaritaṁ kāyamoneyyaṁ. |
The three kinds of bodily good conduct are sagacity of body. |
Kāyārammaṇe ñāṇaṁ kāyamoneyyaṁ. |
Knowledge regarding the body as object is sagacity of body. |
Kāyapariññā kāyamoneyyaṁ. |
Full understanding of the body is sagacity of body. |
Pariññāsahagato maggo kāyamoneyyaṁ. |
The path accompanied by full understanding is sagacity of body. |
Kāye chandarāgassa pahānaṁ kāyamoneyyaṁ. |
The abandoning of desire and passion for the body is sagacity of body. |
Kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṁ. |
The cessation of bodily formations, the attainment of the fourth jhāna, is sagacity of body. |
Idaṁ kāyamoneyyaṁ. |
This is sagacity of body. |
Katamaṁ vacīmoneyyaṁ? |
What is sagacity of speech? |
Catubbidhānaṁ vacīduccaritānaṁ pahānaṁ vacīmoneyyaṁ. |
The abandoning of the four kinds of verbal misconduct is sagacity of speech. |
Catubbidhaṁ vacīsucaritaṁ vacīmoneyyaṁ. |
The four kinds of verbal good conduct are sagacity of speech. |
Vācārammaṇe ñāṇaṁ vacīmoneyyaṁ. |
Knowledge regarding speech as object is sagacity of speech. |
Vācāpariññā vacīmoneyyaṁ. |
Full understanding of speech is sagacity of speech. |
Pariññāsahagato maggo vacīmoneyyaṁ. |
The path accompanied by full understanding is sagacity of speech. |
Vācāya chandarāgassa pahānaṁ vacīmoneyyaṁ. |
The abandoning of desire and passion for speech is sagacity of speech. |
Vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṁ. |
The cessation of verbal formations, the attainment of the second jhāna, is sagacity of speech. |
Idaṁ vacīmoneyyaṁ. |
This is sagacity of speech. |
Katamaṁ manomoneyyaṁ? |
What is sagacity of mind? |
Tividhānaṁ manoduccaritānaṁ pahānaṁ manomoneyyaṁ. |
The abandoning of the three kinds of mental misconduct is sagacity of mind. |
Tividhaṁ manosucaritaṁ manomoneyyaṁ. |
The three kinds of mental good conduct are sagacity of mind. |
Cittārammaṇe ñāṇaṁ manomoneyyaṁ. |
Knowledge regarding the mind as object is sagacity of mind. |
Cittapariññā manomoneyyaṁ. |
Full understanding of the mind is sagacity of mind. |
Pariññāsahagato maggo manomoneyyaṁ. |
The path accompanied by full understanding is sagacity of mind. |
Citte chandarāgassa pahānaṁ manomoneyyaṁ. |
The abandoning of desire and passion for the mind is sagacity of mind. |
Cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṁ. |
The cessation of mental formations, the attainment of the cessation of perception and feeling, is sagacity of mind. |
Idaṁ manomoneyyaṁ. |
This is sagacity of mind. |
Kāyamuniṁ vacīmuniṁ, |
A sage in body, a sage in speech, |
manomunimanāsavaṁ; |
A sage in mind, free from taints; |
Muniṁ moneyyasampannaṁ, |
A sage endowed with sagacity, |
āhu sabbappahāyinaṁ. |
They call one who has abandoned all. |
Kāyamuniṁ vacīmuniṁ, |
A sage in body, a sage in speech, |
manomunimanāsavaṁ; |
A sage in mind, free from taints; |
Muniṁ moneyyasampannaṁ, |
A sage endowed with sagacity, |
āhu ninhātapāpakanti. |
They call one who has washed away evil. |
Imehi tīhi moneyyehi dhammehi samannāgatā. |
Endowed with these three qualities of sagacity. |
Cha munino—agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino munimuninoti. |
There are six kinds of sages: household sages, homeless sages, trainee sages, non-trainee sages, private sages, and the Sage of sages. |
Katame agāramunino? |
Who are the household sages? |
Ye te agārikā diṭṭhapadā viññātasāsanā—ime agāramunino. |
Those householders who have seen the footprint (of the Dhamma), who have understood the teaching—these are household sages. |
Katame anagāramunino? |
Who are the homeless sages? |
Ye te pabbajitā diṭṭhapadā viññātasāsanā—ime anagāramunino. |
Those renunciants who have seen the footprint (of the Dhamma), who have understood the teaching—these are homeless sages. |
Satta sekhā sekhamunino. |
The seven trainees are trainee sages. |
Arahanto asekhamunino. |
Arahants are non-trainee sages. |
Paccekasambuddhā paccekamunino. |
Private Buddhas are private sages. |
Tathāgatā arahanto sammāsambuddhā munimunino. |
Tathāgatas, Arahants, Perfectly Enlightened Ones are Sages of sages. |
Na monena munī hoti, |
Not by silence does one become a sage, |
mūḷharūpo aviddasu; |
If one is deluded and ignorant; |
Yo ca tulaṁva paggayha, |
But whoever, like holding a balance, |
varamādāya paṇḍito. |
Takes what is best, being wise. |
Pāpāni parivajjeti, |
Shuns evil deeds, |
sa munī tena so muni; |
He is a sage, thereby he is a sage; |
Yo munāti ubho loke, |
He who understands both worlds, |
muni tena pavuccati. |
Is thereby called a sage. |
Asatañca satañca ñatvā dhammaṁ, |
Having known the Dhamma of the unreal and the real, |
Ajjhattaṁ bahiddhā ca sabbaloke; |
Internally and externally, in all the world; |
Devamanussehi pūjanīyo, |
Worthy of worship by devas and humans, |
Saṅgajālamaticca so munīti. |
He who has overcome the net of attachment is a sage. |
Sādhu viyākarohīti taṁ sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti—taṁ me munī sādhu viyākarohi. |
Explain well to me": that, well explain, declare, teach, make known, establish, open up, analyze, make plain, reveal—"That, O Sage, explain well to me. |
Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti—tathā hi te vidito esa dhammo. |
For this Dhamma is indeed known to you": for this Dhamma is indeed known to you, weighed by you, judged by you, clarified by you, elucidated by you—"for this Dhamma is indeed known to you. |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Yaṁ taṁ apucchimha akittayī no, |
"What we asked you, you have declared to us, |
Aññaṁ taṁ pucchāma tadiṅgha brūhi; |
Another thing we ask you, now please tell us; |
Kathaṁ nu dhīrā vitaranti oghaṁ, |
How indeed do the wise cross the flood, |
Jātiṁ jaraṁ sokapariddavañca; |
Birth, old age, and sorrow and lamentation? |
Taṁ me munī sādhu viyākarohi, |
That, O Sage, explain well to me, |
Tathā hi te vidito esa dhammo”ti. |
For this Dhamma is indeed known to you." |
Kittayissāmi te dhammaṁ, |
I shall declare the Dhamma to you, |
(mettagūti bhagavā) |
(said the Blessed One to Mettagū) |
Diṭṭhe dhamme anītihaṁ; |
Directly seen, not based on hearsay; |
Yaṁ viditvā sato caraṁ, |
Knowing which, and living mindfully, |
Tare loke visattikaṁ. |
One may cross over attachment in the world. |
Kittayissāmi te dhammanti. |
I will declare the Dhamma to you. |
Dhammanti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṁ aṭṭhaṅgikaṁ maggaṁ, nibbānañca, nibbānagāminiñca paṭipadaṁ kittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti—kittayissāmi te dhammaṁ. |
The Dhamma means: good in the beginning, good in the middle, good in the end, with meaning, with letter, the utterly complete, pure spiritual life; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the Noble Eightfold Path, and Nibbāna, and the path leading to Nibbāna—this I will declare, I will point out, I will teach, I will lay down, I will establish, I will open up, I will analyze, I will make plain, I will make known—I will declare the Dhamma to you. |
Mettagūti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
Mettagū—the Blessed One addresses that brahmin by name. |
Diṭṭhe dhamme anītihanti. |
In the directly seen Dhamma, not based on hearsay. |
Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti …pe… yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhammeti—evampi diṭṭhe dhamme kathayissāmi. |
"In the directly seen Dhamma" means: in the seen Dhamma, known Dhamma, considered Dhamma, judged Dhamma, manifest Dhamma, developed Dhamma, [understanding] "all conditioned things are impermanent" [...] "whatever is of the nature to arise, all that is of the nature to cease"—in the seen Dhamma, known Dhamma, considered Dhamma, judged Dhamma, manifest Dhamma, developed Dhamma—thus also, "in the directly seen Dhamma," I will speak. |
Atha vā dukkhe diṭṭhe dukkhaṁ kathayissāmi, samudaye diṭṭhe samudayaṁ kathayissāmi, magge diṭṭhe maggaṁ kathayissāmi, nirodhe diṭṭhe nirodhaṁ kathayissāmīti—evampi diṭṭhe dhamme kathayissāmi. |
Or, having seen suffering, I will speak of suffering; having seen the origin, I will speak of the origin; having seen the path, I will speak of the path; having seen cessation, I will speak of cessation—thus also, "in the directly seen Dhamma," I will speak. |
Atha vā diṭṭhe dhamme sandiṭṭhikaṁ akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhīti—evampi diṭṭhe dhamme kathayissāmīti diṭṭhe dhamme. |
Or, "in the directly seen Dhamma" means: visible here and now, timeless, inviting one to come and see, leading onward, to be personally realized by the wise—thus also, "in the directly seen Dhamma," I will speak—in the directly seen Dhamma. |
Anītihanti na itihītihaṁ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā, sāmaṁ sayamabhiññātaṁ attapaccakkhadhammaṁ, taṁ kathayissāmīti—diṭṭhe dhamme anītihaṁ. |
"Not based on hearsay" means: not by oral tradition, not by lineage of teaching, not by traditional collection of texts, not by reason of logic, not by reason of inference, not by reflecting on reasons, not by tolerance of views after pondering, but the Dhamma directly known by oneself, personally experienced—that I will speak—in the directly seen Dhamma, not based on hearsay. |
Yaṁ viditvā sato caranti yaṁ viditaṁ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā aniccā”ti viditaṁ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti viditaṁ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Having known which, the mindful fare: having known it, having weighed it, having judged it, having made it manifest, having made it clear; having known, weighed, judged, made manifest, and made clear that "all conditioned things are impermanent"; having known, weighed, judged, made manifest, and made clear that "all conditioned things are suffering"… "all dhammas are not-self" [...] "whatever is of the nature to arise, all that is of the nature to cease," having known, weighed, judged, made manifest, and made clear. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato …pe… so vuccati sato. |
"Mindful" means mindful for four reasons—developing the foundation of mindfulness which is contemplation of the body in the body, one is mindful [...] he is called mindful. |
Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti—yaṁ viditvā sato caraṁ. |
"They fare" means faring, dwelling, moving, behaving, maintaining, sustaining, keeping on—having known which, a mindful one fares. |
Tare loke visattikanti visattikā vuccati taṇhā. |
May they cross over attachment in the world: attachment is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion [...] covetousness, greed, unwholesome root. |
Visattikāti kenaṭṭhena visattikā? |
Attachment (visattikā), in what sense is it attachment? |
Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṁharatīti visattikā, visaṁvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe dhamme kule gaṇe āvāse lābhe yase pasaṁsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññābhave asaññābhave nevasaññānāsaññābhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. |
Because it spreads (visata), it is attachment (visattikā); because it is extensive (visālā), it is attachment; because it is scattered (visaṭā), it is attachment; because it is uneven/poisonous (visama), it is attachment; because it ensnares (visakkati), it is attachment; because it captivates (visaṁharati), it is attachment; because it deceives (visaṁvādikā), it is attachment; because its root is poison (visamūlā), it is attachment; because its fruit is poison (visaphalā), it is attachment; because its enjoyment is poison (visaparibhogā), it is attachment; or indeed, that craving is wide-spread (visālā) and spread out (vitthatā) in forms, sounds, smells, tastes, touches, mental objects, families, groups, dwellings, gain, fame, praise, pleasure, robes, almsfood, lodging, medicinal requisites for the sick, in the sensual realm, the form realm, the formless realm, in sensual existence, form existence, formless existence, in existence with perception, existence without perception, existence with neither perception nor non-perception, in one-constituent existence, four-constituent existence, five-constituent existence, in the past, the future, the present, in things seen, heard, sensed, and cognized—thus it is attachment. |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. |
"In the world" means: in the world of misery, the human world, the divine world, the world of aggregates, the world of elements, the world of sense-bases. |
Tare loke visattikanti loke vesā visattikā, loke vetaṁ visattikaṁ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti—tare loke visattikaṁ. |
"May cross over attachment in the world" means: this attachment is in the world; this attachment in the world a mindful one should cross, go beyond, pass over, transcend, overcome—may cross over attachment in the world. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Kittayissāmi te dhammaṁ, |
"I will declare the Dhamma to you, |
(mettagūti bhagavā) |
(Mettagū, said the Blessed One) |
Diṭṭhe dhamme anītihaṁ; |
Seen in this very life, not based on hearsay; |
Yaṁ viditvā sato caraṁ, |
Having known which, a mindful one faring, |
Tare loke visattikan”ti. |
May cross over attachment in the world." |
Tañcāhaṁ abhinandāmi, |
And that I greatly rejoice in, |
mahesi dhammamuttamaṁ; |
O Great Sage, the supreme Dhamma; |
Yaṁ viditvā sato caraṁ, |
Having known which, a mindful one faring, |
tare loke visattikaṁ. |
May cross over attachment in the world. |
Tañcāhaṁ abhinandāmīti. |
"And that I greatly rejoice in" means: |
Tanti tuyhaṁ vacanaṁ byappathaṁ desanaṁ anusāsanaṁ anusiṭṭhaṁ. |
"That" means your word, utterance, teaching, instruction, advice. |
Nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi yācāmi patthayāmi pihayāmi abhijappāmīti—tañcāhaṁ abhinandāmi. |
I rejoice, I greatly rejoice, I am glad, I approve, I wish for, I accept, I request, I aspire, I long for, I yearn—thus, "and that I greatly rejoice in." |
Mahesi dhammamuttamanti. |
O Great Sage, the supreme Dhamma. |
Mahesīti kiṁ mahesi bhagavā, mahantaṁ sīlakkhandhaṁ esī gavesī pariyesīti mahesi, mahantaṁ samādhikkhandhaṁ …pe… mahantaṁ paññākkhandhaṁ … mahantaṁ vimuttikkhandhaṁ … mahantaṁ vimuttiñāṇadassanakkhandhaṁ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṁ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṁ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṁ esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghāṭassa viniveṭhanaṁ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṁ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṁ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṁ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṁ esī gavesī pariyesīti mahesi, mahato saṁsāravaṭṭassa upacchedaṁ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṁ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṁ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṁ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne …pe… mahante sammappadhāne … mahante iddhipāde … mahantāni indriyāni … mahantāni balāni … mahante bojjhaṅge … mahantaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ … mahantaṁ paramatthaṁ amataṁ nibbānaṁ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito—“kahaṁ buddho, kahaṁ bhagavā, kahaṁ devadevo, kahaṁ narāsabho”ti mahesi. |
"Great Sage" (Mahesi): Why is the Blessed One a Great Sage? Because he sought, searched for, and thoroughly investigated the great aggregate of virtue, he is a Great Sage; the great aggregate of concentration [...] the great aggregate of wisdom [...] the great aggregate of liberation [...] the great aggregate of knowledge and vision of liberation, he sought, searched for, and thoroughly investigated, so he is a Great Sage; the destruction of the great mass of darkness he sought, searched for, and thoroughly investigated, so he is a Great Sage; the shattering of great perversion he sought, searched for, and thoroughly investigated, so he is a Great Sage; the uprooting of the great dart of craving he sought, searched for, and thoroughly investigated, so he is a Great Sage; the disentanglement of the great tangle of views he sought, searched for, and thoroughly investigated, so he is a Great Sage; the felling of the great banner of conceit he sought, searched for, and thoroughly investigated, so he is a Great Sage; the calming of great formations he sought, searched for, and thoroughly investigated, so he is a Great Sage; the crossing of the great flood he sought, searched for, and thoroughly investigated, so he is a Great Sage; the laying down of the great burden he sought, searched for, and thoroughly investigated, so he is a Great Sage; the cutting off of the great round of rebirth he sought, searched for, and thoroughly investigated, so he is a Great Sage; the extinguishing of great burning he sought, searched for, and thoroughly investigated, so he is a Great Sage; the calming of great torment he sought, searched for, and thoroughly investigated, so he is a Great Sage; the raising of the great banner of the Dhamma he sought, searched for, and thoroughly investigated, so he is a Great Sage; the great foundations of mindfulness [...] the great right efforts [...] the great bases of spiritual power [...] the great spiritual faculties [...] the great spiritual powers [...] the great factors of enlightenment [...] the great Noble Eightfold Path [...] the great ultimate goal, the deathless, Nibbāna, he sought, searched for, and thoroughly investigated, so he is a Great Sage; by beings of great power he was sought, searched for, and thoroughly investigated—"Where is the Buddha, where is the Blessed One, where is the god of gods, where is the bull among men?"—thus, Great Sage. |
Dhammamuttamanti dhammamuttamaṁ vuccati amataṁ nibbānaṁ. |
"The supreme Dhamma" means: the supreme Dhamma is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all conditioned things, the relinquishing of all substrata of existence, the destruction of craving, dispassion, cessation, Nibbāna. |
Uttamanti aggaṁ seṭṭhaṁ viseṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ dhammanti—mahesi dhammamuttamaṁ. |
"Supreme" means: highest, best, most excellent, foremost, supreme, pre-eminent Dhamma—O Great Sage, the supreme Dhamma. |
Yaṁ viditvā sato caranti viditaṁ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā aniccā”ti viditaṁ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti viditaṁ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Having known which, the mindful fare: having known it, having weighed it, having judged it, having made it manifest, having made it clear; having known, weighed, judged, made manifest, and made clear that "all conditioned things are impermanent"; having known, weighed, judged, made manifest, and made clear that "all conditioned things are suffering"… "all dhammas are not-self" [...] "whatever is of the nature to arise, all that is of the nature to cease," having known, weighed, judged, made manifest, and made clear. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu …pe… citte … dhammesu … dhammānupassanāsatipaṭṭhānaṁ bhāvento sato … so vuccati sato. |
"Mindful" means mindful for four reasons—developing the foundation of mindfulness which is contemplation of the body in the body, one is mindful; regarding feelings [...] regarding mind [...] regarding dhammas ... developing the foundation of mindfulness which is contemplation of dhammas in dhammas, one is mindful [...] he is called mindful. |
Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti—yaṁ viditvā sato caraṁ. |
"They fare" means faring, dwelling, moving, behaving, maintaining, sustaining, keeping on—having known which, a mindful one fares. |
Tare loke visattikanti visattikā vuccati taṇhā. |
May cross over attachment in the world: attachment is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion [...] covetousness, greed, unwholesome root. |
Visattikāti kenaṭṭhena visattikā …pe… visaṭā vitthatāti visattikā. |
Attachment (visattikā), in what sense is it attachment [...] because it is scattered and widespread, it is attachment. |
Loketi apāyaloke …pe… āyatanaloke. |
"In the world" means: in the world of misery [...] in the world of sense-bases. |
Tare loke visattikanti loke vesā visattikā, loke vetaṁ visattikaṁ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti—tare loke visattikaṁ. |
"May cross over attachment in the world" means: this attachment is in the world; this attachment in the world a mindful one should cross, go beyond, pass over, transcend, overcome—may cross over attachment in the world. |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Tañcāhaṁ abhinandāmi, |
"And that I greatly rejoice in, |
mahesi dhammamuttamaṁ; |
O Great Sage, the supreme Dhamma; |
Yaṁ viditvā sato caraṁ, |
Having known which, a mindful one faring, |
tare loke visattikan”ti. |
May cross over attachment in the world." |
Yaṁ kiñci sampajānāsi, |
Whatever you clearly comprehend, |
(mettagūti bhagavā) |
(Mettagū, said the Blessed One) |
Uddhaṁ adho tiriyañcāpi majjhe; |
Above, below, and also across in the middle; |
Etesu nandiñca nivesanañca, |
In these, delight and settling down, |
Panujja viññāṇaṁ bhave na tiṭṭhe. |
Thrusting away, consciousness should not stand in existence. |
Yaṁ kiñci sampajānāsīti yaṁ kiñci pajānāsi ājānāsi vijānāsi paṭivijānāsi paṭivijjhasīti—yaṁ kiñci sampajānāsi. |
"Whatever you clearly comprehend" means: whatever you know, understand, discern, realize, penetrate—whatever you clearly comprehend. |
Mettagūti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
Mettagū—the Blessed One addresses that brahmin by name. |
Bhagavāti gāravādhivacanametaṁ …pe… sacchikā paññatti, yadidaṁ bhagavāti—mettagūti bhagavā. |
"Blessed One" is a term of respect [...] a designation of truth, this which is "Blessed One"—Mettagū, said the Blessed One. |
Uddhaṁ adho tiriyañcāpi majjheti. |
Above, below, and also across in the middle means: |
Uddhanti anāgataṁ; |
"Above" means the future; |
adhoti atītaṁ; |
"below" means the past; |
tiriyañcāpi majjheti paccuppannaṁ. |
"and also across in the middle" means the present. |
Uddhanti devaloko; |
"Above" means the deva world; |
adhoti nirayaloko; |
"below" means the hell world; |
tiriyañcāpi majjheti manussaloko. |
"and also across in the middle" means the human world. |
Atha vā uddhanti kusalā dhammā; |
Or, "above" means wholesome dhammas; |
adhoti akusalā dhammā; |
"below" means unwholesome dhammas; |
tiriyañcāpi majjheti abyākatā dhammā. |
"and also across in the middle" means indeterminate dhammas. |
Uddhanti arūpadhātu; |
"Above" means the formless realm; |
adhoti kāmadhātu; |
"below" means the sensual realm; |
tiriyañcāpi majjheti rūpadhātu. |
"and also across in the middle" means the form realm. |
Uddhanti sukhā vedanā; |
"Above" means pleasant feeling; |
adhoti dukkhā vedanā; |
"below" means painful feeling; |
tiriyañcāpi majjheti adukkhamasukhā vedanā. |
"and also across in the middle" means neither-painful-nor-pleasant feeling. |
Uddhanti uddhaṁ pādatalā; |
"Above" means above the soles of the feet; |
adhoti adho kesamatthakā; |
"below" means below the tips of the hair; |
tiriyañcāpi majjheti vemajjheti—uddhaṁ adho tiriyañcāpi majjhe. |
"and also across in the middle" means in the very middle—above, below, and also across in the middle. |
Etesu nandiñca nivesanañca, panujja viññāṇaṁ bhave na tiṭṭheti etesūti ācikkhitesu desitesu paññapitesu paṭṭhapitesu vivaritesu vibhajitesu uttānīkatesu pakāsitesu. |
"In these, delight and settling down, thrusting away, consciousness should not stand in existence" means: "in these" refers to what has been pointed out, taught, laid down, established, opened up, analyzed, made plain, made known. |
Nandī vuccati taṇhā. |
"Delight" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion [...] covetousness, greed, unwholesome root. |
Nivesananti dve nivesanā—taṇhānivesanā ca diṭṭhinivesanā ca. |
"Settling down" means two kinds of settling down—settling down in craving and settling down in views. |
Katamā taṇhā nivesanā? |
What is settling down in craving? |
Yāvatā taṇhāsaṅkhātena …pe… ayaṁ taṇhānivesanā. |
Insofar as by what is reckoned as craving [...] this is settling down in craving. |
Katamā diṭṭhinivesanā? |
What is settling down in views? |
Vīsativatthukā sakkāyadiṭṭhi …pe… ayaṁ diṭṭhinivesanā. |
The twenty kinds of personality-view [...] this is settling down in views. |
Panujja viññāṇanti puññābhisaṅkhārasahagataṁ viññāṇaṁ, apuññābhisaṅkhārasahagataṁ viññāṇaṁ, āneñjābhisaṅkhārasahagataṁ viññāṇaṁ. |
"Thrusting away consciousness" means: consciousness accompanied by meritorious formations, consciousness accompanied by demeritorious formations, consciousness accompanied by imperturbable formations. |
Etesu nandiñca nivesanañca abhisaṅkhārasahagatañca viññāṇaṁ nujja panujja nuda panuda jaha pajaha vinodehi byantīkarohi anabhāvaṁ gamehīti—etesu nandiñca nivesanañca panujja viññāṇaṁ. |
In these, delight and settling down, and consciousness accompanied by formations—thrusting away, pushing away, dispelling, expelling, abandoning, giving up, removing, making an end of, bringing to non-existence—in these, delight and settling down, thrusting away consciousness. |
Bhave na tiṭṭheti. |
"Should not stand in existence" means: |
Bhavāti dve bhavā—kammabhavo ca paṭisandhiko ca punabbhavo. |
"Existence" means two kinds of existence—kammic existence and rebirth, which is renewed existence. |
Katamo kammabhavo? |
What is kammic existence? |
Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro—ayaṁ kammabhavo. |
Meritorious formation, demeritorious formation, imperturbable formation—this is kammic existence. |
Katamo paṭisandhiko punabbhavo? |
What is rebirth, renewed existence? |
Paṭisandhikā rūpaṁ vedanā saññā saṅkhārā viññāṇaṁ—ayaṁ paṭisandhiko punabbhavo. |
Rebirth which is form, feeling, perception, formations, consciousness—this is rebirth, renewed existence. |
Bhave na tiṭṭheti nandiñca nivesanañca abhisaṅkhārasahagataṁ viññāṇañca kammabhavañca paṭisandhikañca punabbhavaṁ pajahanto vinodento byantīkaronto anabhāvaṁ gamento kammabhave na tiṭṭheyya paṭisandhike punabbhave na tiṭṭheyya na santiṭṭheyyāti—panujja viññāṇaṁ bhave na tiṭṭhe. |
"Should not stand in existence" means: abandoning delight and settling down, and consciousness accompanied by formations, and kammic existence, and rebirth which is renewed existence, removing them, making an end of them, bringing them to non-existence, one should not stand in kammic existence, should not stand in rebirth, renewed existence, should not remain established—thrusting away consciousness, should not stand in existence. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yaṁ kiñci sampajānāsi, |
"Whatever you clearly comprehend, |
(mettagūti bhagavā) |
(Mettagū, said the Blessed One) |
Uddhaṁ adho tiriyañcāpi majjhe; |
Above, below, and also across in the middle; |
Etesu nandiñca nivesanañca, |
In these, delight and settling down, |
Panujja viññāṇaṁ bhave na tiṭṭhe”ti. |
Thrusting away, consciousness should not stand in existence." |
Evaṁvihārī sato appamatto, |
Dwelling thus, mindful and diligent, |
Bhikkhu caraṁ hitvā mamāyitāni; |
A bhikkhu, faring, having abandoned things held as 'mine'; |
Jātiṁ jaraṁ sokapariddavañca, |
Birth, old age, sorrow and lamentation, |
Idheva vidvā pajaheyya dukkhaṁ. |
Here itself, the wise one should abandon suffering. |
Evaṁvihārī sato appamattoti. |
"Dwelling thus, mindful and diligent" means: |
Evaṁvihārīti nandiñca nivesanañca abhisaṅkhārasahagataviññāṇañca kammabhavañca paṭisandhikañca punabbhavaṁ pajahanto vinodento byantīkaronto anabhāvaṁ gamentoti—evaṁvihārī. |
"Dwelling thus" means abandoning delight and settling down, and consciousness accompanied by formations, and kammic existence, and rebirth which is renewed existence, removing them, making an end of them, bringing them to non-existence—dwelling thus. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento …pe… so vuccati sato. |
"Mindful" means mindful for four reasons—developing the foundation of mindfulness which is contemplation of the body in the body [...] he is called mindful. |
Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro appamatto kusalesu dhammesu—“kathāhaṁ aparipūraṁ vā sīlakkhandhaṁ paripūreyyaṁ, paripūraṁ vā sīlakkhandhaṁ tattha tattha paññāya anuggaṇheyyan”ti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamatto appamādo kusalesu dhammesu. |
"Diligent" means acting respectfully, acting continuously, acting steadfastly, not shrinking back, not throwing off the aspiration, not throwing off the responsibility, diligent in wholesome dhammas—"How may I fulfill the incomplete aggregate of virtue, or further support the fulfilled aggregate of virtue here and there with wisdom?"—whatever therein is desire, effort, exertion, endeavor, non-receding, mindfulness, clear comprehension, ardor, striving, resolution, application, diligence, non-negligence in wholesome dhammas. |
“Kathāhaṁ aparipūraṁ vā samādhikkhandhaṁ …pe… paññākkhandhaṁ … vimuttikkhandhaṁ … vimuttiñāṇadassanakkhandhaṁ paripūreyyaṁ paripūraṁ vā vimuttiñāṇadassanakkhandhaṁ tattha tattha paññāya anuggaṇheyyan”ti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamatto appamādo kusalesu dhammesu. |
"How may I fulfill the incomplete aggregate of concentration [...] aggregate of wisdom [...] aggregate of liberation [...] aggregate of knowledge and vision of liberation, or further support the fulfilled aggregate of knowledge and vision of liberation here and there with wisdom?"—whatever therein is desire, effort, exertion, endeavor, non-receding, mindfulness, clear comprehension, ardor, striving, resolution, application, diligence, non-negligence in wholesome dhammas. |
“Kathāhaṁ apariññātaṁ vā dukkhaṁ parijāneyyaṁ, appahīne vā kilese pajaheyyaṁ, abhāvitaṁ vā maggaṁ bhāveyyaṁ, asacchikataṁ vā nirodhaṁ sacchikareyyan”ti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamatto appamādo kusalesu dhammesūti—evaṁvihārī sato appamatto. |
"How may I fully understand uncomprehended suffering, or abandon unabandoned defilements, or develop the undeveloped path, or realize unrealized cessation?"—whatever therein is desire, effort, exertion, endeavor, non-receding, mindfulness, clear comprehension, ardor, striving, resolution, application, diligence, non-negligence in wholesome dhammas—dwelling thus, mindful and diligent. |
Bhikkhu caraṁ hitvā mamāyitānīti. |
A bhikkhu, faring, having abandoned things held as 'mine' means: |
Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. |
"Bhikkhu" means a virtuous worldling bhikkhu or a bhikkhu in training. |
Caranti caranto viharanto iriyanto vattento pālento yapento yāpento. |
"Faring" means faring, dwelling, moving, behaving, maintaining, sustaining, keeping on. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ … taṇhāmamattaṁ pahāya diṭṭhimamattaṁ paṭinissajjitvā mamatte jahitvā cajitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—bhikkhu caraṁ hitvā mamāyitāni. |
"Things held as 'mine'" means two kinds of 'mine-making'—'mine-making' through craving and 'mine-making' through views [...] this is 'mine-making' through craving [...] this is 'mine-making' through views [...] having abandoned 'mine-making' through craving, having relinquished 'mine-making' through views, having given up, renounced, abandoned, removed, made an end of, brought to non-existence 'mine-making'—a bhikkhu, faring, having abandoned things held as 'mine'. |
Jātiṁ jaraṁ sokapariddavañca, idheva vidvā pajaheyya dukkhanti. |
Birth, old age, sorrow and lamentation, here itself, the wise one should abandon suffering means: |
Jātīti yā tesaṁ tesaṁ sattānaṁ …pe… jaranti yā tesaṁ tesaṁ sattānaṁ …pe… sokoti ñātibyasanena vā phuṭṭhassa …pe… paridevoti ñātibyasanena vā phuṭṭhassa …pe… idhāti imissā diṭṭhiyā …pe… imasmiṁ manussaloke. |
"Birth" means, of those various beings [...] "old age" means, of those various beings [...] "sorrow" means, of one afflicted by the loss of relatives [...] "lamentation" means, of one afflicted by the loss of relatives [...] "here" means in this view [...] in this human world. |
Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. |
"Wise one" means one who has attained knowledge, one who is knowledgeable, discerning, intelligent. |
Dukkhanti jātidukkhaṁ …pe… domanassupāyāsadukkhaṁ. |
"Suffering" means the suffering of birth [...] the suffering of despair and tribulation. |
Jātiṁ jaraṁ sokapariddavañca, idheva vidvā pajaheyya dukkhanti vijjāgato ñāṇī vibhāvī medhāvī idheva jātiñca jarañca sokapariddavañca dukkhañca pajaheyya vinodeyya byantīkareyya anabhāvaṁ gameyyāti—jātiṁ jaraṁ sokapariddavañca, idheva vidvā pajaheyya dukkhaṁ. |
"Birth, old age, sorrow and lamentation, here itself, the wise one should abandon suffering" means: one who has attained knowledge, who is knowledgeable, discerning, intelligent, should here itself abandon birth and old age and sorrow and lamentation and suffering, remove them, make an end of them, bring them to non-existence—birth, old age, sorrow and lamentation, here itself, the wise one should abandon suffering. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Evaṁvihārī sato appamatto, |
"Dwelling thus, mindful and diligent, |
Bhikkhu caraṁ hitvā mamāyitāni; |
A bhikkhu, faring, having abandoned things held as 'mine'; |
Jātiṁ jaraṁ sokapariddavañca, |
Birth, old age, sorrow and lamentation, |
Idheva vidvā pajaheyya dukkhan”ti. |
Here itself, the wise one should abandon suffering." |
Etābhinandāmi vaco mahesino, |
This word of the Great Sage I greatly rejoice in, |
Sukittitaṁ gotamanūpadhīkaṁ; |
Well-proclaimed by Gotama, regarding non-substratum; |
Addhā hi bhagavā pahāsi dukkhaṁ, |
Truly indeed, the Blessed One has abandoned suffering, |
Tathā hi te vidito esa dhammo. |
For thus this Dhamma is known to you. |
Etābhinandāmi vaco mahesinoti. |
"This word of the Great Sage I greatly rejoice in" means: |
Etanti tuyhaṁ vacanaṁ byappathaṁ desanaṁ anusāsanaṁ anusiṭṭhaṁ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. |
"This" means your word, utterance, teaching, instruction, advice—I rejoice, I greatly rejoice, I am glad, I approve, I wish for, I accept, I request, I aspire, I long for, I yearn. |
Mahesinoti kiṁ mahesi bhagavā? |
"Of the Great Sage" means: Why is the Blessed One a Great Sage? |
Mahantaṁ sīlakkhandhaṁ esī gavesī pariyesīti mahesi …pe… kahaṁ narāsabhoti mahesīti—etābhinandāmi vaco mahesino. |
Because he sought, searched for, and thoroughly investigated the great aggregate of virtue, he is a Great Sage [...] "Where is the bull among men?"—thus, Great Sage—this word of the Great Sage I greatly rejoice in. |
Sukittitaṁ gotamanūpadhīkanti. |
"Well-proclaimed by Gotama, regarding non-substratum" means: |
Sukittitanti sukittitaṁ suācikkhitaṁ sudesitaṁ supaññapitaṁ supaṭṭhapitaṁ suvivaritaṁ suvibhajitaṁ suuttānīkataṁ supakāsitanti—sukittitaṁ. |
"Well-proclaimed" means well-proclaimed, well-pointed out, well-taught, well-laid down, well-established, well-opened up, well-analyzed, well-made plain, well-made known—well-proclaimed. |
Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
"By Gotama, regarding non-substratum" (Gotamanūpadhīkaṁ): "substrata" (upadhi) are called defilements, aggregates, and formations. |
Upadhippahānaṁ upadhivūpasamaṁ upadhipaṭinissaggaṁ upadhipaṭipassaddhaṁ amataṁ nibbānanti—sukittitaṁ gotamanūpadhīkaṁ. |
The abandoning of substrata, the calming of substrata, the relinquishing of substrata, the tranquillization of substrata, the deathless, Nibbāna—well-proclaimed by Gotama, regarding non-substratum. |
Addhā hi bhagavā pahāsi dukkhanti. |
"Truly indeed, the Blessed One has abandoned suffering" means: |
Addhāti ekaṁsavacanaṁ nissaṁsayavacanaṁ nikkaṅkhāvacanaṁ advejjhavacanaṁ adveḷhakavacanaṁ nirodhavacanaṁ apaṇṇakavacanaṁ avatthāpanavacanametaṁ—addhāti. |
"Truly" (addhā) is a word of certainty, a word free from doubt, a word free from uncertainty, a word not admitting of two interpretations, a word without wavering, a word of cessation, an indubitable word, this is a word of establishment—"truly." |
Bhagavāti gāravādhivacanametaṁ …pe… sacchikā paññatti, yadidaṁ bhagavāti. |
"Blessed One" is a term of respect [...] a designation of truth, this which is "Blessed One." |
Pahāsi dukkhanti jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ pahāsi pajahi vinodesi byantīkarosi anabhāvaṁ gamesīti—addhā hi bhagavā pahāsi dukkhaṁ. |
"Has abandoned suffering" means: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair—he has abandoned, given up, removed, made an end of, brought to non-existence—truly indeed, the Blessed One has abandoned suffering. |
Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti—tathā hi te vidito esa dhammo. |
"For thus this Dhamma is known to you" means: for thus this Dhamma is known to you, weighed, judged, made manifest, made clear by you—for thus this Dhamma is known to you. |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Etābhinandāmi vaco mahesino, |
"This word of the Great Sage I greatly rejoice in, |
Sukittitaṁ gotamanūpadhīkaṁ; |
Well-proclaimed by Gotama, regarding non-substratum; |
Addhā hi bhagavā pahāsi dukkhaṁ, |
Truly indeed, the Blessed One has abandoned suffering, |
Tathā hi te vidito esa dhammo”ti. |
For thus this Dhamma is known to you." |
Te cāpi nūnappajaheyyu dukkhaṁ, |
They too would surely abandon suffering, |
Ye tvaṁ muni aṭṭhitaṁ ovadeyya; |
Whom you, O Sage, would steadfastly instruct; |
Taṁ taṁ namassāmi samecca nāga, |
To you, to you I pay homage, having approached, O Nāga (Great Being), |
Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya. |
May the Blessed One steadfastly instruct me too! |
Te cāpi nūnappajaheyyu dukkhanti. |
"They too would surely abandon suffering" means: |
Te cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. |
"They too" means nobles, brahmins, merchants, workers, householders, homeless ones, devas, and humans. |
Pajaheyyu dukkhanti jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ pajaheyyuṁ vinodeyyuṁ byantīkareyyuṁ anabhāvaṁ gameyyunti—te cāpi nūnappajaheyyu dukkhaṁ. |
"Would abandon suffering" means: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair—they would abandon, remove, make an end of, bring to non-existence—they too would surely abandon suffering. |
Ye tvaṁ muni aṭṭhitaṁ ovadeyyāti. |
"Whom you, O Sage, would steadfastly instruct" means: |
Yeti khattiye ca brāhmaṇe ca vesse ca sudde ca gahaṭṭhe ca pabbajite ca deve ca manusse ca. |
"Whom" means nobles, brahmins, merchants, workers, householders, homeless ones, devas, and humans. |
Tvanti bhagavantaṁ bhaṇati. |
"You" refers to the Blessed One. |
Munīti monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
"Sage" (Muni): sagehood is called knowledge [...] having transcended the net of attachments, he is a sage. |
Aṭṭhitaṁ ovadeyyāti aṭṭhitaṁ ovadeyya sakkaccaṁ ovadeyya abhiṇhaṁ ovadeyya punappunaṁ ovadeyya anusāseyyāti—ye tvaṁ muni aṭṭhitaṁ ovadeyya. |
"Would steadfastly instruct" means: would steadfastly instruct, would instruct respectfully, would instruct constantly, would instruct again and again, would advise—whom you, O Sage, would steadfastly instruct. |
Taṁ taṁ namassāmi samecca nāgāti. |
"To you, to you I pay homage, having approached, O Nāga" means: |
Tanti bhagavantaṁ bhaṇati. |
"To you" refers to the Blessed One. |
Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi, sakkaromi garuṁ karomi mānemi pūjemi. |
"I pay homage" means: I pay homage with the body, or I pay homage with speech, or I pay homage with the mind, or I pay homage by conforming practice, or I pay homage by practicing in accordance with the Dhamma; I honor, I respect, I esteem, I venerate. |
Sameccāti samecca abhisamecca samāgantvā abhisamāgantvā sammukhā taṁ namassāmi. |
"Having approached" (samecca) means: having approached, having come together, having assembled, having come together before, I pay homage to you. |
Nāgāti nāgo ca bhagavā āguṁ na karotīti—nāgo, na gacchatīti—nāgo, na āgacchatīti—nāgo. |
"Nāga": the Blessed One is a Nāga because he does no wrong (āguṁ na karoti)—Nāga; he does not go (na gacchati)—Nāga; he does not come back (na āgacchati)—Nāga. |
Kathaṁ bhagavā āguṁ na karotīti—nāgo? |
How is it that the Blessed One does no wrong—Nāga? |
Āgu vuccati pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
"Wrong" (āgu) is said of evil, unwholesome dhammas that are defiling, leading to rebirth, accompanied by distress, having painful results, and leading to future birth, old age, and death. |
Āguṁ na karoti kiñci loke, |
He does no wrong whatsoever in the world, |
(sabhiyāti bhagavā) |
(said Sabhiya to the Blessed One) |
Sabbasaṁyoge visajja bandhanāni; |
Having cast off all fetters and bonds; |
Sabbattha na sajjatī vimutto, |
Nowhere does he cling, being liberated, |
Nāgo tādi pavuccate tathattāti. |
Such a one, being thus, is called a Nāga. |
Evaṁ bhagavā āguṁ na karotīti—nāgo. |
Thus the Blessed One does no wrong—Nāga. |
Kathaṁ bhagavā na gacchatīti—nāgo. |
How is it that the Blessed One does not go—Nāga? |
Bhagavā na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṁharīyati. |
The Blessed One does not go the way of desire, does not go the way of aversion, does not go the way of delusion, does not go the way of fear; he does not go by way of passion, does not go by way of aversion, does not go by way of delusion, does not go by way of conceit, does not go by way of views, does not go by way of restlessness, does not go by way of doubt, does not go by way of underlying tendencies; he is not led, carried, swept away, or borne along by divided dhammas. |
Evaṁ bhagavā na gacchatīti—nāgo. |
Thus the Blessed One does not go—Nāga. |
Kathaṁ bhagavā na āgacchatīti—nāgo. |
How is it that the Blessed One does not come back—Nāga? |
Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. |
Those defilements that are abandoned by the path of stream-entry, to those defilements he does not return, does not go back, does not come back again. |
Sakadāgāmimaggena …pe… anāgāmimaggena … arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. |
By the path of once-returner [...] by the path of non-returner [...] by the path of Arahantship, those defilements that are abandoned, to those defilements he does not return, does not go back, does not come back again. |
Evaṁ bhagavā na āgacchatīti nāgoti—taṁ taṁ namassāmi samecca nāga. |
Thus the Blessed One does not come back—Nāga—To you, to you I pay homage, having approached, O Nāga. |
Appeva maṁ bhagavā aṭṭhitaṁ ovadeyyāti appeva maṁ bhagavā aṭṭhitaṁ ovadeyya sakkaccaṁ ovadeyya abhiṇhaṁ ovadeyya punappunaṁ ovadeyya anusāseyyāti—appeva maṁ bhagavā aṭṭhitaṁ ovadeyya. |
"May the Blessed One steadfastly instruct me too" means: may the Blessed One steadfastly instruct me, respectfully instruct me, constantly instruct me, again and again instruct me, advise me—may the Blessed One steadfastly instruct me too. |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Te cāpi nūnappajaheyyu dukkhaṁ, |
"They too would surely abandon suffering, |
Ye tvaṁ muni aṭṭhitaṁ ovadeyya; |
Whom you, O Sage, would steadfastly instruct; |
Taṁ taṁ namassāmi samecca nāga, |
To you, to you I pay homage, having approached, O Nāga, |
Appeva maṁ bhagavā aṭṭhitaṁ ovadeyyā”ti. |
May the Blessed One steadfastly instruct me too!" |
Yaṁ brāhmaṇaṁ vedagumābhijaññā, |
Whichever brahmin one should know as a master of knowledge (vedagū), |
Akiñcanaṁ kāmabhave asattaṁ; |
Devoid of possessions, unattached to sensual existence; |
Addhā hi so oghamimaṁ atāri, |
Truly indeed, he has crossed this flood, |
Tiṇṇo ca pāraṁ akhilo akaṅkho. |
And having crossed to the further shore, he is without barrenness, without doubt. |
Yaṁ brāhmaṇaṁ vedagumābhijaññāti. |
"Whichever brahmin one should know as a master of knowledge" means: |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo. |
"Brahmin" (brāhmaṇo) means one who has barred out (bāhita) seven things. |
Sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. |
Personality-view is barred out, doubt is barred out, adherence to rites and rituals is barred out, passion is barred out, aversion is barred out, delusion is barred out, conceit is barred out. |
Bāhitāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
For him, evil, unwholesome dhammas that are defiling, leading to rebirth, accompanied by distress, having painful results, and leading to future birth, old age, and death, are barred out. |
Bāhitvā sabbapāpakāni, |
Having barred out all evil things, |
(sabhiyāti bhagavā) |
(said Sabhiya to the Blessed One) |
Vimalo sādhusamāhito ṭhitatto; |
Stainless, well-composed, with a steadfast mind; |
Saṁsāramaticca kevalī so, |
Having transcended saṁsāra, he is complete, |
Asito tādi pavuccate sa brahmā. |
Unattached, such a one is called a Brahma. |
Vedagūti vedo vuccati catūsu maggesu ñāṇaṁ …pe… sabbaṁ vedamaticca vedagū soti. |
"Master of knowledge" (Vedagū): "veda" (knowledge) is said of the knowledge in the four paths [...] having transcended all vedas (knowledge/lores), he is a vedagū. |
Abhijaññāti abhijāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti—yaṁ brāhmaṇaṁ vedagumābhijaññā. |
"One should know" (abhijaññā) means one should fully know, understand, discern, realize, penetrate—whichever brahmin one should know as a master of knowledge. |
Akiñcanaṁ kāmabhave asattanti. |
"Devoid of possessions, unattached to sensual existence" means: |
Akiñcananti rāgakiñcanaṁ dosakiñcanaṁ mohakiñcanaṁ mānakiñcanaṁ diṭṭhikiñcanaṁ kilesakiñcanaṁ duccaritakiñcanaṁ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano. |
"Devoid of possessions" (akiñcanaṁ) means: the impediment of passion, the impediment of aversion, the impediment of delusion, the impediment of conceit, the impediment of views, the impediment of defilements, the impediment of misconduct—for whom these impediments are abandoned, cut off, calmed, tranquillized, incapable of future arising, burnt by the fire of knowledge, he is called "devoid of possessions." |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
"Sensual" (kāma): in summary, there are two kinds of sensuality—sensual objects and sensual defilements [...] these are called sensual objects [...] these are called sensual defilements. |
Bhavāti dve bhavā—kammabhavo ca paṭisandhiko ca punabbhavo …pe… ayaṁ paṭisandhiko punabbhavo. |
"Existence" (bhava) means two kinds of existence—kammic existence and rebirth, which is renewed existence [...] this is rebirth, renewed existence. |
Akiñcanaṁ kāmabhave asattanti akiñcanaṁ puggalaṁ kāmabhave ca asattaṁ alaggaṁ alaggitaṁ apalibuddhaṁ nikkhantaṁ nissaṭaṁ vippamuttaṁ visaññuttaṁ vimariyādikatena cetasā viharantanti—akiñcanaṁ kāmabhave asattaṁ. |
"Devoid of possessions, unattached to sensual existence" means: a person devoid of possessions, and in sensual existence unattached, unadhering, unentangled, departed, detached, liberated, disjoined, dwelling with a mind that has broken its boundaries—devoid of possessions, unattached to sensual existence. |
Addhā hi so oghamimaṁ atārīti. |
"Truly indeed, he has crossed this flood" means: |
Addhāti ekaṁsavacanaṁ …pe… avatthāpanavacanametaṁ—addhāti. |
"Truly" (addhā) is a word of certainty [...] this is a word of establishment—"truly." |
Oghanti kāmoghaṁ bhavoghaṁ diṭṭhoghaṁ avijjoghaṁ. |
"Flood" means: the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. |
Atārīti uttari patari samatikkami vītivattayīti—addhā hi so oghamimaṁ atāri. |
"Has crossed" (atāri) means: has gone beyond, has passed over, has transcended, has overcome—truly indeed, he has crossed this flood. |
Tiṇṇo ca pāraṁ akhilo akaṅkhoti. |
"And having crossed to the further shore, he is without barrenness, without doubt" means: |
Tiṇṇoti kāmoghaṁ tiṇṇo, bhavoghaṁ tiṇṇo, diṭṭhoghaṁ tiṇṇo, avijjoghaṁ tiṇṇo, saṁsārapathaṁ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. |
"Having crossed" (tiṇṇo) means: having crossed the flood of sensuality, having crossed the flood of existence, having crossed the flood of views, having crossed the flood of ignorance; having crossed, gone beyond, completely crossed, passed over, transcended, overcome the path of saṁsāra. |
So vutthavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiko pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. |
He has lived the life, fulfilled the practice, reached the goal, reached the destination, reached the end, observed the spiritual life, attained the supreme view, developed the path; his defilements are abandoned, the unshakeable is penetrated, cessation is realized. |
Dukkhaṁ tassa pariññātaṁ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ, sacchikātabbaṁ sacchikataṁ. |
Suffering for him is fully understood, its origin is abandoned, the path is developed, cessation is realized; what is to be directly known is directly known, what is to be fully understood is fully understood, what is to be abandoned is abandoned, what is to be developed is developed, what is to be realized is realized. |
So ukkhittapaligho saṅkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. |
He has lifted the bar, filled the trench, uprooted the stake, is unobstructed, noble, with banner fallen, burden dropped, disjoined, free from the five hindrances, endowed with the six special qualities, a sole guard, with four supports, with individual truths dispelled, with craving for existence calmed, with untroubled thoughts, with bodily formations calmed, with well-liberated mind, with well-liberated wisdom, complete, having lived the life, a supreme person, an ultimate person, one who has attained the ultimate attainment. |
So neva ācināti na apacināti, apacinitvā ṭhito. |
He neither accumulates nor diminishes; having finished diminishing, he stands. |
Neva pajahati na upādiyati, pajahitvā ṭhito. |
He neither abandons nor grasps; having finished abandoning, he stands. |
Neva visineti na ussineti, visinetvā ṭhito. |
He neither disperses nor heaps up; having finished dispersing, he stands. |
Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. |
He neither extinguishes nor kindles; having finished extinguishing, he stands. |
Asekkhena sīlakkhandhena samannāgatattā ṭhito. |
He stands because he is endowed with the adept's aggregate of virtue. |
Asekkhena samādhikkhandhena …pe… paññākkhandhena … vimuttikkhandhena … vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. |
He stands because he is endowed with the adept's aggregate of concentration [...] aggregate of wisdom [...] aggregate of liberation [...] aggregate of knowledge and vision of liberation. |
Saccaṁ sampaṭipādayitvā ṭhito. |
Having fully established truth, he stands. |
Ejaṁ samatikkamitvā ṭhito. |
Having transcended agitation, he stands. |
Kilesaggiṁ pariyādiyitvā ṭhito. |
Having completely consumed the fire of defilements, he stands. |
Aparigamanatāya ṭhito. |
He stands by not going around again. |
Kathaṁ samādāya ṭhito? |
How, having undertaken, does he stand? |
Vimuttipaṭisevanatāya ṭhito. |
He stands by cultivating liberation. |
Mettāya pārisuddhiyā ṭhito. |
He stands by the purity of loving-kindness. |
Karuṇāya …pe… muditāya … upekkhāya pārisuddhiyā ṭhito. |
By the purity of compassion [...] by the purity of sympathetic joy [...] by the purity of equanimity, he stands. |
Accantapārisuddhiyā ṭhito. |
He stands by ultimate purity. |
Atammayatāya pārisuddhiyā ṭhito. |
He stands by the purity of not being 'made of that' (non-identification). |
Vimuttattā ṭhito. |
He stands due to liberation. |
Santussitattā ṭhito. |
He stands due to contentment. |
Khandhapariyante ṭhito. |
He stands at the end of aggregates. |
Dhātupariyante ṭhito. |
He stands at the end of elements. |
Āyatanapariyante ṭhito. |
He stands at the end of sense-bases. |
Gatipariyante ṭhito. |
He stands at the end of destinations. |
Upapattipariyante ṭhito. |
He stands at the end of rebirths. |
Paṭisandhipariyante ṭhito. |
He stands at the end of conception. |
Bhavapariyante ṭhito. |
He stands at the end of existence. |
Saṁsārapariyante ṭhito. |
He stands at the end of saṁsāra. |
Vaṭṭapariyante ṭhito. |
He stands at the end of the round. |
Antimabhave ṭhito. |
He stands in the final existence. |
Antime samussaye ṭhito. |
He stands in the final body. |
Antimadehadharo arahā. |
Bearing the final body, he is an Arahant. |
“Tassāyaṁ pacchimako bhavo, |
"For him this is the last existence, |
Carimoyaṁ samussayo; |
This is the final body; |
Jātimaraṇasaṁsāro, |
The saṁsāra of birth and death, |
Natthi tassa punabbhavo”ti. |
There is no renewed existence for him." |
Tiṇṇo ca pāranti pāraṁ vuccati amataṁ nibbānaṁ. |
"And having crossed to the further shore" (Tiṇṇo ca pāraṁ): "the further shore" is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all conditioned things, the relinquishing of all substrata of existence, the destruction of craving, dispassion, cessation, Nibbāna. |
So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. |
He has gone to the further shore, reached the further shore; gone to the end, reached the end; gone to the limit, reached the limit; gone to the boundary, reached the boundary; gone to the conclusion, reached the conclusion; gone to protection, reached protection; gone to shelter, reached shelter; gone to refuge, reached refuge; gone to fearlessness, reached fearlessness; gone to the unfallen, reached the unfallen; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. |
So vutthavāso ciṇṇacaraṇo …pe… jātimaraṇasaṁsāro, natthi tassa punabbhavoti—tiṇṇo ca pāraṁ. |
He has lived the life, fulfilled the practice [...] the saṁsāra of birth and death, there is no renewed existence for him—and having crossed to the further shore. |
Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho khilo …pe… sabbākusalābhisaṅkhārā khilā. |
"Without barrenness" (akhilo): passion is barrenness, aversion is barrenness, delusion is barrenness, anger is barrenness, resentment is barrenness [...] all unwholesome formations are barrenness. |
Yassete khilā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akhilo. |
For whom these barrennesses are abandoned, cut off, calmed, tranquillized, incapable of future arising, burnt by the fire of knowledge, he is called "without barrenness." |
Akaṅkhoti dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā, yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvedhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṁ cittassa manovilekho. |
"Without doubt" (akaṅkho): doubt about suffering, doubt about the origin of suffering, doubt about the cessation of suffering, doubt about the path leading to the cessation of suffering; doubt about the past, doubt about the future, doubt about the past and future; doubt about dhammas arisen from this conditionality, dependent origination; whatever such doubt, doubting, state of doubt, perplexity, uncertainty, wavering, twofold path, indecision, manifold grasping, vacillation, hesitation, inability to decide, mental stupefaction, confusion of mind. |
Yassete kaṅkhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akaṅkhoti—tiṇṇo ca pāraṁ akhilo akaṅkho. |
For whom these doubts are abandoned, cut off, calmed, tranquillized, incapable of future arising, burnt by the fire of knowledge, he is called "without doubt"—and having crossed to the further shore, he is without barrenness, without doubt. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yaṁ brāhmaṇaṁ vedagumābhijaññā, |
"Whichever brahmin one should know as a master of knowledge (vedagū), |
Akiñcanaṁ kāmabhave asattaṁ; |
Devoid of possessions, unattached to sensual existence; |
Addhā hi so oghamimaṁ atāri, |
Truly indeed, he has crossed this flood, |
Tiṇṇo ca pāraṁ akhilo akaṅkho”ti. |
And having crossed to the further shore, he is without barrenness, without doubt." |
Vidvā ca yo vedagū naro idha, |
And the wise man here who is a master of knowledge, |
Bhavābhave saṅgamimaṁ visajja; |
Having given up this attachment in existence after existence; |
So vītataṇho anīgho nirāso, |
He, free from craving, without trouble, without hope, |
Atāri so jātijaranti brūmi. |
He has crossed over birth and old age, I say. |
Vidvā ca yo vedagū naro idhāti. |
"And the wise man here who is a master of knowledge" means: |
Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. |
"Wise man" (Vidvā) means one who has attained knowledge, one who is knowledgeable, discerning, intelligent. |
Yoti yo yādiso …pe… manusso vā. |
"Who" (yo) means whoever, of whatever kind [...] or a human being. |
Vedagūti vedo vuccati catūsu maggesu ñāṇaṁ paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
"Master of knowledge" (Vedagū): "veda" (knowledge) is said of the knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of dhammas, analysis, insight, right view. |
Tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. |
By these knowledges, he has gone to the end of birth, old age, and death, reached the end; gone to the limit, reached the limit; gone to the boundary, reached the boundary; gone to the conclusion, reached the conclusion; gone to protection, reached protection; gone to shelter, reached shelter; gone to refuge, reached refuge; gone to fearlessness, reached fearlessness; gone to the unfallen, reached the unfallen; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. |
Vedānaṁ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṁ vā dhammānaṁ viditattā vedagū. |
Or, "gone to the end of knowledges" (vedānaṁ antagato) is vedagū; or, "gone to the end by means of knowledges" (vedehi antagato) is vedagū; or, "because of having known seven things" (sattannaṁ dhammānaṁ viditattā) he is vedagū. |
Sakkāyadiṭṭhi viditā hoti, vicikicchā …pe… sīlabbataparāmāso … rāgo … doso … moho … māno vidito hoti. |
Personality-view is known, doubt [...] adherence to rites and rituals [...] passion [...] aversion [...] delusion [...] conceit is known. |
Viditāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
For him, evil, unwholesome dhammas that are defiling, leading to rebirth, accompanied by distress, having painful results, and leading to future birth, old age, and death, are known. |
Vedāni viceyya kevalāni, |
Having discerned all the knowledges, |
(sabhiyāti bhagavā) |
(said Sabhiya to the Blessed One) |
Samaṇānaṁ yānīdhatthi brāhmaṇānaṁ; |
Whatever there are of ascetics and brahmins here; |
Sabbavedanāsu vītarāgo, |
Free from passion in all feelings, |
Sabbaṁ vedamaticca vedagū so. |
Having transcended all knowledge, he is a master of knowledge (vedagū). |
Naroti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. |
"Man" (naro) means a being, a man, a human, a person, an individual, a living being, one who is awake, a creature, an an individual soul (Indra's creature), a human. |
Idhāti imissā diṭṭhiyā …pe… imasmiṁ manussaloketi—vidvā ca yo vedagū naro idha. |
"Here" (idhā) means in this view [...] in this human world—and the wise man here who is a master of knowledge. |
Bhavābhave saṅgamimaṁ visajjāti. |
"Having given up this attachment in existence after existence" means: |
Bhavābhaveti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. |
"In existence after existence" (bhavābhave): in existence after existence, in kammic existence, in renewed existence, in sensual existence; in kammic existence, in sensual existence, in renewed existence, in form existence; in kammic existence, in form existence, in renewed existence, in formless existence; in kammic existence, in formless existence, in renewed existence, in repeated existence, in repeated faring, in repeated rebirth, in repeated conception, in repeated production of individuality. |
Saṅgāti satta saṅgā—rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. |
"Attachment" (saṅga) means seven attachments—attachment of passion, attachment of aversion, attachment of delusion, attachment of conceit, attachment of views, attachment of defilements, attachment of misconduct. |
Visajjāti saṅge vosajjetvā vā visajja. |
"Having given up" (visajja) means having relinquished attachments, or having given up. |
Atha vā saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajja. |
Or, having broken the attachments, bonds, fetters, ties, adherences, entanglements, obstructions, bindings, or having given up. |
Yathā yānaṁ vā vayhaṁ vā rathaṁ vā sakaṭaṁ vā sandamānikaṁ vā sajjaṁ visajjaṁ karonti vikopenti—evameva te saṅge vosajjetvā vā visajja. |
Just as they unharness or dismantle a vehicle, a palanquin, a chariot, a cart, or a harnessed team—even so, having relinquished those attachments, or having given up. |
Atha vā saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajjāti—bhavābhave saṅgamimaṁ visajja. |
Or, having broken the attachments, bonds, fetters, ties, adherences, entanglements, obstructions, bindings, or having given up—having given up this attachment in existence after existence. |
So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti. |
He, free from craving, without trouble, without hope, he has crossed over birth and old age, I say, means: |
Taṇhāti rūpataṇhā …pe… dhammataṇhā … yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatīti—so vītataṇho. |
"Craving" (taṇhā) means craving for forms [...] craving for mental objects [...] for whom this craving is abandoned, cut off, calmed, tranquillized, incapable of future arising, burnt by the fire of knowledge, he is called "free from craving" (vītataṇho), "devoid of craving," "with craving given up," "with craving vomited out," "with craving released," "with craving abandoned," "with craving relinquished," "free from passion," "with passion given up," "with passion abandoned," "with passion relinquished," desireless, extinguished, cooled, experiencing bliss, dwelling with a self become Brahma—he is free from craving. |
Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho …pe… sabbākusalābhisaṅkhārā nīghā. |
"Without trouble" (anīgho): passion is trouble, aversion is trouble, delusion is trouble, anger is trouble, resentment is trouble [...] all unwholesome formations are trouble. |
Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. |
For whom these troubles are abandoned, cut off, calmed, tranquillized, incapable of future arising, burnt by the fire of knowledge, he is called "without trouble." |
Nirāsoti āsā vuccati taṇhā. |
"Without hope" (nirāso): "hope" (āsā) is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion [...] covetousness, greed, unwholesome root. |
Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. |
For whom this hope, this craving is abandoned, cut off, calmed, tranquillized, incapable of future arising, burnt by the fire of knowledge, he is called "without hope." |
Jātīti yā tesaṁ tesaṁ sattānaṁ …pe… āyatanānaṁ paṭilābho. |
"Birth" (Jāti) means, of those various beings [...] the acquisition of sense-bases. |
Jarāti yā tesaṁ tesaṁ sattānaṁ …pe… indriyānaṁ paripāko. |
"Old age" (Jarā) means, of those various beings [...] the decay of the faculties. |
Ayaṁ vuccati jarā. |
This is called old age. |
So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti yo so vītataṇho anīgho ca nirāso ca, so kho jātijarāmaraṇaṁ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—so vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. |
"He, free from craving, without trouble, without hope, he has crossed over birth and old age, I say" means: whoever is free from craving, without trouble, and without hope, he indeed has crossed, gone beyond, passed over, transcended, overcome birth, old age, and death—I say, I point out, I teach, I lay down, I establish, I open up, I analyze, I make plain, I make known—he, free from craving, without trouble, without hope, he has crossed over birth and old age, I say. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Vidvā ca yo vedagū naro idha, |
"And the wise man here who is a master of knowledge, |
Bhavābhave saṅgamimaṁ visajja; |
Having given up this attachment in existence after existence; |
So vītataṇho anīgho nirāso, |
He, free from craving, without trouble, without hope, |
Atāri so jātijaranti brūmī”ti. |
He has crossed over birth and old age, I say." |
Saha gāthāpariyosānā …pe… satthā me, bhante bhagavā, sāvakohamasmīti. |
At the end of the verses [...] "The Teacher for me, venerable sir, is the Blessed One, I am a disciple." |
Mettagūmāṇavapucchāniddeso catuttho. |
The Exposition of the Questions of the Young Man Mettagū, the Fourth. |
cnd19 |
cnd19 |
Cūḷaniddesa |
Cūḷaniddesa |
Pārāyanavagganiddesa |
Exposition of the Pārāyana Vagga |
Pucchāniddesa |
Exposition of the Questions |
15. Mogharājamāṇavapucchāniddesa |
15. The Exposition of Mogharāja's Questions |
Dvāhaṁ sakkaṁ apucchissaṁ, |
Twice I asked Sakka, |
(iccāyasmā mogharājā) |
(thus the venerable Mogharāja) |
Na me byākāsi cakkhumā; |
The one with vision did not answer me; |
Yāvatatiyañca devīsi, |
And up to the third time, O Deva-sage, |
Byākarotīti me sutaṁ. |
I have heard that he answers. |
Dvāhaṁ sakkaṁ apucchissanti so brāhmaṇo dvikkhattuṁ buddhaṁ bhagavantaṁ pañhaṁ apucchi. |
"Twice I asked Sakka" means: that Brahmin twice asked the Buddha, the Blessed One, a question. |
Tassa bhagavā pañhaṁ puṭṭho na byākāsi—“tadantarā imassa brāhmaṇassa indriyaparipāko bhavissatī”ti. |
The Blessed One, being asked the question, did not answer him, (thinking) "In the meantime, this Brahmin's faculties will mature." |
Sakkanti sakko. |
"Sakka" means Sakka. |
Bhagavā sakyakulā pabbajitotipi sakko. |
The Blessed One, having gone forth from the Sakyan clan, is Sakka. |
Atha vā aḍḍho mahaddhano dhanavātipi sakko. |
Or, wealthy, of great wealth, rich, is also Sakka. |
Tassimāni dhanāni, seyyathidaṁ—saddhādhanaṁ sīladhanaṁ hiridhanaṁ ottappadhanaṁ sutadhanaṁ cāgadhanaṁ paññādhanaṁ satipaṭṭhānadhanaṁ sammappadhānadhanaṁ iddhipādadhanaṁ indriyadhanaṁ baladhanaṁ bojjhaṅgadhanaṁ maggadhanaṁ phaladhanaṁ nibbānadhanaṁ. |
These are his treasures, namely: the treasure of faith, the treasure of virtue, the treasure of shame, the treasure of fear of wrongdoing, the treasure of learning, the treasure of generosity, the treasure of wisdom, the treasure of the foundations of mindfulness, the treasure of right efforts, the treasure of the bases of power, the treasure of faculties, the treasure of powers, the treasure of enlightenment factors, the treasure of the path, the treasure of fruition, the treasure of Nibbāna. |
Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. |
By these manifold jewel-like treasures, he is wealthy, of great wealth, rich, thus also Sakka. |
Atha vā sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṁsotipi sakko. |
Or, Sakka means able, capable, sufficient, heroic, valiant, courageous, fearless, unperplexed, unterrified, not fleeing, one for whom fear and dread are abandoned, for whom goosebumps are gone, thus also Sakka. |
Dvāhaṁ sakkaṁ apucchissanti dvāhaṁ sakkaṁ apucchissaṁ ayācissaṁ ajjhesissaṁ pasādayissanti—dvāhaṁ sakkaṁ apucchissaṁ. |
"Twice I asked Sakka" means: twice I will ask Sakka, I will request, I will invite, I will seek clarification—thus "twice I asked Sakka." |
Iccāyasmā mogharājāti. |
"Thus the venerable Mogharāja" means. |
Iccāti padasandhi …pe… āyasmāti piyavacanaṁ …pe… mogharājāti tassa brāhmaṇassa nāmaṁ …pe… abhilāpoti—iccāyasmā mogharājā. |
"Thus" is a conjunct particle... (abbreviation) ... "venerable" is a term of affection... (abbreviation) ... "Mogharāja" is that Brahmin's name... (abbreviation) ... an utterance—thus "thus the venerable Mogharāja." |
Na me byākāsi cakkhumāti. |
"The one with vision did not answer me" means. |
Na me byākāsīti na me byākāsi na ācikkhi na desesi na paññapesi na paṭṭhapesi na vivari na vibhaji na uttānīakāsi na pakāsesi. |
"Did not answer me" means: he did not answer me, did not tell, did not teach, did not make known, did not establish, did not reveal, did not analyze, did not clarify, did not explain. |
Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā—maṁsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. |
"One with vision" means the Blessed One is one with vision through five eyes: he is one with vision with the physical eye, with the divine eye, with the wisdom eye, with the Buddha eye, and with the all-seeing eye. |
Kathaṁ bhagavā maṁsacakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the physical eye? |
Maṁsacakkhumhi bhagavato pañca vaṇṇā saṁvijjanti—nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo (…). |
In the Blessed One's physical eye, five colors are found: blue color, yellow color, red color, black color, and white color (...). |
Yattha ca akkhilomāni patiṭṭhitāni taṁ nīlaṁ hoti sunīlaṁ pāsādikaṁ dassaneyyaṁ umāpupphasamānaṁ. |
Where the eyelashes are established, that part is blue, very blue, pleasing, lovely, like a flax flower. |
Tassa parato pītakaṁ hoti supītakaṁ suvaṇṇavaṇṇaṁ pāsādikaṁ dassaneyyaṁ kaṇikārapupphasamānaṁ. |
Beyond that, it is yellow, very yellow, gold-colored, pleasing, lovely, like a kaṇikāra flower. |
Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. |
And on both sides, the corners of the Blessed One's eyes are red, very red, pleasing, lovely, like cochineal insects. |
Majjhe kaṇhaṁ hoti sukaṇhaṁ alūkhaṁ siniddhaṁ pāsādikaṁ dassaneyyaṁ addāriṭṭhakasamānaṁ. |
In the middle, it is black, very black, smooth, glossy, pleasing, lovely, like polished soapberry. |
Tassa parato odātaṁ hoti suodātaṁ setaṁ paṇḍaraṁ pāsādikaṁ dassaneyyaṁ osadhitārakasamānaṁ. |
Beyond that, it is white, very white, bright, pure, pleasing, lovely, like the morning star. |
Tena bhagavā pākatikena maṁsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṁ passati divā ceva rattiñca. |
With that natural physical eye, pertaining to his being, produced by former good deeds, the Blessed One sees a yojana all around, both day and night. |
Yadā hi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti; |
When there is darkness endowed with four factors: the sun has set; |
kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. |
it is the Uposatha of the dark fortnight, there is a dense forest grove, and a great black cloud has arisen. |
Evarūpe caturaṅgasamannāgate andhakāre samantā yojanaṁ passati. |
In such darkness endowed with four factors, he sees a yojana all around. |
Natthi so kuṭṭo vā kavāṭaṁ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṁ rūpānaṁ dassanāya. |
There is no wall, door-panel, rampart, mountain, tree, or creeper that is an obstruction to his vision of forms. |
Ekañce tilaphalaṁ nimittaṁ katvā tilavāhe pakkhipeyya, taṁyeva tilaphalaṁ uddhareyya. |
If he were to mark a single sesame seed and throw it into a load of sesame seeds, he could pick out that very sesame seed. |
Evaṁ parisuddhaṁ bhagavato pākatikaṁ maṁsacakkhu. |
So pure is the Blessed One's natural physical eye. |
Evaṁ bhagavā maṁsacakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the physical eye. |
Kathaṁ bhagavā dibbena cakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the divine eye? |
Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe; |
With the divine eye, purified, surpassing the human, the Blessed One sees beings passing away and reappearing, inferior and superior, fair and ugly; |
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; |
he knows beings going to good and bad destinations according to their kamma: "These good beings, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of noble ones, holding wrong views, undertaking actions based on wrong views, at the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a downfall, hell; |
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. |
or these good beings, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of noble ones, holding right views, undertaking actions based on right views, at the breaking up of the body, after death, have reappeared in a good destination, a heavenly world." |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. |
Thus with the divine eye, purified, surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, in good and bad destinations; he knows beings according to their kamma. |
Ākaṅkhamāno ca bhagavā ekampi lokadhātuṁ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṁsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṁ lokadhātuṁ passeyya, dvisahassimpi majjhimikaṁ lokadhātuṁ passeyya, tisahassimpi lokadhātuṁ passeyya, mahāsahassimpi lokadhātuṁ passeyya, yāvatakaṁ vā pana ākaṅkheyya tāvatakaṁ passeyya. |
And if the Blessed One wishes, he could see one world-system, or two world-systems, or three world-systems, or four world-systems, or five world-systems, or ten world-systems, or twenty world-systems, or thirty world-systems, or forty world-systems, or fifty world-systems, or a hundred world-systems, or a thousand-fold minor world-system, or a two-thousand-fold middling world-system, or a three-thousand-fold great world-system, or as far as he wishes, so far he could see. |
Evaṁ parisuddhaṁ bhagavato dibbacakkhu. |
So pure is the Blessed One's divine eye. |
Evaṁ bhagavā dibbena cakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the divine eye. |
Kathaṁ bhagavā paññācakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the wisdom eye? |
Bhagavā mahāpañño puthupañño javanapañño hāsapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. |
The Blessed One is of great wisdom, extensive wisdom, swift wisdom, joyous wisdom, sharp wisdom, penetrating wisdom, skilled in the discrimination of wisdom, of phân tích knowledge, has attained the analytical knowledges, reached the four fearlessnesses, possessor of the ten powers, bull among men, lion among men, nāga among men, thoroughbred among men, burden-bearer among men, of infinite knowledge, infinite majesty, infinite fame, wealthy, of great wealth, rich, a leader, a trainer, a persuader, an instructor, one who makes understand, one who regards, one who inspires confidence. |
So hi bhagavā anuppannassa maggassa uppādetā asañjātassa maggassa sañjanetā anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā. |
For that Blessed One is the producer of the unarisen path, the originator of the unoriginated path, the declarer of the undeclared path, a knower of the path, an expert in the path, skilled in the path, and now his disciples dwell following the path, endowed with it afterwards. |
So hi bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
For that Blessed One knows what is to be known, sees what is to be seen, has become vision, has become knowledge, has become Dhamma, has become Brahma, the speaker, the proclaimer, the expounder of the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. |
Natthi tassa bhagavato aññātaṁ adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya. |
There is nothing unknown, unseen, uncognized, unrealized, untouched by wisdom for that Blessed One. |
Atītaṁ anāgataṁ paccuppannaṁ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṁ āgacchanti. |
With regard to the past, future, and present, all things in all ways come into the range of the Buddha's, the Blessed One's, gateway of knowledge. |
Yaṁ kiñci neyyaṁ nāma atthi jānitabbaṁ attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṁ taṁ anto buddhañāṇe parivattati. |
Whatever knowable thing there is to be known, whether for one's own benefit, or for others' benefit, or for the benefit of both, or benefit in this present life, or benefit in future lives, or superficial meaning, or profound meaning, or hidden meaning, or concealed meaning, or knowable meaning, or known meaning, or blameless meaning, or stainless meaning, or pure meaning, or ultimate meaning, all that revolves within the Buddha's knowledge. |
Sabbaṁ kāyakammaṁ buddhassa bhagavato ñāṇānuparivatti, sabbaṁ vacīkammaṁ ñāṇānuparivatti, sabbaṁ manokammaṁ ñāṇānuparivatti. |
All bodily action of the Buddha, the Blessed One, revolves in accordance with knowledge; all verbal action revolves in accordance with knowledge; all mental action revolves in accordance with knowledge. |
Atīte buddhassa bhagavato appaṭihataṁ ñāṇaṁ, anāgate appaṭihataṁ ñāṇaṁ, paccuppanne appaṭihataṁ ñāṇaṁ, yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ. |
In the past, the Buddha's, the Blessed One's, knowledge was unimpeded; in the future, his knowledge is unimpeded; in the present, his knowledge is unimpeded. As far as the knowable extends, so far extends his knowledge; as far as his knowledge extends, so far extends the knowable. |
Neyyapariyantikaṁ ñāṇaṁ, ñāṇapariyantikaṁ neyyaṁ, neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi. |
Knowledge is limited by the knowable, the knowable is limited by knowledge. Knowledge does not proceed beyond the knowable; beyond knowledge, there is no path of the knowable. |
Aññamaññapariyantaṭṭhāyino te dhammā. |
Those things stand mutually limited. |
Yathā dvinnaṁ samuggapaṭalānaṁ sammāphusitānaṁ heṭṭhimaṁ samuggapaṭalaṁ uparimaṁ nātivattati, uparimaṁ samuggapaṭalaṁ heṭṭhimaṁ nātivattati, aññamaññapariyantaṭṭhāyino; |
Just as with two well-fitted casket-lids, the lower casket-lid does not go beyond the upper, and the upper casket-lid does not go beyond the lower, they stand mutually limited; |
evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. |
even so, for the Buddha, the Blessed One, the knowable and knowledge stand mutually limited. |
Yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ, neyyapariyantikaṁ ñāṇaṁ, ñāṇapariyantikaṁ neyyaṁ. |
As far as the knowable extends, so far extends his knowledge; as far as his knowledge extends, so far extends the knowable. Knowledge is limited by the knowable, the knowable is limited by knowledge. |
Neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi. |
Knowledge does not proceed beyond the knowable; beyond knowledge, there is no path of the knowable. |
Aññamaññapariyantaṭṭhāyino te dhammā. |
Those things stand mutually limited. |
Sabbadhammesu buddhassa bhagavato ñāṇaṁ pavattati. |
In all things, the Buddha's, the Blessed One's, knowledge operates. |
Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. |
All things are connected to the Buddha's, the Blessed One's, adverting, connected to his wish, connected to his attention, connected to his arising of thought. |
Sabbasattesu buddhassa bhagavato ñāṇaṁ pavattati. |
In all beings, the Buddha's, the Blessed One's, knowledge operates. |
Sabbesañca sattānaṁ bhagavā āsayaṁ jānāti, anusayaṁ jānāti, caritaṁ jānāti, adhimuttiṁ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte jānāti. |
And of all beings, the Blessed One knows their disposition, their latent tendencies, their conduct, their inclination; he knows beings with little dust [in their eyes], with much dust, with keen faculties, with dull faculties, of good character, of bad character, easy to instruct, difficult to instruct, capable and incapable. |
Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
The world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci macchakacchapā antamaso timitimiṅgalaṁ upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako loko sabrahmako loko sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
Just as whatever fish and turtles, even up to the Timitimingala (a mythical giant fish), revolve within the great ocean, even so the world with its devas, the world with Māra, the world with Brahmā, this generation with its ascetics and brahmins, devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci pakkhī antamaso garuḷaṁ venateyyaṁ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya samannāgatā tepi buddhañāṇassa padese parivattanti; |
Just as whatever birds, even up to the Garuḷa Venateyya (a mythical giant bird), revolve in a region of space, even so those who are endowed with wisdom like Sāriputta, they too revolve in a region of the Buddha's knowledge; |
buddhañāṇaṁ devamanussānaṁ paññaṁ pharitvā abhibhavitvā tiṭṭhati. |
the Buddha's knowledge pervades and surpasses the wisdom of devas and humans. |
Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni. |
Even those Khattiya pandits, Brahmin pandits, householder pandits, ascetic pandits, who are skilled, who have refuted others' theses, who are like hair-splitters, who go about, it seems, shattering views with their wisdom—they, having formulated and reformulated questions, approach the Tathāgata and ask profound and hidden questions. |
Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. |
And those questions are spoken and answered by the Blessed One, with the reasons indicated. |
Upakkhittakā ca te bhagavato sampajjanti. |
And they become those who have laid down their burdens before the Blessed One. |
Atha kho bhagavāva tattha atirocati—yadidaṁ paññāyāti. |
Then, indeed, the Blessed One outshines them there—that is, by wisdom. |
Evaṁ bhagavā paññācakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the wisdom eye. |
Kathaṁ bhagavā buddhacakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the Buddha eye? |
Bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante. |
The Blessed One, surveying the world with the Buddha eye, saw beings with little dust, with much dust, with keen faculties, with dull faculties, of good character, of bad character, easy to instruct, difficult to instruct, some dwelling seeing fear and fault in the next world. |
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; |
Just as in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses or red lotuses or white lotuses are born in the water, grow in the water, rise up from the water, nourished while submerged; some blue lotuses or red lotuses or white lotuses are born in the water, grow in the water, and stand level with the water; some blue lotuses or red lotuses or white lotuses are born in the water, grow in the water, and stand rising above the water, unstained by the water; |
evamevaṁ bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante. |
even so the Blessed One, surveying the world with the Buddha eye, saw beings with little dust, with much dust, with keen faculties, with dull faculties, of good character, of bad character, easy to instruct, difficult to instruct, some dwelling seeing fear and fault in the next world. |
Jānāti bhagavā—“ayaṁ puggalo rāgacarito, ayaṁ dosacarito, ayaṁ mohacarito, ayaṁ vitakkacarito, ayaṁ saddhācarito, ayaṁ ñāṇacarito”ti. |
The Blessed One knows: "This person is of lustful temperament, this one of hateful temperament, this one of deluded temperament, this one of discursive temperament, this one of faithful temperament, this one of intelligent temperament." |
Rāgacaritassa bhagavā puggalassa asubhakathaṁ katheti; |
To a person of lustful temperament, the Blessed One speaks on unattractiveness; |
dosacaritassa bhagavā puggalassa mettābhāvanaṁ ācikkhati; |
to a person of hateful temperament, the Blessed One teaches the cultivation of loving-kindness; |
mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṁvāse niveseti; |
to a person of deluded temperament, the Blessed One establishes him in recitation, questioning, timely hearing of the Dhamma, timely discussion of the Dhamma, and respectful co-residence; |
vitakkacaritassa bhagavā puggalassa ānāpānassatiṁ ācikkhati; |
to a person of discursive temperament, the Blessed One teaches mindfulness of breathing; |
saddhācaritassa bhagavā puggalassa pasādanīyaṁ nimittaṁ ācikkhati buddhasubodhiṁ dhammasudhammataṁ saṅghasuppaṭipattiṁ sīlāni ca; |
to a person of faithful temperament, the Blessed One teaches inspiring signs: the perfect enlightenment of the Buddha, the good Dhamma-nature, the good practice of the Sangha, and virtues; |
attano ñāṇacaritassa bhagavā puggalassa vipassanānimittaṁ ācikkhati aniccākāraṁ dukkhākāraṁ anattākāraṁ. |
to a person of his own intelligent temperament, the Blessed One teaches the sign of insight: the aspect of impermanence, the aspect of suffering, the aspect of non-self. |
“Sele yathā pabbatamuddhaniṭṭhito, |
"As one standing on a mountain peak of rock, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedha, |
So too, O wise one, made of Dhamma, |
Pāsādamāruyha samantacakkhu; |
Having ascended the palace, all-seeing one; |
Sokāvatiṇṇaṁ janatamapetasoko, |
Look upon the people plunged in sorrow, yourself free from sorrow, |
Avekkhassu jātijarābhibhūtan”ti. |
Overwhelmed by birth and old age." |
Evaṁ bhagavā buddhacakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the Buddha eye. |
Kathaṁ bhagavā samantacakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the all-seeing eye? |
Samantacakkhu vuccati sabbaññutañāṇaṁ. |
The all-seeing eye is called the knowledge of omniscience. |
Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. |
The Blessed One is endowed, fully endowed, approached, fully approached, possessed, fully possessed, furnished with the knowledge of omniscience. |
“Na tassa addiṭṭhamidhatthi kiñci, |
"There is nothing here unseen by him, |
Atho aviññātamajānitabbaṁ; |
Nor uncognized, unknowable; |
Sabbaṁ abhiññāsi yadatthi neyyaṁ, |
He directly knew all that is knowable, |
Tathāgato tena samantacakkhū”ti. |
Therefore, the Tathāgata is the all-seeing one." |
Evaṁ bhagavā samantacakkhunāpi cakkhumāti—na me byākāsi cakkhumā. |
Thus the Blessed One is one with vision with the all-seeing eye—thus "the one with vision did not answer me." |
Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyaṁ buddho sahadhammikaṁ pañhaṁ puṭṭho byākaroti no saṁsāretīti—evaṁ mayā uggahitaṁ, evaṁ mayā upadhāritaṁ, evaṁ mayā upalakkhitaṁ. |
"And up to the third time, O Deva-sage, I have heard that he answers" means: up to the third time, the Buddha, when asked a question in accordance with the Dhamma, answers and does not postpone it—thus I have learned, thus I have considered, thus I have marked. |
Devīsīti bhagavā ceva isi cāti—devīsi. |
"Deva-sage" means both the Blessed One and a sage—thus Deva-sage. |
Yathā rājā pabbajitā vuccanti rājisayo, brāhmaṇā pabbajitā vuccanti brāhmaṇisayo, evameva bhagavā ceva isi cāti—devīsi. |
Just as ordained kings are called royal sages (rājisayo), and ordained brahmins are called brahmin sages (brāhmaṇisayo), even so, both the Blessed One and a sage—thus Deva-sage. |
Atha vā bhagavā pabbajitotipi isi. |
Or, the Blessed One, even as an ordained one, is a sage. |
Mahantaṁ sīlakkhandhaṁ esī gavesī pariyesītipi isi. |
He sought, searched, investigated the great mass of virtue, thus also a sage. |
Mahantaṁ samādhikkhandhaṁ …pe… mahantaṁ paññākkhandhaṁ … mahantaṁ vimuttikkhandhaṁ … mahantaṁ vimuttiñāṇadassanakkhandhaṁ esī gavesī pariyesītipi isi. |
He sought, searched, investigated the great mass of concentration... (abbreviation) ... the great mass of wisdom... the great mass of liberation... the great mass of the knowledge and vision of liberation, thus also a sage. |
Mahato tamokāyassa padālanaṁ esī gavesī pariyesītipi isi. |
He sought, searched, investigated the shattering of the great mass of darkness, thus also a sage. |
Mahato vipallāsassa pabhedanaṁ esī gavesī pariyesītipi isi. |
He sought, searched, investigated the breaking up of the great perversion, thus also a sage. |
Mahato taṇhāsallassa abbahanaṁ … mahato diṭṭhisaṅghāṭassa viniveṭhanaṁ … mahato mānadhajassa papātanaṁ … mahato abhisaṅkhārassa vūpasamaṁ … mahato oghassa nittharaṇaṁ … mahato bhārassa nikkhepanaṁ … mahato saṁsāravaṭṭassa upacchedaṁ … mahato santāpassa nibbāpanaṁ … mahato pariḷāhassa paṭippassaddhiṁ … mahato dhammadhajassa ussāpanaṁ esī gavesī pariyesītipi isi. |
He sought, searched, investigated the drawing out of the great dart of craving... the unraveling of the great tangle of views... the felling of the great banner of conceit... the calming of great formations... the crossing of the great flood... the laying down of the great burden... the cutting off of the great cycle of saṁsāra... the extinguishing of great torment... the tranquilizing of great fever... the raising of the great banner of Dhamma, thus also a sage. |
Mahante satipaṭṭhāne … mahante sammappadhāne … mahantāni indriyāni … mahantāni balāni … mahante bojjhaṅge … mahantaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ … mahantaṁ paramatthaṁ amataṁ nibbānaṁ esī gavesī pariyesītipi isi. |
He sought, searched, investigated the great foundations of mindfulness... the great right efforts... the great faculties... the great powers... the great enlightenment factors... the great noble eightfold path... the great ultimate goal, the deathless, Nibbāna, thus also a sage. |
Mahesakkhehi vā sattehi esito gavesito pariyesito—“kahaṁ buddho, kahaṁ bhagavā, kahaṁ devadevo, kahaṁ narāsabho”tipi isīti—yāvatatiyañca devīsi byākarotīti me sutaṁ. |
Or, sought, searched, investigated by great beings—"Where is the Buddha, where is the Blessed One, where is the deva of devas, where is the bull among men?"—thus also a sage—thus "And up to the third time, O Deva-sage, I have heard that he answers." |
Tenāha so brāhmaṇo— |
Therefore that Brahmin said— |
“Dvāhaṁ sakkaṁ apucchissaṁ, |
"Twice I asked Sakka, |
(iccāyasmā mogharājā) |
(thus the venerable Mogharāja) |
Na me byākāsi cakkhumā; |
The one with vision did not answer me; |
Yāvatatiyañca devīsi, |
And up to the third time, O Deva-sage, |
Byākarotīti me sutan”ti. |
I have heard that he answers." |
Ayaṁ loko paro loko, |
This world, the other world, |
brahmaloko sadevako; |
The Brahma-world with its devas; |
Diṭṭhiṁ te nābhijānāti, |
Does not fully know your view, |
gotamassa yasassino. |
O Gotama of great fame. |
Ayaṁ loko paro lokoti. |
"This world, the other world" means. |
Ayaṁ lokoti manussaloko. |
This world is the human world. |
Paro lokoti manussalokaṁ ṭhapetvā sabbo paro lokoti—ayaṁ loko paro loko. |
The other world, apart from the human world, is all the other world—thus "this world, the other world." |
Brahmaloko sadevakoti sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussāti—brahmaloko sadevako. |
"The Brahma-world with its devas" means the world with its devas, with Māra, with Brahmā, this generation with its ascetics and brahmins, devas and humans—thus "the Brahma-world with its devas." |
Diṭṭhiṁ te nābhijānātīti tuyhaṁ diṭṭhiṁ khantiṁ ruciṁ laddhiṁ ajjhāsayaṁ adhippāyaṁ loko na jānāti—“ayaṁ evaṁdiṭṭhiko evaṅkhantiko evaṁruciko evaṁladdhiko evaṁajjhāsayo evaṁadhippāyo”ti na jānāti na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti—diṭṭhiṁ te nābhijānāti. |
"Does not fully know your view" means the world does not know your view, forbearance, inclination, tenet, disposition, intention—"this one is of such a view, such forbearance, such inclination, such a tenet, such a disposition, such an intention"—it does not know, does not see, does not behold, does not attain, does not find, does not obtain—thus "does not fully know your view." |
Gotamassa yasassinoti bhagavā yasappattoti yasassī. |
"O Gotama of great fame" means the Blessed One has attained fame, thus famous. |
Atha vā bhagavā sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānantipi yasassīti—gotamassa yasassino. |
Or, the Blessed One is honored, respected, revered, worshipped, venerated, an obtainer of robes, almsfood, lodging, and medicine for the sick without end, thus famous—thus "O Gotama of great fame." |
Tenāha so brāhmaṇo— |
Therefore that Brahmin said— |
“Ayaṁ loko paro loko, |
"This world, the other world, |
brahmaloko sadevako; |
The Brahma-world with its devas; |
Diṭṭhiṁ te nābhijānāti, |
Does not fully know your view, |
gotamassa yasassino”ti. |
O Gotama of great fame." |
Evaṁ abhikkantadassāviṁ, |
Thus, the one of excellent vision, |
atthi pañhena āgamaṁ; |
I have come with a question; |
Kathaṁ lokaṁ avekkhantaṁ, |
How, when one regards the world, |
maccurājā na passati. |
Does the King of Death not see one? |
Evaṁ abhikkantadassāvinti evaṁ abhikkantadassāviṁ aggadassāviṁ seṭṭhadassāviṁ viseṭṭhadassāviṁ pāmokkhadassāviṁ uttamadassāviṁ paramadassāvinti—evaṁ abhikkantadassāviṁ. |
"Thus, the one of excellent vision" means: thus the one of excellent vision, supreme vision, best vision, distinguished vision, foremost vision, highest vision, ultimate vision—thus "thus the one of excellent vision." |
Atthi pañhena āgamanti pañhena atthiko āgatomhi …pe… vahassetaṁ bhāranti, evampi atthi pañhena āgamaṁ. |
"I have come with a question" means: I have come desirous of a question... (abbreviation) ... bear this burden, thus also "I have come with a question." |
Kathaṁ lokaṁ avekkhantanti kathaṁ lokaṁ avekkhantaṁ paccavekkhantaṁ tulayantaṁ tīrayantaṁ vibhāvayantaṁ vibhūtaṁ karontanti—kathaṁ lokaṁ avekkhantaṁ. |
"How, when one regards the world" means: how, when one regards, reflects on, weighs, judges, clarifies, makes manifest the world—thus "how, when one regards the world." |
Maccurājā na passatīti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti—maccurājā na passati. |
"Does the King of Death not see one?" means: the King of Death does not see, does not behold, does not attain, does not find, does not obtain—thus "does the King of Death not see one?" |
Tenāha so brāhmaṇo— |
Therefore that Brahmin said— |
“Evaṁ abhikkantadassāviṁ, |
"Thus, the one of excellent vision, |
atthi pañhena āgamaṁ; |
I have come with a question; |
Kathaṁ lokaṁ avekkhantaṁ, |
How, when one regards the world, |
maccurājā na passatī”ti. |
Does the King of Death not see one?" |
Suññato lokaṁ avekkhassu, |
Regard the world as empty, |
mogharāja sadā sato; |
O Mogharāja, ever mindful; |
Attānudiṭṭhiṁ ūhacca, |
Having uprooted the view of self, |
evaṁ maccutaro siyā; |
Thus one may cross over death; |
Evaṁ lokaṁ avekkhantaṁ, |
One who regards the world thus, |
maccurājā na passati. |
The King of Death does not see. |
Suññato lokaṁ avekkhassūti. |
"Regard the world as empty" means. |
Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṁ loko paro loko brahmaloko sadevako. |
World means: the hell world, the animal world, the ghost world, the human world, the deva world, the aggregate world, the element world, the base world, this world, the other world, the Brahma world with its devas. |
Aññataro bhikkhu bhagavantaṁ etadavoca—“loko lokoti, bhante, vuccati. |
A certain monk said this to the Blessed One: "World, world, venerable sir, is said. |
Kittāvatā nu kho, bhante, lokoti vuccatī”ti? |
To what extent, venerable sir, is 'world' said?" |
“Lujjatīti kho, bhikkhu, tasmā lokoti vuccati. |
"It breaks up (lujjati), monk, therefore it is called 'world' (loko). |
Kiñca lujjati? |
And what breaks up? |
Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati; |
The eye, monk, breaks up; forms break up; eye-consciousness breaks up; eye-contact breaks up; and whatever feeling arises conditioned by eye-contact—pleasant, painful, or neither-painful-nor-pleasant—that too breaks up; |
sotaṁ lujjati, gandhā lujjanti …pe… kāyo lujjati, phoṭṭhabbā lujjanti; |
the ear breaks up, sounds break up... (abbreviation) ... the body breaks up, tangibles break up; |
mano lujjati, dhammā lujjanti, manoviññāṇaṁ lujjati, manosamphasso lujjati; |
the mind breaks up, mental objects break up, mind-consciousness breaks up, mind-contact breaks up; |
yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati. |
and whatever feeling arises conditioned by mind-contact—pleasant, painful, or neither-painful-nor-pleasant—that too breaks up. |
Lujjatīti kho, bhikkhu, tasmā lokoti vuccati”. |
It breaks up, monk, therefore it is called 'world'." |
Suññato lokaṁ avekkhassūti dvīhi kāraṇehi suññato lokaṁ avekkhati—avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vā. |
"Regard the world as empty" means: one regards the world as empty for two reasons—either by way of the characteristic of things proceeding without mastery, or by way of contemplating formations as void. |
Kathaṁ avasiyapavattasallakkhaṇavasena suññato lokaṁ avekkhati? |
How does one regard the world as empty by way of the characteristic of things proceeding without mastery? |
Rūpe vaso na labbhati, vedanāya vaso na labbhati, saññāya vaso na labbhati, saṅkhāresu vaso na labbhati, viññāṇe vaso na labbhati. |
There is no mastery over form, no mastery over feeling, no mastery over perception, no mastery over formations, no mastery over consciousness. |
Vuttañhetaṁ bhagavatā—“rūpaṁ, bhikkhave, anattā. |
This has been said by the Blessed One: "Form, monks, is non-self. |
Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe—‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. |
If, monks, this form were self, this form would not lead to affliction, and one could have it of form: 'Let my form be thus, let my form not be thus.' |
Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati na ca labbhati rūpe—‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. |
But because, monks, form is non-self, therefore form leads to affliction, and one cannot have it of form: 'Let my form be thus, let my form not be thus.' |
Vedanā anattā. |
Feeling is non-self. |
Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya—‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. |
If, monks, this feeling were self, this feeling would not lead to affliction, and one could have it of feeling: 'Let my feeling be thus, let my feeling not be thus.' |
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya—‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. |
But because, monks, feeling is non-self, therefore feeling leads to affliction, and one cannot have it of feeling: 'Let my feeling be thus, let my feeling not be thus.' |
Saññā anattā. |
Perception is non-self. |
Saññā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya—‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti. |
If, monks, this perception were self, this perception would not lead to affliction, and one could have it of perception: 'Let my perception be thus, let my perception not be thus.' |
Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya—‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti. |
But because, monks, perception is non-self, therefore perception leads to affliction, and one cannot have it of perception: 'Let my perception be thus, let my perception not be thus.' |
Saṅkhārā anattā. |
Formations are non-self. |
Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu—‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. |
If, monks, these formations were self, these formations would not lead to affliction, and one could have it of formations: 'Let my formations be thus, let my formations not be thus.' |
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu—‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. |
But because, monks, formations are non-self, therefore formations lead to affliction, and one cannot have it of formations: 'Let my formations be thus, let my formations not be thus.' |
Viññāṇaṁ anattā. |
Consciousness is non-self. |
Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe—‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti. |
If, monks, this consciousness were self, this consciousness would not lead to affliction, and one could have it of consciousness: 'Let my consciousness be thus, let my consciousness not be thus.' |
Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe—‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’”ti. |
But because, monks, consciousness is non-self, therefore consciousness leads to affliction, and one cannot have it of consciousness: 'Let my consciousness be thus, let my consciousness not be thus.'" |
Vuttañhetaṁ bhagavatā—“nāyaṁ, bhikkhave, kāyo tumhākaṁ, napi aññesaṁ. |
This has been said by the Blessed One: "This body, monks, is not yours, nor of others. |
Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ. |
This old kamma, monks, has been formed, intended, is to be felt, to be seen. |
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasi karoti—‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; |
Therein, monks, a learned noble disciple carefully and wisely attends to dependent origination itself: 'Thus, when this exists, that comes to be; with the arising of this, that arises; |
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti—evametassa kevalassa dukkhakkhandhassa samudayo hoti’. |
when this does not exist, that does not come to be; with the cessation of this, that ceases, that is: with ignorance as condition, formations [come to be]; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be—thus is the origin of this whole mass of suffering.' |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho …pe… jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
With the remainderless fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases …through the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this whole mass of suffering.” |
Evaṁ avasiyapavattasallakkhaṇavasena suññato lokaṁ avekkhati. |
Thus, by way of the characteristic of inevitable occurrence, one regards the world as empty. |
Kathaṁ tucchasaṅkhārasamanupassanāvasena suññato lokaṁ avekkhati? |
How, by way of contemplating formations as void, does one regard the world as empty? |
Rūpe sāro na labbhati, vedanāya sāro na labbhati, saññāya sāro na labbhati, saṅkhāresu sāro na labbhati, viññāṇe sāro na labbhati; |
In form, no essence is found; in feeling, no essence is found; in perception, no essence is found; in formations, no essence is found; in consciousness, no essence is found; |
rūpaṁ assāraṁ nissāraṁ sārāpagataṁ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
form is unessential, essenceless, devoid of essence, whether by an essence of permanence, or by an essence of happiness, or by an essence of self, or as permanent, or as stable, or as eternal, or as unchangeable in nature. |
Vedanā assārā nissārā sārāpagatā …pe… saññā assārā nissārā sārāpagatā … saṅkhārā assārā nissārā sārāpagatā … viññāṇaṁ assāraṁ nissāraṁ sārāpagataṁ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
Feeling is unessential, essenceless, devoid of essence … (etc.) … perception is unessential, essenceless, devoid of essence … formations are unessential, essenceless, devoid of essence … consciousness is unessential, essenceless, devoid of essence, whether by an essence of permanence, or by an essence of happiness, or by an essence of self, or as permanent, or as stable, or as eternal, or as unchangeable in nature. |
Yathā naḷo assāro nissāro sārāpagato, yathā ca eraṇḍo …pe… yathā ca udumbaro assāro nissāro sārāpagato, yathā ca setakaccho assāro nissāro sārāpagato, yathā ca pālibhaddako assāro nissāro sārāpagato, yathā ca pheṇapiṇḍo assāro nissāro sārāpagato, yathā ca udakapubbuḷaṁ assāraṁ nissāraṁ sārāpagataṁ, yathā ca marīci assārā nissārā sārāpagatā, yathā kadalikkhandho assāro nissāro sārāpagato, yathā māyā assārā nissārā sārāpagatā—evameva rūpaṁ assāraṁ nissāraṁ sārāpagataṁ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
Just as a reed is unessential, essenceless, devoid of essence, and as a castor-oil plant … (etc.) … and as an udumbara tree is unessential, essenceless, devoid of essence, and as a setakaccha plant is unessential, essenceless, devoid of essence, and as a pālibhaddaka tree is unessential, essenceless, devoid of essence, and as a lump of foam is unessential, essenceless, devoid of essence, and as a water bubble is unessential, essenceless, devoid of essence, and as a mirage is unessential, essenceless, devoid of essence, and as a plantain trunk is unessential, essenceless, devoid of essence, and as a magical illusion is unessential, essenceless, devoid of essence—even so, form is unessential, essenceless, devoid of essence, whether by an essence of permanence, or by an essence of happiness, or by an essence of self, or as permanent, or as stable, or as eternal, or as unchangeable in nature. |
Vedanā assārā nissārā sārāpagatā …pe… saññā assārā nissārā sārāpagatā … saṅkhārā assārā nissārā sārāpagatā … viññāṇaṁ assāraṁ nissāraṁ sārāpagataṁ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
Feeling is unessential, essenceless, devoid of essence … (etc.) … perception is unessential, essenceless, devoid of essence … formations are unessential, essenceless, devoid of essence … consciousness is unessential, essenceless, devoid of essence, whether by an essence of permanence, or by an essence of happiness, or by an essence of self, or as permanent, or as stable, or as eternal, or as unchangeable in nature. |
Evaṁ tucchasaṅkhārasamanupassanāvasena suññato lokaṁ avekkhati. |
Thus, by way of contemplating formations as void, one regards the world as empty. |
Imehi dvīhi kāraṇehi suññato lokaṁ avekkhati. |
For these two reasons, one regards the world as empty. |
Api ca chahākārehi suññato lokaṁ avekkhati. |
Furthermore, in six ways one regards the world as empty. |
Cakkhu suññaṁ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotaṁ suññaṁ …pe… ghānaṁ suññaṁ … jivhā suññā … kāyo suñño … mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
The eye is empty of self or of what belongs to self, or of permanence, or of stability, or of eternity, or of unchangeable nature; the ear is empty … (etc.) … the nose is empty … the tongue is empty … the body is empty … the mind is empty of self or of what belongs to self, or of permanence, or of stability, or of eternity, or of unchangeable nature. |
Rūpā suññā …pe… saddā suññā … gandhā suññā … rasā suññā … phoṭṭhabbā suññā … dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
Forms are empty … (etc.) … sounds are empty … odors are empty … tastes are empty … tangibles are empty … mental objects are empty of self or of what belongs to self, or of permanence, or of stability, or of eternity, or of unchangeable nature. |
Cakkhuviññāṇaṁ suññaṁ …pe… manoviññāṇaṁ suññaṁ … cakkhusamphasso suñño … manosamphasso suñño … cakkhusamphassajā vedanā suññā … manosamphassajā vedanā suññā … rūpasaññā suññā … dhammasaññā suññā … rūpasañcetanā suññā … dhammasañcetanā suññā … rūpataṇhā suññā … rūpavitakko suñño … rūpavicāro suñño … dhammavicāro suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
Eye-consciousness is empty … (etc.) … mind-consciousness is empty … eye-contact is empty … mind-contact is empty … feeling born of eye-contact is empty … feeling born of mind-contact is empty … perception of forms is empty … perception of mental objects is empty … volition regarding forms is empty … volition regarding mental objects is empty … craving for forms is empty … thought directed to forms is empty … examination of forms is empty … examination of mental objects is empty of self or of what belongs to self, or of permanence, or of stability, or of eternity, or of unchangeable nature. |
Evaṁ chahākārehi suññato lokaṁ avekkhati. |
Thus, in six ways one regards the world as empty. |
Api ca dasahākārehi suññato lokaṁ avekkhati. |
Furthermore, in ten ways one regards the world as empty. |
Rūpaṁ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato; |
Form as void, as empty, as coreless, as not-self, as without substance, as murderous, as impermanent, as a root of suffering, as with taints, as conditioned; |
vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ … cutiṁ … upapattiṁ … paṭisandhiṁ … bhavaṁ … saṁsāravaṭṭaṁ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato. |
feeling … (etc.) … perception … formations … consciousness … passing away … rebirth … relinking … existence … the round of rebirth as void, as empty, as coreless, as not-self, as without substance, as murderous, as impermanent, as a root of suffering, as with taints, as conditioned. |
Evaṁ dasahākārehi suññato lokaṁ avekkhati. |
Thus, in ten ways one regards the world as empty. |
Api ca dvādasahākārehi suññato lokaṁ avekkhati. |
Furthermore, in twelve ways one regards the world as empty. |
Rūpaṁ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṁ nāhaṁ na mama na koci na kassaci; |
Form is not a being, not a soul, not a man, not a person, not a woman, not a man, not a self, not what belongs to a self, not ‘I,’ not ‘mine,’ not anyone, not belonging to anyone; |
vedanā …pe… saññā … saṅkhārā … viññāṇaṁ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṁ nāhaṁ na mama na koci na kassaci. |
feeling … (etc.) … perception … formations … consciousness is not a being, not a soul, not a man, not a person, not a woman, not a man, not a self, not what belongs to a self, not ‘I,’ not ‘mine,’ not anyone, not belonging to anyone. |
Evaṁ dvādasahākārehi suññato lokaṁ avekkhati. |
Thus, in twelve ways one regards the world as empty. |
Vuttañhetaṁ bhagavatā—“yaṁ, bhikkhave, na tumhākaṁ taṁ pajahatha. |
This was said by the Blessed One: “Bhikkhus, what is not yours, abandon it. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
Your abandoning it will be for your welfare and happiness for a long time. |
Kiñca, bhikkhave, na tumhākaṁ? |
And what, bhikkhus, is not yours? |
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Form, bhikkhus, is not yours, abandon it. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
Your abandoning it will be for your welfare and happiness for a long time. |
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Feeling, bhikkhus, is not yours, abandon it. |
Sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. |
Your abandoning it will be for your welfare and happiness for a long time. |
Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Perception, bhikkhus, is not yours, abandon it. |
Sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. |
Your abandoning it will be for your welfare and happiness for a long time. |
Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha. |
Formations, bhikkhus, are not yours, abandon them. |
Te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. |
Your abandoning them will be for your welfare and happiness for a long time. |
Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Consciousness, bhikkhus, is not yours, abandon it. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
Your abandoning it will be for your welfare and happiness for a long time. |
Seyyathāpi, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya. |
Suppose, bhikkhus, people were to carry away the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do with them as they pleased. |
Api nu tumhākaṁ evamassa—‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti? |
Would it occur to you: ‘People are carrying us away, or burning us, or doing with us as they please’?” |
“No hetaṁ, bhante”. |
“Certainly not, Lord.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Na hi no etaṁ, bhante, attā vā attaniyaṁ” vāti. |
“Because, Lord, that is not our self nor what belongs to our self.” |
“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; |
“So too, bhikkhus, what is not yours, abandon it; |
taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
your abandoning it will be for your welfare and happiness for a long time. |
Kiñca, bhikkhave, na tumhākaṁ? |
And what, bhikkhus, is not yours? |
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Form, bhikkhus, is not yours, abandon it. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
Your abandoning it will be for your welfare and happiness for a long time. |
Vedanā …pe… saññā … saṅkhārā … viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Feeling … (etc.) … perception … formations … consciousness, bhikkhus, is not yours, abandon it. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissatī”ti. |
Your abandoning it will be for your welfare and happiness for a long time.” |
Evampi suññato lokaṁ avekkhati. |
In this way too, one regards the world as empty. |
Āyasmā ānando bhagavantaṁ etadavoca—“‘suñño loko, suñño loko’ti, bhante, vuccati. |
The Venerable Ānanda said to the Blessed One: “‘The world is empty, the world is empty,’ Lord, it is said. |
Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? |
To what extent, Lord, is it said, ‘The world is empty’?” |
“Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccati. |
“Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said, ‘The world is empty.’ |
Kiñcānanda, suññaṁ attena vā attaniyena vā? |
And what, Ānanda, is empty of self or of what belongs to self? |
Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā. |
The eye, Ānanda, is empty of self or of what belongs to self. |
Rūpā suññā …pe… cakkhuviññāṇaṁ suññaṁ … cakkhusamphasso suñño … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā. |
Forms are empty … (etc.) … eye-consciousness is empty … eye-contact is empty … and that which arises conditioned by eye-contact, whether pleasant, painful, or neither-painful-nor-pleasant feeling, that too is empty of self or of what belongs to self. |
Sotaṁ suññaṁ … saddā suññā … ghānaṁ suññaṁ … gandhā suññā … jivhā suññā … rasā suññā … kāyo suñño … phoṭṭhabbā suññā … mano suñño … dhammā suññā … manoviññāṇaṁ suññaṁ … manosamphasso suñño … yampidaṁ suññaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā. |
The ear is empty … sounds are empty … the nose is empty … odors are empty … the tongue is empty … tastes are empty … the body is empty … tangibles are empty … the mind is empty … mental objects are empty … mind-consciousness is empty … mind-contact is empty … and that which arises conditioned by mind-contact, whether pleasant, painful, or neither-painful-nor-pleasant feeling, that too is empty of self or of what belongs to self. |
Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. |
Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said, ‘The world is empty.’” |
Evampi suññato lokaṁ avekkhati. |
In this way too, one regards the world as empty. |
“Suddhaṁ dhammasamuppādaṁ, |
“The pure arising of phenomena, |
Suddhasaṅkhārasantatiṁ; |
The pure continuity of formations; |
Passantassa yathābhūtaṁ, |
For one who sees according to reality, |
Na bhayaṁ hoti gāmaṇi. |
There is no fear, O headman. |
Tiṇakaṭṭhasamaṁ lokaṁ, |
The world as equal to grass and wood, |
yadā paññāya passati; |
When one sees with wisdom; |
Nāññaṁ patthayate kiñci, |
One desires nothing else, |
aññatrappaṭisandhiyā”ti. |
Apart from non-relinking (non-rebirth).” |
Evampi suññato lokaṁ avekkhati. |
In this way too, one regards the world as empty. |
Vuttañhetaṁ bhagavatā—“evameva kho, bhikkhave, bhikkhu rūpaṁ samannesati yāvatā rūpassa gati, vedanaṁ samannesati yāvatā vedanāya gati, saññaṁ samannesati yāvatā saññāya gati, saṅkhāre samannesati yāvatā saṅkhārānaṁ gati, viññāṇaṁ samannesati yāvatā viññāṇassa gati. |
This was said by the Blessed One: “So too, bhikkhus, a bhikkhu investigates form as far as form’s range extends, investigates feeling as far as feeling’s range extends, investigates perception as far as perception’s range extends, investigates formations as far as formations’ range extends, investigates consciousness as far as consciousness’s range extends. |
Tassa rūpaṁ samannesato yāvatā rūpassa gati, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ samannesato yāvatā viññāṇassa gati, yampissa taṁ hoti ahanti vā mamanti vā asmīti vā, tampi tassa na hotī”ti. |
For him, investigating form as far as form’s range extends, feeling … (etc.) … perception … formations … investigating consciousness as far as consciousness’s range extends, whatever notion of ‘I’ or ‘mine’ or ‘I am’ he might have, that too does not occur to him.” |
Evampi suññato lokaṁ avekkhati. |
In this way too, one regards the world as empty. |
Suññato lokaṁ avekkhassūti suññato lokaṁ avekkhassu paccavekkhassu dakkhassu tulehi tīrehi vibhāvehi vibhūtaṁ karohīti—suññato lokaṁ avekkhassu. |
‘Regard the world as empty’ means: regard the world as empty, review it, see it, weigh it, judge it, clarify it, make it manifest—regard the world as empty. |
Mogharāja sadā satoti. |
Mogharāja, ever mindful. |
Mogharājāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
‘Mogharāja’ – thus the Blessed One addresses that brahmin by name. |
Sadāti sabbakālaṁ …pe… pacchime vayokhandhe. |
‘Ever’ means at all times … (etc.) … in the last stage of life. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato …pe… so vuccati satoti—mogharāja sadā sato. |
‘Mindful’ means mindful for four reasons—developing the establishment of mindfulness by contemplating the body in the body, he is mindful … (etc.) … so he is called mindful—Mogharāja, ever mindful. |
Attānudiṭṭhiṁ ūhaccāti attānudiṭṭhi vuccati vīsativatthukā sakkāyadiṭṭhi. |
‘Having uprooted self-view’—self-view is called the twenty-based identity view. |
Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. |
Here, an uninstructed ordinary person, who has not seen the noble ones, is not skilled in the noble Dhamma, is not trained in the noble Dhamma, who has not seen true men, is not skilled in the Dhamma of true men, is not trained in the Dhamma of true men, regards form as self, or self as possessing form, or form as in self, or self as in form; feeling … (etc.) … perception … formations … regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. |
Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṁ yāthāvakanti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni, ayaṁ attānudiṭṭhi. |
Whatever such view, wrong view, thicket of views, wilderness of views, contortion of views, vacillation of views, fetter of views, grasp, adherence, attachment, misapprehension, wrong path, wrong way, wrongness, basis for views, perverted grasping, contrary grasping, distorted grasping, wrong grasping, grasping ‘it is so’ in what is not so, as far as the sixty-two kinds of wrong views, this is self-view. |
Attānudiṭṭhiṁ ūhaccāti attānudiṭṭhiṁ ūhacca samūhacca uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—attānudiṭṭhiṁ ūhacca. |
‘Having uprooted self-view’ means having uprooted, thoroughly uprooted, having lifted out, thoroughly lifted out, having eradicated, thoroughly eradicated, having abandoned, having dispelled, having brought to an end, having caused to disappear—having uprooted self-view. |
Evaṁ maccutaro siyāti evaṁ maccupi tareyyāsi, jarāpi tareyyāsi, maraṇampi tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti—evaṁ maccutaro siyā. |
‘Thus one may cross beyond death’ means thus you may cross death, you may cross aging, you may cross dying, you may go beyond, you may pass over, you may transcend, you may overcome—thus one may cross beyond death. |
Evaṁ lokaṁ avekkhantanti evaṁ lokaṁ avekkhantaṁ paccavekkhantaṁ tulayantaṁ tīrayantaṁ vibhāvayantaṁ vibhūtaṁ karontanti—evaṁ lokaṁ avekkhantaṁ. |
‘One who thus regards the world’ means one who thus regards the world, reviews it, weighs it, judges it, clarifies it, makes it manifest—one who thus regards the world. |
Maccurājā na passatīti maccupi maccurājā, māropi maccurājā, maraṇampi maccurājā. |
‘The King of Death does not see’ means death is the King of Death, Māra is the King of Death, dying is the King of Death. |
Na passatīti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhati. |
‘Does not see’ means the King of Death does not see, does not behold, does not find, does not obtain, does not acquire. |
Vuttañhetaṁ bhagavatā—“seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṁ kappeti. |
This was said by the Blessed One: “Suppose, bhikkhus, a forest deer, roaming in the forest and woodland, goes confidently, stands confidently, sits confidently, lies down confidently. |
Taṁ kissa hetu? |
For what reason? |
Anāpāthagato, bhikkhave, luddassa. |
Because, bhikkhus, it is out of the hunter’s range. |
Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
So too, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and pleasure born of seclusion. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, bhikkhus, is called: ‘The bhikkhu has blinded Māra, having destroyed the track, he has gone unseen by the Evil One.’ |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the stilling of directed thoughts and evaluations, a bhikkhu enters and remains in the second jhāna, which has internal engagement and unification of mind, is without directed thought and evaluation, and has rapture and pleasure born of concentration … (etc.) … the third jhāna … enters and remains in the fourth jhāna. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, bhikkhus, is called: ‘The bhikkhu has blinded Māra, having destroyed the track, he has gone unseen by the Evil One.’ |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, bhikkhus, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, [aware that] ‘space is infinite,’ a bhikkhu enters and remains in the dimension of infinite space. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, bhikkhus, is called: ‘The bhikkhu has blinded Māra, having destroyed the track, he has gone unseen by the Evil One.’ |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati …pe…. |
Furthermore, bhikkhus, by completely surmounting the dimension of infinite space, [aware that] ‘consciousness is infinite,’ a bhikkhu enters and remains in the dimension of infinite consciousness … (etc.) …. |
Puna caparaṁ, bhikkhave, sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati …pe…. |
Furthermore, bhikkhus, by completely surmounting the dimension of infinite consciousness, [aware that] ‘there is nothing,’ a bhikkhu enters and remains in the dimension of nothingness … (etc.) …. |
Puna caparaṁ, bhikkhave, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …pe…. |
Furthermore, bhikkhus, by completely surmounting the dimension of nothingness, a bhikkhu enters and remains in the dimension of neither perception nor non-perception … (etc.) …. |
Puna caparaṁ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; |
Furthermore, bhikkhus, by completely surmounting the dimension of neither perception nor non-perception, a bhikkhu enters and remains in the cessation of perception and feeling; |
paññāya cassa disvā āsavā parikkhīṇā honti. |
and having seen with wisdom, his taints are destroyed. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato, tiṇṇo loke visattikan’ti. |
This, bhikkhus, is called: ‘The bhikkhu has blinded Māra, having destroyed the track, he has gone unseen by the Evil One, crossed over attachment in the world.’ |
So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṁ kappeti. |
He goes confidently, stands confidently, sits confidently, lies down confidently. |
Taṁ kissa hetu? |
For what reason? |
Anāpāthagato bhikkhu pāpimato”ti—maccurājā na passati. |
Because the bhikkhu is out of the Evil One’s range”—the King of Death does not see. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Suññato lokaṁ avekkhassu, |
“Regard the world as empty, |
mogharāja sadā sato; |
Mogharāja, ever mindful; |
Attānudiṭṭhiṁ ūhacca, |
Having uprooted self-view, |
evaṁ maccutaro siyā; |
Thus one may cross beyond death; |
Evaṁ lokaṁ avekkhantaṁ, |
One who thus regards the world, |
maccurājā na passatī”ti. |
The King of Death does not see.” |
Saha gāthāpariyosānā …pe… satthā me, bhante bhagavā, sāvakohamasmīti. |
Together with the conclusion of the verses … (etc.) … “The Teacher is my Lord, the Blessed One, I am his disciple.” |
Mogharājamāṇavapucchāniddeso pannarasamo. |
The fifteenth exposition, on the questions of the young brahmin Mogharāja. |
cnd22 |
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Cūḷaniddesa |
The Shorter Exposition |
Pārāyanavagganiddesa |
Exposition of the Pārāyana Chapter |
18. Pārāyanānugītigāthāniddesa |
18. Exposition of the Verses in Praise of the Pārāyana |
Pārāyanamanugāyissaṁ, |
I will sing in praise of the Pārāyana, |
(iccāyasmā piṅgiyo) |
(thus said the venerable Piṅgiya) |
Yathāddakkhi tathākkhāsi; |
As he saw, so he declared; |
Vimalo bhūrimedhaso, |
The stainless one, of vast wisdom, |
Nikkāmo nibbano nāgo; |
Free from desire, without defilement, the Nāga (Great Being); |
Kissa hetu musā bhaṇe. |
For what reason would he speak falsely? |
Pārāyanamanugāyissanti gītamanugāyissaṁ kathitamanukathayissaṁ bhaṇitamanubhaṇissaṁ lapitamanulapissaṁ bhāsitamanubhāsissanti—pārāyanamanugāyissaṁ. |
"I will sing in praise of the Pārāyana" means: I will sing a song in praise, I will repeat what was said, I will respeak what was spoken, I will reiterate what was uttered, I will re-express what was stated—I will sing in praise of the Pārāyana. |
Iccāyasmā piṅgiyoti. |
Thus said the venerable Piṅgiya. |
Iccāti padasandhi …pe… padānupubbatāpetaṁ—iccāti. |
Thus" is a conjunction of words... (and so on)... it is the sequence of words—"thus. |
Āyasmāti piyavacanaṁ garuvacanaṁ sagāravasappatissādhivacanametaṁ—āyasmāti. |
Venerable" is a term of endearment, a term of respect, a term expressing honor and reverence—"venerable. |
Piṅgiyoti tassa therassa nāmaṁ saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpoti—iccāyasmā piṅgiyo. |
"Piṅgiya" is that elder's name, designation, appellation, concept, conventional term, name, nomenclature, title, etymology, expression, utterance—thus said the venerable Piṅgiya. |
Yathāddakkhi tathākkhāsīti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. |
"As he saw, so he declared" means: as he saw, so he declared, he told, he taught, he made known, he established, he opened up, he analyzed, he made clear, he revealed. |
“Sabbe saṅkhārā aniccā”ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. |
"All conditioned things are impermanent"—as he saw this, so he declared, he told, he taught, he made known, he established, he opened up, he analyzed, he made clear, he revealed. |
“Sabbe saṅkhārā dukkhā”ti …pe… “sabbe dhammā anattā”ti … “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti—yathāddakkhi tathākkhāsi. |
"All conditioned things are suffering"... (and so on)... "all dhammas are not-self"... "whatever is subject to origination is all subject to cessation"—as he saw this, so he declared, he told, he taught, he made known, he established, he opened up, he analyzed, he made clear, he revealed—as he saw, so he declared. |
Vimalo bhūrimedhasoti. |
The stainless one, of vast wisdom. |
Vimaloti rāgo malaṁ, doso malaṁ, moho malaṁ, kodho … upanāho …pe… sabbākusalābhisaṅkhārā malā. |
"Stainless" means: lust is a stain, hatred is a stain, delusion is a stain, anger... enmity... (and so on)... all unwholesome formations are stains. |
Te malā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those stains of the Buddha, the Blessed One, are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Amalo buddho vimalo nimmalo malāpagato malavippahīno malavimutto sabbamalavītivatto. |
The Buddha is without stain, stainless, pure, with stains departed, with stains abandoned, freed from stains, having overcome all stains. |
Bhūri vuccati pathavī. |
"Vast" (bhūri) is said of the earth. |
Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. |
The Blessed One is endowed with that wisdom which is like the earth, extensive and widespread. |
Medhā vuccati paññā. |
"Wisdom" (medhā) is said of understanding. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding... (and so on)... non-delusion, investigation of phenomena, right view. |
Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti—vimalo bhūrimedhaso. |
The Blessed One is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, possessed of this wisdom, this understanding; therefore the Buddha is of good wisdom—the stainless one, of vast wisdom. |
Nikkāmo nibbano nāgoti. |
Free from desire, without defilement, the Nāga. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
"Desires," in summary, are twofold: sensual objects and defiling desires... (and so on)... these are called sensual objects... (and so on)... these are called defiling desires. |
Buddhassa bhagavato vatthukāmā pariññātā kilesakāmā pahīnā vatthukāmānaṁ pariññātattā kilesakāmānaṁ pahīnattā. |
For the Buddha, the Blessed One, sensual objects are fully understood, defiling desires are abandoned; because sensual objects are fully understood, defiling desires are abandoned. |
Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. |
The Blessed One does not desire sensual pleasures, does not wish for sensual pleasures, does not long for sensual pleasures, does not yearn for sensual pleasures, does not crave sensual pleasures. |
Ye kāme kāmenti kāme icchanti kāme patthenti kāme pihenti kāme abhijappanti te kāmakāmino rāgarāgino saññasaññino. |
Those who desire sensual pleasures, wish for sensual pleasures, long for sensual pleasures, yearn for sensual pleasures, crave sensual pleasures, they are desirers of sensual pleasures, impassioned by lust, bound by perception. |
Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. |
The Blessed One does not desire sensual pleasures, does not wish for sensual pleasures, does not long for sensual pleasures, does not yearn for sensual pleasures, does not crave sensual pleasures. |
Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatīti—nikkāmo. |
Therefore, the Buddha is without desire, free from desire, with desire renounced, with desire vomited out, with desire released, with desire abandoned, with desire relinquished, free from lust, with lust departed, with lust renounced, with lust vomited out, with lust released, with lust abandoned, with lust relinquished, desireless, extinguished, become cool, experiencing bliss, dwelling with a self become divine—free from desire. |
Nibbanoti rāgo vanaṁ, doso vanaṁ, moho vanaṁ, kodho vanaṁ, upanāho vanaṁ …pe… sabbākusalābhisaṅkhārā vanā. |
"Without defilement" (nibbano) means: lust is a jungle (vana), hatred is a jungle, delusion is a jungle, anger is a jungle, enmity is a jungle... (and so on)... all unwholesome formations are jungles. |
Te vanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those jungles of the Buddha, the Blessed One, are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Tasmā buddho avano vivano nibbano vanāpagato vanavippahīno vanavimutto sabbavanavītivattoti—nibbano. |
Therefore, the Buddha is without jungle, free from jungle, with jungle departed, with jungle abandoned, freed from jungle, having overcome all jungles—without defilement. |
Nāgoti nāgo; |
"Nāga" means a great being; |
bhagavā āguṁ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo …pe… evaṁ bhagavā na āgacchatīti nāgoti—nikkāmo nibbano nāgo. |
the Blessed One does not commit wrong (āguṁ), thus he is a Nāga; he does not go (to rebirth), thus he is a Nāga; he does not come (to rebirth), thus he is a Nāga... (and so on)... thus the Blessed One does not come (to rebirth), thus he is a Nāga—free from desire, without defilement, the Nāga. |
Kissa hetu musā bhaṇeti. |
For what reason would he speak falsely? |
Kissa hetūti kissa hetu kiṁhetu kiṅkāraṇā kiṁnidānā kiṁpaccayāti—kissa hetu. |
"For what reason" means: for what reason, for what cause, for what motive, for what grounds, for what condition—for what reason. |
Musā bhaṇeti musā bhaṇeyya katheyya dīpeyya vohareyya; |
"Speak falsely" means: he would speak falsely, he would tell, he would show, he would express; |
musā bhaṇeti mosavajjaṁ bhaṇeyya, musāvādaṁ bhaṇeyya, anariyavādaṁ bhaṇeyya. |
"speak falsely" means: he would speak a blameworthy falsehood, he would speak a lie, he would speak ignoble speech. |
Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho—“ehambho purisa, yaṁ jānāsi taṁ vadehī”ti, so ajānaṁ vā āha—“jānāmī”ti, jānaṁ vā āha—“na jānāmī”ti, apassaṁ vā āha—“passāmī”ti, passaṁ vā āha—“na passāmī”ti. |
Here a certain person, having gone to an assembly, or to a group, or among relatives, or among a guild, or to a royal court, being brought forward and questioned as a witness—"Come, good man, speak what you know"—he, not knowing, says, "I know," or knowing, says, "I do not know," or not seeing, says, "I see," or seeing, says, "I do not see." |
Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati, idaṁ vuccati mosavajjaṁ. |
Thus, for his own sake, or for the sake of another, or for the sake of some trifling gain, he knowingly speaks falsehood; this is called a blameworthy falsehood. |
Api ca tīhākārehi musāvādo hoti. |
Furthermore, false speech occurs in three ways. |
Pubbevassa hoti—“musā bhaṇissan”ti, bhaṇantassa hoti—“musā bhaṇāmī”ti, bhaṇitassa hoti—“musā mayā bhaṇitan”ti—imehi tīhākārehi musāvādo hoti. |
Beforehand, he thinks, "I will speak falsely"; while speaking, he thinks, "I am speaking falsely"; after speaking, he thinks, "I have spoken falsely"—in these three ways false speech occurs. |
Api ca catūhākārehi musāvādo hoti. |
Furthermore, false speech occurs in four ways. |
Pubbevassa hoti—“musā bhaṇissan”ti, bhaṇantassa hoti—“musā bhaṇāmī”ti, bhaṇitassa hoti—“musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ—imehi catūhākārehi musāvādo hoti. |
Beforehand, he thinks, "I will speak falsely"; while speaking, he thinks, "I am speaking falsely"; after speaking, he thinks, "I have spoken falsely"; and by concealing his view—in these four ways false speech occurs. |
Api ca pañcahākārehi …pe… chahākārehi … sattahākārehi … aṭṭhahākārehi musāvādo hoti. |
Furthermore, false speech occurs in five ways... (and so on)... in six ways... in seven ways... in eight ways. |
Pubbevassa hoti—“musā bhaṇissan”ti, bhaṇantassa hoti—“musā bhaṇāmī”ti, bhaṇitassa hoti—“musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya saññaṁ, vinidhāya bhāvaṁ—imehi aṭṭhahākārehi musāvādo hoti mosavajjaṁ. |
Beforehand, he thinks, "I will speak falsely"; while speaking, he thinks, "I am speaking falsely"; after speaking, he thinks, "I have spoken falsely"; by concealing his view, by concealing his preference, by concealing his inclination, by concealing his perception, by concealing his state of mind—in these eight ways false speech occurs, a blameworthy falsehood. |
Kissa hetu musā bhaṇeyya katheyya dīpeyya vohareyyāti—kissa hetu musā bhaṇe. |
For what reason would he speak falsely, tell, show, express—for what reason would he speak falsely. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Pārāyanamanugāyissaṁ, |
"I will sing in praise of the Pārāyana, |
(iccāyasmā piṅgiyo) |
(thus said the venerable Piṅgiya) |
Yathāddakkhi tathākkhāsi; |
As he saw, so he declared; |
Vimalo bhūrimedhaso, |
The stainless one, of vast wisdom, |
Nikkāmo nibbano nāgo; |
Free from desire, without defilement, the Nāga; |
Kissa hetu musā bhaṇe”ti. |
For what reason would he speak falsely?" |
Pahīnamalamohassa, |
Of him whose stains and delusion are abandoned, |
mānamakkhappahāyino; |
Of him who has discarded conceit and denigration; |
Handāhaṁ kittayissāmi, |
Come, I shall extol, |
giraṁ vaṇṇūpasañhitaṁ. |
Speech connected with praise. |
Pahīnamalamohassāti. Malanti rāgo malaṁ, doso malaṁ, moho malaṁ, māno malaṁ, diṭṭhi malaṁ, kileso malaṁ, sabbaduccaritaṁ malaṁ, sabbabhavagāmikammaṁ malaṁ. |
"Of him whose stains and delusion are abandoned." "Stain" means: lust is a stain, hatred is a stain, delusion is a stain, conceit is a stain, wrong view is a stain, defilement is a stain, all misconduct is a stain, all karma leading to existence is a stain. |
Mohoti yaṁ dukkhe aññāṇaṁ …pe… avijjālaṅgī moho akusalamūlaṁ. |
"Delusion" is ignorance concerning suffering... (and so on)... delusion, the fetter of ignorance, is an unwholesome root. |
Ayaṁ vuccati moho. |
This is called delusion. |
Malañca moho ca buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Both stain and delusion of the Buddha, the Blessed One, are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Tasmā buddho pahīnamalamohoti—pahīnamalamohassa. |
Therefore, the Buddha is one whose stains and delusion are abandoned—of him whose stains and delusion are abandoned. |
Mānamakkhappahāyinoti. Mānoti ekavidhena māno—yā cittassa unnati. |
"Of him who has discarded conceit and denigration." "Conceit" (māna) in one way is conceit—the elation of the mind. |
Duvidhena māno—attukkaṁsanamāno, paravambhanamāno. |
In two ways, conceit is: conceit by exalting oneself, conceit by disparaging others. |
Tividhena māno—seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. |
In three ways, conceit is: the conceit "I am superior," the conceit "I am equal," the conceit "I am inferior." |
Catubbidhena māno—lābhena mānaṁ janeti, yasena mānaṁ janeti, pasaṁsāya mānaṁ janeti, sukhena mānaṁ janeti. |
In four ways, conceit is: he generates conceit through gain, he generates conceit through fame, he generates conceit through praise, he generates conceit through pleasure. |
Pañcavidhena māno—lābhimhi manāpikānaṁ rūpānanti mānaṁ janeti, lābhimhi manāpikānaṁ saddānaṁ …pe… gandhānaṁ … rasānaṁ … phoṭṭhabbānanti mānaṁ janeti. |
In five ways, conceit is: "I am a recipient of agreeable forms"—thus he generates conceit; "I am a recipient of agreeable sounds... (and so on)... smells... tastes... tangibles"—thus he generates conceit. |
Chabbidhena māno—cakkhusampadāya mānaṁ janeti, sotasampadāya …pe… ghānasampadāya … jivhāsampadāya … kāyasampadāya … manosampadāya mānaṁ janeti. |
In six ways, conceit is: he generates conceit through perfection of vision, through perfection of hearing... (and so on)... perfection of smell... perfection of taste... perfection of touch... perfection of mind. |
Sattavidhena māno—māno, atimāno, mānātimāno, omāno, avamāno, asmimāno, micchāmāno. |
In seven ways, conceit is: conceit, excessive conceit, conceit upon conceit, inferiority complex, self-deprecation, the "I am" conceit, wrong conceit. |
Aṭṭhavidhena māno—lābhena mānaṁ janeti, alābhena omānaṁ janeti, yasena mānaṁ janeti, ayasena omānaṁ janeti, pasaṁsāya mānaṁ janeti, nindāya omānaṁ janeti, sukhena mānaṁ janeti, dukkhena omānaṁ janeti. |
In eight ways, conceit is: he generates conceit through gain, he generates an inferiority complex through loss; he generates conceit through fame, he generates an inferiority complex through disrepute; he generates conceit through praise, he generates an inferiority complex through blame; he generates conceit through pleasure, he generates an inferiority complex through pain. |
Navavidhena māno—seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamasmīti māno. |
In nine ways, conceit is: for one who is superior, the conceit "I am superior"; for one who is superior, the conceit "I am equal"; for one who is superior, the conceit "I am inferior"; for one who is equal, the conceit "I am superior"; for one who is equal, the conceit "I am equal"; for one who is equal, the conceit "I am inferior"; for one who is inferior, the conceit "I am superior"; for one who is inferior, the conceit "I am equal"; for one who is inferior, the conceit "I am inferior." |
Dasavidhena māno—idhekacco mānaṁ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. |
In ten ways, conceit is: here a certain person generates conceit based on birth, or clan, or lineage, or beauty, or wealth, or learning, or sphere of action, or sphere of skill, or sphere of knowledge, or hearing, or eloquence, or some other thing. |
Yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—ayaṁ vuccati māno. |
Whatever such conceit, fancying, the state of fancying, elation, haughtiness, banner, arrogance, desire for prominence of the mind—this is called conceit. |
Makkhoti yo makkho makkhāyanā makkhāyitattaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ—ayaṁ vuccati makkho. |
"Denigration" (makkho) is that which is denigration, the act of denigrating, the state of being denigrating, harshness, harsh action—this is called denigration. |
Buddhassa bhagavato māno ca makkho ca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Of the Buddha, the Blessed One, both conceit and denigration are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Tasmā buddho mānamakkhappahāyīti—mānamakkhappahāyino. |
Therefore, the Buddha is one who has discarded conceit and denigration—of him who has discarded conceit and denigration. |
Handāhaṁ kittayissāmi giraṁ vaṇṇūpasañhitanti. |
Come, I shall extol, speech connected with praise. |
Handāhanti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—handāhanti. |
Come, I" is a conjunction of words, a combination of words, a completion of a phrase, a collection of syllables, a smoothness of consonants, it is the sequence of words—"Come, I. |
Kittayissāmi giraṁ vaṇṇūpasañhitanti vaṇṇena upetaṁ samupetaṁ upāgataṁ samupāgataṁ upapannaṁ samupapannaṁ samannāgataṁ vācaṁ giraṁ byappathaṁ udīraṇaṁ kittayissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti—handāhaṁ kittayissāmi giraṁ vaṇṇūpasañhitaṁ. |
"I shall extol speech connected with praise" means: endowed with praise, fully endowed, possessed, fully possessed, furnished, fully furnished, possessed of speech, utterance, expression, declaration, I shall extol, I shall teach, I shall make known, I shall establish, I shall open up, I shall analyze, I shall make clear, I shall reveal—Come, I shall extol, speech connected with praise. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Pahīnamalamohassa, |
"Of him whose stains and delusion are abandoned, |
mānamakkhappahāyino; |
Of him who has discarded conceit and denigration; |
Handāhaṁ kittayissāmi, |
Come, I shall extol, |
giraṁ vaṇṇūpasañhitan”ti. |
Speech connected with praise." |
Tamonudo buddho samantacakkhu, |
Dispeller of darkness, the Buddha, the All-Seeing, |
Lokantagū sabbabhavātivatto; |
Knower of the world's end, transcender of all existences; |
Anāsavo sabbadukkhappahīno, |
Free from taints, with all suffering abandoned, |
Saccavhayo brahme upāsito me. |
He whose name is Truth, the Holy One, is served by me. |
Tamonudo buddho samantacakkhūti. |
Dispeller of darkness, the Buddha, the All-Seeing. |
Tamonudoti rāgatamaṁ dosatamaṁ mohatamaṁ mānatamaṁ diṭṭhitamaṁ kilesatamaṁ duccaritatamaṁ andhakaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhikaṁ anibbānasaṁvattanikaṁ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṁ gamesi. |
"Dispeller of darkness" means: the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of conceit, the darkness of wrong view, the darkness of defilement, the darkness of misconduct, that which causes blindness, that which causes ignorance, that which obstructs wisdom, that which belongs to the side of vexation, that which does not lead to Nibbāna—he dispelled, he drove away, he abandoned, he removed, he ended, he brought to non-existence. |
Buddhoti yo so bhagavā …pe… sacchikā paññatti; yadidaṁ buddhoti. |
Buddha" means: he, the Blessed One... (and so on)... a designation made manifest; this is "Buddha. |
Samantacakkhu vuccati sabbaññutañāṇaṁ …pe… tathāgato tena samantacakkhūti—tamonudo buddho samantacakkhu. |
"All-Seeing" is said of the knowledge of omniscience... (and so on)... the Tathāgata is thereby "All-Seeing"—Dispeller of darkness, the Buddha, the All-Seeing. |
Lokantagū sabbabhavātivattoti. |
Knower of the world's end, transcender of all existences. |
Lokoti eko loko—bhavaloko. |
"World" means: one world—the world of existence. |
Dve lokā—bhavaloko ca sambhavaloko ca; sampattibhavaloko ca sampattisambhavaloko ca; vipattibhavaloko ca vipattisambhavaloko ca. |
Two worlds: the world of existence and the world of becoming; the world of prosperous existence and the world of prosperous becoming; the world of afflicted existence and the world of afflicted becoming. |
Tayo lokā—tisso vedanā. |
Three worlds: the three feelings. |
Cattāro lokā—cattāro āhārā. |
Four worlds: the four nutriments. |
Pañca lokā—pañcupādānakkhandhā. |
Five worlds: the five aggregates subject to clinging. |
Cha lokā—cha ajjhattikāni āyatanāni. |
Six worlds: the six internal sense bases. |
Satta lokā—sattaviññāṇaṭṭhitiyo. |
Seven worlds: the seven stations of consciousness. |
Aṭṭha lokā—aṭṭha lokadhammā. |
Eight worlds: the eight worldly conditions. |
Nava lokā—nava sattāvāsā. |
Nine worlds: the nine abodes of beings. |
Dasa lokā—dasa āyatanāni. |
Ten worlds: the ten sense bases. |
Dvādasa lokā—dvādasāyatanāni. |
Twelve worlds: the twelve sense bases. |
Aṭṭhārasa lokā—aṭṭhārasa dhātuyo. |
Eighteen worlds: the eighteen elements. |
Lokantagūti bhagavā lokassa antagato antappatto koṭigato koṭippatto … nibbānagato nibbānappatto. |
"Knower of the world's end" means: the Blessed One has gone to the end of the world, reached the end, gone to the limit, reached the limit... gone to Nibbāna, reached Nibbāna. |
So vutthavāso ciṇṇacaraṇo … jātimaraṇasaṁsāro natthi tassa punabbhavoti—lokantagū. |
He has lived the life, fulfilled the practice... for him there is no round of birth and death, no future existence—Knower of the world's end. |
Sabbabhavātivattoti. Bhavāti dve bhavā—kammabhavo ca paṭisandhiko ca punabbhavo. |
"Transcender of all existences." "Existence" (bhava) means two existences: kamma-existence and rebirth-existence which is future existence. |
Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro—ayaṁ kammabhavo. |
What is kamma-existence? Meritorious formations, demeritorious formations, imperturbable formations—this is kamma-existence. |
Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpā vedanā saññā saṅkhārā viññāṇaṁ—ayaṁ paṭisandhiko punabbhavo. |
What is rebirth-existence, future existence? Rebirth-linking form, feeling, perception, formations, consciousness—this is rebirth-existence, future existence. |
Bhagavā kammabhavañca paṭisandhikañca punabbhavaṁ ativatto atikkanto vītivattoti—lokantagū sabbabhavātivatto. |
The Blessed One has transcended, surpassed, gone beyond kamma-existence and rebirth-existence, future existence—Knower of the world's end, transcender of all existences. |
Anāsavo sabbadukkhappahīnoti. |
Free from taints, with all suffering abandoned. |
Anāsavoti cattāro āsavā—kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. |
"Free from taints" means: the four taints—the taint of sensuality, the taint of existence, the taint of views, the taint of ignorance. |
Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those taints of the Buddha, the Blessed One, are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Tasmā buddho anāsavo. |
Therefore, the Buddha is free from taints. |
Sabbadukkhappahīnoti sabbaṁ tassa paṭisandhikaṁ jātidukkhaṁ jarādukkhaṁ byādhidukkhaṁ maraṇadukkhaṁ sokaparidevadukkhadomanassupāyāsadukkhaṁ …pe… diṭṭhibyasanadukkhaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭippassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ. |
"With all suffering abandoned" means: all his rebirth-linking suffering, suffering of birth, suffering of aging, suffering of illness, suffering of death, suffering of sorrow, lamentation, pain, grief, and despair... (and so on)... suffering of the calamity of views, is abandoned, eradicated, calmed, allayed, incapable of arising, burnt by the fire of knowledge. |
Tasmā buddho sabbadukkhappahīnoti—anāsavo sabbadukkhappahīno. |
Therefore, the Buddha is one with all suffering abandoned—free from taints, with all suffering abandoned. |
Saccavhayo brahme upāsito meti. |
He whose name is Truth, the Holy One, is served by me. |
Saccavhayoti saccavhayo sadisanāmo sadisavhayo saccasadisavhayo. |
"He whose name is Truth" means: he whose name is Truth, whose name is like, whose designation is like, whose designation is like Truth. |
Vipassī bhagavā, sikhī bhagavā, vessabhū bhagavā, kakusandho bhagavā, koṇāgamano bhagavā, kassapo bhagavā. |
The Blessed One Vipassī, the Blessed One Sikhī, the Blessed One Vessabhū, the Blessed One Kakusandha, the Blessed One Koṇāgamana, the Blessed One Kassapa. |
Te buddhā bhagavanto sadisanāmā sadisavhayā. |
Those Buddhas, Blessed Ones, have similar names, similar designations. |
Bhagavāpi sakyamuni tesaṁ buddhānaṁ bhagavantānaṁ sadisanāmo sadisavhayoti—tasmā buddho saccavhayo. |
The Blessed One, the Sakyan Sage, also has a name similar to those Buddhas, Blessed Ones, a similar designation—therefore the Buddha is he whose name is Truth. |
Brahme upāsito meti so mayā bhagavā āsito upāsito payirupāsito paripucchito paripañhitoti—saccavhayo brahme upāsito me. |
"The Holy One, is served by me" means: that Blessed One is approached by me, served by me, attended by me, questioned by me, interrogated by me—He whose name is Truth, the Holy One, is served by me. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Tamonudo buddho samantacakkhu, |
"Dispeller of darkness, the Buddha, the All-Seeing, |
Lokantagū sabbabhavātivatto; |
Knower of the world's end, transcender of all existences; |
Anāsavo sabbadukkhappahīno, |
Free from taints, with all suffering abandoned, |
Saccavhayo brahme upāsito me”ti. |
He whose name is Truth, the Holy One, is served by me." |
Dijo yathā kubbanakaṁ pahāya, |
Just as a bird, having abandoned a small, fruitless grove, |
Bahupphalaṁ kānanamāvaseyya; |
Might resort to a forest rich in fruit; |
Evamahaṁ appadasse pahāya, |
So I, having abandoned those of little vision, |
Mahodadhiṁ haṁsoriva ajjhapatto. |
Have reached the great ocean, like a swan. |
Dijo yathā kubbanakaṁ pahāya, bahupphalaṁ kānanamāvaseyyāti. |
Just as a bird, having abandoned a small, fruitless grove, might resort to a forest rich in fruit. |
Dijo vuccati pakkhī. |
"Bird" (dijo) is said of a winged creature. |
Kiṅkāraṇā dijo vuccati pakkhī? |
For what reason is a winged creature called "twice-born" (dijo)? |
Dvikkhattuṁ jāyatīti dijo, mātukucchimhā ca aṇḍakosamhā ca. |
It is born twice, thus "twice-born": from the mother's womb and from the eggshell. |
Taṅkāraṇā dijo vuccati pakkhīti—dijo. |
For that reason, a winged creature is called "twice-born"—bird. |
Yathā kubbanakaṁ pahāyāti yathā dijo kubbanakaṁ parittavanakaṁ appaphalaṁ appabhakkhaṁ appodakaṁ pahāya jahitvā atikkamitvā samatikkamitvā vītivattetvā aññaṁ bahupphalaṁ bahubhakkhaṁ bahūdakaṁ mahantaṁ kānanaṁ vanasaṇḍaṁ adhigaccheyya vindeyya paṭilabheyya, tasmiñca vanasaṇḍe vāsaṁ kappeyyāti—dijo yathā kubbanakaṁ pahāya bahupphalaṁ kānanaṁ āvaseyya. |
"Having abandoned a small, fruitless grove" means: just as a bird, having abandoned, left, passed beyond, completely passed beyond, gone beyond a small grove, a tiny wood, with little fruit, little food, little water, might attain, find, obtain another large forest, a woodland thicket, with much fruit, much food, much water, and in that woodland thicket might make its dwelling—just as a bird, having abandoned a small, fruitless grove, might resort to a forest rich in fruit. |
Evamahaṁ appadasse pahāya, mahodadhiṁ haṁsoriva ajjhapattoti. |
So I, having abandoned those of little vision, have reached the great ocean, like a swan. |
Evanti opammasampaṭipādanaṁ. |
"So" is the presentation of a comparison. |
Appadasse pahāyāti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā buddhaṁ bhagavantaṁ upādāya appadassā parittadassā thokadassā omakadassā lāmakadassā chatukkadassā vā. |
"Having abandoned those of little vision" means: both the brahmin Bāvarī and his other teachers, in comparison to the Buddha, the Blessed One, were of little vision, of limited vision, of slight vision, of inferior vision, of poor vision, or of faulty vision. |
Te appadasse parittadasse thokadasse omakadasse lāmakadasse chatukkadasse pahāya pajahitvā atikkamitvā samatikkamitvā vītivattetvā buddhaṁ bhagavantaṁ appamāṇadassaṁ aggadassaṁ seṭṭhadassaṁ viseṭṭhadassaṁ pāmokkhadassaṁ uttamadassaṁ pavaradassaṁ asamaṁ asamasamaṁ appaṭisamaṁ appaṭibhāgaṁ appaṭipuggalaṁ devātidevaṁ narāsabhaṁ purisasīhaṁ purisanāgaṁ purisājaññaṁ purisanisabhaṁ purisadhorayhaṁ dasabaladhāriṁ adhigacchiṁ vindiṁ paṭilabhiṁ. |
Having abandoned, left behind, passed beyond, completely passed beyond, gone beyond those of little vision, limited vision, slight vision, inferior vision, poor vision, faulty vision, I have attained, found, obtained the Buddha, the Blessed One—of immeasurable vision, supreme vision, excellent vision, most excellent vision, foremost vision, highest vision, noble vision, the unequal, the equal to the unequal, the incomparable, the matchless, the peerless individual, god beyond gods, bull among men, lion among men, great man among men, thoroughbred among men, bull leader among men, burden-bearer among men, possessor of the ten powers. |
Yathā ca haṁso mahantaṁ mānasakaṁ vā saraṁ anotattaṁ vā dahaṁ mahāsamuddaṁ vā akkhobhaṁ amitodakaṁ jalarāsiṁ adhigaccheyya vindeyya paṭilabheyya, evameva buddhaṁ bhagavantaṁ akkhobhaṁ amitatejaṁ pabhinnañāṇaṁ vivaṭacakkhuṁ paññāpabhedakusalaṁ adhigatapaṭisambhidaṁ catuvesārajjappattaṁ suddhādhimuttaṁ setapaccattaṁ advayabhāṇiṁ tādiṁ tathāpaṭiññaṁ aparittaṁ mahantaṁ gambhīraṁ appameyyaṁ duppariyogāhaṁ pahūtaratanaṁ sāgarasamaṁ chaḷaṅgupekkhāya samannāgataṁ atulaṁ vipulaṁ appameyyaṁ, taṁ tādisaṁ pavadataṁ maggavādinaṁ merumiva nagānaṁ garuḷamiva dijānaṁ sīhamiva migānaṁ udadhimiva aṇṇavānaṁ adhigacchiṁ, taṁ satthāraṁ jinapavaraṁ mahesinti—evamahaṁ appadasse pahāya mahodadhiṁ haṁsoriva ajjhapatto. |
And just as a swan might attain, find, obtain a great Mānasa lake, or Anotatta lake, or the great ocean, imperturbable, with limitless water, a mass of water, even so, the Buddha, the Blessed One—imperturbable, of limitless majesty, with discriminating knowledge, with opened eye, skilled in the divisions of wisdom, who has attained the analytical knowledges, reached the four grounds of self-confidence, of pure resolve, with a white banner (of purity), speaker of non-duality, Such-like, of true promise, not insignificant, great, profound, immeasurable, difficult to fathom, abounding in jewels, like the ocean, endowed with the six-factored equanimity, incomparable, extensive, immeasurable—such a one, the proclaimer, the teacher of the path, like Meru among mountains, like Garuḷa among birds, like a lion among beasts, like the ocean among seas, I have attained; that Teacher, the supreme Victor, the Great Sage—so I, having abandoned those of little vision, have reached the great ocean, like a swan. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Dijo yathā kubbanakaṁ pahāya, |
"Just as a bird, having abandoned a small, fruitless grove, |
Bahupphalaṁ kānanamāvaseyya; |
Might resort to a forest rich in fruit; |
Evamahaṁ appadasse pahāya, |
So I, having abandoned those of little vision, |
Mahodadhiṁ haṁsoriva ajjhapatto”ti. |
Have reached the great ocean, like a swan." |
Yeme pubbe viyākaṁsu, |
Those who previously instructed me, |
Huraṁ gotamasāsanā; |
Before the teaching of Gotama; |
Iccāsi iti bhavissati, |
Thus it was, thus it will be, |
Sabbaṁ taṁ itihītihaṁ; |
All that was mere tradition; |
Sabbaṁ taṁ takkavaḍḍhanaṁ. |
All that was an increase of reasoning. |
Ye me pubbe viyākaṁsūti. |
Those who previously instructed me. |
Yeti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṁ diṭṭhiṁ sakaṁ khantiṁ sakaṁ ruciṁ sakaṁ laddhiṁ sakaṁ ajjhāsayaṁ sakaṁ adhippāyaṁ byākaṁsu ācikkhiṁsu desayiṁsu paññapiṁsu paṭṭhapiṁsu vivariṁsu vibhajiṁsu uttānīakaṁsu pakāsesunti—ye me pubbe viyākaṁsu. |
"Those" means: both the brahmin Bāvarī and his other teachers, they declared, told, taught, made known, established, opened up, analyzed, made clear, revealed their own view, their own preference, their own inclination, their own doctrine, their own disposition, their own intention—those who previously instructed me. |
Huraṁ gotamasāsanāti huraṁ gotamasāsanā, paraṁ gotamasāsanā, pure gotamasāsanā, paṭhamataraṁ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanāti—huraṁ gotamasāsanā. |
"Before the teaching of Gotama" means: before the teaching of Gotama, beyond the teaching of Gotama, prior to the teaching of Gotama, earlier than the teaching of Gotama, the teaching of the Buddha, the teaching of the Victor, the teaching of the Tathāgata, the teaching of the Arahant—before the teaching of Gotama. |
Iccāsi iti bhavissatīti evaṁ kira āsi, evaṁ kira bhavissatīti—iccāsi iti bhavissati. |
"Thus it was, thus it will be" means: "so, it is said, it was; so, it is said, it will be"—thus it was, thus it will be. |
Sabbaṁ taṁ itihītihanti sabbaṁ taṁ itihītihaṁ itikirāya paramparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṁ sayamabhiññātaṁ na attapaccakkhaṁ dhammaṁ yaṁ kathayiṁsūti—sabbaṁ taṁ itihītihaṁ. |
"All that was mere tradition" means: all that was mere tradition, by hearsay, by lineage, by scriptural transmission, by reason of logic, by reason of method, by reflecting on appearances, by patience derived from pondering views, not self-known by direct experience, not a personally witnessed doctrine that they spoke—all that was mere tradition. |
Sabbaṁ taṁ takkavaḍḍhananti sabbaṁ taṁ takkavaḍḍhanaṁ vitakkavaḍḍhanaṁ saṅkappavaḍḍhanaṁ kāmavitakkavaḍḍhanaṁ byāpādavitakkavaḍḍhanaṁ vihiṁsāvitakkavaḍḍhanaṁ ñātivitakkavaḍḍhanaṁ janapadavitakkavaḍḍhanaṁ amarāvitakkavaḍḍhanaṁ parānudayatāpaṭisaṁyuttavitakkavaḍḍhanaṁ lābhasakkārasilokapaṭisaṁyuttavitakkavaḍḍhanaṁ anavaññattipaṭisaṁyuttavitakkavaḍḍhananti—sabbaṁ taṁ takkavaḍḍhanaṁ. |
"All that was an increase of reasoning" means: all that was an increase of reasoning, an increase of thought, an increase of intention, an increase of sensual thought, an increase of malevolent thought, an increase of cruel thought, an increase of thought about relatives, an increase of thought about the country, an increase of thought about immortality, an increase of thought connected with concern for others, an increase of thought connected with gain, honor, and fame, an increase of thought connected with not being despised—all that was an increase of reasoning. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Yeme pubbe viyākaṁsu, |
"Those who previously instructed me, |
Huraṁ gotamasāsanā; |
Before the teaching of Gotama; |
Iccāsi iti bhavissati, |
'Thus it was, thus it will be,' |
Sabbaṁ taṁ itihītihaṁ; |
All that was mere tradition; |
Sabbaṁ taṁ takkavaḍḍhanan”ti. |
All that was an increase of reasoning." |
Eko tamonudāsīno, |
The One, dispeller of darkness, was seated, |
jutimā so pabhaṅkaro; |
Luminous, the maker of light; |
Gotamo bhūripaññāṇo, |
Gotama of vast knowledge, |
gotamo bhūrimedhaso. |
Gotama of vast wisdom. |
Eko tamonudāsīnoti. |
The One, dispeller of darkness, was seated. |
Ekoti bhagavā pabbajjasaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṁ gatoti eko, eko anuttaraṁ sammāsambodhiṁ abhisambuddhoti eko. |
"One" means: the Blessed One is one in the sense of renunciation, one in the sense of being without a second, one in the sense of having abandoned craving, one in the sense of being completely free from lust, one in the sense of being completely free from hatred, one in the sense of being completely free from delusion, one in the sense of being completely free from defilements, one in the sense of having gone by the sole path, one in the sense of having awakened to unsurpassed, perfect self-awakening. |
Kathaṁ bhagavā pabbajjasaṅkhātena eko? |
How is the Blessed One one in the sense of renunciation? |
Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rodantānaṁ vilapantānaṁ ñātisaṅghaṁ sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. |
The Blessed One, while still young, a black-haired youth endowed with the blessing of youth, in the prime of life, though his unwilling parents wept with tearful faces, lamenting, cut off the entire impediment of the household life, the impediment of wife and children, the impediment of relatives, the impediment of friends and colleagues, the impediment of stored wealth, shaved off his hair and beard, put on ochre robes, went forth from home to homelessness, having attained a state of nothingness, he wanders, dwells, moves, behaves, maintains himself, subsists, lives alone. |
Evaṁ bhagavā pabbajjasaṅkhātena eko. |
Thus the Blessed One is one in the sense of renunciation. |
Kathaṁ bhagavā adutiyaṭṭhena eko? |
How is the Blessed One one in the sense of being without a second? |
Evaṁ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
Having thus gone forth, being alone, he resorts to remote forest glades and wildernesses as dwelling places, quiet, with little noise, with breezes from solitude, fit for human seclusion, suitable for withdrawal. |
So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati viharati iriyati vatteti pāleti yapeti yāpeti. |
He goes alone, stands alone, sits alone, lies down alone, enters a village for alms alone, goes forward alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he wanders, dwells, moves, behaves, maintains himself, subsists, lives alone. |
Evaṁ bhagavā adutiyaṭṭhena eko. |
Thus the Blessed One is one in the sense of being without a second. |
Kathaṁ bhagavā taṇhāya pahānaṭṭhena eko? |
How is the Blessed One one in the sense of having abandoned craving? |
So evaṁ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṁ padahanto māraṁ sasenaṁ kaṇhaṁ namuciṁ pamattabandhuṁ vidhamitvā taṇhājāliniṁ visaṭaṁ visattikaṁ pajahi vinodesi byantīakāsi anabhāvaṁ gamesi. |
He, thus alone, without a second, diligent, ardent, resolute, dwelling by the bank of the Nerañjarā river, at the foot of the Bodhi tree, striving the great striving, having vanquished Māra with his army, the dark one, Namuci, the kinsman of the negligent, abandoned, removed, ended, brought to non-existence the ensnaring, widespread, clinging craving. |
“Taṇhādutiyo puriso, dīghamaddhāna saṁsaraṁ; Itthabhāvaññathābhāvaṁ, saṁsāraṁ nātivattati. |
"A person with craving as a companion, wanders for a long time in saṁsāra; this state and another state, he does not transcend saṁsāra. |
Etamādīnavaṁ ñatvā, Taṇhaṁ dukkhassa sambhavaṁ; Vītataṇho anādāno, Sato bhikkhu paribbaje”ti. |
Knowing this danger, craving as the origin of suffering; free from craving, without grasping, a mindful bhikkhu should wander." |
Evaṁ bhagavā taṇhāya pahānaṭṭhena eko. |
Thus the Blessed One is one in the sense of having abandoned craving. |
Kathaṁ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṁ pahīnattā ekantanikkilesoti eko. |
How is the Blessed One one in the sense of being completely free from lust? Because lust is abandoned, he is one as completely free from lust; because hatred is abandoned, he is one as completely free from hatred; because delusion is abandoned, he is one as completely free from delusion; because defilements are abandoned, he is one as completely free from defilements. |
Kathaṁ bhagavā ekāyanamaggaṁ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo. |
How is the Blessed One one in the sense of having gone by the sole path? The sole path is said to be the four foundations of mindfulness... (and so on)... the noble eightfold path. |
“Ekāyanaṁ jātikhayantadassī, Maggaṁ pajānāti hitānukampī; Etena maggena tariṁsu pubbe, Tarissanti ye ca taranti oghan”ti. |
The seer of the end of birth and decay, the compassionate one for the welfare (of beings), knows the sole path; by this path they crossed over in the past, and those who will cross, and those who are crossing the flood. |
Evaṁ bhagavā ekāyanamaggaṁ gatoti eko. |
Thus the Blessed One is one in the sense of having gone by the sole path. |
Kathaṁ bhagavā eko anuttaraṁ sammāsambodhiṁ abhisambuddhoti eko. |
How is the Blessed One one in the sense of having awakened to unsurpassed, perfect self-awakening? |
Bodhi vuccati catūsu maggesu ñāṇaṁ paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
Awakening (bodhi) is said to be the knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, discrimination, insight, right view. |
Bhagavā tena bodhiñāṇena “sabbe saṅkhārā aniccā”ti bujjhi, “sabbe saṅkhārā dukkhā”ti bujjhi, “sabbe dhammā anattā”ti bujjhi …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti bujjhi. |
The Blessed One, with that knowledge of awakening, understood, "All conditioned things are impermanent"; understood, "All conditioned things are suffering"; understood, "All dhammas are not-self"... (and so on)... understood, "Whatever is subject to origination is all subject to cessation." |
Atha vā yaṁ bujjhitabbaṁ anubujjhitabbaṁ paṭibujjhitabbaṁ sambujjhitabbaṁ adhigantabbaṁ phassitabbaṁ sacchikātabbaṁ sabbaṁ taṁ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsi. |
Or rather, whatever is to be understood, to be thoroughly understood, to be awakened to, to be perfectly awakened to, to be attained, to be contacted, to be realized, all that he understood, thoroughly understood, awakened to, perfectly awakened to, attained, contacted, realized with that knowledge of awakening. |
Evaṁ bhagavā eko anuttaraṁ sammāsambodhiṁ abhisambuddhoti eko. |
Thus the Blessed One is one in the sense of having awakened to unsurpassed, perfect self-awakening. |
Tamonudoti bhagavā rāgatamaṁ dosatamaṁ mohatamaṁ diṭṭhitamaṁ kilesatamaṁ duccaritatamaṁ andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhikaṁ anibbānasaṁvattanikaṁ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṁ gamesi. |
"Dispeller of darkness" means: the Blessed One dispelled, drove away, abandoned, removed, ended, brought to non-existence the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of views, the darkness of defilements, the darkness of misconduct, that which causes blindness, that which causes non-seeing, that which causes ignorance, that which obstructs wisdom, that which belongs to the side of vexation, that which does not lead to Nibbāna. |
Āsīnoti nisinno bhagavā pāsāṇake cetiyeti—āsīno. |
"Was seated" means: the Blessed One was seated at the Pāsāṇaka shrine—was seated. |
Nagassa passe āsīnaṁ, muniṁ dukkhassa pāraguṁ; Sāvakā payirupāsanti, tevijjā maccuhāyinoti. |
Seated on the side of the mountain, the sage, gone beyond suffering; disciples attend him, possessors of the threefold knowledge, who have overcome death. |
Evampi bhagavā āsīno …pe… atha vā bhagavā sabbossukkapaṭippassaddhattā āsīno so vutthavāso ciṇṇacaraṇo …pe… jātimaraṇasaṁsāro natthi tassa punabbhavoti, evampi bhagavā āsīnoti—eko tamonudāsīno. |
Thus also the Blessed One was seated... (and so on)... or rather, the Blessed One, because all striving had ceased, was seated; he has lived the life, fulfilled the practice... (and so on)... for him there is no round of birth and death, no future existence; thus also the Blessed One was seated—The One, dispeller of darkness, was seated. |
Jutimā so pabhaṅkaroti. |
Luminous, the maker of light. |
Jutimāti jutimā matimā paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
"Luminous" means: luminous, intelligent, wise, discerning, enlightened, knowledgeable, sagacious, wise. |
Pabhaṅkaroti pabhaṅkaro ālokakaro obhāsakaro dīpaṅkaro padīpakaro ujjotakaro pajjotakaroti—jutimā so pabhaṅkaro. |
"Maker of light" means: maker of light, maker of illumination, maker of radiance, maker of a lamp, maker of a light, maker of brightness, maker of splendor—luminous, the maker of light. |
Gotamo bhūripaññāṇoti gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. |
"Gotama of vast knowledge" means: Gotama of vast knowledge, whose banner is knowledge, whose emblem is knowledge, whose sovereignty is knowledge, abounding in investigation, abounding in thorough investigation, abounding in discernment, of a nature to discern thoroughly, dwelling in manifestation, of such conduct, much engaged in that, devoted to that, inclined to that, prone to that, leaning towards that, resolved on that, having that as sovereign. |
Dhajo rathassa paññāṇaṁ, dhūmo paññāṇamaggino; Rājā raṭṭhassa paññāṇaṁ, bhattā paññāṇamitthiyāti. |
The banner is the sign of a chariot, smoke is the sign of fire; the king is the sign of a country, the husband is the sign of a woman. |
Evameva gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti—gotamo bhūripaññāṇo. |
Even so, Gotama of vast knowledge, whose banner is knowledge, whose emblem is knowledge, whose sovereignty is knowledge, abounding in investigation, abounding in thorough investigation, abounding in discernment, of a nature to discern thoroughly, dwelling in manifestation, of such conduct, much engaged in that, devoted to that, inclined to that, prone to that, leaning towards that, resolved on that, having that as sovereign—Gotama of vast knowledge. |
Gotamo bhūrimedhasoti bhūri vuccati pathavī. |
"Gotama of vast wisdom" means: "vast" (bhūri) is said of the earth. |
Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. |
The Blessed One is endowed with that wisdom which is like the earth, extensive and widespread. |
Medhā vuccati paññā. |
"Wisdom" (medhā) is said of understanding. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding... (and so on)... non-delusion, investigation of phenomena, right view. |
Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti—gotamo bhūrimedhaso. |
The Blessed One is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, possessed of this wisdom, this understanding; therefore the Buddha is of good wisdom—Gotama of vast wisdom. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Eko tamonudāsīno, |
"The One, dispeller of darkness, was seated, |
jutimā so pabhaṅkaro; |
Luminous, the maker of light; |
Gotamo bhūripaññāṇo, |
Gotama of vast knowledge, |
gotamo bhūrimedhaso”ti. |
Gotama of vast wisdom." |
Yo me dhammamadesesi, |
He who taught me the Dhamma, |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, timeless; |
Taṇhakkhayamanītikaṁ, |
The destruction of craving, free from affliction, |
Yassa natthi upamā kvaci. |
For which there is no comparison anywhere. |
Yo me dhammamadesesīti. |
He who taught me the Dhamma. |
Yoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṁ saccāni abhisambujjhi, tattha ca sabbaññutaṁ patto balesu ca vasībhāvaṁ. |
"He" means: he, the Blessed One, self-become, without a teacher, who in regard to dhammas unheard before, himself perfectly awakened to the truths, and therein attained omniscience and mastery over the powers. |
Dhammamadesesīti. Dhammanti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ, cattāro satipaṭṭhāne …pe… ariyaṁ aṭṭhaṅgikaṁ maggaṁ nibbānañca nibbānagāminiñca paṭipadaṁ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti—yo me dhammamadesesi. |
"Taught the Dhamma" means: The Dhamma—good in the beginning, good in the middle, good in the end, with meaning, with phrasing, utterly complete, perfectly pure, the holy life; the four foundations of mindfulness... (and so on)... the noble eightfold path, and Nibbāna, and the path leading to Nibbāna, he told, taught, made known, established, opened up, analyzed, made clear, revealed—he who taught me the Dhamma. |
Sandiṭṭhikamakālikanti sandiṭṭhikaṁ akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhīti—evaṁ sandiṭṭhikaṁ. |
"Visible here and now, timeless" means: visible here and now, timeless, inviting one to come and see, leading onward, to be personally experienced by the wise—thus visible here and now. |
Atha vā, yo diṭṭheva dhamme ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṁ vindati paṭilabhatīti, evampi sandiṭṭhikaṁ. |
Or else, whoever develops the noble eightfold path in this very life, immediately, without interval after that path, indeed attains the fruit, finds it, obtains it—thus also visible here and now. |
Akālikanti yathā manussā kālikaṁ dhanaṁ datvā anantarā na labhanti kālaṁ āgamenti, nevāyaṁ dhammo. |
"Timeless" means: just as people, having given wealth that is time-bound, do not receive it immediately but await a time, this Dhamma is not so. |
Yo diṭṭheva dhamme ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṁ vindati paṭilabhati, na parattha na paraloke, evaṁ akālikanti—sandiṭṭhikamakālikaṁ. |
Whoever develops the noble eightfold path in this very life, immediately, without interval after that path, indeed attains the fruit, finds it, obtains it, not elsewhere, not in another world, thus timeless—visible here and now, timeless. |
Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
"The destruction of craving, free from affliction." "Craving" means: craving for forms... (and so on)... craving for dhammas. |
Taṇhakkhayanti taṇhakkhayaṁ rāgakkhayaṁ dosakkhayaṁ mohakkhayaṁ gatikkhayaṁ upapattikkhayaṁ paṭisandhikkhayaṁ bhavakkhayaṁ saṁsārakkhayaṁ vaṭṭakkhayaṁ. |
"Destruction of craving" means: destruction of craving, destruction of lust, destruction of hatred, destruction of delusion, destruction of destiny, destruction of rebirth, destruction of rebirth-linking, destruction of existence, destruction of saṁsāra, destruction of the round. |
Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
"Free from affliction" (anītikaṁ) means: "afflictions" (īti) are said to be defilements, aggregates, and formations. |
Ītippahānaṁ ītivūpasamaṁ ītipaṭinissaggaṁ ītipaṭippassaddhiṁ amataṁ nibbānanti—taṇhakkhayamanītikaṁ. |
The abandoning of afflictions, the calming of afflictions, the relinquishing of afflictions, the allaying of afflictions, the deathless, Nibbāna—the destruction of craving, free from affliction. |
Yassa natthi upamā kvacīti. |
For which there is no comparison anywhere. |
Yassāti nibbānassa. |
"For which" means: for Nibbāna. |
Natthi upamāti upamā natthi, upanidhā natthi, sadisaṁ natthi, paṭibhāgo natthi na atthi na saṁvijjati nupalabbhati. |
"No comparison" means: there is no comparison, there is no parallel, there is nothing similar, there is no counterpart, it does not exist, it is not found, it is not obtainable. |
Kvacīti kvaci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—yassa natthi upamā kvaci. |
"Anywhere" means: anywhere, in anything, in any place, internally or externally, or both internally and externally—for which there is no comparison anywhere. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Yo me dhammamadesesi, |
"He who taught me the Dhamma, |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, timeless; |
Taṇhakkhayamanītikaṁ, |
The destruction of craving, free from affliction, |
Yassa natthi upamā kvacī”ti. |
For which there is no comparison anywhere." |
Kiṁ nu tamhā vippavasasi, |
Why now do you dwell away from him, |
muhuttamapi piṅgiya; |
Even for a moment, Piṅgiya; |
Gotamā bhūripaññāṇā, |
From Gotama of vast knowledge, |
gotamā bhūrimedhasā. |
From Gotama of vast wisdom? |
Kiṁ nu tamhā vippavasasīti kiṁ nu buddhamhā vippavasasi apesi apagacchasi vinā hosīti—kiṁ nu tamhā vippavasasi. |
"Why now do you dwell away from him" means: why now do you dwell away from the Buddha, depart, go away, become separated from—why now do you dwell away from him. |
Muhuttamapi piṅgiyāti muhuttampi khaṇampi layampi vayampi addhampīti—muhuttamapi. |
"Even for a moment, Piṅgiya" means: even for a moment, an instant, a short time, a brief period, a short while—even for a moment. |
Piṅgiyāti bāvarī taṁ nattāraṁ nāmena ālapati. |
"Piṅgiya" means: Bāvarī addresses his nephew by name. |
Gotamā bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti—gotamā bhūripaññāṇā. |
"From Gotama of vast knowledge" means: from Gotama of vast knowledge, from him whose banner is knowledge, from him whose emblem is knowledge, from him whose sovereignty is knowledge, from him abounding in investigation, from him abounding in thorough investigation, from him abounding in discernment, from him of a nature to discern thoroughly, from him dwelling in manifestation, from him of such conduct, from him much engaged in that, from him devoted to that, from him inclined to that, from him prone to that, from him leaning towards that, from him resolved on that, from him having that as sovereign—from Gotama of vast knowledge. |
Gotamā bhūrimedhasāti bhūri vuccati pathavī. |
"From Gotama of vast wisdom" means: "vast" (bhūri) is said of the earth. |
Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. |
The Blessed One is endowed with that wisdom which is like the earth, extensive and widespread. |
Medhā vuccati paññā. |
"Wisdom" (medhā) is said of understanding. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding... (and so on)... non-delusion, investigation of phenomena, right view. |
Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti—gotamā bhūrimedhasā. |
The Blessed One is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, possessed of this wisdom, this understanding; therefore the Buddha is of good wisdom—from Gotama of vast wisdom. |
Tenāha so brāhmaṇo— |
Therefore, that brahmin said— |
“Kiṁ nu tamhā vippavasasi, |
"Why now do you dwell away from him, |
muhuttamapi piṅgiya; |
Even for a moment, Piṅgiya; |
Gotamā bhūripaññāṇā, |
From Gotama of vast knowledge, |
gotamā bhūrimedhasā”ti. |
From Gotama of vast wisdom?" |
Yo te dhammamadesesi, |
He who taught you the Dhamma, |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, timeless; |
Taṇhakkhayamanītikaṁ, |
The destruction of craving, free from affliction, |
Yassa natthi upamā kvaci. |
For which there is no comparison anywhere. |
Yo te dhammamadesesīti yo so bhagavā …pe… tattha ca sabbaññutaṁ patto balesu ca vasībhāvaṁ. |
"He who taught you the Dhamma" means: he, the Blessed One... (and so on)... and therein attained omniscience and mastery over the powers. |
Dhammamadesesīti dhammanti ādikalyāṇaṁ majjhekalyāṇaṁ …pe… nibbānañca nibbānagāminiñca paṭipadaṁ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti—yo te dhammamadesesi. |
"Taught the Dhamma" means: The Dhamma—good in the beginning, good in the middle... (and so on)... and Nibbāna, and the path leading to Nibbāna, he told, taught, made known, established, opened up, analyzed, made clear, revealed—he who taught you the Dhamma. |
Sandiṭṭhikamakālikanti sandiṭṭhikaṁ akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhīti—evaṁ sandiṭṭhikaṁ. |
"Visible here and now, timeless" means: visible here and now, timeless, inviting one to come and see, leading onward, to be personally experienced by the wise—thus visible here and now. |
Atha vā, yo diṭṭheva dhamme ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṁ vindati paṭilabhatīti—evampi sandiṭṭhikaṁ. |
Or else, whoever develops the noble eightfold path in this very life, immediately, without interval after that path, indeed attains the fruit, finds it, obtains it—thus also visible here and now. |
Akālikanti yathā manussā kālikaṁ dhanaṁ datvā anantarā na labhanti, kālaṁ āgamenti, nevāyaṁ dhammo. |
"Timeless" means: just as people, having given wealth that is time-bound, do not receive it immediately, but await a time, this Dhamma is not so. |
Yo diṭṭheva dhamme ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti; tassa maggassa anantarā samanantarā adhigacchateva phalaṁ vindati paṭilabhati, na parattha na paraloke, evaṁ akālikanti—sandiṭṭhikamakālikaṁ. |
Whoever develops the noble eightfold path in this very life; immediately, without interval after that path, indeed attains the fruit, finds it, obtains it, not elsewhere, not in another world, thus timeless—visible here and now, timeless. |
Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
"The destruction of craving, free from affliction." "Craving" means: craving for forms... (and so on)... craving for dhammas. |
Taṇhakkhayanti taṇhakkhayaṁ rāgakkhayaṁ dosakkhayaṁ mohakkhayaṁ gatikkhayaṁ upapattikkhayaṁ paṭisandhikkhayaṁ bhavakkhayaṁ saṁsārakkhayaṁ vaṭṭakkhayaṁ. |
"Destruction of craving" means: destruction of craving, destruction of lust, destruction of hatred, destruction of delusion, destruction of destiny, destruction of rebirth, destruction of rebirth-linking, destruction of existence, destruction of saṁsāra, destruction of the round. |
Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
"Free from affliction" (anītikaṁ) means: "afflictions" (īti) are said to be defilements, aggregates, and formations. |
Ītippahānaṁ ītivūpasamaṁ ītipaṭinissaggaṁ ītipaṭippassaddhiṁ amataṁ nibbānanti—taṇhakkhayamanītikaṁ. |
The abandoning of afflictions, the calming of afflictions, the relinquishing of afflictions, the allaying of afflictions, the deathless, Nibbāna—the destruction of craving, free from affliction. |
Yassa natthi upamā kvacīti. |
For which there is no comparison anywhere. |
Yassāti nibbānassa. |
"For which" means: for Nibbāna. |
Natthi upamāti upamā natthi, upanidhā natthi, sadisaṁ natthi, paṭibhāgo natthi na atthi na saṁvijjati nupalabbhati. |
"No comparison" means: there is no comparison, there is no parallel, there is nothing similar, there is no counterpart, it does not exist, it is not found, it is not obtainable. |
Kvacīti kvaci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—yassa natthi upamā kvaci. |
"Anywhere" means: anywhere, in anything, in any place, internally or externally, or both internally and externally—for which there is no comparison anywhere. |
Tenāha so brāhmaṇo— |
Therefore, that brahmin said— |
“Yo te dhammamadesesi, |
"He who taught you the Dhamma, |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, timeless; |
Taṇhakkhayamanītikaṁ, |
The destruction of craving, free from affliction, |
Yassa natthi upamā kvacī”ti. |
For which there is no comparison anywhere." |
Nāhaṁ tamhā vippavasāmi, |
I do not dwell away from him, |
Muhuttamapi brāhmaṇa; |
Even for a moment, Brahmin; |
Gotamā bhūripaññāṇā, |
From Gotama of vast knowledge, |
Gotamā bhūrimedhasā. |
From Gotama of vast wisdom. |
Nāhaṁ tamhā vippavasāmīti nāhaṁ buddhamhā vippavasāmi apemi apagacchāmi vinā homīti—nāhaṁ tamhā vippavasāmi. |
"I do not dwell away from him" means: I do not dwell away from the Buddha, I do not depart, I do not go away, I am not separated from—I do not dwell away from him. |
Muhuttamapi brāhmaṇāti muhuttampi khaṇampi layampi vayampi addhampīti muhuttamapi. |
"Even for a moment, Brahmin" means: even for a moment, an instant, a short time, a brief period, a short while—even for a moment. |
Brāhmaṇāti gāravena mātulaṁ ālapati. |
"Brahmin" means: with respect he addresses his maternal uncle. |
Gotamā bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti—gotamā bhūripaññāṇā. |
"From Gotama of vast knowledge" means: from Gotama of vast knowledge, from him whose banner is knowledge, from him whose emblem is knowledge, from him whose sovereignty is knowledge, from him abounding in investigation, from him abounding in thorough investigation, from him abounding in discernment, from him of a nature to discern thoroughly, from him dwelling in manifestation, from him of such conduct, from him much engaged in that, from him devoted to that, from him inclined to that, from him prone to that, from him leaning towards that, from him resolved on that, from him having that as sovereign—from Gotama of vast knowledge. |
Gotamā bhūrimedhasāti bhūri vuccati pathavī. |
"From Gotama of vast wisdom" means: "vast" (bhūri) is said of the earth. |
Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. |
The Blessed One is endowed with that wisdom which is like the earth, extensive and widespread. |
Medhā vuccati paññā. |
"Wisdom" (medhā) is said of understanding. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding... (and so on)... non-delusion, investigation of phenomena, right view. |
Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. |
The Blessed One is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, possessed of this wisdom, this understanding. |
Tasmā buddho sumedhasoti—gotamā bhūrimedhasā. |
Therefore the Buddha is of good wisdom—from Gotama of vast wisdom. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Nāhaṁ tamhā vippavasāmi, |
"I do not dwell away from him, |
muhuttamapi brāhmaṇa; |
Even for a moment, Brahmin; |
Gotamā bhūripaññāṇā, |
From Gotama of vast knowledge, |
gotamā bhūrimedhasā”ti. |
From Gotama of vast wisdom." |
Yo me dhammamadesesi, |
He who taught me the Dhamma, |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, timeless; |
Taṇhakkhayamanītikaṁ, |
The destruction of craving, free from affliction, |
Yassa natthi upamā kvaci. |
For which there is no comparison anywhere. |
Yo me dhammamadesesīti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṁ saccāni abhisambujjhi, tattha ca sabbaññutaṁ patto balesu ca vasībhāvaṁ. |
"He who taught me the Dhamma" means: he, the Blessed One, self-become, without a teacher, who in regard to dhammas unheard before, himself perfectly awakened to the truths, and therein attained omniscience and mastery over the powers. |
Dhammamadesesīti. Dhammanti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṁ aṭṭhaṅgikaṁ maggaṁ nibbānañca nibbānagāminiñca paṭipadaṁ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti—yo me dhammamadesesi. |
"Taught the Dhamma" means: The Dhamma—good in the beginning, good in the middle, good in the end, with meaning, with phrasing, utterly complete, perfectly pure, the holy life; the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, and Nibbāna, and the path leading to Nibbāna, he told, taught, made known, established, opened up, analyzed, made clear, revealed—he who taught me the Dhamma. |
Sandiṭṭhikamakālikanti sandiṭṭhikaṁ akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhīti, evaṁ sandiṭṭhikaṁ. |
"Visible here and now, timeless" means: visible here and now, timeless, inviting one to come and see, leading onward, to be personally experienced by the wise, thus visible here and now. |
Atha vā yo diṭṭheva dhamme ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṁ vindati paṭilabhatīti, evampi sandiṭṭhikaṁ. |
Or else, whoever develops the noble eightfold path in this very life, immediately, without interval after that path, indeed attains the fruit, finds it, obtains it—thus also visible here and now. |
Akālikanti yathā manussā kālikaṁ dhanaṁ datvā anantarā na labhanti, kālaṁ āgamenti, nevāyaṁ dhammo. |
"Timeless" means: just as people, having given wealth that is time-bound, do not receive it immediately, but await a time, this Dhamma is not so. |
Yo diṭṭheva dhamme ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṁ vindati paṭilabhati, na parattha na paraloke, evaṁ akālikanti—sandiṭṭhikamakālikaṁ. |
Whoever develops the noble eightfold path in this very life, immediately, without interval after that path, indeed attains the fruit, finds it, obtains it, not elsewhere, not in another world, thus timeless—visible here and now, timeless. |
Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
"The destruction of craving, free from affliction." "Craving" means: craving for forms... (and so on)... craving for dhammas. |
Taṇhakkhayanti taṇhakkhayaṁ rāgakkhayaṁ dosakkhayaṁ mohakkhayaṁ gatikkhayaṁ upapattikkhayaṁ paṭisandhikkhayaṁ bhavakkhayaṁ saṁsārakkhayaṁ vaṭṭakkhayaṁ. |
"Destruction of craving" means: destruction of craving, destruction of lust, destruction of hatred, destruction of delusion, destruction of destiny, destruction of rebirth, destruction of rebirth-linking, destruction of existence, destruction of saṁsāra, destruction of the round. |
Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
"Free from affliction" (anītikaṁ) means: "afflictions" (īti) are said to be defilements, aggregates, and formations. |
Ītippahānaṁ ītivūpasamaṁ ītipaṭippassaddhiṁ amataṁ nibbānanti—taṇhakkhayamanītikaṁ. |
The abandoning of afflictions, the calming of afflictions, the relinquishing of afflictions, the allaying of afflictions, the deathless, Nibbāna—the destruction of craving, free from affliction. |
Yassa natthi upamā kvacīti. |
For which there is no comparison anywhere. |
Yassāti nibbānassa. |
"For which" means: for Nibbāna. |
Natthi upamāti upamā natthi, upanidhā natthi, sadisaṁ natthi, paṭibhāgo natthi na atthi na saṁvijjati nupalabbhati. |
"No comparison" means: there is no comparison, there is no parallel, there is nothing similar, there is no counterpart, it does not exist, it is not found, it is not obtainable. |
Kvacīti kvaci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—yassa natthi upamā kvaci. |
"Anywhere" means: anywhere, in anything, in any place, internally or externally, or both internally and externally—for which there is no comparison anywhere. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Yo me dhammamadesesi, |
"He who taught me the Dhamma, |
Sandiṭṭhikamakālikaṁ; |
Visible here and now, timeless; |
Taṇhakkhayamanītikaṁ, |
The destruction of craving, free from affliction, |
Yassa natthi upamā kvacī”ti. |
For which there is no comparison anywhere." |
Passāmi naṁ manasā cakkhunāva, |
I see him with my mind as if with my eye, |
Rattindivaṁ brāhmaṇa appamatto; |
Night and day, Brahmin, diligent; |
Namassamāno vivasemi rattiṁ, |
Paying homage, I spend the night, |
Teneva maññāmi avippavāsaṁ. |
Therefore I consider it non-separation. |
Passāmi naṁ manasā cakkhunāvāti yathā cakkhumā puriso āloke rūpagatāni passeyya dakkheyya olokeyya nijjhāyeyya upaparikkheyya, evamevāhaṁ buddhaṁ bhagavantaṁ manasā passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti—passāmi naṁ manasā cakkhunāva. |
"I see him with my mind as if with my eye" means: just as a person with sight, in the light, might see, behold, look at, contemplate, examine forms that have come into view, even so do I see, behold, look at, contemplate, examine the Buddha, the Blessed One, with my mind—I see him with my mind as if with my eye. |
Rattindivaṁ brāhmaṇa appamattoti rattiñca divā ca buddhānussatiṁ manasā bhāvento appamattoti—rattindivaṁ brāhmaṇa appamatto. |
"Night and day, Brahmin, diligent" means: night and day, developing recollection of the Buddha with the mind, diligent—night and day, Brahmin, diligent. |
Namassamāno vivasemi rattinti. |
Paying homage, I spend the night. |
Namassamānoti kāyena vā namassamāno, vācāya vā namassamāno, cittena vā namassamāno, anvatthapaṭipattiyā vā namassamāno, dhammānudhammapaṭipattiyā vā namassamāno sakkāramāno garukāramāno mānayamāno pūjayamāno rattindivaṁ vivasemi atināmemi atikkamemīti—namassamāno vivasemi rattiṁ. |
"Paying homage" means: paying homage with the body, or paying homage with speech, or paying homage with the mind, or paying homage by way of conduct in accordance with the meaning, or paying homage by way of conduct in accordance with the Dhamma, honoring, revering, respecting, venerating, night and day I spend, I pass, I go beyond—paying homage, I spend the night. |
Teneva maññāmi avippavāsanti tāya buddhānussatiyā bhāvento avippavāsoti taṁ maññāmi, avippavuṭṭhoti taṁ maññāmi jānāmi. |
"Therefore I consider it non-separation" means: by developing that recollection of the Buddha, it is non-separation, so I consider it; it is non-absence, so I consider it, I know it. |
Evaṁ jānāmi evaṁ ājānāmi evaṁ vijānāmi evaṁ paṭivijānāmi evaṁ paṭivijjhāmīti—teneva maññāmi avippavāsaṁ. |
Thus I know, thus I understand, thus I discern, thus I fully understand, thus I penetrate—therefore I consider it non-separation. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Passāmi naṁ manasā cakkhunāva, |
"I see him with my mind as if with my eye, |
Rattindivaṁ brāhmaṇa appamatto; |
Night and day, Brahmin, diligent; |
Namassamāno vivasemi rattiṁ, |
Paying homage, I spend the night, |
Teneva maññāmi avippavāsan”ti. |
Therefore I consider it non-separation." |
Saddhā ca pīti ca mano sati ca, |
Faith, joy, mind, and mindfulness, |
Nāpentime gotamasāsanamhā; |
These do not depart from Gotama's teaching; |
Yaṁ yaṁ disaṁ vajati bhūripañño, |
To whatever direction the one of vast wisdom goes, |
Sa tena teneva natohamasmi. |
To that very direction I am inclined. |
Saddhā ca pīti ca mano sati cāti. |
Faith, joy, mind, and mindfulness. |
Saddhāti yā ca bhagavantaṁ ārabbha saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṁ saddhābalaṁ. |
"Faith" means: that which, with regard to the Blessed One, is faith, confidence, conviction, serene trust, faith, the faculty of faith, the power of faith. |
Pītīti yā bhagavantaṁ ārabbha pīti pāmojjaṁ modanā āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṁ attamanatā cittassa. |
"Joy" means: that which, with regard to the Blessed One, is joy, gladness, delight, rejoicing, exultation, laughter, mirth, happiness, satisfaction, elation, contentment of mind. |
Manoti yañca bhagavantaṁ ārabbha cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu. |
"Mind" means: that which, with regard to the Blessed One, is mind, intellect, mentality, heart, the pure (mind), mind, the sense base of mind, the faculty of mind, consciousness, the aggregate of consciousness, the mind-consciousness element born of that. |
Satīti yā bhagavantaṁ ārabbha sati anussati sammāsatīti—saddhā ca pīti ca mano sati ca. |
"Mindfulness" means: that which, with regard to the Blessed One, is mindfulness, recollection, right mindfulness—faith, joy, mind, and mindfulness. |
Nāpentime gotamasāsanamhāti ime cattāro dhammā gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanā nāpenti na gacchanti na vijahanti na vināsentīti—nāpentime gotamasāsanamhā. |
"These do not depart from Gotama's teaching" means: these four dhammas—from Gotama's teaching, the Buddha's teaching, the Victor's teaching, the Tathāgata's teaching, the Arahant's teaching—do not depart, do not go away, do not abandon, do not destroy—these do not depart from Gotama's teaching. |
Yaṁ yaṁ disaṁ vajati bhūripaññoti. |
To whatever direction the one of vast wisdom goes. |
Yaṁ yaṁ disanti puratthimaṁ vā disaṁ pacchimaṁ vā disaṁ dakkhiṇaṁ vā disaṁ uttaraṁ vā disaṁ vajati gacchati kamati abhikkamati. |
"To whatever direction" means: to the eastern direction, or the western direction, or the southern direction, or the northern direction, he goes, proceeds, walks, advances. |
Bhūripaññoti bhūripañño mahāpañño tikkhapañño puthupañño hāsapañño javanapañño nibbedhikapañño. |
"One of vast wisdom" means: one of vast wisdom, of great wisdom, of sharp wisdom, of extensive wisdom, of joyful wisdom, of swift wisdom, of penetrating wisdom. |
Bhūri vuccati pathavī. |
"Vast" (bhūri) is said of the earth. |
Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti—yaṁ yaṁ disaṁ vajati bhūripañño. |
The Blessed One is endowed with that wisdom which is like the earth, extensive and widespread—to whatever direction the one of vast wisdom goes. |
Sa tena teneva natohamasmīti so yena buddho tena teneva nato tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti—sa tena teneva natohamasmi. |
"To that very direction I am inclined" means: to whichever direction the Buddha is, to that very direction I am inclined, tending towards it, prone to it, leaning towards it, resolved on it, having it as sovereign—to that very direction I am inclined. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Saddhā ca pīti ca mano sati ca, |
"Faith, joy, mind, and mindfulness, |
Nāpentime gotamasāsanamhā; |
These do not depart from Gotama's teaching; |
Yaṁ yaṁ disaṁ vajati bhūripañño, |
To whatever direction the one of vast wisdom goes, |
Sa tena teneva natohamasmī”ti. |
To that very direction I am inclined." |
Jiṇṇassa me dubbalathāmakassa, |
Being old, weak, and feeble, |
Teneva kāyo na paleti tattha; |
My body therefore does not go there; |
Saṅkappayantāya vajāmi niccaṁ, |
By intention I constantly go, |
Mano hi me brāhmaṇa tena yutto. |
For my mind, Brahmin, is yoked to him. |
Jiṇṇassa me dubbalathāmakassāti jiṇṇassa vuḍḍhassa mahallakassa addhagatassa vayoanuppattassa. |
"Being old, weak, and feeble" means: being old, aged, elderly, advanced in years, having reached old age. |
Dubbalathāmakassāti dubbalathāmakassa appathāmakassa parittathāmakassāti—jiṇṇassa me dubbalathāmakassa. |
"Weak, and feeble" means: of weak strength, of little strength, of limited strength—being old, weak, and feeble. |
Teneva kāyo na paleti tatthāti kāyo yena buddho tena na paleti na vajati na gacchati nātikkamatīti—teneva kāyo na paleti tattha. |
"My body therefore does not go there" means: my body, to where the Buddha is, therefore does not proceed, does not go, does not travel, does not pass beyond—my body therefore does not go there. |
Saṅkappayantāya vajāmi niccanti saṅkappagamanena vitakkagamanena ñāṇagamanena paññāgamanena buddhigamanena vajāmi gacchāmi atikkamāmīti—saṅkappayantāya vajāmi niccaṁ. |
"By intention I constantly go" means: by the going of intention, by the going of thought, by the going of knowledge, by the going of wisdom, by the going of understanding, I go, I travel, I pass beyond—by intention I constantly go. |
Mano hi me brāhmaṇa tena yuttoti. |
For my mind, Brahmin, is yoked to him. |
Manoti yaṁ cittaṁ mano mānasaṁ …pe… tajjā manoviññāṇadhātu. |
"Mind" means: that which is mind, intellect, mentality... (and so on)... the mind-consciousness element born of that. |
Mano hi me brāhmaṇa tena yuttoti mano yena buddho tena yutto payutto saṁyuttoti—mano hi me brāhmaṇa tena yutto. |
"For my mind, Brahmin, is yoked to him" means: my mind, to where the Buddha is, is yoked, applied, connected—for my mind, Brahmin, is yoked to him. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Jiṇṇassa me dubbalathāmakassa, |
"Being old, weak, and feeble, |
Teneva kāyo na paleti tattha; |
My body therefore does not go there; |
Saṅkappayantāya vajāmi niccaṁ, |
By intention I constantly go, |
Mano hi me brāhmaṇa tena yutto”ti. |
For my mind, Brahmin, is yoked to him." |
Paṅke sayāno pariphandamāno, |
Lying in the mud, floundering, |
Dīpā dīpaṁ upallaviṁ; |
I drifted from island to island; |
Athaddasāsiṁ sambuddhaṁ, |
Then I saw the Fully Awakened One, |
Oghatiṇṇamanāsavaṁ. |
Who had crossed the flood, free from taints. |
Paṅke sayāno pariphandamānoti. |
Lying in the mud, floundering. |
Paṅke sayānoti kāmapaṅke kāmakaddame kāmakilese kāmabaḷise kāmapariḷāhe kāmapalibodhe semāno sayamāno vasamāno āvasamāno parivasamāno ti—paṅke sayāno. |
"Lying in the mud" means: in the mud of sensuality, in the mire of sensuality, in the defilements of sensuality, on the hook of sensuality, in the fever of sensuality, in the impediment of sensuality, lying, sleeping, dwelling, residing, living—lying in the mud. |
Pariphandamānoti taṇhāphandanāya phandamāno, diṭṭhiphandanāya phandamāno, kilesaphandanāya phandamāno, payogaphandanāya phandamāno, vipākaphandanāya phandamāno, manoduccaritaphandanāya phandamāno, ratto rāgena phandamāno, duṭṭho dosena phandamāno, mūḷho mohena phandamāno, vinibandho mānena phandamāno, parāmaṭṭho diṭṭhiyā phandamāno, vikkhepagato uddhaccena phandamāno, aniṭṭhaṅgato vicikicchāya phandamāno, thāmagato anusayehi phandamāno, lābhena phandamāno, alābhena phandamāno, yasena phandamāno, ayasena phandamāno, pasaṁsāya phandamāno, nindāya phandamāno, sukhena phandamāno, dukkhena phandamāno, jātiyā phandamāno, jarāya phandamāno, byādhinā phandamāno, maraṇena phandamāno, sokaparidevadukkhadomanassupāyāsehi phandamāno, nerayikena dukkhena phandamāno, tiracchānayonikena dukkhena phandamāno, pettivisayikena dukkhena phandamāno, mānusikena dukkhena …pe… gabbhokkantimūlakena dukkhena … gabbhaṭṭhitimūlakena dukkhena … gabbhavuṭṭhānamūlakena dukkhena … jātassūpanibandhakena dukkhena … jātassa parādheyyakena dukkhena … attūpakkamena dukkhena … parūpakkamena dukkhena … saṅkhāradukkhena … vipariṇāmadukkhena … cakkhurogena dukkhena … sotarogena dukkhena … ghānarogena dukkhena … jivhārogena dukkhena … kāyarogena dukkhena … sīsarogena dukkhena … kaṇṇarogena dukkhena … mukharogena dukkhena … dantarogena dukkhena … oṭṭharogena dukkhena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlāya … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitapittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassena dukkhena … mātumaraṇena dukkhena … pitumaraṇena dukkhena … puttamaraṇena dukkhena … dhītumaraṇena dukkhena … ñātibyasanena dukkhena … bhogabyasanena dukkhena … rogabyasanena dukkhena … sīlabyasanena dukkhena … diṭṭhibyasanena dukkhena phandamāno pariphandamāno pavedhamāno sampavedhamānoti—paṅke sayāno pariphandamāno. |
"Floundering" means: floundering with the agitation of craving, floundering with the agitation of views, floundering with the agitation of defilements, floundering with the agitation of endeavor, floundering with the agitation of result, floundering with the agitation of mental misconduct; impassioned by lust, floundering; corrupted by hatred, floundering; deluded by delusion, floundering; bound by conceit, floundering; misapprehending by views, floundering; gone to distraction by restlessness, floundering; not come to a conclusion due to doubt, floundering; overcome by underlying tendencies, floundering; by gain, floundering; by loss, floundering; by fame, floundering; by disrepute, floundering; by praise, floundering; by blame, floundering; by pleasure, floundering; by pain, floundering; by birth, floundering; by aging, floundering; by illness, floundering; by death, floundering; by sorrow, lamentation, pain, grief, and despair, floundering; by hellish suffering, floundering; by animal suffering, floundering; by suffering in the realm of ghosts, floundering; by human suffering... (and so on)... by suffering rooted in conception in the womb... by suffering rooted in gestation in the womb... by suffering rooted in emergence from the womb... by suffering connected with being born... by suffering of being dependent on others when born... by suffering due to one's own actions... by suffering due to others' actions... by suffering of formations... by suffering of change... by suffering of eye disease... by suffering of ear disease... by suffering of nose disease... by suffering of tongue disease... by suffering of body disease... by suffering of head disease... by suffering of ear disease... by suffering of mouth disease... by suffering of tooth disease... by suffering of lip disease... by cough... by asthma... by catarrh... by burning sensation... by fever... by stomach illness... by fainting... by dysentery... by colic... by cholera... by leprosy... by boils... by skin disease... by consumption... by epilepsy... by ringworm... by itching... by scabies... by dry skin... by eczema... by bleeding... by diabetes... by piles... by pimples... by fistula... by illness arising from bile... by illness arising from phlegm... by illness arising from wind... by illness arising from a combination of these... by illness arising from change of seasons... by illness arising from improper care... by illness arising from external attack... by illness arising from kamma-result... by cold... by heat... by hunger... by thirst... by excrement... by urine... by suffering from the touch of gadflies, mosquitoes, wind, sun, and reptiles... by suffering from the death of a mother... by suffering from the death of a father... by suffering from the death of a son... by suffering from the death of a daughter... by suffering from the loss of relatives... by suffering from the loss of wealth... by suffering from the loss through illness... by suffering from the loss of virtue... by suffering from the loss of views, floundering, greatly floundering, trembling, greatly trembling—lying in the mud, floundering. |
Dīpā dīpaṁ upallavinti satthārato satthāraṁ dhammakkhānato dhammakkhānaṁ gaṇato gaṇaṁ diṭṭhiyā diṭṭhiṁ paṭipadāya paṭipadaṁ maggato maggaṁ pallaviṁ upallaviṁ sampallavinti—dīpā dīpaṁ upallaviṁ. |
"I drifted from island to island" means: from teacher to teacher, from doctrine to doctrine, from group to group, from view to view, from practice to practice, from path to path, I drifted, I floated, I was tossed about—I drifted from island to island. |
Athaddasāsiṁ sambuddhanti. |
Then I saw the Fully Awakened One. |
Athāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—athāti. |
Then" is a conjunction of words, a combination of words, a completion of a phrase, a collection of syllables, a smoothness of consonants, it is the sequence of words—"then. |
Addasāsinti addasaṁ addakkhiṁ apassiṁ paṭivijjhiṁ. |
"I saw" means: I saw, I beheld, I perceived, I penetrated. |
Buddhoti yo so bhagavā sayambhū anācariyako …pe… sacchikā paññatti, yadidaṁ buddhoti—athaddasāsiṁ sambuddhaṁ. |
"Buddha" means: he, the Blessed One, self-become, without a teacher... (and so on)... a designation made manifest; this is "Buddha"—Then I saw the Fully Awakened One. |
Oghatiṇṇamanāsavanti. Oghatiṇṇanti bhagavā kāmoghaṁ tiṇṇo, bhavoghaṁ tiṇṇo, diṭṭhoghaṁ tiṇṇo, avijjoghaṁ tiṇṇo, sabbasaṁsārapathaṁ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto, so vutthavāso ciṇṇacaraṇo …pe… jātimaraṇasaṁsāro, natthi tassa punabbhavoti—oghatiṇṇaṁ. |
"Who had crossed the flood, free from taints." "Crossed the flood" means: the Blessed One has crossed the flood of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance; he has crossed, gone beyond, completely gone beyond, surpassed, utterly surpassed, gone past the entire path of saṁsāra; he has lived the life, fulfilled the practice... (and so on)... the round of birth and death, there is no future existence for him—crossed the flood. |
Anāsavanti cattāro āsavā—kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. |
"Free from taints" means: the four taints—the taint of sensuality, the taint of existence, the taint of views, the taint of ignorance. |
Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those taints of the Buddha, the Blessed One, are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Tasmā buddho anāsavoti—oghatiṇṇamanāsavaṁ. |
Therefore, the Buddha is free from taints—who had crossed the flood, free from taints. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Paṅke sayāno pariphandamāno, |
"Lying in the mud, floundering, |
Dīpā dīpaṁ upallaviṁ; |
I drifted from island to island; |
Athaddasāsiṁ sambuddhaṁ, |
Then I saw the Fully Awakened One, |
Oghatiṇṇamanāsavan”ti. |
Who had crossed the flood, free from taints." |
Yathā ahū vakkali muttasaddho, |
Just as Vakkali was, released by faith, |
Bhadrāvudho āḷavigotamo ca; |
And Bhadrāvudha, and Āḷavi-Gotama; |
Evameva tvampi pamuñcassu saddhaṁ, |
Even so, you too, release faith, |
Gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ. |
You will go, Piṅgiya, beyond the realm of death. |
Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo cāti yathā vakkalitthero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā bhadrāvudho thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā āḷavigotamo thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappattoti—yathā ahū vakkali muttasaddho bhadrāvudho āḷavigotamo ca. |
"Just as Vakkali was, released by faith, and Bhadrāvudha, and Āḷavi-Gotama" means: just as the elder Vakkali, faithful, with faith as his guide, with faith as his forerunner, resolved by faith, with faith as his sovereign, attained Arahantship; just as the elder Bhadrāvudha, faithful, with faith as his guide, with faith as his forerunner, resolved by faith, with faith as his sovereign, attained Arahantship; just as the elder Āḷavi-Gotama, faithful, with faith as his guide, with faith as his forerunner, resolved by faith, with faith as his sovereign, attained Arahantship—just as Vakkali was, released by faith, and Bhadrāvudha, and Āḷavi-Gotama. |
Evameva tvampi pamuñcassu saddhanti evameva tvaṁ saddhaṁ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. |
"Even so, you too, release faith" means: even so, you, release faith, let go of faith, completely let go of faith, be resolved by faith, establish it. |
“Sabbe saṅkhārā aniccā”ti saddhaṁ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. |
"All conditioned things are impermanent"—release faith, let go of faith, completely let go of faith, be resolved by faith, establish it. |
“Sabbe saṅkhārā dukkhā”ti …pe… “sabbe dhammā anattā”ti saddhaṁ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti saddhaṁ muñcassu pamuñcassu, sampamuñcassu adhimuñcassu okappehīti—evameva tvampi pamuñcassu saddhaṁ. |
"All conditioned things are suffering"... (and so on)... "all dhammas are not-self"—release faith, let go of faith, completely let go of faith, be resolved by faith, establish it... (and so on)... "whatever is subject to origination is all subject to cessation"—release faith, let go of faith, completely let go of faith, be resolved by faith, establish it—even so, you too, release faith. |
Gamissasi tvaṁ piṅgiya maccudheyyassa pāranti maccudheyyaṁ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
"You will go, Piṅgiya, beyond the realm of death" means: "realm of death" (maccudheyyaṁ) refers to defilements, aggregates, and formations. |
Maccudheyyassa pāraṁ vuccati amataṁ nibbānaṁ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
"Beyond the realm of death" refers to the deathless, Nibbāna, which is the calming of all formations, the relinquishing of all substrata of existence, the destruction of craving, dispassion, cessation, Nibbāna. |
Gamissasi tvaṁ piṅgiya maccudheyyassa pāranti tvaṁ pāraṁ gamissasi, pāraṁ adhigamissasi, pāraṁ phassissasi, pāraṁ sacchikarissasīti—gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ. |
"You will go, Piṅgiya, beyond the realm of death" means: you will go beyond, you will attain beyond, you will contact beyond, you will realize beyond—you will go, Piṅgiya, beyond the realm of death. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Yathā ahū vakkali muttasaddho, |
"Just as Vakkali was, released by faith, |
Bhadrāvudho āḷavigotamo ca; |
And Bhadrāvudha, and Āḷavi-Gotama; |
Evameva tvampi pamuñcassu saddhaṁ, |
Even so, you too, release faith, |
Gamissasi tvaṁ piṅgiya maccudheyyassa pāran”ti. |
You will go, Piṅgiya, beyond the realm of death." |
Esa bhiyyo pasīdāmi, |
Now I am even more confident, |
Sutvāna munino vaco; |
Having heard the sage's word; |
Vivaṭṭacchado sambuddho, |
The Fully Awakened One with veil removed, |
Akhilo paṭibhānavā. |
Without blemish, eloquent. |
Esa bhiyyo pasīdāmīti esa bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; |
"Now I am even more confident" means: now I am even more confident, more and more I have faith, more and more I am convinced, more and more I am resolved; |
“sabbe saṅkhārā aniccā”ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; |
"All conditioned things are impermanent"—more and more I am confident, more and more I have faith, more and more I am convinced, more and more I am resolved; |
“sabbe saṅkhārā dukkhā”ti bhiyyo bhiyyo pasīdāmi …pe… “sabbe dhammā anattā”ti bhiyyo bhiyyo pasīdāmi …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmīti—esa bhiyyo pasīdāmi. |
"All conditioned things are suffering"—more and more I am confident... (and so on)... "all dhammas are not-self"—more and more I am confident... (and so on)... "whatever is subject to origination is all subject to cessation"—more and more I am confident, more and more I have faith, more and more I am convinced, more and more I am resolved—now I am even more confident. |
Sutvāna munino vacoti. |
Having heard the sage's word. |
Munīti monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
"Sage" (muni) means: sagehood (monaṁ) is said to be knowledge... (and so on)... having transcended the net of attachment, he is a sage. |
Sutvāna munino vacoti tuyhaṁ vacanaṁ byappathaṁ desanaṁ anusāsanaṁ anusiṭṭhaṁ sutvāna uggahetvāna upadhārayitvāna upalakkhayitvānāti—sutvāna munino vaco. |
"Having heard the sage's word" means: having heard, grasped, retained, marked your word, utterance, teaching, instruction, advice—having heard the sage's word. |
Vivaṭṭacchado sambuddhoti. |
The Fully Awakened One with veil removed. |
Chadananti pañca chadanāni—taṇhāchadanaṁ, diṭṭhichadanaṁ, kilesachadanaṁ, duccaritachadanaṁ, avijjāchadanaṁ. |
"Veil" (chadanaṁ) means: the five veils—the veil of craving, the veil of views, the veil of defilements, the veil of misconduct, the veil of ignorance. |
Tāni chadanāni buddhassa bhagavato vivaṭāni viddhaṁsitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
Those veils of the Buddha, the Blessed One, are removed, destroyed, eradicated, abandoned, cut off, calmed, allayed, incapable of arising, burnt by the fire of knowledge. |
Tasmā buddho vivaṭṭacchado. |
Therefore, the Buddha is one with veil removed. |
Buddhoti yo so bhagavā …pe… sacchikā paññatti, yadidaṁ buddhoti—vivaṭṭacchado sambuddho. |
"Buddha" means: he, the Blessed One... (and so on)... a designation made manifest; this is "Buddha"—The Fully Awakened One with veil removed. |
Akhilo paṭibhānavāti. |
Without blemish, eloquent. |
Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho …pe… sabbākusalābhisaṅkhārā khilā. |
"Without blemish" (akhilo) means: lust is a blemish (khilo), hatred is a blemish, delusion is a blemish, anger is a blemish, enmity... (and so on)... all unwholesome formations are blemishes. |
Te khilā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those blemishes of the Buddha, the Blessed One, are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, not liable to arise in the future. |
Tasmā buddho akhilo. |
Therefore, the Buddha is without blemish. |
Paṭibhānavāti tayo paṭibhānavanto—pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. |
"Eloquent" (paṭibhānavā) means: there are three kinds of eloquent persons—one eloquent in learning, one eloquent in questioning, one eloquent in attainment. |
Katamo pariyattipaṭibhānavā? |
Who is one eloquent in learning? |
Idhekaccassa buddhavacanaṁ pariyāputaṁ hoti suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. |
Here a certain person has learned the Buddha's word: suttas, mixed prose and verse, expositions, verses, inspired utterances, "as it was said" discourses, birth stories, marvellous accounts, question-and-answer discourses. |
Tassa pariyattiṁ nissāya paṭibhāti—ayaṁ pariyattipaṭibhānavā. |
Based on his learning, eloquence arises—this is one eloquent in learning. |
Katamo paripucchāpaṭibhānavā? |
Who is one eloquent in questioning? |
Idhekacco paripucchitā hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. |
Here a certain person is a questioner about meaning, method, characteristics, causes, and right and wrong instances. |
Tassa paripucchaṁ nissāya paṭibhāti—ayaṁ paripucchāpaṭibhānavā. |
Based on his questioning, eloquence arises—this is one eloquent in questioning. |
Katamo adhigamapaṭibhānavā? |
Who is one eloquent in attainment? |
Idhekaccassa adhigatā honti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha abhiññāyo. |
Here a certain person has attained the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the four noble paths, the four fruits of asceticism, the four analytical knowledges, the six supernormal powers. |
Tassa attho ñāto, dhammo ñāto, nirutti ñātā. |
For him, the meaning is known, the Dhamma is known, the etymology is known. |
Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. |
When the meaning is known, eloquence about the meaning arises; when the Dhamma is known, eloquence about the Dhamma arises; when the etymology is known, eloquence about etymology arises. |
Imesu tīsu ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. |
Knowledge in these three is the analytical knowledge of eloquence. |
Bhagavā imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. |
The Blessed One is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, possessed of this analytical knowledge of eloquence. |
Tasmā buddho paṭibhānavā. |
Therefore, the Buddha is eloquent. |
Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṁ tassa paṭibhāyissatīti—akhilo paṭibhānavā. |
For whom there is no learning, no questioning, no attainment, what eloquence will arise for him?—without blemish, eloquent. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Esa bhiyyo pasīdāmi, |
"Now I am even more confident, |
sutvāna munino vaco; |
Having heard the sage's word; |
Vivaṭṭacchado sambuddho, |
The Fully Awakened One with veil removed, |
akhilo paṭibhānavā”ti. |
Without blemish, eloquent." |
Adhideve abhiññāya, |
Having directly known regarding the devas, |
Sabbaṁ vedi paroparaṁ; |
He knew all, the higher and the lower; |
Pañhānantakaro satthā, |
The Teacher, the ender of questions, |
Kaṅkhīnaṁ paṭijānataṁ. |
For those who are doubting, who acknowledge (their doubt). |
Adhideve abhiññāyāti. |
Having directly known regarding the devas. |
Devāti tayo devā—sammutidevā, upapattidevā, visuddhidevā. |
"Devas" means: three kinds of devas—conventional devas, devas by rebirth, devas by purity. |
Katame sammutidevā? |
Who are conventional devas? |
Sammutidevā vuccanti rājāno ca rājakumāro ca deviyo ca. |
Conventional devas are said to be kings, princes, and queens. |
Ime vuccanti sammutidevā. |
These are called conventional devas. |
Katame upapattidevā? |
Who are devas by rebirth? |
Upapattidevā vuccanti cātumahārājikā devā tāvatiṁsā devā …pe… brahmakāyikā devā, ye ca devā taduttari. |
Devas by rebirth are said to be the devas of the Four Great Kings, the Tāvatiṁsa devas... (and so on)... the devas of the Brahma-world, and those devas beyond them. |
Ime vuccanti upapattidevā. |
These are called devas by rebirth. |
Katame visuddhidevā? |
Who are devas by purity? |
Visuddhidevā vuccanti tathāgatā tathāgatasāvakā arahanto khīṇāsavā, ye ca paccekasambuddhā. |
Devas by purity are said to be Tathāgatas, disciples of the Tathāgata, Arahants whose taints are destroyed, and Paccekabuddhas. |
Ime vuccanti visuddhidevā. |
These are called devas by purity. |
Bhagavā sammutideve adhidevāti abhiññāya upapattideve adhidevāti abhiññāya, visuddhideve adhidevāti abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—adhideve abhiññāya. |
The Blessed One, having directly known conventional devas as supreme among devas, having directly known devas by rebirth as supreme among devas, having directly known devas by purity as supreme among devas, having known, weighed, judged, distinguished, made manifest—having directly known regarding the devas. |
Sabbaṁ vedi paroparanti bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhi. |
"He knew all, the higher and the lower" means: the Blessed One knew, understood, contacted, penetrated the dhammas that make one supreme among devas, both for himself and for others. |
Katame attano adhidevakarā dhammā? |
What are the dhammas that make oneself supreme among devas? |
Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṁ cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo. |
Right practice, concordant practice, non-opposing practice, practice in accordance with the meaning, practice in accordance with the Dhamma, fulfillment of virtues, guarding the sense doors, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness... (and so on)... the noble eightfold path. |
Ime vuccanti attano adhidevakarā dhammā. |
These are called the dhammas that make oneself supreme among devas. |
Katame paresaṁ adhidevakarā dhammā? |
What are the dhammas that make others supreme among devas? |
Sammāpaṭipadā …pe… ariyo aṭṭhaṅgiko maggo. |
Right practice... (and so on)... the noble eightfold path. |
Ime vuccanti paresaṁ adhidevakarā dhammā. |
These are called the dhammas that make others supreme among devas. |
Evaṁ bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhīti—sabbaṁ vedi paroparaṁ. |
Thus the Blessed One knew, understood, contacted, penetrated the dhammas that make one supreme among devas, both for himself and for others—He knew all, the higher and the lower. |
Pañhānantakaro satthāti bhagavā pārāyanikapañhānaṁ antakaro pariyantakaro paricchedakaro parivaṭumakaro; |
"The Teacher, the ender of questions" means: the Blessed One is the ender, terminator, concluder, resolver of the Pārāyanika questions; |
sabhiyapañhānaṁ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sakkapañhānaṁ …pe… suyāmapañhānaṁ … bhikkhupañhānaṁ … bhikkhunīpañhānaṁ … upāsakapañhānaṁ … upāsikāpañhānaṁ … rājapañhānaṁ … khattiyapañhānaṁ … brāhmaṇapañhānaṁ … vessapañhānaṁ … suddapañhānaṁ … devapañhānaṁ … brahmapañhānaṁ antakaro pariyantakaro paricchedakaro parivaṭumakaroti—pañhānantakaro. |
the ender, terminator, concluder, resolver of Sabhiya's questions; of Sakka's questions... (and so on)... of Suyāma's questions... of bhikkhus' questions... of bhikkhunīs' questions... of laymen's questions... of laywomen's questions... of kings' questions... of khattiyas' questions... of brahmins' questions... of vessas' questions... of suddas' questions... of devas' questions... of brahmās' questions, he is the ender, terminator, concluder, resolver—the ender of questions. |
Satthāti bhagavā satthavāho. |
"Teacher" (satthā) means: the Blessed One is a caravan leader. |
Yathā satthavāho satthe kantāraṁ tāreti, corakantāraṁ tāreti, vāḷakantāraṁ tāreti, dubbhikkhakantāraṁ tāreti, nirudakakantāraṁ tāreti uttāreti nittāreti patāreti, khemantabhūmiṁ sampāpeti; |
Just as a caravan leader leads a caravan across a wilderness, leads it across a wilderness of thieves, leads it across a wilderness of wild beasts, leads it across a wilderness of famine, leads it across a waterless wilderness, makes it cross, makes it get through, makes it reach the other side, leads it to a land of safety; |
evameva bhagavā satthavāho satte kantāraṁ tāreti, jātikantāraṁ tāreti, jarākantāraṁ …pe… byādhikantāraṁ … maraṇakantāraṁ … sokaparidevadukkhadomanassupāyāsakantāraṁ tāreti, rāgakantāraṁ tāreti, dosakantāraṁ … mohakantāraṁ … mānakantāraṁ … diṭṭhikantāraṁ … kilesakantāraṁ … duccaritakantāraṁ tāreti, rāgagahanaṁ tāreti, dosagahanaṁ … mohagahanaṁ … diṭṭhigahanaṁ … kilesagahanaṁ … duccaritagahanaṁ tāreti uttāreti nittāreti patāreti; |
even so, the Blessed One, the caravan leader, leads beings across the wilderness, leads them across the wilderness of birth, leads them across the wilderness of aging... (and so on)... the wilderness of illness... the wilderness of death... the wilderness of sorrow, lamentation, pain, grief, and despair; leads them across the wilderness of lust, leads them across the wilderness of hatred... the wilderness of delusion... the wilderness of conceit... the wilderness of views... the wilderness of defilements... the wilderness of misconduct; leads them across the thicket of lust, leads them across the thicket of hatred... the thicket of delusion... the thicket of views... the thicket of defilements... the thicket of misconduct, makes them cross, makes them get through, makes them reach the other side; |
khemantaṁ amataṁ nibbānaṁ sampāpetīti—evampi bhagavā satthavāho. |
he leads them to the safety of the deathless, Nibbāna—thus also the Blessed One is a caravan leader. |
Atha vā bhagavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhatā pasādetāti, evaṁ bhagavā satthavāho. |
Or else, the Blessed One is a leader, a trainer, an instructor, one who makes known, one who makes understand, one who makes see, one who clarifies—thus the Blessed One is a caravan leader. |
Atha vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti, evampi bhagavā satthavāhoti—pañhānantakaro satthā. |
Or else, the Blessed One is the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the expert in the path, and now his disciples dwell following the path, having come after—thus also the Blessed One is a caravan leader—The Teacher, the ender of questions. |
Kaṅkhīnaṁ paṭijānatanti sakaṅkhā āgantvā nikkaṅkhā sampajjanti, sallekhā āgantvā nillekhā sampajjanti, sadveḷhakā āgantvā nidveḷhakā sampajjanti, savicikicchā āgantvā nibbicikicchā sampajjanti, sarāgā āgantvā vītarāgā sampajjanti, sadosā āgantvā vītadosā sampajjanti, samohā āgantvā vītamohā sampajjanti, sakilesā āgantvā nikkilesā sampajjantīti—kaṅkhīnaṁ paṭijānataṁ. |
"For those who are doubting, who acknowledge (their doubt)" means: coming with doubt, they become free from doubt; coming with defilements, they become free from defilements; coming with uncertainty, they become free from uncertainty; coming with perplexity, they become free from perplexity; coming with lust, they become free from lust; coming with hatred, they become free from hatred; coming with delusion, they become free from delusion; coming with defilements, they become free from defilements—for those who are doubting, who acknowledge (their doubt). |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Adhideve abhiññāya, |
"Having directly known regarding the devas, |
sabbaṁ vedi paroparaṁ; |
He knew all, the higher and the lower; |
Pañhānantakaro satthā, |
The Teacher, the ender of questions, |
kaṅkhīnaṁ paṭijānatan”ti. |
For those who are doubting, who acknowledge (their doubt)." |
Asaṁhīraṁ asaṅkuppaṁ, |
The unshakeable, the imperturbable, |
Yassa natthi upamā kvaci; |
For which there is no comparison anywhere; |
Addhā gamissāmi na mettha kaṅkhā, |
Certainly I shall go, there is no doubt for me here, |
Evaṁ maṁ dhārehi adhimuttacittaṁ. |
Thus consider me, with mind resolved. |
Asaṁhīraṁ asaṅkuppanti asaṁhīraṁ vuccati amataṁ nibbānaṁ. |
"The unshakeable, the imperturbable" means: "unshakeable" is said of the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all formations, the relinquishing of all substrata of existence, the destruction of craving, dispassion, cessation, Nibbāna. |
Asaṁhīranti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṁhāriyaṁ nibbānaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti—asaṁhīraṁ. |
"Unshakeable" means: Nibbāna is unshakeable by lust, hatred, delusion, anger, enmity, denigration, contempt, envy, avarice, deceit, treachery, obstinacy, impetuosity, conceit, arrogance, intoxication, negligence, by all defilements, all misconduct, all fevers, all taints, all vexations, all torments, all unwholesome formations; it is permanent, stable, eternal, of unchanging nature—unshakeable. |
Asaṅkuppanti asaṅkuppaṁ vuccati amataṁ nibbānaṁ. |
"The imperturbable" means: "imperturbable" is said of the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho …pe… nirodho nibbānaṁ. |
That which is the calming of all formations... (and so on)... cessation, Nibbāna. |
Nibbānassa na uppādo paññāyati, vayo natthi, na tassa aññathattaṁ paññāyati. |
Of Nibbāna, no arising is discerned, there is no decay, no alteration of it is discerned. |
Nibbānaṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammanti—asaṁhīraṁ asaṅkuppaṁ. |
Nibbāna is permanent, stable, eternal, of unchanging nature—the unshakeable, the imperturbable. |
Yassa natthi upamā kvacīti. |
For which there is no comparison anywhere. |
Yassāti nibbānassa. |
"For which" means: for Nibbāna. |
Natthi upamāti upamā natthi, upanidhā natthi, sadisaṁ natthi, paṭibhāgo natthi, na atthi na saṁvijjati nupalabbhati. |
"No comparison" means: there is no comparison, there is no parallel, there is nothing similar, there is no counterpart, it does not exist, it is not found, it is not obtainable. |
Kvacīti kvaci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—yassa natthi upamā kvaci. |
"Anywhere" means: anywhere, in anything, in any place, internally or externally, or both internally and externally—for which there is no comparison anywhere. |
Addhā gamissāmi na mettha kaṅkhāti. |
Certainly I shall go, there is no doubt for me here. |
Addhāti ekaṁsavacanaṁ nissaṁsayavacanaṁ nikkaṅkhavacanaṁ advejjhavacanaṁ adveḷhakavacanaṁ niyogavacanaṁ apaṇṇakavacanaṁ aviraddhavacanaṁ avatthāpanavacanametaṁ—addhāti. |
Certainly" is a word of certainty, a word of no doubt, a word of no perplexity, a word of non-ambiguity, a word of non-hesitation, a word of assurance, a word of infallibility, a word of non-failure, a word of establishment—"certainly. |
Gamissāmīti gamissāmi adhigamissāmi phassissāmi sacchikarissāmīti—addhā gamissāmi. |
"I shall go" means: I shall go, I shall attain, I shall contact, I shall realize—certainly I shall go. |
Na mettha kaṅkhāti. |
There is no doubt for me here. |
Etthāti nibbāne kaṅkhā natthi, vicikicchā natthi, dveḷhakaṁ natthi, saṁsayo natthi, na atthi na saṁvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍhoti—addhā gamissāmi na mettha kaṅkhā. |
"Here" means: in Nibbāna there is no doubt, there is no perplexity, there is no hesitation, there is no uncertainty, it does not exist, it is not found, it is not obtainable; it is abandoned, eradicated, calmed, allayed, incapable of arising, burnt by the fire of knowledge—certainly I shall go, there is no doubt for me here. |
Evaṁ maṁ dhārehi adhimuttacittanti. |
Thus consider me, with mind resolved. |
Evaṁ maṁ dhārehīti evaṁ maṁ upalakkhehi. |
"Thus consider me" means: thus mark me. |
Adhimuttacittanti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ nibbānādhimuttanti—evaṁ maṁ dhārehi adhimuttacittanti. |
"With mind resolved" means: inclined towards Nibbāna, sloping towards Nibbāna, leaning towards Nibbāna, resolved on Nibbāna—thus consider me, with mind resolved. |
Tenāha thero piṅgiyo— |
Therefore, the elder Piṅgiya said— |
“Asaṁhīraṁ asaṅkuppaṁ, |
"The unshakeable, the imperturbable, |
Yassa natthi upamā kvaci; |
For which there is no comparison anywhere; |
Addhā gamissāmi na mettha kaṅkhā, |
Certainly I shall go, there is no doubt for me here, |
Evaṁ maṁ dhārehi adhimuttacittan”ti. |
Thus consider me, with mind resolved." |
Pārāyanānugītigāthāniddeso aṭṭhārasamo. |
The eighteenth exposition, the Exposition of the Verses in Praise of the Pārāyana. |
Pārāyanavaggo samatto. |
The Pārāyana Chapter is concluded. |
cnd23 |
cnd23 |
Cūḷaniddesa |
The Shorter Exposition |
Khaggavisāṇasuttaniddesa |
Exposition of the Rhinoceros Sutta |
1. Paṭhamavagga |
1. First Chapter |
Sabbesu bhūtesu nidhāya daṇḍaṁ, |
Having laid aside violence with regard to all beings, |
Aviheṭhayaṁ aññatarampi tesaṁ; |
Not harming any one of them; |
Na puttamiccheyya kuto sahāyaṁ, |
One should not wish for a son, still less a companion, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Sabbesu bhūtesu nidhāya daṇḍanti. |
"Having laid aside violence with regard to all beings" means. |
Sabbesūti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—sabbesūti. |
All" means entirely, in every way, all without remainder, completely; this is a term of complete comprehension—"all. |
Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. |
"Beings" means beings are spoken of as trembling and firm. |
Tasāti yesaṁ tasitataṇhā appahīnā, yesañca bhayabheravā appahīnā. |
"Trembling" are those for whom craving that causes trembling is not abandoned, and for whom fear and terror are not abandoned. |
Kiṅkāraṇā vuccanti tasā? |
For what reason are they called "trembling"? |
Te tasanti uttasanti paritasanti bhāyanti santāsaṁ āpajjanti, taṅkāraṇā vuccanti tasā. |
They tremble, they are terrified, they are thoroughly terrified, they fear, they fall into terror, for that reason they are called "trembling." |
Thāvarāti yesaṁ tasitataṇhā pahīnā, yesañca bhayabheravā pahīnā. |
"Firm" are those for whom craving that causes trembling is abandoned, and for whom fear and terror are abandoned. |
Kiṅkāraṇā vuccanti thāvarā? |
For what reason are they called "firm"? |
Te na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṁ āpajjanti, taṅkāraṇā vuccanti thāvarā. |
They do not tremble, they are not terrified, they are not thoroughly terrified, they do not fear, they do not fall into terror, for that reason they are called "firm." |
Daṇḍanti tayo daṇḍā—kāyadaṇḍo vacīdaṇḍo manodaṇḍo. |
"Violence" means three kinds of violence—violence of body, violence of speech, violence of mind. |
Tividhaṁ kāyaduccaritaṁ kāyadaṇḍo, catubbidhaṁ vacīduccaritaṁ vacīdaṇḍo, tividhaṁ manoduccaritaṁ manodaṇḍo. |
Threefold bodily misconduct is violence of body, fourfold verbal misconduct is violence of speech, threefold mental misconduct is violence of mind. |
Sabbesu bhūtesu nidhāya daṇḍanti sabbesu bhūtesu daṇḍaṁ nidhāya nidahitvā. |
"Having laid aside violence with regard to all beings" means having laid aside, having put down violence with regard to all beings. |
Oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti sabbesu bhūtesu nidhāya daṇḍaṁ. |
Having lowered, having completely lowered, having put down, having calmed—thus "having laid aside violence with regard to all beings." |
Aviheṭhayaṁ aññatarampi tesanti ekamekampi sattaṁ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayantoti—aviheṭhayaṁ aññatarampi tesaṁ. |
Not harming any one of them" means not harming any single being with the hand or with a clod or with a stick or with a weapon or with a strap or with a rope, not harming all beings with the hand or with a clod or with a stick or with a weapon or with a strap or with a rope—thus "not harming any one of them. |
Na puttamiccheyya kuto sahāyanti. |
"One should not wish for a son, still less a companion" means. |
Nāti paṭikkhepo; |
"Na" (not) is a negation. |
puttāti cattāro puttā—atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. |
"Son" means four kinds of sons—a son born of oneself, a son born in the field (of another), an adopted son, a disciple-son. |
Sahāyanti sahāyā vuccanti yehi saha āgamanaṁ phāsu, gamanaṁ phāsu, gamanāgamanaṁ phāsu, ṭhānaṁ phāsu, nisajjanaṁ phāsu, sayanaṁ phāsu, ālapanaṁ phāsu, sallapanaṁ phāsu, ullapanaṁ phāsu, samullapanaṁ phāsu. |
"Companion" means companions are those with whom coming is pleasant, going is pleasant, coming and going is pleasant, standing is pleasant, sitting is pleasant, lying down is pleasant, conversing is pleasant, discussing is pleasant, speaking up is pleasant, speaking together is pleasant. |
Na puttamiccheyya kuto sahāyanti puttampi na iccheyya na sādiyeyya na patthayeyya na pihayeyya nābhijappeyya, kuto mittaṁ vā sandiṭṭhaṁ vā sambhattaṁ vā sahāyaṁ vā iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyyāti—na puttamiccheyya kuto sahāyaṁ. |
One should not wish for a son, still less a companion" means one should not wish for, not consent to, not desire, not long for, not yearn for even a son; how much less should one wish for, consent to, desire, long for, yearn for a friend or an acquaintance or an intimate or a companion—thus "one should not wish for a son, still less a companion. |
Eko care khaggavisāṇakappoti. |
"One should wander alone like a rhinoceros" means. |
Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṁ gatoti eko, eko anuttaraṁ paccekasambodhiṁ abhisambuddhoti eko. |
Alone" means that Paccekasambuddha is alone in the sense of ordination, alone in the sense of having no second, alone in the sense of having abandoned craving, alone in being completely free from passion, alone in being completely free from aversion, alone in being completely free from delusion, alone in being completely without defilements, alone in having gone on the one-way path, alone in having fully awakened to unsurpassed Paccekasambodhi—thus "alone. |
Kathaṁ so paccekasambuddho pabbajjāsaṅkhātena eko? |
How is that Paccekasambuddha alone in the sense of ordination? |
So paccekasambuddho sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti—evaṁ so paccekasambuddho pabbajjāsaṅkhātena eko. |
That Paccekasambuddha, having cut off all household hindrances, having cut off the hindrance of wife and children, having cut off the hindrance of relatives, having cut off the hindrance of possessions, having shaved off hair and beard, having put on saffron robes, having gone forth from home to homelessness, having attained to a state of nothingness, wanders alone, dwells alone, moves alone, behaves alone, maintains himself alone, sustains himself alone, supports himself alone—thus is that Paccekasambuddha alone in the sense of ordination. |
Kathaṁ so paccekasambuddho adutiyaṭṭhena eko? |
How is that Paccekasambuddha alone in the sense of having no second? |
So evaṁ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
He, having thus gone forth, alone resorts to remote forest dwellings and lodgings, which are quiet, with little noise, free from the wind of people, secluded from human contact, suitable for solitude. |
So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati viharati iriyati vatteti pāleti yapeti yāpetīti—evaṁ so paccekasambuddho adutiyaṭṭhena eko. |
He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms alone, proceeds alone, returns alone, sits in seclusion alone, undertakes walking meditation alone, wanders alone, dwells alone, moves alone, behaves alone, maintains himself alone, sustains himself alone, supports himself alone—thus is that Paccekasambuddha alone in the sense of having no second. |
Kathaṁ so paccekasambuddho taṇhāya pahānaṭṭhena eko? |
How is that Paccekasambuddha alone in the sense of having abandoned craving? |
So evaṁ eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṁ padahanto māraṁ sasenakaṁ namuciṁ kaṇhaṁ pamattabandhuṁ vidhametvā ca taṇhājāliniṁ visaritaṁ visattikaṁ pajahi vinodesi byantīakāsi anabhāvaṅgamesi. |
He, thus alone, without a second, diligent, ardent, resolute, dwelling, striving with great effort, having dispelled Māra with his army, Namuci, Kaṇha, the kinsman of the heedless, abandoned, dispelled, made an end of, brought to cessation the ensnaring, spreading, clinging craving. |
“Taṇhādutiyo puriso, |
"A person with craving as a companion, |
dīghamaddhāna saṁsaraṁ; |
Wanders for a long time in saṃsāra; |
Itthabhāvaññathābhāvaṁ, |
This state and other states, |
saṁsāraṁ nātivattati. |
Does not transcend saṃsāra. |
Etamādīnavaṁ ñatvā, |
Having known this danger, |
Taṇhaṁ dukkhassa sambhavaṁ; |
Craving as the origin of suffering; |
Vītataṇho anādāno, |
Free from craving, without grasping, |
Sato bhikkhu paribbaje”ti. |
Mindful, a bhikkhu should wander forth." |
Evaṁ so paccekasambuddho taṇhāya pahānaṭṭhena eko. |
Thus that Paccekabuddha is 'one' in the sense of abandoning craving. |
Kathaṁ so paccekasambuddho ekantavītarāgoti eko? |
How is that Paccekabuddha 'one' as completely free from attachment? |
Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṁ pahīnattā ekantanikkilesoti eko. |
Through the abandoning of greed he is 'one' as completely free from greed, through the abandoning of hatred he is 'one' as completely free from hatred, through the abandoning of delusion he is 'one' as completely free from delusion, through the abandoning of defilements he is 'one' as completely free from defilements. |
Evaṁ so paccekasambuddho ekantavītarāgoti eko. |
Thus that Paccekabuddha is 'one' as completely free from attachment. |
Kathaṁ so paccekasambuddho ekāyanamaggaṁ gatoti eko? |
How is that Paccekabuddha 'one' as having gone on the one-way path? |
Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. |
The one-way path is called the four foundations of mindfulness, four right efforts, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path. |
"Ekāyanaṁ jātikhayantadassī, |
"The one-way path, the seer of the end of birth, |
Maggaṁ pajānāti hitānukampī; |
The path is known by one compassionate for welfare; |
Etena maggena tariṁsu pubbe, |
By this path they crossed over before, |
Tarissanti ye ca taranti oghan"ti. |
And those who will cross and are crossing the flood will cross." |
Evaṁ so paccekasambuddho ekāyanamaggaṁ gatoti eko. |
Thus that Paccekabuddha is 'one' as having gone on the one-way path. |
Kathaṁ so paccekasambuddho eko anuttaraṁ paccekasambodhiṁ abhisambuddhoti eko? |
How is that Paccekabuddha 'one' as having fully awakened to unsurpassed individual enlightenment? |
Bodhi vuccati catūsu maggesu ñāṇaṁ. |
Enlightenment is called knowledge in the four paths. |
Paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
Wisdom, the wisdom faculty, the wisdom power, the investigation of dhamma factor of enlightenment, investigation, insight, right view. |
So paccekasambuddho maggapaccekasambuddho ñāṇapaccekasambuddho "sabbe saṅkhārā aniccā"ti bujjhi, "sabbe saṅkhārā dukkhā"ti bujjhi, "sabbe dhammā anattā"ti bujjhi, "avijjāpaccayā saṅkhārā"ti bujjhi, "saṅkhārapaccayā viññāṇan"ti bujjhi, "viññāṇapaccayā nāmarūpan"ti bujjhi, "nāmarūpapaccayā saḷāyatanan"ti bujjhi, "saḷāyatanapaccayā phasso"ti bujjhi, "phassapaccayā vedanā"ti bujjhi, "vedanāpaccayā taṇhā"ti bujjhi, "taṇhāpaccayā upādānan"ti bujjhi, "upādānapaccayā bhavo"ti bujjhi, "bhavapaccayā jātī"ti bujjhi, "jātipaccayā jarāmaraṇan"ti bujjhi; |
That Paccekabuddha, a path-Paccekabuddha, a knowledge-Paccekabuddha, awakened to "all formations are impermanent," awakened to "all formations are suffering," awakened to "all phenomena are not-self," awakened to "with ignorance as condition, formations," awakened to "with formations as condition, consciousness," awakened to "with consciousness as condition, name-and-form," awakened to "with name-and-form as condition, the six sense bases," awakened to "with the six sense bases as condition, contact," awakened to "with contact as condition, feeling," awakened to "with feeling as condition, craving," awakened to "with craving as condition, clinging," awakened to "with clinging as condition, becoming," awakened to "with becoming as condition, birth," awakened to "with birth as condition, aging and death"; |
"avijjānirodhā saṅkhāranirodho"ti bujjhi, "saṅkhāranirodhā viññāṇanirodho"ti bujjhi, "viññāṇanirodhā nāmarūpanirodho"ti bujjhi, "nāmarūpanirodhā saḷāyatananirodho"ti bujjhi, "saḷāyatananirodhā phassanirodho"ti bujjhi, "phassanirodhā vedanānirodho"ti bujjhi, "vedanānirodhā taṇhānirodho"ti bujjhi, "taṇhānirodhā upādānanirodho"ti bujjhi, "upādānanirodhā bhavanirodho"ti bujjhi, "bhavanirodhā jātinirodho"ti bujjhi, "jātinirodhā jarāmaraṇanirodho"ti bujjhi; |
awakened to "with the cessation of ignorance, cessation of formations," awakened to "with the cessation of formations, cessation of consciousness," awakened to "with the cessation of consciousness, cessation of name-and-form," awakened to "with the cessation of name-and-form, cessation of the six sense bases," awakened to "with the cessation of the six sense bases, cessation of contact," awakened to "with the cessation of contact, cessation of feeling," awakened to "with the cessation of feeling, cessation of craving," awakened to "with the cessation of craving, cessation of clinging," awakened to "with the cessation of clinging, cessation of becoming," awakened to "with the cessation of becoming, cessation of birth," awakened to "with the cessation of birth, cessation of aging and death"; |
"idaṁ dukkhan"ti bujjhi, "ayaṁ dukkhasamudayo"ti bujjhi, "ayaṁ dukkhanirodho"ti bujjhi, "ayaṁ dukkhanirodhagāminī paṭipadā"ti bujjhi; |
awakened to "this is suffering," awakened to "this is the origin of suffering," awakened to "this is the cessation of suffering," awakened to "this is the path leading to the cessation of suffering"; |
"ime āsavā"ti bujjhi, "ayaṁ āsavasamudayo"ti bujjhi …pe… "ayaṁ āsavanirodhagāminī paṭipadā"ti bujjhi; |
awakened to "these are the taints," awakened to "this is the origin of the taints" ... awakened to "this is the path leading to the cessation of the taints"; |
"ime dhammā abhiññeyyā"ti bujjhi, "ime dhammā pahātabbā"ti bujjhi, "ime dhammā sacchikātabbā"ti bujjhi, "ime dhammā bhāvetabbā"ti bujjhi; |
awakened to "these phenomena are to be directly known," awakened to "these phenomena are to be abandoned," awakened to "these phenomena are to be realized," awakened to "these phenomena are to be developed"; |
channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṁ upādānakkhandhānaṁ samudayañca …pe… nissaraṇañca bujjhi, catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti bujjhi. |
awakened to the arising, passing away, gratification, danger, and escape regarding the six contact bases, awakened to the arising ... and escape regarding the five clinging aggregates, awakened to the arising, passing away, gratification, danger, and escape regarding the four great elements, awakened to "whatever has the characteristic of arising, all that has the characteristic of cessation." |
Atha vā yaṁ bujjhitabbaṁ anubujjhitabbaṁ paṭibujjhitabbaṁ sambujjhitabbaṁ adhigantabbaṁ phassitabbaṁ sacchikātabbaṁ, sabbaṁ taṁ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsīti evaṁ so paccekasambuddho eko anuttaraṁ paccekasambodhiṁ abhisambuddhoti—eko. |
Or whatever was to be awakened to, gradually awakened to, re-awakened to, fully awakened to, attained, touched, realized—all that he awakened to, gradually awakened to, re-awakened to, fully awakened to, attained, touched, realized through that knowledge of individual enlightenment. Thus that Paccekabuddha is 'one' as having fully awakened to unsurpassed individual enlightenment—one. |
Careti aṭṭha cariyāyo—iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. |
He practices eight conducts—posture conduct, sense base conduct, mindfulness conduct, concentration conduct, knowledge conduct, path conduct, attainment conduct, and world-benefit conduct. |
Iriyāpathacariyāti catūsu iriyāpathesu. |
Posture conduct means in the four postures. |
Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. |
Sense base conduct means in the six internal and external sense bases. |
Saticariyāti catūsu satipaṭṭhānesu. |
Mindfulness conduct means in the four foundations of mindfulness. |
Samādhicariyāti catūsu jhānesu. |
Concentration conduct means in the four jhanas. |
Ñāṇacariyāti catūsu ariyasaccesu. |
Knowledge conduct means in the four noble truths. |
Maggacariyāti catūsu ariyamaggesu. |
Path conduct means in the four noble paths. |
Patticariyāti catūsu sāmaññaphalesu. |
Attainment conduct means in the four fruits of spiritual life. |
Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu padesato paccekasambuddhesu padesato sāvakesu. |
World-benefit conduct means in Tathagatas who are arahants and perfectly enlightened ones, partially in Paccekabuddhas, partially in disciples. |
Iriyāpathacariyā ca paṇidhisampannānaṁ, āyatanacariyā ca indriyesu guttadvārānaṁ, saticariyā ca appamādavihārīnaṁ, samādhicariyā ca adhicittamanuyuttānaṁ, ñāṇacariyā ca buddhisampannānaṁ, maggacariyā ca sammāpaṭipannānaṁ, patticariyā ca adhigataphalānaṁ, lokatthacariyā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ padesato paccekabuddhānaṁ padesato sāvakānaṁ. |
Posture conduct belongs to those accomplished in aspiration, sense base conduct to those with guarded sense doors, mindfulness conduct to those dwelling in heedfulness, concentration conduct to those devoted to higher mind, knowledge conduct to those accomplished in understanding, path conduct to those rightly practicing, attainment conduct to those who have attained the fruit, world-benefit conduct to Tathagatas who are arahants and perfectly enlightened ones, partially to Paccekabuddhas, partially to disciples. |
Imā aṭṭha cariyāyo. |
These are the eight conducts. |
Aparāpi aṭṭha cariyāyo—adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṁ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati. |
There are another eight conducts—being devoted, one practices with faith; making effort, one practices with energy; establishing, one practices with mindfulness; not being distracted, one practices with concentration; understanding, one practices with wisdom; knowing, one practices with consciousness conduct. |
Evaṁ paṭipannassa kusalā dhammā āyāpentīti—āyatanacariyāya carati. |
For one practicing thus, skillful phenomena extend—he practices sense base conduct. |
Evaṁ paṭipanno visesamadhigacchatīti—visesacariyāya carati. |
One practicing thus attains distinction—he practices distinction conduct. |
Imā aṭṭha cariyāyo. |
These are the eight conducts. |
Aparāpi aṭṭha cariyāyo—dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. |
And other eight practices—the practice of seeing of right view, the practice of application of right thought, the practice of grasping of right speech, the practice of originating of right action, the practice of purifying of right livelihood, the practice of exerting of right effort, the practice of establishing of right mindfulness, the practice of non-distraction of right concentration. |
Imā aṭṭha cariyāyo. |
These are the eight practices. |
Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṁ ekaṁ hoti adutiyaṁ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. |
"Like a rhinoceros horn" means: just as the horn of a rhinoceros is single, without a second, even so that Paccekasambuddha is like that, similar to that, a counterpart to that. |
Yathā atiloṇaṁ vuccati loṇakappo, atitittakaṁ vuccati tittakappo, atimadhuraṁ vuccati madhurakappo, atiuṇhaṁ vuccati aggikappo, atisītalaṁ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti; |
Just as what is very salty is called "salt-like," what is very bitter is called "bitter-like," what is very sweet is called "sweet-like," what is very hot is called "fire-like," what is very cold is called "ice-like," a great mass of water is called "ocean-like," a disciple who has attained great supernormal power is called "teacher-like"; |
evameva so paccekasambuddho tattha takkappo tassadiso tappaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vatteti pāleti yapeti yāpetīti—eko care khaggavisāṇakappo. |
even so that Paccekasambuddha is there like that, similar to that, a counterpart to that, alone, without a second, freed from bonds, he wanders, dwells, moves, behaves, maintains himself, sustains himself, and keeps himself going rightly in the world—"one should wander alone like a rhinoceros horn." |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Sabbesu bhūtesu nidhāya daṇḍaṁ, |
“Having laid aside violence towards all beings, |
Aviheṭhayaṁ aññatarampi tesaṁ; |
Not harming any one of them; |
Na puttamiccheyya kuto sahāyaṁ, |
One should not wish for a son, how then a companion, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Saṁsaggajātassa bhavanti snehā, |
For one who has association, affections arise, |
Snehanvayaṁ dukkhamidaṁ pahoti; |
Following affection, this suffering arises; |
Ādīnavaṁ snehajaṁ pekkhamāno, |
Seeing the danger born of affection, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Saṁsaggajātassa bhavanti snehāti. |
"For one who has association, affections arise" means: |
Saṁsaggāti dve saṁsaggā—dassanasaṁsaggo ca savanasaṁsaggo ca. |
Association means two kinds of association—association by seeing and association by hearing. |
Katamo dassanasaṁsaggo? |
What is association by seeing? |
Idhekacco passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ. |
Here someone sees a woman or a maiden, beautiful, lovely, charming, endowed with the highest beauty of complexion. |
Disvā passitvā anubyañjanaso nimittaṁ gaṇhāti—kesā vā sobhanā mukhaṁ vā sobhanaṁ akkhī vā sobhanā kaṇṇā vā sobhanā nāsā vā sobhanā oṭṭhā vā sobhanā dantā vā sobhanā mukhaṁ vā sobhanaṁ gīvā vā sobhanā thanā vā sobhanā uraṁ vā sobhanaṁ udaraṁ vā sobhanaṁ kaṭi vā sobhanā ūrū vā sobhanā jaṅghā vā sobhanā hatthā vā sobhanā pādā vā sobhanā aṅguliyo vā sobhanā nakhā vā sobhanāti. |
Having seen, he takes in the details as signs—her hair is beautiful, or her face is beautiful, or her eyes are beautiful, or her ears are beautiful, or her nose is beautiful, or her lips are beautiful, or her teeth are beautiful, or her mouth is beautiful, or her neck is beautiful, or her breasts are beautiful, or her chest is beautiful, or her belly is beautiful, or her waist is beautiful, or her thighs are beautiful, or her shins are beautiful, or her hands are beautiful, or her feet are beautiful, or her fingers are beautiful, or her nails are beautiful. |
Disvā passitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṁ—ayaṁ dassanasaṁsaggo. |
Having seen, he delights in it, welcomes it, desires it, produces it, binds the bond of passion—this is association by seeing. |
Katamo savanasaṁsaggo? |
What is association by hearing? |
Idhekacco suṇāti—“asukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā”ti. |
Here someone hears—“In such and such a village or town there is a woman or a maiden, beautiful, lovely, charming, endowed with the highest beauty of complexion.” |
Sutvā suṇitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṁ—ayaṁ savanasaṁsaggo. |
Having heard, he delights in it, welcomes it, desires it, produces it, binds the bond of passion—this is association by hearing. |
Snehāti dve snehā—taṇhāsneho ca diṭṭhisneho ca. |
Affection means two kinds of affection—affection of craving and affection of views. |
Katamo taṇhāsneho? |
What is affection of craving? |
Yāvatā taṇhāsaṅkhātena sīmakataṁ mariyādikataṁ odhikataṁ pariyantakataṁ pariggahitaṁ mamāyitaṁ—idaṁ mama, etaṁ mama, ettakaṁ mama, ettāvatā mama. |
As much as is marked out by what is called craving, limited, bounded, defined, delimited, grasped, made "mine"—this is mine, that is mine, so much is mine, to this extent it is mine. |
Mama rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṁ vatthu hiraññaṁ suvaṇṇaṁ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṁ taṇhāvasena mamāyati, yāvatā aṭṭhasataṁ taṇhāvicaritaṁ—ayaṁ taṇhāsneho. |
My forms, sounds, smells, tastes, tangibles, beddings, coverings, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, fields, properties, gold, bullion, villages, towns, capital cities, country and province, treasury and granary, even the whole great earth he makes "mine" through craving, as much as the one hundred and eight movements of craving—this is affection of craving. |
Katamo diṭṭhisneho? |
What is affection of views? |
Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi. |
The twenty-based personality view, the ten-based wrong view, the ten-based extremist view. |
Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṁ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni—ayaṁ diṭṭhisneho. |
Whatever such view, going to views, jungle of views, wilderness of views, contortion of views, vacillation of views, fetter of views, grasping, adherence, inclination, misapprehension, wrong path, wrong way, wrongness, a resort of sectarians, perverted grasping, contrary grasping, distorted grasping, wrong grasping, grasping what is not real as real, as much as the sixty-two views—this is affection of views. |
Saṁsaggajātassa bhavanti snehāti dassanasaṁsaggapaccayā ca savanasaṁsaggapaccayā ca taṇhāsneho ca diṭṭhisneho ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti—saṁsaggajātassa bhavanti snehā. |
For one who has association, affections arise" means: conditioned by association by seeing and conditioned by association by hearing, affection of craving and affection of views arise, come to be, are born, are produced, originate, are fully originated, appear—thus "for one who has association, affections arise. |
Snehanvayaṁ dukkhamidaṁ pahotīti. |
"Following affection, this suffering arises" means: |
Snehoti dve snehā—taṇhāsneho ca diṭṭhisneho ca …pe… ayaṁ taṇhāsneho …pe… ayaṁ diṭṭhisneho. |
Affection means two kinds of affection—affection of craving and affection of views … (etc.) … this is affection of craving … (etc.) … this is affection of views. |
Dukkhamidaṁ pahotīti idhekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. |
"This suffering arises" means: here someone practices misconduct by body, practices misconduct by speech, practices misconduct by mind, even kills living beings, takes what is not given, breaks into houses, plunders, commits highway robbery, goes to another's wife, speaks falsehood. |
Tamenaṁ gahetvā rañño dassenti—“ayaṁ, deva, coro āgucārī. |
Having seized him, they show him to the king—“This, sire, is a thief, an offender. |
Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī”ti. |
Inflict on him whatever punishment you wish.” |
Tamenaṁ rājā taṁ paribhāsati. |
The king reviles him. |
So paribhāsapaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
Conditioned by reviling, he experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Ettakenapi rājā na tussati. |
Even by this, the king is not satisfied. |
Tamenaṁ rājā bandhāpeti—andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā nagarabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā, antamaso savacanīyampi karoti—“na te labbhā ito pakkamitun”ti. |
The king has him bound—with fetters or with ropes or with chains or with cane-bonds or with creeper-bonds or with enclosing bonds or with surrounding bonds or with village-bonds or with town-bonds or with city-bonds or with country-bonds or with provincial-bonds, or at least he makes him subject to orders—“You are not allowed to depart from here.” |
So bandhanapaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
Conditioned by bonds, he experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Ettakenapi rājā na tussati. |
Even by this, the king is not satisfied. |
Tamenaṁ rājā tasseva dhanaṁ āharāpeti—sataṁ vā sahassaṁ vā satasahassaṁ vā. |
The king has his wealth confiscated—a hundred or a thousand or a hundred thousand. |
So dhanajānipaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
Conditioned by the loss of wealth, he experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Ettakenapi rājā na tussati. |
Even by this, the king is not satisfied. |
Tamenaṁ rājā vividhā kammakāraṇā kārāpeti—kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍakehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakavattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṁsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattikampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṁ chindati. |
The king has various tortures inflicted on him—he flogs him with whips, flogs him with canes, flogs him with cudgels, cuts off his hand, cuts off his foot, cuts off his hand and foot, cuts off his ear, cuts off his nose, cuts off his ear and nose, performs the "gruel-pot" torture, performs the "shell-tonsure" torture, performs the "Rāhu's mouth" torture, performs the "fire-garland" torture, performs the "hand-torch" torture, performs the "grass-robe" torture, performs the "bark-dress" torture, performs the "antelope-skin" torture, performs the "flesh-hook" torture, performs the "coin-torture," performs the "lye-rubbing" torture, performs the "bolt-turning" torture, performs the "straw-seat" torture, pours hot oil over him, has him devoured by dogs, impales him alive, cuts off his head with a sword. |
So kammakāraṇapaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
Conditioned by torture, he experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Rājā imesaṁ catunnaṁ daṇḍānaṁ issaro. |
The king is the master of these four punishments. |
So sakena kammena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
By his own kamma, with the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a downfall, in hell. |
Tamenaṁ nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ karonti—tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. |
The hell-wardens inflict on him the torture called the five-fold binding—they drive a hot iron stake through his hand, they drive a hot iron stake through his other hand, they drive a hot iron stake through his foot, they drive a hot iron stake through his other foot, they drive a hot iron stake through the middle of his chest. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti; |
There he experiences painful, sharp, harsh, bitter feelings; |
na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
and he does not die so long as that evil kamma is not exhausted. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Tamenaṁ nirayapālā saṁvesetvā kuṭhārīhi tacchanti …pe… tamenaṁ nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti. |
The hell-wardens, having laid him down, plane him with axes … (etc.) … the hell-wardens, having taken him upside down with feet up and head down, plane him with adzes. |
Tamenaṁ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi. |
The hell-wardens, having yoked him to a chariot, drive him back and forth on ground that is blazing, flaming, and incandescent. |
Tamenaṁ nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi. |
The hell-wardens make him ascend and descend a great mountain of embers, blazing, flaming, and incandescent. |
Tamenaṁ nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. |
The hell-wardens, having taken him upside down with feet up and head down, throw him into a hot iron cauldron, blazing, flaming, and incandescent. |
So tattha pheṇuddehakaṁ paccati. |
There he is cooked, producing froth. |
So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. |
Being cooked there, producing froth, he sometimes goes up, sometimes goes down, sometimes goes sideways. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti; |
There he experiences painful, sharp, harsh, bitter feelings; |
na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
and he does not die so long as that evil kamma is not exhausted. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Tamenaṁ nirayapālā mahāniraye pakkhipanti. |
The hell-wardens throw him into the great hell. |
So kho pana mahānirayo— |
That great hell indeed is— |
Catukkaṇṇo catudvāro, |
Four-cornered, four-doored, |
vibhatto bhāgaso mito; |
Divided, measured in parts; |
Ayopākārapariyanto, |
Bounded by an iron wall, |
ayasā paṭikujjito. |
Covered with iron. |
Tassa ayomayā bhūmi, |
Its floor is of iron, |
jalitā tejasā yutā; |
Blazing, endowed with heat; |
Samantā yojanasataṁ, |
For a hundred leagues all around, |
pharitvā tiṭṭhati sabbadā. |
It extends, always existing. |
Kadariyātapanā ghorā, |
Terrible, fearsome torments, |
accimanto durāsadā; |
Flaming, difficult to approach; |
Lomahaṁsanarūpā ca, |
Causing hair to stand on end, |
bhesmā paṭibhayā dukhā. |
Frightful, terrifying, painful. |
Puratthimāya ca bhittiyā, |
And from the eastern wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Ḍahanto pāpakammante, |
Burning the evil-doers, |
pacchimāya paṭihaññati. |
It strikes the western wall. |
Pacchimāya ca bhittiyā, |
And from the western wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Ḍahanto pāpakammante, |
Burning the evil-doers, |
purimāya paṭihaññati. |
It strikes the eastern wall. |
Dakkhiṇāya ca bhittiyā, |
And from the southern wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Ḍahanto pāpakammante, |
Burning the evil-doers, |
uttarāya paṭihaññati. |
It strikes the northern wall. |
Uttarāya ca bhittiyā, |
And from the northern wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Ḍahanto pāpakammante, |
Burning the evil-doers, |
dakkhiṇāya paṭihaññati. |
It strikes the southern wall. |
Heṭṭhato ca samuṭṭhāya, |
And arising from below, |
accikkhandho bhayānako; |
A terrifying mass of flames; |
Ḍahanto pāpakammante, |
Burning the evil-doers, |
chadanasmiṁ paṭihaññati. |
It strikes the roof. |
Chadanamhā samuṭṭhāya, |
Arising from the roof, |
accikkhandho bhayānako; |
A terrifying mass of flames; |
Ḍahanto pāpakammante, |
Burning the evil-doers, |
bhūmiyaṁ paṭihaññati. |
It strikes the floor. |
Ayokapālamādittaṁ, |
An iron pan, blazing, |
santattaṁ jalitaṁ yathā; |
Heated, flaming, just so; |
Evaṁ avīcinirayo, |
Thus is the Avīci hell, |
heṭṭhā upari passato. |
Seen from below and above. |
Tattha sattā mahāluddā, |
There beings, very cruel, |
mahākibbisakārino; |
Great evil-doers; |
Accantapāpakammantā, |
Those who have done extreme evil deeds, |
paccanti na ca miyyare. |
Are cooked and do not die. |
Jātavedasamo kāyo, |
Their body is like fire, |
tesaṁ nirayavāsinaṁ; |
Of those dwelling in hell; |
Passa kammānaṁ daḷhattaṁ, |
See the firmness of kamma, |
na bhasmā hoti napi masi. |
It becomes neither ash nor soot. |
Puratthimenapi dhāvanti, |
They run towards the east, |
tato dhāvanti pacchimaṁ; |
Then they run towards the west; |
Uttarenapi dhāvanti, |
They run towards the north, |
tato dhāvanti dakkhiṇaṁ. |
Then they run towards the south. |
Yaṁ yaṁ disaṁ padhāvanti, |
Whichever direction they run, |
taṁ taṁ dvāraṁ pidhīyati; |
That door is closed; |
Abhinikkhamitāsā te, |
They, hoping to escape, |
sattā mokkhagavesino. |
Beings seeking release. |
Na te tato nikkhamituṁ, |
They are not able to escape from there, |
labhanti kammapaccayā; |
Conditioned by kamma; |
Tesañca pāpakammantaṁ, |
And their evil kamma, |
avipakkaṁ kataṁ bahunti. |
Much done, is unripened. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto jātaṁ? |
From where is this fear, pain, and dejection born? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṁ. |
It is born conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion. |
Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni, tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? |
And whatever hellish sufferings, whatever animal-realm sufferings, whatever ghost-realm sufferings, whatever human sufferings, from where are they born, from where are they produced, from where do they originate, from where are they fully originated, from where do they appear? |
Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti—snehanvayaṁ dukkhamidaṁ pahoti. |
Conditioned by his affection, conditioned by delight, conditioned by passion, and conditioned by delight-passion they arise, come to be, are born, are produced, originate, are fully originated, appear—thus "following affection, this suffering arises." |
Ādīnavaṁ snehajaṁ pekkhamānoti. |
"Seeing the danger born of affection" means: |
Snehoti dve snehā—taṇhāsneho ca diṭṭhisneho ca …pe… ayaṁ taṇhāsneho …pe… ayaṁ diṭṭhisneho. |
Affection means two kinds of affection—affection of craving and affection of views … (etc.) … this is affection of craving … (etc.) … this is affection of views. |
Ādīnavaṁ snehajaṁ pekkhamānoti taṇhāsneho ca diṭṭhisneho ca ādīnavaṁ snehajaṁ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti—ādīnavaṁ snehajaṁ pekkhamāno, eko care khaggavisāṇakappo. |
Seeing the danger born of affection" means: seeing, observing, contemplating, examining, investigating the danger born of affection of craving and affection of views—thus "seeing the danger born of affection, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Saṁsaggajātassa bhavanti snehā, |
“For one who has association, affections arise, |
Snehanvayaṁ dukkhamidaṁ pahoti; |
Following affection, this suffering arises; |
Ādīnavaṁ snehajaṁ pekkhamāno, |
Seeing the danger born of affection, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Mitte suhajje anukampamāno, |
Compassionate towards friends and companions, |
Hāpeti atthaṁ paṭibaddhacitto; |
One whose mind is attached neglects the goal; |
Etaṁ bhayaṁ santhave pekkhamāno, |
Seeing this fear in intimacy, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Mitte suhajje anukampamāno, hāpeti atthaṁ paṭibaddhacittoti. |
"Compassionate towards friends and companions, one whose mind is attached neglects the goal" means: |
Mittāti dve mittā—agārikamitto ca anāgārikamitto ca. |
Friend means two kinds of friends—a householder friend and a homeless friend. |
Katamo agārikamitto? |
What is a householder friend? |
Idhekacco duddadaṁ dadāti, duccajaṁ cajati, dukkaraṁ karoti, dukkhamaṁ khamati, guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitampissa atthāya pariccattaṁ hoti, khīṇe nātimaññati—ayaṁ agārikamitto. |
Here someone gives what is hard to give, renounces what is hard to renounce, does what is hard to do, endures what is hard to endure, tells him his secret, keeps his secret, does not abandon him in misfortune, his life is dedicated to his welfare, he does not despise him when he is ruined—this is a householder friend. |
Katamo anāgārikamitto? |
What is a homeless friend? |
Idha bhikkhu piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṁ kattā, no ca aṭṭhāne niyojeti adhisīle samādapeti, catunnaṁ satipaṭṭhānānaṁ bhāvanānuyoge samādapeti, catunnaṁ sammappadhānānaṁ …pe… catunnaṁ iddhipādānaṁ … pañcannaṁ indriyānaṁ … pañcannaṁ balānaṁ … sattannaṁ bojjhaṅgānaṁ … ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyoge samādapeti—ayaṁ anāgārikamitto. |
Here a monk is dear and agreeable, respected and to be cultivated, an admonisher and patient of admonition, a speaker of profound discourse, and he does not engage him in what is not the proper place but establishes him in higher virtue, establishes him in the practice of developing the four foundations of mindfulness, the four right strivings … (etc.) … the four bases of psychic power … the five faculties … the five powers … the seven factors of enlightenment … establishes him in the practice of developing the noble eightfold path—this is a homeless friend. |
Suhajjā vuccanti yehi saha āgamanaṁ phāsu gamanaṁ phāsu ṭhānaṁ phāsu nisajjanaṁ phāsu sayanaṁ phāsu ālapanaṁ phāsu sallapanaṁ phāsu ullapanaṁ phāsu samullapanaṁ phāsu. |
Companions are called those with whom coming is pleasant, going is pleasant, standing is pleasant, sitting is pleasant, lying down is pleasant, speaking is pleasant, conversing is pleasant, talking is pleasant, discussing is pleasant. |
Mitte suhajje anukampamāno hāpeti atthanti mitte ca suhajje ca sandiṭṭhe ca sambhatte ca sahāye ca anukampamāno anupekkhamāno anugaṇhamāno attatthampi paratthampi ubhayatthampi hāpeti, diṭṭhadhammikampi atthaṁ hāpeti, samparāyikampi atthaṁ hāpeti, paramatthampi hāpeti pahāpeti parihāpeti paridhaṁseti parivajjeti antaradhāpetīti—mitte suhajje anukampamāno hāpeti atthaṁ. |
Compassionate towards friends and companions, neglects the goal" means: being compassionate, looking after, and taking care of friends, companions, acquaintances, intimates, and comrades, he neglects his own welfare, others' welfare, and the welfare of both; he neglects the welfare in this present life, he neglects the welfare in the future life, he neglects, abandons, loses, destroys, avoids, and causes to disappear the ultimate welfare—thus "compassionate towards friends and companions, neglects the goal. |
Paṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti—attānaṁ vā nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento paṭibaddhacitto hoti, attānaṁ vā uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento paṭibaddhacitto hoti. |
"One whose mind is attached" means: for two reasons one's mind is attached—either by placing oneself low and placing another high, one's mind is attached, or by placing oneself high and placing another low, one's mind is attached. |
Kathaṁ attānaṁ nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento paṭibaddhacitto hoti? |
How is it that by placing oneself low and placing another high, one's mind is attached? |
Tumhe me bahūpakārā, ahaṁ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ. |
You are very helpful to me; relying on you I receive robes, almsfood, lodging, and medicinal requisites for the sick. |
Yampi me aññe dātuṁ vā kātuṁ vā maññanti tumhe nissāya tumhe sampassantā. |
Whatever others think of giving or doing for me, it is because of you, seeing you. |
Yampi me porāṇaṁ mātāpettikaṁ nāmagottaṁ, tampi me antarahitaṁ. |
Even my former family name and lineage have disappeared for me. |
Tumhehi ahaṁ ñāyāmi—asukassa kulupako, asukāya kulupakoti. |
By you I am known—"the attendant of such-and-such a family, the attendant of such-and-such a family." |
Evaṁ attānaṁ nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento paṭibaddhacitto hoti. |
Thus by placing oneself low and placing another high, one's mind is attached. |
Kathaṁ attānaṁ uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento paṭibaddhacitto hoti? |
How is it that by placing oneself high and placing another low, one's mind is attached? |
Ahaṁ tumhākaṁ bahūpakāro, tumhe maṁ āgamma buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā; |
I am very helpful to you; having approached me, you have gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Sangha; you have abstained from killing living beings, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from intoxicants that cause heedlessness; |
ahaṁ tumhākaṁ uddesaṁ demi, paripucchaṁ demi, uposathaṁ ācikkhāmi, navakammaṁ adhiṭṭhāmi. |
I give you instruction, I give you inquiry, I declare the Uposatha, I undertake new works. |
Atha pana tumhe maṁ ujjhitvā aññe sakkarotha garuṁ karotha mānetha pūjethāti. |
But then, having abandoned me, you honor, respect, esteem, and worship others. |
Evaṁ attānaṁ uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento paṭibaddhacitto hotīti—mitte suhajje anukampamāno, hāpeti atthaṁ paṭibaddhacitto. |
Thus by placing oneself high and placing another low, one's mind is attached—thus "compassionate towards friends and companions, one whose mind is attached neglects the goal." |
Etaṁ bhayaṁ santhave pekkhamānoti. |
"Seeing this fear in intimacy" means: |
Bhayanti jātibhayaṁ jarābhayaṁ byādhibhayaṁ maraṇabhayaṁ rājabhayaṁ corabhayaṁ aggibhayaṁ udakabhayaṁ attānuvādabhayaṁ parānuvādabhayaṁ daṇḍabhayaṁ duggatibhayaṁ ūmibhayaṁ kumbhilabhayaṁ āvaṭṭabhayaṁ susumārabhayaṁ ājīvikabhayaṁ asilokabhayaṁ parisasārajjabhayaṁ madanabhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso ubbego utrāso. |
Fear means fear of birth, fear of old age, fear of sickness, fear of death, fear of kings, fear of thieves, fear of fire, fear of water, fear of self-reproach, fear of others' reproach, fear of punishment, fear of a bad destination, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of livelihood, fear of ill-repute, fear of timidity in assemblies, fear of intoxication, terror, stupefaction, horripilation, mental agitation, dread. |
Santhaveti dve santhavā—taṇhāsanthavo ca diṭṭhisanthavo ca …pe… ayaṁ taṇhāsanthavo …pe… ayaṁ diṭṭhisanthavo. |
Intimacy means two kinds of intimacy—intimacy of craving and intimacy of views … (etc.) … this is intimacy of craving … (etc.) … this is intimacy of views. |
Etaṁ bhayaṁ santhave pekkhamānoti etaṁ bhayaṁ santhave pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti—etaṁ bhayaṁ santhave pekkhamāno, eko care khaggavisāṇakappo. |
Seeing this fear in intimacy" means: seeing, observing, contemplating, examining, investigating this fear in intimacy—thus "seeing this fear in intimacy, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Mitte suhajje anukampamāno, |
“Compassionate towards friends and companions, |
Hāpeti atthaṁ paṭibaddhacitto; |
One whose mind is attached neglects the goal; |
Etaṁ bhayaṁ santhave pekkhamāno, |
Seeing this fear in intimacy, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Vaṁso visālova yathā visatto, |
Like a bamboo shoot spread out, entangled, |
Puttesu dāresu ca yā apekkhā; |
So is the longing for sons and wives; |
Vaṁsakkaḷīrova asajjamāno, |
Like a bamboo sprout, unattached, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Vaṁso visālova yathā visattoti vaṁso vuccati veḷugumbo. |
"Like a bamboo shoot spread out, entangled" means: "vaṁso" is called a bamboo clump. |
Yathā veḷugumbasmiṁ porāṇakā vaṁsā sattā visattā āsattā laggā laggitā palibuddhā, evameva visattikā vuccati taṇhā. |
Just as in a bamboo clump old bamboos are attached, entangled, clinging, stuck, adhered, obstructed, even so craving is called "visattikā" (entangling). |
Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṁ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṁ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṁ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chadanaṁ bandhanaṁ upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo māranivāso mārabandhanaṁ taṇhānadī taṇhājālaṁ |
Whatever passion, strong passion, compliance, conformity, delight, delight-passion, strong passion of the mind, desire, infatuation, clinging, greed, intense greed, attachment, mire, agitation, deceit, producer, originator, sewer, net, river, entangler, thread, diffuseness, instigator, a second, aspiration, guide to existence, jungle, undergrowth, intimacy, affection, longing, bond, hope, wishing, state of wishing, hope for forms, hope for sounds, hope for smells, hope for tastes, hope for tangibles, hope for gain, hope for wealth, hope for sons, hope for life, muttering, excessive muttering, covetous muttering, muttering, state of muttering, greediness, being greedy, state of being greedy, fawning, desire for what is good, unrighteous passion, uneven greed, fondness, desiring, aspiration, yearning, complete aspiration, craving for sensual pleasures, craving for existence, craving for non-existence, craving for forms, craving for formless things, craving for cessation, craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental objects, flood, yoke, bond, clinging, obstruction, hindrance, covering, fetter, defilement, underlying tendency, obsession, creeper, manifoldness, root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain, Māra's abode, Māra's bond, river of craving, net of craving, |
taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ. |
leash of craving, ocean of craving, covetousness, greed, unwholesome root. |
Visattikāti kenaṭṭhena visattikā? |
"Visattikā" (entangling) – in what sense is it "visattikā"? |
Visālāti visattikā visatāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṁharatīti visattikā, visaṁvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā. |
Because it is widespread (visālā), it is "visattikā"; because it spreads (visatā), it is "visattikā"; because it is diffused (visaṭā), it is "visattikā"; because it is uneven (visamā), it is "visattikā"; because it adheres (visakkati), it is "visattikā"; because it drags down (visaṁharati), it is "visattikā"; because it is deceptive (visaṁvādikā), it is "visattikā"; because it has a poisonous root (visamūlā), it is "visattikā"; because it has a poisonous fruit (visaphalā), it is "visattikā"; because it has a poisonous enjoyment (visaparibhogā), it is "visattikā". |
Visālā vā pana taṇhā rūpe sadde gandhe rase phoṭṭhabbe kule gaṇe āvāse lābhe yase pasaṁsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññābhave asaññābhave nevasaññānāsaññābhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu dhammesu visatā vitthatāti—visattikāti—vaṁso visālova yathā visatto. |
Or rather, craving is widespread (visālā) and spread out (vitthatā) in forms, sounds, smells, tastes, tangibles, families, groups, dwellings, gain, honor, praise, happiness, robes, almsfood, lodging, medicinal requisites for the sick, in the sensual realm, in the form realm, in the formless realm, in sensual existence, in form existence, in formless existence, in existence with perception, in existence without perception, in existence with neither perception nor non-perception, in one-constituent existence, in four-constituent existence, in five-constituent existence, in past, future, present, in things seen, heard, sensed, and cognized—thus it is "visattikā"—"Like a bamboo shoot spread out, entangled." |
Puttesu dāresu ca yā apekkhāti. |
"So is the longing for sons and wives" means: |
Puttāti cattāro puttā—atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. |
Sons means four kinds of sons—a son born of oneself, a son born in one's field (by another), an adopted son, a pupil-son. |
Dārā vuccanti bhariyāyo. |
Wives are called spouses. |
Apekkhā vuccanti taṇhā. |
Longing is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlanti—puttesu dāresu ca yā apekkhā. |
Whatever passion, strong passion … (etc.) … covetousness, greed, unwholesome root—this is "the longing for sons and wives." |
Vaṁsakkaḷīrova asajjamānoti vaṁso vuccati veḷugumbo. |
"Like a bamboo sprout, unattached" means: "vaṁso" is called a bamboo clump. |
Yathā veḷugumbasmiṁ taruṇakā kaḷīrakā asattā alaggā agadhitā apalibuddhā nikkhantā nissaṭā vippamuttā evameva. |
Just as in a bamboo clump young sprouts are unattached, unstuck, ungreedy, unobstructed, emerged, detached, liberated, even so. |
Sajjāti dve sajjanā—taṇhāsajjanā ca diṭṭhisajjanā ca …pe… ayaṁ taṇhāsajjanā …pe… ayaṁ diṭṭhisajjanā. |
Attachment means two kinds of attachment—attachment of craving and attachment of views … (etc.) … this is attachment of craving … (etc.) … this is attachment of views. |
Tassa paccekasambuddhassa taṇhāsajjanā pahīnā, diṭṭhisajjanā paṭinissaṭṭhā. |
For that Paccekasambuddha, attachment of craving is abandoned, attachment of views is relinquished. |
Taṇhāsajjanāya pahīnattā diṭṭhisajjanāya paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati rase na sajjati phoṭṭhabbe na sajjati kule …pe… gaṇe … āvāse … lābhe … yase … pasaṁsāya … sukhe … cīvare … piṇḍapāte … senāsane … gilānapaccayabhesajjaparikkhāre … kāmadhātuyā … rūpadhātuyā … arūpadhātuyā … kāmabhave … rūpabhave … arūpabhave … saññābhave … asaññābhave … nevasaññānāsaññābhave … ekavokārabhave … catuvokārabhave … pañcavokārabhave … atīte … anāgate … paccuppanne … diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati na mucchati; |
Because attachment of craving is abandoned and attachment of views is relinquished, that Paccekasambuddha is not attached to forms, not attached to sounds, not attached to smells, not attached to tastes, not attached to tangibles, not attached to family … (etc.) … group … dwelling … gain … honor … praise … happiness … robe … almsfood … lodging … medicinal requisites for the sick … the sensual realm … the form realm … the formless realm … sensual existence … form existence … formless existence … existence with perception … existence without perception … existence with neither perception nor non-perception … one-constituent existence … four-constituent existence … five-constituent existence … past … future … present … things seen, heard, sensed, and cognized, he is not attached, does not grasp, is not bound, is not obstructed, is not infatuated; |
nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—vaṁsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo. |
he dwells emerged, detached, liberated, disjoined, with a mind that has transcended boundaries—thus "like a bamboo sprout, unattached, one should wander alone like a rhinoceros horn." |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Vaṁso visālova yathā visatto, |
“Like a bamboo shoot spread out, entangled, |
Puttesu dāresu ca yā apekkhā; |
So is the longing for sons and wives; |
Vaṁsakkaḷīrova asajjamāno, |
Like a bamboo sprout, unattached, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Migo araññamhi yathā abaddho, |
Like a deer in the forest, unbound, |
Yenicchakaṁ gacchati gocarāya; |
Goes wherever it wishes for pasture; |
Viññū naro seritaṁ pekkhamāno, |
The wise person, seeing freedom, |
Eko care khaggavisāṇakappo. |
Should wander alone like a rhinoceros horn. |
Migo araññamhi yathā abaddho, yenicchakaṁ gacchati gocarāyāti. |
"Like a deer in the forest, unbound, goes wherever it wishes for pasture" means: |
Migoti dve migā—eṇimigo ca pasadamigo ca. |
Deer means two kinds of deer—the black antelope and the spotted deer. |
Yathā āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṁ kappeti. |
Just as a forest deer, wandering in the forest, in the woods, goes confidently, stands confidently, sits confidently, lies down confidently. |
Vuttañhetaṁ bhagavatā—“seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṁ kappeti. |
This was said by the Blessed One—“Just as, monks, a forest deer, wandering in the forest, in the woods, goes confidently, stands confidently, sits confidently, lies down confidently. |
Taṁ kissa hetu? |
For what reason? |
Anāpāthagato, bhikkhave, luddassa. |
He is out of the hunter's range, monks. |
Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Even so, monks, a monk, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with delight and happiness. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, monks, is called ‘the monk has blinded Māra, having destroyed the track, he has gone out of sight of the Evil One’s eye.’ |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, monks, a monk, with the calming of thought and examination, with internal confidence, with unification of mind, enters and dwells in the second jhāna, which is without thought and examination, born of concentration, filled with delight and happiness. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, monks, is called ‘the monk has blinded Māra, having destroyed the track, he has gone out of sight of the Evil One’s eye.’ |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti |
Furthermore, monks, a monk, with the fading away of delight, dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
‘Equanimous, mindful, dwelling happily,’ he enters and dwells in the third jhāna. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, monks, is called ‘the monk has blinded Māra, having destroyed the track, he has gone out of sight of the Evil One’s eye.’ |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, monks, a monk, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, monks, is called ‘the monk has blinded Māra, having destroyed the track, he has gone out of sight of the Evil One’s eye.’ |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, monks, a monk, with the complete transcendence of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, thinking ‘space is infinite,’ enters and dwells in the sphere of infinite space. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’. |
This, monks, is called ‘the monk has blinded Māra, having destroyed the track, he has gone out of sight of the Evil One’s eye.’ |
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe…. |
Furthermore, monks, a monk, with the complete transcendence of the sphere of infinite space, thinking ‘consciousness is infinite,’ enters and dwells in the sphere of infinite consciousness … (etc.)…. |
Puna caparaṁ, bhikkhave, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe…. |
Furthermore, monks, with the complete transcendence of the sphere of infinite consciousness, thinking ‘there is nothing,’ enters and dwells in the sphere of nothingness … (etc.)…. |
Puna caparaṁ, bhikkhave, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …pe…. |
Furthermore, monks, with the complete transcendence of the sphere of nothingness, enters and dwells in the sphere of neither perception nor non-perception … (etc.)…. |
Puna caparaṁ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
Furthermore, monks, with the complete transcendence of the sphere of neither perception nor non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed. |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato’, tiṇṇo loke visattikaṁ. |
This, monks, is called ‘the monk has blinded Māra, having destroyed the track, he has gone out of sight of the Evil One’s eye,’ crossed over the entanglement in the world. |
So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṁ kappeti. |
He goes confidently, stands confidently, sits confidently, lies down confidently. |
Taṁ kissa hetu? |
For what reason? |
Anāpāthagato, bhikkhave, pāpimato”ti—migo araññamhi yathā abaddho, yenicchakaṁ gacchati gocarāya. |
He is out of the range of the Evil One, monks”—thus "like a deer in the forest, unbound, goes wherever it wishes for pasture." |
Viññū naro seritaṁ pekkhamānoti. |
A wise person seeing what is noble. |
Viññūti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
"Wise" means learned, possessed of wisdom, intelligent, knowing, understanding, intelligent. |
Naroti satto māṇavo poso puggalo jīvo jāgu jantu indagu manujo. |
"Person" means being, youth, man, individual, living being, person, creature, soul, human. |
Serīti dve serī—dhammopi serī puggalopi serī. |
"Noble" has two meanings—the teaching is noble and the person is noble. |
Katamo dhammo serī? |
What teaching is noble? |
Cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo—ayaṁ dhammo serī. |
The four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, noble eightfold path—this teaching is noble. |
Katamo puggalo serī? |
What person is noble? |
Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. |
One who is endowed with this noble teaching is called a noble person. |
Viññū naro seritaṁ pekkhamānoti viññū naro seritaṁ dhammaṁ pekkhamāno, dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti—viññū naro seritaṁ pekkhamāno, eko care khaggavisāṇakappo. |
"A wise person seeing what is noble" means a wise person seeing the noble teaching, observing, looking at, contemplating, examining thoroughly—a wise person seeing what is noble should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that solitary buddha said— |
"Migo araññamhi yathā abaddho, |
"Like a deer unbound in the forest, |
Yenicchakaṁ gacchati gocarāya; |
Going wherever it wishes to graze; |
Viññū naro seritaṁ pekkhamāno, |
A wise person seeing what is noble, |
Eko care khaggavisāṇakappo"ti. |
Should wander alone like a rhinoceros horn." |
Āmantanā hoti sahāyamajjhe, |
There is addressing among companions, |
Vāse ṭhāne gamane cārikāya; |
In dwelling, standing, going, and wandering; |
Anabhijjhitaṁ seritaṁ pekkhamāno, |
Seeing the noble without coveting, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyā vuccanti yehi saha āgamanaṁ phāsu gamanaṁ phāsu gamanāgamanaṁ phāsu ṭhānaṁ phāsu nisajjanaṁ phāsu sayanaṁ phāsu ālapanaṁ phāsu sallapanaṁ phāsu ullapanaṁ phāsu samullapanaṁ phāsu. |
There is consultation in the midst of companions; in lodging, in standing, in going, in journeying, thus companions are called those with whom coming is easy, going is easy, coming and going is easy, standing is easy, sitting is easy, lying down is easy, speaking is easy, conversing is easy, speaking up is easy, conversing together is easy. |
Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyamajjhe vāsepi ṭhānepi gamanepi cārikāyapi attatthamantanā paratthamantanā ubhayatthamantanā diṭṭhadhammikatthamantanā samparāyikatthamantanā paramatthamantanā ti—āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya. |
There is consultation in the midst of companions, in lodging, in standing, in going, in journeying, thus in the midst of companions, also in lodging, also in standing, also in going, also in journeying, there is consultation for one's own welfare, consultation for the welfare of others, consultation for the welfare of both, consultation for welfare in the present life, consultation for welfare in the future life, consultation for the ultimate welfare—thus there is consultation in the midst of companions, in lodging, in standing, in going, in journeying. |
Anabhijjhitaṁ seritaṁ pekkhamānoti anabhijjhitaṁ etaṁ vatthu bālānaṁ asappurisānaṁ titthiyānaṁ titthayasāvakānaṁ, yadidaṁ—bhaṇḍukāsāyavatthavasanatā. |
Observing the uncoveted, the free: this matter is uncoveted by the foolish, the ignoble, the sectarians, the disciples of sectarians, that is—the wearing of patched, ochre-dyed robes. |
Abhijjhitaṁ etaṁ vatthu paṇḍitānaṁ sappurisānaṁ buddhasāvakānaṁ paccekabuddhānaṁ, yadidaṁ—bhaṇḍukāsāyavatthavasanatā. |
This matter is coveted by the wise, the noble, the Buddha's disciples, the Paccekabuddhas, that is—the wearing of patched, ochre-dyed robes. |
Serīti dve serī—dhammopi serī puggalopi serī. |
Free: there are two kinds of freedom—freedom of Dhamma and freedom of person. |
Katamo dhammo serī? |
What is freedom of Dhamma? |
Cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo—ayaṁ dhammo serī. |
The four foundations of mindfulness … (etc.) … the Noble Eightfold Path—this is freedom of Dhamma. |
Katamo puggalo serī? |
What is freedom of person? |
Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. |
Whoever is endowed with this free Dhamma, that person is called free. |
Anabhijjhitaṁ seritaṁ pekkhamānoti seritaṁ dhammaṁ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti—anabhijjhitaṁ seritaṁ pekkhamāno, eko care khaggavisāṇakappo. |
Observing the uncoveted, the free: observing the free Dhamma, seeing, looking at, contemplating, examining—observing the uncoveted, the free, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Āmantanā hoti sahāyamajjhe, |
“There is consultation in the midst of companions, |
Vāse ṭhāne gamane cārikāya; |
In lodging, in standing, in going, in journeying; |
Anabhijjhitaṁ seritaṁ pekkhamāno, |
Observing the uncoveted, the free, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Khiḍḍā ratī hoti sahāyamajjhe, |
There is sport and delight in the midst of companions, |
Puttesu ca vipulaṁ hoti pemaṁ; |
And great affection for children; |
Piyavippayogaṁ vijigucchamāno, |
Disgusted by separation from loved ones, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Khiḍḍā ratī hoti sahāyamajjheti. |
Sport and delight are in the midst of companions. |
Khiḍḍāti dve khiḍḍā—kāyikā ca khiḍḍā vācasikā ca khiḍḍā. |
Sport means two kinds of sport: physical sport and verbal sport. |
Katamā kāyikā khiḍḍā? |
What is physical sport? |
Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, tharūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. |
They play with elephants, they play with horses, they play with chariots, they play with bows, they play with swords, they play with eight-row board games, they play with ten-row board games, they play in the air, they play on obstacle courses, they play with marbles, they play with dice-boards, they play with tip-cat, they play with stick-games, they play with dice, they play with leaf-whistles, they play with toy ploughs, they play with somersaults, they play with windmills, they play with toy measures, they play with toy carts, they play with toy bows, they play letter games, they play thought games, they play mimicking deformities. |
Ayaṁ kāyikā khiḍḍā. |
This is physical sport. |
Katamā vācasikā khiḍḍā? |
What is verbal sport? |
Mukhabherikaṁ mukhālambaraṁ mukhaḍiṇḍimakaṁ mukhacalimakaṁ mukhakerakaṁ mukhadaddarikaṁ nāṭakaṁ lāsaṁ gītaṁ davakammaṁ. |
Mouth-drumming, mouth-cymbals, mouth-kettledrums, mouth-trumpets, mouth-horns, mouth-tambourines, drama, dancing, singing, instrumental music. |
Ayaṁ vācasikā khiḍḍā. |
This is verbal sport. |
Ratīti anukkaṇṭhitādhivacanametaṁ ratīti. |
Delight means this: the state of not being discontented is delight. |
Sahāyā vuccanti yehi saha āgamanaṁ phāsu gamanaṁ phāsu gamanāgamanaṁ phāsu ṭhānaṁ phāsu nisajjanaṁ phāsu sayanaṁ phāsu ālapanaṁ phāsu sallapanaṁ phāsu ullapanaṁ phāsu samullapanaṁ phāsu. |
Companions are called those with whom coming is easy, going is easy, coming and going is easy, standing is easy, sitting is easy, lying down is easy, speaking is easy, conversing is easy, speaking up is easy, conversing together is easy. |
Khiḍḍā ratī hoti sahāyamajjheti khiḍḍā ca rati ca sahāyamajjhe hotīti—khiḍḍā ratī hoti sahāyamajjhe. |
Sport and delight are in the midst of companions means that sport and delight are in the midst of companions—sport and delight are in the midst of companions. |
Puttesu ca vipulaṁ hoti pemanti. |
And great affection for children. |
Puttāti cattāro puttā—atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. |
Children means four kinds of children: a son born of oneself, a son born in one's field (i.e., to one's wife by another), an adopted son, a pupil. |
Puttesu ca vipulaṁ hoti pemanti puttesu ca adhimattaṁ hoti pemanti—puttesu ca vipulaṁ hoti pemaṁ. |
And great affection for children means and excessive affection for children—and great affection for children. |
Piyavippayogaṁ vijigucchamānoti dve piyā—sattā vā saṅkhārā vā. |
Disgusted by separation from loved ones: two kinds of loved ones—beings or conditioned things. |
Katame sattā piyā? |
What beings are loved ones? |
Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā, ime sattā piyā. |
Here, for someone, those who are wishers of welfare, wishers of benefit, wishers of comfort, wishers of security from bondage: mother or father or brother or sister or son or daughter or friends or colleagues or relatives or kinsmen by blood, these beings are loved ones. |
Katame saṅkhārā piyā? |
What conditioned things are loved ones? |
Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, ime saṅkhārā piyā. |
Agreeable forms, agreeable sounds, agreeable smells, agreeable tastes, agreeable tangibles, these conditioned things are loved ones. |
Piyavippayogaṁ vijigucchamānoti piyānaṁ vippayogaṁ vijigucchamāno aṭṭiyamāno harāyamānoti—piyavippayogaṁ vijigucchamāno, eko care khaggavisāṇakappo. |
Disgusted by separation from loved ones: being disgusted by, distressed by, ashamed of separation from loved ones—disgusted by separation from loved ones, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Khiḍḍā ratī hoti sahāyamajjhe, |
“Sport and delight are in the midst of companions, |
Puttesu ca vipulaṁ hoti pemaṁ; |
And great affection for children; |
Piyavippayogaṁ vijigucchamāno, |
Disgusted by separation from loved ones, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Cātuddiso appaṭigho ca hoti, |
He is one who pervades the four directions and is unopposed, |
Santussamāno itarītarena; |
Content with this or that; |
Parissayānaṁ sahitā achambhī, |
Enduring dangers, fearless, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Cātuddiso appaṭigho ca hotīti. |
He is one who pervades the four directions and is unopposed. |
Cātuddisoti so paccekasambuddho mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Pervading the four directions means: that Paccekasambuddha, with a mind accompanied by loving-kindness, abides pervading one direction, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, across, everywhere, for all, he abides pervading the entire world with a mind accompanied by loving-kindness, abundant, exalted, immeasurable, without enmity, without ill-will. |
Karuṇāsahagatena …pe… muditāsahagatena …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ …pe… abyāpajjena pharitvā viharati. |
With a mind accompanied by compassion... (etc.)... with a mind accompanied by sympathetic joy... (etc.)... with a mind accompanied by equanimity, he abides pervading one direction, likewise the second, likewise the third... (etc.)... he abides pervading without ill-will. |
Cātuddiso appaṭigho ca hotīti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye dakkhiṇāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā te appaṭikūlā honti, ye uttarāya disāya sattā te appaṭikūlā honti, ye puratthimāya anudisāya sattā te appaṭikūlā honti, ye dakkhiṇāya anudisāya sattā te appaṭikūlā honti, ye pacchimāya anudisāya sattā te appaṭikūlā honti, ye uttarāya anudisāya sattā te appaṭikūlā honti, ye heṭṭhimāya disāya sattā te appaṭikūlā honti, ye uparimāya disāya sattā te appaṭikūlā honti, ye disāsu vidisāsu sattā te appaṭikūlā honti; |
He is one who pervades the four directions and is unopposed means: because of having developed loving-kindness, beings in the eastern direction are not repulsive, beings in the southern direction are not repulsive, beings in the western direction are not repulsive, beings in the northern direction are not repulsive, beings in the intermediate eastern direction are not repulsive, beings in the intermediate southern direction are not repulsive, beings in the intermediate western direction are not repulsive, beings in the intermediate northern direction are not repulsive, beings in the downward direction are not repulsive, beings in the upward direction are not repulsive, beings in the cardinal and intermediate directions are not repulsive; |
karuṇāya bhāvitattā muditāya bhāvitattā upekkhāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti …pe… ye disāsu vidisāsu sattā te appaṭikūlā hontīti—cātuddiso appaṭigho ca hoti. |
because of having developed compassion, because of having developed sympathetic joy, because of having developed equanimity, beings in the eastern direction are not repulsive... (etc.)... beings in the cardinal and intermediate directions are not repulsive—thus he is one who pervades the four directions and is unopposed. |
Santussamāno itarītarenāti so paccekasambuddho santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati. |
Content with this or that means: that Paccekasambuddha is content with any kind of robe, and he praises contentment with any kind of robe, and he does not fall into improper seeking for the sake of robes. |
Aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
And not having obtained a robe, he is not distressed; and having obtained a robe, he uses it without greed, without delusion, without attachment, seeing the danger, possessing wisdom of escape. |
Tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. |
And furthermore, by that contentment with any kind of robe, he neither praises himself nor disparages others. |
Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati paccekasambuddho porāṇe aggaññe ariyavaṁse ṭhito. |
Whoever is skilled therein, not lazy, clearly comprehending, mindful, this one is called a Paccekasambuddha, established in the ancient, foremost, noble lineage. |
Santuṭṭho hoti itarītarena piṇḍapātena …pe… |
He is content with any kind of almsfood … (etc.) … |
Santuṭṭho hoti itarītarena senāsanena …pe… santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati. |
He is content with any kind of lodging … (etc.) … he is content with any kind of requisites of medicine for the sick, and he praises contentment with any kind of requisites of medicine for the sick, and he does not fall into improper seeking for the sake of requisites of medicine for the sick. |
Aladdhā ca gilānapaccayabhesajjaparikkhārānaṁ na paritassati. |
And not having obtained requisites of medicine for the sick, he is not distressed. |
Laddhā ca gilānapaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
And having obtained requisites of medicine for the sick, he uses them without greed, without delusion, without attachment, seeing the danger, possessing wisdom of escape. |
Tāya ca itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. |
And by that contentment with any kind of requisites of medicine for the sick, he neither praises himself nor disparages others. |
Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati paccekasambuddho porāṇe aggaññe ariyavaṁse ṭhitoti—santussamāno itarītarena. |
Whoever is skilled therein, not lazy, clearly comprehending, mindful, this one is called a Paccekasambuddha, established in the ancient, foremost, noble lineage—thus content with this or that. |
Parissayānaṁ sahitā achambhīti. |
Enduring dangers, fearless. |
Parissayāti dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca. |
Dangers means two kinds of dangers: open dangers and hidden dangers. |
Katame pākaṭaparissayā? |
What are open dangers? |
Sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā iti vā. |
Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes, or thieves, or humans, or those who have done deeds or those who have not done deeds, eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, ear-disease, mouth-disease, tooth-disease, cough, asthma, catarrh, burning, fever, stomach-disease, fainting, dysentery, colic, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scabies, rashes, scabies, hemorrhage, diabetes, piles, pimples, fistulas, diseases arising from bile, diseases arising from phlegm, diseases arising from wind, diseases arising from a combination of these, diseases arising from change of seasons, diseases arising from unsuitable care, diseases arising from external causes, diseases arising from kamma-result, cold, heat, hunger, thirst, excrement, urine, contact with gadflies, mosquitoes, wind, sun, reptiles, and so on. |
Ime vuccanti pākaṭaparissayā. |
These are called open dangers. |
Katame paṭicchannaparissayā? |
What are hidden dangers? |
Kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ kāmacchandanīvaraṇaṁ byāpādanīvaraṇaṁ thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ vicikicchānīvaraṇaṁ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṁ māyā sāṭheyyaṁ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā. |
Misconduct by body, misconduct by speech, misconduct by mind, the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt, greed, hatred, delusion, anger, hostility, denigration, contempt, envy, stinginess, deceit, craftiness, obstinacy, impetuosity, conceit, arrogance, vanity, negligence, all defilements, all misconducts, all distresses, all burnings, all torments, all unwholesome formations. |
Ime vuccanti paṭicchannaparissayā. |
These are called hidden dangers. |
Parissayāti kenaṭṭhena parissayā? |
Dangers: in what sense are they dangers? |
Parisahantīti parissayā, parihānāya saṁvattantīti parissayā, tatrāsayāti parissayā. |
They overcome, thus dangers; they lead to decline, thus dangers; therein they lie, thus dangers. |
Kathaṁ parisahantīti parissayā? |
How do they overcome, thus dangers? |
Te parissayā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. |
Those dangers bear down on, overcome, overwhelm, crush, conquer, and subdue that person. |
Evaṁ parisahantīti—parissayā. |
Thus they overcome—dangers. |
Kathaṁ parihānāya saṁvattantīti parissayā? |
How do they lead to decline, thus dangers? |
Te parissayā kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Those dangers lead to the obstruction and decline of wholesome dhammas. |
Katamesaṁ kusalānaṁ dhammānaṁ? |
Of which wholesome dhammas? |
Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogassa, catunnaṁ sammappadhānānaṁ … catunnaṁ iddhipādānaṁ … pañcannaṁ indriyānaṁ … pañcannaṁ balānaṁ … sattannaṁ bojjhaṅgānaṁ … ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa—imesaṁ kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Of right practice, of practice in accordance, of unopposed practice, of practice according to the meaning, of practice in accordance with Dhamma, of fulfillment of virtues, of guarding the sense-doors, of moderation in eating, of the application of wakefulness, of mindfulness and clear comprehension, of the application of development of the four foundations of mindfulness, of the four right exertions... of the four bases of power... of the five faculties... of the five powers... of the seven enlightenment factors... of the application of development of the Noble Eightfold Path—they lead to the obstruction and decline of these wholesome dhammas. |
Evaṁ parihānāya saṁvattantīti—parissayā. |
Thus they lead to decline—dangers. |
Kathaṁ tatrāsayāti parissayā? |
How do they lie therein, thus dangers? |
Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. |
Therein these evil, unwholesome dhammas arise, dependent on the individual existence. |
Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; |
Just as creatures dwelling in holes lie in holes, creatures dwelling in water lie in water, creatures dwelling in forests lie in forests, creatures dwelling on trees lie on trees; |
evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. |
even so, therein these evil, unwholesome dhammas arise, dependent on the individual existence. |
Evampi tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā—“sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. |
This was said by the Blessed One: “Monks, a monk with a pupil, with a teacher, dwells in suffering, not comfortably. |
Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharati? |
And how, monks, does a monk with a pupil, with a teacher, dwell in suffering, not comfortably? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā uppajjanti ye pāpakā akusalā dhammā, sarasaṅkappā saṁyojanīyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. |
Here, monks, a monk, having seen a form with the eye, evil, unwholesome dhammas arise, lustful thoughts connected with fetters, they dwell within him, evil, unwholesome dhammas flow in. |
Tasmā sāntevāsiko vuccati. |
Therefore he is called ‘one with a pupil (lit. one who lives inside).’ |
Tena samudācarena samudācaranti naṁ pāpakā akusalā dhammāti. |
By that behavior, evil, unwholesome dhammas behave towards him. |
Tasmā sācariyakoti vuccati. |
Therefore he is called ‘one with a teacher (lit. one with behavior).’ |
Puna caparaṁ, bhikkhave, bhikkhuno sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya uppajjanti ye pāpakā akusalā dhammā sarasaṅkappā saṁyojanīyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. |
Furthermore, monks, for a monk, having heard a sound with the ear... (etc.)... having smelled an odor with the nose... (etc.)... having tasted a taste with the tongue... (etc.)... having touched a tangible with the body... (etc.)... having cognized a dhamma with the mind, evil, unwholesome dhammas arise, lustful thoughts connected with fetters, they dwell within him, evil, unwholesome dhammas flow in. |
Tasmā sāntevāsikoti vuccati. |
Therefore he is called ‘one with a pupil.’ |
Tena |
By that |
samudācarena samudācaranti naṁ pāpakā akusalā dhammāti. |
behavior, evil, unwholesome dhammas behave towards him. |
Tasmā sācariyakoti vuccati. |
Therefore he is called ‘one with a teacher.’ |
Evaṁ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharatī”ti. |
Thus, monks, a monk with a pupil, with a teacher, dwells in suffering, not comfortably.” |
Evampi, tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā—“tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. |
This was said by the Blessed One: “Monks, there are these three internal stains, internal enemies, internal adversaries, internal murderers, internal foes. |
Katame tayo? |
Which three? |
Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko, doso, bhikkhave …pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. |
Greed, monks, is an internal stain, an internal enemy, an internal adversary, an internal murderer, an internal foe; hatred, monks… (etc.)… delusion, monks, is an internal stain, an internal enemy, an internal adversary, an internal murderer, an internal foe. |
Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikāti. |
These, monks, are the three internal stains, internal enemies, internal adversaries, internal murderers, internal foes. |
Anatthajanano lobho, |
Greed brings misfortune, |
lobho cittappakopano; |
greed agitates the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
that people do not understand. |
Luddho atthaṁ na jānāti, |
The greedy one does not know the meaning, |
luddho dhammaṁ na passati; |
the greedy one does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
Then there is blinding darkness, |
yaṁ lobho sahate naraṁ. |
when greed overcomes a person. |
Anatthajanano doso, |
Hatred brings misfortune, |
doso cittappakopano; |
hatred agitates the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
that people do not understand. |
Duṭṭho atthaṁ na jānāti, |
The hateful one does not know the meaning, |
duṭṭho dhammaṁ na passati; |
the hateful one does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
Then there is blinding darkness, |
yaṁ doso sahate naraṁ. |
when hatred overcomes a person. |
Anatthajanano moho, |
Delusion brings misfortune, |
moho cittappakopano; |
delusion agitates the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
that people do not understand. |
Mūḷho atthaṁ na jānāti, |
The deluded one does not know the meaning, |
mūḷho dhammaṁ na passati; |
the deluded one does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
Then there is blinding darkness, |
yaṁ moho sahate naran”ti. |
when delusion overcomes a person.” |
Evampi, tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā—“tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. |
This was said by the Blessed One: “Great king, three things arising internally in a person arise for his non-benefit, for suffering, for uncomfortable dwelling. |
Katame tayo? |
Which three? |
Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; |
Greed, great king, is a thing in a person that, arising internally, arises for his non-benefit, for suffering, for uncomfortable dwelling; |
doso kho, mahārāja …pe… moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. |
hatred, great king… (etc.)… delusion, great king, is a thing in a person that, arising internally, arises for his non-benefit, for suffering, for uncomfortable dwelling. |
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. |
These, great king, are the three things in a person that, arising internally, arise for his non-benefit, for suffering, for uncomfortable dwelling. |
Lobho doso ca moho ca, |
Greed, hatred, and delusion, |
purisaṁ pāpacetasaṁ; |
in a person of evil mind; |
Hiṁsanti attasambhūtā, |
Born of oneself, they harm, |
tacasāraṁva samphalan”ti. |
like the fruit that destroys the bamboo.” |
Evampi, tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One: |
“Rāgo ca doso ca itonidānā, |
“Lust and hatred have their origin from this, |
Aratī ratī lomahaṁso itojā; |
Discontent, delight, horripilation are born from this; |
Ito samuṭṭhāya manovitakkā, |
Arising from this, mental thoughts, |
Kumārakā dhaṅkamivossajantī”ti. |
Like boys release a crow.” |
Evampi, tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Parissayānaṁ sahitāti parissaye sahitā ārādhitā ajjhottharitā pariyāditā paṭinissatāti—parissayānaṁ sahitā. |
Enduring dangers means having endured, mastered, overcome, conquered, and renounced dangers—enduring dangers. |
Achambhīti so paccekasambuddho abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṁso viharatīti—parissayānaṁ sahitā acchambhī, eko care khaggavisāṇakappo. |
Fearless means that Paccekasambuddha abides fearless, unterrified, untrembling, not fleeing, with fear and terror abandoned, with horripilation gone—enduring dangers, fearless, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Cātuddiso appaṭigho ca hoti, |
“He is one who pervades the four directions and is unopposed, |
Santussamāno itarītarena; |
Content with this or that; |
Parissayānaṁ sahitā achambhī, |
Enduring dangers, fearless, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Dussaṅgahā pabbajitāpi eke, |
Some who have gone forth are hard to manage, |
Atho gahaṭṭhā gharamāvasantā; |
And also householders living at home; |
Appossukko paraputtesu hutvā, |
Having little concern for others' children, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Dussaṅgahā pabbajitāpi eketi pabbajitāpi idhekacce nissayepi diyyamāne uddesepi diyyamāne paripucchāyapi diyyamāne cīvarepi diyyamāne pattepi diyyamāne lohathālakepi diyyamāne dhammakaraṇepi diyyamāne parissāvanepi diyyamāne thavikepi diyyamāne upāhanepi diyyamāne kāyabandhanepi diyyamāne na suṇanti na sotaṁ odahanti na aññācittaṁ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṁ karontīti—dussaṅgahā pabbajitāpi eke. |
Some who have gone forth are hard to manage means: some who have gone forth here, even when dependence is given, even when instruction is given, even when questioning is allowed, even when robes are given, even when bowls are given, even when metal bowls are given, even when water strainers are given, even when bags are given, even when sandals are given, even when waistbands are given, they do not listen, they do not lend an ear, they do not apply their minds to knowledge, they are disobedient, disreputable, perverse in conduct, they turn their faces elsewhere—thus some who have gone forth are hard to manage. |
Atho gahaṭṭhā gharamāvasantāti gahaṭṭhāpi idhekacce hatthimhipi diyyamāne …pe… rathepi khettepi vatthumhipi hiraññepi suvaṇṇepi diyyamāne gāmepi …pe… nigamepi nagarepi … raṭṭhepi … janapadepi diyyamāne na suṇanti na sotaṁ odahanti na aññācittaṁ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṁ karontīti—atho gahaṭṭhā gharamāvasantā. |
And also householders living at home means: some householders here, even when elephants are given... (etc.)... even when chariots, fields, land, gold, or bullion are given, even when villages... (etc.)... market towns, cities... countries... or regions are given, they do not listen, they do not lend an ear, they do not apply their minds to knowledge, they are disobedient, disreputable, perverse in conduct, they turn their faces elsewhere—thus also householders living at home. |
Appossukko paraputtesu hutvāti attānaṁ ṭhapetvā sabbe imasmiṁ atthe paraputtā. |
Having little concern for others' children means: setting oneself aside, all in this matter are others' children. |
Tesu paraputtesu appossukko hutvā abyāvaṭo hutvā anapekkho hutvāti—appossukko paraputtesu hutvā, eko care khaggavisāṇakappo. |
Towards those others' children, having little concern, being unbusied, being indifferent—having little concern for others' children, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Dussaṅgahā pabbajitāpi eke, |
“Some who have gone forth are hard to manage, |
Atho gahaṭṭhā gharamāvasantā; |
And also householders living at home; |
Appossukko paraputtesu hutvā, |
Having little concern for others' children, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Oropayitvā gihibyañjanāni, |
Having laid aside the marks of a householder, |
Sañchinnapatto yathā koviḷāro; |
Like a coral tree with its leaves cut off; |
Chetvāna vīro gihibandhanāni, |
The hero, having cut off household bonds, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Oropayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca mālā ca gandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ khaggaṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vāḷabījaniṁ odātāni vatthāni dīghadasāni iti vā. |
Having laid aside the marks of a householder means: the marks of a householder are called hair and beard and garlands and perfumes and ointments and ornaments and adornments and clothes and shawls and turbans and anointing, massaging, bathing, shampooing, mirrors, collyrium, garlands, perfumes, ointments, face powder, face-paint, bracelets, top-knots, staves, pipes, swords, parasols, fancy footwear, turbans, jewels, whisks, white clothes, long-fringed clothes, and so on. |
Oropayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭipassambhayitvāti—oropayitvā gihibyañjanāni. |
Having laid aside the marks of a householder means: having laid down the marks of a householder, having completely laid them down, having put them away, having suppressed them—having laid aside the marks of a householder. |
Sañchinnapatto yathā koviḷāroti yathā koviḷārassa pattāni chinnāni sañchinnāni patitāni paripatitāni, evameva tassa paccekasambuddhassa gihibyañjanāni chinnāni sañchinnāni patitānīti—sañchinnapatto yathā koviḷāro. |
Like a coral tree with its leaves cut off means: just as the leaves of a coral tree are cut, completely cut, fallen, completely fallen, even so, for that Paccekasambuddha, the marks of a householder are cut, completely cut, fallen—like a coral tree with its leaves cut off. |
Chetvāna vīro gihibandhanānīti. |
The hero, having cut off household bonds. |
Vīroti vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravoti vīro, vigatalomahaṁsoti vīro. |
Hero means energetic, thus hero; capable, thus hero; potent, thus hero; sufficient, thus hero; brave, thus hero; courageous, fearless, unterrified, untrembling, not fleeing, with fear and terror abandoned, thus hero; with horripilation gone, thus hero. |
Virato idha sabbapāpakehi, |
Here abstaining from all evils, |
Nirayadukkhaṁ aticca vīriyavāso; |
Having transcended the suffering of hell, dwelling in energy; |
So vīriyavā padhānavā, |
He, energetic and striving, |
Dhīro tādi pavuccate tathattā. |
The wise one, such a one is called, due to that state. |
Gihibandhanāni vuccanti puttā ca bhariyā ca dāsā ca dāsī ca ajeḷakā ca kukkuṭasūkarā ca hatthigavāssavaḷavā ca khettañca vatthu ca hiraññañca suvaṇṇañca gāmanigamarājadhāniyo ca raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṁ kiñci rajanīyavatthu. |
Household bonds are called: sons and wives and male slaves and female slaves and goats and sheep and fowl and pigs and elephants, cattle, horses, mares, and fields and land and gold and bullion and villages, market towns, royal cities, and countries and regions and treasuries and granaries, and whatever delightful object. |
Chetvāna vīro gihibandhanānīti so paccekasambuddho vīro gihibandhanāni chinditvā samucchinditvā jahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo. |
The hero, having cut off household bonds means: that Paccekasambuddha, the hero, having cut, having completely cut, having abandoned, having dispelled, having made an end of, having brought to non-existence the household bonds—the hero, having cut off household bonds, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Oropayitvā gihibyañjanāni, |
“Having laid aside the marks of a householder, |
Sañchinnapatto yathā koviḷāro; |
Like a coral tree with its leaves cut off; |
Chetvāna vīro gihibandhanāni, |
The hero, having cut off household bonds, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Paṭhamo vaggo. |
First chapter. |
2. Dutiyavagga |
2. Second Chapter |
Sace labhetha nipakaṁ sahāyaṁ, |
If one should find a prudent companion, |
Saddhiṁ caraṁ sādhuvihāri dhīraṁ; |
Walking together, well-behaved and wise; |
Abhibhuyya sabbāni parissayāni, |
Overcoming all dangers, |
Careyya tenattamano satīmā. |
One should walk with him, glad and mindful. |
Sace labhetha nipakaṁ sahāyanti sace nipakaṁ paṇḍitaṁ paññavantaṁ buddhimantaṁ ñāṇiṁ vibhāviṁ medhāviṁ sahāyaṁ labheyya paṭilabheyya adhigaccheyya vindeyyāti—sace labhetha nipakaṁ sahāyaṁ. |
If one should find a prudent companion means: if one should find, obtain, attain, get a prudent, learned, intelligent, wise, knowledgeable, discerning, sagacious companion—if one should find a prudent companion. |
Saddhiṁ caraṁ sādhuvihāri dhīranti. |
Walking together, well-behaved and wise. |
Saddhiṁ caranti ekato caraṁ. |
Walking together means walking as one. |
Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṁ, dutiyenapi jhānena … tatiyenapi jhānena … catutthenapi jhānena sādhuvihāriṁ, mettāyapi cetovimuttiyā sādhuvihāriṁ, karuṇāyapi …pe… muditāyapi … upekkhāyapi cetovimuttiyā sādhuvihāriṁ, ākāsānañcāyatanasamāpattiyāpi sādhuvihāriṁ, viññāṇañcāyatanasamāpattiyāpi …pe… ākiñcaññāyatanasamāpattiyāpi …pe… nevasaññānāsaññāyatanasamāpattiyāpi sādhuvihāriṁ, nirodhasamāpattiyāpi sādhuvihāriṁ, phalasamāpattiyāpi sādhuvihāriṁ. |
Well-behaved means well-behaved through the first jhana, well-behaved through the second jhana... through the third jhana... through the fourth jhana, well-behaved through the liberation of mind by loving-kindness, well-behaved also through compassion... (etc.)... through sympathetic joy... through the liberation of mind by equanimity, well-behaved also through the attainment of the sphere of infinite space, well-behaved also through the attainment of the sphere of infinite consciousness... (etc.)... through the attainment of the sphere of nothingness... (etc.)... through the attainment of the sphere of neither perception nor non-perception, well-behaved also through the attainment of cessation, well-behaved also through the attainment of fruition. |
Dhīranti dhīraṁ paṇḍitaṁ paññavantaṁ buddhimantaṁ ñāṇiṁ vibhāviṁ medhāvinti—saddhiṁ caraṁ sādhuvihāri dhīraṁ. |
Wise means wise, learned, intelligent, sagacious, knowledgeable, discerning, sagacious—walking together, well-behaved and wise. |
Abhibhuyya sabbāni parissayānīti. |
Overcoming all dangers. |
Parissayāti dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca …pe… ime vuccanti pākaṭaparissayā …pe… ime vuccanti paṭicchannaparissayā …pe… evampi, tatrāsayāti—parissayā. |
Dangers means two kinds of dangers: open dangers and hidden dangers... (etc.)... these are called open dangers... (etc.)... these are called hidden dangers... (etc.)... thus also, they lie therein—dangers. |
Abhibhuyya sabbāni parissayānīti sabbe parissaye abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti—abhibhuyya sabbāni parissayāni. |
Overcoming all dangers means having overcome, overwhelmed, crushed, conquered, and subdued all dangers—overcoming all dangers. |
Careyya tenattamano satīmāti so paccekasambuddho tena nipakena paṇḍitena paññavantena buddhimantena ñāṇinā vibhāvinā medhāvinā sahāyena saddhiṁ attamano tuṭṭhamano haṭṭhamano pahaṭṭhamano udaggamano muditamano careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—careyya tenattamano. |
One should walk with him, glad and mindful means: that Paccekasambuddha, with that prudent, learned, intelligent, wise, knowledgeable, discerning, sagacious companion, being glad-minded, joyful-minded, elated-minded, exultant-minded, uplifted-minded, happy-minded, should walk, dwell, conduct himself, behave, maintain himself, sustain himself, keep himself going—one should walk with him, glad. |
Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritāti—careyya tenattamano satīmā. |
Mindful means: that Paccekasambuddha is mindful, endowed with supreme mindfulness and sagacity, remembering and recollecting things done long ago and said long ago—one should walk with him, glad and mindful. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Sace labhetha nipakaṁ sahāyaṁ, |
“If one should find a prudent companion, |
Saddhiṁ caraṁ sādhuvihāri dhīraṁ; |
Walking together, well-behaved and wise; |
Abhibhuyya sabbāni parissayāni, |
Overcoming all dangers, |
Careyya tenattamano satīmā”ti. |
One should walk with him, glad and mindful.” |
No ce labhetha nipakaṁ sahāyaṁ, |
If one should not find a prudent companion, |
Saddhiṁ caraṁ sādhuvihāri dhīraṁ; |
Walking together, well-behaved and wise; |
Rājāva raṭṭhaṁ vijitaṁ pahāya, |
Like a king who has abandoned his conquered kingdom, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
No ce labhetha nipakaṁ sahāyanti no ce nipakaṁ paṇḍitaṁ paññavantaṁ buddhimantaṁ ñāṇiṁ vibhāviṁ medhāviṁ sahāyaṁ labheyya paṭilabheyya adhigaccheyya vindeyyāti—no ce labhetha nipakaṁ sahāyaṁ. |
If one should not find a prudent companion means: if one should not find, obtain, attain, get a prudent, learned, intelligent, wise, knowledgeable, discerning, sagacious companion—if one should not find a prudent companion. |
Saddhiṁ caraṁ sādhuvihāri dhīranti. |
Walking together, well-behaved and wise. |
Saddhiṁ caranti ekato caraṁ. |
Walking together means walking as one. |
Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṁ …pe… nirodhasamāpattiyāpi sādhuvihāriṁ, phalasamāpattiyāpi sādhuvihāriṁ. |
Well-behaved means well-behaved through the first jhana... (etc.)... well-behaved also through the attainment of cessation, well-behaved also through the attainment of fruition. |
Dhīranti dhīraṁ paṇḍitaṁ paññavantaṁ buddhimantaṁ ñāṇiṁ vibhāviṁ medhāvinti—saddhiṁ caraṁ sādhuvihāri dhīraṁ. |
Wise means wise, learned, intelligent, sagacious, knowledgeable, discerning, sagacious—walking together, well-behaved and wise. |
Rājāva raṭṭhaṁ vijitaṁ pahāyāti rājā khattiyo muddhābhisitto vijitasaṅgāmo nihatapaccāmitto laddhādhippāyo paripuṇṇakosakoṭṭhāgāro raṭṭhañca janapadañca kosañca koṭṭhāgārañca pahūtahiraññasuvaṇṇaṁ nagarañca pariccajitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. |
Like a king who has abandoned his conquered kingdom means: a king, a khattiya, a consecrated monarch, victorious in battle, with enemies defeated, having attained sovereignty, with full treasury and granary, having abandoned country and region, treasury and granary, abundant gold and bullion, and city, having shaved off hair and beard, having donned ochre robes, having gone forth from home to homelessness, having attained to a state of nothingness, walks alone, dwells, conducts himself, behaves, maintains himself, sustains himself, keeps himself going. |
Evaṁ paccekasambuddhopi sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti—rājāva raṭṭhaṁ vijitaṁ pahāya, eko care khaggavisāṇakappo. |
Even so, the Paccekasambuddha also, having cut off all household impediments, having cut off the impediment of children and wife, having cut off the impediment of relatives, having cut off the impediment of friends and colleagues, having shaved off hair and beard, having donned ochre robes, having gone forth from home to homelessness, having attained to a state of nothingness, walks alone, dwells, conducts himself, behaves, maintains himself, sustains himself, keeps himself going—like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“No ce labhetha nipakaṁ sahāyaṁ, |
“If one should not find a prudent companion, |
Saddhiṁ caraṁ sādhuvihāri dhīraṁ; |
Walking together, well-behaved and wise; |
Rājāva raṭṭhaṁ vijitaṁ pahāya, |
Like a king who has abandoned his conquered kingdom, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Addhā pasaṁsāma sahāyasampadaṁ, |
Indeed, we praise the blessing of companionship, |
Seṭṭhā samā sevitabbā sahāyā; |
Superior or equal companions should be associated with; |
Ete aladdhā anavajjabhojī, |
Not finding these, eating blamelessly, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Addhā pasaṁsāma sahāyasampadanti. |
Indeed, we praise the blessing of companionship. |
Addhāti ekaṁsavacanaṁ nissaṁsayavacanaṁ nikkaṅkhavacanaṁ advejjhavacanaṁ adveḷhakavacanaṁ niyogavacanaṁ apaṇṇakavacanaṁ aviraddhavacanaṁ avatthāpanavacanametaṁ—addhāti. |
Indeed means: this is a word of certainty, a word without doubt, a word without uncertainty, a word not admitting of two interpretations, a word not wavering, a word of necessity, a word of unmistakenness, a word not failing, a word of establishment—indeed. |
Sahāyasampadanti sahāyasampadā vuccati yo so sahāyo asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena … asekkhena paññākkhandhena … asekkhena vimuttikkhandhena … asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. |
Blessing of companionship means: the blessing of companionship is said of that companion who is endowed with the aggregate of virtue of one beyond training, with the aggregate of concentration of one beyond training... with the aggregate of wisdom of one beyond training... with the aggregate of liberation of one beyond training... with the aggregate of knowledge and vision of liberation of one beyond training. |
Addhā pasaṁsāma sahāyasampadanti sahāyasampadaṁ pasaṁsāma thomema kittema vaṇṇemāti—addhā pasaṁsāma sahāyasampadaṁ. |
Indeed, we praise the blessing of companionship means: we praise, extol, commend, laud the blessing of companionship—indeed, we praise the blessing of companionship. |
Seṭṭhā samā sevitabbā sahāyāti seṭṭhā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena; |
Superior or equal companions should be associated with means: companions are superior in virtue, concentration, wisdom, liberation, knowledge and vision of liberation; |
samā sadisā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena. |
equal, similar companions are in virtue, concentration, wisdom, liberation, knowledge and vision of liberation. |
Seṭṭhā vā sahāyā sadisā vā sahāyā sevitabbā bhajitabbā payirupāsitabbā paripucchitabbā paripañhitabbāti—seṭṭhā samā sevitabbā sahāyā. |
Superior companions or similar companions should be associated with, resorted to, attended upon, questioned, interrogated—superior or equal companions should be associated with. |
Ete aladdhā anavajjabhojīti atthi puggalo sāvajjabhojī atthi puggalo anavajjabhojīti. |
Not finding these, eating blamelessly means: there is a person who eats blameworthily, there is a person who eats blamelessly. |
Katamo ca puggalo sāvajjabhojī? |
And which person eats blameworthily? |
Idhekacco puggalo kuhanāya lapanāya nemittikatāya nippesikatāya lābhena lābhaṁ nijigīsanatāya dārudānena veḷudānena pattadānena pupphadānena phaladānena sinānadānena cuṇṇadānena mattikādānena dantakaṭṭhadānena mukhodakadānena cāṭukamyatāya muggasūpyatāya pāribhaṭyatāya pīṭhamaddikatāya vatthuvijjāya tiracchānavijjāya aṅgavijjāya nakkhattavijjāya dūtagamanena pahiṇagamanena jaṅghapesaniyena vejjakammena navakammena piṇḍapaṭipiṇḍakena dānānuppadānena, adhammena visamena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṁ kappeti. |
Here a certain person, by trickery, by talkativeness, by hinting, by belittling, by desiring to gain profit with profit, by giving wood, by giving bamboo, by giving leaves, by giving flowers, by giving fruit, by giving bathing powder, by giving powder, by giving clay, by giving tooth-sticks, by giving water for rinsing the mouth, by flattery, by bean-soup talk (i.e., ingratiating talk), by attendants' work, by acting as a go-between, by site-lore, by animal-lore, by limb-lore, by star-lore, by going on messages, by sending messages, by running errands, by medical practice, by new construction, by giving alms for alms, by giving gifts for gifts, having obtained, having gotten, having attained, having found, having received unrighteously, improperly, makes a living. |
Ayaṁ vuccati puggalo sāvajjabhojī. |
This is called a person who eats blameworthily. |
Katamo ca puggalo anavajjabhojī? |
And which person eats blamelessly? |
Idhekacco puggalo na kuhanāya na lapanāya na nemittikatāya na nippesikatāya na lābhena lābhaṁ nijigīsanatāya na dārudānena na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na cuṇṇadānena na mattikādānena na dantakaṭṭhadānena na mukhodakadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na pīṭhamaddikatāya na vatthuvijjāya na tiracchānavijjāya na aṅgavijjāya na nakkhattavijjāya na dūtagamanena na pahiṇagamanena na jaṅghapesaniyena na vejjakammena na navakammena na piṇḍapaṭipiṇḍakena na dānānuppadānena, dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṁ kappeti. |
Here a certain person, not by trickery, not by talkativeness, not by hinting, not by belittling, not by desiring to gain profit with profit, not by giving wood, not by giving bamboo, not by giving leaves, not by giving flowers, not by giving fruit, not by giving bathing powder, not by giving powder, not by giving clay, not by giving tooth-sticks, not by giving water for rinsing the mouth, not by flattery, not by bean-soup talk, not by attendants' work, not by acting as a go-between, not by site-lore, not by animal-lore, not by limb-lore, not by star-lore, not by going on messages, not by sending messages, not by running errands, not by medical practice, not by new construction, not by giving alms for alms, not by giving gifts for gifts, having obtained, having gotten, having attained, having found, having received righteously, properly, makes a living. |
Ayaṁ vuccati puggalo anavajjabhojī. |
This is called a person who eats blamelessly. |
Ete aladdhā anavajjabhojīti ete anavajjabhojī aladdhā alabhitvā anadhigantvā avinditvā appaṭilabhitvāti—ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo. |
Not finding these, eating blamelessly means: these blameless eaters, not finding, not obtaining, not attaining, not getting, not receiving—not finding these, eating blamelessly, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Addhā pasaṁsāma sahāyasampadaṁ, |
“Indeed, we praise the blessing of companionship, |
Seṭṭhā samā sevitabbā sahāyā; |
Superior or equal companions should be associated with; |
Ete aladdhā anavajjabhojī, |
Not finding these, eating blamelessly, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn.” |
Disvā suvaṇṇassa pabhassarāni, |
Seeing the shining things of gold, |
Kammāraputtena suniṭṭhitāni; |
Well-finished by the goldsmith's son; |
Saṅghaṭṭayantāni duve bhujasmiṁ, |
Clashing, two on the arm, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Disvā suvaṇṇassa pabhassarānīti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Seeing the shining things of gold means: having seen, observed, weighed, judged, discerned, made clear. |
Suvaṇṇassāti jātarūpassa. |
Of gold means of wrought gold. |
Pabhassarānīti parisuddhāni pariyodātānīti—disvā suvaṇṇassa pabhassarāni. |
Shining means very pure, very clean—seeing the shining things of gold. |
Kammāraputtena suniṭṭhitānīti kammāraputto vuccati suvaṇṇakāro. |
Well-finished by the goldsmith's son means: a goldsmith's son is called a worker in gold. |
Kammāraputtena suniṭṭhitānīti kammāraputtena suniṭṭhitāni sukatāni suparikammakatānīti—kammāraputtena suniṭṭhitāni. |
Well-finished by the goldsmith's son means: well-finished by the goldsmith's son, well-made, well-wrought—well-finished by the goldsmith's son. |
Saṅghaṭṭayantāni duve bhujasminti bhujo vuccati hattho. |
Clashing, two on the arm means: arm is called hand. |
Yathā ekasmiṁ hatthe dve nūpurāni ghaṭṭenti; |
Just as on one hand two anklets clash; |
evameva sattā taṇhāvasena diṭṭhivasena niraye ghaṭṭenti, tiracchānayoniyaṁ ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṁ upapattiyā upapattiṁ paṭisandhiyā paṭisandhiṁ bhavena bhavaṁ saṁsārena saṁsāraṁ vaṭṭena vaṭṭaṁ ghaṭṭenti saṅghaṭṭenti saṅghaṭṭentā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti—saṅghaṭṭayantāni duve bhujasmiṁ, eko care khaggavisāṇakappo. |
even so beings, through the power of craving, through the power of views, clash in hell, clash in the animal realm, clash in the realm of ghosts, clash in the human world, clash in the deva world, from destiny to destiny, from rebirth to rebirth, from conception to conception, from existence to existence, from transmigration to transmigration, from round to round, they clash, they strongly clash, clashing they go, dwell, conduct themselves, behave, maintain themselves, sustain themselves, keep themselves going—clashing, two on the arm, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Disvā suvaṇṇassa pabhassarāni, |
“Seeing the shining things of gold, |
Kammāraputtena suniṭṭhitāni; |
Well-finished by the goldsmith's son; |
Saṅghaṭṭayantāni duve bhujasmiṁ, |
Clashing, two on the arm, |
Eko care khaggavisāṇakappo”. |
One should wander alone like a rhinoceros horn.” |
Evaṁ dutīyena sahā mamassa, |
Thus with a second, there would be for me, |
Vācābhilāpo abhisajjanā vā; |
Idle talk or attachment; |
Etaṁ bhayaṁ āyatiṁ pekkhamāno, |
Foreseeing this future danger, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Evaṁ dutīyena sahā mamassāti taṇhādutiyo vā hoti puggaladutiyo vā. |
Thus with a second, there would be for me means: one has craving as a second, or one has a person as a second. |
Kathaṁ taṇhādutiyo hoti? |
How does one have craving as a second? |
Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
Craving means craving for forms... (etc.)... craving for dhammas. |
Yassesā taṇhā appahīnā, so vuccati taṇhādutiyo. |
For whom this craving is not abandoned, he is called one with craving as a second. |
Taṇhādutiyo puriso, |
A person with craving as a second, |
dīghamaddhāna saṁsaraṁ; |
transmigrates for a long time; |
Itthabhāvaññathābhāvaṁ, |
This state and another state, |
saṁsāraṁ nātivattatīti. |
does not transcend transmigration. |
Evaṁ taṇhādutiyo vā hoti. |
Thus one has craving as a second. |
Kathaṁ puggaladutiyo hoti? |
How does one have a person as a second? |
Idhekacco na atthahetu na kāraṇahetu uddhato avūpasantacitto ekassa vā dutiyo hoti, dvinnaṁ vā tatiyo hoti, tiṇṇaṁ vā catuttho hoti. |
Here a certain one, not for any purpose, not for any reason, arrogant, with an uncalmed mind, is a second to one, or a third to two, or a fourth to three. |
Tattha bahuṁ samphappalāpaṁ palapati; |
There he utters much frivolous talk; |
seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ katheti. |
that is to say—talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about fears, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about vehicles, talk about villages, talk about market towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about departed relatives, miscellaneous talk, speculations about the world, speculations about the sea, talk about existence and non-existence. |
Evaṁ puggaladutiyo hotīti—evaṁ dutīyena sahā mamassa. |
Thus one has a person as a second—thus with a second, there would be for me. |
Vācābhilāpo abhisajjanā vāti vācābhilāpo vuccati bāttiṁsa tiracchānakathā, seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ. |
Idle talk or attachment means: idle talk is called the thirty-two kinds of animalistic talk, that is to say—talk about kings... (etc.)... talk about existence and non-existence. |
Abhisajjanā vāti dve sajjanā—taṇhāsajjanā ca diṭṭhisajjanā ca …pe… ayaṁ taṇhāsajjanā …pe… ayaṁ diṭṭhisajjanāti—vācābhilāpo abhisajjanā vā. |
Or attachment means two kinds of attachment: attachment of craving and attachment of views... (etc.)... this is attachment of craving... (etc.)... this is attachment of views—idle talk or attachment. |
Etaṁ bhayaṁ āyatiṁ pekkhamānoti. |
Foreseeing this future danger. |
Bhayanti jātibhayaṁ jarābhayaṁ byādhibhayaṁ maraṇabhayaṁ rājabhayaṁ corabhayaṁ aggibhayaṁ udakabhayaṁ attānuvādabhayaṁ parānuvādabhayaṁ daṇḍabhayaṁ duggatibhayaṁ ūmibhayaṁ kumbhilabhayaṁ āvaṭṭabhayaṁ susumārabhayaṁ ājīvikabhayaṁ asilokabhayaṁ parisasārajjabhayaṁ madanabhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso ubbego utrāso. |
Danger means fear of birth, fear of old age, fear of sickness, fear of death, fear of kings, fear of thieves, fear of fire, fear of water, fear of self-reproach, fear of others' reproach, fear of punishment, fear of a bad destination, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of livelihood, fear of ill-repute, fear of timidity in assemblies, fear of intoxication, fright, terror, horripilation, mental agitation, dread. |
Etaṁ bhayaṁ āyatiṁ pekkhamānoti etaṁ bhayaṁ āyatiṁ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti—etaṁ bhayaṁ āyatiṁ pekkhamāno, eko care khaggavisāṇakappo. |
Foreseeing this future danger means: foreseeing, seeing, observing, contemplating, examining this future danger—foreseeing this future danger, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said: |
“Evaṁ dutīyena sahā mamassa, |
“Thus with a second, there would be for me, |
Vācābhilāpo abhisajjanā vā; |
Idle talk or attachment; |
Etaṁ bhayaṁ āyatiṁ pekkhamāno, |
Foreseeing this future danger, |
Eko care khaggavisāṇakappo”. |
One should wander alone like a rhinoceros horn.” |
Kāmā hi citrā madhurā manoramā, |
Sensual pleasures are indeed varied, sweet, delightful, |
Virūparūpena mathenti cittaṁ; |
In different forms they churn the mind; |
Ādīnavaṁ kāmaguṇesu disvā, |
Seeing the danger in the strands of sensual pleasure, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Kāmā hi citrā madhurā manoramāti. |
Sensual pleasures are indeed varied, sweet, delightful. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
Sensual pleasures means, in summary, two kinds of sensual pleasures: objective sensual pleasures and defiling sensual pleasures... (etc.)... these are called objective sensual pleasures... (etc.)... these are called defiling sensual pleasures. |
Citrāti nānāvaṇṇā rūpā nānāvaṇṇā saddā nānāvaṇṇā gandhā nānāvaṇṇā rasā nānāvaṇṇā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Varied means: forms of various kinds, sounds of various kinds, smells of various kinds, tastes of various kinds, tangibles of various kinds that are wished for, desired, agreeable, of a pleasing nature, connected with sensual pleasure, alluring. |
Madhurāti vuttañhetaṁ bhagavatā—“pañcime, bhikkhave, kāmaguṇā. |
Sweet means: this was said by the Blessed One—“Monks, there are these five strands of sensual pleasure. |
Katame pañca? |
Which five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are wished for, desired, agreeable, of a pleasing nature, connected with sensual pleasure, alluring; sounds cognizable by the ear... (etc.)... smells cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body that are wished for, desired, agreeable, of a pleasing nature, connected with sensual pleasure, alluring. |
Ime kho, bhikkhave, pañca kāmaguṇā. |
These, monks, are the five strands of sensual pleasure. |
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati kāmasukhaṁ miḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ, ‘na sevitabbaṁ na bhāvetabbaṁ na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti vadāmī”ti—kāmā hi citrā madhurā. |
Whatever pleasure and joy arises in dependence on these five strands of sensual pleasure, this is called sensual pleasure, base pleasure, worldly pleasure, ignoble pleasure; ‘it should not be indulged in, not cultivated, not made much of, this pleasure should be feared,’ I say”—sensual pleasures are indeed varied, sweet. |
Manoramāti. Manoti yaṁ cittaṁ …pe… tajjā manoviññāṇadhātu. |
Delightful. Mind means that which is mind... (etc.)... the mind-consciousness element born of that. |
Mano ramenti thomenti tosenti pahāsentīti—kāmā hi citrā madhurā manoramā. |
They delight the mind, they praise, they satisfy, they gladden—sensual pleasures are indeed varied, sweet, delightful. |
Virūparūpena mathenti cittanti nānāvaṇṇehi rūpehi …pe… nānāvaṇṇehi phoṭṭhabbehi cittaṁ mathenti tosenti pahāsentīti—virūparūpena mathenti cittaṁ. |
In different forms they churn the mind means: with forms of various kinds... (etc.)... with tangibles of various kinds they churn the mind, satisfy, gladden—in different forms they churn the mind. |
Ādīnavaṁ kāmaguṇesu disvāti. |
Seeing the danger in the strands of sensual pleasure. |
Vuttañhetaṁ bhagavatā—“ko ca, bhikkhave, kāmānaṁ ādīnavo? |
This was said by the Blessed One—“And what, monks, is the danger of sensual pleasures? |
Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi samphassamāno khuppipāsāya mīyamāno; |
Here, monks, a clansman makes a living by whatever craft, whether by calculating, by accounting, by computation, by farming, by trading, by cattle-herding, by archery, by royal service, or by some other craft, being exposed to cold, exposed to heat, being touched by the touch of gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst; |
ayaṁ, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
this, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati—‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. |
And if, monks, for that clansman thus striving, exerting, endeavoring, those possessions are not produced, he grieves, laments, bewails, beats his breast, and falls into delusion—‘In vain indeed is my striving, fruitless indeed is my endeavor.’ |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ |
And if, monks, for that clansman thus striving, exerting, endeavoring, those possessions are produced, then on account of protecting those possessions |
dukkhaṁ domanassaṁ paṭisaṁvedeti—‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi ḍaheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. |
he experiences suffering and dejection—‘How might neither kings take my possessions, nor thieves take them, nor fire burn them, nor water carry them away, nor unloved heirs take them?’ |
Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṁ vā vahati appiyā vā dāyādā haranti. |
For him, thus protecting and guarding, either kings take those possessions, or thieves take them, or fire burns them, or water carries them away, or unloved heirs take them. |
So socati …pe… sammohaṁ āpajjati—‘yampi me ahosi tampi no natthī’ti. |
He grieves... (etc.)... falls into delusion—‘What was mine is now no more.’ |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. |
Furthermore, monks, due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures, kings dispute with kings, khattiyas dispute with khattiyas, brahmins dispute with brahmins, householders dispute with householders, mother disputes with son, son disputes with mother, father disputes with son, son disputes with father, brother disputes with sister, sister disputes with brother, companion disputes with companion. |
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti leḍḍūhipi upakkamanti daṇḍehipi upakkamanti satthehipi upakkamanti. |
There, having fallen into quarrels, brawls, and disputes, they attack one another with their hands, they attack with clods, they attack with sticks, they attack with weapons. |
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ. |
There they meet death or suffering like unto death. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu asīsupi vijjotalantesu. |
Furthermore, monks, due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures, taking sword and shield, girding on bow and quiver, they rush into battle arrayed on both sides, with arrows being shot, with spears being hurled, with swords flashing. |
Te tattha usūhipi vijjhanti sattīhipi vijjhanti asināpi sīsaṁ chindanti. |
There they are pierced by arrows, pierced by spears, and their heads are cut off with swords. |
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ. |
There they meet death or suffering like unto death. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā addāvalepanā upakāriyo pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu, asīsupi vijjotalantesu. |
Furthermore, monks, due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures, taking sword and shield, girding on bow and quiver, smeared with clay (for defense), they rush into sieges, with arrows being shot, with spears being hurled, with swords flashing. |
Te tattha usūhipi vijjhanti sattīhipi vijjhanti chakaṇakāyapi osiñcanti abhivaggenapi omaddanti asināpi sīsaṁ chindanti. |
There they are pierced by arrows, pierced by spears, they are drenched with cow-dung, they are crushed by battering rams, and their heads are cut off with swords. |
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ. |
There they meet death or suffering like unto death. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti nillopampi haranti ekāgārikampi karonti paripanthepi tiṭṭhanti paradārampi gacchanti. |
Furthermore, monks, due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures, they break into houses, they plunder, they commit burglary, they stand in ambush on highways, they go to others' wives. |
Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti …pe… asināpi sīsaṁ chindanti. |
Kings, having arrested him, inflict various kinds of punishments—they beat him with whips, they beat him with canes, they beat him with half-canes, they cut off his hand... (etc.)... they cut off his head with a sword. |
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ. |
There they meet death or suffering like unto death. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. |
This too, monks, is the visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, with sensual pleasures as cause, with sensual pleasures as source, because of sensual pleasures. |
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti vācāya duccaritaṁ caranti manasā duccaritaṁ caranti. |
Furthermore, monks, because of sensual pleasures, with sensual pleasures as the cause, with sensual pleasures as the reason, only because of sensual pleasures, they engage in misconduct with the body, they engage in misconduct with speech, they engage in misconduct with the mind. |
Te kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
They, having engaged in misconduct with the body, having engaged in misconduct with speech, having engaged in misconduct with the mind, at the breaking up of the body, after death, are reborn in a state of loss, a bad destination, a downfall, in hell. |
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu”. |
This too, monks, is the danger in sensual pleasures, a future mass of suffering, because of sensual pleasures, with sensual pleasures as the cause, with sensual pleasures as the reason, only because of sensual pleasures.” |
Ādīnavaṁ kāmaguṇesu disvāti kāmaguṇesu ādīnavaṁ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—ādīnavaṁ kāmaguṇesu disvā, eko care khaggavisāṇakappo. |
Having seen the danger in sensual pleasures, means having seen, having perceived, having weighed, having judged, having clarified, having made manifest the danger in sensual pleasures—having seen the danger in sensual pleasures, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Kāmā hi citrā madhurā manoramā, |
“Sensual pleasures are indeed varied, sweet, delightful, |
Virūparūpena mathenti cittaṁ; |
In various forms they churn the mind; |
Ādīnavaṁ kāmaguṇesu disvā, |
Having seen the danger in sensual pleasures, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Ītī ca gaṇḍo ca upaddavo ca, |
Calamity and tumor and disaster, |
Rogo ca sallañca bhayañca metaṁ; |
Sickness and dart and this fear; |
Etaṁ bhayaṁ kāmaguṇesu disvā, |
Having seen this fear in sensual pleasures, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metanti vuttañhetaṁ bhagavatā—“bhayanti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Calamity and tumor and disaster, sickness and dart and this fear – this was said by the Blessed One – “Fear, monks, is a term for sensual pleasures. |
Dukkhanti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Suffering, monks, is a term for sensual pleasures. |
Rogoti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Sickness, monks, is a term for sensual pleasures. |
Gaṇḍoti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Tumor, monks, is a term for sensual pleasures. |
Sallanti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Dart, monks, is a term for sensual pleasures. |
Saṅgoti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Attachment, monks, is a term for sensual pleasures. |
Paṅkoti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Mud, monks, is a term for sensual pleasures. |
Gabbhoti, bhikkhave, kāmānametaṁ adhivacanaṁ. |
Womb, monks, is a term for sensual pleasures. |
Kasmā ca, bhikkhave, bhayanti kāmānametaṁ adhivacanaṁ? |
And why, monks, is fear a term for sensual pleasures? |
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā bhayanti kāmānametaṁ adhivacanaṁ. |
Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from fear in this very life, nor is one freed from fear in future lives, therefore fear is a term for sensual pleasures. |
Kasmā ca, bhikkhave, dukkhanti …pe… rogoti … gaṇḍoti … sallanti … saṅgoti … paṅkoti … gabbhoti kāmānametaṁ adhivacanaṁ? |
And why, monks, is suffering… sickness… tumor… dart… attachment… mud… womb a term for sensual pleasures? |
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā gabbhoti kāmānametaṁ adhivacanan”ti. |
Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from the womb in this very life, nor is one freed from the womb in future lives, therefore womb is a term for sensual pleasures.” |
Bhayaṁ dukkhañca rogo ca, |
Fear and suffering and sickness, |
gaṇḍo sallañca saṅgo ca; |
tumor, dart and attachment; |
Paṅko gabbho ca ubhayaṁ, |
Mud and womb, both, |
ete kāmā pavuccanti; |
these are called sensual pleasures; |
Yattha satto puthujjano. |
Wherein the ordinary person is attached. |
Otiṇṇo sātarūpena, |
Descended in the form of pleasure, |
puna gabbhāya gacchati; |
one goes to the womb again; |
Yato ca bhikkhu ātāpī, |
When a monk is ardent, |
sampajaññaṁ na riccati. |
he does not abandon clear comprehension. |
So imaṁ palipathaṁ duggaṁ, |
He, this difficult, miry path, |
atikkamma tathāvidho; |
having overcome, such a one; |
Pajaṁ jātijarūpetaṁ, |
The offspring subject to birth and old age, |
phandamānaṁ avekkhatīti. |
he sees trembling. |
Ītī ca gaṇḍo ca upaddavo ca, |
Calamity and tumor and disaster, |
Rogo ca sallañca bhayañca metaṁ. |
Sickness and dart and this fear. |
Etaṁ bhayaṁ kāmaguṇesu disvāti etaṁ bhayaṁ kāmaguṇesu disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—etaṁ bhayaṁ kāmaguṇesu disvā, eko care khaggavisāṇakappo. |
Having seen this fear in sensual pleasures means having seen, having perceived, having weighed, having judged, having clarified, having made manifest this fear in sensual pleasures—having seen this fear in sensual pleasures, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Ītī ca gaṇḍo ca upaddavo ca, |
“Calamity and tumor and disaster, |
Rogo ca sallañca bhayañca metaṁ; |
Sickness and dart and this fear; |
Etaṁ bhayaṁ kāmaguṇesu disvā, |
Having seen this fear in sensual pleasures, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Sītañca uṇhañca khudaṁ pipāsaṁ, |
Cold and heat, hunger and thirst, |
Vātātape ḍaṁsasarīsape ca; |
Wind, sun, gadflies and reptiles; |
Sabbānipetāni abhisambhavitvā, |
Having overcome all these, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Sītañca uṇhañca khudaṁ pipāsanti. |
Cold and heat, hunger and thirst. |
Sītanti dvīhi kāraṇehi sītaṁ hoti—abbhantaradhātuppakopavasena vā sītaṁ hoti bahiddhā utuvasena vā sītaṁ hoti. |
Cold means it is cold for two reasons—it is cold due to an internal disturbance of elements or it is cold due to external weather. |
Uṇhanti dvīhi kāraṇehi uṇhaṁ hoti—abbhantaradhātuppakopavasena vā uṇhaṁ hoti bahiddhā utuvasena vā uṇhaṁ hoti. |
Heat means it is hot for two reasons—it is hot due to an internal disturbance of elements or it is hot due to external weather. |
Khudā vuccati chātako. |
Hunger is called starvation. |
Pipāsā vuccati udakapipāsāti—sītañca uṇhañca khudaṁ pipāsaṁ. |
Thirst is called thirst for water—cold and heat, hunger and thirst. |
Vātātape ḍaṁsasarīsape cāti. |
Wind, sun, gadflies and reptiles. |
Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. |
Winds are eastern winds, western winds, northern winds, southern winds, dusty winds, dust-free winds, cold winds, hot winds, slight winds, excessive winds, Verambha winds, wing winds, Supaṇṇa winds, palm-leaf winds, fan winds. |
Ātapo vuccati sūriyasantāpo. |
Sun means the heat of the sun. |
Ḍaṁsā vuccanti piṅgalamakkhikā. |
Gadflies are called brown flies. |
Sarīsapā vuccanti ahīti—vātātape ḍaṁsasarīsape ca. |
Reptiles are called snakes—wind, sun, gadflies and reptiles. |
Sabbānipetāni abhisambhavitvāti abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti—sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo. |
Having overcome all these means having subdued, having overwhelmed, having mastered, having crushed—having overcome all these, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Sītañca uṇhañca khudaṁ pipāsaṁ, |
“Cold and heat, hunger and thirst, |
Vātātape ḍaṁsasarīsape ca; |
Wind, sun, gadflies and reptiles; |
Sabbānipetāni abhisambhavitvā, |
Having overcome all these, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Nāgova yūthāni vivajjayitvā, |
Like an elephant avoiding the herds, |
Sañjātakhandho padumī uḷāro; |
With developed aggregates, a lotus, magnificent; |
Yathābhirantaṁ vihare araññe, |
He should dwell in the forest as he pleases, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Nāgova yūthāni vivajjayitvāti nāgo vuccati hatthināgo. |
Like an elephant avoiding the herds, an elephant is called a tusker elephant. |
Paccekasambuddhopi nāgo. |
A Paccekasambuddha is also an elephant. |
Kiṅkāraṇā paccekasambuddho nāgo? |
For what reason is a Paccekasambuddha an elephant? |
Āguṁ na karotīti nāgo; |
He does no wrong, therefore he is an elephant (nāgo); |
na gacchatīti nāgo; |
he does not go (na gacchati), therefore he is an elephant (nāgo); |
na āgacchatīti nāgo. |
he does not come (na āgacchati), therefore he is an elephant (nāgo). |
Kathaṁ so paccekasambuddho āguṁ na karotīti nāgo? |
How is it that the Paccekasambuddha does no wrong, and is therefore an elephant? |
Āgu vuccati pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
Wrong means evil, unwholesome things, defiling, leading to rebirth, accompanied by suffering, having painful results, leading to future birth, old age, and death. |
Āguṁ na karoti kiñci loke, |
He does no wrong at all in the world, |
Sabbasaṁyoge visajja bandhanāni; |
Having relinquished all fetters and bonds; |
Sabbattha na sajjatī vimutto, |
Everywhere he is not attached, liberated, |
Nāgo tādi pavuccate tathattā. |
Such a one is called an elephant because of that state. |
Evaṁ so paccekasambuddho āguṁ na karotīti nāgo. |
Thus the Paccekasambuddha does no wrong, and is therefore an elephant. |
Kathaṁ so paccekasambuddho na gacchatīti nāgo? |
How is it that the Paccekasambuddha does not go, and is therefore an elephant? |
So paccekasambuddho na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṁharīyati. |
That Paccekasambuddha does not go the wrong way through desire, does not go the wrong way through aversion, does not go the wrong way through delusion, does not go the wrong way through fear, does not go by way of passion, does not go by way of aversion, does not go by way of delusion, does not go by way of conceit, does not go by way of views, does not go by way of restlessness, does not go by way of doubt, does not go by way of underlying tendencies, he is not led, carried away, swept away, or carried off by divisive things. |
Evaṁ so paccekasambuddho na gacchatīti nāgo. |
Thus the Paccekasambuddha does not go, and is therefore an elephant. |
Kathaṁ so paccekasambuddho na āgacchatīti nāgo? |
How is it that the Paccekasambuddha does not come, and is therefore an elephant? |
Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena …pe… anāgāmimaggena …pe… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. |
By the path of stream-entry, those defilements that are abandoned, to those defilements he does not return, does not go back, does not come back; by the path of once-returning… by the path of non-returning… by the path of Arahantship, those defilements that are abandoned, to those defilements he does not return, does not go back, does not come back. |
Evaṁ so paccekasambuddho na āgacchatīti nāgo. |
Thus the Paccekasambuddha does not come, and is therefore an elephant. |
Nāgova yūthāni vivajjayitvāti yathā so hatthināgo yūthāni vivajjetvā parivajjetvā abhinivajjetvā ekova araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi gaṇaṁ vivajjetvā parivajjetvā abhivajjetvā eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
Like an elephant avoiding the herds, just as that tusker elephant, having avoided, having shunned, having completely shunned the herds, alone enters the wilderness and forest, wanders, dwells, moves, behaves, maintains himself, carries on, so too the Paccekasambuddha, having avoided, having shunned, having completely shunned company, resorts to remote forest hermitages and lodging places, quiet, with little noise, with few people, secluded from human contact, suitable for solitary retreat. |
So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṁ kappeti eko gāmaṁ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṁ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti—nāgova yūthāni vivajjayitvā. |
He goes alone, stands alone, sits alone, makes his bed alone, enters a village for alms alone, returns alone, sits in seclusion alone, practices walking meditation alone, wanders, dwells, moves, behaves, maintains himself, carries on—like an elephant avoiding the herds. |
Sañjātakhandho padumī uḷāroti yathā so hatthināgo sañjātakkhandho sattaratano vā hoti aṭṭharatano vā, paccekasambuddhopi sañjātakkhandho asekkhena sīlakkhandhena asekkhena samādhikkhandhena asekkhena paññākkhandhena asekkhena vimuttikkhandhena asekkhena vimuttiñāṇadassanakkhandhena. |
With developed aggregates, a lotus, magnificent: just as that tusker elephant with developed shoulders is seven or eight cubits high, so too the Paccekasambuddha has developed aggregates through the learner's aggregate of virtue, the learner's aggregate of concentration, the learner's aggregate of wisdom, the learner's aggregate of liberation, the learner's aggregate of the knowledge and vision of liberation. |
Yathā so hatthināgo padumī, paccekasambuddhopi sattahi bojjhaṅgapupphehi padumī, satisambojjhaṅgapupphena dhammavicayasambojjhaṅgapupphena vīriyasambojjhaṅgapupphena pītisambojjhaṅgapupphena passaddhisambojjhaṅgapupphena samādhisambojjhaṅgapupphena upekkhāsambojjhaṅgapupphena. |
Just as that tusker elephant is a lotus, so too the Paccekasambuddha is a lotus with the seven flowers of the factors of enlightenment: the flower of the enlightenment factor of mindfulness, the flower of the enlightenment factor of investigation of dhammas, the flower of the enlightenment factor of energy, the flower of the enlightenment factor of rapture, the flower of the enlightenment factor of tranquility, the flower of the enlightenment factor of concentration, the flower of the enlightenment factor of equanimity. |
Yathā so hatthināgo uḷāro thāmena balena javena sūrena, paccekasambuddhopi uḷāro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenāti—sañjātakhandho padumī uḷāro. |
Just as that tusker elephant is magnificent in strength, power, speed, and heroism, so too the Paccekasambuddha is magnificent in virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation—with developed aggregates, a lotus, magnificent. |
Yathābhirantaṁ vihare araññeti yathā so hatthināgo yathābhirantaṁ araññe viharati, paccekasambuddhopi yathābhirantaṁ araññe viharati. |
He should dwell in the forest as he pleases: just as that tusker elephant dwells in the forest as he pleases, so too the Paccekasambuddha dwells in the forest as he pleases. |
Paṭhamenapi jhānena yathābhirantaṁ araññe viharati, dutiyenapi jhānena …pe… tatiyenapi jhānena … catutthenapi jhānena yathābhirantaṁ araññe viharati; |
With the first jhana he dwells in the forest as he pleases, with the second jhana… with the third jhana… with the fourth jhana he dwells in the forest as he pleases; |
mettāyapi cetovimuttiyā yathābhirantaṁ araññe viharati, karuṇāyapi cetovimuttiyā … muditāyapi cetovimuttiyā … upekkhāyapi cetovimuttiyā yathābhirantaṁ araññe viharati; |
with the liberation of mind through loving-kindness he dwells in the forest as he pleases, with the liberation of mind through compassion… with the liberation of mind through sympathetic joy… with the liberation of mind through equanimity he dwells in the forest as he pleases; |
ākāsānañcāyatanasamāpattiyāpi yathābhirantaṁ araññe viharati, viññāṇañcāyatanasamāpattiyāpi … ākiñcaññāyatanasamāpattiyāpi … nevasaññānāsaññāyatanasamāpattiyāpi … nirodhasamāpattiyāpi … phalasamāpattiyāpi yathābhirantaṁ araññe viharatīti—yathābhirantaṁ vihare araññe, eko care khaggavisāṇakappo. |
with the attainment of the sphere of infinite space he dwells in the forest as he pleases, with the attainment of the sphere of infinite consciousness… with the attainment of the sphere of nothingness… with the attainment of the sphere of neither perception nor non-perception… with the attainment of cessation… with the attainment of fruition he dwells in the forest as he pleases—he should dwell in the forest as he pleases, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Nāgova yūthāni vivajjayitvā, |
“Like an elephant avoiding the herds, |
Sañjātakhandho padumī uḷāro; |
With developed aggregates, a lotus, magnificent; |
Yathābhirantaṁ vihare araññe, |
He should dwell in the forest as he pleases, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Aṭṭhānataṁ saṅgaṇikāratassa, |
It is impossible for one who delights in company, |
Yaṁ phassaye sāmayikaṁ vimuttiṁ; |
That he should experience temporary liberation; |
Ādiccabandhussa vaco nisamma, |
Having heard the word of the Kinsman of the Sun, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Aṭṭhānataṁ saṅgaṇikāratassa, yaṁ phassaye sāmayikaṁ vimuttinti vuttañhetaṁ bhagavatā—“yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, gaṇārāmo gaṇarato gaṇasammudito gaṇārāmataṁ anuyutto, yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. |
It is impossible for one who delights in company, that he should experience temporary liberation – this was said by the Blessed One – “Ananda, as long as a monk delights in company, is fond of company, is devoted to the delight in company, delights in a group, is fond of a group, rejoices in a group, is devoted to the delight in a group, that he will be an easy obtainer, an effortless obtainer, an unhindered obtainer of the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment – this is not possible. |
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṁ bhikkhuno pāṭikaṅkhaṁ. |
But, Ananda, that monk who dwells alone, withdrawn from a group, for that monk this is to be expected. |
Yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati. |
That he will be an easy obtainer, an effortless obtainer, an unhindered obtainer of the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of enlightenment – this is possible. |
Yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṁ anuyutto) sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati, asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. |
Ananda, as long as a monk delights in company, is fond of company, is devoted to the delight in company, delights in a group, is fond of a group, rejoices in a group (is devoted to the delight in a group), that he will attain and dwell in temporary or pleasant liberation of mind, or unshakeable liberation of mind – this is not possible. |
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā |
But, Ananda, that monk who dwells alone, withdrawn from a group, for that monk this is to be expected: temporary or |
kantaṁ cetovimuttiṁ upasampajja viharissati, asāmāyikaṁ vā akuppanti, ṭhānametaṁ vijjatī”ti—aṭṭhānataṁ saṅgaṇikāratassa, yaṁ phassaye sāmayikaṁ vimuttiṁ. |
pleasant liberation of mind he will attain and dwell in, or unshakeable liberation of mind, this is possible”—it is impossible for one who delights in company, that he should experience temporary liberation. |
Ādiccabandhussa vaco nisammāti ādicco vuccati sūriyo. |
Having heard the word of the Kinsman of the Sun: Ādicca is called the sun. |
So gotamo gottena. |
He is Gotama by clan. |
Paccekasambuddhopi gotamo gottena. |
The Paccekasambuddha is also Gotama by clan. |
So paccekasambuddho sūriyassa gottañātako gottabandhu, tasmā paccekasambuddho ādiccabandhu. |
That Paccekasambuddha is a kinsman by clan, a relative by clan of the sun, therefore the Paccekasambuddha is the Kinsman of the Sun. |
Ādiccabandhussa vaco nisammāti ādiccabandhussa vacanaṁ byappathaṁ desanaṁ anusāsanaṁ anusiṭṭhaṁ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti—ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo. |
Having heard the word of the Kinsman of the Sun means having heard, having listened to, having learned, having borne in mind, having marked the word, the utterance, the teaching, the instruction, the admonition of the Kinsman of the Sun—having heard the word of the Kinsman of the Sun, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Aṭṭhānataṁ saṅgaṇikāratassa, |
“It is impossible for one who delights in company, |
Yaṁ phassaye sāmayikaṁ vimuttiṁ; |
That he should experience temporary liberation; |
Ādiccabandhussa vaco nisamma, |
Having heard the word of the Kinsman of the Sun, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Dutiyo vaggo. |
Second chapter. |
3. Tatiyavagga |
3. Third Chapter |
Diṭṭhīvisūkāni upātivatto, |
Having overcome the contortions of views, |
Patto niyāmaṁ paṭiladdhamaggo; |
Having reached certainty, having regained the path; |
Uppannañāṇomhi anaññaneyyo, |
Knowledge has arisen in me, I am not to be led by another, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Diṭṭhīvisūkāni upātivattoti diṭṭhivisūkāni vuccanti vīsativatthukā sakkāyadiṭṭhī. |
Having overcome the contortions of views: contortions of views are called the twenty-fold personality view. |
Idha assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato samanupassati viññāṇavantaṁ vā attānaṁ attani vā viññāṇaṁ viññāṇasmiṁ vā attānaṁ. |
Here, an uninstructed ordinary person, who has not seen the noble ones, is not skilled in the noble Dhamma, is untrained in the noble Dhamma, who has not seen good people, is not skilled in the Dhamma of good people, is untrained in the Dhamma of good people, regards form as self, or self as possessing form, or form in self, or self in form; feeling… perception… formations… consciousness as self, or self as possessing consciousness, or consciousness in self, or self in consciousness. |
Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho, ayāthāvakasmiṁ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni—imāni diṭṭhivisūkāni. |
Whatever such view, wrong view, thicket of views, wilderness of views, contortion of views, writhing of views, fetter of views, grasping, adherence, inclination, misapprehension, wrong path, wrong way, wrongness, a basis for views, perverse grasping, distorted grasping, inverted grasping, wrong grasping, grasping what is not as it is as if it were as it is, as far as the sixty-two wrong views—these are the contortions of views. |
Diṭṭhīvisūkāni upātivattoti diṭṭhivisūkāni upātivatto atikkanto samatikkanto vītivattoti—diṭṭhīvisūkāni upātivatto. |
Having overcome the contortions of views means having overcome, having transcended, having gone beyond the contortions of views—having overcome the contortions of views. |
Patto niyāmaṁ paṭiladdhamaggoti niyāmā vuccanti cattāro maggā; |
Having reached certainty, having regained the path: certainty is said to be the four paths; |
ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
the noble eightfold path, namely—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Catūhi ariyamaggehi samannāgato niyāmaṁ patto sampatto adhigato phassito sacchikatoti—patto niyāmaṁ. |
Endowed with the four noble paths, one has reached certainty, attained, realized, touched, actualized—having reached certainty. |
Paṭiladdhamaggoti laddhamaggo paṭiladdhamaggo adhigatamaggo phassitamaggo sacchikatamaggoti—patto niyāmaṁ paṭiladdhamaggo. |
Having regained the path means the path has been obtained, the path has been regained, the path has been realized, the path has been touched, the path has been actualized—having reached certainty, having regained the path. |
Uppannañāṇomhi anaññaneyyoti tassa paccekasambuddhassa ñāṇaṁ uppannaṁ samuppannaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
Knowledge has arisen in me, I am not to be led by another: for that Paccekasambuddha, knowledge has arisen, well arisen, produced, fully produced, manifested. |
“Sabbe saṅkhārā aniccā”ti ñāṇaṁ uppannaṁ samuppannaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ, “sabbe saṅkhārā dukkhā”ti …pe… “sabbe dhammā anattā”ti … “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti ñāṇaṁ uppannaṁ samuppannaṁ nibbattaṁ abhinibbattaṁ pātubhūtanti—uppannañāṇomhi. |
The knowledge “All conditioned things are impermanent” has arisen, well arisen, produced, fully produced, manifested; “All conditioned things are suffering”… “All dhammas are not-self”… “Whatever is subject to origination is all subject to cessation”—this knowledge has arisen, well arisen, produced, fully produced, manifested—knowledge has arisen in me. |
Anaññaneyyoti so paccekasambuddho na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṁ jānāti passati asammūḷho sampajāno paṭissato. |
Not to be led by another: that Paccekasambuddha is not to be led by another, not dependent on another, not conditioned by another, not relying on another as a guide; he knows and sees things as they really are, unconfused, clearly comprehending, mindful. |
“Sabbe saṅkhārā aniccā”ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṁ jānāti passati asammūḷho sampajāno paṭissato. |
“All conditioned things are impermanent”—he is not to be led by another, not dependent on another, not conditioned by another, not relying on another as a guide; he knows and sees things as they really are, unconfused, clearly comprehending, mindful. |
“Sabbe saṅkhārā dukkhā”ti …pe… “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṁ jānāti passati asammūḷho sampajāno paṭissatoti—uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. |
“All conditioned things are suffering”… “All dhammas are not-self”… “Whatever is subject to origination is all subject to cessation”—he is not to be led by another, not dependent on another, not conditioned by another, not relying on another as a guide; he knows and sees things as they really are, unconfused, clearly comprehending, mindful—knowledge has arisen in me, I am not to be led by another, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Diṭṭhīvisūkāni upātivatto, |
“Having overcome the contortions of views, |
Patto niyāmaṁ paṭiladdhamaggo; |
Having reached certainty, having regained the path; |
Uppannañāṇomhi anaññaneyyo, |
Knowledge has arisen in me, I am not to be led by another, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Nillolupo nikkuho nippipāso, |
Without greed, without deceit, without thirst, |
Nimmakkho niddhantakasāvamoho; |
Without hypocrisy, with stains and delusion dispelled; |
Nirāsaso sabbaloke bhavitvā, |
Having no desires in the whole world, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Nillolupo nikkuho nippipāsoti loluppaṁ vuccati taṇhā. |
Without greed, without deceit, without thirst: greed is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… covetousness, greed, unwholesome root. |
Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
That greed, craving, of that Paccekasambuddha is abandoned, its root destroyed, made like a palm stump, made non-existent, not subject to future arising. |
Tasmā paccekasambuddho nillolupo. |
Therefore, the Paccekasambuddha is without greed. |
Nikkuhoti tīṇi kuhanavatthūni—paccayapaṭisevanasaṅkhātaṁ kuhanavatthu, iriyāpathasaṅkhātaṁ kuhanavatthu, sāmantajappanasaṅkhātaṁ kuhanavatthu. |
Without deceit: there are three bases of deceit—the basis of deceit connected with the use of requisites, the basis of deceit connected with deportment, the basis of deceit connected with persuasive talk. |
Katamaṁ paccayapaṭisevanasaṅkhātaṁ kuhanavatthu? |
What is the basis of deceit connected with the use of requisites? |
Idha gahapatikā bhikkhuṁ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi, so pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ bhiyyokamyataṁ upādāya cīvaraṁ paccakkhāti, piṇḍapātaṁ paccakkhāti, senāsanaṁ paccakkhāti, gilānapaccayabhesajjaparikkhāraṁ paccakkhāti. |
Here, householders invite a monk with robes, almsfood, lodging, and medicines for the sick, but he, being of evil desires, overcome by wishes, desirous of more and better robes, almsfood, lodging, and medicines for the sick, refuses the robe, refuses the almsfood, refuses the lodging, refuses the medicines for the sick. |
So evamāha—“kiṁ samaṇassa mahagghena cīvarena. |
He says thus— “What is the use of an expensive robe for a monk? |
Etaṁ sāruppaṁ yaṁ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭikaṁ karitvā dhāreyya. |
It is proper for a monk to collect rags from a charnel ground, a rubbish heap, or a shop, make them into a patched robe, and wear it. |
Kiṁ samaṇassa mahagghena piṇḍapātena. |
What is the use of expensive almsfood for a monk? |
Etaṁ sāruppaṁ yaṁ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṁ kappeyya. |
It is proper for a monk to live by gleaning and scraps of almsfood. |
Kiṁ samaṇassa mahagghena senāsanena. |
What is the use of expensive lodging for a monk? |
Etaṁ sāruppaṁ yaṁ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. |
It is proper for a monk to be a tree-root dweller, a charnel-ground dweller, or an open-air dweller. |
Kiṁ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena. |
What is the use of expensive medicines for the sick for a monk? |
Etaṁ sāruppaṁ yaṁ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṁ kareyyā”ti. |
It is proper for a monk to make medicine from putrid urine or a piece of yellow myrobalan.” |
Tadupādāya lūkhaṁ cīvaraṁ dhāreti lūkhaṁ piṇḍapātaṁ paribhuñjati lūkhaṁ senāsanaṁ paṭisevati lūkhaṁ gilānapaccayabhesajjaparikkhāraṁ paṭisevati. |
Because of that, he wears coarse robes, consumes coarse almsfood, uses coarse lodging, uses coarse medicines for the sick. |
Tamenaṁ gahapatikā evaṁ jānanti—“ayaṁ samaṇo appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo”ti. |
The householders know him thus— “This monk has few wishes, is contented, secluded, unentangled, energetic, an exponent of austerity.” |
Bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
They invite him again and again with robes, almsfood, lodging, and medicines for the sick. |
So evamāha—“tiṇṇaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, dakkhiṇeyyānaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. |
He says thus— “When three things come together, a faithful son of good family begets much merit: when faith comes together, a faithful son of good family begets much merit; when the gift comes together, a faithful son of good family begets much merit; when the recipients of gifts come together, a faithful son of good family begets much merit. |
Tumhākañcevāyaṁ saddhā atthi, deyyadhammo ca saṁvijjati, ahañca paṭiggāhako. |
You have this faith, and the gift exists, and I am the recipient. |
Sacehaṁ na paṭiggahessāmi, evaṁ tumhe puññena paribāhirā bhavissatha. |
If I do not accept, you will thus be deprived of merit. |
Na mayhaṁ iminā attho. |
This is of no use to me. |
Api ca tumhākaṁyeva anukampāya paṭiggaṇhāmī”ti. |
But I accept out of compassion for you.” |
Tadupādāya bahumpi cīvaraṁ paṭiggaṇhāti, bahumpi piṇḍapātaṁ paṭiggaṇhāti, bahumpi senāsanaṁ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṁ paṭiggaṇhāti. |
Because of that, he accepts many robes, accepts much almsfood, accepts much lodging, accepts many medicines for the sick. |
Yā evarūpā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ paccayapaṭisevanasaṅkhātaṁ kuhanavatthu. |
Whatever such frowning, scowling, deceit, deception, state of being deceitful—this is the basis of deceit connected with the use of requisites. |
Katamaṁ iriyāpathasaṅkhātaṁ kuhanavatthu? |
What is the basis of deceit connected with deportment? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo “evaṁ maṁ jano sambhāvessatī”ti gamanaṁ saṇṭhapeti ṭhānaṁ saṇṭhapeti nisajjaṁ saṇṭhapeti sayanaṁ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṁ kappeti samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṁ kappeti, āpāthakajjhāyīva hoti. |
Here, someone of evil desires, overcome by wishes, with the intention of being esteemed, thinking “Thus people will esteem me,” composes his going, composes his standing, composes his sitting, composes his lying down; he goes with determination, stands with determination, sits with determination, makes his bed with determination, goes as if concentrated, stands as if concentrated, sits as if concentrated, makes his bed as if concentrated, he appears to be absorbed in preliminary meditation. |
Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ iriyāpathasaṅkhātaṁ kuhanavatthu. |
Whatever such contriving, arranging, composing of deportment, frowning, scowling, deceit, deception, state of being deceitful—this is the basis of deceit connected with deportment. |
Katamaṁ sāmantajappanasaṅkhātaṁ kuhanavatthu? |
What is the basis of deceit connected with persuasive talk? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo “evaṁ maṁ jano sambhāvessatī”ti ariyadhamme sannissitavācaṁ bhāsati. |
Here, someone of evil desires, overcome by wishes, with the intention of being esteemed, thinking “Thus people will esteem me,” speaks words connected with the noble Dhamma. |
“Yo evarūpaṁ cīvaraṁ dhāreti so samaṇo mahesakkho”ti bhaṇati; |
He says, “Whoever wears such a robe is a monk of great power”; |
“yo evarūpaṁ pattaṁ dhāreti …pe… lohathālakaṁ dhāreti … dhammakaraṇaṁ dhāreti … parissāvanaṁ dhāreti … kuñcikaṁ dhāreti … upāhanaṁ dhāreti … kāyabandhanaṁ dhāreti … āyogaṁ dhāreti so samaṇo mahesakkho”ti bhaṇati; |
“whoever carries such a bowl… carries a metal dish… carries a Dhamma-filter… carries a water-strainer… carries a key… wears sandals… wears a waistband… wears a yoke, is a monk of great power,” he says; |
“yassa evarūpo upajjhāyo so samaṇo mahesakkho”ti bhaṇati; |
“whose preceptor is like this, is a monk of great power,” he says; |
“yassa evarūpo ācariyo …pe… evarūpā samānupajjhāyakā … samānācariyakā … mittā … sandiṭṭhā … sambhattā … sahāyā so samaṇo mahesakkho”ti bhaṇati; |
“whose teacher is like this… whose fellow preceptees are like this… fellow teachers… friends… acquaintances… companions… associates are like this, is a monk of great power,” he says; |
“yo evarūpe vihāre vasati … aḍḍhayoge vasati … pāsāde vasati … hammiye vasati … guhāyaṁ vasati … leṇe vasati … kuṭiyaṁ vasati … kūṭāgāre vasati … aṭṭe vasati … māḷe vasati … uddaṇḍe vasati … upaṭṭhānasālāyaṁ vasati … maṇḍape vasati … rukkhamūle vasati so samaṇo mahesakkho”ti bhaṇati. |
“who lives in such a monastery… lives in a half-yoke dwelling… lives in a mansion… lives in a storied building… lives in a cave… lives in a rock shelter… lives in a hut… lives in a gabled house… lives in a tower… lives on a platform… lives in a raised dwelling… lives in an attendance hall… lives in a pavilion… lives at the root of a tree, is a monk of great power,” he says. |
Atha vā korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko “ayaṁ samaṇo imāsaṁ evarūpānaṁ santānaṁ vihārasamāpattīnaṁ lābhī”ti tādisaṁ gambhīraṁ gūḷhaṁ nipuṇaṁ paṭicchannaṁ lokuttaraṁ suññatāpaṭisaññuttaṁ kathaṁ katheti. |
Or else, being a charlatan, a frowner, a deceiver, a flatterer, a smooth-talker, he says, “This monk is an obtainer of such and such peaceful abidings and attainments,” and speaks such profound, hidden, subtle, concealed, supramundane talk connected with emptiness. |
Yā evarūpā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ, idaṁ sāmantajappanasaṅkhātaṁ kuhanavatthu. |
Whatever such frowning, scowling, deceit, deception, state of being deceitful, this is the basis of deceit connected with persuasive talk. |
Tassa paccekasambuddhassa imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
For that Paccekasambuddha, these three bases of deceit are abandoned, cut off at the root, calmed, allayed, incapable of future arising, burned by the fire of knowledge. |
Tasmā so paccekasambuddho nikkuho. |
Therefore, that Paccekasambuddha is without deceit. |
Nippipāsoti pipāsā vuccati taṇhā. |
Without thirst: thirst is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… covetousness, greed, unwholesome root. |
Sā pipāsā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
That thirst, craving, of that Paccekasambuddha is abandoned, its root destroyed, made like a palm stump, made non-existent, not subject to future arising. |
Tasmā paccekasambuddho nippipāsoti—nillolupo nikkuho nippipāso. |
Therefore the Paccekasambuddha is without thirst—without greed, without deceit, without thirst. |
Nimmakkho niddhantakasāvamohoti. |
Without hypocrisy, with stains and delusion dispelled. |
Makkhoti yo makkho makkhāyanā makkhāyitattaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ. |
Hypocrisy means whatever hypocrisy, being hypocritical, state of being hypocritical, harshness, harsh action. |
Kasāvoti rāgo kasāvo, doso kasāvo, moho kasāvo, kodho …pe… upanāho … makkho … paḷāso … sabbākusalābhisaṅkhārā kasāvā. |
Stain means passion is a stain, aversion is a stain, delusion is a stain, anger… resentment… hypocrisy… rivalry… all unwholesome formations are stains. |
Mohoti dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṁ. |
Delusion means ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, ignorance of the path leading to the cessation of suffering, ignorance of the past, ignorance of the future, ignorance of the past and future, ignorance of dhammas that arise due to this-conditionality and dependent origination. |
Yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho appaṭivedho asaṅgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ. |
Whatever such ignorance, non-seeing, non-realization, non-understanding, non-penetration, non-comprehension, non-investigation, non-consideration, non-reflection, non-perception, dullness, foolishness, lack of clear comprehension, delusion, bewilderment, utter bewilderment, ignorance, flood of ignorance, yoke of ignorance, underlying tendency of ignorance, obsession of ignorance, bar of ignorance, delusion, unwholesome root. |
Tassa paccekasambuddhassa makkho ca kasāvo ca moho ca vantā saṁvantā niddhantā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. |
For that Paccekasambuddha, hypocrisy, stain, and delusion are vomited out, fully vomited out, dispelled, abandoned, cut off at the root, calmed, allayed, incapable of future arising, burned by the fire of knowledge. |
So paccekasambuddho nimmakkho niddhantakasāvamoho. |
That Paccekasambuddha is without hypocrisy, with stains and delusion dispelled. |
Nirāsaso sabbaloke bhavitvāti āsā vuccati taṇhā. |
Having no desires in the whole world: desire is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… covetousness, greed, unwholesome root. |
Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloke. |
In the whole world means in every world of woe, in every human world, in every divine world, in every world of aggregates, in every world of elements, in every world of sense bases. |
Nirāsaso sabbaloke bhavitvāti sabbaloke nirāsaso bhavitvā nittaṇho bhavitvā nippipāso bhavitvāti—nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo. |
Having no desires in the whole world means having no desires in the whole world, being without craving, being without thirst—having no desires in the whole world, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Nillolupo nikkuho nippipāso, |
“Without greed, without deceit, without thirst, |
Nimmakkho niddhantakasāvamoho; |
Without hypocrisy, with stains and delusion dispelled; |
Nirāsaso sabbaloke bhavitvā, |
Having no desires in the whole world, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Pāpaṁ sahāyaṁ parivajjayetha, |
One should avoid an evil companion, |
Anatthadassiṁ visame niviṭṭhaṁ; |
One who sees no benefit, established in unevenness; |
Sayaṁ na seve pasutaṁ pamattaṁ, |
One should not oneself associate with the engrossed and negligent, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Pāpaṁ sahāyaṁ parivajjayethāti. |
One should avoid an evil companion. |
Pāpasahāyo vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato—natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti. |
An evil companion is said to be that companion who is endowed with the ten-fold wrong view—there is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is not this world, there is not the other world; there is no mother, no father; there are no spontaneously arisen beings; there are no recluses and brahmins in the world who, having gone rightly, practicing rightly, proclaim this world and the other world, having realized them by their own direct knowledge. |
Ayaṁ pāpasahāyo. |
This is an evil companion. |
Pāpaṁ sahāyaṁ parivajjayethāti. |
One should avoid an evil companion. |
Pāpaṁ sahāyaṁ vajjeyya parivajjeyyāti—pāpaṁ sahāyaṁ parivajjayetha. |
One should avoid, one should shun an evil companion—one should avoid an evil companion. |
Anatthadassiṁ visame niviṭṭhanti anatthadassī vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato—natthi dinnaṁ, natthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti. |
One who sees no benefit, established in unevenness: one who sees no benefit is said to be that companion who is endowed with the ten-fold wrong view—there is nothing given, nothing offered… who proclaim this world and the other world, having realized them by their own direct knowledge. |
Visame niviṭṭhanti visame kāyakamme niviṭṭhaṁ, visame vacīkamme niviṭṭhaṁ, visame manokamme niviṭṭhaṁ, visame pāṇātipāte niviṭṭhaṁ, visame adinnādāne niviṭṭhaṁ, visame kāmesumicchācāre niviṭṭhaṁ, visame musāvāde niviṭṭhaṁ, visamāya pisuṇāya vācāya niviṭṭhaṁ, visamāya pharusāya vācāya niviṭṭhaṁ, visame samphappalāpe niviṭṭhaṁ, visamāya abhijjhāya niviṭṭhaṁ, visame byāpāde niviṭṭhaṁ, visamāya micchādiṭṭhiyā niviṭṭhaṁ, visamesu saṅkhāresu niviṭṭhaṁ visamesu pañcasu kāmaguṇesu niviṭṭhaṁ, visamesu pañcasu nīvaraṇesu niviṭṭhaṁ viniviṭṭhaṁ sattaṁ allīnaṁ upagataṁ ajjhositaṁ adhimuttanti—anatthadassiṁ visame niviṭṭhaṁ. |
Established in unevenness means established in uneven bodily action, established in uneven verbal action, established in uneven mental action, established in uneven killing of living beings, established in uneven taking what is not given, established in uneven sexual misconduct, established in uneven false speech, established in uneven slanderous speech, established in uneven harsh speech, established in uneven frivolous talk, established in uneven covetousness, established in uneven ill will, established in uneven wrong view, established in uneven formations, established in the five uneven sensual pleasures, established in the five uneven hindrances, thoroughly established, attached, clinging, approached, settled, resolved—one who sees no benefit, established in unevenness. |
Sayaṁ na seve pasutaṁ pamattanti. |
One should not oneself associate with the engrossed and negligent. |
Pasutanti yopi kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. |
Engrossed means whoever seeks, searches, looks for sensual pleasures, devoted to them, abounding in them, inclining towards them, bent on them, leaning towards them, heavily inclined towards them, resolved on them, dominated by them, he too is engrossed in sensual pleasures. |
Yopi taṇhāvasena rūpe pariyesati, sadde …pe… gandhe … rase … phoṭṭhabbe pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. |
Whoever, through craving, seeks forms, sounds… smells… tastes… tangibles, devoted to them, abounding in them, inclining towards them, bent on them, leaning towards them, heavily inclined towards them, resolved on them, dominated by them, he too is engrossed in sensual pleasures. |
Yopi taṇhāvasena rūpe paṭilabhati, sadde …pe… gandhe … rase … phoṭṭhabbe paṭilabhati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. |
Whoever, through craving, obtains forms, sounds… smells… tastes… tangibles, devoted to them, abounding in them, inclining towards them, bent on them, leaning towards them, heavily inclined towards them, resolved on them, dominated by them, he too is engrossed in sensual pleasures. |
Yopi taṇhāvasena rūpe paribhuñjati, sadde …pe… gandhe … rase … phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. |
Whoever, through craving, enjoys forms, sounds… smells… tastes… tangibles, devoted to them, abounding in them, inclining towards them, bent on them, leaning towards them, heavily inclined towards them, resolved on them, dominated by them, he too is engrossed in sensual pleasures. |
Yathā kalahakārako kalahappasuto, kammakārako kammappasuto, gocare caranto gocarappasuto, jhāyī jhānappasuto; |
Just as a quarrelsome person is engrossed in quarrels, a worker is engrossed in work, one moving in a pasture is engrossed in the pasture, a meditator is engrossed in meditation; |
evameva yo kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. |
even so, whoever seeks, searches, looks for sensual pleasures, devoted to them, abounding in them, inclining towards them, bent on them, leaning towards them, heavily inclined towards them, resolved on them, dominated by them, he too is engrossed in sensual pleasures. |
Yopi taṇhāvasena rūpe pariyesati …pe… yopi taṇhāvasena rūpe paṭilabhati …pe… yopi taṇhāvasena rūpe paribhuñjati, sadde …pe… gandhe … rase … phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. |
Whoever, through craving, seeks forms… whoever, through craving, obtains forms… whoever, through craving, enjoys forms, sounds… smells… tastes… tangibles, devoted to them, abounding in them, inclining towards them, bent on them, leaning towards them, heavily inclined towards them, resolved on them, dominated by them, he too is engrossed in sensual pleasures. |
Pamattanti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṁ kusalānaṁ dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo, yo evarūpo pamādo pamajjanā pamajjitattaṁ—ayaṁ vuccati pamādo. |
Negligent. Negligence is said to be in bodily misconduct, or verbal misconduct, or mental misconduct, or in the five sensual pleasures, the letting go of the mind, the giving up of the letting go, in the cultivation of wholesome things, lack of earnest effort, lack of continuous effort, lack of persistent effort, slack conduct, abandoned aspiration, abandoned responsibility, non-cultivation, non-development, non-repeated practice, non-determination, non-application; whatever such negligence, being negligent, state of being negligent—this is called negligence. |
Sayaṁ na seve pasutaṁ pamattanti pasutaṁ na seveyya pamattañca sayaṁ na seveyya sāmaṁ na seveyya na niseveyya na saṁseveyya na parisaṁseveyya na ācareyya na samācareyya na samādāya vatteyyāti—sayaṁ na seve pasutaṁ pamattaṁ, eko care khaggavisāṇakappo. |
One should not oneself associate with the engrossed and negligent means one should not associate with the engrossed, and one should not oneself associate with the negligent, one should not oneself associate, not closely associate, not intimately associate, not fully associate, not practice, not engage in, not undertake—one should not oneself associate with the engrossed and negligent, one should wander alone like a rhinoceros. |
Tenāha so paccekasambuddho— |
Therefore, that Paccekasambuddha said— |
“Pāpaṁ sahāyaṁ parivajjayetha, |
“One should avoid an evil companion, |
Anatthadassiṁ visame niviṭṭhaṁ; |
One who sees no benefit, established in unevenness; |
Sayaṁ na seve pasutaṁ pamattaṁ, |
One should not oneself associate with the engrossed and negligent, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros.” |
Bahussutaṁ dhammadharaṁ bhajetha, |
One should associate with a learned, Dhamma-bearing friend, |
Mittaṁ uḷāraṁ paṭibhānavantaṁ; |
A magnificent friend, endowed with ready wit; |
Aññāya atthāni vineyya kaṅkhaṁ, |
Having known the benefits, dispelling doubt, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros. |
Bahussutaṁ dhammadharaṁ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. |
One should associate with a learned, Dhamma-bearing friend: a learned friend is one who has heard much, a bearer of what is heard, a treasurer of what is heard. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Those dhammas that are good in the beginning, good in the middle, good in the end, with meaning, with phrasing, completely perfect, utterly pure, which proclaim the holy life, such dhammas are much heard by him, borne in mind, familiarized by speech, reflected upon by mind, well penetrated by view. |
Dhammadharanti dhammaṁ dhārentaṁ—suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. |
Dhamma-bearing means bearing the Dhamma—discourses, mixed prose and verse, expositions, verses, inspired utterances, “as-it-was-said” discourses, birth stories, marvellous accounts, question-and-answer discourses. |
Bahussutaṁ dhammadharaṁ bhajethāti bahussutañca dhammadharañca mittaṁ bhajeyya sambhajeyya seveyya niseveyya saṁseveyya paṭiseveyyāti—bahussutaṁ dhammadharaṁ bhajetha. |
One should associate with a learned, Dhamma-bearing friend means one should associate with, intimately associate with, serve, closely serve, intimately serve, resort to a learned and Dhamma-bearing friend—one should associate with a learned, Dhamma-bearing friend. |
Mittaṁ uḷāraṁ paṭibhānavantanti uḷāro hoti mitto sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena. |
A magnificent friend, endowed with ready wit: a magnificent friend is one in virtue, in concentration, in wisdom, in liberation, in the knowledge and vision of liberation. |
Paṭibhānavantanti tayo paṭibhānavanto—pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. |
Endowed with ready wit: there are three kinds of ready wit—ready wit in learning, ready wit in questioning, ready wit in attainment. |
Katamo pariyattipaṭibhānavā? |
What is ready wit in learning? |
Idhekaccassa buddhavacanaṁ pariyāputaṁ hoti suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. |
Here, someone has learned the Buddha’s word: discourses, mixed prose and verse, expositions, verses, inspired utterances, “as-it-was-said” discourses, birth stories, marvellous accounts, question-and-answer discourses. |
Tassa pariyattiṁ nissāya paṭibhāti—ayaṁ pariyattipaṭibhānavā. |
Based on his learning, ready wit arises—this is ready wit in learning. |
Katamo paripucchāpaṭibhānavā? |
What is ready wit in questioning? |
Idhekacco paripucchitopi hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. |
Here, someone has also questioned about meaning, principle, characteristic, cause, and possibility and impossibility. |
Tassa paripucchaṁ nissāya paṭibhāti—ayaṁ paripucchāpaṭibhānavā. |
Based on his questioning, ready wit arises—this is ready wit in questioning. |
Katamo adhigamapaṭibhānavā? |
What is ready wit in attainment? |
Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo. |
Here, someone has attained the four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the four noble paths, the four fruits of monastic life, the four analytical knowledges, and the six higher knowledges. |
Tassa attho ñāto dhammo ñāto nirutti ñātā. |
For him, the meaning is known, the teaching is known, the language is known. |
Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. |
When the meaning is known, the meaning becomes clear; when the teaching is known, the teaching becomes clear; when the language is known, the language becomes clear. |
Imesu tīsu ñāṇaṁ paṭibhānapaṭisambhidā. |
Knowledge in these three is the analytical knowledge of ready wit. |
So paccekasambuddho imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. |
That solitary buddha is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, and equipped with this analytical knowledge of ready wit. |
Tasmā paccekasambuddho paṭibhānavā. |
Therefore, the solitary buddha has ready wit. |
Yassa pariyatti natthi paripucchā natthi adhigamo natthi, kiṁ tassa paṭibhāyissatīti—mittaṁ uḷāraṁ paṭibhānavantaṁ. |
For one who has no learning, no inquiry, no attainment, what will become clear to him?—a noble friend possessed of ready wit. |
Aññāya atthāni vineyya kaṅkhanti attatthaṁ aññāya paratthaṁ aññāya ubhayatthaṁ aññāya diṭṭhadhammikatthaṁ aññāya samparāyikatthaṁ aññāya paramatthaṁ aññāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā kaṅkhaṁ vineyya paṭivineyya pajaheyya vinodeyya byantīkareyya anabhāvaṁ gameyyāti—aññāya atthāni vineyya kaṅkhaṁ, eko care khaggavisāṇakappo. |
Having understood meanings and removed doubt—having understood one's own welfare, others' welfare, the welfare of both, welfare in this present life, welfare in the next life, the ultimate welfare—having directly known, known, weighed, examined, analyzed, made manifest, one should remove doubt, completely remove it, abandon it, dispel it, eliminate it, make it non-existent—having understood meanings and removed doubt, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore, that solitary buddha said: |
"Bahussutaṁ dhammadharaṁ bhajetha, |
"One should associate with the learned, the bearer of the teaching, |
Mittaṁ uḷāraṁ paṭibhānavantaṁ; |
A noble friend possessed of ready wit; |
Aññāya atthāni vineyya kaṅkhaṁ, |
Having understood meanings and removed doubt, |
Eko care khaggavisāṇakappo"ti. |
One should wander alone like a rhinoceros horn." |
Khiḍḍaṁ ratiṁ kāmasukhañca loke, |
Play, delight, and sensual pleasure in the world, |
Analaṅkaritvā anapekkhamāno; |
Not adorning, not looking back; |
Vibhūsaṭṭhānā virato saccavādī, |
Refraining from occasions for adornment, speaking truth, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Khiḍḍaṁ ratiṁ kāmasukhañca loketi. |
Play, delight, and sensual pleasure in the world. |
Khiḍḍāti dve khiḍḍā—kāyikā khiḍḍā ca vācasikā khiḍḍā ca …pe… ayaṁ kāyikā khiḍḍā …pe… ayaṁ vācasikā khiḍḍā. |
Play means two kinds of play—physical play and verbal play … this is physical play … this is verbal play. |
Ratīti anukkaṇṭhitādhivacanametaṁ—ratīti. |
Delight means longing—this is delight. |
Kāmasukhanti vuttañhetaṁ bhagavatā—“pañcime, bhikkhave, kāmaguṇā. |
Sensual pleasure is what the Blessed One said—"Monks, there are these five cords of sensual pleasure. |
Katame pañca? |
What are the five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are wished for, desired, agreeable, pleasant, connected with sensual desire, and alluring; sounds cognizable by the ear … smells cognizable by the nose … tastes cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, pleasant, connected with sensual desire, and alluring. |
Ime kho, bhikkhave, pañca kāmaguṇā. |
These, monks, are the five cords of sensual pleasure. |
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati kāmasukhaṁ”. |
Monks, whatever pleasure and joy arise in dependence on these five cords of sensual pleasure, this is called sensual pleasure." |
Loketi manussaloketi—khiḍḍaṁ ratiṁ kāmasukhañca loke. |
In the world means in the human world—play, delight, and sensual pleasure in the world. |
Analaṅkaritvā anapekkhamānoti khiḍḍañca ratiñca kāmasukhañca loke analaṅkaritvā anapekkho hutvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—analaṅkaritvā anapekkhamāno. |
Not adorning, not looking back means not adorning play, delight, and sensual pleasure in the world, being without longing, having abandoned, dispelled, terminated, and made them disappear—not adorning, not looking back. |
Vibhūsaṭṭhānā virato saccavādīti. |
Refraining from occasions for adornment, speaking truth. |
Vibhūsāti dve vibhūsā—atthi agārikavibhūsā atthi anāgārikavibhūsā. |
Adornment means two kinds of adornment—there is adornment for householders and adornment for the homeless. |
Katamā agārikavibhūsā? |
What is adornment for householders? |
Kesā ca massū ca mālāgandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ khaggaṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vāḷabījaniṁ odātāni vatthāni dīghadasāni iti vā—ayaṁ agārikavibhūsā. |
Hair and beard, garlands and perfumes, ointments, jewelry and ornaments, clothes and coverings, turbans, rubbing, massaging, bathing, shampooing, mirrors, collyrium, garlands-perfumes-ointments, face powder, face ointments, armlets, crest-bands, staffs, pipes, swords, parasols, decorated footwear, head-ornaments, jewels, chowries, white clothes with long fringes, and so on—this is adornment for householders. [cite: 6] |
Katamā anāgārikavibhūsā? |
What is adornment for the homeless? |
Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṁ vā parikkhārānaṁ maṇḍanā vibhūsanā keḷanā parikeḷanā gaddhikatā gaddhikattaṁ capalatā cāpalyaṁ—ayaṁ anāgārikavibhūsā. |
Adornment of robes, adornment of the bowl, adornment of the lodging, or adornment, embellishment, coquetry, dalliance, greediness, greed, fickleness, or frivolity concerning this foul body or external requisites—this is adornment for the homeless. |
Saccavādīti so paccekasambuddho saccavādī saccasandho theto paccayiko avisaṁvādako lokassa, vibhūsaṭṭhānā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti—vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. |
Speaking truth means that Paccekasambuddha is a speaker of truth, trustworthy, reliable, dependable, not a deceiver of the world; refraining from occasions for adornment, abstaining, desisting, gone forth, detached, released, disjoined, he dwells with a mind that has transcended its limits—refraining from occasions for adornment, speaking truth, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Khiḍḍaṁ ratiṁ kāmasukhañca loke, |
"Play, delight, and sensual pleasure in the world, |
Analaṅkaritvā anapekkhamāno; |
Not adorning, not looking back; |
Vibhūsaṭṭhānā virato saccavādī, |
Refraining from occasions for adornment, speaking truth, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Puttañca dāraṁ pitarañca mātaraṁ, |
Son and wife, father and mother, |
Dhanāni dhaññāni ca bandhavāni; |
Wealth and grain, and relatives; |
Hitvāna kāmāni yathodhikāni, |
Having abandoned sensual pleasures as they arise, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Puttañca dāraṁ pitarañca mātaranti. |
Son and wife, father and mother. |
Puttāti cattāro puttā—atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. |
Son means four kinds of sons—a son born of oneself, a son born in one's field (i.e., to one's wife by another), an adopted son, a pupil-son. |
Dārā vuccanti bhariyāyo. |
Wives are called spouses. |
Pitāti yo so janako. |
Father is he who is the progenitor. |
Mātāti yā sā janikāti—puttañca dāraṁ pitarañca mātaraṁ. |
Mother is she who is the progenitress—son and wife, father and mother. |
Dhanāni dhaññāni ca bandhavānīti dhanāni vuccanti hiraññaṁ suvaṇṇaṁ muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitaṅgo masāragallaṁ. |
Wealth and grain, and relatives means wealth is called gold, silver, pearls, gems, beryl, conch-shells, crystal, coral, silver, wrought gold, ruby, and cat's eye. [cite: 12] |
Dhaññāni vuccanti pubbaṇṇaṁ aparaṇṇaṁ. |
Grains are called early grain and late grain. |
Pubbaṇṇaṁ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako. |
Early grain namely, rice, paddy, barley, wheat, millet, panic grass, and common millet. |
Aparaṇṇaṁ nāma sūpeyyaṁ. |
Late grain namely, beans (pulses). |
Bandhavānīti cattāro bandhavā—ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mittabandhavāpi bandhu, sippabandhavāpi bandhūti—dhanāni dhaññāni ca bandhavāni. |
Relatives means four kinds of relatives—blood relatives are relatives, clan relatives are relatives, friend relatives are relatives, and craft relatives are relatives—wealth and grain, and relatives. |
Hitvāna kāmāni yathodhikānīti. |
Having abandoned sensual pleasures as they arise. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
Sensual pleasures in summary are of two kinds—objective sensual pleasures and defiling sensual pleasures … these are called objective sensual pleasures … these are called defiling sensual pleasures. |
Hitvāna kāmānīti vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvā. |
Having abandoned sensual pleasures means having fully understood objective sensual pleasures, having abandoned, dispelled, terminated, and made defiling sensual pleasures disappear. |
Hitvāna kāmāni yathodhikānīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati; |
Having abandoned sensual pleasures as they arise means those defilements that are abandoned by the path of stream-entry, those defilements he does not return to, does not go back to, does not revert to; |
sakadāgāmimaggena ye kilesā pahīnā …pe… anāgāmimaggena ye kilesā pahīnā … arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti—hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. |
those defilements that are abandoned by the path of once-returner … by the path of non-returner … by the path of arahatship, those defilements he does not return to, does not go back to, does not revert to—having abandoned sensual pleasures as they arise, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Puttañca dāraṁ pitarañca mātaraṁ, |
"Son and wife, father and mother, |
Dhanāni dhaññāni ca bandhavāni; |
Wealth and grain, and relatives; |
Hitvāna kāmāni yathodhikāni, |
Having abandoned sensual pleasures as they arise, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Saṅgo eso parittamettha sokhyaṁ, |
This is an attachment, herein is little happiness, |
Appassādo dukkhamettha bhiyyo; |
Little satisfaction, much suffering herein; |
Gaḷo eso iti ñatvā matimā, |
Knowing this is a fish-hook, the wise one, |
Eko care khaggavisāṇakappo. |
Should wander alone like a rhinoceros horn. |
Saṅgo eso parittamettha sokhyanti saṅgoti vā baḷisanti vā āmisanti vā laggananti vā palibodhoti vā, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
This is an attachment, herein is little happiness means attachment or fish-hook or bait or snare or obstruction, this is a designation for the five cords of sensual pleasure. |
Parittamettha sokhyanti vuttañhetaṁ bhagavatā—“pañcime, bhikkhave, kāmaguṇā. |
Herein is little happiness is what the Blessed One said—"Monks, there are these five cords of sensual pleasure. |
Katame pañca? |
What are the five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā …pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are wished for, desired, agreeable, pleasant, connected with sensual desire, and alluring … tangibles cognizable by the body that are wished for, desired, agreeable, pleasant, connected with sensual desire, and alluring. |
Ime kho, bhikkhave, pañca kāmaguṇā. |
These, monks, are the five cords of sensual pleasure. |
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccati kāmasukhaṁ. |
Monks, whatever pleasure and joy arise in dependence on these five cords of sensual pleasure, this is called sensual pleasure. |
Appakaṁ etaṁ sukhaṁ, parittakaṁ etaṁ sukhaṁ, thokakaṁ etaṁ sukhaṁ, omakaṁ etaṁ sukhaṁ, lāmakaṁ etaṁ sukhaṁ, chatukkaṁ etaṁ sukhan”ti—saṅgo eso parittamettha sokhyaṁ. |
This happiness is slight, this happiness is trifling, this happiness is insignificant, this happiness is inferior, this happiness is mean, this happiness is contemptible"—this is an attachment, herein is little happiness. |
Appassādo dukkhamettha bhiyyoti appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; |
Little satisfaction, much suffering herein means sensual pleasures have been declared by the Blessed One to have little satisfaction, much suffering, much tribulation; |
ādīnavo ettha bhiyyo. |
the danger herein is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, maṁsapesūpamā kāmā vuttā bhagavatā, tiṇukkūpamā kāmā vuttā bhagavatā, aṅgārakāsūpamā kāmā vuttā bhagavatā, supinakūpamā kāmā vuttā bhagavatā, yācitakūpamā kāmā vuttā bhagavatā, rukkhaphalūpamā kāmā vuttā bhagavatā, asisūnūpamā kāmā vuttā bhagavatā, sattisūlūpamā kāmā vuttā bhagavatā, sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti—appassādo dukkhamettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a skeleton, like a piece of meat, like a grass torch, like a pit of hot coals, like a dream, like borrowed goods, like the fruit of a tree, like a butcher's knife and block, like a spear and stake, like a snake's head—much suffering, much tribulation, the danger herein is greater—little satisfaction, much suffering herein. |
Gaḷo eso iti ñatvā matimāti gaḷoti vā baḷisanti vā āmisanti vā laggananti vā bandhananti vā palibodhoti vā, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
Knowing this is a fish-hook, the wise one means fish-hook or bait or snare or bond or obstruction, this is a designation for the five cords of sensual pleasure. |
Itīti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ itīti. |
Iti' (thus) is a conjunction of words, a connection of words, a completion of words, a combination of syllables, a euphony of consonants, endowed with a sequence of words, 'iti'. |
Matimāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
The wise one means sagacious, intelligent, endowed with wisdom, knowledgeable, discerning, insightful. |
Gaḷo eso iti ñatvā matimāti matimā gaḷoti ñatvā baḷisanti ñatvā āmisanti ñatvā laggananti ñatvā bandhananti ñatvā palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. |
Knowing this is a fish-hook, the wise one means the wise one, having known it as a fish-hook, having known it as bait, having known it as a snare, having known it as a bond, having known it as an obstruction, having understood, having weighed, having judged, having discerned, having made it clear—knowing this is a fish-hook, the wise one, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Saṅgo eso parittamettha sokhyaṁ, |
"This is an attachment, herein is little happiness, |
Appassādo dukkhamettha bhiyyo; |
Little satisfaction, much suffering herein; |
Gaḷo eso iti ñatvā matimā, |
Knowing this is a fish-hook, the wise one, |
Eko care khaggavisāṇakappo”ti. |
Should wander alone like a rhinoceros horn." |
Sandālayitvāna saṁyojanāni, |
Having shattered the fetters, |
Jālaṁva bhetvā salilambucārī; |
Like a fish in water breaking a net; |
Aggīva daḍḍhaṁ anivattamāno, |
Like a fire not returning to what is burnt, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Sandālayitvāna saṁyojanānīti dasa saṁyojanāni—kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, mānasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, sīlabbataparāmāsasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, issāsaṁyojanaṁ, macchariyasaṁyojanaṁ, avijjāsaṁyojanaṁ. |
Having shattered the fetters means the ten fetters—the fetter of sensual lust, the fetter of ill will, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of adherence to rules and observances, the fetter of lust for existence, the fetter of jealousy, the fetter of avarice, the fetter of ignorance. |
Sandālayitvāna saṁyojanānīti dasa saṁyojanāni dālayitvā sandālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—sandālayitvāna saṁyojanāni. |
Having shattered the fetters means having rent, shattered, abandoned, dispelled, terminated, and made the ten fetters disappear—having shattered the fetters. |
Jālaṁva bhetvā salilambucārīti jālaṁ vuccati suttajālaṁ. |
Like a fish in water breaking a net means a net is called a thread-net. |
Salilaṁ vuccati udakaṁ. |
Water is called H2O. |
Ambucārī vuccati maccho. |
Water-farer is called a fish. |
Yathā maccho jālaṁ bhinditvā pabhinditvā dālayitvā padālayitvā sampadālayitvā carati viharati iriyati vatteti pāleti yapeti yāpeti, evameva dve jālā—taṇhājālañca diṭṭhijālañca …pe… idaṁ taṇhājālaṁ …pe… idaṁ diṭṭhijālaṁ. |
Just as a fish, having broken, utterly broken, rent, utterly rent, completely rent the net, wanders, dwells, moves, behaves, maintains itself, subsists, carries on; even so, there are two nets—the net of craving and the net of views … this is the net of craving … this is the net of views. |
Tassa paccekasambuddhassa taṇhājālaṁ pahīnaṁ, diṭṭhijālaṁ paṭinissaṭṭhaṁ. |
For that Paccekasambuddha, the net of craving is abandoned, the net of views is relinquished. |
Taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati …pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati, nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—jālaṁva bhetvā salilambucārī. |
Because the net of craving is abandoned and the net of views is relinquished, that Paccekasambuddha is not attached to forms, not attached to sounds, not attached to smells … is not attached to, does not grasp, is not bound by, is not ensnared by things seen, heard, sensed, and cognized; gone forth, detached, released, disjoined, he dwells with a mind that has transcended its limits—like a fish in water breaking a net. |
Aggīva daḍḍhaṁ anivattamānoti yathā aggi tiṇakaṭṭhupādānaṁ dahanto gacchati anivattanto, evameva tassa paccekasambuddhassa sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena …pe… anāgāmimaggena … arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchatīti—aggīva daḍḍhaṁ anivattamāno, eko care khaggavisāṇakappo. |
Like a fire not returning to what is burnt means just as a fire, burning grass and wood as fuel, goes on without returning, even so, those defilements of that Paccekasambuddha that are abandoned by the path of stream-entry, those defilements he does not return to, does not go back to, does not revert to; by the path of once-returner … by the path of non-returner … by the path of arahatship, those defilements he does not return to, does not go back to, does not revert to—like a fire not returning to what is burnt, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Sandālayitvāna saṁyojanāni, |
"Having shattered the fetters, |
Jālaṁva bhetvā salilambucārī; |
Like a fish in water breaking a net; |
Aggīva daḍḍhaṁ anivattamāno, |
Like a fire not returning to what is burnt, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Okkhittacakkhu na ca pādalolo, |
With downcast eyes, and not foot-restless, |
Guttindriyo rakkhitamānasāno; |
With guarded senses, with protected mind; |
Anavassuto apariḍayhamāno, |
Not seeping in, not burning, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Okkhittacakkhu na ca pādaloloti kathaṁ khittacakkhu hoti? |
With downcast eyes, and not foot-restless, how is one with restless eyes? |
Idhekacco bhikkhu cakkhulolo cakkhuloliyena samannāgato hoti. |
Here a certain monk is eye-fickle, possessed of eye-fickleness. |
Adiṭṭhaṁ dakkhitabbaṁ diṭṭhaṁ samatikkamitabbanti—ārāmena ārāmaṁ uyyānena uyyānaṁ gāmena gāmaṁ nigamena nigamaṁ nagarena nagaraṁ raṭṭhena raṭṭhaṁ janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto hoti rūpadassanāya. |
Thinking "What is unseen should be seen, what is seen should be surpassed"—he is devoted to long wandering, unsettled wandering, from park to park, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district, for the sake of seeing sights. [cite: 35] |
Evaṁ khittacakkhu hoti. |
Thus one has restless eyes. |
Atha vā bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno asaṁvuto gacchati. |
Or a monk, having entered a house, having entered a street, goes unrestrained. |
Hatthiṁ olokento assaṁ olokento rathaṁ olokento pattiṁ olokento kumārake olokento kumārikāyo olokento itthiyo olokento purise olokento antarāpaṇaṁ olokento gharamukhāni olokento uddhaṁ olokento adho olokento disāvidisaṁ vipekkhamāno gacchati. |
Looking at an elephant, looking at a horse, looking at a chariot, looking at an infantryman, looking at boys, looking at girls, looking at women, looking at men, looking at the marketplace, looking at the entrances of houses, looking up, looking down, looking around in all directions, he goes. |
Evampi khittacakkhu hoti. |
Thus also one has restless eyes. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Or a monk, having seen a form with the eye, is a grasper of signs, a grasper of details. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. |
Insofar as, if he were to dwell with the eye-faculty unrestrained, covetousness and dejection, evil, unwholesome states would flow in, he does not practice restraint of it, he does not guard the eye-faculty, he does not undertake restraint in the eye-faculty. |
Evampi khittacakkhu hoti. |
Thus also one has restless eyes. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā. |
Or just as some good ascetics and brahmins, having eaten food given in faith, dwell intent on such unseemly shows as these: dancing, singing, music, spectacles, recitations, hand-music, cymbals, drum-beating, puppet shows, acrobatic feats, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, sham fights, roll calls, manoeuvres, reviews of troops. |
Iti evarūpaṁ visūkadassanaṁ anuyutto hoti. |
Thus he is intent on such unseemly shows. |
Evampi khittacakkhu hoti. |
Thus also one has restless eyes. |
Kathaṁ okkhittacakkhu hoti? |
How is one with downcast eyes? |
Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti. |
Here a certain monk is not eye-fickle, not possessed of eye-fickleness. |
Adiṭṭhaṁ dakkhitabbaṁ diṭṭhaṁ samatikkamitabbanti—na ārāmena ārāmaṁ na uyyānena uyyānaṁ na gāmena gāmaṁ na nigamena nigamaṁ na nagarena nagaraṁ na raṭṭhena raṭṭhaṁ na janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto hoti rūpadassanāya. |
Thinking "What is unseen should be seen, what is seen should be surpassed"—he is not devoted to long wandering, unsettled wandering, from park to park, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district, for the sake of seeing sights. [cite: 42] |
Evaṁ okkhittacakkhu hoti. |
Thus one has downcast eyes. |
Atha vā bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno saṁvuto gacchati. |
Or a monk, having entered a house, having entered a street, goes restrained. |
Na hatthiṁ olokento na assaṁ olokento na rathaṁ olokento na pattiṁ olokento na kumārake olokento na kumārikāyo olokento na itthiyo olokento na purise olokento na antarāpaṇaṁ olokento na gharamukhāni olokento na uddhaṁ olokento na adho olokento na disāvidisaṁ vipekkhamāno gacchati. |
Not looking at an elephant, not looking at a horse, not looking at a chariot, not looking at an infantryman, not looking at boys, not looking at girls, not looking at women, not looking at men, not looking at the marketplace, not looking at the entrances of houses, not looking up, not looking down, not looking around in all directions, he goes. |
Evampi okkhittacakkhu hoti. |
Thus also one has downcast eyes. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Or a monk, having seen a form with the eye, is not a grasper of signs, not a grasper of details. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Insofar as, if he were to dwell with the eye-faculty unrestrained, covetousness and dejection, evil, unwholesome states would flow in, he practices restraint of it, he guards the eye-faculty, he undertakes restraint in the eye-faculty. |
Evampi okkhittacakkhu hoti. |
Thus also one has downcast eyes. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ …pe… anīkadassanaṁ iti vā. |
Or just as some good ascetics and brahmins, having eaten food given in faith, dwell intent on such unseemly shows as these: dancing, singing, music … reviews of troops. |
Iti evarūpā visūkadassanā paṭivirato. |
Thus he refrains from such unseemly shows. |
Evampi okkhittacakkhu hoti. |
Thus also one has downcast eyes. |
Na ca pādaloloti kathaṁ pādalolo hoti? |
And not foot-restless, how is one foot-restless? |
Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti—ārāmena ārāmaṁ uyyānena uyyānaṁ gāmena gāmaṁ nigamena nigamaṁ nagarena nagaraṁ raṭṭhena raṭṭhaṁ janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto hoti. |
Here a certain monk is foot-fickle, possessed of foot-fickleness—he is devoted to long wandering, unsettled wandering, from park to park, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district. |
Evampi pādalolo hoti. |
Thus also one is foot-restless. |
Atha vā bhikkhu antosaṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṁ gacchati, vihārato vihāraṁ gacchati, aḍḍhayogato aḍḍhayogaṁ gacchati, pāsādato pāsādaṁ gacchati, hammiyato hammiyaṁ gacchati, guhato guhaṁ gacchati, leṇato leṇaṁ gacchati, kuṭiyā kuṭiṁ gacchati, kūṭāgārato kūṭāgāraṁ gacchati, aṭṭato aṭṭaṁ gacchati, māḷato māḷaṁ gacchati, uddaṇḍato uddaṇḍaṁ gacchati, upaṭṭhānasālato upaṭṭhānasālaṁ gacchati, maṇḍapato maṇḍapaṁ gacchati, rukkhamūlato rukkhamūlaṁ gacchati, yattha vā pana bhikkhū nisīdanti vā gacchanti vā, tattha ekassa vā dutiyo hoti, dvinnaṁ vā tatiyo hoti, tiṇṇaṁ vā catuttho hoti. |
Or a monk within the monastery is foot-fickle, possessed of foot-fickleness; not for any purpose, not for any reason, arrogant, with an unpacified mind, he goes from cell to cell, from dwelling to dwelling, from half-hall to half-hall, from mansion to mansion, from storied building to storied building, from cave to cave, from rock-shelter to rock-shelter, from hut to hut, from gabled house to gabled house, from watchtower to watchtower, from pavilion to pavilion, from pillar to pillar, from attendance-hall to attendance-hall, from marquee to marquee, from the root of a tree to the root of a tree; or wherever monks are sitting or going, there he is the second to one, or the third to two, or the fourth to three. |
Tattha bahuṁ samphappalāpaṁ palapati, seyyathidaṁ—rājakathaṁ corakathaṁ …pe… iti bhavābhavakathaṁ katheti. |
There he utters much frivolous talk, such as: talk about kings, talk about thieves … thus he tells talk about being and non-being. |
Evampi pādalolo hoti. |
Thus also one is foot-restless. |
Na ca pādaloloti so paccekasambuddho pādaloliyā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā paṭisallānārāmo hoti paṭisallānarato ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṁ jhāyī jhānarato ekattamanuyutto sadatthagarukoti—okkhittacakkhu na ca pādalolo. |
And not foot-restless means that Paccekasambuddha, refraining from foot-fickleness, abstaining, desisting, gone forth, detached, released, disjoined, with a mind that has transcended its limits, is devoted to seclusion, delights in seclusion, is dedicated to internal serenity of mind, not neglecting meditation, endowed with insight, an augmenter of empty dwellings, a meditator, delighting in meditation, devoted to solitude, with a mind intent on the true goal—with downcast eyes, and not foot-restless. |
Guttindriyo rakkhitamānasānoti. |
With guarded senses, with protected mind. |
Guttindriyoti so paccekasambuddho cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
With guarded senses means that Paccekasambuddha, having seen a form with the eye, is not a grasper of signs, not a grasper of details. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Insofar as, if he were to dwell with the eye-faculty unrestrained, covetousness and dejection, evil, unwholesome states would flow in, he practices restraint of it, he guards the eye-faculty, he undertakes restraint in the eye-faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear … having smelled an odor with the nose … having tasted a taste with the tongue … having touched a tangible with the body … having cognized a mental object with the mind, he is not a grasper of signs, not a grasper of details. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjatīti—guttindriyo. |
Insofar as, if he were to dwell with the mind-faculty unrestrained, covetousness and dejection, evil, unwholesome states would flow in, he practices restraint of it, he guards the mind-faculty, he undertakes restraint in the mind-faculty—with guarded senses. |
Rakkhitamānasānoti gopitamānasānoti—guttindriyo rakkhitamānasāno. |
With protected mind means with guarded mind—with guarded senses, with protected mind. |
Anavassuto pariḍayhamānoti vuttañhetaṁ āyasmatā mahāmoggallānena—“avassutapariyāyañca vo, āvuso, desessāmi anavassutapariyāyañca. |
Not seeping in, not burning is what was said by the venerable Mahāmoggallāna—"Friends, I will teach you the discourse on what is seeping in and the discourse on what is not seeping in. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that, pay close attention, I will speak." |
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. |
"Yes, friend," those monks replied to the venerable Mahāmoggallāna. |
Āyasmā mahāmoggallāno etadavoca— |
The venerable Mahāmoggallāna said this— |
“Kathañcāvuso, avassuto hoti? |
"And how, friends, is one 'seeping in'? |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. |
Here, friends, a monk, having seen a form with the eye, is attached to agreeable forms, is repelled by disagreeable forms, and dwells with mindfulness of the body unestablished, with a limited mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. |
Having heard a sound with the ear … having cognized a mental object with the mind, he is attached to agreeable mental objects, is repelled by disagreeable mental objects, and dwells with mindfulness of the body unestablished, with a limited mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. |
Ayaṁ vuccatāvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu …pe… avassuto manoviññeyyesu dhammesu. |
This, friends, is called a monk who is 'seeping in' in regard to forms cognizable by the eye … 'seeping in' in regard to mental objects cognizable by the mind. |
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhetheva māro otāraṁ labhetha māro ārammaṇaṁ, sotato cepi naṁ …pe… manato cepi naṁ |
And, friends, if Māra approaches such a monk who dwells thus, through the eye, Māra would find an opportunity, Māra would find a footing; if through the ear … if through the mind, |
māro upasaṅkamati, labhetheva māro otāraṁ labhetha māro ārammaṇaṁ. |
Māra approaches, Māra would find an opportunity, Māra would find a footing. |
Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ koḷāpaṁ terovassikaṁ. |
Just as, friends, a reed hut or a grass hut, dry, withered, over a year old. |
Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ; |
If a man were to approach it from the eastern direction with a blazing grass torch, the fire would find an opportunity, the fire would find a footing; |
pacchimāya cepi naṁ disāya …pe… uttarāya cepi naṁ disāya … dakkhiṇāya cepi naṁ disāya … heṭṭhimato cepi naṁ disāya … uparimato cepi naṁ disāya … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ. |
if from the western direction … if from the northern direction … if from the southern direction … if from below … if from above … if a man were to approach it from any direction whatsoever with a blazing grass torch, the fire would find an opportunity, the fire would find a footing. |
Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhetheva māro otāraṁ labhetha māro ārammaṇaṁ, sotato cepi naṁ …pe… manato cepi naṁ māro upasaṅkamati, labhetheva māro otāraṁ labhetha māro ārammaṇaṁ. |
Even so, friends, if Māra approaches such a monk who dwells thus, through the eye, Māra would find an opportunity, Māra would find a footing; if through the ear … if Māra approaches through the mind, Māra would find an opportunity, Māra would find a footing. |
Evaṁvihāriñcāvuso, bhikkhuṁ rūpā adhibhaṁsu, na bhikkhu rūpe adhibhosi; |
And, friends, a monk dwelling thus is overcome by forms, he does not overcome forms; |
saddā bhikkhuṁ adhibhaṁsu, na bhikkhu sadde adhibhosi; |
sounds overcome the monk, he does not overcome sounds; |
gandhā bhikkhuṁ adhibhaṁsu, na bhikkhu gandhe adhibhosi; |
smells overcome the monk, he does not overcome smells; |
rasā bhikkhuṁ adhibhaṁsu, na bhikkhu rase adhibhosi; |
tastes overcome the monk, he does not overcome tastes; |
phoṭṭhabbā bhikkhuṁ adhibhaṁsu, na bhikkhu phoṭṭhabbe adhibhosi; |
tangibles overcome the monk, he does not overcome tangibles; |
dhammā bhikkhuṁ adhibhaṁsu, na bhikkhu dhamme adhibhosi. |
mental objects overcome the monk, he does not overcome mental objects. |
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto saddādhibhūto gandhādhibhūto rasādhibhūto phoṭṭhabbādhibhūto dhammādhibhūto adhibhū anadhibhūto adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
This, friends, is called a monk overcome by forms, overcome by sounds, overcome by smells, overcome by tastes, overcome by tangibles, overcome by mental objects, overcome, not an overcomer; evil, unwholesome states, defiling, leading to renewed existence, accompanied by anguish, resulting in suffering, leading to future birth, aging, and death, have overcome him. |
Evaṁ kho, āvuso, avassuto hoti. |
Thus, friends, one is 'seeping in'. |
Kathañcāvuso, anavassuto hoti? |
And how, friends, is one 'not seeping in'? |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. |
Here, friends, a monk, having seen a form with the eye, is not attached to agreeable forms, is not repelled by disagreeable forms, and dwells with mindfulness of the body established, with a boundless mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; |
And he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder; |
sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. |
having heard a sound with the ear … having cognized a mental object with the mind, he is not attached to agreeable mental objects, is not repelled by disagreeable mental objects, and dwells with mindfulness of the body established, with a boundless mind. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And he understands as it really is that liberation of mind, liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. |
Ayaṁ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu …pe… anavassuto manoviññeyyesu dhammesu. |
This, friends, is called a monk who is 'not seeping in' in regard to forms cognizable by the eye … 'not seeping in' in regard to mental objects cognizable by the mind. |
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhetha māro otāraṁ, na labhetha māro ārammaṇaṁ; |
And, friends, if Māra approaches such a monk who dwells thus, through the eye, Māra would not find an opportunity, Māra would not find a footing; |
sotato cepi naṁ …pe… manato cepi naṁ māro upasaṅkamati, neva labhetha māro otāraṁ, na labhetha māro ārammaṇaṁ. |
if through the ear … if Māra approaches through the mind, Māra would not find an opportunity, Māra would not find a footing. |
Seyyathāpi, āvuso, kūṭāgārā vā kūṭāgārasālā vā bahalamattikā addāvalepanā puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ; |
Just as, friends, a gabled house or a gabled hall, thickly plastered with fresh clay; if a man were to approach it from the eastern direction with a blazing grass torch, the fire would not find an opportunity, the fire would not find a footing; |
pacchimāya cepi naṁ disāya … uttarāya cepi naṁ disāya … dakkhiṇāya cepi naṁ disāya … heṭṭhimato cepi naṁ disāya … uparimato cepi naṁ disāya … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ na labhetha aggi ārammaṇaṁ. |
if from the western direction … if from the northern direction … if from the southern direction … if from below … if from above … if a man were to approach it from any direction whatsoever with a blazing grass torch, the fire would not find an opportunity, the fire would not find a footing. |
Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhetha māro otāraṁ na labhetha māro ārammaṇaṁ; |
Even so, friends, if Māra approaches such a monk who dwells thus, through the eye, Māra would not find an opportunity, Māra would not find a footing; |
sotato cepi naṁ …pe… manato cepi naṁ māro upasaṅkamati neva labhetha māro otāraṁ na labhetha māro ārammaṇaṁ. |
if through the ear … if Māra approaches through the mind, Māra would not find an opportunity, Māra would not find a footing. |
Evaṁvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṁ adhibhaṁsu; |
And, friends, a monk dwelling thus overcomes forms, forms do not overcome the monk; |
sadde bhikkhu adhibhosi, na saddā bhikkhuṁ adhibhaṁsu; |
he overcomes sounds, sounds do not overcome the monk; |
gandhe bhikkhu adhibhosi, na gandhā bhikkhuṁ adhibhaṁsu; |
he overcomes smells, smells do not overcome the monk; |
rase bhikkhu adhibhosi, na rasā bhikkhuṁ adhibhaṁsu; |
he overcomes tastes, tastes do not overcome the monk; |
phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṁ adhibhaṁsu; |
he overcomes tangibles, tangibles do not overcome the monk; |
dhamme bhikkhu adhibhosi, na dhammā bhikkhuṁ adhibhaṁsu. |
he overcomes mental objects, mental objects do not overcome the monk. |
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū saddādhibhū gandhādhibhū rasādhibhū phoṭṭhabbādhibhū dhammādhibhū adhibhū anadhibhūto. |
This, friends, is called a monk who overcomes forms, overcomes sounds, overcomes smells, overcomes tastes, overcomes tangibles, overcomes mental objects, an overcomer, not overcome. |
Adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye. |
He has overcome those evil, unwholesome states, defiling, leading to renewed existence, accompanied by anguish, resulting in suffering, leading to future birth, aging, and death. |
Evaṁ kho, āvuso, anavassuto hotī”ti—anavassuto. |
Thus, friends, one is 'not seeping in'"—not seeping in. |
Apariḍayhamānoti rāgajena pariḷāhena apariḍayhamāno, dosajena pariḷāhena apariḍayhamāno, mohajena pariḷāhena apariḍayhamānoti—anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. |
Not burning means not burning with the fever of lust, not burning with the fever of hatred, not burning with the fever of delusion—not seeping in, not burning, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Okkhittacakkhu na ca pādalolo, |
"With downcast eyes, and not foot-restless, |
Guttindriyo rakkhitamānasāno; |
With guarded senses, with protected mind; |
Anavassuto apariḍayhamāno, |
Not seeping in, not burning, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Ohārayitvā gihibyañjanāni, |
Having laid aside the marks of a householder, |
Sañchannapatto yathā pārichattako; |
With well-covered leaves like a Pārichattaka tree; |
Kāsāyavattho abhinikkhamitvā, |
Wearing the ochre robe, having gone forth, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Ohārayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca …pe… dīghadasāni iti vā. |
Having laid aside the marks of a householder means the marks of a householder are called hair and beard … or long fringes. |
Ohārayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti—ohārayitvā gihibyañjanāni. |
Having laid aside the marks of a householder means having put down, having completely put down, having deposited, having calmed the marks of a householder—having laid aside the marks of a householder. |
Sañchannapatto yathā pārichattakoti yathā so pārichattako koviḷāro bahalapattapalāso sandacchāyo, evameva so paccekasambuddho paripuṇṇapattacīvaradharoti—sañchannapatto yathā pārichattako. |
With well-covered leaves like a Pārichattaka tree means just as that Pārichattaka tree, a Koviḷāra, with abundant leaves and foliage, providing dense shade, even so that Paccekasambuddha wears a complete set of robes and bowl—with well-covered leaves like a Pārichattaka tree. |
Kāsāyavattho abhinikkhamitvāti so paccekasambuddho sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti—kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. |
Wearing the ochre robe, having gone forth means that Paccekasambuddha, having cut off all household encumbrances, having cut off the encumbrance of wife and children, having cut off the encumbrance of relatives, having cut off the encumbrance of friends and colleagues, having cut off the encumbrance of accumulation, having shaved off hair and beard, having put on ochre robes, having gone forth from home to homelessness, having attained to a state of nothingness, wanders alone, dwells, moves, behaves, maintains himself, subsists, carries on—wearing the ochre robe, having gone forth, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Ohārayitvā gihibyañjanāni, |
"Having laid aside the marks of a householder, |
Sañchannapatto yathā pārichattako; |
With well-covered leaves like a Pārichattaka tree; |
Kāsāyavattho abhinikkhamitvā, |
Wearing the ochre robe, having gone forth, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Tatiyo vaggo. |
The Third Chapter. |
4. Catutthavagga |
4. The Fourth Chapter |
Rasesu gedhaṁ akaraṁ alolo, |
Not greedy for tastes, not covetous, |
Anaññaposī sapadānacārī; |
Not supporting others, going on alms round from house to house in order; |
Kule kule appaṭibaddhacitto, |
With mind unattached to family after family, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Rasesu gedhaṁ akaraṁ aloloti. |
Not greedy for tastes, not covetous. |
Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṁ madhuraṁ tittakaṁ kaṭukaṁ loṇikaṁ khārikaṁ lambikaṁ kasāvo sādu asādu sītaṁ uṇhaṁ. |
Taste means root-taste, trunk-taste, bark-taste, leaf-taste, flower-taste, fruit-taste; sour, sweet, bitter, pungent, salty, alkaline, astringent, insipid, delicious, not delicious, cold, hot. |
Santeke samaṇabrāhmaṇā rasagiddhā. |
There are some ascetics and brahmins who are greedy for tastes. |
Te jivhaggena rasaggāni pariyesantā āhiṇḍanti. |
They wander about seeking the tips of tastes with the tip of their tongue. |
Te ambilaṁ labhitvā anambilaṁ pariyesanti, anambilaṁ labhitvā ambilaṁ pariyesanti; |
Having obtained sour, they seek not-sour; having obtained not-sour, they seek sour; |
madhuraṁ labhitvā amadhuraṁ pariyesanti, amadhuraṁ labhitvā madhuraṁ pariyesanti; |
having obtained sweet, they seek not-sweet; having obtained not-sweet, they seek sweet; |
tittakaṁ labhitvā atittakaṁ pariyesanti, atittakaṁ labhitvā tittakaṁ pariyesanti; |
having obtained bitter, they seek not-bitter; having obtained not-bitter, they seek bitter; |
kaṭukaṁ labhitvā akuṭakaṁ pariyesanti, akuṭakaṁ labhitvā kaṭukaṁ pariyesanti; |
having obtained pungent, they seek not-pungent; having obtained not-pungent, they seek pungent; |
loṇikaṁ labhitvā aloṇikaṁ pariyesanti, aloṇikaṁ labhitvā loṇikaṁ pariyesanti; |
having obtained salty, they seek not-salty; having obtained not-salty, they seek salty; |
khārikaṁ labhitvā akhārikaṁ pariyesanti, akhārikaṁ labhitvā khārikaṁ pariyesanti; |
having obtained alkaline, they seek not-alkaline; having obtained not-alkaline, they seek alkaline; |
kasāvaṁ labhitvā akasāvaṁ pariyesanti, akasāvaṁ labhitvā kasāvaṁ pariyesanti; |
having obtained astringent, they seek not-astringent; having obtained not-astringent, they seek astringent; |
lambikaṁ labhitvā alambikaṁ pariyesanti, alambikaṁ labhitvā lambikaṁ pariyesanti; |
having obtained insipid, they seek not-insipid; having obtained not-insipid, they seek insipid; |
sāduṁ labhitvā asāduṁ pariyesanti, asāduṁ labhitvā sāduṁ pariyesanti; |
having obtained delicious, they seek not-delicious; having obtained not-delicious, they seek delicious; |
sītaṁ labhitvā uṇhaṁ pariyesanti, uṇhaṁ labhitvā sītaṁ pariyesanti. |
having obtained cold, they seek hot; having obtained hot, they seek cold. |
Te yaṁ yaṁ labhanti tena tena na tussanti, aparāparaṁ pariyesanti. |
Whatever they obtain, with that they are not satisfied; they seek again and again. |
Manāpikesu rasesu rattā giddhā gathitā mucchitā ajjhosannā laggā laggitā palibuddhā. |
They are impassioned, greedy, tied, infatuated, attached, clinging, ensnared by agreeable tastes. |
Sā rasataṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
That craving for tastes is abandoned by that Paccekasambuddha, cut off at the root, made like a palm stump, made unable to arise, not subject to future arising. |
Tasmā so paccekasambuddho paṭisaṅkhā yoniso āhāraṁ āhāreti—“neva davāya na madāya na maṇḍanāya na vibhūsanāya; |
Therefore that Paccekasambuddha, reflecting wisely, partakes of food—"not for amusement, not for intoxication, not for adornment, not for embellishment; |
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. |
only for the maintenance and continuance of this body, for the cessation of discomfort, for the support of the holy life. |
Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā”ti. |
Thus I will eliminate old Cravings and not give rise to new Cravings, and I will have sustenance, blamelessness, and a comfortable abiding." |
Yathā vaṇaṁ ālimpeyya yāvadeva āruhaṇatthāya, yathā vā akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā puttamaṁsaṁ āhāraṁ āhareyya yāvadeva kantārassa nittharaṇatthāya; |
Just as one might anoint a wound only for the sake of healing, or as one might grease an axle only for the sake of conveying a load, or as one might eat the flesh of one's child as food only for the sake of crossing a wilderness; |
evameva so paccekasambuddho paṭisaṅkhā yoniso āhāraṁ āhāreti—“neva davāya na madāya na maṇḍanāya na vibhūsanāya; |
even so that Paccekasambuddha, reflecting wisely, partakes of food—"not for amusement, not for intoxication, not for adornment, not for embellishment; |
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. |
only for the maintenance and continuance of this body, for the cessation of discomfort, for the support of the holy life. |
Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā”ti. |
Thus I will eliminate old Cravings and not give rise to new Cravings, and I will have sustenance, blamelessness, and a comfortable abiding." |
Rasataṇhāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—rasesu gedhaṁ akaraṁ. |
Refraining from craving for tastes, abstaining, desisting, gone forth, detached, released, disjoined, he dwells with a mind that has transcended its limits—not greedy for tastes. |
Aloloti loluppaṁ vuccati taṇhā. |
Not covetous means craving is called covetousness. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion … covetousness, greed, is an unwholesome root. |
Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
That covetous craving is abandoned by that Paccekasambuddha, cut off at the root, made like a palm stump, made unable to arise, not subject to future arising. |
Tasmā paccekasambuddho aloloti—rasesu gedhaṁ akaraṁ alolo. |
Therefore the Paccekasambuddha is not covetous—not greedy for tastes, not covetous. |
Anaññaposī sapadānacārīti anaññaposīti so paccekasambuddho attānaññeva poseti, na paranti. |
Not supporting others, going on alms round from house to house in order means not supporting others, that Paccekasambuddha supports only himself, not others. |
Anaññaposimaññātaṁ, |
Known as not supporting others, |
dantaṁ sāre patiṭṭhitaṁ; |
Tamed, established in the essence; |
Khīṇāsavaṁ vantadosaṁ, |
One whose taints are destroyed, who has vomited forth faults, |
tamahaṁ brūmi brāhmaṇanti. |
Him I call a brahmin. |
Anaññaposī sapadānacārīti so paccekasambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi. |
Not supporting others, going on alms round from house to house in order means that Paccekasambuddha, having dressed in the morning, taking his bowl and robe, enters a village or town for alms with body guarded, speech guarded, mind guarded, with mindfulness established, with restrained senses. |
Okkhittacakkhu iriyāpathasampanno kulā kulaṁ anatikkamanto piṇḍāya caratīti—anaññaposī sapadānacārī. |
With downcast eyes, perfect in deportment, not skipping any family, he goes for alms—not supporting others, going on alms round from house to house in order. |
Kule kule appaṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti—attānaṁ vā nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento paṭibaddhacitto hoti, attānaṁ vā uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento paṭibaddhacitto hoti. |
With mind unattached to family after family means for two reasons one has an attached mind—either by placing oneself low and placing another high, one has an attached mind; or by placing oneself high and placing another low, one has an attached mind. |
Kathaṁ attānaṁ nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento paṭibaddhacitto hoti? |
How, by placing oneself low and placing another high, does one have an attached mind? |
“Tumhe me bahūpakārā, ahaṁ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ. |
"You are of great help to me; relying on you I obtain robes, almsfood, lodging, and medicinal requisites for the sick. |
Yampi me aññe dātuṁ vā kātuṁ vā maññanti tumhe nissāya tumhe passantā. |
Whatever others think of giving or doing for me, it is because of you, seeing you. |
Yampi me porāṇaṁ mātāpettikaṁ nāmagottaṁ tampi me antarahitaṁ tumhehi ahaṁ ñāyāmi—‘asukassa kulupako, asukāya kulupako’”ti. |
Even my former family name and lineage have disappeared for me; by you I am known—'the dependent of such-and-such a family, the dependent of such-and-such a family.'" |
Evaṁ attānaṁ nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento paṭibaddhacitto hoti. |
Thus, by placing oneself low and placing another high, one has an attached mind. |
Kathaṁ attānaṁ uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento paṭibaddhacitto hoti? |
How, by placing oneself high and placing another low, does one have an attached mind? |
“Ahaṁ tumhākaṁ bahūpakāro, tumhe maṁ āgamma buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, tumhākaṁ ahaṁ uddesaṁ demi paripucchaṁ demi uposathaṁ ācikkhāmi navakammaṁ adhiṭṭhāmi; |
"I am of great help to you; having come to me, you have gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Sangha; you have refrained from killing living beings, refrained from taking what is not given, refrained from sexual misconduct, refrained from false speech, refrained from intoxicants that cause heedlessness; I give you recitation, I give you questioning, I declare the Uposatha, I undertake new work; |
atha ca pana tumhe maṁ ujjhitvā aññe sakkarotha garuṁ karotha mānetha pūjethā”ti. |
and yet, having abandoned me, you honor, respect, esteem, and worship others." |
Evaṁ attānaṁ uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento paṭibaddhacitto hoti. |
Thus, by placing oneself high and placing another low, one has an attached mind. |
Kule kule appaṭibaddhacittoti so paccekasambuddho kulapalibodhena appaṭibaddhacitto hoti, gaṇapalibodhena appaṭibaddhacitto hoti, āvāsapalibodhena appaṭibaddhacitto hoti, cīvarapalibodhena appaṭibaddhacitto hoti, piṇḍapātapalibodhena appaṭibaddhacitto hoti, senāsanapalibodhena appaṭibaddhacitto hoti, gilānapaccayabhesajjaparikkhārapalibodhena appaṭibaddhacitto hotīti—kule kule appaṭibaddhacitto hoti, eko care khaggavisāṇakappo. |
With mind unattached to family after family means that Paccekasambuddha has a mind unattached by the obstruction of family, has a mind unattached by the obstruction of a group, has a mind unattached by the obstruction of a dwelling, has a mind unattached by the obstruction of robes, has a mind unattached by the obstruction of almsfood, has a mind unattached by the obstruction of lodging, has a mind unattached by the obstruction of medicinal requisites for the sick—with mind unattached to family after family, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Rasesu gedhaṁ akaraṁ alolo, |
"Not greedy for tastes, not covetous, |
Anaññaposī sapadānacārī; |
Not supporting others, going on alms round from house to house in order; |
Kule kule appaṭibaddhacitto, |
With mind unattached to family after family, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Pahāya pañcāvaraṇāni cetaso, |
Having abandoned the five hindrances of the mind, |
Upakkilese byapanujja sabbe; |
Having dispelled all defilements; |
Anissito chetva sinehadosaṁ, |
Unattached, having cut off affection and hatred, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Pahāya pañcāvaraṇāni cetasoti so paccekasambuddho kāmacchandanīvaraṇaṁ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvā, byāpādanīvaraṇaṁ … thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatīti—pahāya pañcāvaraṇāni cetaso. |
Having abandoned the five hindrances of the mind means that Paccekasambuddha, having abandoned, dispelled, terminated, and made disappear the hindrance of sensual desire, the hindrance of ill will … the hindrance of sloth and torpor … the hindrance of restlessness and remorse … the hindrance of doubt, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion—having abandoned the five hindrances of the mind. |
Upakkilese byapanujja sabbeti rāgo cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso, kodho … upanāho …pe… sabbākusalābhisaṅkhārā cittassa upakkilesā. |
Having dispelled all defilements means lust is a defilement of the mind, hatred is a defilement of the mind, delusion is a defilement of the mind, anger … resentment … all unwholesome formations are defilements of the mind. |
Upakkilese byapanujja sabbeti sabbe cittassa upakkilese byapanujja panuditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—upakkilese byapanujja sabbe. |
Having dispelled all defilements means having dispelled, driven out, abandoned, dispelled, terminated, and made disappear all defilements of the mind—having dispelled all defilements. |
Anissito chetva sinehadosanti. |
Unattached, having cut off affection and hatred. |
Anissitoti dve nissayā—taṇhānissayo ca diṭṭhinissayo ca …pe… ayaṁ taṇhānissayo …pe… ayaṁ diṭṭhinissayo. |
Unattached means two attachments—attachment to craving and attachment to views … this is attachment to craving … this is attachment to views. |
Sinehoti dve snehā—taṇhāsneho ca diṭṭhisneho ca …pe… ayaṁ taṇhāsneho …pe… ayaṁ diṭṭhisneho. |
Affection means two affections—affection of craving and affection of views … this is affection of craving … this is affection of views. |
Dosoti yo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ caṇḍikkaṁ asuropo anattamanatā cittassa. |
Hatred means whatever mental irritation, resentment, opposition, anger, exasperation, fury, malice, animosity, rage, mental corruption, wrath, fuming, state of fuming, malice, depravity, state of depravity, corruption, corrupting, state of corrupting, fierceness, ill-temper, displeasure of mind. |
Anissito chetva sinehadosanti so paccekasambuddho taṇhāsnehañca diṭṭhisnehañca dosañca chetvā ucchinditvā samucchinditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvā cakkhuṁ anissito, sotaṁ anissito …pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—anissito chetva sinehadosaṁ, eko care khaggavisāṇakappo. |
Unattached, having cut off affection and hatred means that Paccekasambuddha, having cut off, eradicated, completely eradicated, abandoned, dispelled, terminated, and made disappear the affection of craving, the affection of views, and hatred, is unattached to the eye, unattached to the ear … unattached to, not clinging to, not approaching, not cleaving to, not intent on things seen, heard, sensed, and cognized; gone forth, detached, released, disjoined, he dwells with a mind that has transcended its limits—unattached, having cut off affection and hatred, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Pahāya pañcāvaraṇāni cetaso, |
"Having abandoned the five hindrances of the mind, |
Upakkilese byapanujja sabbe; |
Having dispelled all defilements; |
Anissito chetva sinehadosaṁ, |
Unattached, having cut off affection and hatred, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Vipiṭṭhikatvāna sukhaṁ dukhañca, |
Having turned his back on pleasure and pain, |
Pubbeva ca somanassadomanassaṁ; |
And even before, on joy and sorrow; |
Laddhānupekkhaṁ samathaṁ visuddhaṁ, |
Having attained equanimity, calm, and purity, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Vipiṭṭhikatvāna sukhaṁ dukhañca, pubbeva ca somanassadomanassanti so paccekasambuddho sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharatīti—vipiṭṭhikatvāna sukhaṁ dukhañca, pubbeva ca somanassadomanassaṁ. |
Having turned his back on pleasure and pain, and even before, on joy and sorrow means that Paccekasambuddha, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity—having turned his back on pleasure and pain, and even before, on joy and sorrow. |
Laddhānupekkhaṁ samathaṁ visuddhanti. |
Having attained equanimity, calm, and purity. |
Upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. |
Equanimity means that equanimity, watching with equanimity, onlooking equanimity, mental balance, mental tranquility, neutrality of mind in the fourth jhāna. |
Samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi; |
Calm means that stability, stationariness, steadfastness, non-distraction, non-wavering, unagitated state of mind, calm, the faculty of concentration, the power of concentration, right concentration; |
catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. |
in the fourth jhāna, equanimity and calm are pure, completely pure, pristine, stainless, free from defilements, become soft, workable, stable, having attained imperturbability. |
Laddhānupekkhaṁ samathaṁ visuddhanti catutthajjhānaṁ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti—laddhānupekkhaṁ samathaṁ visuddhaṁ, eko care khaggavisāṇakappo. |
Having attained equanimity, calm, and purity means having attained, obtained, found, acquired the equanimity and calm of the fourth jhāna—having attained equanimity, calm, and purity, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Vipiṭṭhikatvāna sukhaṁ dukhañca, |
"Having turned his back on pleasure and pain, |
Pubbeva ca somanassadomanassaṁ; |
And even before, on joy and sorrow; |
Laddhānupekkhaṁ samathaṁ visuddhaṁ, |
Having attained equanimity, calm, and purity, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Āraddhaviriyo paramatthapattiyā, |
With energy aroused for the attainment of the ultimate goal, |
Alīnacitto akusītavutti; |
With mind unshrinking, not of lazy habits; |
Daḷhanikkamo thāmabalūpapanno, |
Of firm endeavor, endowed with strength and power, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Āraddhaviriyo paramatthapattiyāti paramatthaṁ vuccati amataṁ nibbānaṁ. |
With energy aroused for the attainment of the ultimate goal means the ultimate goal is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ sampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti—āraddhaviriyo paramatthapattiyā. |
For the attainment, acquisition, realization, contact, and verification of the ultimate goal, he dwells with aroused energy for the abandoning of unwholesome states, for the acquisition of wholesome states, strong, of firm endeavor, not shirking the burden in regard to wholesome states—with energy aroused for the attainment of the ultimate goal. |
Alīnacitto akusītavuttīti so paccekasambuddho anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahatīti—evaṁ alīnacitto akusītavutti. |
With mind unshrinking, not of lazy habits means that Paccekasambuddha generates desire, strives, arouses energy, exerts his mind, and endeavors for the non-arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states … for the arising of unarisen wholesome states … for the maintenance, non-confusion, increase, abundance, development, and completion of arisen wholesome states, he generates desire, strives, arouses energy, exerts his mind, and endeavors—thus with mind unshrinking, not of lazy habits. |
Atha vā “kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī”ti cittaṁ paggaṇhāti padahati. |
Or "Let skin, sinews, and bones remain; let flesh and blood in the body dry up; whatever is to be attained by human strength, human energy, human effort, human endeavor, not having attained that, there will be no relaxation of energy," thus he exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
Nāsissaṁ na pivissāmi, |
I will not eat, I will not drink, |
vihārato na nikkhame; |
I will not leave the monastery; |
Napi passaṁ nipātessaṁ, |
Nor will I lie down on my side, |
taṇhāsalle anūhateti. |
Until the dart of craving is removed. |
Cittaṁ paggaṇhāti padahati. |
He exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
“Na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatī”ti cittaṁ paggaṇhāti padahati. |
"I will not break this cross-legged posture until my mind is liberated from the taints without grasping," thus he exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
“Na tāvāhaṁ imamhā āsanā vuṭṭhahissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatī”ti cittaṁ paggaṇhāti padahati. |
"I will not rise from this seat until my mind is liberated from the taints without grasping," thus he exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
“Na tāvāhaṁ imamhā caṅkamā orohissāmi …pe… vihārā nikkhamissāmi … aḍḍhayogā nikkhamissāmi … pāsādā nikkhamissāmi … hammiyā nikkhamissāmi … guhāya nikkhamissāmi … leṇā nikkhamissāmi … kuṭiyā nikkhamissāmi … kūṭāgārā nikkhamissāmi … aṭṭā nikkhamissāmi … māḷā nikkhamissāmi … uddaṇḍā nikkhamissāmi … upaṭṭhānasālāya nikkhamissāmi … maṇḍapā nikkhamissāmi … rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatī”ti cittaṁ paggaṇhāti padahati. |
"I will not descend from this walking path … I will not leave the monastery … I will not leave the half-hall … I will not leave the mansion … I will not leave the storied building … I will not leave the cave … I will not leave the rock-shelter … I will not leave the hut … I will not leave the gabled house … I will not leave the watchtower … I will not leave the pavilion … I will not leave the pillar … I will not leave the attendance-hall … I will not leave the marquee … I will not leave the root of the tree until my mind is liberated from the taints without grasping," thus he exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
“Imasmiṁyeva pubbaṇhasamaye ariyadhammaṁ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī”ti cittaṁ paggaṇhāti padahati. |
"This very morning I will attain, realize, contact, and verify the noble Dhamma," thus he exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
“Imasmiṁyeva majjhanhikasamaye …pe… sāyanhasamaye …pe… purebhattaṁ … pacchābhattaṁ … purimayāmaṁ … majjhimayāmaṁ … pacchimayāmaṁ … kāḷe … juṇhe … vasse … hemante … gimhe … purime vayokhandhe … majjhime vayokhandhe … pacchime vayokhandhe ariyadhammaṁ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī”ti cittaṁ paggaṇhāti padahati. |
"This very midday … this very evening … before the meal … after the meal … in the first watch of the night … in the middle watch of the night … in the last watch of the night … in the dark fortnight … in the bright fortnight … in the rainy season … in the winter season … in the summer season … in the first stage of life … in the middle stage of life … in the last stage of life I will attain, realize, contact, and verify the noble Dhamma," thus he exerts his mind and endeavors. |
Evampi alīnacitto akusītavutti. |
Thus also with mind unshrinking, not of lazy habits. |
Daḷhanikkamo thāmabalūpapannoti so paccekasambuddho daḷhasamādāno ahosi kusalesu dhammesu avaṭṭhitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kulejeṭṭhāpacāyitāya aññataraññataresu adhikusalesu dhammesūti—daḷhanikkamo. |
Of firm endeavor, endowed with strength and power means that Paccekasambuddha was of firm undertaking in wholesome states, of steadfast undertaking in bodily good conduct, verbal good conduct, mental good conduct, sharing of gifts, observance of precepts, observance of Uposatha, respect for mother, respect for father, respect for ascetics, respect for brahmins, respect for elders of the family, and in other various higher wholesome states—of firm endeavor. |
Thāmabalūpapannoti so paccekasambuddho thāmena ca balena ca vīriyena ca parakkamena ca paññāya ca upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgatoti—daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. |
Endowed with strength and power means that Paccekasambuddha is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, supplied with strength, power, energy, endeavor, and wisdom—of firm endeavor, endowed with strength and power, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Āraddhaviriyo paramatthapattiyā, |
"With energy aroused for the attainment of the ultimate goal, |
Alīnacitto akusītavutti; |
With mind unshrinking, not of lazy habits; |
Daḷhanikkamo thāmabalūpapanno, |
Of firm endeavor, endowed with strength and power, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Paṭisallānaṁ jhānamariñcamāno, |
Not abandoning seclusion and meditation, |
Dhammesu niccaṁ anudhammacārī; |
Always practicing in accordance with the Dhamma in regard to Dhammas; |
Ādīnavaṁ sammasitā bhavesu, |
Having reflected on the danger in existences, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Paṭisallānaṁ jhānamariñcamānoti so paccekasambuddho paṭisallānārāmo hoti paṭisallānarato ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṁ jhāyī jhānarato ekattamanuyutto sadatthagarukoti paṭisallānaṁ. |
Not abandoning seclusion and meditation means that Paccekasambuddha is devoted to seclusion, delights in seclusion, is dedicated to internal serenity of mind, not neglecting meditation, endowed with insight, an augmenter of empty dwellings, a meditator, delighting in meditation, devoted to solitude, with a mind intent on the true goal—seclusion. |
Jhānamariñcamānoti so paccekasambuddho dvīhi kāraṇehi jhānaṁ na riñcati—anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto saṁyutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa …pe… anuppannassa vā tatiyassa jhānassa … anuppannassa vā catutthassa jhānassa uppādāya yutto payutto saṁyutto āyutto samāyuttoti—evampi jhānaṁ na riñcati. |
Not abandoning meditation means that Paccekasambuddha does not abandon meditation for two reasons—either he is yoked, devoted, conjoined, intent, fully intent on the arising of the unarisen first jhāna, or on the arising of the unarisen second jhāna … or on the arising of the unarisen third jhāna … or on the arising of the unarisen fourth jhāna, he is yoked, devoted, conjoined, intent, fully intent—thus also he does not abandon meditation. |
Atha vā uppannaṁ vā paṭhamaṁ jhānaṁ āsevati bhāveti bahulīkaroti, uppannaṁ vā dutiyaṁ jhānaṁ …pe… uppannaṁ vā tatiyaṁ jhānaṁ … uppannaṁ vā catutthaṁ jhānaṁ āsevati bhāveti bahulīkaroti. |
Or he cultivates, develops, and makes much of the arisen first jhāna, or the arisen second jhāna … or the arisen third jhāna … or the arisen fourth jhāna he cultivates, develops, and makes much of. |
Evampi jhānaṁ na riñcatīti—paṭisallānaṁ jhānamariñcamāno. |
Thus also he does not abandon meditation—not abandoning seclusion and meditation. |
Dhammesu niccaṁ anudhammacārīti dhammā vuccanti cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo. |
Always practicing in accordance with the Dhamma in regard to Dhammas means Dhammas are called the four foundations of mindfulness … the noble eightfold path. |
Katame anudhammā? |
What are the secondary Dhammas? |
Sammāpaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṁ—ime vuccanti anudhammā. |
Right practice, unopposed practice, practice according to the meaning, practice in accordance with the Dhamma and secondary Dhammas, fulfillment of precepts, guarding the sense doors, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension—these are called secondary Dhammas. |
Dhammesu niccaṁ anudhammacārīti dhammesu niccakālaṁ dhuvakālaṁ satataṁ samitaṁ avokiṇṇaṁ poṅkhānupoṅkhaṁ udakūmikajātaṁ |
Always practicing in accordance with the Dhamma in regard to Dhammas means always, constantly, perpetually, uninterruptedly, without break, successively, like a series of water waves, |
Avīcisantatisahitaṁ phassitaṁ purebhattaṁ pacchābhattaṁ purimayāmaṁ majjhimayāmaṁ pacchimayāmaṁ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe carati viharati iriyati vatteti pāleti yapeti yāpetīti—dhammesu niccaṁ anudhammacārī. |
touched by the unbroken continuity, before the meal, after the meal, in the first watch of the night, in the middle watch of the night, in the last watch of the night, in the dark fortnight, in the bright fortnight, in the rainy season, in the winter season, in the summer season, in the first stage of life, in the middle stage of life, in the last stage of life, he wanders, dwells, moves, behaves, maintains himself, subsists, carries on—always practicing in accordance with the Dhamma in regard to Dhammas. |
Ādīnavaṁ sammasitā bhavesūti “sabbe saṅkhārā aniccā”ti ādīnavaṁ sammasitā bhavesu, “sabbe saṅkhārā dukkhā”ti …pe… “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti ādīnavaṁ sammasitā bhavesūti—ādīnavaṁ sammasitā bhavesu, eko care khaggavisāṇakappo. |
Having reflected on the danger in existences means "all conditioned things are impermanent," having reflected on the danger in existences; "all conditioned things are suffering" … "all dhammas are not-self" … "whatever is subject to origination is all subject to cessation," having reflected on the danger in existences—having reflected on the danger in existences, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Paṭisallānaṁ jhānamariñcamāno, |
"Not abandoning seclusion and meditation, |
Dhammesu niccaṁ anudhammacārī; |
Always practicing in accordance with the Dhamma in regard to Dhammas; |
Ādīnavaṁ sammasitā bhavesu, |
Having reflected on the danger in existences, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Taṇhakkhayaṁ patthayamappamatto, |
Aspiring to the destruction of craving, diligent, |
Aneḷamūgo sutavā satīmā; |
Not deaf or dumb, learned, mindful; |
Saṅkhātadhammo niyato padhānavā, |
Having understood the Dhamma, certain, resolute, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Taṇhakkhayaṁ patthayamappamattoti. |
Aspiring to the destruction of craving, diligent. |
Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
Craving means craving for forms … craving for mental objects. |
Taṇhakkhayanti rāgakkhayaṁ dosakkhayaṁ mohakkhayaṁ gatikkhayaṁ upapattikkhayaṁ paṭisandhikkhayaṁ bhavakkhayaṁ saṁsārakkhayaṁ vaṭṭakkhayaṁ patthayanto icchanto sādiyanto pihayanto abhijappantoti—taṇhakkhayaṁ patthayaṁ. |
Destruction of craving means desiring, wishing, welcoming, longing for, aspiring to the destruction of lust, destruction of hatred, destruction of delusion, destruction of destiny, destruction of rebirth, destruction of renewed existence, destruction of continued existence, destruction of the cycle of rebirths, destruction of the round of existence—aspiring to the destruction of craving. |
Appamattoti so paccekasambuddho sakkaccakārī sātaccakārī …pe… appamādo kusalesu dhammesūti—taṇhakkhayaṁ patthayamappamatto. |
Diligent means that Paccekasambuddha is one who acts respectfully, acts continuously … diligence in wholesome states—aspiring to the destruction of craving, diligent. |
Aneḷamūgo sutavā satīmāti. |
Not deaf or dumb, learned, mindful. |
Aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
Not deaf or dumb means that Paccekasambuddha is sagacious, intelligent, endowed with wisdom, knowledgeable, discerning, insightful. |
Sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasannicayo. |
Learned means that Paccekasambuddha is very learned, a preserver of learning, an accumulator of learning. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Those Dhammas that are good in the beginning, good in the middle, good in the end, with meaning, with phrasing, proclaiming the entirely complete and pure holy life, such Dhammas are well-learned by him, retained, familiarized by speech, examined by mind, well-penetrated by view. |
Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti—aneḷamūgo sutavā satīmā. |
Mindful means that Paccekasambuddha is mindful because of being endowed with supreme mindfulness and discernment, remembering and recollecting what was done long ago and said long ago—not deaf or dumb, learned, mindful. |
Saṅkhātadhammo niyato padhānavāti saṅkhātadhammo vuccati ñāṇaṁ. |
Having understood the Dhamma, certain, resolute means having understood the Dhamma is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
Whatever wisdom, understanding … non-delusion, investigation of Dhamma, right view. |
Saṅkhātadhammoti so paccekasambuddho saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo “sabbe saṅkhārā aniccā”ti saṅkhātadhammo …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo. |
Having understood the Dhamma means that Paccekasambuddha has understood the Dhamma, known the Dhamma, weighed the Dhamma, judged the Dhamma, discerned the Dhamma, clarified the Dhamma; "all conditioned things are impermanent," he has understood the Dhamma … "whatever is subject to origination is all subject to cessation," he has understood the Dhamma, known the Dhamma, weighed the Dhamma, judged the Dhamma, discerned the Dhamma, clarified the Dhamma. |
Atha vā tassa paccekasambuddhassa ca khandhā saṅkhittā dhātuyo saṅkhittā āyatanāni saṅkhittāni gatiyo saṅkhittā upapattiyo saṅkhittā paṭisandhiyo saṅkhittā bhavā saṅkhittā saṁsārā saṅkhittā vaṭṭā saṅkhittā. |
Or for that Paccekasambuddha, the aggregates are comprehended, the elements are comprehended, the sense bases are comprehended, destinies are comprehended, rebirths are comprehended, renewed existences are comprehended, continued existences are comprehended, cycles of rebirth are comprehended, rounds of existence are comprehended. |
Atha vā so paccekasambuddho khandhapariyante ṭhito dhātupariyante ṭhito āyatanapariyante ṭhito gatipariyante ṭhito upapattipariyante ṭhito paṭisandhipariyante ṭhito bhavapariyante ṭhito saṁsārapariyante ṭhito vaṭṭapariyante ṭhito saṅkhārapariyante ṭhito antimabhave ṭhito antimasamussaye ṭhito antimadehadharo paccekasambuddho. |
Or that Paccekasambuddha stands at the end of aggregates, stands at the end of elements, stands at the end of sense bases, stands at the end of destinies, stands at the end of rebirths, stands at the end of renewed existences, stands at the end of continued existences, stands at the end of cycles of rebirth, stands at the end of rounds of existence, stands at the end of conditioned things, stands in the final existence, stands in the final body, the Paccekasambuddha bearing his last body. |
Tassāyaṁ pacchimako bhavo, |
This is his last existence, |
carimoyaṁ samussayo; |
This is his final body; |
Jātimaraṇasaṁsāro, |
The cycle of birth and death, |
natthi tassa punabbhavoti. |
There is no renewed existence for him. |
Taṅkāraṇā paccekasambuddho saṅkhātadhammo. |
For that reason the Paccekasambuddha has understood the Dhamma. |
Niyatoti niyāmā vuccanti cattāro ariyamaggā. |
Certain means the certainties are called the four noble paths. |
Catūhi ariyamaggehi samannāgatoti niyato. |
Endowed with the four noble paths, he is certain. |
Niyāmaṁ patto sampatto adhigato phassito sacchikato patto niyāmaṁ. |
He has reached certainty, attained it, realized it, contacted it, verified it, reached certainty. |
Padhānavāti padhānaṁ vuccati vīriyaṁ. |
Resolute means effort is called energy. |
So cetaso vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamo anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo. |
That arousal of energy of mind, exertion, endeavor, striving, effort, zeal, perseverance, strength, steadfastness, unflagging endeavor, unremitting desire, unremitting responsibility, firm undertaking of responsibility, energy, the faculty of energy, the power of energy, right effort. |
So paccekasambuddho iminā padhānena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. |
That Paccekasambuddha is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, supplied with this effort. |
Tasmā so paccekasambuddho padhānavāti—saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. |
Therefore that Paccekasambuddha is resolute—having understood the Dhamma, certain, resolute, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Taṇhakkhayaṁ patthayamappamatto, |
"Aspiring to the destruction of craving, diligent, |
Aneḷamūgo sutavā satīmā; |
Not deaf or dumb, learned, mindful; |
Saṅkhātadhammo niyato padhānavā, |
Having understood the Dhamma, certain, resolute, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Sīhova saddesu asantasanto, |
Like a lion, not trembling at sounds, |
Vātova jālamhi asajjamāno; |
Like the wind, not caught in a net; |
Padumaṁva toyena alimpamāno, |
Like a lotus, unsullied by water, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Sīhova saddesu asantasantoti yathā sīho migarājā saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī, paccekasambuddhopi saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṁso viharatīti—sīhova saddesu asantasanto. |
Like a lion, not trembling at sounds means just as a lion, king of beasts, is not trembling at sounds, not terrified, not alarmed, not agitated, not suspicious, not alarmed, fearless, undaunted, not alarmed, not fleeing; so too the Paccekasambuddha is not trembling at sounds, not terrified, not alarmed, not agitated, not suspicious, not alarmed, fearless, undaunted, not alarmed, not fleeing, having abandoned fear and terror, with hair not standing on end, he dwells—like a lion, not trembling at sounds. |
Vātova jālamhi asajjamānoti. |
Like the wind, not caught in a net. |
Vātoti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. |
Wind means easterly winds, westerly winds, northerly winds, southerly winds, dusty winds, dust-free winds, cold winds, hot winds, slight winds, strong winds, violent winds, side winds, Garuda-winds, palmyra-leaf winds, fanning winds. |
Jālaṁ vuccati suttajālaṁ. |
A net is called a thread-net. |
Yathā vāto jālamhi na sajjati na gaṇhāti na bajjhati na palibajjhati, evameva dve jālā—taṇhājālañca diṭṭhijālañca …pe… idaṁ taṇhājālaṁ …pe… idaṁ diṭṭhijālaṁ. |
Just as the wind is not caught in a net, does not grasp it, is not bound by it, is not ensnared by it; even so, there are two nets—the net of craving and the net of views … this is the net of craving … this is the net of views. |
Tassa paccekasambuddhassa taṇhājālaṁ pahīnaṁ diṭṭhijālaṁ paṭinissaṭṭhaṁ, taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati …pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—vātova jālamhi asajjamāno. |
For that Paccekasambuddha, the net of craving is abandoned, the net of views is relinquished; because the net of craving is abandoned and the net of views is relinquished, that Paccekasambuddha is not attached to forms, not attached to sounds … is not attached to, does not grasp, is not bound by, is not ensnared by things seen, heard, sensed, and cognized; gone forth, detached, released, disjoined, he dwells with a mind that has transcended its limits—like the wind, not caught in a net. |
Padumaṁva toyena alimpamānoti padumaṁ vuccati padumapupphaṁ. |
Like a lotus, unsullied by water means a lotus is called a lotus flower. |
Toyaṁ vuccati udakaṁ. |
Water is called H2O. |
Yathā padumapupphaṁ toyena na limpati na palimpati na upalimpati, alittaṁ apalittaṁ anupalittaṁ, evameva dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
Just as a lotus flower is not sullied by water, not besmeared by it, not defiled by it, unsullied, unbesmeared, undefiled; even so, there are two stains—the stain of craving and the stain of views … this is the stain of craving … this is the stain of views. |
Tassa paccekasambuddhassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho. |
For that Paccekasambuddha, the stain of craving is abandoned, the stain of views is relinquished. |
Taṇhālepassa pahīnattā diṭṭhilepassa paṭinisaṭṭhattā so paccekasambuddho rūpe na limpati sadde na limpati …pe… diṭṭhasutamutaviññātabbesu dhammesu na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—padumaṁva toyena alimpamāno, eko care khaggavisāṇakappo. |
Because the stain of craving is abandoned and the stain of views is relinquished, that Paccekasambuddha is not sullied by forms, not sullied by sounds … is not sullied by, not besmeared by, not defiled by things seen, heard, sensed, and cognized; unsullied, unbesmeared, undefiled, gone forth, detached, released, disjoined, he dwells with a mind that has transcended its limits—like a lotus, unsullied by water, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Sīhova saddesu asantasanto, |
"Like a lion, not trembling at sounds, |
Vātova jālamhi asajjamāno; |
Like the wind, not caught in a net; |
Padumaṁva toyena alimpamāno, |
Like a lotus, unsullied by water, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Sīho yathā dāṭhabalī pasayha, |
Like a lion, strong of fang, by force, |
Rājā migānaṁ abhibhuyya cārī; |
The king of beasts, wanders conquering; |
Sevetha pantāni senāsanāni, |
One should resort to remote lodgings, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Sīho yathā dāṭhabalī pasayha, rājā migānaṁ abhibhuyya cārīti yathā sīho migarājā dāṭhabalī dāṭhāvudho sabbe tiracchānagate pāṇe abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi paññābalī paññāvudho sabbapāṇabhūte puggale paññāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti—sīho yathā dāṭhabalī pasayha, rājā migānaṁ abhibhuyya cārī. |
Like a lion, strong of fang, by force, the king of beasts, wanders conquering means just as a lion, king of beasts, strong of fang, armed with fangs, having conquered, overcome, overwhelmed, subdued, and crushed all animals, wanders, dwells, moves, behaves, maintains himself, subsists, carries on; so too the Paccekasambuddha, strong in wisdom, armed with wisdom, having conquered, overcome, overwhelmed, subdued, and crushed all living beings and individuals by wisdom, wanders, dwells, moves, behaves, maintains himself, subsists, carries on—like a lion, strong of fang, by force, the king of beasts, wanders conquering. |
Sevetha pantāni senāsanānīti yathā sīho migarājā araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
One should resort to remote lodgings means just as a lion, king of beasts, having plunged into the midst of the forest wilderness, wanders, dwells, moves, behaves, maintains himself, subsists, carries on; so too the Paccekasambuddha resorts to remote forest stretches, secluded lodgings, with little noise, little sound, free from the bustle of people, suitable for human seclusion, fit for solitude. |
So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṁ kappeti eko gāmaṁ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṁ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti—sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. |
He goes alone, stands alone, sits alone, lies down alone, enters a village for alms alone, returns alone, sits in seclusion alone, undertakes walking meditation alone, wanders alone, dwells, moves, behaves, maintains himself, subsists, carries on—one should resort to remote lodgings, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Sīho yathā dāṭhabalī pasayha, |
"Like a lion, strong of fang, by force, |
Rājā migānaṁ abhibhuyya cārī; |
The king of beasts, wanders conquering; |
Sevetha pantāni senāsanāni, |
One should resort to remote lodgings, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ, |
Loving-kindness, equanimity, compassion, liberation, |
Āsevamāno muditañca kāle; |
And cultivating sympathetic joy at the proper time; |
Sabbena lokena avirujjhamāno, |
Not being in conflict with the whole world, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ, āsevamāno muditañca kāleti so paccekasambuddho mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ … tathā tatiyaṁ … tathā catutthaṁ … iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; |
Loving-kindness, equanimity, compassion, liberation, and cultivating sympathetic joy at the proper time means that Paccekasambuddha dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth, so above, below, around, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, and without ill will; |
karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatīti—mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ, āsevamāno muditañca kāle. |
with a mind imbued with compassion … with a mind imbued with sympathetic joy … with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, and without ill will, he dwells pervading—loving-kindness, equanimity, compassion, liberation, and cultivating sympathetic joy at the proper time. |
Sabbena lokena avirujjhamānoti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā …pe… ye uttarāya disāya sattā … ye dakkhiṇāya disāya sattā … ye puratthimāya anudisāya sattā … ye pacchimāya anudisāya sattā … ye uttarāya anudisāya sattā … ye dakkhiṇāya anudisāya sattā … ye heṭṭhimāya disāya sattā … ye uparimāya disāya sattā … ye dasasu disāsu sattā te appaṭikūlā honti. |
Not being in conflict with the whole world means because of having developed loving-kindness, beings in the eastern direction are not repulsive, beings in the western direction … beings in the northern direction … beings in the southern direction … beings in the south-eastern direction … beings in the north-western direction … beings in the north-eastern direction … beings in the south-western direction … beings in the downward direction … beings in the upward direction … beings in the ten directions are not repulsive. |
Karuṇāya bhāvitattā … muditāya bhāvitattā … upekkhāya bhāvitattā ye puratthimāya disāya sattā …pe… ye dasasu disāsu sattā te appaṭikūlā honti. |
Because of having developed compassion … because of having developed sympathetic joy … because of having developed equanimity, beings in the eastern direction … beings in the ten directions are not repulsive. |
Sabbena lokena avirujjhamānoti sabbena lokena avirujjhamāno, appaṭivirujjhamāno anāghātiyamāno appaṭihaññamānoti—sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. |
Not being in conflict with the whole world means not being in conflict with the whole world, not being opposed, not being struck against, not being resisted—not being in conflict with the whole world, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ, |
"Loving-kindness, equanimity, compassion, liberation, |
Āsevamāno muditañca kāle; |
And cultivating sympathetic joy at the proper time; |
Sabbena lokena avirujjhamāno, |
Not being in conflict with the whole world, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Rāgañca dosañca pahāya mohaṁ, |
Having abandoned passion, hatred, and delusion, |
Sandālayitvāna saṁyojanāni; |
Having shattered the fetters; |
Asantasaṁ jīvitasaṅkhayamhi, |
Not trembling at the destruction of life, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Rāgañca dosañca pahāya mohanti. |
Having abandoned passion, hatred, and delusion. |
Rāgoti yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Passion means whatever passion, strong passion … covetousness, greed, is an unwholesome root. |
Dosoti yo cittassa āghāto …pe… caṇḍikkaṁ asuropo anattamanatā cittassa. |
Hatred means whatever mental irritation … fierceness, ill-temper, displeasure of mind. |
Mohoti dukkhe aññāṇaṁ …pe… avijjālaṅgī moho akusalamūlaṁ. |
Delusion means ignorance regarding suffering … the bolt of ignorance, delusion, is an unwholesome root. |
Rāgañca dosañca pahāya mohanti so paccekasambuddho rāgañca dosañca mohañca pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—rāgañca dosañca pahāya mohaṁ. |
Having abandoned passion, hatred, and delusion means that Paccekasambuddha, having abandoned, dispelled, terminated, and made passion, hatred, and delusion disappear—having abandoned passion, hatred, and delusion. |
Sandālayitvāna saṁyojanānīti. |
Having shattered the fetters. |
Dasa saṁyojanāni—kāmarāgasaṁyojanaṁ paṭighasaṁyojanaṁ …pe… avijjāsaṁyojanaṁ. |
The ten fetters—the fetter of sensual lust, the fetter of ill will … the fetter of ignorance. |
Sandālayitvāna saṁyojanānīti dasa saṁyojanāni sandālayitvā padālayitvā sampadālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṁ gametvāti—sandālayitvāna saṁyojanāni. |
Having shattered the fetters means having rent, utterly rent, completely rent, abandoned, dispelled, terminated, and made the ten fetters disappear—having shattered the fetters. |
Asantasaṁ jīvitasaṅkhayamhīti so paccekasambuddho jīvitapariyosāne asantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṁso viharatīti—asantasaṁ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. |
Not trembling at the destruction of life means that Paccekasambuddha, at the end of life, is not trembling, not alarmed, not agitated, not suspicious, not alarmed, fearless, undaunted, not alarmed, not fleeing, having abandoned fear and terror, with hair not standing on end, he dwells—not trembling at the destruction of life, one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Rāgañca dosañca pahāya mohaṁ, |
"Having abandoned passion, hatred, and delusion, |
Sandālayitvāna saṁyojanāni; |
Having shattered the fetters; |
Asantasaṁ jīvitasaṅkhayamhi, |
Not trembling at the destruction of life, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Bhajanti sevanti ca kāraṇatthā, |
They associate and serve for a reason, |
Nikkāraṇā dullabhā ajja mittā; |
Friends without a reason are rare today; |
Attatthapaññā asucī manussā, |
Self-interested, impure people, |
Eko care khaggavisāṇakappo. |
One should wander alone like a rhinoceros horn. |
Bhajanti sevanti ca kāraṇatthāti attatthakāraṇā paratthakāraṇā ubhayatthakāraṇā diṭṭhadhammikatthakāraṇā samparāyikatthakāraṇā paramatthakāraṇā bhajanti sambhajanti sevanti nisevanti saṁsevanti paṭisevantīti—bhajanti sevanti ca kāraṇatthā. |
They associate and serve for a reason means for self-interest, for the interest of others, for the interest of both, for reasons of present welfare, for reasons of future welfare, for reasons of the ultimate goal, they associate, cultivate, serve, attend, cultivate assiduously, resort to—they associate and serve for a reason. |
Nikkāraṇā dullabhā ajja mittāti dve mittā—agārikamitto ca anāgārikamitto ca …pe… ayaṁ agārikamitto …pe… ayaṁ anāgārikamitto. |
Friends without a reason are rare today means two kinds of friends—a householder friend and a homeless friend … this is a householder friend … this is a homeless friend. |
Nikkāraṇā dullabhā ajja mittāti ime dve mittā akāraṇā nikkāraṇā ahetū appaccayā dullabhā dulladdhā sudulladdhā ti—nikkāraṇā dullabhā ajja mittā. |
Friends without a reason are rare today means these two kinds of friends, without cause, without reason, without motive, without condition, are rare, difficult to obtain, very difficult to obtain—friends without a reason are rare today. |
Attatthapaññā asucī manussāti. |
Self-interested, impure people. |
Attatthapaññāti attano atthāya attano hetu attano paccayā attano kāraṇā bhajanti sambhajanti sevanti nisevanti saṁsevanti paṭisevanti ācaranti samācaranti payirupāsanti paripucchanti paripañhantīti—attatthapaññā. |
Self-interested means for one's own benefit, for one's own motive, for one's own condition, for one's own reason, they associate, cultivate, serve, attend, cultivate assiduously, resort to, practice, engage in, sit near, question, inquire—self-interested. |
Asucī manussāti asucinā kāyakammena samannāgatāti asucī manussā, asucinā vacīkammena samannāgatāti asucī manussā, asucinā manokammena samannāgatāti asucī manussā, asucinā pāṇātipātena …pe… asucinā adinnādānena … asucinā kāmesumicchācārena … asucinā musāvādena … asuciyā pisuṇāya vācāya samannāgatā … asuciyā pharusāya vācāya samannāgatā … asucinā samphappalāpena samannāgatā … asuciyā abhijjhāya samannāgatā … asucinā byāpādena samannāgatāti asucī manussā, asuciyā micchādiṭṭhiyā samannāgatāti asucī manussā, asuciyā cetanāya samannāgatāti asucī manussā, asuciyā patthanāya samannāgatāti asucī manussā, asucinā paṇidhinā samannāgatāti asucī manussā, asucī hīnā nihīnā omakā lāmakā chatukkā parittāti—attatthapaññā asucī manussā. |
Impure people means endowed with impure bodily action, they are impure people; endowed with impure verbal action, they are impure people; endowed with impure mental action, they are impure people; with impure killing of living beings … with impure taking what is not given … with impure sexual misconduct … with impure false speech … endowed with impure slanderous speech … endowed with impure harsh speech … endowed with impure frivolous talk … endowed with impure covetousness … endowed with impure ill will, they are impure people; endowed with impure wrong view, they are impure people; endowed with impure intention, they are impure people; endowed with impure aspiration, they are impure people; endowed with impure resolution, they are impure people; impure, base, inferior, mean, contemptible, trifling—self-interested, impure people. |
Eko care khaggavisāṇakappoti. |
One should wander alone like a rhinoceros horn. |
Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko …pe… careti aṭṭha cariyāyo …pe… khaggavisāṇakappoti yathā khaggassa nāma visāṇaṁ ekaṁ hoti adutiyaṁ …pe… eko care khaggavisāṇakappo. |
Alone means that Paccekasambuddha is alone in the sense of going forth … wander means the eight courses of conduct … like a rhinoceros horn means just as the horn of a rhinoceros is single, without a second … one should wander alone like a rhinoceros horn. |
Tenāha so paccekasambuddho— |
Therefore that Paccekasambuddha said— |
“Bhajanti sevanti ca kāraṇatthā, |
"They associate and serve for a reason, |
Nikkāraṇā dullabhā ajja mittā; |
Friends without a reason are rare today; |
Attatthapaññā asucī manussā, |
Self-interested, impure people, |
Eko care khaggavisāṇakappo”ti. |
One should wander alone like a rhinoceros horn." |
Catuttho vaggo. |
The Fourth Chapter. |
Khaggavisāṇasuttaniddeso ekūnavīsatimo. |
The nineteenth exposition of the Rhinoceros Sutta. |
Ajito tissametteyyo, |
Ajita, Tissa Metteyya, |
puṇṇako atha mettagū; |
Puṇṇaka, then Mettagū; |
Dhotako upasīvo ca, |
Dhotaka and Upasīva, |
nando ca atha hemako. |
Nanda and then Hemaka. |
Todeyyakappā dubhayo, |
Todeyya, Kappa, both, |
jatukaṇṇī ca paṇḍito; |
Jatukaṇṇī and the wise one; |
Bhadrāvudho udayo ca, |
Bhadrāvudha and Udaya, |
posālo cāpi brāhmaṇo; |
And the brahmin Posāla; |
Mogharājā ca medhāvī, |
Mogharāja and the intelligent one, |
piṅgiyo ca mahāisi. |
And Piṅgiya, the great sage. |
Soḷasānaṁ panetesaṁ, |
Of these sixteen, |
brāhmaṇānaṁva sāsanaṁ; |
The teaching of the brahmins; |
Pārāyanānaṁ niddesā, |
The expositions of the Pārāyana, |
tattakā ca bhavanti hi. |
Are indeed so many. |
Khaggavisāṇasuttānaṁ, |
Of the Rhinoceros Suttas, |
niddesāpi tatheva ca; |
The expositions are likewise; |
Niddesā duvidhā ñeyyā, |
The expositions should be known as twofold, |
paripuṇṇā sulakkhitāti. |
Complete and well-marked. |
Cūḷaniddesapāḷi niṭṭhitā. |
English: The Pāḷi of the Cūḷaniddesa is finished. |
Cnd 1 - (Vatthugāthā: The Story Verses) 