Mil 1 - Mil 1 Ārambhakathā: Background Inspiration … |
… |
pāḷi from DPR |
transl. AI gemini 2.5 pro and flash, 2025 june |
KN 19 - milindapañhapāḷi |
KN 19 - The Pāli Questions of Milinda |
♦ milindapañhapāḷi |
♦ The Pāli Questions of Milinda |
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♦ 1. |
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♦ milindo nāma so rājā, sāgalāyaṃ puruttame. |
♦ That king was named Milinda, in the excellent city of Sāgala. |
♦ upagañchi nāgasenaṃ, gaṅgā ca yathā sāgaraṃ. |
♦ He approached Nāgasena, as the Ganges approaches the ocean. |
♦ āsajja rājā citrakathiṃ, ukkādhāraṃ tamonudaṃ. |
♦ The king, having met the eloquent speaker, the torch-bearer, the dispeller of darkness. |
♦ apucchi nipuṇe pañhe, ṭhānāṭṭhānagate puthū. |
♦ Asked subtle questions, numerous, concerning right and wrong positions. |
♦ pucchā visajjanā ceva, gambhīratthūpanissitā. |
♦ The questions and their explanations, are based on profound meaning. |
♦ hadayaṅgamā kaṇṇasukhā, abbhutā lomahaṃsanā. |
♦ Heart-captivating, pleasant to the ear, wonderful, and causing hair to stand on end. |
♦ abhidhammavinayogāḷhā, suttajālasamattitā. |
♦ Deep in the Abhidhamma and Vinaya, and adorned with the net of the Suttas. |
♦ nāgasenakathā citrā, opammehi nayehi ca. |
♦ The talk of Nāgasena is varied, with similes and methods. |
♦ tattha ñāṇaṃ paṇidhāya, hāsayitvāna mānasaṃ. |
♦ Applying your wisdom there, and gladdening your mind. |
♦ suṇātha nipuṇe pañhe, kaṅkhāṭṭhānavidālaneti. |
♦ Listen to the subtle questions that shatter the points of doubt. |
♦ 2. taṃ yathānusūyate — atthi yonakānaṃ nānāpuṭabhedanaṃ sāgalaṃ nāma nagaraṃ nadīpabbatasobhitaṃ ramaṇīyabhūmippadesabhāgaṃ ārāmuyyānopavanataḷākapokkharaṇisampannaṃ nadīpabbatavanarāmaṇeyyakaṃ sutavantanimmitaṃ nihatapaccatthikaṃ paccāmittānupapīḷitaṃ vividhavicitradaḷhamaṭṭālakoṭṭhakaṃ varapavaragopura toraṇaṃ gambhīraparikhāpaṇḍarapākāraparikkhittantepuraṃ. |
♦ 2. So it has been traditionally handed down — There is a city of the Yonakas named Sāgala, a center of various trade, adorned with rivers and mountains, with delightful regions and landscapes, complete with parks, gardens, groves, lakes, and ponds, a delightful place with rivers, mountains, and forests, well-designed and built, where enemies have been crushed and adversaries are not oppressed, with various, wonderful, strong watchtowers and storehouses, with the best of gateways and arches, its inner city surrounded by a deep moat and a white wall. |
suvibhattavīthicaccaracatukkasiṅghāṭakaṃ suppasāritānekavidhavarabhaṇḍaparipūritantarāpaṇaṃ vividhadānaggasatasamupasobhitaṃ himagirisikharasaṅkāsavarabhavanasatasahassappaṭimaṇḍitaṃ gajahayarathapattisamākulaṃ abhirūpanaranārigaṇānucaritaṃ ākiṇṇajanamanussaṃ puthukhattiyabrāhmaṇavessasuddaṃ vividhasamaṇabrāhmaṇasabhājana saṅghaṭitaṃ bahuvidhavijjāvanta naracira nisevitaṃ kāsikakoṭumbarikādinānāvidhavatthāpaṇasampannaṃ suppasāritarucirabahuvidhapupphagandhāpaṇaṃ gandhagandhitaṃ āsīsanīyabahuratanaparipūritaṃ disāmukhasuppasāritāpaṇaṃ siṅgāravāṇijagaṇānucaritaṃ kahāpaṇarajatasuvaṇṇakaṃsapattharaparipūraṃ pajjotamānanidhiniketaṃ pahūtadhanadhaññavittūpakaraṇaṃ paripuṇṇakosakoṭṭhāgāraṃ bahvannapānaṃ bahuvidhakhajjabhojjaleyyapeyyasāyanīyaṃ uttarakurusaṅkāsaṃ sampannasassaṃ āḷakamandā viya devapuraṃ. |
With well-divided streets, alleys, squares, and crossroads, its bazaars filled with many kinds of excellent goods on display, adorned with hundreds of various places for giving alms, decorated with hundreds of thousands of excellent mansions like the peaks of the Himalayas, crowded with elephants, horses, chariots, and foot-soldiers, frequented by groups of beautiful men and women, thronged with people, with numerous khattiyas, brahmins, vessas, and suddas, with assemblies of various ascetics and brahmins congregated together, long frequented by men of many different skills, replete with various shops for Benares and Koṭumbara cloth, with delightful and various flower and incense shops well-displayed, fragrant with scents, filled with many desirable jewels, its shops facing all directions, frequented by groups of elegant merchants, full of kahāpaṇas, silver, gold, bronze, and stone, a shining repository of treasure, with abundant wealth, grain, property, and equipment, with full treasuries and granaries, with much food and drink, with various kinds of edibles, solids, relishes, potables, and savories, like the northern Kurus, with abundant crops, like Āḷakamandā, the city of the gods. |
♦ ettha ṭhatvā tesaṃ pubbakammaṃ kathetabbaṃ, kathentena ca chadhā vibhajitvā kathetabbaṃ. |
♦ Standing here, their past karma should be told, and in telling it, it should be told by dividing it into six parts. |
seyyathīdaṃ — pubbayogo milindapañhaṃ lakkhaṇapañhaṃ meṇḍakapañhaṃ anumānapañhaṃ opammakathāpañhanti. |
Namely: the previous connection, the questions of Milinda, the questions on characteristics, the questions with dilemmas, the questions of inference, and the questions with similes. |
♦ tattha milindapañho lakkhaṇapañho, vimaticchedanapañhoti duvidho. |
♦ Therein, the questions of Milinda are twofold: questions on characteristics and questions that cut off doubt. |
meṇḍakapañhopi mahāvaggo, yogikathāpañhoti duvidho. |
The questions with dilemmas are also twofold: the great chapter and the chapter on the yogi's talk. |
♦ pubbayogoti tesaṃ pubbakammaṃ. |
♦ The previous connection is their past karma. |
♦ pubbayogādi |
♦ The beginning of the previous connection |
♦ 3. atīte kira kassapassa bhagavato sāsane vattamāne gaṅgāya samīpe ekasmiṃ āvāse mahābhikkhusaṅgho paṭivasati, tattha vattasīlasampannā bhikkhū pātova uṭṭhāya yaṭṭhisammajjaniyo ādāya buddhaguṇe āvajjentā aṅgaṇaṃ sammajjitvā kacavarabyūhaṃ karonti. |
♦ 3. It is said that in the past, during the time of the teaching of the Blessed One Kassapa, a great community of monks lived in a residence near the Ganges. There, monks endowed with virtuous conduct would rise early in the morning, take up their brooms and sweeping sticks, and while reflecting on the qualities of the Buddha, they would sweep the courtyard and make a pile of rubbish. |
atheko bhikkhu ekaṃ sāmaṇeraṃ “ehi sāmaṇera, imaṃ kacavaraṃ chaḍḍehī”ti āha, so asuṇanto viya gacchati, so dutiyampi ... pe ... tatiyampi āmantiyamāno asuṇanto viya gacchateva. |
Then a certain monk said to a novice, "Come, novice, throw away this rubbish." But he went on as if not hearing. He... so also the second time... when he was called a third time, he went on as if not hearing. |
tato so bhikkhu “dubbaco vatāyaṃ sāmaṇero”ti kuddho sammajjanidaṇḍena pahāraṃ adāsi. |
Then that monk, angry, thinking, "This novice is truly disobedient," gave him a blow with the broom handle. |
tato so rodanto bhayena kacavaraṃ chaḍḍento “iminā kacavarachaḍḍanapuññakammena yāvāhaṃ nibbānaṃ pāpuṇāmi , etthantare nibbattanibbattaṭṭhāne majjhanhikasūriyo viya mahesakkho mahātejo bhaveyyan”ti paṭhamaṃ patthanaṃ paṭṭhapesi. |
Then he, crying out of fear while throwing away the rubbish, made the first aspiration, "By this meritorious act of throwing away the rubbish, until I reach Nibbāna, in whatever place I am reborn in the interval, may I be of great power and great majesty, like the midday sun." |
kacavaraṃ chaḍḍetvā nahānatthāya gaṅgātitthaṃ gato gaṅgāya ūmivegaṃ gaggarāyamānaṃ disvā “yāvāhaṃ nibbānaṃ pāpuṇāmi , etthantare nibbattanibbattaṭṭhāne ayaṃ ūmivego viya ṭhānuppattikapaṭibhāno bhaveyyaṃ akkhayapaṭibhāno”ti dutiyampi patthanaṃ paṭṭhapesi. |
Having thrown away the rubbish, he went to the bathing place at the Ganges. Seeing the force of the waves of the Ganges roaring, he made a second aspiration, "Until I reach Nibbāna, in whatever place I am reborn in the interval, may I have a ready and inexhaustible wit like this force of the waves." |
♦ sopi bhikkhu sammajjanisālāya sammajjaniṃ ṭhapetvā nahānatthāya gaṅgātitthaṃ gacchanto sāmaṇerassa patthanaṃ sutvā “esa mayā payojitopi tāva evaṃ pattheti, mayhaṃ kiṃ na samijjhissatī”ti cintetvā “yāvāhaṃ nibbānaṃ pāpuṇāmi , etthantare nibbattanibbattaṭṭhāne ayaṃ gaṅgāūmivego viya akkhayapaṭibhāno bhaveyyaṃ, iminā pucchitapucchitaṃ sabbaṃ pañhapaṭibhānaṃ vijaṭetuṃ nibbeṭhetuṃ samattho bhaveyyan”ti patthanaṃ paṭṭhapesi. |
♦ That monk too, having placed the broom in the broom-hall and going to the bathing place at the Ganges, heard the novice's aspiration and thought, "If he, who was prompted by me, can aspire thus, what will not be accomplished for me?" And he made an aspiration, "Until I reach Nibbāna, in whatever place I am reborn in the interval, may I have an inexhaustible wit like the force of these Ganges waves, may I be capable of unraveling and disentangling all the questions and ready answers asked by this one." |
♦ te ubhopi devesu ca manussesu ca saṃsarantā ekaṃ buddhantaraṃ khepesuṃ. |
♦ Both of them, wandering through (the worlds of) gods and humans, passed one Buddha-interval. |
atha amhākaṃ bhagavatāpi yathā moggaliputtatissatthero dissati, evametepi dissanti mama parinibbānato pañcavassasate atikkante ete uppajjissanti, yaṃ mayā sukhumaṃ katvā desitaṃ dhammavinayaṃ, taṃ ete pañhapucchanaopammayuttivasena nijjaṭaṃ niggumbaṃ katvā vibhajissantīti niddiṭṭhā. |
And by our Blessed One, just as the Elder Moggaliputtatissa was seen, so too were these two seen and pointed out: "After five hundred years from my final Nibbāna have passed, these two will arise. The Dhamma and Vinaya which I have taught in subtle detail, they will unravel and make clear through questions, answers, similes, and logic." |
♦ 4. tesu sāmaṇero jambudīpe sāgalanagare milindo nāma rājā ahosi paṇḍito byatto medhāvī paṭibalo atītānāgatapaccuppannānaṃ mantayogavidhānakiriyānaṃ , karaṇakāle nisammakārī hoti, bahūni cassa satthāni uggahitāni honti. |
♦ 4. Of these, the novice became a king named Milinda in the city of Sāgala in Jambudīpa. He was wise, learned, intelligent, and competent in the methods and procedures of counsel concerning the past, future, and present. At the time of action, he was a careful doer. And many sciences had been learned by him. |
seyyathidaṃ, suti sammuti saṅkhyā yogā nīti visesikā gaṇikā gandhabbā tikicchā dhanubbedā purāṇā itihāsā jotisā māyā ketu mantanā yuddhā chandasā buddhavacanena ekūnavīsati, vitaṇḍavādī durāsado duppasaho puthutitthakarānaṃ aggamakkhāyati, sakalajambudīpe milindena raññā samo koci nāhosi yadidaṃ thāmena javena sūrena paññāya, aḍḍho mahaddhano mahābhogo anantabalavāhano. |
Namely: scripture, tradition, mathematics, logic, political science, Vaisesika philosophy, accounting, music, medicine, archery, epic, history, astrology, magic, portents, counsel, warfare, and poetry, along with the Buddha's word, making nineteen. He was a sophist, hard to approach, hard to overcome, and was acclaimed as the foremost among the many sect-founders. In all of Jambudīpa, there was no one equal to King Milinda in strength, speed, courage, or wisdom. He was wealthy, with great riches and possessions, and had limitless forces and vehicles. |
♦ 5. athekadivasaṃ milindo rājā anantabalavāhanaṃ caturaṅginiṃ balaggasenābyūhaṃ dassanakamyatāya nagarā nikkhamitvā bahinagare senaṅgadassanaṃ katvā sāretvā so rājā bhassappavādako lokāyatavitaṇḍa janasallāpaplava cittakotūhalo visārado vijambhako sūriyaṃ oloketvā amacce āmantesi “bahu bhaṇe tāva divasāvaseso kiṃ karissāma, idāneva nagaraṃ pavisitvā atthi koci paṇḍito samaṇo vā brāhmaṇo vā saṅghī gaṇī gaṇācariyo api arahantaṃ sammāsambuddhaṃ paṭijānamāno, yo mayā saddhiṃ sallapituṃ sakkoti kaṅkhaṃ paṭivinetuṃ, taṃ upasaṅkamitvā pañhaṃ pucchissāma, kaṅkhaṃ paṭivinayissāmā”ti. |
♦ 5. Then one day, King Milinda, out of a desire to see his limitless forces, went out of the city with the fourfold array of his magnificent army. Having reviewed and marshaled his forces outside the city, that king, being a debater, his mind full of curiosity for the talk of sophists and disputants, confident and ostentatious, looked at the sun and addressed his ministers: "Sirs, there is still much of the day remaining. What shall we do? If we just enter the city now... is there any wise ascetic or brahmin, with a following, a leader of a group, even one who claims to be an Arahant, a fully enlightened Buddha, who can converse with me and dispel my doubt? We will approach him and ask questions, and have our doubt dispelled." |
♦ evaṃ vutte pañcasatā yonakā rājānaṃ milindaṃ etadavocuṃ “atthi, mahārāja, cha satthāro pūraṇo kassapo makkhaligosālo nigaṇṭho nāṭaputto sañjayo belaṭṭhaputto ajito kesakambalo pakudho kaccāyano, te saṅghino gaṇino gaṇācariyakā ñātā yasassino titthakarā sādhusammatā bahujanassa, gaccha tvaṃ mahārāja, te pañhaṃ pucchassu, kaṅkhaṃ paṭivinayassū”ti. |
♦ When this was said, five hundred Yonakas told King Milinda this: "There are, great king, the six teachers: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhaputta, Ajita Kesakambala, and Pakudha Kaccāyano. They have followings, lead groups, are masters of their schools, are known, famous, founders of sects, and are well-regarded by many people. Go, great king, ask them questions and have your doubt dispelled." |
♦ 6. atha kho milindo rājā pañcahi yonakasatehi parivuto bhadravāhanaṃ rathavaramāruyha yena pūraṇo kassapo tenupasaṅkami, upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā pūraṇaṃ kassapaṃ etadavoca “ko, bhante kassapa, lokaṃ pāletī”ti? |
♦ 6. Then King Milinda, surrounded by five hundred Yonakas, mounted his fine, auspicious chariot and approached Pūraṇa Kassapa. Having approached, he exchanged courteous and friendly greetings with Pūraṇa Kassapa. After exchanging memorable conversation, he sat down to one side. Seated to one side, King Milinda said this to Pūraṇa Kassapa: "Venerable Kassapa, who rules the world?" |
“pathavī, mahārāja, lokaṃ pāletī”ti. |
"The earth, great king, rules the world." |
“yadi, bhante kassapa, pathavī lokaṃ pāleti, atha kasmā avīcinirayaṃ gacchantā sattā pathaviṃ atikkamitvā gacchantī”ti? |
"If, venerable Kassapa, the earth rules the world, then why do beings going to the Avīci hell pass beyond the earth?" |
evaṃ vutte pūraṇo kassapo neva sakkhi ogilituṃ, no sakkhi uggilituṃ, adhomukho pattakkhandho tuṇhībhūto pajjhāyanto nisīdi. |
When this was said, Pūraṇa Kassapa could neither swallow it down nor spit it out. He sat with his face downcast, shoulders drooping, silent and dejected. |
♦ 7. atha kho milindo rājā makkhaliṃ gosālaṃ etadavoca “atthi, bhante gosāla, kusalākusalāni kammāni, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti? |
♦ 7. Then King Milinda said this to Makkhali Gosāla: "Venerable Gosāla, are there wholesome and unwholesome actions? Is there fruit and result of good and bad actions?" |
“natthi, mahārāja, kusalākusalāni kammāni, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. |
"There are no, great king, wholesome and unwholesome actions. There is no fruit and result of good and bad actions. |
ye te, mahārāja, idha loke khattiyā, te paralokaṃ gantvāpi puna khattiyāva bhavissanti, ye te brāhmaṇā vessā suddā caṇḍālā pukkusā, te paralokaṃ gantvāpi puna brāhmaṇā vessā suddā caṇḍālā pukkusāva bhavissanti. |
Those who, great king, are nobles here in this world, after going to the next world, will be nobles again. Those who are brahmins, merchants, commoners, outcasts, and scavengers, after going to the next world, will be brahmins, merchants, commoners, outcasts, and scavengers again. |
kiṃ kusalākusalehi kammehī”ti? |
What is the use of wholesome and unwholesome actions?" |
“yadi, bhante gosāla, idha loke khattiyā brāhmaṇā vessā suddā caṇḍālā pukkusā, te paralokaṃ gantvāpi puna khattiyā brāhmaṇā vessā suddā caṇḍālā pukkusāva bhavissanti, natthi kusalākusalehi kammehi karaṇīyaṃ. |
"If, venerable Gosāla, those in this world who are nobles, brahmins, merchants, commoners, outcasts, and scavengers, after going to the next world, will be nobles, brahmins, merchants, commoners, outcasts, and scavengers again, and there is no need for wholesome or unwholesome actions. |
tena hi, bhante gosāla, ye te idha loke hatthacchinnā, te paralokaṃ gantvāpi puna hatthacchinnāva bhavissanti. |
Then, venerable Gosāla, those who in this world have their hands cut off, after going to the next world, will have their hands cut off again. |
ye pādacchinnā, te pādacchinnāva bhavissanti. |
Those who have their feet cut off, will have their feet cut off again. |
ye hatthapādacchinnā, te hatthapādacchinnāva bhavissanti. |
Those who have their hands and feet cut off, will have their hands and feet cut off again. |
ye kaṇṇacchinnā, te kaṇṇacchinnāva bhavissanti. |
Those who have their ears cut off, will have their ears cut off again. |
ye nāsacchinnā, te nāsacchinnāva bhavissanti. |
Those who have their noses cut off, will have their noses cut off again. |
ye kaṇṇanāsacchinnā, te kaṇṇanāsacchinnāva bhavissantī”ti. |
Those who have their ears and noses cut off, will have their ears and noses cut off again." |
evaṃ vutte gosālo tuṇhī ahosi. |
When this was said, Gosāla fell silent. |
♦ atha kho milindassa rañño etadahosi “tuccho vata bho jambudīpo, palāpo vata bho jambudīpo, natthi koci samaṇo vā brāhmaṇo vā, yo mayā saddhiṃ sallapituṃ sakkoti kaṅkhaṃ paṭivinetun”ti. |
♦ Then this occurred to King Milinda: "Empty indeed is Jambudīpa, hollow indeed is Jambudīpa! There is no ascetic or brahmin who can converse with me and dispel my doubt." |
♦ atha kho milindo rājā amacce āmantesi “ramaṇīyā vata bho dosinā ratti, kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā upasaṅkameyyāma pañhaṃ pucchituṃ, ko mayā saddhiṃ sallapituṃ sakkoti kaṅkhaṃ paṭivinetun”ti? |
♦ Then King Milinda addressed his ministers: "Delightful indeed, sirs, is this moonlit night. Whom shall we approach today, what ascetic or brahmin, to ask questions? Who can converse with me and dispel my doubt?" |
evaṃ vutte amaccā tuṇhībhūtā rañño mukhaṃ olokayamānā aṭṭhaṃsu. |
When this was said, the ministers remained silent, just looking at the king's face. |
♦ tena kho pana samayena sāgalanagaraṃ dvādasa vassāni suññaṃ ahosi samaṇabrāhmaṇagahapatipaṇḍitehi, yattha samaṇabrāhmaṇagahapatipaṇḍitā paṭivasantīti suṇāti, tattha gantvā rājā te pañhaṃ pucchati, te sabbepi pañhavisajjanena rājānaṃ ārādhetuṃ asakkontā yena vā tena vā pakkamanti. |
♦ At that time, for twelve years the city of Sāgala was empty of wise ascetics, brahmins, and householders. Wherever the king heard that wise ascetics, brahmins, or householders were residing, he would go there and ask them questions. And all of them, being unable to satisfy the king with their answers, would depart by one way or another. |
ye aññaṃ disaṃ na pakkamanti, te sabbe tuṇhībhūtā acchanti. |
Those who did not depart to another region, all remained silent. |
bhikkhū pana yebhuyyena himavantameva gacchanti. |
The monks, for the most part, went to the Himalayas. |
♦ 8. tena kho pana samayena koṭisatā arahanto himavante pabbate rakkhitatale paṭivasanti. |
♦ 8. At that time, a hundred koṭi (one billion) Arahants were living at Rakkhitatala on the Himalaya mountain. |
atha kho āyasmā assagutto dibbāya sotadhātuyā milindassa rañño vacanaṃ sutvā yugandharamatthake bhikkhusaṅghaṃ sannipātetvā bhikkhū pucchi “atthāvuso koci bhikkhu paṭibalo milindena raññā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetun”ti? |
Then the venerable Assagutta, with his divine ear-element, heard the words of King Milinda. He assembled the community of monks on the summit of Yugandhara and asked the monks: "Is there, friends, any monk capable of conversing with King Milinda and dispelling his doubt?" |
♦ evaṃ vutte koṭisatā arahanto tuṇhī ahesuṃ. |
♦ When this was said, the hundred koṭi Arahants remained silent. |
dutiyampi tatiyampi puṭṭhā tuṇhī ahesuṃ. |
When asked a second and a third time, they remained silent. |
atha kho āyasmā assagutto bhikkhusaṅghaṃ etadavoca “atthāvuso tāvatiṃsabhavane vejayantassa pācīnato ketumatī nāma vimānaṃ, tattha mahāseno nāma devaputto paṭivasati, so paṭibalo tena milindena raññā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetun”ti. |
Then the venerable Assagutta said this to the community of monks: "Friends, in the Tāvatiṃsa heaven, to the east of the Vejayanta palace, there is a celestial mansion named Ketumatī. There dwells a son of the gods named Mahāsena. He is capable of conversing with that King Milinda and dispelling his doubt." |
♦ atha kho koṭisatā arahanto yugandharapabbate antarahitā tāvatiṃsabhavane pāturahesuṃ. |
♦ Then the hundred koṭi Arahants disappeared from the Yugandhara mountain and appeared in the Tāvatiṃsa heaven. |
addasā kho sakko devānamindo te bhikkhū dūratova āgacchante, disvāna yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ assaguttaṃ etadavoca “mahā kho, bhante, bhikkhusaṅgho anuppatto, ahaṃ saṅghassa ārāmiko, kenattho, kiṃ mayā karaṇīyan”ti? |
Sakka, the lord of the gods, saw those monks coming from afar. Seeing them, he approached the venerable Assagutta. Having approached and paid homage to the venerable Assagutta, he stood to one side. Standing to one side, Sakka, the lord of the gods, said this to the venerable Assagutta: "Venerable sir, a great community of monks has arrived. I am the attendant of the Sangha. What is the need? What is to be done by me?" |
♦ atha kho āyasmā assagutto sakkaṃ devānamindaṃ etadavoca “ayaṃ kho, mahārāja, jambudīpe sāgalanagare milindo nāma rājā vitaṇḍavādī durāsado duppasaho puthutitthakarānaṃ aggamakkhāyati, so bhikkhusaṅghaṃ upasaṅkamitvā diṭṭhivādena pañhaṃ pucchitvā bhikkhusaṅghaṃ viheṭhetī”ti. |
♦ Then the venerable Assagutta said this to Sakka, the lord of the gods: "This, great king, in Jambudīpa in the city of Sāgala, there is a king named Milinda, a sophist, hard to approach, hard to overcome, acclaimed as the foremost among the many sect-founders. He approaches the community of monks and, with his controversial views, harasses the community of monks by asking questions." |
♦ atha kho sakko devānamindo āyasmantaṃ assaguttaṃ etadavoca “ayaṃ kho, bhante, milindo rājā ito cuto manussesu uppanno, eso kho, bhante, ketumativimāne mahāseno nāma devaputto paṭivasati, so paṭibalo tena milindena raññā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetuṃ, taṃ devaputtaṃ yācissāma manussalokūpapattiyā”ti. |
♦ Then Sakka, the lord of the gods, said this to the venerable Assagutta: "This, venerable sir, King Milinda has passed away from here and has been reborn among humans. This one, venerable sir, dwells in the Ketumatī mansion as a son of the gods named Mahāsena. He is capable of conversing with that King Milinda and dispelling his doubt. We shall request that son of the gods to be reborn in the human world." |
♦ atha kho sakko devānamindo bhikkhusaṅghaṃ purakkhatvā ketumativimānaṃ pavisitvā mahāsenaṃ devaputtaṃ āliṅgitvā etadavoca “yācati taṃ, mārisa, bhikkhusaṅgho manussalokūpapattiyā”ti. |
♦ Then Sakka, the lord of the gods, with the community of monks at his head, entered the Ketumatī mansion, and embracing the son of the gods, Mahāsena, said this: "The community of monks requests you, dear sir, to be reborn in the human world." |
“na me, bhante, manussalokenattho kammabahulena, tibbo manussaloko, idhevāhaṃ, bhante, devaloke uparūparūpapattiko hutvā parinibbāyissāmī”ti. |
"Venerable sir, I have no need for the human world, which is full of activities. The human world is harsh. Here itself, venerable sir, in the deva world, after being reborn in successively higher realms, I will attain final Nibbāna." |
dutiyampi ... pe ... tatiyampi kho sakkena devānamindena yācito mahāseno devaputto evamāha “na me, bhante, manussalokenattho kammabahulena, tibbo manussaloko, idhevāhaṃ, bhante, devaloke uparūparūpapattiko hutvā parinibbāyissāmī”ti. |
A second time... so on... when asked a third time by Sakka, the lord of the gods, the son of the gods Mahāsena said this: "Venerable sir, I have no need for the human world, which is full of activities. The human world is harsh. Here itself, venerable sir, in the deva world, after being reborn in successively higher realms, I will attain final Nibbāna." |
♦ atha kho āyasmā assagutto mahāsenaṃ devaputtaṃ etadavoca “idha mayaṃ, mārisa, sadevakaṃ lokaṃ anuvilokayamānā aññatra tayā milindassa rañño vādaṃ bhinditvā sāsanaṃ paggahetuṃ samatthaṃ aññaṃ kañci na passāma, yācati taṃ, mārisa, bhikkhusaṅgho, sādhu sappurisa manussaloke nibbattitvā dasabalassa sāsanaṃ paggaṇhāhī”ti. |
♦ Then the venerable Assagutta said this to the son of the gods Mahāsena: "We, dear sir, looking over the world with its devas, see no one else besides you capable of refuting the arguments of King Milinda and upholding the Teaching. The community of monks requests you, dear sir. Good sir, be reborn in the human world and uphold the teaching of the one with ten powers." |
evaṃ vutte mahāseno devaputto “ahaṃ kira milindassa rañño vādaṃ bhinditvā buddhasāsanaṃ paggahetuṃ samattho bhavissāmī”ti haṭṭhapahaṭṭho udaggudaggo hutvā “sādhu, bhante, manussaloke uppajjissāmī”ti paṭiññaṃ adāsi. |
When this was said, the son of the gods Mahāsena, thinking, "It seems I will be able to refute the arguments of King Milinda and uphold the Buddha's teaching," became joyful, elated, and overjoyed, and gave his promise: "Good, venerable sir, I will be reborn in the human world." |
♦ 9. atha kho te bhikkhū devaloke taṃ karaṇīyaṃ tīretvā devesu tāvatiṃsesu antarahitā himavante pabbate rakkhitatale pāturahesuṃ. |
♦ 9. Then those monks, having accomplished their task in the deva world, disappeared from the Tāvatiṃsa devas and reappeared at Rakkhitatala on the Himalaya mountain. |
♦ atha kho āyasmā assagutto bhikkhusaṅghaṃ etadavoca “atthāvuso, imasmiṃ bhikkhusaṅghe koci bhikkhu sannipātaṃ anāgato”ti. |
♦ Then the venerable Assagutta said this to the community of monks: "Is there, friends, any monk in this community who did not come to the assembly?" |
evaṃ vutte aññataro bhikkhu āyasmantaṃ assaguttaṃ etadavoca “atthi, bhante, āyasmā rohaṇo ito sattame divase himavantaṃ pabbataṃ pavisitvā nirodhaṃ samāpanno, tassa santike dūtaṃ pāhethā”ti. |
When this was said, a certain monk said this to the venerable Assagutta: "There is, venerable sir. The venerable Rohaṇa entered the Himalaya mountain on the seventh day from now and attained cessation. Send a messenger to him." |
āyasmāpi rohaṇo taṅkhaṇaññeva nirodhā vuṭṭhāya “saṅgho maṃ paṭimānetī”ti himavante pabbate antarahito rakkhitatale koṭisatānaṃ arahantānaṃ purato pāturahosi. |
The venerable Rohaṇa, at that very moment, having emerged from cessation and realizing, "The Sangha is waiting for me," disappeared from the Himalaya mountain and appeared at Rakkhitatala before the hundred koṭi of Arahants. |
♦ atha kho āyasmā assagutto āyasmantaṃ rohaṇaṃ etadavoca “kiṃ nu kho, āvuso, rohaṇa buddhasāsane bhijjante na passasi saṅghassa karaṇīyānī”ti. |
♦ Then the venerable Assagutta said this to the venerable Rohaṇa: "Why, friend Rohaṇa, do you not see the tasks of the Sangha when the Buddha's teaching is being damaged?" |
“amanasikāro me, bhante, ahosī”ti. |
"It was due to my inattention, venerable sir." |
♦ “tena, hāvuso rohaṇa, daṇḍakammaṃ karohī”ti. |
♦ "Then, friend Rohaṇa, you must perform a penance." |
“kiṃ, bhante, karomī”ti? |
"What, venerable sir, shall I do?" |
“atthāvuso rohaṇa, himavantapabbatapasse gajaṅgalaṃ nāma brāhmaṇagāmo, tattha soṇuttaro nāma brāhmaṇo paṭivasati, tassa putto uppajjissati nāgasenoti nāma dārako, tena hi tvaṃ, āvuso rohaṇa, dasamāsādhikāni satta vassāni taṃ kulaṃ piṇḍāya pavisitvā nāgasenaṃ dārakaṃ nīharitvā pabbājehi, pabbajiteva tasmiṃ daṇḍakammato muccissasī”ti. |
"There is, friend Rohaṇa, a brahmin village named Gajaṅgala on the slopes of the Himalaya mountain. There lives a brahmin named Soṇuttara. A son will be born to him, a boy named Nāgasena. Therefore you, friend Rohaṇa, for seven years and ten months, must enter that family for alms, and then bring out the boy Nāgasena and ordain him. When he is ordained, you will be released from your penance." |
āyasmāpi kho rohaṇo “sādhū”ti sampaṭicchi. |
The venerable Rohaṇa agreed, saying "Very well." |
♦ 10. mahāsenopi kho devaputto devalokā cavitvā soṇuttarabrāhmaṇassa bhariyāya kucchismiṃ paṭisandhiṃ aggahesi, saha paṭisandhiggahaṇā tayo acchariyā abbhutā dhammā pāturahesuṃ, āvudhabhaṇḍāni pajjaliṃsu, aggasassaṃ abhinipphannaṃ, mahāmegho abhippavassi. |
♦ 10. The son of the gods Mahāsena, having passed away from the deva world, took conception in the womb of the wife of the brahmin Soṇuttara. Together with his conception, three wonderful and marvelous phenomena appeared: weapons blazed, the best crops ripened, and a great cloud rained down. |
āyasmāpi kho rohaṇo tassa paṭisandhiggahaṇato paṭṭhāya dasamāsādhikāni satta vassāni taṃ kulaṃ piṇḍāya pavisanto ekadivasampi kaṭacchumattaṃ bhattaṃ vā uḷuṅkamattaṃ yāguṃ vā abhivādanaṃ vā añjalikammaṃ vā sāmīcikammaṃ vā nālattha, atha kho akkosaññeva paribhāsaññeva paṭilabhati “aticchatha bhante”ti vacanamattampi vattā nāma nāhosi, dasamāsādhikānaṃ pana sattannaṃ vassānaṃ accayena ekadivasaṃ “aticchatha bhante”ti vacanamattaṃ alattha. |
The venerable Rohaṇa, from the time of his conception, for seven years and ten months, while entering that family for alms, did not receive even a ladleful of rice or a spoonful of gruel, nor a respectful greeting, nor a gesture of clasped hands, nor any act of reverence on a single day. Instead, he only received abuse and reviling. There was no one who would even say the words, "Pass on, venerable sir." But after the passing of seven years and ten months, on one day he received the mere words, "Pass on, venerable sir." |
taṃ divasameva brāhmaṇopi bahi kammantā āgacchanto paṭipathe theraṃ disvā “kiṃ, bho pabbajita, amhākaṃ gehaṃ agamitthā”ti āha. |
On that very day, the brahmin, returning from his work outside, saw the elder on the path and said, "Hello, ascetic, did you go to our house?" |
“āma, brāhmaṇa, agamamhā”ti. |
"Yes, brahmin, we went." |
“api kiñci labhitthā”ti. |
"Did you receive anything?" |
“āma, brāhmaṇa, labhimhā”ti. |
"Yes, brahmin, we received." |
so anattamano gehaṃ gantvā pucchi “tassa pabbajitassa kiñci adatthā”ti. |
He, displeased, went home and asked, "Did you give anything to that ascetic?" |
“na kiñci adamhā”ti. |
"We gave nothing." |
brāhmaṇo dutiyadivase gharadvāre yeva nisīdi “ajja pabbajitaṃ musāvādena niggahessāmī”ti. |
The brahmin on the second day sat right at the door of his house thinking, "Today I will catch the ascetic in a lie." |
thero dutiyadivase brāhmaṇassa gharadvāraṃ sampatto. |
The elder on the second day arrived at the door of the brahmin's house. |
♦ brāhmaṇo theraṃ disvāva evamāha “tumhe hiyyo amhākaṃ gehe kiñci alabhitvāva “labhimhā”ti avocuttha, vaṭṭati nu kho tumhākaṃ musāvādo”ti. |
♦ The brahmin, upon seeing the elder, said this: "Yesterday, having received nothing at our house, you said, 'We received.' Is it proper for you to speak falsely?" |
thero āha “mayaṃ, brāhmaṇa, tumhākaṃ gehe ( ) dasamāsādhikāni satta vassāni ‘aticchathā’ti vacanamattampi alabhitvā hiyyo ‘aticchathā’ti vacanamattaṃ labhimhā, athetaṃ vācāpaṭisandhāraṃ upādāya evamavocumhā”ti. |
The elder said: "We, brahmin, in your house (for) seven years and ten months, not having received even the words 'pass on,' yesterday received the mere words 'pass on.' It was with reference to that verbal reception that we spoke thus." |
♦ brāhmaṇo cintesi “ime vācāpaṭisandhāramattampi labhitvā janamajjhe ‘labhimhā’ti pasaṃsanti, aññaṃ kiñci khādanīyaṃ vā bhojanīyaṃ vā labhitvā kasmā nappasaṃsantī”ti pasīditvā attano atthāya paṭiyāditabhattato kaṭacchubhikkhaṃ, tadupiyañca byañjanaṃ dāpetvā “imaṃ bhikkhaṃ sabbakālaṃ tumhe labhissathā”ti āha. |
♦ The brahmin thought, "These men, having received merely a verbal reception, praise it in the midst of people, saying, 'We have received.' Why would they not praise it if they received something else to eat or to consume?" Feeling pleased, from the rice prepared for his own sake, he had a ladleful of alms and a suitable curry given, and said, "You will receive this almsfood at all times." |
♦ so punadivasato pabhuti upasaṅkamantassa therassa upasamaṃ disvā bhiyyoso mattāya pasīditvā theraṃ niccakālaṃ attano ghare bhattavissaggakaraṇatthāya yāci. |
♦ From the following day, seeing the peacefulness of the elder who approached, he became even more pleased and requested the elder to receive his meal regularly at his house. |
thero tuṇhībhāvena adhivāsetvā divase divase bhattakiccaṃ katvā gacchanto thokaṃ thokaṃ buddhavacanaṃ kathetvā gacchati. |
The elder, having consented with silence, after finishing his meal each day and leaving, would speak a little of the Buddha's word before going. |
sāpi kho brāhmaṇī dasamāsaccayena puttaṃ vijāyi, “nāgaseno”tissa nāmamakaṃsu, so anukkamena vaḍḍhanto sattavassiko jāto. |
That brahmin woman, after ten months, gave birth to a son. They gave him the name "Nāgasena." Growing up in due course, he became seven years old. |
♦ 11. atha kho nāgasenassa dārakassa pitā nāgasenaṃ dārakaṃ etadavoca “imasmiṃ kho, tāta nāgasena, brāhmaṇakule sikkhāni sikkheyyāsī”ti. |
♦ 11. Then the father of the boy Nāgasena said this to the boy Nāgasena: "In this brahmin family, my dear Nāgasena, you should learn the sciences." |
“katamāni, tāta, imasmiṃ brāhmaṇakule sikkhāni nāmā”ti? |
"Which, father, in this brahmin family are called the sciences?" |
“tayo kho, tāta nāgasena, vedā sikkhāni nāma, avasesāni sippāni sippaṃ nāmā”ti. |
"The three Vedas, my dear Nāgasena, are called the sciences. The remaining skills are called crafts." |
“tena hi, tāta, sikkhissāmī”ti. |
"In that case, father, I will learn." |
♦ atha kho soṇuttaro brāhmaṇo ācariyabrāhmaṇassa ācariyabhāgaṃ sahassaṃ datvā antopāsāde ekasmiṃ gabbhe ekato mañcakaṃ paññapetvā ācariyabrāhmaṇaṃ etadavoca “sajjhāpehi kho, tvaṃ brāhmaṇa, imaṃ dārakaṃ mantānīti. |
♦ Then the brahmin Soṇuttara, having given a thousand to the teacher-brahmin as the teacher's fee, and having prepared a couch for them together in a chamber within the palace, said this to the teacher-brahmin: "Teach this boy the sacred texts, brahmin." |
tena hi ‘tāta dāraka’ uggaṇhāhi mantānī”ti. |
"Then, 'dear boy,' learn the sacred texts." |
ācariyabrāhmaṇo sajjhāyati nāgasenassa dārakassa ekeneva uddesena tayo vedā hadayaṅgatā vācuggatā sūpadhāritā suvavatthāpitā sumanasikatā ahesuṃ, sakimeva cakkhuṃ udapādi tīsu vedesu sanighaṇḍukeṭubhesu sākkharappabhedesu itihāsapañcamesu padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo ahosi. |
The teacher-brahmin recited, and for the boy Nāgasena, with a single exposition, the three Vedas were taken to heart, fluent on his tongue, well-grasped, well-established, and well-reflected upon. At once, insight arose in the three Vedas with their glossaries and etymologies, with history as the fifth, he became a grammarian, a master of words, and was unsurpassed in the Lokāyata philosophy and the marks of a great man. |
♦ atha kho nāgaseno dārako pitaraṃ etadavoca “atthi nu kho, tāta, imasmiṃ brāhmaṇakule ito uttarimpi sikkhitabbāni, udāhu ettakānevā”ti. |
♦ Then the boy Nāgasena said this to his father: "Is there anything further to be learned in this brahmin family, father, or is this all?" |
“natthi, tāta nāgasena, imasmiṃ brāhmaṇakule ito uttariṃ sikkhitabbāni, ettakāneva sikkhitabbānī”ti. |
"There is nothing, my dear Nāgasena, further to be learned in this brahmin family. This much is all that is to be learned." |
♦ atha kho nāgaseno dārako ācariyassa anuyogaṃ datvā pāsādā oruyha pubbavāsanāya coditahadayo rahogato paṭisallīno attano sippassa ādimajjhapariyosānaṃ olokento ādimhi vā majjhe vā pariyosāne vā appamattakampi sāraṃ adisvā “tucchā vata bho ime vedā, palāpā vata bho ime vedā asārā nissārā”ti vippaṭisārī anattamano ahosi. |
♦ Then the boy Nāgasena, having given his respects to the teacher, descended from the palace. With a heart prompted by past habituation, he went into seclusion and, while reflecting, looked at the beginning, middle, and end of his own craft. Not seeing even the slightest substance in the beginning, the middle, or the end, he became dissatisfied and unhappy, thinking, "Empty indeed are these Vedas, hollow indeed are these Vedas, without substance, without essence." |
♦ 12. tena kho pana samayena āyasmā rohaṇo vattaniye senāsane nisinno nāgasenassa dārakassa cetasā cetoparivitakkamaññāya nivāsetvā pattacīvaramādāya vattaniye senāsane antarahito gajaṅgalabrāhmaṇagāmassa purato pāturahosi. |
♦ 12. At that time, the venerable Rohaṇa, seated in his Vattaniya residence, knowing with his mind the train of thought in the mind of the boy Nāgasena, dressed himself, and taking his bowl and robe, disappeared from the Vattaniya residence and appeared before the Gajaṅgala brahmin village. |
addasā kho nāgaseno dārako attano dvārakoṭṭhake ṭhito āyasmantaṃ rohaṇaṃ dūratova āgacchantaṃ, disvāna attamano udaggo pamudito pītisomanassajāto “appeva nāmāyaṃ pabbajito kañci sāraṃ jāneyyā”ti yenāyasmā rohaṇo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ rohaṇaṃ etadavoca “ko nu kho, tvaṃ mārisa, ediso bhaṇḍukāsāvavasano”ti. |
The boy Nāgasena, standing at his own gateway, saw the venerable Rohaṇa coming from afar. Seeing him, he was gladdened, elated, joyful, and filled with happiness and delight, thinking, "Perhaps this ascetic might know some essence." He approached the venerable Rohaṇa. Having approached, he said this to the venerable Rohaṇa: "Who are you, dear sir, thus clad in patched-up saffron robes?" |
“pabbajito nāmāhaṃ dārakā”ti. |
"I am called an ascetic, boy." |
“kena, tvaṃ mārisa, pabbajito nāmāsī”ti? |
"Why, dear sir, are you called an ascetic (pabbajito)?" |
“pāpakāni malāni pabbājeti, tasmāhaṃ, dāraka, pabbajito nāmā”ti. |
"He casts off (pabbājeti) evil, defiling things, therefore, boy, I am called an ascetic." |
“kiṃkāraṇā, mārisa, kesā te na yathā aññesan”ti ? |
"For what reason, dear sir, is your hair not like that of others?" |
“soḷasime, dāraka, palibodhe disvā kesamassuṃ ohāretvā pabbajito. |
"Seeing these sixteen obstacles, boy, I shaved off my hair and beard and went forth into homelessness." |
“katame soḷasa”? |
"What are the sixteen?" |
“alaṅkārapalibodho maṇḍanapalibodho telamakkhanapalibodho dhovanapalibodho mālāpalibodho gandhapalibodho vāsanapalibodho harīṭakapalibodho āmalakapalibodho raṅgapalibodho bandhanapalibodho kocchapalibodho kappakapalibodho vijaṭanapalibodho ūkāpalibodho, kesesu vilūnesu socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjanti, imesu kho, dāraka, soḷasasu palibodhesu paliguṇṭhitā manussā sabbāni atisukhumāni sippāni nāsentī”ti. |
"The obstacle of adornment, the obstacle of decoration, the obstacle of oiling, the obstacle of washing, the obstacle of garlands, the obstacle of perfumes, the obstacle of scents, the obstacle of myrobalan fruit, the obstacle of emblic myrobalan, the obstacle of dyeing, the obstacle of binding, the obstacle of combs, the obstacle of hairdressers, the obstacle of disentangling, the obstacle of lice; when hair is lost, people grieve, they weary, they lament, they beat their breasts, they fall into confusion. Entangled in these sixteen obstacles, boy, people lose all very subtle skills." |
“kiṃkāraṇā, mārisa, vatthānipi te na yathā aññesan”ti? |
"For what reason, dear sir, are your clothes also not like those of others?" |
“kāmanissitāni kho, dāraka, vatthāni, kāmanissitāni gihibyañjanabhaṇḍāni , yāni kānici kho bhayāni vatthato uppajjanti, tāni kāsāvavasanassa na honti, tasmā vatthānipi me na yathā aññesan”ti. |
"Clothes, boy, are connected to sensual desire. Things that are signs of a householder are connected to sensual desire. Whatever fears arise from clothes, those do not exist for one who wears the saffron robe. Therefore, my clothes are also not like those of others." |
“jānāsi kho, tvaṃ mārisa, sippāni nāmā”ti? |
"Do you, dear sir, know any skills?" |
“āma, dāraka, jānāmahaṃ sippāni, yaṃ loke uttamaṃ mantaṃ, tampi jānāmī”ti. |
"Yes, boy, I know skills. I also know the supreme incantation in the world." |
“mayhampi taṃ, mārisa, dātuṃ sakkā”ti? |
"Can you give that to me too, dear sir?" |
“āma, dāraka, sakkā”ti. |
"Yes, boy, it is possible." |
“tena hi me dehī”ti. |
"Then give it to me." |
“akālo kho, dāraka, antaragharaṃ piṇḍāya paviṭṭhamhā”ti. |
"It is not the right time, boy. We have entered the village for alms." |
♦ atha kho nāgaseno dārako āyasmato rohaṇassa hatthato pattaṃ gahetvā gharaṃ pavesetvā paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā āyasmantaṃ rohaṇaṃ bhuttāviṃ onītapattapāṇiṃ etadavoca “dehi me dāni, mārisa, mantan”ti. |
♦ Then the boy Nāgasena took the bowl from the venerable Rohaṇa's hand, led him into the house, and with his own hands satisfied and served him with fine food, both hard and soft. When the venerable Rohaṇa had eaten and withdrawn his hand from the bowl, he said this: "Give me the incantation now, dear sir." |
“yadā kho tvaṃ, dāraka, nippalibodho hutvā mātāpitaro anujānāpetvā mayā gahitaṃ pabbajitavesaṃ gaṇhissasi, tadā dassāmī”ti āha. |
He said, "When you, boy, having become free from obstacles and having obtained permission from your parents, take up the ascetic's guise that I have taken, then I will give it." |
♦ atha kho nāgaseno dārako mātāpitaro upasaṅkamitvā āha “ammatātā, ayaṃ pabbajito ‘yaṃ loke uttamaṃ mantaṃ, taṃ jānāmī’ti vadati, na ca attano santike apabbajitassa deti, ahaṃ etassa santike pabbajitvā taṃ uttamaṃ mantaṃ uggaṇhissāmī”ti. |
♦ Then the boy Nāgasena approached his parents and said: "Mother and father, this ascetic says, 'I know the supreme incantation in the world,' but he does not give it to anyone who has not gone forth in his presence. I will go forth in his presence and learn that supreme incantation." |
athassa mātāpitaro “pabbajitvāpi no putto mantaṃ gaṇhatu, gahetvā puna āgacchissatī”ti maññamānā “gaṇha puttā”ti anujāniṃsu. |
Then his parents, thinking, "Even after going forth, our son can learn the incantation, and after learning it, he will come back again," gave their permission, saying, "Learn it, son." |
♦ 13. atha kho āyasmā rohaṇo nāgasenaṃ dārakaṃ ādāya yena vattaniyaṃ senāsanaṃ, yena vijambhavatthu tenupasaṅkami, upasaṅkamitvā vijambhavatthusmiṃ senāsane ekarattaṃ vasitvā yena rakkhitatalaṃ tenupasaṅkami, upasaṅkamitvā koṭisatānaṃ arahantānaṃ majjhe nāgasenaṃ dārakaṃ pabbājesi. |
♦ 13. Then the venerable Rohaṇa, taking the boy Nāgasena, approached the Vattaniya residence, and then the Vijambhavatthu. Having approached and stayed for one night in the residence at Vijambhavatthu, he then approached Rakkhitatala. Having approached, he ordained the boy Nāgasena in the midst of a hundred koṭi of Arahants. |
pabbajito ca panāyasmā nāgaseno āyasmantaṃ rohaṇaṃ etadavoca “gahito me, bhante, tava veso, detha me dāni mantan”ti. |
And having been ordained, the venerable Nāgasena said this to the venerable Rohaṇa: "Venerable sir, I have taken your guise. Give me the incantation now." |
atha kho āyasmā rohaṇo “kimhi nu khohaṃ nāgasenaṃ vineyyaṃ paṭhamaṃ vinaye vā suttante vā abhidhamme vā”ti cintetvā “paṇḍito kho ayaṃ nāgaseno, sakkoti sukheneva abhidhammaṃ pariyāpuṇitun”ti paṭhamaṃ abhidhamme vinesi. |
Then the venerable Rohaṇa thought, "In what should I train Nāgasena first? In the Vinaya, or in the Suttanta, or in the Abhidhamma?" And he thought, "This Nāgasena is wise. He can easily master the Abhidhamma." So he first trained him in the Abhidhamma. |
♦ āyasmā ca nāgaseno “kusalā dhammā, akusalā dhammā, abyākatā dhammā”ti tikadukapaṭimaṇḍitaṃ dhammasaṅgaṇīpakaraṇaṃ, khandhavibhaṅgādi aṭṭhārasa vibhaṅgapaṭimaṇḍitaṃ vibhaṅgappakaraṇaṃ, “saṅgaho asaṅgaho”ti ādinā cuddasavidhena vibhattaṃ dhātukathāpakaraṇaṃ, “khandhapaññatti āyatanapaññattī”ti ādinā chabbidhena vibhattaṃ puggalapaññattippakaraṇaṃ, sakavāde pañcasuttasatāni paravāde pañcasuttasatānīti suttasahassaṃ samodhānetvā vibhattaṃ kathāvatthuppakaraṇaṃ, “mūlayamakaṃ khandhayamakan”ti ādinā dasavidhena vibhattaṃ yamakappakaraṇaṃ, “hetupaccayo ārammaṇapaccayo”ti ādinā catuvīsatividhena vibhattaṃ paṭṭhānappakaraṇanti sabbaṃ taṃ abhidhammapiṭakaṃ ekeneva sajjhāyena paguṇaṃ katvā “tiṭṭhatha bhante, na puna osāretha, ettakenevāhaṃ sajjhāyissāmī”ti āha. |
♦ And the venerable Nāgasena, having mastered the Dhammasaṅgaṇī treatise, which is adorned with the triads and dyads such as "wholesome states, unwholesome states, indeterminate states"; the Vibhaṅga treatise, adorned with the eighteen divisions such as the analysis of the aggregates; the Dhātukathā treatise, divided in fourteen ways, beginning with "inclusion and non-inclusion"; the Puggalapaññatti treatise, divided in six ways, beginning with "the designation of aggregates, the designation of sense-bases"; the Kathāvatthu treatise, divided by combining a thousand suttas—five hundred suttas in one's own view and five hundred suttas in another's view; the Yamaka treatise, divided in ten ways, beginning with "the pair of roots, the pair of aggregates"; and the Paṭṭhāna treatise, divided in twenty-four ways, beginning with "root-condition, object-condition"—all that Abhidhamma Piṭaka, with a single recitation, he made proficient and said, "Stop, venerable sir, do not recite again. With this much, I will recite myself." |
♦ 14. atha kho āyasmā nāgaseno yena koṭisatā arahanto tenupasaṅkami, upasaṅkamitvā koṭisate arahante etadavoca “ahaṃ kho bhante ‘kusalā dhammā, akusalā dhammā, abyākatā dhammā’ti imesu tīsu padesu pakkhipitvā sabbaṃ taṃ abhidhammapiṭakaṃ vitthārena osāressāmī”ti. |
♦ 14. Then the venerable Nāgasena approached the hundred koṭi of Arahants. Having approached, he said this to the hundred koṭi of Arahants: "I, venerable sirs, having classified it into these three sections: 'wholesome states, unwholesome states, indeterminate states,' will now recite the entire Abhidhamma Piṭaka in detail." |
“sādhu, nāgasena, osārehī”ti. |
"Good, Nāgasena, recite." |
♦ atha kho āyasmā nāgaseno satta māsāni satta pakaraṇāni vitthārena osāresi, pathavī unnadi, devatā sādhukāramadaṃsu, brahmāno apphoṭesuṃ, dibbāni candanacuṇṇāni dibbāni ca mandāravapupphāni abhippavassiṃsu. |
♦ Then the venerable Nāgasena for seven months recited the seven treatises in detail. The earth roared, the deities gave cries of approval, the Brahmas clapped their hands, and divine sandalwood powder and divine Mandārava flowers rained down. |
♦ 15. atha kho koṭisatā arahanto āyasmantaṃ nāgasenaṃ paripuṇṇavīsativassaṃ rakkhitatale upasampādesuṃ. |
♦ 15. Then the hundred koṭi of Arahants gave the higher ordination to the venerable Nāgasena, who had completed twenty years of age, at Rakkhitatala. |
upasampanno ca panāyasmā nāgaseno tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya upajjhāyena saddhiṃ gāmaṃ piṇḍāya pavisanto evarūpaṃ parivitakkaṃ uppādesi “tuccho vata me upajjhāyo, bālo vata me upajjhāyo, ṭhapetvā avasesaṃ buddhavacanaṃ paṭhamaṃ maṃ abhidhamme vinesī”ti. |
And the venerable Nāgasena, having received the higher ordination, on the passing of that night, in the morning, having dressed and taken his bowl and robe, while entering the village for alms with his preceptor, had this thought arise in him: "My preceptor is indeed empty, my preceptor is indeed a fool. Having set aside the rest of the Buddha's word, he first trained me in the Abhidhamma." |
♦ atha kho āyasmā rohaṇo āyasmato nāgasenassa cetasā cetoparivitakkamaññāya āyasmantaṃ nāgasenaṃ etadavoca “ananucchavikaṃ kho nāgasena parivitakkaṃ vitakkesi, na kho panetaṃ nāgasena tavānucchavikan”ti. |
♦ Then the venerable Rohaṇa, knowing with his mind the train of thought in the mind of the venerable Nāgasena, said this to the venerable Nāgasena: "That was an unfitting thought you thought, Nāgasena. That is indeed not suitable for you, Nāgasena." |
♦ atha kho āyasmato nāgasenassa etadahosi “acchariyaṃ vata bho, abbhutaṃ vata bho, yatra hi nāma me upajjhāyo cetasā cetoparivitakkaṃ jānissati, paṇḍito vata me upajjhāyo, yaṃnūnāhaṃ upajjhāyaṃ khamāpeyyan”ti. |
♦ Then this occurred to the venerable Nāgasena: "Wonderful indeed, sirs! Marvelous indeed, sirs! In that my preceptor would know with his mind the train of thought in my mind. My preceptor is indeed wise. Surely I should ask my preceptor for forgiveness." |
atha kho āyasmā nāgaseno āyasmantaṃ rohaṇaṃ etadavoca “khamatha me, bhante, na puna evarūpaṃ vitakkessāmī”ti. |
Then the venerable Nāgasena said this to the venerable Rohaṇa: "Forgive me, venerable sir, I will not think such a thing again." |
♦ atha kho āyasmā rohaṇo āyasmantaṃ nāgasenaṃ etadavoca “na kho tyāhaṃ nāgasena ettāvatā khamāmi, atthi kho nāgasena sāgalaṃ nāma nagaraṃ, tattha milindo nāma rājā rajjaṃ kāreti, so diṭṭhivādena pañhaṃ pucchitvā bhikkhusaṅghaṃ viheṭheti, sace tvaṃ tattha gantvā taṃ rājānaṃ dametvā buddhasāsane pasādessasi, evāhaṃ taṃ khamissāmī”ti. |
♦ Then the venerable Rohaṇa said this to the venerable Nāgasena: "I do not forgive you for that much, Nāgasena. There is a city named Sāgala, Nāgasena. There a king named Milinda rules his kingdom. He harasses the community of monks by asking questions with controversial views. If you go there, tame that king, and make him confident in the Buddha's teaching, then I will forgive you." |
♦ “tiṭṭhatu, bhante, eko milindo rājā; |
♦ "Let alone one King Milinda, venerable sir; |
sace, bhante, sakalajambudīpe sabbe rājāno āgantvā maṃ pañhaṃ puccheyyuṃ, sabbaṃ taṃ visajjetvā sampadālessāmi, ‘khamatha me bhante’ti vatvā, ‘na khamāmī’ti vutte ‘tena hi, bhante, imaṃ temāsaṃ kassa santike vasissāmī’ti āha” . |
If, venerable sir, all the kings in all of Jambudīpa came and asked me questions, I would answer and utterly demolish all of them. Having said, 'Forgive me, venerable sir,' and having been told, 'I do not forgive,' he said, 'Then, venerable sir, in whose presence shall I reside for this rains-retreat?'" |
ayaṃ kho, nāgasena, āyasmā assagutto vattaniye senāsane viharati, gaccha tvaṃ, nāgasena, yenāyasmā assagutto tenupasaṅkama, upasaṅkamitvā mama vacanena āyasmato assaguttassa pāde sirasā vanda, evañca naṃ vadehi ‘upajjhāyo me, bhante, tumhākaṃ pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, upajjhāyo me, bhante, imaṃ temāsaṃ tumhākaṃ santike vasituṃ maṃ pahiṇī’ti, ‘konāmo te upajjhāyo’ti ca vutte ‘rohaṇatthero nāma bhante”ti vadeyyāsi, ‘ahaṃ konāmo’ti vutte evaṃ vadeyyāsi ‘mama upajjhāyo, bhante, tumhākaṃ nāmaṃ jānātī’”ti. |
"This one, Nāgasena, the venerable Assagutta, resides in the Vattaniya monastery. Go, Nāgasena, to the venerable Assagutta. Having approached him, in my name, bow with your head at the feet of the venerable Assagutta, and speak to him thus: 'My preceptor, venerable sir, bows with his head at your feet. He asks about your freedom from illness, from affliction, your lightness of being, your strength, and your comfortable abiding. My preceptor, venerable sir, has sent me to reside in your presence for this rains-retreat.' And when he asks, 'What is your preceptor's name?', you should say, 'The elder Rohaṇa, venerable sir.' When he asks, 'What is my name?', you should say thus: 'My preceptor, venerable sir, knows your name.'" |
“evaṃ bhante”ti kho āyasmā nāgaseno āyasmantaṃ rohaṇaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvaramādāya anupubbena cārikaṃ caramāno yena vattaniyaṃ senāsanaṃ, yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhito kho āyasmā nāgaseno āyasmantaṃ assaguttaṃ etadavoca “upajjhāyo me, bhante, tumhākaṃ pāde sirasā vandati, evañca vadeti appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, upajjhāyo me, bhante, imaṃ temāsaṃ tumhākaṃ santike vasituṃ maṃ pahiṇī”ti. |
"So be it, venerable sir," said the venerable Nāgasena. Having paid homage to the venerable Rohaṇa and circumambulated him, he took his bowl and robe and, wandering on tour in due course, he approached the Vattaniya monastery where the venerable Assagutta was. Having approached, he paid homage to the venerable Assagutta and stood to one side. Standing to one side, the venerable Nāgasena said this to the venerable Assagutta: "My preceptor, venerable sir, bows with his head at your feet, and speaks thus: he asks about your freedom from illness, from affliction, your lightness of being, your strength, and your comfortable abiding. My preceptor, venerable sir, has sent me to reside in your presence for this rains-retreat." |
♦ atha kho āyasmā assagutto āyasmantaṃ nāgasenaṃ etadavoca “tvaṃ kinnāmosī”ti. |
♦ Then the venerable Assagutta said this to the venerable Nāgasena: "What is your name?" |
“ahaṃ, bhante, nāgaseno nāmā”ti. |
"I, venerable sir, am named Nāgasena." |
“konāmo te upajjhāyo”ti? |
"What is your preceptor's name?" |
“upajjhāyo me, bhante, rohaṇo nāmā”ti. |
"My preceptor, venerable sir, is named Rohaṇa." |
“ahaṃ konāmo”ti. |
"What is my name?" |
“upajjhāyo me, bhante, tumhākaṃ nāmaṃ jānātī”ti. |
"My preceptor, venerable sir, knows your name." |
♦ “sādhu, nāgasena, pattacīvaraṃ paṭisāmehī”ti. |
♦ "Good, Nāgasena, put away your bowl and robe." |
“sādhu bhante”ti pattacīvaraṃ paṭisāmetvā punadivase pariveṇaṃ sammajjitvā mukhodakaṃ dantapoṇaṃ upaṭṭhapesi. |
"Good, venerable sir." Having put away his bowl and robe, on the next day he swept the monastery grounds and prepared water for washing the face and a tooth-stick. |
thero sammajjitaṭṭhānaṃ paṭisammajji, taṃ udakaṃ chaḍḍetvā aññaṃ udakaṃ āhari, tañca dantakaṭṭhaṃ apanetvā aññaṃ dantakaṭṭhaṃ gaṇhi, na ālāpasallāpaṃ akāsi, evaṃ satta divasāni katvā sattame divase puna pucchitvā puna tena tatheva vutte vassavāsaṃ anujāni. |
The elder re-swept the place that had been swept. He threw away that water and brought other water. And he removed that tooth-stick and took another tooth-stick. He did not engage in any conversation. Having done this for seven days, on the seventh day, having asked again and having been told the same thing by him again, he granted him residence for the rainy season. |
♦ 16. tena kho pana samayena ekā mahāupāsikā āyasmantaṃ assaguttaṃ tiṃsamattāni vassāni upaṭṭhāsi. |
♦ 16. At that time, a certain great laywoman had supported the venerable Assagutta for thirty years. |
atha kho sā mahāupāsikā temāsaccayena yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ etadavoca “atthi nu kho, tāta, tumhākaṃ santike añño bhikkhū”ti. |
Then that great laywoman, after the passing of three months, approached the venerable Assagutta. Having approached, she said this to the venerable Assagutta: "Is there, dear sir, another monk in your presence?" |
“atthi, mahāupāsike, amhākaṃ santike nāgaseno nāma bhikkhū”ti . |
"There is, great laywoman, a monk in our presence named Nāgasena." |
“tena hi, tāta assagutta, adhivāsehi nāgasenena saddhiṃ svātanāya bhattan”ti. |
"Then, dear sir Assagutta, consent to a meal tomorrow with Nāgasena." |
adhivāsesi kho āyasmā assagutto tuṇhībhāvena. |
The venerable Assagutta consented by his silence. |
♦ atha kho āyasmā assagutto tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā nāgasenena saddhiṃ pacchāsamaṇena yena mahāupāsikāya nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
♦ Then the venerable Assagutta, on the passing of that night, in the morning, having dressed and taken his bowl and robe, with the venerable Nāgasena as his attendant monk, approached the residence of the great laywoman. Having approached, he sat down on the prepared seat. |
atha kho sā mahāupāsikā āyasmantaṃ assaguttaṃ āyasmantañca nāgasenaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then that great laywoman with her own hands satisfied and served the venerable Assagutta and the venerable Nāgasena with fine food, both hard and soft. |
atha kho āyasmā assagutto bhuttāviṃ onītapattapāṇiṃ āyasmantaṃ nāgasenaṃ etadavoca “tvaṃ, nāgasena, mahāupāsikāya anumodanaṃ karohī”ti idaṃ vatvā uṭṭhāyāsanā pakkāmi. |
Then the venerable Assagutta, having eaten and withdrawn his hand from the bowl, said this to the venerable Nāgasena: "You, Nāgasena, give the sermon of appreciation to the great laywoman." Having said this, he rose from his seat and departed. |
♦ atha kho sā mahāupāsikā āyasmantaṃ nāgasenaṃ etadavoca “mahallikā khohaṃ, tāta nāgasena, gambhīrāya dhammakathāya mayhaṃ anumodanaṃ karohī”ti. |
♦ Then that great laywoman said this to the venerable Nāgasena: "I am an old woman, dear sir Nāgasena. Give me a sermon of appreciation with a deep Dhamma talk." |
atha kho āyasmā nāgaseno tassā mahāupāsikāya gambhīrāya dhammakathāya lokuttarāya suññatappaṭisaṃyuttāya anumodanaṃ akāsi. |
Then the venerable Nāgasena gave her a sermon of appreciation with a deep Dhamma talk, supramundane and connected with emptiness. |
atha kho tassā mahāupāsikāya tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti. |
Then, right there on that seat, the dust-free, stainless Dhamma-eye arose for that great laywoman: "Whatever is subject to origination is all subject to cessation." |
āyasmāpi kho nāgaseno tassā mahāupāsikāya anumodanaṃ katvā attanā desitaṃ dhammaṃ paccavekkhanto vipassanaṃ paṭṭhapetvā tasmiṃyeva āsane nisinno sotāpattiphale patiṭṭhāsi. |
The venerable Nāgasena too, having given the sermon of appreciation to that great laywoman and reflecting on the Dhamma he had taught, established his insight and, sitting on that very seat, became established in the fruit of stream-entry. |
♦ atha kho āyasmā assagutto maṇḍalamāḷe nisinno dvinnampi dhammacakkhupaṭilābhaṃ ñatvā sādhukāraṃ pavattesi “sādhu sādhu nāgasena, ekena kaṇḍappahārena dve mahākāyā padālitā”ti, anekāni ca devatāsahassāni sādhukāraṃ pavattesuṃ. |
♦ Then the venerable Assagutta, seated in the assembly hall, knowing the attainment of the Dhamma-eye by both of them, raised a cry of approval: "Good, good, Nāgasena! With a single arrow-shot, two great bodies have been pierced!" And many thousands of deities raised a cry of approval. |
♦ 17. atha kho āyasmā nāgaseno uṭṭhāyāsanā yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinnaṃ kho āyasmantaṃ nāgasenaṃ āyasmā assagutto etadavoca “gaccha, tvaṃ nāgasena, pāṭaliputtaṃ, pāṭaliputtanagare asokārāme āyasmā dhammarakkhito paṭivasati, tassa santike buddhavacanaṃ pariyāpuṇāhī”ti. |
♦ 17. Then the venerable Nāgasena, rising from his seat, approached the venerable Assagutta. Having approached, he paid homage to the venerable Assagutta and sat down to one side. Seated to one side, the venerable Assagutta said this to the venerable Nāgasena: "Go, Nāgasena, to Pāṭaliputta. In the city of Pāṭaliputta, at the Asokārāma, resides the venerable Dhammarakkhita. In his presence, learn the Buddha's word." |
“kīva dūro, bhante, ito pāṭaliputtanagaran”ti? |
"How far is it, venerable sir, from here to the city of Pāṭaliputta?" |
“yojanasatāni kho nāgasenā”ti. |
"A hundred yojanas, Nāgasena." |
“dūro kho, bhante, maggo . |
"The road is far, venerable sir. |
antarāmagge bhikkhā dullabhā, kathāhaṃ gamissāmī”ti? |
Alms are scarce along the way. How shall I go?" |
“gaccha, tvaṃ nāgasena, antarāmagge piṇḍapātaṃ labhissasi sālīnaṃ odanaṃ vigatakāḷakaṃ anekasūpaṃ anekabyañjanan”ti. |
"Go, Nāgasena. Along the way you will receive alms-food of rice from fine paddy, free of black grains, with many soups and many curries." |
“evaṃ bhante”ti kho āyasmā nāgaseno āyasmantaṃ assaguttaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvaramādāya yena pāṭaliputtaṃ tena cārikaṃ pakkāmi. |
"So be it, venerable sir," said the venerable Nāgasena. Having paid homage to the venerable Assagutta and circumambulated him, he took his bowl and robe and set out on his journey towards Pāṭaliputta. |
♦ 18. tena kho pana samayena pāṭaliputtako seṭṭhi pañcahi sakaṭasatehi pāṭaliputtagāmimaggaṃ paṭipanno hoti. |
♦ 18. At that time, a merchant of Pāṭaliputta was traveling on the road to Pāṭaliputta with five hundred carts. |
addasā kho pāṭaliputtako seṭṭhi āyasmantaṃ nāgasenaṃ dūratova āgacchantaṃ, disvāna yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā “kuhiṃ gacchasi tātā”ti āha. |
The merchant of Pāṭaliputta saw the venerable Nāgasena coming from afar. Seeing him, he approached the venerable Nāgasena. Having approached and paid homage to the venerable Nāgasena, he said: "Where are you going, dear sir?" |
“pāṭaliputtaṃ gahapatī”ti. |
"To Pāṭaliputta, householder." |
“sādhu tāta, mayampi pāṭaliputtaṃ gacchāma. |
"Good, dear sir, we too are going to Pāṭaliputta. |
amhehi saddhiṃ sukhaṃ gacchathā”ti. |
Travel with us in comfort." |
♦ atha kho pāṭaliputtako seṭṭhi āyasmato nāgasenassa iriyāpathe pasīditvā āyasmantaṃ nāgasenaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā āyasmantaṃ nāgasenaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho pāṭaliputtako seṭṭhi āyasmantaṃ nāgasenaṃ etadavoca “kinnāmosi tvaṃ tātā”ti. |
♦ Then the merchant of Pāṭaliputta, pleased with the venerable Nāgasena's deportment, satisfied and served the venerable Nāgasena with fine food, both hard and soft, with his own hands. When the venerable Nāgasena had eaten and withdrawn his hand from the bowl, he took a low seat and sat down to one side. Seated to one side, the merchant of Pāṭaliputta said this to the venerable Nāgasena: "What is your name, dear sir?" |
“ahaṃ, gahapati, nāgaseno nāmā”ti. |
"I, householder, am named Nāgasena." |
“jānāsi kho, tvaṃ tāta, buddhavacanaṃ nāmā”ti? |
"Do you, dear sir, know the Buddha's word?" |
“jānāmi khohaṃ, gahapati, abhidhammapadānī”ti. |
"I know, householder, the verses of the Abhidhamma." |
“lābhā no tāta, suladdhaṃ no tāta, ahampi kho, tāta, ābhidhammiko, tvampi ābhidhammiko, bhaṇa, tāta, abhidhammapadānī”ti. |
"A gain for us, dear sir, a great gain for us! I too, dear sir, am a student of the Abhidhamma, and you too are a student of the Abhidhamma. Recite, dear sir, the verses of the Abhidhamma." |
atha kho āyasmā nāgaseno pāṭaliputtakassa seṭṭhissa abhidhammaṃ desesi, desente yeva pāṭaliputtakassa seṭṭhissa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti. |
Then the venerable Nāgasena taught the Abhidhamma to the merchant of Pāṭaliputta. As he was teaching, the dust-free, stainless Dhamma-eye arose for the merchant of Pāṭaliputta: "Whatever is subject to origination is all subject to cessation." |
♦ atha kho pāṭaliputtako seṭṭhi pañcamattāni sakaṭasatāni purato uyyojetvā sayaṃ pacchato gacchanto pāṭaliputtassa avidūre dvedhāpathe ṭhatvā āyasmantaṃ nāgasenaṃ etadavoca “ayaṃ kho, tāta nāgasena, asokārāmassa maggo, idaṃ kho, tāta, amhākaṃ kambalaratanaṃ soḷasahatthaṃ āyāmena, aṭṭhahatthaṃ vitthārena, paṭiggaṇhāhi kho, tāta, idaṃ kambalaratanaṃ anukampaṃ upādāyā”ti. |
♦ Then the merchant of Pāṭaliputta, having sent his five hundred carts on ahead and himself traveling behind, stopped at a fork in the road not far from Pāṭaliputta and said this to the venerable Nāgasena: "This, dear sir Nāgasena, is the road to the Asokārāma. This, dear sir, is our woolen blanket, sixteen hands in length and eight hands in width. Please accept, dear sir, this woolen blanket out of compassion." |
paṭiggahesi kho āyasmā nāgaseno taṃ kambalaratanaṃ anukampaṃ upādāya. |
The venerable Nāgasena accepted that woolen blanket out of compassion. |
atha kho pāṭaliputtako seṭṭhi attamano udaggo pamudito pītisomanassajāto āyasmantaṃ nāgasenaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then the merchant of Pāṭaliputta, gladdened, elated, joyful, and filled with happiness and delight, paid homage to the venerable Nāgasena, circumambulated him, and departed. |
♦ 19. atha kho āyasmā nāgaseno yena asokārāmo yenāyasmā dhammarakkhito tenupasaṅkami, upasaṅkamitvā āyasmantaṃ dhammarakkhitaṃ abhivādetvā attano āgatakāraṇaṃ kathetvā āyasmato dhammarakkhitassa santike tepiṭakaṃ buddhavacanaṃ ekeneva uddesena tīhi māsehi byañjanaso pariyāpuṇitvā puna tīhi māsehi atthaso manasākāsi. |
♦ 19. Then the venerable Nāgasena approached the Asokārāma where the venerable Dhammarakkhita was. Having approached and paid homage to the venerable Dhammarakkhita and explained the reason for his arrival, he mastered the Tipiṭaka, the Buddha's word, in the presence of the venerable Dhammarakkhita with a single exposition in three months, mastering the text. Then in another three months, he reflected on the meaning. |
♦ atha kho āyasmā dhammarakkhito āyasmantaṃ nāgasenaṃ etadavoca “seyyathāpi, nāgasena, gopālako gāvo rakkhati, aññe gorasaṃ paribhuñjanti. |
♦ Then the venerable Dhammarakkhita said this to the venerable Nāgasena: "Just as, Nāgasena, a cowherd tends the cows, but others enjoy the dairy products. |
evameva kho, tvaṃ nāgasena, tepiṭakaṃ buddhavacanaṃ dhārentopi na bhāgī sāmaññassā”ti. |
Even so, Nāgasena, you, while bearing the Tipiṭaka, the Buddha's word, are not yet a partaker of the fruits of monkhood." |
“hotu, bhante, alaṃ ettakenā”ti. |
"Let it be, venerable sir, enough of that." |
teneva divasabhāgena tena rattibhāgena saha paṭisambhidāhi arahattaṃ pāpuṇi, saha saccappaṭivedhena āyasmato nāgasenassa sabbe devā sādhukāramadaṃsu, pathavī unnadi, brahmāno apphoṭesuṃ, dibbāni candanacuṇṇāni dibbāni ca mandāravapupphāni abhippavassiṃsu. |
In that very part of the day and that part of the night, he attained Arahantship together with the analytical knowledges. Together with his realization of the truth, all the gods gave their cries of approval for the venerable Nāgasena, the earth roared, the Brahmas clapped their hands, and divine sandalwood powder and divine Mandārava flowers rained down. |
♦ 20. tena kho pana samayena koṭisatā arahanto himavante pabbate rakkhitatale sannipatitvā āyasmato nāgasenassa santike dūtaṃ pāhesuṃ “āgacchatu nāgaseno, dassanakāmā mayaṃ nāgasenan”ti. |
♦ 20. At that time, the hundred koṭi of Arahants, having assembled at Rakkhitatala on the Himalaya mountain, sent a messenger to the venerable Nāgasena: "Let Nāgasena come, we desire to see Nāgasena." |
atha kho āyasmā nāgaseno dūtassa vacanaṃ sutvā asokārāme antarahito himavante pabbate rakkhitatale koṭisatānaṃ arahantānaṃ purato pāturahosi. |
Then the venerable Nāgasena, having heard the messenger's word, disappeared from the Asokārāma and appeared at Rakkhitatala on the Himalaya mountain before the hundred koṭi of Arahants. |
♦ atha kho koṭisatā arahanto āyasmantaṃ nāgasenaṃ etadavocuṃ “eso kho, nāgasena, milindo rājā bhikkhusaṅghaṃ viheṭheti vādappaṭivādena pañhapucchāya. |
♦ Then the hundred koṭi of Arahants said this to the venerable Nāgasena: "That King Milinda, Nāgasena, harasses the community of monks with debate and counter-debate, with questioning. |
sādhu, nāgasena, gaccha tvaṃ milindaṃ rājānaṃ damehī”ti. |
Good, Nāgasena, go and tame King Milinda." |
“tiṭṭhatu, bhante, eko milindo rājā; |
"Let alone one King Milinda, venerable sirs; |
sace, bhante, sakalajambudīpe rājāno āgantvā maṃ pañhaṃ puccheyyuṃ, sabbaṃ taṃ visajjetvā sampadālessāmi, gacchatha vo, bhante, acchambhitā sāgalanagaran”ti. |
If, venerable sirs, all the kings in Jambudīpa came and asked me questions, I would answer and utterly demolish all of them. Go, venerable sirs, without fear to the city of Sāgala." |
atha kho therā bhikkhū sāgalanagaraṃ kāsāvappajjotaṃ isivātapaṭivātaṃ akaṃsu. |
Then the elder monks made the city of Sāgala radiant with saffron robes, a place where the wind of sages blew back and forth. |
♦ 21. tena kho pana samayena āyasmā āyupālo saṅkhyeyyapariveṇe paṭivasati. |
♦ 21. At that time, the venerable Āyupāla was residing in the Saṅkhyeyya monastery. |
atha kho milindo rājā amacce etadavoca “ramaṇīyā vata bho dosinā ratti, kannu khvajja samaṇaṃ vā brāhmaṇaṃ vā upasaṅkameyyāma sākacchāya pañhapucchanāya, ko mayā saddhiṃ sallapituṃ ussahati kaṅkhaṃ paṭivinetun”ti. |
Then King Milinda said this to his ministers: "Delightful indeed, sirs, is this moonlit night. Whom shall we approach today, what ascetic or brahmin, for discussion and questioning? Who is willing to converse with me and dispel my doubt?" |
evaṃ vutte pañcasatā yonakā rājānaṃ milindaṃ etadavocuṃ “atthi, mahārāja, āyupālo nāma thero tepiṭako bahussuto āgatāgamo, so etarahi saṅkhyeyyapariveṇe paṭivasati; |
When this was said, five hundred Yonakas told King Milinda this: "There is, great king, an elder named Āyupāla, a master of the Tipiṭaka, very learned, who has mastered the traditions. He is now residing in the Saṅkhyeyya monastery; |
gaccha, tvaṃ mahārāja, āyasmantaṃ āyupālaṃ pañhaṃ pucchassū”ti. |
Go, great king, and ask the venerable Āyupāla questions." |
“tena hi, bhaṇe, bhadantassa ārocethā”ti. |
"Then, sirs, inform the venerable one." |
♦ atha kho nemittiko āyasmato āyupālassa santike dūtaṃ pāhesi “rājā, bhante, milindo āyasmantaṃ āyupālaṃ dassanakāmo”ti. |
♦ Then the messenger sent a message to the venerable Āyupāla: "The king, venerable sir, Milinda, desires to see the venerable Āyupāla." |
āyasmāpi kho āyupālo evamāha “tena hi āgacchatū”ti. |
The venerable Āyupāla said this: "Then let him come." |
atha kho milindo rājā pañcamattehi yonakasatehi parivuto rathavaramāruyha yena saṅkhyeyyapariveṇaṃ yenāyasmā āyupālo tenupasaṅkami, upasaṅkamitvā āyasmatā āyupālena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ āyupālaṃ etadavoca “kimatthiyā, bhante āyupāla, tumhākaṃ pabbajjā, ko ca tumhākaṃ paramattho”ti. |
Then King Milinda, surrounded by five hundred Yonakas, mounted his excellent chariot and approached the Saṅkhyeyya monastery where the venerable Āyupāla was. Having approached, he exchanged courteous and friendly greetings with the venerable Āyupāla. After exchanging memorable conversation, he sat down to one side. Seated to one side, King Milinda said this to the venerable Āyupāla: "For what purpose, venerable Āyupāla, is your going forth, and what is your highest goal?" |
thero āha “dhammacariyasamacariyatthā kho, mahārāja, pabbajjā, sāmaññaphalaṃ kho pana amhākaṃ paramattho”ti. |
The elder said: "For the purpose of living the holy life and the righteous life, great king, is our going forth. The fruit of monkhood is our highest goal." |
“atthi pana, bhante, koci gihīpi dhammacārī samacārī”ti? |
"But is there, venerable sir, any householder who also lives the righteous life, the holy life?" |
“āma, mahārāja, atthi gihīpi dhammacārī samacārī, bhagavati kho, mahārāja, bārāṇasiyaṃ isipatane migadāye dhammacakkaṃ pavattente aṭṭhārasannaṃ brahmakoṭīnaṃ dhammābhisamayo ahosi, devatānaṃ pana dhammābhisamayo gaṇanapathaṃ vītivatto, sabbete gihibhūtā, na pabbajitā. |
"Yes, great king, there are householders who also live the righteous life, the holy life. When the Blessed One, great king, was at Benares in the Deer Park at Isipatana, while setting in motion the Wheel of the Dhamma, there was an awakening to the Dhamma for eighteen koṭi of Brahmas, and the awakening to the Dhamma for the gods was beyond calculation. All of these were householders, not ordained. |
♦ “puna caparaṃ, mahārāja, bhagavatā kho mahāsamayasuttante desiyamāne, mahāmaṅgalasuttante desiyamāne, samacittapariyāyasuttante desiyamāne, rāhulovādasuttante desiyamāne, parābhavasuttante desiyamāne gaṇanapathaṃ vītivattānaṃ devatānaṃ dhammābhisamayo ahosi, sabbete gihibhūtā, na pabbajitā”ti. |
♦ "And furthermore, great king, when the Blessed One was teaching the Mahāsamaya Sutta, the Mahāmaṅgala Sutta, the Samacittapariyāya Sutta, the Rāhulovāda Sutta, and the Parābhava Sutta, there was an awakening to the Dhamma for a number of deities that was beyond calculation. All of these were householders, not ordained." |
“tena hi, bhante āyupāla, niratthikā tumhākaṃ pabbajjā, pubbe katassa pāpakammassa nissandena samaṇā sakyaputtiyā pabbajanti dhutaṅgāni ca pariharanti. |
"In that case, venerable Āyupāla, your going forth is pointless. It is as a result of evil karma done in the past that the Sakyan ascetics go forth and observe the ascetic practices. |
ye kho te, bhante āyupāla, bhikkhū ekāsanikā, nūna te pubbe paresaṃ bhogahārakā corā, te paresaṃ bhoge acchinditvā tassa kammassa nissandena etarahi ekāsanikā bhavanti, na labhanti kālena kālaṃ paribhuñjituṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyaṃ. |
Those of you, venerable Āyupāla, who are monks who eat only one meal a day, surely in a former life you were thieves who stole the property of others. Having seized the property of others, as a result of that karma, you are now monks who eat only one meal a day, and you do not get to eat from time to time. You have no virtue, no austerity, no celibacy. |
ye kho pana te, bhante āyupāla, bhikkhū abbhokāsikā, nūna te pubbe gāmaghātakā corā, te paresaṃ gehāni vināsetvā tassa kammassa nissandena etarahi abbhokāsikā bhavanti, na labhanti senāsanāni paribhuñjituṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyaṃ. |
And those of you, venerable Āyupāla, who are monks who live in the open air, surely in a former life you were village-raiding thieves. Having destroyed the homes of others, as a result of that karma, you are now monks who live in the open air, and you do not get to use dwellings. You have no virtue, no austerity, no celibacy. |
ye kho pana te, bhante āyupāla, bhikkhū nesajjikā, nūna te pubbe panthadūsakā corā, te paresaṃ pathike jane gahetvā bandhitvā nisīdāpetvā tassa kammassa nissandena etarahi nesajjikā bhavanti, na labhanti seyyaṃ kappetuṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyan”ti āha. |
And those of you, venerable Āyupāla, who are monks who maintain the sitting posture, surely in a former life you were highway-robbing thieves. Having captured travelers on the path and having bound them and made them sit down, as a result of that karma, you are now monks who maintain the sitting posture, and you do not get to make use of a bed. You have no virtue, no austerity, no celibacy," he said. |
♦ evaṃ vutte āyasmā āyupālo tuṇhī ahosi, na kiñci paṭibhāsi. |
♦ When this was said, the venerable Āyupāla fell silent; he had no ready reply. |
atha kho pañcasatā yonakā rājānaṃ milindaṃ etadavocuṃ “paṇḍito, mahārāja, thero, api ca kho avisārado na kiñci paṭibhāsatī”ti. |
Then the five hundred Yonakas said this to King Milinda: "The elder is wise, great king, but he is not quick-witted; he has no ready reply." |
♦ atha kho milindo rājā āyasmantaṃ āyupālaṃ tuṇhībhūtaṃ disvā apphoṭetvā ukkuṭṭhiṃ katvā yonake etadavoca “tuccho vata bho jambudīpo, palāpo vata bho jambudīpo, natthi koci samaṇo vā brāhmaṇo vā, yo mayā saddhiṃ sallapituṃ ussahati kaṅkhaṃ paṭivinetun”ti. |
♦ Then King Milinda, seeing the venerable Āyupāla silent, clapped his hands and made a shout of triumph, and said this to the Yonakas: "Empty indeed is Jambudīpa, hollow indeed is Jambudīpa! There is no ascetic or brahmin who is willing to converse with me and dispel my doubt." |
♦ 22. atha kho milindassa rañño sabbaṃ taṃ parisaṃ anuvilokentassa abhīte amaṅkubhūte yonake disvā etadahosi “nissaṃsayaṃ atthi maññe añño koci paṇḍito bhikkhu, yo mayā saddhiṃ sallapituṃ ussahati, yenime yonakā na maṅkubhūtā”ti. |
♦ 22. Then, as King Milinda was looking over that whole assembly, seeing the Yonakas unafraid and unembarrassed, this occurred to him: "Without a doubt, I think there is some other wise monk who is willing to converse with me, which is why these Yonakas are not embarrassed." |
atha kho milindo rājā yonake etadavoca “atthi, bhaṇe, añño koci paṇḍito bhikkhu, yo mayā saddhiṃ sallapituṃ ussahati kaṅkhaṃ paṭivinetun”ti. |
Then King Milinda said this to the Yonakas: "Sirs, is there any other wise monk who is willing to converse with me and dispel my doubt?" |
♦ tena kho pana samayena āyasmā nāgaseno samaṇagaṇaparivuto saṅghī gaṇī gaṇācariyo ñāto yasassī sādhusammato bahujanassa paṇḍito byatto medhāvī nipuṇo viññū vibhāvī vinīto visārado bahussuto tepiṭako vedagū pabhinnabuddhimā āgatāgamo pabhinnapaṭisambhido navaṅgasatthusāsane pariyattidharo pāramippatto jinavacane dhammatthadesanāpaṭivedhakusalo akkhayavicitrapaṭibhāno citrakathī kalyāṇavākkaraṇo durāsado duppasaho duruttaro durāvaraṇo dunnivārayo, sāgaro viya akkhobho, girirājā viya niccalo, raṇañjaho tamonudo pabhaṅkaro mahākathī paragaṇigaṇamathano paratitthiyamaddano bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ rājūnaṃ rājamahāmattānaṃ sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ lābhaggayasaggappatto vuddhānaṃ viññūnaṃ sotāvadhānena samannāgatānaṃ sandassento navaṅgaṃ jinasāsanaratanaṃ, upadisanto dhammamaggaṃ, dhārento dhammappajjotaṃ, ussāpento dhammayūpaṃ, yajanto dhammayāgaṃ, paggaṇhanto dhammaddhajaṃ, ussāpento dhammaketuṃ, dhamento dhammasaṅkhaṃ, āhananto dhammabheriṃ, nadanto sīhanādaṃ, gajjanto indagajjitaṃ, madhuragiragajjitena ñāṇavaravijjujālapariveṭhitena karuṇājalabharitena mahatā dhammāmatameghena sakalalokamabhitappayanto gāmanigamarājadhānīsu cārikaṃ caramāno anupubbena sāgalanagaraṃ anuppatto hoti. |
♦ At that time, the venerable Nāgasena, surrounded by a group of ascetics, with a following, a leader of a group, a master of his school, known, famous, and well-regarded by many people, wise, learned, intelligent, subtle, discerning, clarifying, disciplined, confident, very learned, a master of the Tipiṭaka, a knower of the Vedas, of penetrating intellect, who had mastered the traditions, of penetrating analytical knowledge, a master of the nine-fold teaching of the master in terms of textual learning, having reached the perfection in the Jina's word, skilled in the exposition of the meaning and teaching of the Dhamma and its realization, of inexhaustible and varied ready-wit, an eloquent speaker, of excellent speech, hard to approach, hard to overcome, hard to surpass, hard to restrain, hard to stop, like the ocean, unshakeable, like the king of mountains, immovable, a conqueror in battle, a dispeller of darkness, a maker of light, a great speaker, a crusher of other groups and schools, a subduer of other sects, honored, respected, esteemed, worshipped, and revered by monks, nuns, laymen, and laywomen, by kings and their great ministers, a recipient of robes, almsfood, dwellings, and medicinal requisites for the sick, having attained the height of gain and the height of fame, while displaying the jewel of the nine-fold teaching of the Jina to the aged, the wise, and those endowed with attentive listening, while pointing out the path of the Dhamma, while bearing the torch of the Dhamma, while raising the pillar of the Dhamma, while performing the sacrifice of the Dhamma, while upholding the banner of the Dhamma, while raising the standard of the Dhamma, while blowing the conch of the Dhamma, while beating the drum of the Dhamma, while uttering the lion's roar, while thundering the thunder of Indra, with a sweet-voiced thunder, surrounded by the lightning-net of supreme knowledge, filled with the water of compassion, with the great cloud of the deathless Dhamma, while gladdening the whole world, wandering through villages, towns, and royal cities, in due course he had arrived at the city of Sāgala. |
tatra sudaṃ āyasmā nāgaseno asītiyā bhikkhusahassehi saddhiṃ saṅkhyeyyapariveṇe paṭivasati. |
There the venerable Nāgasena was residing in the Saṅkhyeyya monastery with eighty thousand monks. |
tenāhu porāṇā — |
Therefore the ancients said: |
♦ “bahussuto citrakathī, nipuṇo ca visārado. |
♦ "Very learned, an eloquent speaker, subtle and confident." |
♦ sāmayiko ca kusalo, paṭibhāne ca kovido. |
♦ "Timely and skilled, and clever in ready-wit." |
♦ “te ca tepiṭakā bhikkhū, pañcanekāyikāpi ca. |
♦ "Those monks who knew the Tipiṭaka, and those who knew the five Nikāyas," |
♦ catunekāyikā ceva, nāgasenaṃ purakkharuṃ. |
♦ "And those who knew the four Nikāyas, put Nāgasena at their head." |
♦ “gambhīrapañño medhāvī, maggāmaggassa kovido. |
♦ "Of profound wisdom, intelligent, skilled in the path and non-path." |
♦ uttamatthaṃ anuppatto, nāgaseno visārado. |
♦ "Having attained the highest goal, Nāgasena the confident." |
♦ “tehi bhikkhūhi parivuto, nipuṇehi saccavādibhi. |
♦ "Surrounded by those monks, subtle and speakers of the truth." |
♦ caranto gāmanigamaṃ, sāgalaṃ upasaṅkami. |
♦ "Wandering through village and town, he approached Sāgala." |
♦ “saṅkhyeyyapariveṇasmiṃ, nāgaseno tadā vasi. |
♦ "In the Saṅkhyeyya monastery, Nāgasena then resided." |
♦ katheti so manussehi, pabbate kesarī yathā”ti. |
♦ "He speaks with men, like a lion on a mountain." |
♦ 23. atha kho devamantiyo rājānaṃ milindaṃ etadavoca “āgamehi, tvaṃ mahārāja; |
♦ 23. Then Devamantiya said this to King Milinda: "Wait, great king; |
atthi, mahārāja, nāgaseno nāma thero paṇḍito byatto medhāvī vinīto visārado bahussuto citrakathī kalyāṇapaṭibhāno atthadhammaniruttipaṭibhānapaṭisambhidāsu pāramippatto, so etarahi saṅkhyeyyapariveṇe paṭivasati, gaccha, tvaṃ mahārāja, āyasmantaṃ nāgasenaṃ pañhaṃ pucchassu, ussahati so tayā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetun”ti. |
There is, great king, an elder named Nāgasena, wise, learned, intelligent, disciplined, confident, very learned, an eloquent speaker, of excellent ready-wit, having reached the perfection in the analytical knowledges of meaning, Dhamma, language, and wit. He is now residing in the Saṅkhyeyya monastery. Go, great king, and ask the venerable Nāgasena questions. He is willing to converse with you and dispel your doubt." |
atha kho milindassa rañño sahasā “nāgaseno”ti saddaṃ sutvāva ahudeva bhayaṃ, ahudeva chambhitattaṃ, ahudeva lomahaṃso. |
Then, as soon as King Milinda heard the sound "Nāgasena," there was fear, there was trembling, there was horripilation. |
atha kho milindo rājā devamantiyaṃ etadavoca “ussahati bho nāgaseno bhikkhu mayā saddhiṃ sallapitun”ti? |
Then King Milinda said this to Devamantiya: "Is the monk Nāgasena willing to converse with me?" |
“ussahati, mahārāja, api indayamavaruṇakuverapajāpati suyāma santusitalokapālehipi pitupitāmahena mahābrahmunāpi saddhiṃ sallapituṃ, kimaṅgaṃ pana manussabhūtenā”ti. |
"He is willing, great king, to converse even with Indra, Yama, Varuṇa, Kuvera, Pajāpati, Suyāma, the Santusita lords of the world, and even with their father and grandfather, the great Brahmā. What more then with one who is a human being?" |
♦ atha kho milindo rājā devamantiyaṃ etadavoca “tena hi, tvaṃ devamantiya, bhadantassa santike dūtaṃ pesehī”ti. |
♦ Then King Milinda said this to Devamantiya: "Then you, Devamantiya, send a messenger to the venerable one's presence." |
“evaṃ devā”ti kho devamantiyo āyasmato nāgasenassa santike dūtaṃ pāhesi “rājā, bhante, milindo āyasmantaṃ dassanakāmo”ti. |
"So be it, Your Majesty," said Devamantiya, and he sent a messenger to the venerable Nāgasena's presence: "The king, venerable sir, Milinda, desires to see the venerable one." |
āyasmāpi kho nāgaseno evamāha “tena hi āgacchatū”ti. |
The venerable Nāgasena said this: "Then let him come." |
♦ atha kho milindo rājā pañcamattehi yonakasatehi parivuto rathavaramāruyha mahatā balakāyena saddhiṃ yena saṅkhyeyyapariveṇaṃ yenāyasmā nāgaseno tenupasaṅkami. |
♦ Then King Milinda, surrounded by five hundred Yonakas, mounted his excellent chariot and, with a great host, approached the Saṅkhyeyya monastery where the venerable Nāgasena was. |
tena kho pana samayena āyasmā nāgaseno asītiyā bhikkhusahassehi saddhiṃ maṇḍalamāḷe nisinno hoti. |
At that time, the venerable Nāgasena was seated in the assembly hall with eighty thousand monks. |
addasā kho milindo rājā āyasmato nāgasenassa parisaṃ dūratova, disvāna devamantiyaṃ etadavoca “kassesā, devamantiya, mahatī parisā”ti? |
King Milinda saw the assembly of the venerable Nāgasena from afar. Seeing it, he said this to Devamantiya: "Whose is this, Devamantiya, this great assembly?" |
“āyasmato kho, mahārāja, nāgasenassa parisā”ti. |
"It is the assembly of the venerable Nāgasena, great king." |
♦ atha kho milindassa rañño āyasmato nāgasenassa parisaṃ dūratova disvā ahudeva bhayaṃ, ahudeva chambhitattaṃ, ahudeva lomahaṃso. |
♦ Then King Milinda, seeing the assembly of the venerable Nāgasena from afar, felt fear, felt trembling, and his hair stood on end. |
atha kho milindo rājā khaggaparivārito viya gajo, garuḷaparivārito viya nāgo, ajagaraparivārito viya kotthuko , mahiṃsaparivuto viya accho, nāgānubaddho viya maṇḍūko, saddūlānubaddho viya migo, ahituṇḍikasamāgato viya pannago, majjārasamāgato viya undūro, bhūtavejjasamāgato viya pisāco, rāhumakhagato viya cando, pannago viya peḷantaragato, sakuṇo viya pañjarantaragato, maccho viya jālantaragato, vāḷavanamanuppaviṭṭho viya puriso, vessavaṇāparādhiko viya yakkho, parikkhīṇāyuko viya devaputto bhīto ubbiggo utrasto saṃviggo lomahaṭṭhajāto vimano dummano bhantacitto vipariṇatamānaso “mā maṃ ayaṃ parijano paribhavī”ti satiṃ upaṭṭhapetvā devamantiyaṃ etadavoca — “mā kho, tvaṃ devamantiya, āyasmantaṃ nāgasenaṃ mayhaṃ ācikkheyyāsi, anakkhātaññevāhaṃ nāgasenaṃ jānissāmī”ti. |
Then King Milinda, like an elephant surrounded by swords, like a Nāga surrounded by Garuḍas, like a jackal surrounded by pythons, like a bear surrounded by buffaloes, like a frog pursued by a snake, like a deer pursued by a tiger, like a serpent that has met a snake-charmer, like a rat that has met a cat, like a demon that has met a ghost-exorcist, like the moon in the mouth of Rāhu, like a serpent that has gone into a basket, like a bird that has gone into a cage, like a fish that has gone into a net, like a man who has entered a dense forest of savage beasts, like a yakkha who has offended Vessavaṇa, like a son of the gods whose lifespan is exhausted, afraid, agitated, terrified, alarmed, with his hair standing on end, disheartened, dejected, with a confused mind and an altered spirit, thinking, "May this assembly not hold me in contempt," established his mindfulness and said this to Devamantiya: "Do not, Devamantiya, point out the venerable Nāgasena to me. I will know Nāgasena without his being pointed out." |
“sādhu, mahārāja, tvaññeva jānāhī”ti. |
"Good, great king, you yourself may know him." |
♦ tena kho pana samayena āyasmā nāgaseno tassā bhikkhuparisāya purato cattālīsāya bhikkhusahassānaṃ navakataro hoti pacchato cattālīsāya bhikkhusahassānaṃ vuḍḍhataro. |
♦ At that time, the venerable Nāgasena was younger than forty thousand monks in front of him in that assembly of monks, and older than forty thousand monks behind him. |
♦ atha kho milindo rājā sabbaṃ taṃ bhikkhusaṅghaṃ purato ca pacchato ca majjhato ca anuvilokento addasā kho āyasmantaṃ nāgasenaṃ dūratova bhikkhusaṅghassa majjhe nisinnaṃ kesarasīhaṃ viya vigatabhayabheravaṃ vigatalomahaṃsaṃ vigatabhayasārajjaṃ, disvāna ākāreneva aññāsi “eso kho ettha nāgaseno”ti. |
♦ Then King Milinda, scanning that entire community of monks from the front, the back, and the middle, saw the venerable Nāgasena from afar, sitting in the middle of the community of monks like a maned lion, free from fear and dread, free from horripilation, free from fear and timidity. Seeing him, he knew by his appearance: "This here is Nāgasena." |
♦ atha kho milindo rājā devamantiyaṃ etadavoca “eso kho, devamantiya, āyasmā nāgaseno”ti. |
♦ Then King Milinda said this to Devamantiya: "This, Devamantiya, is the venerable Nāgasena." |
“āma, mahārāja, eso kho nāgaseno, suṭṭhu kho, tvaṃ mahārāja, nāgasenaṃ aññāsī”ti . |
"Yes, great king, that is Nāgasena. Very well indeed, great king, have you recognized Nāgasena." |
tato rājā tuṭṭho ahosi “anakkhātova mayā nāgaseno aññāto”ti. |
Then the king was pleased, thinking, "By me, Nāgasena has been recognized without being pointed out." |
atha kho milindassa rañño āyasmantaṃ nāgasenaṃ disvāva ahudeva bhayaṃ, ahudeva chambhitattaṃ, ahudeva lomahaṃso. |
Then, upon seeing the venerable Nāgasena, King Milinda felt fear, felt trembling, and his hair stood on end. |
♦ tenāhu — |
♦ Therefore it is said: |
♦ “caraṇena ca sampannaṃ, sudantaṃ uttame dame. |
♦ "Endowed with good conduct, well-tamed in the highest self-control." |
♦ disvā rājā nāgasenaṃ, idaṃ vacanamabravi. |
♦ "Seeing Nāgasena, the king spoke this word." |
♦ “kathitā mayā bahū diṭṭhā, sākacchā osaṭā bahū. |
♦ "Many speakers have I seen, many discussions have I entered." |
♦ na tādisaṃ bhayaṃ āsi, ajja tāso yathā mama. |
♦ "Never was there such fear, such terror as is mine today." |
♦ “nissaṃsayaṃ parājayo, mama ajja bhavissati. |
♦ "Without a doubt, defeat will be mine today." |
♦ jayo ca nāgasenassa, yathā cittaṃ na saṇṭhitan”ti. |
♦ "And victory will be Nāgasena's, as my mind is not composed." |
♦ bāhirakathā niṭṭhitā. |
♦ The outer talk is finished. |
♦ 2-3. milindapañho |
♦ 2-3. The Questions of Milinda |
♦ 1. mahāvaggo |
♦ 1. The Great Chapter |
♦ 1. paññattipañho |
♦ 1. The Question of Designation |
♦ 1. atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmatā nāgasenena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
♦ 1. Then King Milinda approached the venerable Nāgasena. Having approached, he exchanged courteous and friendly greetings with the venerable Nāgasena. After exchanging memorable conversation, he sat down to one side. |
āyasmāpi kho nāgaseno paṭisammodanīyeneva milindassa rañño cittaṃ ārādhesi. |
The venerable Nāgasena, for his part, pleased the mind of King Milinda with a courteous reply. |
atha kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca “kathaṃ bhadanto ñāyati, kinnāmosi bhante”ti? |
Then King Milinda said this to the venerable Nāgasena: "How is the venerable one known? What is your name, venerable sir?" |
“nāgaseno”ti kho ahaṃ, mahārāja, ñāyāmi, “nāgaseno”ti kho maṃ, mahārāja, sabrahmacārī samudācaranti, api ca mātāpitaro nāmaṃ karonti “nāgaseno”ti vā “sūraseno”ti vā “vīraseno”ti vā “sīhaseno”ti vā, api ca kho, mahārāja, saṅkhā samaññā paññatti vohāro nāmamattaṃ yadidaṃ nāgasenoti, na hettha puggalo upalabbhatīti. |
"I am known as 'Nāgasena,' O great king, and my fellow monks, great king, address me as 'Nāgasena.' But although parents give a name like 'Nāgasena' or 'Sūrasena' or 'Vīrasena' or 'Sīhasena,' yet, great king, this is only a designation, a common term, a convention, a mere name, this 'Nāgasena.' Herein, a person is not found." |
♦ atha kho milindo rājā evamāha “suṇantu me bhonto pañcasatā yonakā asītisahassā ca bhikkhū, ayaṃ nāgaseno evamāha ‘na hettha puggalo upalabbhatī’ti, kallaṃ nu kho tadabhinanditun”ti. |
♦ Then King Milinda spoke thus: "Let the five hundred honorable Yonakas and the eighty thousand monks hear me! This Nāgasena says thus: 'Herein, a person is not found.' Is it now proper to approve of that?" |
atha kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca “sace, bhante nāgasena, puggalo nūpalabbhati, ko carahi tumhākaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ deti, ko taṃ paribhuñjati, ko sīlaṃ rakkhati, ko bhāvanamanuyuñjati, ko maggaphalanibbānāni sacchikaroti, ko pāṇaṃ hanati, ko adinnaṃ ādiyati, ko kāmesumicchācāraṃ carati, ko musā bhaṇati, ko majjaṃ pivati, ko pañcānantariyakammaṃ karoti, tasmā natthi kusalaṃ, natthi akusalaṃ, natthi kusalākusalānaṃ kammānaṃ kattā vā kāretā vā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, sace, bhante nāgasena, yo tumhe māreti, natthi tassāpi pāṇātipāto, tumhākampi, bhante nāgasena, natthi ācariyo, natthi upajjhāyo, natthi upasampadā. |
Then King Milinda said this to the venerable Nāgasena: "If, venerable Nāgasena, a person is not found, who then gives you your robes, almsfood, lodging, and medicinal requisites for the sick? Who makes use of them? Who guards morality? Who practices meditation? Who realizes the path, the fruit, and Nibbāna? Who kills a living being? Who takes what is not given? Who engages in sexual misconduct? Who speaks falsely? Who drinks intoxicants? Who commits the five heinous crimes? Therefore, there is no good, there is no evil. There is no doer or instigator of good and evil actions. There is no fruit or result of good and bad actions. If, venerable Nāgasena, someone were to kill you, there would be no murder for him either. For you too, venerable Nāgasena, there is no teacher, no preceptor, no higher ordination. |
‘nāgasenoti maṃ, mahārāja, sabrahmacārī samudācarantī’ti yaṃ vadesi, ‘katamo ettha nāgaseno ? |
When you say, 'My fellow monks, great king, address me as "Nāgasena,"' which here is Nāgasena? |
kinnu kho, bhante, kesā nāgaseno”ti? |
Is it, venerable sir, that the hairs of the head are Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“lomā nāgaseno”ti? |
"Are the hairs of the body Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“nakhā ... pe ... dantā ... pe ... taco ... pe ... maṃsaṃ ... pe ... nhāru ... pe ... aṭṭhi ... pe ... aṭṭhimiñjaṃ ... pe ... vakkaṃ ... pe ... hadayaṃ ... pe ... yakanaṃ ... pe ... kilomakaṃ ... pe ... pihakaṃ ... pe ... papphāsaṃ ... pe ... antaṃ ... pe ... antaguṇaṃ ... pe ... udariyaṃ ... pe ... karīsaṃ ... pe ... pittaṃ ... pe ... semhaṃ ... pe ... pubbo ... pe ... lohitaṃ ... pe ... sedo ... pe ... medo ... pe ... assu ... pe ... vasā ... pe ... kheḷo ... pe ... siṅghāṇikā ... pe ... lasikā ... pe ... muttaṃ ... pe ... matthake matthaluṅgaṃ nāgaseno”ti? |
"The nails... and so on... the teeth... and so on... the skin... and so on... the flesh... and so on... the sinews... and so on... the bones... and so on... the bone-marrow... and so on... the kidneys... and so on... the heart... and so on... the liver... and so on... the pleura... and so on... the spleen... and so on... the lungs... and so on... the intestines... and so on... the mesentery... and so on... the stomach... and so on... the feces... and so on... the bile... and so on... the phlegm... and so on... the pus... and so on... the blood... and so on... the sweat... and so on... the fat... and so on... the tears... and so on... the grease... and so on... the saliva... and so on... the snot... and so on... the synovial fluid... and so on... the urine... and so on... is the brain in the head Nāgasena?" |
“na himahārājā”ti. |
"Certainly not, great king." |
“kiṃ nu kho, bhante, rūpaṃ nāgaseno”ti? |
"Is it then, venerable sir, that form is Nāgasena?" |
“nahi mahārājā”ti. |
"Certainly not, great king." |
“vedanā nāgaseno”ti? |
"Is feeling Nāgasena?" |
“na hi mahārājā”ti. |
Certainly not, great king. |
“saññā nāgaseno”ti? |
"Is perception Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“saṅkhārā nāgaseno”ti? |
"Are the mental formations Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“viññāṇaṃ nāgaseno”ti? |
"Is consciousness Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“kiṃ pana, bhante, rūpavedanāsaññāsaṅkhāraviññāṇaṃ nāgaseno”ti? |
"What then, venerable sir, is form, feeling, perception, mental formations, and consciousness Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“kiṃ pana, bhante, aññatra rūpavedanāsaññāsaṅkhāraviññāṇaṃ nāgaseno”ti? |
"What then, venerable sir, is Nāgasena other than form, feeling, perception, mental formations, and consciousness?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“tamahaṃ bhante, pucchanto pucchanto na passāmi nāgasenaṃ. |
"I, venerable sir, asking and asking, do not see Nāgasena. |
nāgasenasaddo yeva nu kho, bhante, nāgaseno”ti? |
Is the mere sound 'Nāgasena' then, venerable sir, Nāgasena?" |
“na hi mahārājā”ti. |
"Certainly not, great king." |
“ko panettha nāgaseno, alikaṃ tvaṃ, bhante, bhāsasi musāvādaṃ, natthi nāgaseno”ti. |
"Who here is Nāgasena? You speak a falsehood, venerable sir, a lie. There is no Nāgasena." |
♦ atha kho āyasmā nāgaseno milindaṃ rājānaṃ etadavoca “tvaṃ khosi, mahārāja, khattiyasukhumālo accantasukhumālo, tassa te, mahārāja, majjhanhikasamayaṃ tattāya bhūmiyā uṇhāya vālikāya kharāya sakkharakathalikāya madditvā pādenāgacchantassa pādā rujjanti, kāyo kilamati, cittaṃ upahaññati, dukkhasahagataṃ kāyaviññāṇaṃ uppajjati, kiṃ nu kho tvaṃ pādenāgatosi, udāhu vāhanenā”ti? |
♦ Then the venerable Nāgasena said this to King Milinda: "You are, great king, a noble of delicate breeding, exceedingly delicate. For you, great king, at midday, on the hot ground, on the hot sand, on the sharp gravel and pebbles, having your feet pressed, when you walk on foot, your feet hurt, your body becomes weary, your mind is afflicted, and a painful bodily consciousness arises. Did you come on foot, or by a vehicle?" |
“nāhaṃ, bhante, pādenāgacchāmi, rathenāhaṃ āgatosmī”ti. |
"I did not, venerable sir, come on foot. I came by chariot." |
“sace, tvaṃ mahārāja, rathenāgatosi, rathaṃ me ārocehi, kiṃ nu kho, mahārāja, īsā ratho”ti? |
"If, great king, you came by chariot, then explain the chariot to me. Is it, great king, that the pole is the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“akkho ratho”ti? |
"Is the axle the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“cakkāni ratho”ti? |
"Are the wheels the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“rathapañjaraṃ ratho”ti? |
"Is the chariot-frame the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“rathadaṇḍako ratho”ti? |
"Is the flag-staff of the chariot the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“yugaṃ ratho”ti? |
"Is the yoke the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“rasmiyo ratho”ti? |
"Are the reins the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“patodalaṭṭhi ratho”ti? |
"Is the goad-stick the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“kiṃ nu kho, mahārāja, īsāakkhacakkarathapañjararathadaṇḍayugarasmipatodā ratho”ti? |
"Is it, great king, that the pole, axle, wheels, chariot-frame, flag-staff, yoke, reins, and goad are the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“kiṃ pana, mahārāja, aññatra īsāakkhacakkarathapañjararathadaṇḍayugarasmipatodā ratho”ti? |
"What then, great king, is the chariot other than the pole, axle, wheels, chariot-frame, flag-staff, yoke, reins, and goad?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“tamahaṃ, mahārāja, pucchanto pucchanto na passāmi rathaṃ. |
"I, great king, asking and asking, do not see the chariot. |
rathasaddoyeva nu kho, mahārāja, ratho”ti? |
Is the mere sound 'chariot' then, great king, the chariot?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“ko panettha ratho, alikaṃ, tvaṃ mahārāja, bhāsasi musāvādaṃ, natthi ratho, tvaṃsi, mahārāja, sakalajambudīpe aggarājā, kassa pana tvaṃ bhāyitvā musāvādaṃ bhāsasi, suṇantu me bhonto pañcasatā yonakā asītisahassā ca bhikkhū, ayaṃ milindo rājā evamāha ‘rathenāhaṃ āgatosmī’ti, sace tvaṃ, mahārāja, rathenāgato‘si, rathaṃ me ārocehī’ti vutto samāno rathaṃ na sampādeti, kallaṃ nu kho tadabhinanditun”ti. |
"Who here is the chariot? You speak a falsehood, great king, a lie. There is no chariot. You are, great king, the chief king in all of Jambudīpa. Fearing whom do you speak a lie? Let the five hundred honorable Yonakas and the eighty thousand monks hear me! This King Milinda says thus: 'I came by chariot.' When he was told, 'If, great king, you came by chariot, then explain the chariot to me,' he does not produce the chariot. Is it now proper to approve of that?" |
evaṃ vutte pañcasatā yonakā āyasmato nāgasenassa sādhukāraṃ datvā milindaṃ rājānaṃ etadavocuṃ “idāni kho tvaṃ, mahārāja, sakkonto bhāsassū”ti. |
When this was said, the five hundred Yonakas gave a cry of approval for the venerable Nāgasena and said this to King Milinda: "Now, great king, if you are able, speak!" |
♦ atha kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca “nāhaṃ, bhante nāgasena, musā bhaṇāmi, īsañca paṭicca akkhañca paṭicca cakkāni ca paṭicca rathapañjarañca paṭicca rathadaṇḍakañca paṭicca ‘ratho’ti saṅkhā samaññā paññatti vohāro nāmamattaṃ pavattatī”ti. |
♦ Then King Milinda said this to the venerable Nāgasena: "I am not, venerable Nāgasena, speaking a lie. It is in dependence on the pole, and in dependence on the axle, and in dependence on the wheels, and in dependence on the chariot-frame, and in dependence on the flag-staff that there takes place this designation, this common term, this convention, this mere name: 'chariot'." |
♦ “sādhu kho, tvaṃ mahārāja, rathaṃ jānāsi, evameva kho, mahārāja, mayhampi kese ca paṭicca lome ca paṭicca ... pe ... matthake matthaluṅgañca paṭicca rūpañca paṭicca vedanañca paṭicca saññañca paṭicca saṅkhāre ca paṭicca viññāṇañca paṭicca ‘nāgaseno’ti saṅkhā samaññā paññatti vohāro nāmamattaṃ pavattati, paramatthato panettha puggalo nūpalabbhati. |
♦ "Excellent, great king, you know what a chariot is. Even so, great king, for me too, it is in dependence on the hair of the head, and in dependence on the hairs of the body... and so on... and in dependence on the brain in the head, and in dependence on form, and in dependence on feeling, and in dependence on perception, and in dependence on mental formations, and in dependence on consciousness that there takes place this designation, this common term, this convention, this mere name: 'Nāgasena.' In the highest sense, a person is not found here. |
bhāsitampetaṃ, mahārāja, vajirāya bhikkhuniyā bhagavato sammukhā — |
This was also spoken, great king, by the nun Vajirā in the presence of the Blessed One: |
♦ “‘yathā hi aṅgasambhārā, hoti saddo ratho iti. |
♦ "'Just as with a collection of parts, the word 'chariot' is used." |
♦ evaṃ khandhesu santesu, hoti “satto”ti sammutī’”ti . |
♦ "So, when the aggregates are present, there is the convention 'a being.'" |
♦ “acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, aticitrāni pañhapaṭibhānāni visajjitāni, yadi buddho tiṭṭheyya sādhukāraṃ dadeyya, sādhu sādhu nāgasena, aticitrāni pañhapaṭibhānāni visajjitānī”ti. |
♦ "Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena! The ready-answers to the questions have been explained in a most varied way. If the Buddha were present, he would give his approval. Good, good, Nāgasena, the ready-answers to the questions have been explained in a most varied way." |
♦ paññattipañho paṭhamo. |
♦ The first question on designation is finished. |
♦ 2. vassagaṇanapañho |
♦ 2. The Question of the Reckoning of Years |
♦ 2. “kativassosi tvaṃ, bhante nāgasenā”ti? |
♦ 2. "How many years old are you, venerable Nāgasena?" |
“sattavassohaṃ, mahārājā”ti. |
"I am seven years old, great king." |
“ke te, bhante, satta, tvaṃ vā satta, gaṇanā vā sattā”ti? |
"What, venerable sir, is the seven? Are you the seven, or is the number seven?" |
♦ tena kho pana samayena milindassa rañño sabbābharaṇapaṭimaṇḍitassa alaṅkatapaṭiyattassa pathaviyaṃ chāyā dissati, udakamaṇike ca chāyā dissati. |
♦ At that time, the shadow of King Milinda, adorned with all his ornaments, arrayed in his finery, was visible on the ground, and his reflection was visible in a water-jar. |
atha kho āyasmā nāgaseno milindaṃ rājānaṃ etadavoca “ayaṃ te, mahārāja, chāyā pathaviyaṃ udakamaṇike ca dissati, kiṃ pana, mahārāja, tvaṃ vā rājā, chāyā vā rājā”ti? |
Then the venerable Nāgasena said this to King Milinda: "This shadow of yours is visible on the ground and in the water-jar. What then, great king, are you the king, or is the shadow the king?" |
“ahaṃ, bhante nāgasena, rājā, nāyaṃ chāyā rājā, maṃ pana nissāya chāyā pavattatī”ti. |
"I, venerable Nāgasena, am the king. This shadow is not the king. But in dependence on me, the shadow exists." |
“evameva kho, mahārāja, vassānaṃ gaṇanā satta, na panāhaṃ satta, maṃ pana nissāya satta pavattati, chāyūpamaṃ mahārājā”ti. |
"Even so, great king, the number of years is seven, but I am not the seven. But in dependence on me, the seven exists, like the shadow, great king." |
“acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, aticitrāni pañhapaṭibhānāni visajjitānī”ti. |
"Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena! The ready-answers to the questions have been explained in a most varied way." |
♦ vassagaṇanapañho dutiyo. |
♦ The second question on the reckoning of years is finished. |
♦ 3. vīmaṃsanapañho |
♦ 3. The Question of Investigation |
♦ 3. rājā āha “bhante nāgasena, sallapissasi mayā saddhin”ti? |
♦ 3. The king said: "Venerable Nāgasena, will you converse with me?" |
“sace, tvaṃ mahārāja, paṇḍitavādaṃ sallapissasi sallapissāmi, sace pana rājavādaṃ sallapissasi na sallapissāmī”ti. |
"If, great king, you will converse in the manner of the wise, I will converse. But if you will converse in the manner of a king, I will not converse." |
“kathaṃ, bhante nāgasena, paṇḍitā sallapantī”ti? |
"How, venerable Nāgasena, do the wise converse?" |
“paṇḍitānaṃ kho, mahārāja, sallāpe āveṭhanampi kayirati, nibbeṭhanampi kayirati, niggahopi kayirati, paṭikammampi kayirati, vissāsopi kayirati, paṭivissāsopi kayirati, na ca tena paṇḍitā kuppanti, evaṃ kho, mahārāja, paṇḍitā sallapantī”ti. |
"In the conversation of the wise, great king, there is wrapping up, and there is unwrapping; there is condemnation, and there is rehabilitation; there is trust, and there is counter-trust. And the wise do not get angry because of that. This, great king, is how the wise converse." |
“kathaṃ pana, bhante, rājāno sallapantī”ti? |
"And how, venerable sir, do kings converse?" |
“rājāno kho, mahārāja, sallāpe ekaṃ vatthuṃ paṭijānanti, yo taṃ vatthuṃ vilometi, tassa daṇḍaṃ āṇāpenti ‘imassa daṇḍaṃ paṇethā’ti, evaṃ kho, mahārāja, rājāno sallapantī”ti. |
"In the conversation of kings, great king, they acknowledge one point. Whoever contradicts that point, they order a punishment for him, saying, 'Inflict a punishment on this one!' This, great king, is how kings converse." |
“paṇḍitavādāhaṃ, bhante, sallapissāmi, no rājavādaṃ, vissaṭṭho bhadanto sallapatu yathā bhikkhunā vā sāmaṇerena vā upāsakena vā ārāmikena vā saddhiṃ sallapati, evaṃ vissaṭṭho bhadanto sallapatu mā bhāyatū”ti. |
"I will converse in the manner of the wise, venerable sir, not in the manner of a king. Let the venerable one converse freely, just as he would converse with a monk, or a novice, or a layman, or a monastery attendant. Let the venerable one converse freely thus, and do not be afraid." |
“suṭṭhu mahārājā”ti thero abbhānumodi. |
"Very well, great king," the elder approved. |
♦ rājā āha “bhante nāgasena, pucchissāmī”ti. |
♦ The king said: "Venerable Nāgasena, I will ask." |
“puccha mahārājā”ti. |
"Ask, great king." |
“pucchitosi me bhante”ti. |
"You have been asked by me, venerable sir." |
“visajjitaṃ mahārājā”ti. |
"It has been answered, great king." |
“kiṃ pana, bhante, tayā visajjitan”ti? |
"What then, venerable sir, have you answered?" |
“kiṃ pana, mahārāja, tayā pucchitan”ti. |
"What then, great king, have you asked?" |
♦ vīmaṃsanapañho tatiyo. |
♦ The third question on investigation is finished. |
♦ 4. anantakāyapañho |
♦ 4. The Question of Anantakāya |
♦ 4. atha kho milindassa rañño etadahosi “paṇḍito kho ayaṃ bhikkhu paṭibalo mayā saddhiṃ sallapituṃ, bahukāni ca me ṭhānāni pucchitabbāni bhavissanti, yāva apucchitāni yeva tāni ṭhānāni bhavissanti, atha sūriyo atthaṃ gamissati, yaṃnūnāhaṃ sve antepure sallapeyyan”ti. |
♦ 4. Then this occurred to King Milinda: "This monk is wise, he is capable of conversing with me. And there will be many points for me to ask about. Before those points are even asked, the sun will set. Surely I should converse in the inner palace tomorrow." |
atha kho rājā devamantiyaṃ etadavoca “tena hi, tvaṃ devamantiya, bhadantassa āroceyyāsi ‘sve antepure raññā saddhiṃ sallāpo bhavissatī’”ti. |
Then the king said this to Devamantiya: "Then you, Devamantiya, should inform the venerable one that 'tomorrow in the inner palace there will be a conversation with the king.'" |
idaṃ vatvā milindo rājā uṭṭhāyāsanā theraṃ nāgasenaṃ āpucchitvā rathaṃ abhirūhitvā “nāgaseno nāgaseno”ti sajjhāyaṃ karonto pakkāmi. |
Having said this, King Milinda rose from his seat, and having taken leave of the elder Nāgasena, he mounted his chariot and departed, repeating "Nāgasena, Nāgasena." |
♦ atha kho devamantiyo āyasmantaṃ nāgasenaṃ etadavoca “rājā, bhante, milindo evamāha ‘sve antepure raññā saddhiṃ sallāpo bhavissatī’”ti. |
♦ Then Devamantiya said this to the venerable Nāgasena: "The king, venerable sir, Milinda, says this: 'Tomorrow in the inner palace there will be a conversation with the king.'" |
“suṭṭhū”ti thero abbhānumodi. |
"Very well," the elder approved. |
atha kho tassā rattiyā accayena devamantiyo ca anantakāyo ca maṅkuro ca sabbadinno ca yena milindo rājā tenupasaṅkamiṃsu, upasaṅkamitvā rājānaṃ milindaṃ etadavocuṃ “āgacchatu, mahārāja, bhadanto nāgaseno”ti ? |
Then, on the passing of that night, Devamantiya, Anantakāya, Maṅkura, and Sabbadinna approached King Milinda. Having approached, they said this to King Milinda: "Shall the venerable Nāgasena come, great king?" |
“āma āgacchatū”ti. |
"Yes, let him come." |
“kittakehi bhikkhūhi saddhiṃ āgacchatū”ti? |
"With how many monks shall he come?" |
“yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū”ti. |
"Let him come with as many monks as he wishes." |
♦ atha kho sabbadinno āha “āgacchatu, mahārāja, dasahi bhikkhūhi saddhin”ti, dutiyampi kho rājā āha “yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū”ti . |
♦ Then Sabbadinna said: "Let him come, great king, with ten monks." A second time the king said: "Let him come with as many monks as he wishes." |
dutiyampi kho sabbadinno āha “āgacchatu, mahārāja, dasahi bhikkhūhi saddhin”ti. |
A second time Sabbadinna said: "Let him come, great king, with ten monks." |
tatiyampi kho rājā āha “yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū”ti. |
A third time the king said: "Let him come with as many monks as he wishes." |
tatiyampi kho sabbadinno āha “āgacchatu, mahārāja, dasahi bhikkhūhi saddhin”ti. |
A third time Sabbadinna said: "Let him come, great king, with ten monks." |
“sabbo panāyaṃ sakkāro paṭiyādito, ahaṃ bhaṇāmi ‘yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū’ti. |
"All these preparations have been made. I say, 'Let him come with as many monks as he wishes.' |
ayaṃ, bhaṇe sabbadinno, aññathā bhaṇati, kiṃ nu mayaṃ nappaṭibalā bhikkhūnaṃ bhojanaṃ dātun”ti? |
This Sabbadinna, sirs, says otherwise. Are we not capable of giving food to the monks?" |
evaṃ vutte sabbadinno maṅku ahosi. |
When this was said, Sabbadinna was embarrassed. |
♦ atha kho devamantiyo ca anantakāyo ca maṅkuro ca yenāyasmā nāgaseno tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ nāgasenaṃ etadavocuṃ “rājā, bhante, milindo evamāha ‘yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū’”ti. |
♦ Then Devamantiya, Anantakāya, and Maṅkura approached the venerable Nāgasena. Having approached, they said this to the venerable Nāgasena: "The king, venerable sir, Milinda, says this: 'Let him come with as many monks as he wishes.'" |
atha kho āyasmā nāgaseno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya asītiyā bhikkhusahassehi saddhiṃ sāgalaṃ pāvisi. |
Then the venerable Nāgasena, in the morning, having dressed and taken his bowl and robe, entered Sāgala with eighty thousand monks. |
♦ atha kho anantakāyo āyasmantaṃ nāgasenaṃ nissāya gacchanto āyasmantaṃ nāgasenaṃ etadavoca “bhante nāgasena, yaṃ panetaṃ brūsi ‘nāgaseno’ti, katamo ettha, nāgaseno”ti? |
♦ Then Anantakāya, walking in dependence on the venerable Nāgasena, said this to the venerable Nāgasena: "Venerable Nāgasena, regarding that which you call 'Nāgasena,' which here is Nāgasena?" |
thero āha “ko panettha ‘nāgaseno’ti maññasī”ti? |
The elder said: "Which here do you think is 'Nāgasena'?" |
“yo so, bhante, abbhantare vāto jīvo pavisati ca nikkhamati ca, so ‘nāgaseno’ti maññāmī”ti. |
"That which, venerable sir, is the inner wind, the life-force, that enters and exits, that I think is 'Nāgasena'." |
“yadi paneso vāto nikkhamitvā nappaviseyya, pavisitvā na nikkhameyya, jīveyya nu kho so puriso”ti? |
"But if this wind, having exited, should not re-enter, or having entered, should not exit, would that person live?" |
“na hi bhante”ti . |
"Certainly not, venerable sir." |
“ye panime saṅkhadhamakā saṅkhaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? |
"And those conch-blowers who blow the conch, does their wind re-enter them?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“ye panime vaṃsadhamakā vaṃsaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? |
"And those flute-blowers who blow the flute, does their wind re-enter them?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“ye panime siṅgadhamakā siṅgaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? |
"And those horn-blowers who blow the horn, does their wind re-enter them?" |
“na hi bhante”ti. |
"Certainly not, venerable sir." |
“atha kissa pana tena na marantī”ti. |
"Then why do they not die from that?" |
“nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ, sādhu, bhante, atthaṃ jappehī”ti. |
"I am not able to converse with you, a debater. Good, venerable sir, explain the meaning." |
“neso jīvo, assāsapassāsā nāmete kāyasaṅkhārā”ti thero abhidhammakathaṃ kathesi. |
"That is not the life-force. These in-breaths and out-breaths are bodily formations," the elder said, giving a talk on the Abhidhamma. |
atha anantakāyo upāsakattaṃ paṭivedesīti. |
Then Anantakāya declared himself a lay follower. |
♦ anantakāyapañho catuttho. |
♦ The fourth question on Anantakāya is finished. |
♦ 5. pabbajjapañho |
♦ 5. The Question of Going Forth |
♦ 5. atha kho āyasmā nāgaseno yena milindassa rañño nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
♦ 5. Then the venerable Nāgasena approached the residence of King Milinda. Having approached, he sat down on the prepared seat. |
atha kho milindo rājā āyasmantaṃ nāgasenaṃ saparisaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā ekamekaṃ bhikkhuṃ ekamekena dussayugena acchādetvā āyasmantaṃ nāgasenaṃ ticīvarena acchādetvā āyasmantaṃ nāgasenaṃ etadavoca “bhante nāgasena dasahi, bhikkhūhi saddhiṃ idha nisīdatha, avasesā gacchantū”ti. |
Then King Milinda, having satisfied and served the venerable Nāgasena and his assembly with fine food, both hard and soft, with his own hands, and having clothed each single monk with a pair of cloths, and having clothed the venerable Nāgasena with a set of three robes, said this to the venerable Nāgasena: "Venerable Nāgasena, sit here with ten monks. Let the rest go." |
♦ atha kho milindo rājā āyasmantaṃ nāgasenaṃ bhuttāviṃ onītapattapāṇiṃ viditvā aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca “bhante nāgasena, kimhi hoti kathāsallāpo”ti? |
♦ Then King Milinda, having seen that the venerable Nāgasena had eaten and withdrawn his hand from the bowl, took a low seat and sat down to one side. Seated to one side, King Milinda said this to the venerable Nāgasena: "Venerable Nāgasena, in what should our conversation be?" |
“atthena mayaṃ, mahārāja, atthikā, atthe hotu kathāsallāpo”ti. |
"We, great king, are seekers of the goal. Let the conversation be about the goal." |
♦ rājā āha “kimatthiyā, bhante nāgasena, tumhākaṃ pabbajjā, ko ca tumhākaṃ paramattho”ti. |
♦ The king said: "For what purpose, venerable Nāgasena, is your going forth, and what is your highest goal?" |
thero āha “kinti, mahārāja, idaṃ dukkhaṃ nirujjheyya, aññañca dukkhaṃ na uppajjeyyāti. |
The elder said: "So that this suffering may cease, and other suffering may not arise. |
etadatthā, mahārāja, amhākaṃ pabbajjā, anupādā parinibbānaṃ kho pana amhākaṃ paramattho”ti. |
For this purpose, great king, is our going forth. The final Nibbāna without any remaining attachment is our highest goal." |
♦ “kiṃ pana, bhante nāgasena, sabbe etadatthāya pabbajantī”ti? |
♦ "But do all, venerable Nāgasena, go forth for this purpose?" |
“na hi, mahārāja, keci etadatthāya pabbajanti, keci rājābhinītā pabbajanti, keci corābhinītā pabbajanti, keci iṇaṭṭā pabbajanti, keci ājīvikatthāya pabbajanti, ye pana sammā pabbajanti, te etadatthāya pabbajantī”ti. |
"No, great king. Some do not go forth for this purpose. Some go forth coerced by kings, some go forth coerced by thieves, some go forth due to debt, some go forth for the sake of a livelihood. But those who go forth rightly, they go forth for this purpose." |
♦ “tvaṃ pana, bhante, etadatthāya pabbajitosī”ti? |
♦ "But you, venerable sir, have you gone forth for this purpose?" |
“ahaṃ kho, mahārāja, daharako santo pabbajito, na jānāmi imassa nāmatthāya pabbajāmīti, api ca kho me evaṃ ahosi ‘paṇḍitā ime samaṇā sakyaputtiyā, te maṃ sikkhāpessantī’ti, svāhaṃ tehi sikkhāpito jānāmi ca passāmi ca ‘imassa nāmatthāya pabbajjā’”ti. |
"I, great king, went forth when I was a youth. I did not know, 'I am going forth for the sake of this.' But it was thus for me: 'These Sakyan ascetics are wise. They will teach me.' I, having been taught by them, know and see, 'It is for the sake of this that there is going forth.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ pabbajjapañho pañcamo. |
♦ The fifth question on going forth is finished. |
♦ 6. paṭisandhipañho |
♦ 6. The Question of Reconnecting |
♦ 6. rājā āha “bhante nāgasena, atthi koci mato na paṭisandahatī”ti. |
♦ 6. The king said: "Venerable Nāgasena, is there anyone who, having died, does not reconnect (to a new life)?" |
thero āha “koci paṭisandahati, koci na paṭisandahatī”ti. |
The elder said: "Someone reconnects, someone does not reconnect." |
“ko paṭisandahati, ko na paṭisandahatī”ti? |
"Who reconnects, who does not reconnect?" |
“sakileso, mahārāja, paṭisandahati, nikkileso na paṭisandahatī”ti. |
"One with defilements, great king, reconnects. One without defilements does not reconnect." |
“tvaṃ pana, bhante nāgasena, paṭisandahissasī”ti? |
"But you, venerable Nāgasena, will you reconnect?" |
“sace, mahārāja, saupādāno bhavissāmi paṭisandahissāmi, sace anupādāno bhavissāmi na paṭisandahissāmī”ti. |
"If, great king, I will have clinging, I will reconnect. If I will be without clinging, I will not reconnect." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ paṭisandhipañho chaṭṭho. |
♦ The sixth question on reconnecting is finished. |
♦ 7. yonisomanasikārapañho |
♦ 7. The Question of Wise Attention |
♦ 7. rājā āha “bhante nāgasena, yo na paṭisandahati, nanu so yoniso manasikārena na paṭisandahatī”ti? |
♦ 7. The king said: "Venerable Nāgasena, he who does not reconnect, is it not through wise attention that he does not reconnect?" |
“yoniso ca mahārāja, manasikārena paññāya ca aññehi ca kusalehi dhammehī”ti. |
"Both by wise attention, great king, and by wisdom and by other wholesome states." |
“nanu, bhante, yoniso manasikāro yeva paññā”ti? |
"But is not, venerable sir, wise attention itself wisdom?" |
“na hi, mahārāja, añño manasikāro, aññā paññā, imesaṃ kho, mahārāja, ajeḷakagoṇamahiṃsaoṭṭhagadrabhānampi manasikāro atthi, paññā pana tesaṃ natthī”ti. |
"No, great king. Attention is one thing, wisdom is another. For these, great king, even for goats, sheep, cattle, camels, and donkeys, there is attention, but for them, there is no wisdom." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ yonisomanasikārapañho sattamo. |
♦ The seventh question on wise attention is finished. |
♦ 8. manasikāralakkhaṇapañho |
♦ 8. The Question on the Characteristic of Attention |
♦ 8. rājā āha “kiṃlakkhaṇo, bhante nāgasena, manasikāro, kiṃlakkhaṇā paññā”ti? |
♦ 8. The king said: "What is the characteristic, venerable Nāgasena, of attention, and what is the characteristic of wisdom?" |
“ūhanalakkhaṇo kho, mahārāja, manasikāro, chedanalakkhaṇā paññā”ti. |
"The characteristic of attention, great king, is examining. The characteristic of wisdom is cutting." |
♦ “kathaṃ ūhanalakkhaṇo manasikāro, kathaṃ chedanalakkhaṇā paññā, opammaṃ karohī”ti. |
♦ "How is the characteristic of attention examining, and how is the characteristic of wisdom cutting? Give me a simile." |
“jānāsi, tvaṃ mahārāja, yavalāvake”ti. |
"Do you know, great king, about barley-reapers?" |
“āma, bhante, jānāmī”ti . |
"Yes, venerable sir, I know." |
“kathaṃ, mahārāja, yavalāvakā yavaṃ lunantī”ti? |
"How, great king, do barley-reapers reap barley?" |
“vāmena, bhante, hatthena yavakalāpaṃ gahetvā dakkhiṇena hatthena dāttaṃ gahetvā dāttena chindantī”ti. |
"With the left hand, venerable sir, they grasp a sheaf of barley, and with the right hand they grasp a sickle, and with the sickle they cut it." |
♦ “yathā, mahārāja, yavalāvako vāmena hatthena yavakalāpaṃ gahetvā dakkhiṇena hatthena dāttaṃ gahetvā yavaṃ chindati, evameva kho, mahārāja, yogāvacaro manasikārena mānasaṃ gahetvā paññāya kilese chindati, evaṃ kho, mahārāja, ūhanalakkhaṇo manasikāro, evaṃ chedanalakkhaṇā paññā”ti. |
♦ "Just as, great king, a barley-reaper, having grasped a sheaf of barley with his left hand and a sickle with his right hand, cuts the barley, even so, great king, a yogi, having grasped his mind with attention, cuts the defilements with wisdom. Thus, great king, the characteristic of attention is examining, and thus the characteristic of wisdom is cutting." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ manasikāralakkhaṇapañho aṭṭhamo. |
♦ The eighth question on the characteristic of attention is finished. |
♦ 9. sīlalakkhaṇapañho |
♦ 9. The Question on the Characteristic of Virtue |
♦ 9. rājā āha “bhante nāgasena, yaṃ panetaṃ brūsi ‘aññehi ca kusalehi dhammehī’ti, katame te kusalā dhammā”ti? |
♦ 9. The king said: "Venerable Nāgasena, regarding that which you say, 'and by other wholesome states,' which are those wholesome states?" |
“sīlaṃ, mahārāja, saddhā vīriyaṃ sati samādhi, ime te kusalā dhammā”ti. |
"Virtue, great king, faith, energy, mindfulness, and concentration. These are those wholesome states." |
“kiṃlakkhaṇaṃ, bhante, sīlan”ti? |
"What is the characteristic, venerable sir, of virtue?" |
“patiṭṭhānalakkhaṇaṃ, mahārāja, sīlaṃ sabbesaṃ kusalānaṃ dhammānaṃ, indriyabalabojjhaṅgamaggaṅgasatipaṭṭhānasammappadhānaiddhipādajhānavimokkhasa- mādhisamāpattīnaṃ sīlaṃ patiṭṭhaṃ, sīle patiṭṭhito kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyanti, sabbe kusalā dhammā na parihāyantī”ti. |
"The characteristic of being a foundation, great king, is virtue for all wholesome states. For the faculties, powers, factors of enlightenment, path factors, foundations of mindfulness, right efforts, bases of psychic power, absorptions, liberations, concentrations, and attainments, virtue is the foundation. Established in virtue, great king, a yogi, relying on virtue, being established in virtue, develops the five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. All wholesome states do not decline." |
“opammaṃ karohī”ti. |
"Give me a simile." |
“yathā, mahārāja, ye keci bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti. |
"Just as, great king, whatever kinds of seed-life and plant-life attain growth, increase, and abundance, they all, relying on the earth, being established on the earth, attain growth, increase, and abundance. |
evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyan”ti. |
Even so, great king, a yogi, relying on virtue, being established in virtue, develops the five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya kayiranti. |
"Just as, great king, whatever kinds of strenuous deeds are done, they are all done relying on the earth, being established on the earth. |
evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyan”ti . |
Even so, great king, a yogi, relying on virtue, being established in virtue, develops the five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ nagaraṭṭhānaṃ sodhāpetvā khāṇukaṇṭakaṃ apakaḍḍhāpetvā bhūmiṃ samaṃ kārāpetvā tato aparabhāge vīthicatukkasiṅghāṭakādiparicchedena vibhajitvā nagaraṃ māpeti. |
"Just as, great king, a city-architect, wishing to build a city, first has the city-site cleared, has the stumps and thorns removed, has the ground made level, and then in the next stage, having divided it with divisions of streets, squares, and crossroads, builds the city. |
evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyan”ti. |
Even so, great king, a yogi, relying on virtue, being established in virtue, develops the five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, laṅghako sippaṃ dassetukāmo pathaviṃ khaṇāpetvā sakkharakathalaṃ apakaḍḍhāpetvā bhūmiṃ samaṃ kārāpetvā mudukāya bhūmiyā sippaṃ dasseti. |
"Just as, great king, an acrobat, wishing to display his skill, has the ground dug up, has the gravel and pebbles removed, has the ground made level, and on the soft ground displays his skill. |
evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyanti. |
Even so, great king, a yogi, relying on virtue, being established in virtue, develops the five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. |
bhāsitampetaṃ, mahārāja, bhagavatā — |
This was also spoken, great king, by the Blessed One: |
♦ “‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ. |
♦ "'A wise person, established in virtue, developing mind and wisdom.'" |
♦ ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭan’ti . |
♦ "A monk, ardent and prudent, he would disentangle this tangle." |
♦ “‘ayaṃ patiṭṭhā dharaṇīva pāṇinaṃ, idañca mūlaṃ kusalābhivuḍḍhiyā. |
♦ "'This is the foundation, like the earth for beings, and this is the root of the growth of the wholesome. |
♦ mukhañcidaṃ sabbajinānusāsane, yo sīlakkhandho varapātimokkhiyo’”ti. |
♦ This is the entrance to the teaching of all the Jinas, which is the aggregate of virtue, the excellent Pātimokkha.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ sīlalakkhaṇapañho navamo. |
♦ The ninth question on the characteristic of virtue is finished. |
♦ 10. sampasādanalakkhaṇasaddhāpañho |
♦ 10. The Question on Faith with the Characteristic of Clarifying |
♦ 10. rājā āha “bhante nāgasena, kiṃlakkhaṇā saddhā”ti? |
♦ 10. The king said: "Venerable Nāgasena, what is the characteristic of faith?" |
“sampasādanalakkhaṇā ca, mahārāja, saddhā, sampakkhandanalakkhaṇā cā”ti. |
"It has the characteristic of clarifying, great king, and the characteristic of leaping forward." |
“kathaṃ, bhante, sampasādanalakkhaṇā saddhā”ti? |
"How, venerable sir, does faith have the characteristic of clarifying?" |
“saddhā kho, mahārāja, uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvilaṃ. |
"Faith, great king, when it arises, suppresses the hindrances. The mind, without the hindrances, becomes clear, very pure, and untroubled. |
evaṃ kho, mahārāja, sampasādanalakkhaṇā saddhā”ti. |
Thus, great king, faith has the characteristic of clarifying." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, rājā cakkavattī caturaṅginiyā senāya saddhiṃ addhānamaggappaṭipanno parittaṃ udakaṃ tareyya, taṃ udakaṃ hatthīhi ca assehi ca rathehi ca pattīhi ca khubhitaṃ bhaveyya āvilaṃ luḷitaṃ kalalībhūtaṃ. |
"Just as, great king, a universal monarch, traveling on a long road with his fourfold army, might have to cross a small body of water, and that water might be disturbed by the elephants, horses, chariots, and foot-soldiers, becoming turbid, agitated, and muddy. |
uttiṇṇo ca rājā cakkavattī manusse āṇāpeyya ‘pānīyaṃ, bhaṇe, āharatha, pivissāmī’ti, rañño ca udakappasādako maṇi bhaveyya. |
And the universal monarch, having crossed, might command his men, 'Sirs, bring water, I wish to drink.' And the king might have a water-clearing gem. |
‘evaṃ devā’ti kho te manussā rañño cakkavattissa paṭissutvā taṃ udakappasādakaṃ maṇiṃ udake pakkhipeyyuṃ, tasmiṃ udake pakkhittamatte saṅkhasevālapaṇakaṃ vigaccheyya, kaddamo ca sannisīdeyya, acchaṃ bhaveyya udakaṃ vippasannaṃ anāvilaṃ. |
'So be it, Your Majesty,' those men would say in response to the universal monarch, and they would place that water-clearing gem in the water. As soon as it is placed in the water, the shells, algae, and weeds would vanish, and the mud would settle, and the water would become clear, very pure, and untroubled. |
tato rañño cakkavattissa pānīyaṃ upanāmeyyuṃ ‘pivatu, deva, pānīyan’ti. |
Then they would bring the water to the universal monarch, saying, 'Let Your Majesty drink the water.'" |
♦ “yathā, mahārāja, udakaṃ, evaṃ cittaṃ daṭṭhabbaṃ, yathā te manussā, evaṃ yogāvacaro daṭṭhabbo, yathā saṅkhasevālapaṇakaṃ kaddamo ca, evaṃ kilesā daṭṭhabbā. |
♦ "Just as, great king, the water, so should the mind be seen. Just as those men, so should the yogi be seen. Just as the shells, algae, weeds, and mud, so should the defilements be seen. |
yathā udakappasādako maṇi, evaṃ saddhā daṭṭhabbā, yathā udakappasādake maṇimhi udake pakkhittamatte saṅkhasevālapaṇakaṃ vigaccheyya, kaddamo ca sannisīdeyya, acchaṃ bhaveyya udakaṃ vippasannaṃ anāvilaṃ, evameva kho, mahārāja, saddhā uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvilaṃ, evaṃ kho, mahārāja, sampasādanalakkhaṇā saddhā”ti. |
Just as the water-clearing gem, so should faith be seen. Just as when the water-clearing gem is placed in the water, the shells, algae, and weeds would vanish, and the mud would settle, and the water would become clear, very pure, and untroubled, even so, great king, faith, when it arises, suppresses the hindrances. The mind, without the hindrances, becomes clear, very pure, and untroubled. Thus, great king, faith has the characteristic of clarifying." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ sampasādanalakkhaṇasaddhāpañho dasamo. |
♦ The tenth question on faith with the characteristic of clarifying is finished. |
♦ 11. sampakkhandanalakkhaṇasaddhāpañho |
♦ 11. The Question on Faith with the Characteristic of Leaping Forward |
♦ 11. “kathaṃ, bhante, sampakkhandanalakkhaṇā saddhā”ti,? |
♦ 11. "How, venerable sir, does faith have the characteristic of leaping forward?" |
“yathā, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
"Just as, great king, a yogi, seeing that the minds of others are liberated, whether in the fruit of stream-entry, or in the fruit of once-returning, or in the fruit of non-returning, or in Arahatship, leaps forward and makes an effort for the attainment of the unattained, for the realization of the unrealized, for the direct experience of that which has not been directly experienced. |
evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhā”ti. |
Thus, great king, faith has the characteristic of leaping forward." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, uparipabbate mahāmegho abhippavasseyya, taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūretvā nadiṃ paripūreyya, sā ubhato kūlāni saṃvissandantī gaccheyya, atha mahājanakāyo āgantvā tassā nadiyā uttānataṃ vā gambhīrataṃ vā ajānanto bhīto vitthato tīre tiṭṭheyya, athaññataro puriso āgantvā attano thāmañca balañca sampassanto gāḷhaṃ kacchaṃ bandhitvā pakkhanditvā tareyya, taṃ tiṇṇaṃ passitvā mahājanakāyopi tareyya. |
"Just as, great king, a great cloud might rain heavily on a mountain top, and that water, flowing according to the slope, having filled the mountain caves, clefts, and streams, would fill the river, and it would flow over both its banks. Then a great crowd of people, having come and not knowing the shallowness or depth of that river, would stand afraid and hesitating on the bank. Then another man would come, and assessing his own strength and power, having tied his loincloth tightly, would leap in and cross over. Seeing him having crossed, the great crowd of people would also cross over. |
evameva kho, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Even so, great king, a yogi, seeing that the minds of others are liberated, whether in the fruit of stream-entry, or in the fruit of once-returning, or in the fruit of non-returning, or in Arahatship, leaps forward and makes an effort for the attainment of the unattained, for the realization of the unrealized, for the direct experience of that which has not been directly experienced. |
evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhāti. |
Thus, great king, faith has the characteristic of leaping forward. |
bhāsitampetaṃ, mahārāja, bhagavatā saṃyuttanikāyavare — |
This was also spoken, great king, by the Blessed One in the excellent Saṃyutta Nikāya: |
♦ “‘saddhāya taratī oghaṃ, appamādena aṇṇavaṃ. |
♦ "'By faith one crosses the flood, by diligence the ocean.'" |
♦ vīriyena dukkhamacceti, paññāya parisujjhatī’”ti . |
♦ "'By energy one overcomes suffering, by wisdom one is purified.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ sampakkhandanalakkhaṇasaddhāpañho ekādasamo. |
♦ The eleventh question on faith with the characteristic of leaping forward is finished. |
♦ 12. vīriyalakkhaṇapañho |
♦ 12. The Question on the Characteristic of Energy |
♦ 12. rājā āha “bhante nāgasena, kiṃlakkhaṇaṃ vīriyan”ti? |
♦ 12. The king said: "Venerable Nāgasena, what is the characteristic of energy?" |
“upatthambhanalakkhaṇaṃ, mahārāja, vīriyaṃ, vīriyūpatthambhitā sabbe kusalā dhammā na parihāyantī”ti. |
"The characteristic of supporting, great king, is energy. All wholesome states supported by energy do not decline." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, puriso gehe patante aññena dārunā upatthambheyya, upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na pateyya. |
"Just as, great king, if a man's house were falling down, he would support it with another piece of wood. The house, being supported, would thus not fall down. |
evameva kho, mahārāja, upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyūpatthambhitā sabbe kusalā dhammā na parihāyantī”ti. |
Even so, great king, the characteristic of supporting is energy. All wholesome states supported by energy do not decline." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, parittakaṃ senaṃ mahatī senā bhañjeyya, tato rājā aññamaññaṃ anussāreyya anupeseyya attano parittakāya senāya balaṃ anupadaṃ dadeyya, tāya saddhiṃ parittakā senā mahatiṃ senaṃ bhañjeyya. |
"Just as, great king, a small army might be broken by a large army. Then the king would encourage one another and would send support, giving strength to his small army in succession. With that, the small army would break the large army. |
evameva kho, mahārāja, upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyūpatthambhitā sabbe kusalā dhammā na parihāyanti. |
Even so, great king, the characteristic of supporting is energy. All wholesome states supported by energy do not decline. |
bhāsitampetaṃ, mahārāja, bhagavatā — ‘vīriyavā kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti. |
This was also spoken, great king, by the Blessed One: 'The noble disciple who is energetic, O monks, abandons the unwholesome and develops the wholesome. |
sāvajjaṃ pajahati, anavajjaṃ bhāveti. |
He abandons the blameworthy and develops the blameless. |
suddhamattānaṃ pariharatī’”ti. |
He keeps himself pure.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ vīriyalakkhaṇapañho dvādasamo. |
♦ The twelfth question on the characteristic of energy is finished. |
♦ 13. satilakkhaṇapañho |
♦ 13. The Question on the Characteristic of Mindfulness |
♦ 13. rājā āha “bhante nāgasena, kiṃlakkhaṇā satī”ti? |
♦ 13. The king said: "Venerable Nāgasena, what is the characteristic of mindfulness?" |
“apilāpanalakkhaṇā, mahārāja, sati, upaggaṇhanalakkhaṇā cā”ti. |
"The characteristic of calling to mind, great king, is mindfulness, and it has the characteristic of taking up." |
“kathaṃ, bhante, apilāpanalakkhaṇā satī”ti? |
"How, venerable sir, does mindfulness have the characteristic of calling to mind?" |
“sati, mahārāja, uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti ‘ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī’ti. |
"Mindfulness, great king, when it arises, calls to mind wholesome and unwholesome, blameable and blameless, inferior and superior, dark and bright states with their counterparts: 'These are the four foundations of mindfulness, these are the four right efforts, these are the four bases of psychic power, these are the five faculties, these are the five powers, these are the seven factors of enlightenment, this is the noble eightfold path, this is serenity, this is insight, this is knowledge, this is liberation.' |
tato yogāvacaro sevitabbe dhamme sevati, asevitabbe dhamme na sevati. |
From that, the yogi cultivates the states that should be cultivated, and does not cultivate the states that should not be cultivated. |
bhajitabbe dhamme bhajati abhajittabbe dhamme na bhajati. |
He resorts to the states that should be resorted to, and does not resort to the states that should not be resorted to. |
evaṃ kho, mahārāja, apilāpanalakkhaṇā satī”ti. |
Thus, great king, mindfulness has the characteristic of calling to mind." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, rañño cakkavattissa bhaṇḍāgāriko rājānaṃ cakkavattiṃ sāyaṃ pātaṃ yasaṃ sarāpeti ‘ettakā, deva, te hatthī, ettakā assā, ettakā rathā, ettakā pattī, ettakaṃ hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyyaṃ, taṃ devo saratū’ti rañño sāpateyyaṃ apilāpeti. |
"Just as, great king, the treasurer of a universal monarch reminds the universal monarch of his glory morning and evening: 'So many, O king, are your elephants, so many horses, so many chariots, so many foot-soldiers, so much silver, so much gold, so much property. May the king remember this,' he calls to mind the king's property. |
evameva kho, mahārāja, sati uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti ‘ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī’ti. |
Even so, great king, mindfulness, when it arises, calls to mind wholesome and unwholesome, blameable and blameless, inferior and superior, dark and bright states with their counterparts: 'These are the four foundations of mindfulness, these are the four right efforts, these are the four bases of psychic power, these are the five faculties, these are the five powers, these are the seven factors of enlightenment, this is the noble eightfold path, this is serenity, this is insight, this is knowledge, this is liberation.' |
tato yogāvacaro sevitabbe dhamme sevati, asevitabbe dhamme na sevati. |
From that, the yogi cultivates the states that should be cultivated, and does not cultivate the states that should not be cultivated. |
bhajitabbe dhamme bhajati, abhajitabbe dhamme na bhajati. |
He resorts to the states that should be resorted to, and does not resort to the states that should not be resorted to. |
evaṃ kho, mahārāja, apilāpanalakkhaṇā satī”ti. |
Thus, great king, mindfulness has the characteristic of calling to mind." |
♦ “kathaṃ, bhante, upaggaṇhanalakkhaṇā satī”ti? |
♦ "How, venerable sir, does mindfulness have the characteristic of taking up?" |
“sati, mahārāja, uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanveti ‘ime dhammā hitā, ime dhammā ahitā. |
"Mindfulness, great king, when it arises, investigates the courses of beneficial and unbeneficial states: 'These states are beneficial, these states are unbeneficial. |
ime dhammā upakārā, ime dhammā anupakārā’ti. |
These states are helpful, these states are unhelpful.' |
tato yogāvacaro ahite dhamme apanudeti, hite dhamme upaggaṇhāti. |
From that, the yogi removes the unbeneficial states and takes up the beneficial states. |
anupakāre dhamme apanudeti, upakāre dhamme upaggaṇhāti. |
He removes the unhelpful states and takes up the helpful states. |
evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā satī”ti. |
Thus, great king, mindfulness has the characteristic of taking up." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, rañño cakkavattissa pariṇāyakaratanaṃ rañño hitāhite jānāti ‘ime rañño hitā, ime ahitā. |
"Just as, great king, the chief minister of a universal monarch knows the beneficial and unbeneficial for the king: 'These are beneficial for the king, these are unbeneficial. |
ime upakārā, ime anupakārā’ti. |
These are helpful, these are unhelpful.' |
tato ahite apanudeti, hite upaggaṇhāti. |
From that, he removes the unbeneficial and takes up the beneficial. |
anupakāre apanudeti, upakāre upaggaṇhāti. |
He removes the unhelpful and takes up the helpful. |
evameva kho, mahārāja, sati uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanveti ‘ime dhammā hitā, ime dhammā ahitā. |
Even so, great king, mindfulness, when it arises, investigates the courses of beneficial and unbeneficial states: 'These states are beneficial, these states are unbeneficial. |
ime dhammā upakārā, ime dhammā anupakārā’ti. |
These states are helpful, these states are unhelpful.' |
tato yogāvacaro ahite dhamme apanudeti, hite dhamme upaggaṇhā’ti. |
From that, the yogi removes the unbeneficial states and takes up the beneficial states. |
anupakāre dhamme apanudeti, upakāre damme upaggaṇhāti. |
He removes the unhelpful states and takes up the helpful states. |
evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā sati. |
Thus, great king, mindfulness has the characteristic of taking up. |
bhāsitampetaṃ, mahārāja, bhagavatā — ‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’”ti. |
This was also spoken, great king, by the Blessed One: 'Mindfulness, O monks, I declare to be beneficial in all situations.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ satilakkhaṇapañho terasamo. |
♦ The thirteenth question on the characteristic of mindfulness is finished. |
♦ 14. samādhipañho |
♦ 14. The Question of Concentration |
♦ 14. rājā āha “bhante nāgasena, kiṃlakkhaṇo samādhī”ti? |
♦ 14. The king said: "Venerable Nāgasena, what is the characteristic of concentration?" |
“pamukhalakkhaṇo, mahārāja, samādhi, ye keci kusalā dhammā, sabbe te samādhipamukhā honti samādhininnā samādhipoṇā samādhipabbhārā”ti. |
"The characteristic of being the chief, great king, is concentration. Whatever wholesome states there are, they all have concentration as their chief, they incline towards concentration, they slope towards concentration, they tend towards concentration." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, kūṭāgārassa yā yāci gopānasiyo, sabbā tā kūṭaṅgamā honti kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati. |
"Just as, great king, of a gabled house, whatever rafters there are, they all go towards the gable, they incline towards the gable, they converge on the gable, and the gable is declared the chief of them. |
evameva kho, mahārāja, ye keci kusalā dhammā, sabbe te samādhipamukhā honti samādhininnā samādhipoṇā samādhipabbhārāti. |
Even so, great king, whatever wholesome states there are, they all have concentration as their chief, they incline towards concentration, they slope towards concentration, they tend towards concentration. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, koci rājā caturaṅginiyā senāya saddhiṃ saṅgāmaṃ otareyya, sabbāva senā hatthī ca assā ca rathā ca pattī ca tappamukhā bhaveyyuṃ tanninnā tappoṇā tappabbhārā taṃ yeva anupariyāyeyyuṃ. |
"Just as, great king, some king might enter into battle with his fourfold army, the whole army—elephants, horses, chariots, and foot-soldiers—would have him as their chief, they would incline towards him, slope towards him, tend towards him, and follow him alone. |
evameva kho, mahārāja, ye keci kusalā dhammā, sabbe te samādhipamukhā honti samādhininnā samādhipoṇā samādhipabbhārā. |
Even so, great king, whatever wholesome states there are, they all have concentration as their chief, they incline towards concentration, they slope towards concentration, they tend towards concentration. |
evaṃ kho, mahārāja, pamukhalakkhaṇo samādhi. |
Thus, great king, the characteristic of being the chief is concentration. |
bhāsitampetaṃ, mahārāja, bhagavatā — “samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti. |
This was also spoken, great king, by the Blessed One: 'Develop concentration, O monks. The concentrated monk, O monks, understands things as they really are.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ samādhipañho cuddasamo. |
♦ The fourteenth question on concentration is finished. |
♦ 15. paññālakkhaṇapañho |
♦ 15. The Question on the Characteristic of Wisdom |
♦ 15. rājā āha “bhante nāgasena, kiṃlakkhaṇā paññā”ti? |
♦ 15. The king said: "Venerable Nāgasena, what is the characteristic of wisdom?" |
“pubbeva kho, mahārāja, mayā vuttaṃ ‘chedanalakkhaṇā paññā’ti, api ca obhāsanalakkhaṇā paññā”ti. |
"Previously, great king, it was said by me, 'the characteristic of wisdom is cutting,' and also, wisdom has the characteristic of illuminating." |
“kathaṃ, bhante, obhāsanalakkhaṇā paññā”ti? |
"How, venerable sir, does wisdom have the characteristic of illuminating?" |
“paññā, mahārāja, uppajjamānā avijjandhakāraṃ vidhameti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, ariyasaccāni pākaṭāni karoti. |
"Wisdom, great king, when it arises, dispels the darkness of ignorance, generates the radiance of knowledge, displays the light of understanding, and makes the noble truths manifest. |
tato yogāvacaro ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā sammappaññāya passatī”ti. |
From that, the yogi sees with right wisdom, 'This is impermanent,' or 'This is suffering,' or 'This is not-self.'" |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, puriso andhakāre gehe padīpaṃ paveseyya, paviṭṭho padīpo andhakāraṃ vidhameti, obhāsaṃ janeti, ālokaṃ vidaṃseti, rūpāni pākaṭāni karoti. |
"Just as, great king, a man might bring a lamp into a dark house; the lamp, having been brought in, dispels the darkness, generates radiance, displays light, and makes forms manifest. |
evameva kho, mahārāja, paññā uppajjamānā avijjandhakāraṃ vidhameti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, ariyasaccāni pākaṭāni karoti. |
Even so, great king, wisdom, when it arises, dispels the darkness of ignorance, generates the radiance of knowledge, displays the light of understanding, and makes the noble truths manifest. |
tato yogāvacaro ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā sammappaññāya passati. |
From that, the yogi sees with right wisdom, 'This is impermanent,' or 'This is suffering,' or 'This is not-self.' |
evaṃ kho, mahārāja, obhāsanalakkhaṇā paññā”ti. |
Thus, great king, wisdom has the characteristic of illuminating." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ paññālakkhaṇapañho pannarasamo. |
♦ The fifteenth question on the characteristic of wisdom is finished. |
♦ 16. nānādhammānaṃ ekakiccābhinipphādanapañho |
♦ 16. The Question on Different States Accomplishing a Single Function |
♦ 16. rājā āha “bhante nāgasena, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādentī”ti? |
♦ 16. The king said: "Venerable Nāgasena, do these states, though different, accomplish a single purpose?" |
“āma, mahārāja, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādenti, kilese hanantī”ti. |
"Yes, great king, these states, though different, accomplish a single purpose: they destroy the defilements." |
♦ “kathaṃ, bhante, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādenti, kilese hananti? |
♦ "How, venerable sir, do these states, though different, accomplish a single purpose, destroying the defilements? |
opammaṃ karohī”ti. |
Give me a simile." |
“yathā, mahārāja, senā nānā santā hatthī ca assā ca rathā ca pattī ca ekaṃ atthaṃ abhinipphādenti, saṅgāme parasenaṃ abhivijinanti. |
"Just as, great king, an army, though different—with elephants, horses, chariots, and foot-soldiers—accomplishes a single purpose: they conquer the enemy army in battle. |
evameva kho, mahārāja, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādenti, kilese hanantī”ti. |
Even so, great king, these states, though different, accomplish a single purpose: they destroy the defilements." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ nānādhammānaṃ ekakiccābhinipphādanapañho soḷasamo. |
♦ The sixteenth question on different states accomplishing a single function is finished. |
♦ mahāvaggo paṭhamo. |
♦ The first great chapter is finished. |
♦ imasmiṃ vagge soḷasa pañhā. |
♦ In this chapter, there are sixteen questions. |
♦ 2. addhānavaggo |
♦ 2. The Chapter on Time |
♦ 1. dhammasantatipañho |
♦ 1. The Question of the Continuity of States |
♦ 1. rājā āha “bhante nāgasena, yo uppajjati, so eva so, udāhu añño”ti? |
♦ 1. The king said: "Venerable Nāgasena, he who is reborn, is he the same one, or another?" |
thero āha “na ca so, na ca añño”ti. |
The elder said: "He is neither the same nor another." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“taṃ kiṃ maññasi, mahārāja, yadā tvaṃ daharo taruṇo mando uttānaseyyako ahosi, so yeva tvaṃ etarahi mahanto”ti? |
"What do you think, great king? When you were a young, tender, helpless infant lying on your back, were you the same as you are now, a grown man?" |
“na hi, bhante, añño so daharo taruṇo mando uttānaseyyako ahosi, añño ahaṃ etarahi mahanto”ti. |
"No, venerable sir. The young, tender, helpless infant lying on its back was one; I, now a grown man, am another." |
“evaṃ sante kho, mahārāja, mātātipi na bhavissati, pitātipi na bhavissati, ācariyotipi na bhavissati, sippavātipi na bhavissati, sīlavātipi na bhavissati, paññavātipi na bhavissati. |
"If that is so, great king, then you will have had no mother, no father, no teacher. You will not be skilled, nor virtuous, nor wise. |
kiṃ nu kho, mahārāja, aññā eva kalalassa mātā, aññā abbudassa mātā, aññā pesiyā mātā, aññā ghanassa mātā, aññā khuddakassa mātā, aññā mahantassa mātā, añño sippaṃ sikkhati, añño sikkhito bhavati, añño pāpakammaṃ karoti, aññassa hatthapādā chijjantī”ti? |
Can it be, great king, that the mother of the embryo is one, the mother of the fetus another, the mother of the lump of flesh another, the mother of the solid form another, the mother of the small child another, and the mother of the grown man another? Does one person learn a skill, and another become skilled? Does one person do an evil deed, and another's hands and feet get cut off?" |
“na hi, bhante. |
"No, venerable sir. |
tvaṃ pana, bhante, evaṃ vutte kiṃ vadeyyāsī”ti? |
But you, venerable sir, what would you say to this?" |
thero āha “ahaññeva kho, mahārāja, daharo ahosiṃ taruṇo mando uttānaseyyako, ahaññeva etarahi mahanto, imameva kāyaṃ nissāya sabbe te ekasaṅgahitā”ti. |
The elder said: "I myself, great king, was the young, tender, helpless infant lying on its back, and I myself am now the grown man. In dependence on this very body, all of these are included as one." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, kocideva puriso padīpaṃ padīpeyya, kiṃ so sabbarattiṃ padīpeyyā”ti? |
"Just as, great king, a certain man might light a lamp. Would it burn all night?" |
“āma, bhante, sabbarattiṃ padīpeyyā”ti. |
"Yes, venerable sir, it would burn all night." |
“kiṃ nu kho, mahārāja, yā purime yāme acci, sā majjhime yāme accī”ti? |
"Is it, great king, that the flame in the first watch of the night is the same as the flame in the middle watch?" |
“na hi bhante”ti. |
"No, venerable sir." |
“yā majjhime yāme acci, sā pacchime yāme accī”ti? |
"Is the flame in the middle watch the same as the flame in the last watch?" |
“na hi bhante”ti. |
"No, venerable sir." |
“kiṃ nu kho, mahārāja, añño so ahosi purime yāme padīpo, añño majjhime yāme padīpo, añño pacchime yāme padīpo”ti? |
"Is it then, great king, that the lamp in the first watch was one, the lamp in the middle watch another, and the lamp in the last watch yet another?" |
“na hi bhante, taṃ yeva nissāya sabbarattiṃ padīpito”ti. |
"No, venerable sir. It was lit all night in dependence on that very same thing." |
“evameva kho, mahārāja, dhammasantati sandahati, añño uppajjati, añño nirujjhati, apubbaṃ acarimaṃ viya sandahati, tena na ca so, na ca añño, purimaviññāṇe pacchimaviññāṇaṃ saṅgahaṃ gacchatī”ti. |
"Even so, great king, the continuity of states connects. One arises, another ceases. It connects as if without a preceding or a succeeding part. Therefore, it is neither the same nor another. The succeeding consciousness is included in the preceding consciousness." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, khīraṃ duyhamānaṃ kālantarena dadhi parivatteyya, dadhito navanītaṃ, navanītato ghataṃ parivatteyya, yo nu kho, mahārāja, evaṃ vadeyya ‘yaṃ yeva khīraṃ taṃ yeva dadhi, yaṃ yeva dadhi taṃ yeva navanītaṃ, yaṃ yeva navanītaṃ taṃ yeva ghatan’ti, sammā nu kho so, mahārāja, vadamāno vadeyyā”ti? |
"Just as, great king, milk that is being milked, after a time, would change into curds; from curds to fresh butter; from fresh butter it would change to ghee. If someone, great king, were to say thus: 'That which is milk is the very same as the curds, that which is curds is the very same as the fresh butter, that which is fresh butter is the very same as the ghee,' would he, great king, in saying so, speak rightly?" |
“na hi bhante, taṃyeva nissāya sambhūtan”ti. |
"No, venerable sir. It has come to be in dependence on that very thing." |
“evameva kho, mahārāja, dhammasantati sandahati, añño uppajjati, añño nirujjhati, apubbaṃ acarimaṃ viya sandahati, tena na ca so, na ca añño, purimaviññāṇe pacchimaviññāṇaṃ saṅgahaṃ gacchatī”ti. |
"Even so, great king, the continuity of states connects. One arises, another ceases. It connects as if without a preceding or a succeeding part. Therefore, it is neither the same nor another. The succeeding consciousness is included in the preceding consciousness." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ dhammasantatipañho paṭhamo. |
♦ The first question on the continuity of states is finished. |
♦ 2. paṭisandahanapañho |
♦ 2. The Question of Reconnecting |
♦ 2. rājā āha “bhante nāgasena, yo na paṭisandahati, jānāti so ‘na paṭisandahissāmī’ti? |
♦ 2. The king said: "Venerable Nāgasena, he who does not reconnect, does he know, 'I will not reconnect'?" |
“āma, mahārāja, yo na paṭisandahati, jānāti so ‘na paṭisandahissāmī’ti. |
"Yes, great king, he who does not reconnect knows, 'I will not reconnect'." |
“kathaṃ, bhante, jānātī”ti? |
"How, venerable sir, does he know?" |
“yo hetu yo paccayo, mahārāja, paṭisandahanāya, tassa hetussa tassa paccayassa uparamā jānāti so ‘na paṭisandahissāmī’”ti. |
"By the cessation of the cause, by the cessation of the condition for reconnecting, great king, by the cessation of that cause and that condition, he knows, 'I will not reconnect'." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, kassako gahapatiko kasitvā ca vapitvā ca dhaññāgāraṃ paripūreyya. |
"Just as, great king, a farmer, a householder, having ploughed and sown, would fill his granary. |
so aparena samayena neva kasseyya na vappeyya, yathāsambhatañca dhaññaṃ paribhuñjeyya vā visajjeyya vā yathā paccayaṃ vā kareyya, jāneyya so, mahārāja, kassako gahapatiko ‘na me dhaññāgāraṃ paripūressatī’ti? |
If at a later time he were neither to plough nor to sow, and were to consume the grain as it was gathered, or dispose of it, or use it as needed, would that farmer, that householder, know, 'My granary will not be filled'?" |
“āma, bhante, jāneyyā”ti. |
"Yes, venerable sir, he would know." |
“kathaṃ jāneyyā”ti? |
"How would he know?" |
“yo hetu yo paccayo dhaññāgārassa paripūraṇāya, tassa hetussa tassa paccayassa uparamā jānāti ‘na me dhaññāgāraṃ paripūressatī’”ti. |
"By the cessation of the cause, by the cessation of the condition for the filling of the granary, he knows, 'My granary will not be filled.'" |
“evameva kho, mahārāja, yo hetu yo paccayo paṭisandahanāya, tassa hetussa tassa paccayassa uparamā jānāti so ‘na paṭisandahissāmī’ti. |
"Even so, great king, by the cessation of the cause, by the cessation of the condition for reconnecting, he knows, 'I will not reconnect'." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ paṭisandahanapañho dutiyo. |
♦ The second question on reconnecting is finished. |
♦ 3. ñāṇapaññāpañho |
♦ 3. The Question of Knowledge and Wisdom |
♦ 3. rājā āha “bhante nāgasena, yassa ñāṇaṃ uppannaṃ, tassa paññā uppannā”ti? |
♦ 3. The king said: "Venerable Nāgasena, for whom knowledge has arisen, has wisdom also arisen for him?" |
“āma, mahārāja, yassa ñāṇaṃ uppannaṃ, tassa paññā uppannā”ti. |
"Yes, great king, for whom knowledge has arisen, wisdom has also arisen for him." |
“kiṃ, bhante, yaññeva ñāṇaṃ sā yeva paññā”ti? |
"Is it, venerable sir, that knowledge is the very same as wisdom?" |
“āma, mahārāja, yaññeva ñāṇaṃ sā yeva paññā”ti. |
"Yes, great king, knowledge is the very same as wisdom." |
“yassa pana, bhante, taññeva ñāṇaṃ sā yeva paññā uppannā, kiṃ sammuyheyya so, udāhu na sammuyheyyā”ti? |
"But for whom, venerable sir, that very knowledge and that very wisdom have arisen, would he be confused, or would he not be confused?" |
“katthaci, mahārāja, sammuyheyya, katthaci na sammuyheyyā”ti. |
"In some cases, great king, he would be confused; in some cases, he would not be confused." |
“kuhiṃ, bhante, sammuyheyyā”ti? |
"In what case, venerable sir, would he be confused?" |
“aññātapubbesu vā, mahārāja, sippaṭṭhānesu, agatapubbāya vā disāya, assutapubbāya vā nāmapaññattiyā sammuyheyyā”ti. |
"In skills not previously known, great king, or in a direction not previously traveled, or in a name-and-designation not previously heard, he would be confused." |
“kuhiṃ na sammuyheyyā”ti? |
"In what case would he not be confused?" |
“yaṃ kho pana, mahārāja, tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, tahiṃ na sammuyheyyā”ti. |
"That which, great king, has been done by that wisdom, 'this is impermanent,' or 'this is suffering,' or 'this is not-self,' in that he would not be confused." |
“moho panassa, bhante, kuhiṃ gacchatī”ti? |
"But his delusion, venerable sir, where does it go?" |
“moho kho, mahārāja, ñāṇe uppannamatte tattheva nirujjhatī”ti. |
"Delusion, great king, as soon as knowledge has arisen, ceases right there." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, kocideva puriso andhakāragehe padīpaṃ āropeyya, tato andhakāro nirujjheyya, āloko pātubhaveyya. |
"Just as, great king, a certain man might light a lamp in a dark house, then the darkness would cease, and light would appear. |
evameva kho, mahārāja, ñāṇe uppannamatte moho tattheva nirujjhatī”ti. |
Even so, great king, as soon as knowledge has arisen, delusion ceases right there." |
♦ “paññā pana, bhante, kuhiṃ gacchatī”ti? |
♦ "But wisdom, venerable sir, where does it go?" |
“paññāpi kho, mahārāja, sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti. |
"Wisdom too, great king, having done its job, ceases right there. But that which has been done by that wisdom, 'this is impermanent,' or 'this is suffering,' or 'this is not-self,' that does not cease." |
♦ “bhante nāgasena, yaṃ panetaṃ brūsi ‘paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī’ti, tassa opammaṃ karohī”ti. |
♦ "Venerable Nāgasena, regarding that which you say, 'wisdom, having done its job, ceases right there, but that which has been done by that wisdom, "this is impermanent," or "this is suffering," or "this is not-self," that does not cease,' give me a simile for that." |
“yathā, mahārāja, yo koci puriso rattiṃ lekhaṃ pesetukāmo lekhakaṃ pakkosāpetvā padīpaṃ āropetvā lekhaṃ likhāpeyya, likhite pana lekhe padīpaṃ vijjhāpeyya, vijjhāpitepi padīpe lekhaṃ na vinasseyya. |
"Just as, great king, any man wishing to send a letter at night, having summoned a scribe and lit a lamp, would have a letter written. But when the letter is written, he would extinguish the lamp. Even when the lamp is extinguished, the letter would not be destroyed. |
evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti. |
Even so, great king, wisdom, having done its job, ceases right there. But that which has been done by that wisdom, 'this is impermanent,' or 'this is suffering,' or 'this is not-self,' that does not cease." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, puratthimesu janapadesu manussā anugharaṃ pañca pañca udakaghaṭakāni ṭhapenti ālimpanaṃ vijjhāpetuṃ, ghare paditte tāni pañca udakaghaṭakāni gharassūpari khipanti, tato aggi vijjhāyati, kiṃ nu kho, mahārāja, tesaṃ manussānaṃ evaṃ hoti ‘puna tehi ghaṭehi ghaṭakiccaṃ karissāmā’”ti? |
"Just as, great king, in the eastern countries, people place five water-pots in each house to extinguish a fire. When the house is on fire, they throw those five water-pots on top of the house. Then the fire is extinguished. Is it then, great king, that it occurs to those people, 'We will do the job of a pot with these pots again'?" |
“na hi, bhante, alaṃ tehi ghaṭehi, kiṃ tehi ghaṭehī”ti? |
"No, venerable sir, enough of those pots. What is the use of those pots?" |
“yathā, mahārāja, pañca udakaghaṭakāni, evaṃ pañcindriyāni daṭṭhabbāni saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ. |
"Just as, great king, are the five water-pots, so should the five faculties be seen: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. |
yathā te manussā, evaṃ yogāvacaro daṭṭhabbo. |
Just as those people, so should the yogi be seen. |
yathā aggi, evaṃ kilesā daṭṭhabbā. |
Just as the fire, so should the defilements be seen. |
yathā pañcahi udakaghaṭakehi aggi vijjhāpīyati, evaṃ pañcindriyehi kilesā vijjhāpiyanti, vijjhāpitāpi kilesā na puna sambhavanti. |
Just as the fire is extinguished by the five water-pots, so are the defilements extinguished by the five faculties. And the defilements, once extinguished, do not arise again. |
evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti. |
Even so, great king, wisdom, having done its job, ceases right there. But that which has been done by that wisdom, 'this is impermanent,' or 'this is suffering,' or 'this is not-self,' that does not cease." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, vejjo pañcamūlabhesajjāni gahetvā gilānakaṃ upasaṅkamitvā tāni pañcamūlabhesajjāni pisitvā gilānakaṃ pāyeyya, tehi ca dosā niddhameyyuṃ, kiṃ nu kho, mahārāja, tassa vejjassa evaṃ hoti ‘puna tehi pañcamūlabhesajjehi bhesajjakiccaṃ karissāmī’”ti? |
"Just as, great king, a physician, having taken the five-root medicine and approached a sick person, having ground those five-root medicines, would give it to the sick person to drink. And by them, the humors would be expelled. Is it then, great king, that it occurs to that physician, 'I will do the job of medicine with these five-root medicines again'?" |
“na hi, bhante, alaṃ tehi pañcamūlabhesajjehi, kiṃ tehi pañcamūlabhesajjehī”ti? |
"No, venerable sir, enough of those five-root medicines. What is the use of those five-root medicines?" |
“yathā, mahārāja, pañcamūlabhesajjāni, evaṃ pañcindriyāni daṭṭhabbāni saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ, yathā vejjo, evaṃ yogāvacaro daṭṭhabbo. |
"Just as, great king, the five-root medicines, so should the five faculties be seen: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Just as the physician, so should the yogi be seen. |
yathā byādhi, evaṃ kilesā daṭṭhabbā. |
Just as the disease, so should the defilements be seen. |
yathā byādhito puriso, evaṃ puthujjano daṭṭhabbo. |
Just as the sick person, so should the ordinary person be seen. |
yathā pañcamūlabhesajjehi gilānassa dosā niddhantā, dose niddhante gilāno arogo hoti, evaṃ pañcindriyehi kilesā niddhamīyanti, niddhamitā ca kilesā na puna sambhavanti. |
Just as the sick person's humors are expelled by the five-root medicines, and when the humors are expelled the sick person becomes healthy, so are the defilements expelled by the five faculties. And the defilements, once expelled, do not arise again. |
evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti. |
Even so, great king, wisdom, having done its job, ceases right there. But that which has been done by that wisdom, 'this is impermanent,' or 'this is suffering,' or 'this is not-self,' that does not cease." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, saṅgāmāvacaro yodho pañca kaṇḍāni gahetvā saṅgāmaṃ otareyya parasenaṃ vijetuṃ, so saṅgāmagato tāni pañca kaṇḍāni khipeyya, tehi ca parasenā bhijjeyya, kiṃ nu kho, mahārāja, tassa saṅgāmāvacarassa yodhassa evaṃ hoti ‘puna tehi kaṇḍehi kaṇḍakiccaṃ karissāmī’”ti? |
"Just as, great king, a warrior engaged in battle, having taken five arrows, would enter the battle to conquer the enemy army. Having entered the battle, he would shoot those five arrows, and by them the enemy army would be broken. Is it then, great king, that it occurs to that warrior engaged in battle, 'I will do the job of an arrow with these arrows again'?" |
“na hi, bhante, alaṃ tehi kaṇḍehi, kiṃ tehi kaṇḍehī”ti? |
"No, venerable sir, enough of those arrows. What is the use of those arrows?" |
“yathā, mahārāja, pañca kaṇḍāni, evaṃ pañcindriyāni daṭṭhabbāni saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ. |
"Just as, great king, the five arrows, so should the five faculties be seen: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. |
yathā, mahārāja, saṅgāmāvacaro yodho, evaṃ yogāvacaro daṭṭhabbo. |
Just as, great king, the warrior engaged in battle, so should the yogi be seen. |
yathā parasenā, evaṃ kilesā daṭṭhabbā. |
Just as the enemy army, so should the defilements be seen. |
yathā pañcahi kaṇḍehi parasenā bhijjati, evaṃ pañcindriyehi kilesā bhijjanti, bhaggā ca kilesā na puna sambhavanti. |
Just as the enemy army is broken by the five arrows, so are the defilements broken by the five faculties. And the defilements, once broken, do not arise again. |
evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti. |
Even so, great king, wisdom, having done its job, ceases right there. But that which has been done by that wisdom, 'this is impermanent,' or 'this is suffering,' or 'this is not-self,' that does not cease." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ ñāṇapaññāpañho tatiyo. |
♦ The third question on knowledge and wisdom is finished. |
♦ 4. paṭisandahanapuggalavediyanapañho |
♦ 4. The Question on the Feeling of a Person Not Reconnecting |
♦ 4. rājā āha “bhante nāgasena, yo na paṭisandahati, vedeti so kiñci dukkhaṃ vedanan”ti? |
♦ 4. The king said: "Venerable Nāgasena, he who does not reconnect, does he feel any painful feeling?" |
thero āha “kiñci vedeti, kiñci na vedetī”ti. |
The elder said: "He feels some, and he does not feel some." |
“kiṃ vedeti, kiṃ na vedetī”ti? |
"What does he feel, what does he not feel?" |
“kāyikaṃ, mahārāja, vedanaṃ vedeti, cetasikaṃ vedanaṃ na vedetī”ti. |
"He feels, great king, bodily feeling; he does not feel mental feeling." |
“kathaṃ, bhante, kāyikaṃ vedanaṃ vedeti, kathaṃ cetasikaṃ vedanaṃ na vedetī”ti? |
"How, venerable sir, does he feel bodily feeling, and how does he not feel mental feeling?" |
“yo hetu yo paccayo kāyikāya dukkhavedanāya uppattiyā, tassa hetussa tassa paccayassa anuparamā kāyikaṃ dukkhavedanaṃ vedeti, yo hetu yo paccayo cetasikāya dukkhavedanāya uppattiyā, tassa hetussa tassa paccayassa uparamā cetasikaṃ dukkhavedanaṃ na vedeti. |
"Because the cause and the condition for the arising of bodily painful feeling have not ceased, he feels bodily painful feeling. Because the cause and the condition for the arising of mental painful feeling have ceased, he does not feel mental painful feeling. |
bhāsitampetaṃ, mahārāja, bhagavatā — ‘so ekaṃ vedanaṃ vedeti kāyikaṃ na cetasikan’”ti. |
This was also spoken, great king, by the Blessed One: 'He feels one feeling, bodily, not mental.'" |
♦ “bhante nāgasena, yo dukkhaṃ vedanaṃ vedeti, kasmā so na parinibbāyatī”ti? |
♦ "Venerable Nāgasena, he who feels painful feeling, why does he not attain final Nibbāna?" |
“natthi, mahārāja, arahato anunayo vā paṭigho vā, na ca arahanto apakkaṃ pātenti paripākaṃ āgamenti paṇḍitā. |
"There is, great king, for an Arahant no attraction or repulsion. And Arahants do not cause the unripe to fall; the wise await the ripening. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This was also spoken, great king, by the elder Sāriputta, the general of the Dhamma: |
♦ “‘nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ. |
♦ "'I do not delight in death, I do not delight in life.'" |
♦ kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā. |
♦ "'I await the time, like a servant waiting for his wages.'" |
♦ “‘nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ. |
♦ "'I do not delight in death, I do not delight in life.'" |
♦ kālañca paṭikaṅkhāmi, sampajāno patissato’”ti. |
♦ "'I await the time, fully aware and mindful.'" |
♦ “kallosi, bhante nāgasenā”ti . |
♦ "You are clever, venerable Nāgasena." |
♦ paṭisandahanapuggalavediyanapañho catuttho. |
♦ The fourth question on the feeling of a person not reconnecting is finished. |
♦ 5. vedanāpañho |
♦ 5. The Question on Feeling |
♦ 5. rājā āha “bhante nāgasena, sukhā vedanā kusalā vā akusalā vā abyākatā vā”ti? |
♦ 5. The king said: "Venerable Nāgasena, is pleasant feeling wholesome, or unwholesome, or indeterminate?" |
“siyā, mahārāja, kusalā, siyā akusalā, siyā abyākatā”ti. |
"It may be, great king, wholesome; it may be unwholesome; it may be indeterminate." |
“yadi, bhante, kusalā na dukkhā, yadi dukkhā na kusalā, kusalaṃ dukkhanti nuppajjatī”ti. |
"If, venerable sir, it is wholesome, it is not painful. If it is painful, it is not wholesome. Wholesome and painful do not arise together." |
“taṃ kiṃ maññasi, mahārāja, idha purisassa hatthe tattaṃ ayoguḷaṃ nikkhipeyya, dutiye hatthe sītaṃ himapiṇḍaṃ nikkhipeyya, kiṃ nu kho, mahārāja, ubhopi te daheyyun”ti? |
"What do you think, great king? If a hot iron ball were placed in a man's hand here, and a cold ball of ice were placed in his other hand, would both of them, great king, burn him?" |
“āma, bhante, ubhopi te daheyyun”ti. |
"Yes, venerable sir, both of them would burn him." |
“kiṃ nu kho, te mahārāja, ubhopi uṇhā”ti? |
"Are they then, great king, both hot?" |
“na hi bhante”ti. |
"No, venerable sir." |
“kiṃ pana te, mahārāja, ubhopi sītalā”ti? |
"But are they, great king, both cold?" |
“na hi bhante”ti. |
"No, venerable sir." |
“ājānāhi niggahaṃ yadi tattaṃ dahati, na ca te ubhopi uṇhā, tena nuppajjati. |
"Recognize your refutation. If the hot one burns, and they are not both hot, then it does not follow. |
yadi sītalaṃ dahati, na ca te ubhopi sītalā, tena nuppajjati. |
If the cold one burns, and they are not both cold, then it does not follow. |
kissa pana te, mahārāja, ubhopi dahanti, na ca te ubhopi uṇhā, na ca te ubhopi sītalā? |
For what reason then, great king, do both burn him, and yet they are not both hot, nor are they both cold? |
ekaṃ uṇhaṃ, ekaṃ sītalaṃ, ubhopi te dahanti, tena nuppajjatī”ti. |
One is hot, one is cold, yet both of them burn him. Therefore, it does not follow." |
“nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ, sādhu atthaṃ jappehī”ti. |
"I am not able to converse with you, a debater. Good, explain the meaning." |
tato thero abhidhammasaṃyuttāya kathāya rājānaṃ milindaṃ saññāpesi -- |
Then the elder instructed King Milinda with a talk connected to the Abhidhamma: |
♦ “chayimāni, mahārāja, gehanissitāni somanassāni, cha nekkhammanissitāni somanassāni, cha gehanissitāni domanassāni, cha nekkhammanissitāni domanassāni, cha gehanissitā upekkhā, cha nekkhammanissitā upekkhāti, imāni cha chakkāni, atītāpi chattiṃsavidhā vedanā, anāgatāpi chattiṃsavidhā vedanā, paccuppannāpi chattiṃsavidhā vedanā, tadekajjhaṃ abhisaññuhitvā abhisampiṇḍetvā aṭṭhasataṃ vedanā hontī”ti. |
♦ "These six, great king, are pleasures connected with the household life; six are pleasures connected with renunciation; six are pains connected with the household life; six are pains connected with renunciation; six are neutral feelings connected with the household life; six are neutral feelings connected with renunciation. These are the six sets of six. The feelings of the past are also of thirty-six kinds, the feelings of the future are also of thirty-six kinds, and the feelings of the present are also of thirty-six kinds. Having combined and amassed them all together, there are one hundred and eight feelings." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ vedanāpañho pañcamo. |
♦ The fifth question on feeling is finished. |
♦ 6. nāmarūpaekattanānattapañho |
♦ 6. The Question on the Sameness and Difference of Name-and-Form |
♦ 6. rājā āha “bhante nāgasena, ko paṭisandahatī”ti? |
♦ 6. The king said: "Venerable Nāgasena, what reconnects?" |
thero āha “nāmarūpaṃ kho, mahārāja, paṭisandahatī”ti. |
The elder said: "Name-and-form, great king, reconnects." |
“kiṃ imaṃ yeva nāmarūpaṃ paṭisandahatī”ti? |
"Does this very same name-and-form reconnect?" |
“na kho, mahārāja, imaṃ yeva nāmarūpaṃ paṭisandahati, iminā pana, mahārāja, nāmarūpena kammaṃ karoti sobhanaṃ vā pāpakaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahatī”ti. |
"No, great king, it is not this very same name-and-form that reconnects. But by this name-and-form, great king, one performs an action, whether beautiful or evil. By that action, another name-and-form reconnects." |
“yadi, bhante, na imaṃ yeva nāmarūpaṃ paṭisandahati, nanu so mutto bhavissati pāpakehi kammehī”ti? |
"If, venerable sir, it is not this very same name-and-form that reconnects, would he not be freed from his evil actions?" |
thero āha “yadi na paṭisandaheyya, mutto bhaveyya pāpakehi kammehi. |
The elder said: "If he were not to reconnect, he would be freed from his evil actions. |
yasmā ca kho, mahārāja, paṭisandahati, tasmā na mutto pāpakehi kammehī”ti. |
But because, great king, he does reconnect, therefore he is not freed from his evil actions." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, kocideva puriso aññatarassa purisassa ambaṃ avahareyya, tamenaṃ ambasāmiko gahetvā rañño dasseyya ‘iminā deva purisena mayhaṃ ambā avahaṭā’ti, so evaṃ vadeyya ‘nāhaṃ, deva, imassa ambe avaharāmi, aññe te ambā, ye iminā ropitā, aññe te ambā, ye mayā avahaṭā, nāhaṃ daṇḍappatto’ti. |
"Just as, great king, a certain man might steal another man's mangoes. The mango-owner, having seized him, would show him to the king, saying, 'By this man, Your Majesty, my mangoes were stolen.' He might say this: 'I, Your Majesty, did not steal his mangoes. The mangoes that this man planted were different; the mangoes that I stole were different. I am not liable for punishment.' |
kiṃ nu kho so, mahārāja, puriso daṇḍappatto bhaveyyā”ti? |
Would that man, great king, be liable for punishment?" |
“āma, bhante, daṇḍappatto bhaveyyā”ti. |
"Yes, venerable sir, he would be liable for punishment." |
“kena kāraṇenā”ti? |
"For what reason?" |
“kiñcāpi so evaṃ vadeyya, purimaṃ, bhante, ambaṃ appaccakkhāya pacchimena ambena so puriso daṇḍappatto bhaveyyā”ti. |
"Although he might say that, venerable sir, that man would be liable for punishment on account of the last mango without having to deny the first mango." |
“evameva kho, mahārāja, iminā nāmarūpena kammaṃ karoti sobhanaṃ vā pāpakaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahati, tasmā na mutto pāpakehi kammehī”ti. |
"Even so, great king, by this name-and-form one performs an action, whether beautiful or evil. By that action, another name-and-form reconnects. Therefore, one is not freed from evil actions." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, kocideva puriso aññatarassa purisassa sāliṃ avahareyya ... pe ... ucchuṃ avahareyya ... pe ... yathā mahārāja koci puriso hemantakāle aggiṃ jāletvā visibbetvā avijjhāpetvā pakkameyya, atha kho so aggi aññatarassa purisassa khettaṃ ḍaheyya , tamenaṃ khettasāmiko gahetvā rañño dasseyya ‘iminā, deva, purisena mayhaṃ khettaṃ daḍḍhan’ti. |
"Just as, great king, a certain man might steal another man's rice... and so on... might steal sugarcane... and so on... just as, great king, a man in the cold season, having lit a fire and warmed himself, might depart without extinguishing it. Then that fire might burn another man's field. The field-owner, having seized him, would show him to the king, saying, 'By this man, Your Majesty, my field was burned.' |
so evaṃ vadeyya ‘nāhaṃ, deva, imassa khettaṃ jhāpemi, añño so aggi, yo mayā avijjhāpito, añño so aggi, yenimassa khettaṃ daḍḍhaṃ, nāhaṃ daṇḍappatto’ti. |
He might say this: 'I, Your Majesty, did not burn his field. The fire that I did not extinguish was one fire; the fire by which his field was burned was another. I am not liable for punishment.' |
kiṃ nu kho so, mahārāja, puriso daṇḍappatto bhaveyyā”ti? |
Would that man, great king, be liable for punishment?" |
“āma, bhante, daṇḍappatto bhaveyyā”ti. |
"Yes, venerable sir, he would be liable for punishment." |
“kena kāraṇenā”ti? |
"For what reason?" |
“kiñcāpi so evaṃ vadeyya, purimaṃ, bhante, aggiṃ appaccakkhāya pacchimena agginā so puriso daṇḍappatto bhaveyyā”ti. |
"Although he might say that, venerable sir, that man would be liable for punishment on account of the last fire without having to deny the first fire." |
“evameva kho, mahārāja, iminā nāmarūpena kammaṃ karoti sobhanaṃ vā pāpakaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahati, tasmā na mutto pāpakehi kammehī”ti. |
"Even so, great king, by this name-and-form one performs an action, whether beautiful or evil. By that action, another name-and-form reconnects. Therefore, one is not freed from evil actions." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, kocideva puriso padīpaṃ ādāya pāsādaṃ abhirūhitvā bhuñjeyya, padīpo jhāyamāno tiṇaṃ jhāpeyya, tiṇaṃ jhāyamānaṃ gharaṃ jhāpeyya, gharaṃ jhāyamānaṃ gāmaṃ jhāpeyya, gāmajano taṃ purisaṃ gahetvā evaṃ vadeyya ‘kissa tvaṃ, bho purisa, gāmaṃ jhāpesī’ti, so evaṃ vadeyya ‘nāhaṃ, bho, gāmaṃ jhāpemi, añño so padīpaggi, yassāhaṃ ālokena bhuñjiṃ, añño so aggi, yena gāmo jhāpito’ti, te vivadamānā tava santike āgaccheyyuṃ, kassa tvaṃ, mahārāja, aṭṭaṃ dhāreyyāsī”ti? |
"Just as, great king, a certain man, having taken a lamp, might ascend to a palace and eat. The burning lamp might set fire to the thatch. The burning thatch might set fire to the house. The burning house might set fire to the village. The villagers might seize that man and say this: 'Why, you fellow, did you set fire to the village?' He might say this: 'I, sirs, did not set fire to the village. The lamp-fire by whose light I ate was one fire; the fire by which the village was set alight was another.' They, disputing, would come to your presence. To whom, great king, would you assign the case?" |
“gāmajanassa bhante”ti. |
"To the villagers, venerable sir." |
“kiṃ kāraṇā”ti? |
"For what reason?" |
“kiñcāpi so evaṃ vadeyya, api ca tato eva so aggi nibbatto”ti. |
"Although he might say that, yet that fire was produced from that very source." |
“evameva kho, mahārāja, kiñcāpi aññaṃ māraṇantikaṃ nāmarūpaṃ, aññaṃ paṭisandhismiṃ nāmarūpaṃ, api ca tato yeva taṃ nibbattaṃ, tasmā na mutto pāpakehi kammehī”ti. |
"Even so, great king, although the name-and-form at the moment of death is one thing, and the name-and-form at reconnecting is another, yet it is produced from that very source. Therefore, one is not freed from evil actions." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, kocideva puriso dahariṃ dārikaṃ vāretvā suṅkaṃ datvā pakkameyya. |
"Just as, great king, a certain man, having chosen a young girl and having given the bride-price, might depart. |
sā aparena samayena mahatī assa vayappattā, tato añño puriso suṅkaṃ datvā vivāhaṃ kareyya, itaro āgantvā evaṃ vadeyya ‘kissa pana me tvaṃ, ambho purisa, bhariyaṃ nesī’ti? |
She, at a later time, would become a grown woman of marriageable age. Then another man, having given the bride-price, would perform the marriage ceremony. The first man, having returned, would say this: 'Why, my good man, are you taking my wife?' |
so evaṃ vadeyya ‘nāhaṃ tava bhariyaṃ nemi, aññā sā dārikā daharī taruṇī, yā tayā vāritā ca dinnasuṅkā ca, aññāyaṃ dārikā mahatī vayappattā mayā vāritā ca dinnasuṅkā cā’ti, te vivadamānā tava santike āgaccheyyuṃ. |
He might say this: 'I am not taking your wife. The girl who was young and tender, whom you chose and for whom the bride-price was given, was one person. This girl who is grown and of marriageable age, whom I have chosen and for whom the bride-price was given, is another.' They, disputing, would come to your presence. |
kassa tvaṃ, mahārāja, aṭṭaṃ dhāreyyāsī”ti? |
To whom, great king, would you assign the case?" |
“purimassa bhante”ti. |
"To the first man, venerable sir." |
“kiṃ kāraṇā”ti? |
"For what reason?" |
“kiñcāpi so evaṃ vadeyya, api ca tato yeva sā mahatī nibbattā”ti. |
"Although he might say that, yet she grew up from that very same girl." |
“evameva kho, mahārāja, kiñcāpi aññaṃ māraṇantikaṃ nāmarūpaṃ, aññaṃ paṭisandhismiṃ nāmarūpaṃ, api ca tato yeva taṃ nibbattaṃ, tasmā naparimutto pāpakehi kammehī”ti. |
"Even so, great king, although the name-and-form at the moment of death is one thing, and the name-and-form at reconnecting is another, yet it is produced from that very source. Therefore, one is not completely freed from evil actions." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give me another simile." |
“yathā, mahārāja, kocideva puriso gopālakassa hatthato khīraghaṭaṃ kiṇitvā tasseva hatthe nikkhipitvā pakkameyya ‘sve gahetvā gamissāmī’ti, taṃ aparajju dadhi sampajjeyya. |
"Just as, great king, a certain man, having bought a pot of milk from the hand of a cowherd, and having placed it in his hand, might depart, saying, 'I will take it and go tomorrow.' On the next day, it would have become curds. |
so āgantvā evaṃ vadeyya ‘dehi me khīraghaṭan’ti. |
He, having returned, would say this: 'Give me the pot of milk.' |
so dadhiṃ dasseyya. |
He would show him the curds. |
itaro evaṃ vadeyya ‘nāhaṃ tava hatthato dadhiṃ kiṇāmi, dehi me khīraghaṭan’ti. |
The first would say this: 'I did not buy curds from your hand. Give me the pot of milk.' |
so evaṃ vadeyya ‘ajānato te khīraṃ dadhibhūtan’ti te vivadamānā tava santike āgaccheyyuṃ, kassa tvaṃ mahārāja, aṭṭaṃ dhāreyyāsī”ti? |
The other would say this: 'Without your knowing, your milk became curds.' They, disputing, would come to your presence. To whom, great king, would you assign the case?" |
“gopālakassa bhante”ti. |
"To the cowherd, venerable sir." |
“kiṃ kāraṇā”ti? |
"For what reason?" |
“kiñcāpi so evaṃ vadeyya, api ca tato yeva taṃ nibbattan”ti. |
"Although he might say that, yet it was produced from that very thing." |
“evameva kho, mahārāja, kiñcāpi aññaṃ māraṇantikaṃ nāmarūpaṃ, aññaṃ paṭisandhismiṃ nāmarūpaṃ, api ca tato yeva taṃ nibbattaṃ, tasmā na parimutto pāpakehi kammehī”ti. |
"Even so, great king, although the name-and-form at the moment of death is one thing, and the name-and-form at reconnecting is another, yet it is produced from that very source. Therefore, one is not completely freed from evil actions." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ nāmarūpaekattanānattapañho chaṭṭho. |
♦ The sixth question on the sameness and difference of name-and-form is finished. |
♦ 7. therapaṭisandahanāpaṭisandahanapañho |
♦ 7. The Question of the Elder's Reconnecting or Not |
♦ 7. rājā āha “bhante nāgasena, tvaṃ pana paṭisandahissasī”ti? |
♦ 7. The king said: "Venerable Nāgasena, will you reconnect?" |
“alaṃ, mahārāja, kiṃ te tena pucchitena, nanu mayā paṭikacceva akkhātaṃ ‘sace, mahārāja, saupādāno bhavissāmi, paṭisandahissāmi, sace anupādāno bhavissāmi, na paṭisandahissāmī’”ti. |
"Enough, great king, what is the use of your asking that? Was it not already stated by me at the outset, 'If, great king, I will have clinging, I will reconnect; if I will be without clinging, I will not reconnect'?" |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, kocideva puriso rañño adhikāraṃ kareyya. |
"Just as, great king, a certain man might perform a service for the king. |
rājā tuṭṭho adhikāraṃ dadeyya, so tena adhikārena pañcahi kāmaguṇehi samappito samaṅgibhūto paricareyya, so ce janassa āroceyya ‘na me rājā kiñci paṭikarotī’ ti. |
The king, being pleased, would give him a post. He, with that post, endowed and provided with the five strands of sensual pleasure, would enjoy them. If he were to tell people, 'The king does nothing for me,' |
kiṃ nu kho so, mahārāja, puriso yuttakārī bhaveyyā”ti? |
would that man, great king, be acting rightly?" |
“na hi bhante”ti. |
"No, venerable sir." |
“evameva kho, mahārāja, kiṃ te tena pucchitena, nanu mayā paṭikacceva akkhātaṃ ‘sace saupādāno bhavissāmi, paṭisandahissāmi, sace anupādāno bhavissāmi, na paṭisandahissāmī’”ti. |
"Even so, great king, what is the use of your asking that? Was it not already stated by me at the outset, 'If I will have clinging, I will reconnect; if I will be without clinging, I will not reconnect'?" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ therapaṭisandahanāpaṭisandahanapañho sattamo. |
♦ The seventh question of the elder's reconnecting or not is finished. |
♦ 8. nāmarūpapaṭisandahanapañho |
♦ 8. The Question of the Reconnection of Name-and-Form |
♦ 8. rājā āha “bhante nāgasena, yaṃ panetaṃ brūsi ‘nāmarūpan’ti, tattha katamaṃ nāmaṃ, katamaṃ rūpan”ti. |
♦ 8. The king said: "Venerable Nāgasena, regarding that which you say, 'name-and-form,' which there is the name, and which is the form?" |
“yaṃ tattha, mahārāja, oḷārikaṃ, etaṃ rūpaṃ, ye tattha sukhumā cittacetasikā dhammā, etaṃ nāman”ti. |
"That which therein, great king, is gross, that is form. Those which therein are subtle, the mental and mental-concomitant states, that is name." |
“bhante nāgasena, kena kāraṇena nāmaṃ yeva na paṭisandahati, rūpaṃ yeva vā”ti? |
"Venerable Nāgasena, for what reason does not only name reconnect, or only form?" |
“aññamaññūpanissitā, mahārāja, ete dhammā ekatova uppajjantī”ti. |
"These states, great king, are mutually dependent; they arise together." |
♦ “opammaṃ karohī”ti. |
♦ "Give me a simile." |
“yathā, mahārāja, kukkuṭiyā kalalaṃ na bhaveyya, aṇḍampi na bhaveyya, yañca tattha kalalaṃ, yañca aṇḍaṃ, ubhopete aññamaññūpanissitā, ekatova nesaṃ uppatti hoti. |
"Just as, great king, if there were no embryo from a hen, there would also be no egg. That which is the embryo, and that which is the egg, both of these are mutually dependent; their arising is together. |
evameva kho, mahārāja, yadi tattha nāmaṃ na bhaveyya, rūpampi na bhaveyya, yañceva tattha nāmaṃ, yañceva rūpaṃ, ubhopete aññamaññūpanissitā, ekatova nesaṃ uppatti hoti. |
Even so, great king, if there were no name, there would also be no form. That which is name, and that which is form, both of these are mutually dependent; their arising is together. |
evametaṃ dīghamaddhānaṃ sandhāvitan”ti. |
Thus this has run on for a long time." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ nāmarūpapaṭisandahanapañho aṭṭhamo. |
♦ The eighth question on the reconnection of name-and-form is finished. |
♦ 9. addhānapañho |
♦ 9. The Question of Time |
♦ 9. rājā āha “bhante nāgasena, yaṃ panetaṃ brūsi ‘dīghamaddhānan’ti, kimetaṃ addhānaṃ nāmā”ti ? |
♦ 9. The king said: "Venerable Nāgasena, regarding that which you say, 'a long time,' what is this 'time'?" |
“atīto, mahārāja, addhā, anāgato addhā, paccuppanno addhā”ti. |
"The past, great king, is a time; the future is a time; the present is a time." |
“kiṃ pana, bhante, sabbe addhā atthī”ti? |
"But, venerable sir, do all times exist?" |
“koci, mahārāja, addhā atthi, koci natthī”ti. |
"Some time, great king, exists; some does not." |
“katamo pana, bhante, atthi, katamo natthī”ti? |
"Which, venerable sir, exists, and which does not?" |
“ye te, mahārāja, saṅkhārā atītā vigatā niruddhā vipariṇatā, so addhā natthi, ye dhammā vipākā, ye ca vipākadhammadhammā, ye ca aññatra paṭisandhiṃ denti, so addhā atthi. |
"Those formations, great king, that are past, gone, ceased, and changed, that time does not exist. Those states that are resultant, and those states that have the nature of giving a result, and those that give reconnecting elsewhere, that time exists. |
ye sattā kālaṅkatā aññatra uppannā, so ca addhā atthi. |
Those beings who have died and have been reborn elsewhere, that time also exists. |
ye sattā kālaṅkatā aññatra anuppannā, so addhā natthi. |
Those beings who have died and have not been reborn elsewhere, that time does not exist. |
ye ca sattā parinibbutā, so ca addhā natthi parinibbutattā”ti. |
And those beings who have attained final Nibbāna, that time also does not exist, because of their having attained final Nibbāna." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are clever, venerable Nāgasena." |
♦ addhānapañho navamo. |
♦ The ninth question on time is finished. |
♦ addhānavaggo dutiyo. |
♦ The second chapter on time is finished. |
♦ imasmiṃ vagge nava pañhā. |
♦ In this chapter, there are nine questions. |
♦ 3. vicāravaggo |
♦ 3. Inquiry Chapter |
♦ 1. addhānamūlapañho |
♦ 1. The Question of the Root of Time |
♦ 1. rājā āha “bhante nāgasena, atītassa addhānassa kiṃ mūlaṃ, anāgatassa addhānassa kiṃ mūlaṃ, paccuppannassa addhānassa kiṃ mūlan”ti? |
♦ 1. The king said: "Venerable Nāgasena, what is the root of past time, what is the root of future time, what is the root of present time?" |
“atītassa ca, mahārāja, addhānassa anāgatassa ca addhānassa paccuppannassa ca addhānassa avijjā mūlaṃ. |
"For past time, great king, and for future time, and for present time, ignorance is the root. |
avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
From ignorance arise formations; from formations, consciousness; from consciousness, name-and-form; from name-and-form, the six sense bases; from the six sense bases, contact; from contact, feeling; from feeling, craving; from craving, clinging; from clinging, becoming; from becoming, birth; from birth, old age, death, sorrow, lamentation, pain, dejection, and despair arise. |
evametassa kevalassa dukkhakkhandhassa addhānassa purimā koṭi na paññāyatī”ti. |
Thus, the former end of this entire mass of suffering, of time, is not discernible." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ addhānamūlapañho paṭhamo. |
♦ The first question, on the root of time. |
♦ 2. purimakoṭipañho |
♦ 2. The Question of the Former End |
♦ 2. rājā āha “bhante nāgasena, yaṃ panetaṃ brūsi ‘purimā koṭi na paññāyatī’ti, tassa opammaṃ karohī”ti. |
♦ 2. The king said: "Venerable Nāgasena, regarding what you say, 'the former end is not discernible,' please give an illustration for that." |
“yathā, mahārāja, puriso parittaṃ bījaṃ pathaviyaṃ nikkhipeyya, tato aṅkuro uṭṭhahitvā anupubbena vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjitvā phalaṃ dadeyya. |
"Just as, great king, a man might sow a tiny seed in the earth, and from that a sprout would arise and gradually grow, thrive, and become abundant, giving fruit. |
tato bījaṃ gahetvā puna ropeyya, tatopi aṅkuro uṭṭhahitvā anupubbena vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjitvā phalaṃ dadeyya. |
Then, taking the seed, he would plant it again, and from that also a sprout would arise and gradually grow, thrive, and become abundant, giving fruit. |
evametissā santatiyā atthi anto”ti? |
Does this succession have an end?" |
“natthi bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, addhānassāpi purimā koṭi na paññāyatī”ti. |
Even so, great king, the former end of time is not discernible. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, kukkuṭiyā aṇḍaṃ bhaveyya, aṇḍato kukkuṭī kukkuṭiyā aṇḍanti. |
"Just as, great king, there might be a hen's egg; from the egg, a hen; from the hen, an egg. |
evametissā santatiyā atthi anto”ti? |
Does this succession have an end?" |
“natthi bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, addhānassāpi purimā koṭi na paññāyatī”ti. |
Even so, great king, the former end of time is not discernible. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
thero pathaviyā cakkaṃ likhitvā milindaṃ rājānaṃ etadavoca “atthi, mahārāja, imassa cakkassa anto”ti? |
The elder drew a circle on the ground and said to King Milinda: "Great king, does this circle have an end?" |
“natthi bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, imāni cakkāni vuttāni bhagavatā ‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā kammaṃ, kammato puna cakkhuṃ jāyatī’ti. |
"Even so, great king, these cycles were taught by the Blessed One: 'Eye-consciousness arises dependent on the eye and on forms; the conjunction of the three is contact; dependent on contact is feeling; dependent on feeling is craving; dependent on craving is clinging; dependent on clinging is kamma; from kamma, the eye is born again.' |
evametissā santatiyā atthi anto”ti? |
Does this succession have an end?" |
“natthi bhante”ti. |
No, Venerable sir. |
♦ “‘sotañca paṭicca sadde ca ... pe ... manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā kammaṃ, kammato puna mano jāyatī’ti. |
♦ "'Ear-consciousness arises dependent on the ear and on sounds... (as before)... Mind-consciousness arises dependent on the mind and on mental phenomena; the conjunction of the three is contact; dependent on contact is feeling; dependent on feeling is craving; dependent on craving is clinging; dependent on clinging is kamma; from kamma, the mind is born again.' |
evametissā santatiyā atthi anto”ti? |
Does this succession have an end?" |
“natthi bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, addhānassāpi purimā koṭi na paññāyatī”ti. |
Even so, great king, the former end of time is not discernible. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ purimakoṭipañho dutiyo. |
♦ The second question, on the former end. |
♦ 3. koṭipaññāyanapañho |
♦ 3. The Question of the Discernibility of the End |
♦ 3. rājā āha “bhante nāgasena, yaṃ panetaṃ brūsi ‘purimā koṭi na paññāyatī’ti, katamā ca sā purimā koṭī”ti? |
♦ 3. The king said: "Venerable Nāgasena, regarding what you say, 'the former end is not discernible,' which is that former end?" |
“yo kho, mahārāja, atīto addhā, esā purimā koṭī”ti. |
That which is past time, great king, that is the former end. |
“bhante nāgasena, yaṃ panetaṃ brūsi ‘purimā koṭi na paññāyatī’ti, kiṃ pana, bhante, sabbāpi purimā koṭi na paññāyatī”ti? |
Venerable Nāgasena, regarding what you say, 'the former end is not discernible,' is then, Venerable sir, all of the former end not discernible? |
“kāci, mahārāja, paññāyati, kāci na paññāyatī”ti. |
Some, great king, is discernible, some is not discernible. |
“katamā, bhante, paññāyati, katamā na paññāyatī”ti? |
Which, Venerable sir, is discernible, and which is not discernible? |
“ito pubbe, mahārāja, sabbena sabbaṃ sabbathā sabbaṃ avijjā nāhosīti esā purimā koṭi na paññāyati, yaṃ ahutvā sambhoti, hutvā paṭivigacchati, esapa purimā koṭi paññāyatī”ti . |
This, great king, is the former end that is not discernible: that before this, there was absolutely, in every way, no ignorance. That which, not having been, comes into being, and having been, ceases, that former end is discernible. |
♦ “bhante nāgasena, yaṃ ahutvā sambhoti, hutvā paṭivigacchati, nanu taṃ ubhato chinnaṃ atthaṃ gacchatī”ti? |
♦ "Venerable Nāgasena, that which, not having been, comes into being, and having been, ceases, is that not cut off at both ends, reaching an end?" |
“yadi, mahārāja, ubhato chinnaṃ atthaṃ gacchati, ubhato chinnā sakkā vaḍḍhetun”ti? |
If, great king, it is cut off at both ends, reaching an end, can that which is cut off at both ends be made to grow? |
“āma, sāpi sakkā vaḍḍhetun”ti.” |
Yes, that can also be made to grow. |
nāhaṃ, bhante, etaṃ pucchāmi koṭito sakkā vaḍḍhetun”ti? |
I am not asking that, Venerable sir, 'can it be made to grow from the end?' |
“āma sakkā vaḍḍhetun”ti. |
Yes, it can be made to grow. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
thero tassa rukkhūpamaṃ akāsi, khandhā ca kevalassa dukkhakkhandhassa bījānī”ti. |
The elder gave an illustration of a tree for him, and the roots of the entire mass of suffering are seeds. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ koṭipaññāyanapañho tatiyo. |
♦ The third question, on the discernibility of the end. |
♦ 4. saṅkhārajāyamānapañho |
♦ 4. The Question of the Arising of Formations |
♦ 4. rājā āha “bhante nāgasena, atthi keci saṅkhārā, ye jāyantī”ti? |
♦ 4. The king said: "Venerable Nāgasena, are there any formations that arise?" |
“āma, mahārāja, atthi saṅkhārā, ye jāyantī”ti. |
Yes, great king, there are formations that arise. |
“katame te, bhante”ti? |
Which are they, Venerable sir? |
“cakkhusmiñca kho, mahārāja, sati rūpesu ca cakkhuviññāṇaṃ hoti, cakkhuviññāṇe sati cakkhusamphasso hoti, cakkhusamphasse sati vedanā hoti, vedanāya sati taṇhā hoti, taṇhāya sati upādānaṃ hoti, upādāne sati bhavo hoti, bhave sati jāti hoti, jātiyā sati jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
"When, great king, there is the eye and forms, eye-consciousness arises; when there is eye-consciousness, eye-contact arises; when there is eye-contact, feeling arises; when there is feeling, craving arises; when there is craving, clinging arises; when there is clinging, becoming arises; when there is becoming, birth arises; when there is birth, old age, death, sorrow, lamentation, pain, dejection, and despair arise. Thus, there is the origin of this entire mass of suffering. |
cakkhusmiñca kho, mahārāja, asati rūpesu ca asati cakkhuviññāṇaṃ na hoti, cakkhuviññāṇe asati cakkhusamphasso na hoti, cakkhusamphasse asati vedanā na hoti, vedanāya asati taṇhā na hoti, taṇhāya asati upādānaṃ na hoti, upādāne asati bhavo na hoti, bhave asati jāti na hoti, jātiyā asati jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā na honti, evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
When, great king, there is no eye and no forms, eye-consciousness does not arise; when there is no eye-consciousness, eye-contact does not arise; when there is no eye-contact, feeling does not arise; when there is no feeling, craving does not arise; when there is no craving, clinging does not arise; when there is no clinging, becoming does not arise; when there is no becoming, birth does not arise; when there is no birth, old age, death, sorrow, lamentation, pain, dejection, and despair do not arise. Thus, there is the cessation of this entire mass of suffering." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ saṅkhārajāyamānapañho catuttho. |
♦ The fourth question, on the arising of formations. |
♦ 5. bhavantasaṅkhārajāyamānapañho |
♦ 5. The Question of Formations Arising from What Is Not Existing |
♦ 5. rājā āha “bhante nāgasena, atthi keci saṅkhārā, ye abhavantā jāyantī”ti? |
♦ 5. The king said: "Venerable Nāgasena, are there any formations that arise when they are not existing?" |
“natthi, mahārāja, keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva kho, mahārāja, saṅkhārā jāyantī”ti. |
No, great king, there are no formations that arise when they are not existing. Great king, formations arise only when they are existing. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, idaṃ gehaṃ abhavantaṃ jātaṃ, yattha tvaṃ nisinnosī”ti? |
What do you think, great king, did this house, in which you are sitting, arise when it was not existing? |
“natthi kiñci, bhante, idha abhavantaṃ jātaṃ, bhavantaṃ yeva jātaṃ, imāni kho, bhante, dārūni vane ahesuṃ, ayañca mattikā pathaviyaṃ ahosi, itthīnañca purisānañca tajjena vāyāmena evamidaṃ gehaṃ nibbattan”ti. |
Nothing here, Venerable sir, arose when it was not existing. It arose only when it was existing. These, Venerable sir, were timbers in the forest, and this earth was in the ground. Through the proper effort of women and men, this house came into being. |
“evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; formations arise only when they are existing. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, ye keci bījagāmabhūtagāmā pathaviyaṃ nikkhittā anupubbena vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjamānā pupphāni ca phalāni ca dadeyyuṃ, na te rukkhā abhavantā jātā, bhavantā yeva te rukkhā jātā. |
"Just as, great king, whatever seed-plants and living plants are put into the earth, and gradually grow, thrive, and become abundant, giving flowers and fruits, those trees did not arise when they were not existing; those trees arose only when they were existing. |
evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva te saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; those formations arise only when they are existing." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, kumbhakāro pathaviyā mattikaṃ uddharitvā nānābhājanāni karoti, na tāni bhājanāni abhavantāni jātāni, bhavantāni yeva jātāni. |
"Just as, great king, a potter takes clay from the earth and makes various vessels. Those vessels did not arise when they were not existing; they arose only when they were existing. |
evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; formations arise only when they are existing." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, vīṇāya pattaṃ na siyā, cammaṃ na siyā, doṇi na siyā, daṇḍo na siyā, upavīṇo na siyā, tantiyo na siyuṃ, koṇo na siyā, purisassa ca tajjo vāyāmo na siyā, jāyeyya saddo”ti? |
Just as, great king, if there were no soundboard of a lute, no skin, no body, no neck, no tuning pegs, no strings, no plectrum, and no proper effort of a man, would a sound arise? |
“na hi bhante”ti. |
No, Venerable sir. |
“yato ca kho, mahārāja, vīṇāya pattaṃ siyā, cammaṃ siyā, doṇi siyā, daṇḍo siyā, upavīṇo siyā, tantiyo siyuṃ, koṇo siyā, purisassa ca tajjo vāyāmo siyā, jāyeyya saddo”ti? |
But when, great king, there is a soundboard of a lute, and skin, and a body, and a neck, and tuning pegs, and strings, and a plectrum, and the proper effort of a man, would a sound arise? |
“āma, bhante, jāyeyyā”ti. |
Yes, Venerable sir, it would arise. |
“evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva kho saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; formations arise only when they are existing. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, araṇi na siyā, araṇipotako na siyā, araṇiyottakaṃ na siyā, uttarāraṇi na siyā, coḷakaṃ na siyā, purisassa ca tajjo vāyāmo na siyā, jāyeyya so aggī”ti? |
Just as, great king, if there were no fire-stick, no fire-rubbing piece, no fire-rubbing string, no upper fire-stick, no tinder, and no proper effort of a man, would that fire arise? |
“na hi bhante”ti. |
No, Venerable sir. |
“yato ca kho, mahārāja, araṇi siyā, araṇipotako siyā, araṇiyottakaṃ siyā, uttarāraṇi siyā, coḷakaṃ siyā, purisassa ca tajjo vāyāmo siyā, jāyeyya so aggī”ti? |
But when, great king, there is a fire-stick, and a fire-rubbing piece, and a fire-rubbing string, and an upper fire-stick, and tinder, and the proper effort of a man, would that fire arise? |
“āma, bhante, jāyeyyā”ti. |
Yes, Venerable sir, it would arise. |
“evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva kho saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; formations arise only when they are existing. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, maṇi na siyā, ātapo na siyā, gomayaṃ na siyā, jāyeyya so aggī”ti? |
Just as, great king, if there were no crystal, no sunlight, no cow dung, would that fire arise? |
“na hi bhante”ti. |
No, Venerable sir. |
“yato ca kho, mahārāja, maṇi siyā, ātapo siyā, gomayaṃ siyā, jāyeyya so aggī”ti? |
But when, great king, there is a crystal, and sunlight, and cow dung, would that fire arise? |
“āma, bhante, jāyeyyā”ti. |
Yes, Venerable sir, it would arise. |
“evameva kho, mahārāja, natthi keci saṅkhārā ye abhavantā jāyanti, bhavantā yeva kho saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; formations arise only when they are existing. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, ādāso na siyā, ābhā na siyā, mukhaṃ na siyā, jāyeyya attā”ti? |
Just as, great king, if there were no mirror, no light, no face, would a reflection arise? |
“na hi, bhante”ti. |
No, Venerable sir. |
“yato ca kho, mahārāja, ādāso siyā, ābhā siyā, mukhaṃ siyā, jāyeyya attā”ti? |
But when, great king, there is a mirror, and light, and a face, would a reflection arise? |
“āma, bhante, jāyeyyā”ti. |
Yes, Venerable sir, it would arise. |
“evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantā yeva kho saṅkhārā jāyantī”ti. |
Even so, great king, there are no formations that arise when they are not existing; formations arise only when they are existing. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ bhavantasaṅkhārajāyamānapañho pañcamo. |
♦ The fifth question, on formations arising from what is existing. |
♦ 6. vedagūpañho |
♦ 6. The Question of the Soul |
♦ 6. rājā āha “bhante nāgasena, vedagū upalabbhatī”ti? |
♦ 6. The king said: "Venerable Nāgasena, is a soul found?" |
“ko panesa, mahārāja, vedagū nāmā”ti? |
Who, great king, is this thing called 'soul'? |
“yo, bhante, abbhantare jīvo cakkhunā rūpaṃ passati, sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānāti, yathā mayaṃ idha pāsāde nisinnā yena yena vātapānena iccheyyāma passituṃ, tena tena vātapānena passeyyāma, puratthimenapi vātapānena passeyyāma, pacchimenapi vātapānena passeyyāma, uttarenapi vātapānena passeyyāma, dakkhiṇenapi vātapānena passeyyāma. |
"Venerable sir, it is the living being within that sees forms with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels tangibles with the body, and discerns mental phenomena with the mind. Just as we, sitting in this palace, if we wished to see through any window, we could see through that window; we could see through the eastern window, we could see through the western window, we could see through the northern window, we could see through the southern window. |
evameva kho, bhante, ayaṃ abbhantare jīvo yena yena dvārena icchati passituṃ, tena tena dvārena passatī”ti. |
Even so, Venerable sir, this living being within, through whichever door it wishes to see, through that door it sees." |
♦ thero āha “pañcadvāraṃ, mahārāja, bhaṇissāmi, taṃ suṇohi, sādhukaṃ manasikarohi, yadi abbhantare jīvo cakkhunā rūpaṃ passati, yathā mayaṃ idha pāsāde nisinnā yena yena vātapānena iccheyyāma passituṃ, tena tena vātapānena rūpaṃ yeva passeyyāma, puratthimenapi vātapānena rūpaṃ yeva passeyyāma, pacchimenapi vātapānena rūpaṃ yeva passeyyāma, uttarenapi vātapānena rūpaṃ yeva passeyyāma, dakkhiṇenapi vātapānena rūpaṃ yeva passeyyāma, evametena abbhantare jīvena sotenapi rūpaṃ yeva passitabbaṃ, ghānenapi rūpaṃ yeva passitabbaṃ, jivhāyapi rūpaṃ yeva passitabbaṃ, kāyenapi rūpaṃ yeva passitabbaṃ, manasāpi rūpaṃ yeva passitabbaṃ; |
♦ The elder said: "Great king, I will explain the five doors; listen to it, and pay careful attention. If the living being within sees forms with the eye, just as we, sitting in this palace, if we wished to see through any window, we would see forms only through that window; we would see forms only through the eastern window, we would see forms only through the western window, we would see forms only through the northern window, we would see forms only through the southern window, then by this living being within, forms should also be seen only by the ear, forms should also be seen only by the nose, forms should also be seen only by the tongue, forms should also be seen only by the body, forms should also be seen only by the mind; |
cakkhunāpi saddo yeva sotabbo, ghānenapi saddo yeva sotabbo, jivhāyapi saddo yeva sotabbo, kāyenapi saddo yeva sotabbo, manasāpi saddo yeva sotabbo; |
sounds should also be heard only by the eye, sounds should also be heard only by the nose, sounds should also be heard only by the tongue, sounds should also be heard only by the body, sounds should also be heard only by the mind; |
cakkhunāpi gandho yeva ghāyitabbo, sotenapi gandho yeva ghāyitabbo, jivhāyapi gandho yeva ghāyitabbo, kāyenapi gandho yeva ghāyitabbo, manasāpi gandho yeva ghāyitabbo; |
odors should also be smelled only by the eye, odors should also be smelled only by the ear, odors should also be smelled only by the tongue, odors should also be smelled only by the body, odors should also be smelled only by the mind; |
cakkhunāpi raso yeva sāyitabbo, sotenapi raso yeva sāyitabbo, ghānenapi raso yeva sāyitabbo, kāyenapi raso yeva sāyitabbo, manasāpi raso yeva sāyitabbo; |
flavors should also be tasted only by the eye, flavors should also be tasted only by the ear, flavors should also be tasted only by the nose, flavors should also be tasted only by the body, flavors should also be tasted only by the mind; |
cakkhunāpi phoṭṭhabbaṃ yeva phusitabbaṃ, sotenapi phoṭṭhabbaṃ yeva phusitabbaṃ, ghānenapi phoṭṭhabbaṃ yeva phusitabbaṃ, jivhāyapi phoṭṭhabbaṃ yeva phusitabbaṃ, manasāpi phoṭṭhabbaṃ yeva phusitabbaṃ; |
tangibles should also be felt only by the eye, tangibles should also be felt only by the ear, tangibles should also be felt only by the nose, tangibles should also be felt only by the tongue, tangibles should also be felt only by the mind; |
cakkhunāpi dhammaṃ yeva vijānitabbaṃ, sotenapi dhammaṃ yeva vijānitabbaṃ, ghānenapi dhammaṃ yeva vijānitabbaṃ, jivhāyapi dhammaṃ yeva vijānitabbaṃ, kāyenapi dhammaṃ yeva vijānitabban”ti? |
mental phenomena should also be discerned only by the eye, mental phenomena should also be discerned only by the ear, mental phenomena should also be discerned only by the nose, mental phenomena should also be discerned only by the tongue, mental phenomena should also be discerned only by the body." |
“na hi bhante”ti. |
No, Venerable sir. |
♦ “na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā purimaṃ, yathā vā pana, mahārāja, mayaṃ idha pāsāde nisinnā imesu jālavātapānesu ugghāṭitesu mahantena ākāsena bahimukhā suṭṭhutaraṃ rūpaṃ passāma, evametena abbhantare jīvenāpi cakkhudvāresu ugghāṭitesu mahantena ākāsena suṭṭhutaraṃ rūpaṃ passitabbaṃ, sotesu ugghāṭitesu ... pe ... ghāne ugghāṭite ... pe ... jivhāya ugghāṭitāya ... pe ... kāye ugghāṭite mahantena ākāsena suṭṭhutaraṃ saddo sotabbo, gandho ghāyitabbo, raso sāyitabbo, phoṭṭhabbo phusitabbo”ti? |
♦ "Great king, your former statement does not agree with your latter, nor your latter with your former. Or, great king, just as we, sitting in this palace, when these lattice windows are opened, we see forms better with a large open space facing outward, even so by this living being within, when the eye-doors are opened, forms should be seen better with a large open space, when the ear-doors are opened... (as before)... when the nose-door is opened... (as before)... when the tongue-door is opened... (as before)... when the body-door is opened, sounds should be heard better, odors should be smelled, flavors should be tasted, tangibles should be felt with a large open space." |
“na hi bhante”ti . |
No, Venerable sir. |
♦ “na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā purimaṃ, yathā vā pana, mahārāja, ayaṃ dinno nikkhamitvā bahidvārakoṭṭhake tiṭṭheyya, jānāsi tvaṃ, mahārāja, ‘ayaṃ dinno nikkhamitvā bahidvārakoṭṭhake ṭhito’”ti? |
♦ "Great king, your former statement does not agree with your latter, nor your latter with your former. Or, great king, just as this servant, Dinna, might go out and stand at the outer gatehouse, do you know, great king, 'this Dinna has gone out and is standing at the outer gatehouse'?" |
“āma, bhante, jānāmī”ti. |
Yes, Venerable sir, I know. |
“yathā vā pana, mahārāja, ayaṃ dinno anto pavisitvā tava purato tiṭṭheyya, jānāsi tvaṃ, mahārāja, ‘ayaṃ dinno anto pavisitvā mama purato ṭhito’”ti? |
Or, great king, if this Dinna were to enter and stand before you, do you know, great king, 'this Dinna has entered and is standing before me'? |
“āma, bhante, jānāmī”ti. |
Yes, Venerable sir, I know. |
“evameva kho, mahārāja, abbhantare so jīvo jivhāya rase nikkhitte jāneyya ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā”ti? |
Even so, great king, when flavors are placed on the tongue, would that living being within know whether they are sour or salty or bitter or pungent or astringent or sweet? |
“āma, bhante, jāneyyā”ti. |
Yes, Venerable sir, it would know. |
“te rase anto paviṭṭhe jāneyya ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā”ti. |
When those flavors have entered inside, would it know whether they are sour or salty or bitter or pungent or astringent or sweet? |
“na hi bhante”ti. |
No, Venerable sir. |
♦ “na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā purimaṃ, yathā, mahārāja, kocideva puriso madhughaṭasataṃ āharāpetvā madhudoṇiṃ pūrāpetvā purisassa mukhaṃ pidahitvā madhudoṇiyā pakkhipeyya, jāneyya, mahārāja, so puriso madhuṃ sampannaṃ vā na sampannaṃ vā”ti? |
♦ "Great king, your former statement does not agree with your latter, nor your latter with your former. Just as, great king, if some man were to have a hundred pots of honey brought, and fill a honey trough, and then block a man's mouth and put him into the honey trough, would that man, great king, know whether the honey is complete or not complete?" |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇenā”ti. |
For what reason? |
“na hi tassa, bhante, mukhe madhu paviṭṭhan”ti. |
Because, Venerable sir, the honey has not entered his mouth. |
♦ “na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā puriman”ti. |
♦ "Great king, your former statement does not agree with your latter, nor your latter with your former." |
“nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ; |
"I am not able to converse with you, speaker; |
sādhu, bhante, atthaṃ jappehī”ti. |
Please, Venerable sir, speak of the meaning." |
♦ thero abhidhammasaṃyuttāya kathāya rājānaṃ milindaṃ saññāpesi — “idha, mahārāja, cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, taṃsahajātā phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāroti evamete dhammā paccayato jāyanti, na hettha vedagū upalabbhati, sotañca paṭicca sadde ca ... pe ... manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, taṃsahajātā phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāroti evamete dhammā paccayato jāyanti, na hettha vedagū upalabbhatī”ti. |
♦ The elder instructed King Milinda with a discourse connected to Abhidhamma: "Here, great king, eye-consciousness arises dependent on the eye and on forms. Concomitant with that are contact, feeling, perception, volition, one-pointedness, life faculty, and attention. Thus these phenomena arise conditionally, and no soul is found here. Ear-consciousness arises dependent on the ear and on sounds... (as before)... Mind-consciousness arises dependent on the mind and on mental phenomena. Concomitant with that are contact, feeling, perception, volition, one-pointedness, life faculty, and attention. Thus these phenomena arise conditionally, and no soul is found here." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ vedagūpañho chaṭṭho. |
♦ The sixth question, on the soul. |
♦ 7. cakkhuviññāṇādipañho |
♦ 7. The Question of Eye-Consciousness, etc. |
♦ 7. rājā āha “bhante nāgasena, yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti? |
♦ 7. The king said: "Venerable Nāgasena, where eye-consciousness arises, does mind-consciousness also arise there?" |
“āma, mahārāja, yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti. |
Yes, great king, where eye-consciousness arises, mind-consciousness also arises there. |
♦ “kiṃ nu kho, bhante nāgasena, paṭhamaṃ cakkhuviññāṇaṃ uppajjati, pacchā manoviññāṇaṃ, udāhu manoviññāṇaṃ paṭhamaṃ uppajjati, pacchā cakkhuviññāṇan”ti? |
♦ "Which then, Venerable Nāgasena, arises first, eye-consciousness, and afterwards mind-consciousness, or does mind-consciousness arise first, and afterwards eye-consciousness?" |
“paṭhamaṃ, mahārāja, cakkhuviññāṇaṃ uppajjati, pacchā manoviññāṇan”ti. |
First, great king, eye-consciousness arises, and afterwards mind-consciousness. |
♦ “kiṃ nu kho, bhante nāgasena, cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, udāhu manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’”ti? |
♦ "Does then, Venerable Nāgasena, eye-consciousness command mind-consciousness, saying, 'Where I arise, you also arise there,' or does mind-consciousness command eye-consciousness, saying, 'Where you will arise, I also will arise there'?" |
“na hi, mahārāja, anālāpo tesaṃ aññamaññehī”ti. |
No, great king, there is no communication between them. |
♦ “kathaṃ, bhante nāgasena, yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti? |
♦ "How then, Venerable Nāgasena, where eye-consciousness arises, does mind-consciousness also arise there?" |
“ninnattā ca, mahārāja, dvārattā ca ciṇṇattā ca samudācaritattā cā”ti. |
Because of the slope, great king, and because of the door, and because of the practice, and because of the habitual activity. |
♦ “kathaṃ, bhante nāgasena, ninnattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? |
♦ "How, Venerable Nāgasena, because of the slope, where eye-consciousness arises, does mind-consciousness also arise? |
opammaṃ karohī”ti. |
Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, deve vassante katamena udakaṃ gaccheyyā”ti? |
What do you think, great king, when it rains, by what path would the water go? |
“yena, bhante, ninnaṃ, tena gaccheyyā”ti. |
By the slope, Venerable sir, it would go. |
“athāparena samayena devo vasseyya, katamena taṃ udakaṃ gaccheyyā”ti. |
And after some time, if it were to rain, by what path would that water go? |
“yena, bhante, purimaṃ udakaṃ gataṃ, tampi tena gaccheyyā”ti. |
By the path, Venerable sir, where the former water went, that also would go by that path. |
♦ “kiṃ nuṃ kho, mahārāja, purimaṃ udakaṃ pacchimaṃ udakaṃ āṇāpeti ‘yenāhaṃ gacchāmi, tvampi tena gacchāhī’ti, pacchimaṃ vā udakaṃ purimaṃ udakaṃ āṇāpeti ‘yena tvaṃ gacchissasi, ahampi tena gacchissāmī’”ti. |
♦ "Does then, great king, the former water command the latter water, saying, 'Where I go, you also go there,' or does the latter water command the former water, saying, 'Where you will go, I also will go there'?" |
“na hi, bhante, anālāpo tesaṃ aññamaññehi, ninnattā gacchantī”ti. |
No, Venerable sir, there is no communication between them; they go because of the slope. |
“evameva kho, mahārāja, ninnattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, ninnattā uppajjantī’”ti. |
Even so, great king, because of the slope, where eye-consciousness arises, mind-consciousness also arises. Eye-consciousness does not command mind-consciousness, saying, 'Where I arise, you also arise there,' nor does mind-consciousness command eye-consciousness, saying, 'Where you will arise, I also will arise there.' There is no communication between them; they arise because of the slope. |
♦ “kathaṃ, bhante nāgasena, dvārattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? |
♦ "How, Venerable Nāgasena, because of the door, where eye-consciousness arises, does mind-consciousness also arise? |
apepammaṃ karohī”ti. |
Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, rañño paccantimaṃ nagaraṃ assa daḷhapākāratoraṇaṃ ekadvāraṃ, tato puriso nikkhamitukāmo bhaveyya, katamena nikkhameyyā”ti? |
What do you think, great king, if there were a king's frontier city, with strong walls and gates, and only one door, and a man wished to go out, by what path would he go out? |
“dvārena, bhante, nikkhameyyā”ti. |
By the door, Venerable sir, he would go out. |
“athāparo puriso nikkhamitukāmo bhaveyya, katamena so nikkhameyyā”ti? |
And if another man wished to go out, by what path would he go out? |
“yena, bhante, purimo puriso nikkhanto, sopi tena nikkhameyyā”ti. |
By the path, Venerable sir, where the former man went out, he also would go out by that path. |
♦ “kiṃ nu kho, mahārāja, purimo puriso pacchimaṃ purisaṃ āṇāpeti ‘yenāhaṃ gacchāmi, tvampi tena gacchāhī’ti, pacchimo vā puriso purimaṃ purisaṃ āṇāpeti ‘yena tvaṃ gacchissasi, ahampi tena gacchissāmī’ti. |
♦ "Does then, great king, the former man command the latter man, saying, 'Where I go, you also go there,' or does the latter man command the former man, saying, 'Where you will go, I also will go there'?" |
“na hi, bhante, anālāpo tesaṃ aññamaññehi, dvārattā gacchantī”ti. |
No, Venerable sir, there is no communication between them; they go because of the door. |
“evameva kho, mahārāja, dvārattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, dvārattā uppajjantī”ti. |
Even so, great king, because of the door, where eye-consciousness arises, mind-consciousness also arises. Eye-consciousness does not command mind-consciousness, saying, 'Where I arise, you also arise there,' nor does mind-consciousness command eye-consciousness, saying, 'Where you will arise, I also will arise there.' There is no communication between them; they arise because of the door. |
♦ “kathaṃ, bhante nāgasena, ciṇṇattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? |
♦ "How, Venerable Nāgasena, because of the practice, where eye-consciousness arises, does mind-consciousness also arise? |
opammaṃ karohī”ti. |
Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, paṭhamaṃ ekaṃ sakaṭaṃ gaccheyya, atha dutiyaṃ sakaṭaṃ katamena gaccheyyā”ti? |
What do you think, great king, if a first cart were to go, and then a second cart, by what path would it go? |
“yena, bhante, purimaṃ sakaṭaṃ gataṃ, tampi tena gaccheyyā”ti. |
By the path, Venerable sir, where the former cart went, that also would go by that path. |
♦ “kiṃ nu kho, mahārāja, purimaṃ sakaṭaṃ pacchimaṃ sakaṭaṃ āṇāpeti ‘yenāhaṃ gacchāmi, tvampi tena gacchāhī’ti, pacchimaṃ vā sakaṭaṃ purimaṃ sakaṭaṃ āṇāpeti ‘yena tvaṃ gacchissasi, ahampi tena gacchissāmī’”ti. |
♦ "Does then, great king, the first cart command the second cart, saying, 'Where I go, you also go there,' or does the second cart command the first cart, saying, 'Where you will go, I also will go there'?" |
“na hi, bhante, anālāpo tesaṃ aññamaññehi, ciṇṇattā gacchantī”ti. |
No, Venerable sir, there is no communication between them; they go because of the practice. |
“evameva kho, mahārāja, ciṇṇattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, ciṇṇattā uppajjantī”ti. |
Even so, great king, because of the practice, where eye-consciousness arises, mind-consciousness also arises. Eye-consciousness does not command mind-consciousness, saying, 'Where I arise, you also arise there,' nor does mind-consciousness command eye-consciousness, saying, 'Where you will arise, I also will arise there.' There is no communication between them; they arise because of the practice. |
♦ “kathaṃ, bhante nāgasena, samudācaritattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? |
♦ "How, Venerable Nāgasena, because of the habitual activity, where eye-consciousness arises, does mind-consciousness also arise? |
opammaṃ karohī”ti. |
Give an illustration." |
“yathā, mahārāja, muddāgaṇanāsaṅkhyālekhāsippaṭṭhānesu ādikammikassa dandhāyanā bhavati, athāparena samayena nisammakiriyāya samudācaritattā adandhāyanā bhavati. |
"Just as, great king, in matters of counting, reckoning, calculation, and writing, a beginner is slow, but after some time, by diligently practicing, he is no longer slow. |
evameva kho, mahārāja, samudācaritattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, samudācaritattā uppajjantī”ti. |
Even so, great king, because of habitual activity, where eye-consciousness arises, mind-consciousness also arises. Eye-consciousness does not command mind-consciousness, saying, 'Where I arise, you also arise there,' nor does mind-consciousness command eye-consciousness, saying, 'Where you will arise, I also will arise there.' There is no communication between them; they arise because of habitual activity." |
♦ “bhante nāgasena, yattha sotaviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatīti ... pe ... yattha ghānaviññāṇaṃ uppajjati ... pe ... yattha jivhāviññāṇaṃ uppajjati ... pe ... yattha kāyaviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti? |
♦ "Venerable Nāgasena, where ear-consciousness arises, does mind-consciousness also arise? ... (as before)... where nose-consciousness arises... (as before)... where tongue-consciousness arises... (as before)... where body-consciousness arises, does mind-consciousness also arise there?" |
“āma, mahārāja, yattha kāyaviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti. |
Yes, great king, where body-consciousness arises, mind-consciousness also arises there. |
♦ “kiṃ nu kho, bhante nāgasena, paṭhamaṃ kāyaviññāṇaṃ uppajjati, pacchā manoviññāṇaṃ, udāhu manoviññāṇaṃ paṭhamaṃ uppajjati, pacchā kāyaviññāṇan”ti? |
♦ "Which then, Venerable Nāgasena, arises first, body-consciousness, and afterwards mind-consciousness, or does mind-consciousness arise first, and afterwards body-consciousness?" |
“kāyaviññāṇaṃ, mahārāja, paṭhamaṃ uppajjati, pacchā manoviññāṇan”ti. |
Body-consciousness, great king, arises first, and afterwards mind-consciousness. |
♦ “kiṃ nu kho, bhante nāgasena, ... pe ... anālāpo tesaṃ aññamaññehi, samudācaritattā uppajjantī”ti. |
♦ "Does then, Venerable Nāgasena, ... (as before)... there is no communication between them; they arise because of habitual activity." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ cakkhuviññāṇādipañho sattamo. |
♦ The seventh question, on eye-consciousness, etc. |
♦ 8. phassalakkhaṇapañho |
♦ 8. The Question of the Characteristic of Contact |
♦ 8. rājā āha “bhante nāgasena, yattha manoviññāṇaṃ uppajjati, phassopi vedanāpi tattha uppajjatī”ti? |
♦ 8. The king said: "Venerable Nāgasena, where mind-consciousness arises, do contact and feeling also arise there?" |
“āma, mahārāja, yattha manoviññāṇaṃ uppajjati, phassopi tattha uppajjati, vedanāpi tattha uppajjati, saññāpi tattha uppajjati, cetanāpi tattha uppajjati, vitakkopi tattha uppajjati, vicāropi tattha uppajjati, sabbepi phassappamukhā dhammā tattha uppajjantī”ti. |
Yes, great king, where mind-consciousness arises, contact also arises there, feeling also arises there, perception also arises there, volition also arises there, initial application also arises there, sustained application also arises there, and all phenomena headed by contact arise there. |
♦ “bhante nāgasena, kiṃlakkhaṇo phasso”ti? |
♦ "Venerable Nāgasena, what is the characteristic of contact?" |
“phusanalakkhaṇo, mahārāja, phasso”ti. |
The characteristic of contact, great king, is touching. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, dve meṇḍā yujjheyyuṃ, tesu yathā eko meṇḍo, evaṃ cakkhu daṭṭhabbaṃ yathā dutiyo meṇḍo, evaṃ rūpaṃ daṭṭhabbaṃ. |
"Just as, great king, two rams might fight. Of these, just as one ram, so should the eye be considered. Just as the second ram, so should form be considered. |
yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo”ti. |
Just as their coming together, so should contact be considered." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, dve pāṇī vajjeyyuṃ, tesu yathā eko pāṇi, evaṃ cakkhu daṭṭhabbaṃ. |
"Just as, great king, two hands might clap. Of these, just as one hand, so should the eye be considered. |
yathā dutiyo pāṇi, evaṃ rūpaṃ daṭṭhabbaṃ. |
Just as the second hand, so should form be considered. |
yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo”ti. |
Just as their coming together, so should contact be considered." |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“yathā, mahārāja, dve sammā vajjeyyuṃ, tesu yathā eko sammo, evaṃ cakkhu daṭṭhabbaṃ. |
"Just as, great king, two cymbals might strike. Of these, just as one cymbal, so should the eye be considered. |
yathā dutiyo sammo, evaṃ rūpaṃ daṭṭhabbaṃ. |
Just as the second cymbal, so should form be considered. |
yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo”ti. |
Just as their coming together, so should contact be considered." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ phassalakkhaṇapañho aṭṭhamo. |
♦ The eighth question, on the characteristic of contact. |
♦ 9. vedanālakkhaṇapañho |
♦ 9. The Question of the Characteristic of Feeling |
♦ 9. “bhante nāgasena, kiṃlakkhaṇā vedanā”ti? |
♦ 9. "Venerable Nāgasena, what is the characteristic of feeling?" |
“vedayitalakkhaṇā, mahārāja, vedanā anubhavanalakkhaṇā cā”ti. |
The characteristic of feeling, great king, is experiencing and undergoing. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, kocideva puriso rañño adhikāraṃ kareyya, tassa rājā tuṭṭho adhikāraṃ dadeyya, so tena adhikārena pañcahi kāmaguṇehi samappito samaṅgibhūto paricareyya, tassa evamassa ‘mayā kho pubbe rañño adhikāro kato, tassa me rājā tuṭṭho adhikāraṃ adāsi, svāhaṃ tatonidānaṃ imaṃ evarūpaṃ vedanaṃ vedayāmī’ti. |
"Just as, great king, some man might perform a duty for the king. The king, pleased with him, would give him a position. He, endowed with the five sense pleasures through that position, would enjoy himself. He would think thus: 'I formerly performed a duty for the king, and the king, pleased with me, gave me a position; therefore, I am now experiencing such a feeling.' |
♦ “yathā vā pana, mahārāja, kocideva puriso kusalaṃ kammaṃ katvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, so ca tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgibhūto paricareyya, tassa evamassa ‘svāhaṃ kho pubbe kusalaṃ kammaṃ akāsiṃ, sohaṃ tatonidānaṃ imaṃ evarūpaṃ vedanaṃ vedayāmī’ti, evaṃ kho, mahārāja, vedayitalakkhaṇā vedanā anubhavanalakkhaṇā cā”ti. |
♦ "Or, great king, just as some person, having performed wholesome kamma, might, after the dissolution of the body and after death, reappear in a happy destination, a heavenly world. And there he would enjoy himself, endowed with the five divine sense pleasures. He would think thus: 'I formerly performed wholesome kamma; therefore, I am now experiencing such a feeling.' Even so, great king, the characteristic of feeling is experiencing and undergoing." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ vedanālakkhaṇapañho navamo. |
♦ The ninth question, on the characteristic of feeling. |
♦ 10. saññālakkhaṇapañho |
♦ 10. The Question of the Characteristic of Perception |
♦ 10. “bhante nāgasena, kiṃlakkhaṇā saññā”ti? |
♦ 10. "Venerable Nāgasena, what is the characteristic of perception?" |
“sañjānanalakkhaṇā, mahārāja, saññā. |
"The characteristic of perception, great king, is recognizing. |
kiṃ sañjānāti? |
What does it recognize? |
nīlampi sañjānāti, pītampi sañjānāti, lohitampi sañjānāti, odātampi sañjānāti, mañjiṭṭhampi sañjānāti. |
It recognizes blue, it recognizes yellow, it recognizes red, it recognizes white, it recognizes crimson. |
evaṃ kho, mahārāja, sañjānanalakkhaṇā saññā”ti. |
Thus, great king, the characteristic of perception is recognizing." |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, rañño bhaṇḍāgāriko bhaṇḍāgāraṃ pavisitvā nīlapītalohitodātamañjiṭṭhāni rājabhogāni rūpāni passitvā sañjānāti. |
"Just as, great king, a king's treasurer, entering the treasury, sees and recognizes royal treasures of blue, yellow, red, white, and crimson colors. |
evaṃ kho, mahārāja, sañjānanalakkhaṇā saññā”ti. |
Even so, great king, the characteristic of perception is recognizing." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ saññālakkhaṇapañho dasamo. |
♦ The tenth question, on the characteristic of perception. |
♦ 11. cetanālakkhaṇapañho |
♦ 11. The Question of the Characteristic of Volition |
♦ 11. “bhante nāgasena, kiṃlakkhaṇā cetanā”ti? |
♦ 11. "Venerable Nāgasena, what is the characteristic of volition?" |
“cetayitalakkhaṇā, mahārāja, cetanā abhisaṅkharaṇalakkhaṇā cā”ti. |
The characteristic of volition, great king, is intending and accumulating. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, kocideva puriso visaṃ abhisaṅkharitvā attanā ca piveyya, pare ca pāyeyya, so attanāpi dukkhito bhaveyya, parepi dukkhitā bhaveyyuṃ. |
"Just as, great king, some man might prepare poison and drink it himself and make others drink it. He himself would suffer, and others would also suffer. |
evameva kho, mahārāja, idhekacco puggalo akusalaṃ kammaṃ cetanāya cetayitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Even so, great king, here some individual, having intended and accumulated unwholesome kamma with volition, might, after the dissolution of the body and after death, reappear in a state of deprivation, a bad destination, a downfall, hell. |
yepi tassa anusikkhanti, tepi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. |
And those who follow his example also, after the dissolution of the body and after death, reappear in a state of deprivation, a bad destination, a downfall, hell. |
♦ “yathā vā pana, mahārāja, kocideva puriso sappinavanītatelamadhuphāṇitaṃ ekajjhaṃ abhisaṅkharitvā attanā ca piveyya, pare ca pāyeyya, so attanā sukhito bhaveyya, parepi sukhitā bhaveyyuṃ. |
♦ "Or, great king, just as some man might prepare ghee, fresh butter, oil, honey, and molasses all together and drink it himself and make others drink it. He himself would be happy, and others would also be happy. |
evameva kho, mahārāja, idhekacco puggalo kusalaṃ kammaṃ cetanāya cetayitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. |
Even so, great king, here some individual, having intended and accumulated wholesome kamma with volition, might, after the dissolution of the body and after death, reappear in a happy destination, a heavenly world. |
yepi tassa anusikkhanti, tepi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. |
And those who follow his example also, after the dissolution of the body and after death, reappear in a happy destination, a heavenly world. |
evaṃ kho, mahārāja, cetayitalakkhaṇā cetanā abhisaṅkharaṇalakkhaṇā cā”ti. |
Thus, great king, the characteristic of volition is intending and accumulating." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ cetanālakkhaṇapañho ekādasamo. |
♦ The eleventh question, on the characteristic of volition. |
♦ 12. viññāṇalakkhaṇapañho |
♦ 12. The Question of the Characteristic of Consciousness |
♦ 12. “bhante nāgasena, kiṃlakkhaṇaṃ viññāṇan”ti? |
♦ 12. "Venerable Nāgasena, what is the characteristic of consciousness?" |
“vijānanalakkhaṇaṃ, mahārāja, viññāṇan”ti. |
The characteristic of consciousness, great king, is discerning. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, nagaraguttiko majjhe nagarasiṅghāṭake nisinno passeyya puratthimadisato purisaṃ āgacchantaṃ, passeyya dakkhiṇadisato purisaṃ āgacchantaṃ, passeyya pacchimadisato purisaṃ āgacchantaṃ, passeyya uttaradisato purisaṃ āgacchantaṃ. |
"Just as, great king, a city guard, sitting at the crossroads in the middle of the city, would see a man coming from the eastern direction, he would see a man coming from the southern direction, he would see a man coming from the western direction, he would see a man coming from the northern direction. |
evameva kho, mahārāja, yañca puriso cakkhunā rūpaṃ passati, taṃ viññāṇena vijānāti. |
Even so, great king, whatever form a person sees with the eye, he discerns it with consciousness. |
yañca sotena saddaṃ suṇāti, taṃ viññāṇena vijānāti. |
Whatever sound he hears with the ear, he discerns it with consciousness. |
yañca ghānena gandhaṃ ghāyati, taṃ viññāṇena vijānāti. |
Whatever odor he smells with the nose, he discerns it with consciousness. |
yañca jivhāya rasaṃ sāyati, taṃ viññāṇena vijānāti. |
Whatever flavor he tastes with the tongue, he discerns it with consciousness. |
yañca kāyena phoṭṭhabbaṃ phusati, taṃ viññāṇena vijānāti, yañca manasā dhammaṃ vijānāti, taṃ viññāṇena vijānāti. |
Whatever tangible he feels with the body, he discerns it with consciousness. Whatever mental phenomenon he discerns with the mind, he discerns it with consciousness. |
evaṃ kho, mahārāja, vijānanalakkhaṇaṃ viññāṇan”ti. |
Thus, great king, the characteristic of consciousness is discerning." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ viññāṇalakkhaṇapañho dvādasamo. |
♦ The twelfth question, on the characteristic of consciousness. |
♦ 13. vitakkalakkhaṇapañho |
♦ 13. The Question of the Characteristic of Initial Application |
♦ 13. “bhante nāgasena, kiṃlakkhaṇo vitakko”ti? |
♦ 13. "Venerable Nāgasena, what is the characteristic of initial application?" |
“appanālakkhaṇo mahārāja, vitakko”ti. |
The characteristic of initial application, great king, is directing. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, vaḍḍhakī suparikammakataṃ dāruṃ sandhismiṃ appeti, evameva kho, mahārāja, appanālakkhaṇo vitakko”ti. |
Just as, great king, a carpenter directs a well-prepared piece of wood into a joint, even so, great king, the characteristic of initial application is directing. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ vitakkalakkhaṇapañho terasamo. |
♦ The thirteenth question, on the characteristic of initial application. |
♦ 14. vicāralakkhaṇapañho |
♦ 14. The Question of the Characteristic of Sustained Application |
♦ 14. “bhante nāgasena, kiṃlakkhaṇo vicāro”ti? |
♦ 14. "Venerable Nāgasena, what is the characteristic of sustained application?" |
“anumajjanalakkhaṇo, mahārāja, vicāro”ti. |
The characteristic of sustained application, great king, is examining. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, kaṃsathālaṃ ākoṭitaṃ pacchā anuravati anusandahati , yathā, mahārāja, ākoṭanā, evaṃ vitakko daṭṭhabbo. |
"Just as, great king, a brass plate, when struck, afterwards resonates and reverberates. Just as, great king, the striking, so should initial application be considered. |
yathā anuravanā , evaṃ vicāro daṭṭhabbo”ti. |
Just as the resonating, so should sustained application be considered." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ vicāralakkhaṇapañho cuddasamo. |
♦ The fourteenth question, on the characteristic of sustained application. |
♦ vicāravaggo tatiyo. |
♦ The third chapter, on inquiry. |
♦ imasmiṃ vagge cuddasa pañhā. |
♦ In this chapter, there are fourteen questions. |
| --- | |
♦ 4. nibbānavaggo |
♦ 4. Nirvana Chapter |
♦ 1. phassādivinibbhujanapañho |
♦ 1. The Question of Discerning Contact, etc. |
♦ 1. rājā āha “bhante nāgasena, sakkā imesaṃ dhammānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ viññāṇaṃ, ayaṃ vitakko, ayaṃ vicāro’ti”? |
♦ 1. The king said: "Venerable Nāgasena, is it possible to distinguish and differentiate these phenomena, which have merged into one state, and point out, 'This is contact, this is feeling, this is perception, this is volition, this is consciousness, this is initial application, this is sustained application'?" |
“na sakkā, mahārāja, imesaṃ dhammānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ viññāṇaṃ, ayaṃ vitakko, ayaṃ vicāro’”ti. |
No, great king, it is not possible to distinguish and differentiate these phenomena, which have merged into one state, and point out, 'This is contact, this is feeling, this is perception, this is volition, this is consciousness, this is initial application, this is sustained application.' |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, rañño sūdo arasaṃ vā rasaṃ vā kareyya, so tattha dadhimpi pakkhipeyya, loṇampi pakkhipeyya, siṅgiverampi pakkhipeyya, jīrakampi pakkhipeyya, maricampi pakkhipeyya, aññānipi pakārāni pakkhipeyya, tamenaṃ rājā evaṃ vadeyya, ‘dadhissa me rasaṃ āhara, loṇassa me rasaṃ āhara, siṅgiverassa me rasaṃ āhara, jīrakassa me rasaṃ āhara, maricassa me rasaṃ āhara, sabbesaṃ me pakkhittānaṃ rasaṃ āharā’ti. |
"Just as, great king, a royal cook might prepare a dish, whether it be savory or sweet. He might put curd into it, and salt, and ginger, and cumin, and pepper, and other kinds of ingredients. And the king might say to him, 'Bring me the taste of the curd, bring me the taste of the salt, bring me the taste of the ginger, bring me the taste of the cumin, bring me the taste of the pepper, bring me the taste of all the ingredients I have put in.' |
sakkā nu kho, mahārāja, tesaṃ rasānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā rasaṃ āharituṃ ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā”ti? |
Is it possible, great king, to distinguish and differentiate the taste of those flavors, which have merged into one state, and bring out the sourness, or saltiness, or bitterness, or pungency, or astringency, or sweetness?" |
“na hi, bhante, sakkā tesaṃ rasānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā rasaṃ āharituṃ ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā, api ca kho pana sakena sakena lakkhaṇena upaṭṭhahantī”ti. |
No, Venerable sir, it is not possible to distinguish and differentiate the taste of those flavors, which have merged into one state, and bring out the sourness, or saltiness, or bitterness, or pungency, or astringency, or sweetness. Nevertheless, they manifest by their own characteristics. |
“evameva kho, mahārāja, na sakkā imesaṃ dhammānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ viññāṇaṃ, ayaṃ vitakko, ayaṃ vicāro’ti, api ca kho pana sakena sakena lakkhaṇena upaṭṭhahantī”ti. |
Even so, great king, it is not possible to distinguish and differentiate these phenomena, which have merged into one state, and point out, 'This is contact, this is feeling, this is perception, this is volition, this is consciousness, this is initial application, this is sustained application.' Nevertheless, they manifest by their own characteristics. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ phassādivinibbhujanapañho paṭhamo. |
♦ The first question, on discerning contact, etc. |
♦ 2. nāgasenapañho |
♦ 2. The Question of Nagasena |
♦ 2. thero āha “loṇaṃ, mahārāja, cakkhuviññeyyan”ti. |
♦ 2. The elder said: "Great king, is salt knowable by the eye?" |
“āma, bhante, cakkhuviññeyyan”ti. |
Yes, Venerable sir, knowable by the eye. |
“suṭṭhu kho, mahārāja, jānāhī”ti. |
Know it well, great king. |
“kiṃ pana, bhante, jivhāviññeyyan”ti? |
Is it then, Venerable sir, knowable by the tongue? |
“āma, mahārāja, jivhāviññeyyan”ti. |
Yes, great king, knowable by the tongue. |
“kiṃ pana, bhante, sabbaṃ loṇaṃ jivhāya vijānātī”ti? |
Does then, Venerable sir, the tongue know all salt? |
“āma, mahārāja, sabbaṃ loṇaṃ jivhāya vijānāti”. |
Yes, great king, the tongue knows all salt. |
♦ “yadi, bhante, sabbaṃ loṇaṃ jivhāya vijānāti, kissa pana taṃ sakaṭehi balībaddā āharanti, nanu loṇameva āharitabban”ti? |
♦ "If, Venerable sir, the tongue knows all salt, why then do oxen bring it by carts? Should not only salt be brought?" |
“na sakkā, mahārāja, loṇameva āharituṃ ekatobhāvagatā ete dhammā gocaranānattagatā loṇaṃ garubhāvo cāti. |
"It is not possible, great king, to bring only salt. These phenomena are merged into one state, and salt is a heavy substance, having various objects of sense. |
sakkā pana, mahārāja, loṇaṃ tulāya tulayitun”ti? |
But is it possible, great king, to weigh salt with a balance?" |
“āma, bhante, sakkā”ti. |
Yes, Venerable sir, it is possible. |
“na sakkā, mahārāja, loṇaṃ tulāya tulayituṃ, garubhāvo tulāya tuliyatī”ti. |
It is not possible, great king, to weigh salt with a balance; the heavy substance is weighed with a balance. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ nāgasenapañho dutiyo. |
♦ The second question, on Nagasena. |
♦ 3. pañcāyatanakammanibbattapañho |
♦ 3. The Question of the Production of the Five Sense Bases by Kamma |
♦ 3. rājā āha “bhante nāgasena, yānimāni pañcāyatanāni, kiṃ nu tāni nānākammehi nibbattāni, udāhu ekena kammenā”ti? |
♦ 3. The king said: "Venerable Nāgasena, these five sense bases, were they produced by various kammas, or by one kamma?" |
“nānākammehi, mahārāja, nibbattāni, na ekena kammenā”ti. |
By various kammas, great king, were they produced, not by one kamma. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, ekasmiṃ khette nānābījāni vappeyyuṃ, tesaṃ nānābījānaṃ nānāphalāni nibbatteyyun”ti? |
What do you think, great king, if various seeds were sown in one field, would various fruits be produced from those various seeds? |
“āma, bhante, nibbatteyyun”ti. |
Yes, Venerable sir, they would be produced. |
“evameva kho, mahārāja, yāni yāni pañcāyatanāni, tāni tāni nānākammehi nibbattāni, na ekena kammenā”ti. |
Even so, great king, these five sense bases, each one of them, were produced by various kammas, not by one kamma. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ pañcāyatanakammanibbattapañho tatiyo. |
♦ The third question, on the production of the five sense bases by kamma. |
♦ 4. kammanānākaraṇapañho |
♦ 4. The Question of the Diversity of Kamma |
♦ 4. rājā āha “bhante nāgasena, kena kāraṇena manussā na sabbe samakā, aññe appāyukā, aññe dīghāyukā, aññe bahvābādhā aññe appābādhā, aññe dubbaṇṇā, aññe vaṇṇavanto, aññe appesakkhā, aññe mahesakkhā, aññe appabhogā, aññe mahābhogā, aññe nīcakulīnā, aññe mahākulīnā, aññe duppaññā, aññe paññavanto”ti? |
♦ 4. The king said: "Venerable Nāgasena, for what reason are human beings not all alike? Some are short-lived, some long-lived; some are very sickly, some are less sickly; some are ugly, some are beautiful; some are of little influence, some are of great influence; some are of little wealth, some are of great wealth; some are of low family, some are of high family; some are ignorant, some are wise." |
♦ thero āha “kissa pana, mahārāja, rukkhā na sabbe samakā, aññe ambilā, aññe lavaṇā, aññe tittakā, aññe kaṭukā, aññe kasāvā, aññe madhurā”ti? |
♦ The elder said: "But great king, why are trees not all alike? Some are sour, some are salty, some are bitter, some are pungent, some are astringent, some are sweet." |
“maññāmi, bhante, bījānaṃ nānākaraṇenā”ti. |
I suppose, Venerable sir, because of the diversity of seeds. |
“evameva kho, mahārāja, kammānaṃ nānākaraṇena manussā na sabbe samakā, aññe appāyukā, aññe dīghāyukā, aññe bahvābādhā, aññe appābādhā, aññe dubbaṇṇā, aññe vaṇṇavanto, aññe appesakkhā, aññe mahesakkhā, aññe appabhogā, aññe mahābhogā, aññe nīcakulīnā, aññe mahākulīnā, aññe duppaññā, aññe paññavanto. |
"Even so, great king, because of the diversity of kammas, human beings are not all alike: some are short-lived, some long-lived; some are very sickly, some are less sickly; some are ugly, some are beautiful; some are of little influence, some are of great influence; some are of little wealth, some are of great wealth; some are of low family, some are of high family; some are ignorant, some are wise. |
bhāsitampetaṃ mahārāja bhagavatā — ‘kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā, kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’”ti. |
This too, great king, was spoken by the Blessed One: 'Beings, young man, are owners of their kamma, heirs of their kamma, born of their kamma, bound by their kamma, supported by their kamma. Kamma divides beings, that is to say, into the inferior and the superior.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ kammanānākaraṇapañho catuttho. |
♦ The fourth question, on the diversity of kamma. |
♦ 5. vāyāmakaraṇapañho |
♦ 5. The Question of Exertion |
♦ 5. rājā āha “bhante nāgasena, tumhe bhaṇatha ‘kinti imaṃ dukkhaṃ nirujjheyya, aññañca dukkhaṃ nuppajjeyyā’ti . |
♦ 5. The king said: "Venerable Nāgasena, you say, 'How might this suffering cease, and no other suffering arise?' |
etadatthā, mahārāja, amhākaṃ pabbajjā”ti. |
For that purpose, great king, is our monastic life." |
“kiṃ paṭikacceva vāyamitena, nanu sampatte kāle vāyamitabban”ti? |
Why then exert oneself prematurely? Should one not exert oneself at the proper time? |
thero āha “sampatte kāle, mahārāja, vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti. |
The elder said: "At the proper time, great king, exertion is of no use. Premature exertion is useful." |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, yadā tvaṃ pipāsito bhaveyyāsi, tadā tvaṃ udapānaṃ khaṇāpeyyāsi, taḷākaṃ khaṇāpeyyāsi ‘pānīyaṃ pivissāmī’ti? |
What do you think, great king, when you are thirsty, would you then dig a well, would you dig a tank, thinking, 'I will drink water'? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti. |
Even so, great king, at the proper time, exertion is of no use. Premature exertion is useful. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, yadā tvaṃ bubhukkhito bhaveyyāsi, tadā tvaṃ khettaṃ kasāpeyyāsi, sāliṃ ropāpeyyāsi, dhaññaṃ atiharāpeyyāsi ‘bhattaṃ bhuñjissāmī’ti? |
What do you think, great king, when you are hungry, would you then plow a field, would you plant rice, would you carry in grain, thinking, 'I will eat a meal'? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatīti. |
Even so, great king, at the proper time, exertion is of no use. Premature exertion is useful. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, yadā te saṅgāmo paccupaṭṭhito bhaveyya, tadā tvaṃ parikhaṃ khaṇāpeyyāsi, pākāraṃ kārāpeyyāsi, gopuraṃ kārāpeyyāsi, aṭṭālakaṃ kārāpeyyāsi, dhaññaṃ atiharāpeyyāsi, tadā tvaṃ hatthismiṃ sikkheyyāsi, assasmiṃ sikkheyyāsi, rathasmiṃ sikkheyyāsi, dhanusmiṃ sikkheyyāsi, tharusmiṃ sikkheyyāsī”ti? |
What do you think, great king, when battle is imminent, would you then dig a ditch, would you build a wall, would you build a gate, would you build a watchtower, would you carry in grain, would you then train in elephants, would you train in horses, would you train in chariots, would you train in bows, would you train in swords? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavati. |
"Even so, great king, at the proper time, exertion is of no use. Premature exertion is useful. |
bhāsitampetaṃ mahārāja bhagavatā — |
This too, great king, was spoken by the Blessed One: |
♦ “‘paṭikacceva taṃ kayirā, yaṃ jaññā hitamattano. |
♦ "'One should do that which one knows to be good for oneself, beforehand. |
♦ na sākaṭikacintāya, mantā dhīro parakkame. |
♦ A wise person should not rely on the thoughts of a cart-driver. |
♦ “‘yathā sākaṭiko maṭṭhaṃ , samaṃ hitvā mahāpathaṃ. |
♦ "'Just as a cart-driver, having left the smooth, main road, |
♦ visamaṃ maggamāruyha, akkhacchinnova jhāyati. |
♦ and ascended a difficult path, laments, like one whose axle is broken. |
♦ “‘evaṃ dhammā apakkamma, adhammamanuvattiya. |
♦ "'Even so, having deviated from the Dhamma, and having followed the non-Dhamma, |
♦ mando maccu mukhaṃ patto, akkhacchinnova jhāyatī’”ti . |
♦ a foolish person, having fallen into the mouth of death, laments, like one whose axle is broken.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ vāyāmakaraṇapañho pañcamo. |
♦ The fifth question, on exertion. |
♦ 6. nerayikaggiuṇhabhāvapañho |
♦ 6. The Question of the Heat of the Hell-Fire |
♦ 6. rājā āha “bhante nāgasena, tumhe bhaṇatha ‘pākatikāggito nerayiko aggi mahābhitāpataro hoti, khuddakopi pāsāṇo pākatike aggimhi pakkhitto divasampi paccamāno na vilayaṃ gacchati, kūṭāgāramattopi pāsāṇo nerayikaggimhi pakkhitto khaṇena vilayaṃ gacchatī’ti, etaṃ vacanaṃ na saddahāmi, evañca pana vadetha ‘ye ca tattha uppannā sattā, te anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchantī’ti, tampi vacanaṃ na saddahāmī”ti. |
♦ 6. The king said: "Venerable Nāgasena, you say, 'The fire in hell is much hotter than ordinary fire. A small stone thrown into ordinary fire, even if it is baked for a day, does not disappear. But a stone the size of a palace, thrown into hell-fire, disappears in an instant.' I do not believe this statement. And you also say, 'The beings born there, even if they are baked in hell for many thousands of years, do not disappear.' I do not believe that statement either." |
♦ thero āha “taṃ kiṃ maññasi, mahārāja, yā tā santi makariniyopi susumāriniyopi kacchapiniyopi moriniyopi kapotiniyopi, kiṃnu tā kakkhaḷāni pāsāṇāni sakkharāyo ca khādantī”ti? |
♦ The elder said: "What do you think, great king, are there she-crocodiles, she-alligators, she-turtles, she-peacocks, she-pigeons, do they eat hard stones and gravel?" |
“āma, bhante, khādantī”ti. |
Yes, Venerable sir, they do eat them. |
“kiṃ pana tāni tāsaṃ kucchiyaṃ koṭṭhabbhantaragatāni vilayaṃ gacchantī”ti? |
Do those, when they have entered their belly, disappear in their stomach? |
“āma, bhante, vilayaṃ gacchantī”ti. |
Yes, Venerable sir, they do disappear. |
“yo pana tāsaṃ kucchiyaṃ gabbho, sopi vilayaṃ gacchatī”ti? |
Does then the fetus in their belly also disappear? |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇenā”ti? |
For what reason? |
“maññāmi, bhante, kammādhikatena na vilayaṃ gacchatī”ti. |
I suppose, Venerable sir, because it is protected by kamma, it does not disappear. |
“evameva kho, mahārāja, kammādhikatena nerayikā sattā anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchanti. |
"Even so, great king, because they are protected by kamma, hell-beings, even if they are baked in hell for many thousands of years, do not disappear. |
bhāsitampetaṃ, mahārāja, bhagavatā — ‘so na tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantīhotī’”ti. |
This too, great king, was spoken by the Blessed One: 'He does not die until that evil kamma is exhausted.'" |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, yā tā santi sīhiniyopi byagghiniyopi dīpiniyopi kukkuriniyopi, kiṃnu tā kakkhaḷāni aṭṭhikāni maṃsāni khādantīti? |
What do you think, great king, are there she-lions, she-tigers, she-leopards, she-dogs, do they eat hard bones and flesh? |
“āma, bhante, khādantī”ti. |
Yes, Venerable sir, they do eat them. |
“kiṃ pana tāni tāsaṃ kucchiyaṃ koṭṭhabbhantaragatāni vilayaṃ gacchantī”ti? |
Do those, when they have entered their belly, disappear in their stomach? |
“āma, bhante, vilayaṃ gacchantī”ti. |
Yes, Venerable sir, they do disappear. |
“yo pana tāsaṃ kucchiyaṃ gabbho, sopi vilayaṃ gacchatī”ti? |
Does then the fetus in their belly also disappear? |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇenā”ti? |
For what reason? |
“maññāmi, bhante, kammādhikatena na vilayaṃ gacchatī”ti. |
I suppose, Venerable sir, because it is protected by kamma, it does not disappear. |
“evameva kho, mahārāja, kammādhikatena nerayikā sattā anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchantī”ti. |
Even so, great king, because they are protected by kamma, hell-beings, even if they are baked in hell for many thousands of years, do not disappear. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, yā tā santi yonakasukhumāliniyopi khattiyasukhumāliniyopi brāhmaṇasukhumāliniyopi gahapatisukhumāliniyopi, kiṃnu tā kakkhaḷāni khajjakāni maṃsāni khādantī”ti? |
What do you think, great king, are there refined Greek women, refined Khattiya women, refined Brahmana women, refined householder women, do they eat hard foods and meats? |
“āma, bhante, khādantī”ti. |
Yes, Venerable sir, they do eat them. |
“kiṃ pana tāni tāsaṃ kucchiyaṃ koṭṭhabbhantaragatāni vilayaṃ gacchantī”ti? |
Do those, when they have entered their belly, disappear in their stomach? |
“āma, bhante, vilayaṃ gacchantī”ti. |
Yes, Venerable sir, they do disappear. |
“yo pana tāsaṃ kucchiyaṃ gabbho sopi vilayaṃ gacchatī”ti? |
Does then the fetus in their belly also disappear? |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇenā”ti. |
For what reason? |
“maññāmi, bhante, kammādhikatena na vilayaṃ gacchatī”ti. |
I suppose, Venerable sir, because it is protected by kamma, it does not disappear. |
“evameva kho, mahārāja, kammādhikatena nerayikā sattā anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchanti. |
"Even so, great king, because they are protected by kamma, hell-beings, even if they are baked in hell for many thousands of years, do not disappear. |
bhāsitampetaṃ, mahārāja, bhagavatā — “so na tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantīhotī”ti. |
This too, great king, was spoken by the Blessed One: 'He does not die until that evil kamma is exhausted.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ nerayikaggiuṇhabhāvapañho chaṭṭho. |
♦ The sixth question, on the heat of the hell-fire. |
♦ 7. pathavisandhārakapañho |
♦ 7. The Question of the Earth's Support |
♦ 7. rājā āha “bhante nāgasena, tumhe bhaṇatha ‘ayaṃ mahā pathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāse patiṭṭhito’ti, etampi vacanaṃ na saddahāmī”ti. |
♦ 7. The king said: "Venerable Nāgasena, you say, 'This great earth is established on water, water is established on wind, wind is established in space.' I do not believe this statement either." |
thero dhammakarakena udakaṃ gahetvā rājānaṃ milindaṃ saññāpesi “yathā, mahārāja, imaṃ udakaṃ vātena ādhāritaṃ, evaṃ tampi udakaṃ vātena ādhāritan”ti. |
The elder took water with a water-pot and instructed King Milinda: "Just as, great king, this water is supported by wind, even so that water is supported by wind." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ pathavisandhārakapañho sattamo. |
♦ The seventh question, on the earth's support. |
♦ 8. nirodhanibbānapañho |
♦ 8. The Question of Cessation and Nibbāna |
♦ 8. rājā āha “bhante nāgasena, nirodho nibbānan”ti? |
♦ 8. The king said: "Venerable Nāgasena, is cessation Nibbāna?" |
“āma, mahārāja, nirodho nibbānan”ti. |
Yes, great king, cessation is Nibbāna. |
“kathaṃ, bhante, nāgasena, nirodho nibbānan”ti? |
How then, Venerable Nāgasena, is cessation Nibbāna? |
“sabbe bālaputhujjanā kho, mahārāja, ajjhattikabāhire āyatane abhinandanti abhivadanti ajjhosāya tiṭṭhanti, te tena sotena vuyhanti, na parimuccanti jātiyā jarāya maraṇena sokena paridevena dukkhehi domanassehi upāyāsehi na parimuccanti dukkhasmāti vadāmi. |
"All foolish ordinary people, great king, delight in, rejoice in, and cling to internal and external sense bases. They are carried away by that current; they are not freed from birth, old age, death, sorrow, lamentation, pain, dejection, and despair. I say they are not freed from suffering. |
sutavā ca kho, mahārāja, ariyasāvako ajjhattikabāhire āyatane nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato taṇhā nirujjhati, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hoti, evaṃ kho, mahārāja, nirodho nibbānan”ti. |
But the well-taught noble disciple, great king, does not delight in, does not rejoice in, does not cling to internal and external sense bases. For him, not delighting, not rejoicing, not clinging, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, dejection, and despair cease. Thus, there is the cessation of this entire mass of suffering. Thus, great king, cessation is Nibbāna." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ nirodhanibbānapañho aṭṭhamo. |
♦ The eighth question, on cessation and Nibbāna. |
♦ 9. nibbānalabhanapañho |
♦ 9. The Question of Attaining Nibbāna |
♦ 9. rājā āha “bhante nāgasena, sabbeva labhanti nibbānan”ti? |
♦ 9. The king said: "Venerable Nāgasena, do all attain Nibbāna?" |
“na kho, mahārāja, sabbeva labhanti nibbānaṃ, api ca kho, mahārāja, yo sammā paṭipanno abhiññeyye dhamme abhijānāti, pariññeyye dhamme parijānāti, pahātabbe dhamme pajahati, bhāvetabbe dhamme bhāveti, sacchikātabbe dhamme sacchikaroti, so labhati nibbānan”ti. |
No, great king, not all attain Nibbāna. But, great king, whoever practices rightly, thoroughly knows the things to be thoroughly known, fully understands the things to be fully understood, abandons the things to be abandoned, develops the things to be developed, realizes the things to be realized, he attains Nibbāna. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ nibbānalabhanapañho navamo. |
♦ The ninth question, on attaining Nibbāna. |
♦ 10. nibbānasukhajānanapañho |
♦ 10. The Question of Knowing the Happiness of Nibbāna |
♦ 10. rājā āha “bhante nāgasena, yo na labhati nibbānaṃ, jānāti so ‘sukhaṃ nibbānan’”ti? |
♦ 10. The king said: "Venerable Nāgasena, does one who does not attain Nibbāna know, 'Nibbāna is happiness'?" |
“āma, mahārāja, yo na labhati nibbānaṃ, jānāti so ‘sukhaṃ nibbānan’”ti. |
Yes, great king, one who does not attain Nibbāna knows, 'Nibbāna is happiness.' |
“kathaṃ, bhante nāgasena, alabhanto jānāti ‘sukhaṃ nibbānan’”ti? |
How, Venerable Nāgasena, does one who does not attain know, 'Nibbāna is happiness'? |
“taṃ kiṃ maññasi, mahārāja, yesaṃ nacchinnā hatthapādā, jāneyyuṃ te, mahārāja, ‘dukkhaṃ hatthapādacchedanan’”ti? |
What do you think, great king, would those whose hands and feet have not been cut off, know, great king, 'Cutting off hands and feet is suffering'? |
“āma, bhante, jāneyyun”ti. |
Yes, Venerable sir, they would know. |
“kathaṃ jāneyyun”ti? |
How would they know? |
“aññesaṃ, bhante, chinnahatthapādānaṃ paridevitasaddaṃ sutvā jānanti ‘dukkhaṃ hatthapādacchedanan’”ti . |
Venerable sir, by hearing the lamentation of others whose hands and feet have been cut off, they know, 'Cutting off hands and feet is suffering.' |
“evameva kho, mahārāja, yesaṃ diṭṭhaṃ nibbānaṃ, tesaṃ saddaṃ sutvā jānāti ‘sukhaṃ nibbānan’”ti. |
Even so, great king, by hearing the words of those who have seen Nibbāna, one knows, 'Nibbāna is happiness.' |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ nibbānasukhajānanapañho dasamo. |
♦ The tenth question, on knowing the happiness of Nibbāna. |
♦ nibbānavaggo catuttho. |
♦ The fourth chapter, on Nibbāna. |
♦ imasmiṃ vagge dasa pañhā. |
♦ In this chapter, there are ten questions. |
| --- | |
♦ 5. buddhavaggo |
♦ 5. The Buddha Chapter |
♦ 1. buddhassa atthinatthibhāvapañho |
♦ 1. The Question of the Existence or Non-Existence of the Buddha |
♦ 1. rājā āha “bhante nāgasena, buddho tayā diṭṭho”ti? |
♦ 1. The king said: "Venerable Nāgasena, have you seen the Buddha?" |
“na hi, mahārājā”ti. |
No, great king. |
“atha te ācariyehi buddho diṭṭho”ti? |
Then have your teachers seen the Buddha? |
“na hi, mahārājā”ti. |
No, great king. |
“tena hi, bhante nāgasena, natthi buddho”ti. |
In that case, Venerable Nāgasena, there is no Buddha. |
“kiṃ pana, mahārāja, himavati ūhā nadī tayā diṭṭhā”ti? |
But great king, have you seen the Ūhā River in the Himalayas? |
“na hi, bhante”ti. |
No, Venerable sir. |
“atha te pitarā ūhā nadī diṭṭhā”ti? |
Then has your father seen the Ūhā River? |
“na hi, bhante”ti. |
No, Venerable sir. |
“tena hi, mahārāja, natthi ūhā nadī”ti. |
In that case, great king, there is no Ūhā River. |
“atthi, bhante, kiñcāpi mayā ūhā nadī na diṭṭhā, pitarāpi me ūhā nadī na diṭṭhā, api ca atthi ūhā nadī”ti. |
There is, Venerable sir. Although I have not seen the Ūhā River, and my father has not seen the Ūhā River, yet there is an Ūhā River. |
“evameva kho, mahārāja, kiñcāpi mayā bhagavā na diṭṭho, ācariyehipi me bhagavā na diṭṭho, api ca atthi bhagavā”ti. |
Even so, great king, although I have not seen the Blessed One, and my teachers have not seen the Blessed One, yet there is a Blessed One. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ buddhassa atthinatthibhāvapañho paṭhamo. |
♦ The first question, on the existence or non-existence of the Buddha. |
♦ 2. buddhassa anuttarabhāvapañho |
♦ 2. The Question of the Buddha's Peerlessness |
♦ 2. rājā āha “bhante nāgasena, buddho anuttaro”ti? |
♦ 2. The king said: "Venerable Nāgasena, is the Buddha peerless?" |
“āma, mahārāja, bhagavā anuttaro”ti. |
Yes, great king, the Blessed One is peerless. |
“kathaṃ, bhante nāgasena, adiṭṭhapubbaṃ jānāsi ‘buddho anuttaro’”ti? |
How, Venerable Nāgasena, do you know, 'The Buddha is peerless,' when you have not seen him before? |
“taṃ kiṃ maññasi, mahārāja, yehi adiṭṭhapubbo mahāsamuddo, jāneyyuṃ te, mahārāja, mahanto kho mahāsamuddo gambhīro appameyyo duppariyogāho, yatthimā pañca mahānadiyo satataṃ samitaṃ appenti, seyyathidaṃ, gaṅgā yamunā aciravatī sarabhū mahī, neva tassa ūnattaṃ vā pūrattaṃ vā paññāyatī”ti ? |
What do you think, great king, would those who have never seen the great ocean, know, great king, 'The great ocean is vast, deep, immeasurable, difficult to fathom, into which these five great rivers flow constantly and continuously, namely, the Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi, and yet there is no discernible decrease or increase in it'? |
“āma, bhante, jāneyyun”ti. |
Yes, Venerable sir, they would know. |
“evameva kho, mahārāja, sāvake mahante parinibbute passitvā jānāmi ‘bhagavā anuttaro’”ti. |
Even so, great king, by seeing the great disciples who have attained final Nibbāna, I know, 'The Blessed One is peerless.' |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ buddhassa anuttarabhāvapañho dutiyo. |
♦ The second question, on the Buddha's peerlessness. |
♦ 3. buddhassa anuttarabhāvajānanapañho |
♦ 3. The Question of Knowing the Buddha's Peerlessness |
♦ 3. rājā āha “bhante nāgasena, sakkā jānituṃ ‘buddho anuttaro’”ti? |
♦ 3. The king said: "Venerable Nāgasena, is it possible to know, 'The Buddha is peerless'?" |
“āma, mahārāja, sakkā jānituṃ ‘bhagavā anuttaro’”ti. |
Yes, great king, it is possible to know, 'The Blessed One is peerless.' |
“kathaṃ, bhante nāgasena, sakkā jānituṃ ‘buddho anuttaro’”ti. |
How, Venerable Nāgasena, is it possible to know, 'The Buddha is peerless'? |
“bhūtapubbaṃ, mahārāja, tissatthero nāma lekhācariyo ahosi, bahūni vassāni abbhatītāni kālaṅkatassa kathaṃ so ñāyatī”ti. |
Formerly, great king, there was a scribe named Tissa. He passed away many years ago. How is he known? |
“lekhena bhante”ti. |
By his writing, Venerable sir. |
“evameva kho, mahārāja, yo dhammaṃ passati, so bhagavantaṃ passati, dhammo hi, mahārāja, bhagavatā desito”ti. |
Even so, great king, whoever sees the Dhamma, sees the Blessed One. For, great king, the Dhamma was taught by the Blessed One. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ buddhassa anuttarabhāvajānanapañho tatiyo. |
♦ The third question, on knowing the Buddha's peerlessness. |
♦ 4. dhammadiṭṭhapañho |
♦ 4. The Question of Seeing the Dhamma |
♦ 4. rājā āha “bhante nāgasena, dhammo tayā diṭṭho”ti. |
♦ 4. The king said: "Venerable Nāgasena, have you seen the Dhamma?" |
“buddhanettiyā kho, mahārāja, buddhapaññattiyā yāvajīvaṃ sāvakehi vattitabban”ti. |
By the guidance of the Buddha, great king, by the teachings of the Buddha, the disciples should practice throughout their lives. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ dhammadiṭṭhapañho catuttho. |
♦ The fourth question, on seeing the Dhamma. |
♦ 5. asaṅkamanapaṭisandahanapañho |
♦ 5. The Question of Non-Transference and Re-linking |
♦ 5. rājā āha “bhante nāgasena, na ca saṅkamati paṭisandahati cā”ti? |
♦ 5. The king said: "Venerable Nāgasena, there is no transference, but there is re-linking?" |
“āma, mahārāja, na ca saṅkamati paṭisandahati cā”ti. |
Yes, great king, there is no transference, but there is re-linking. |
“kathaṃ, bhante nāgasena, na ca saṅkamati paṭisandahati ca, opammaṃ karohī”ti? |
How, Venerable Nāgasena, is there no transference, but there is re-linking? Give an illustration. |
“yathā, mahārāja, kocideva puriso padīpato padīpaṃ padīpeyya, kiṃnu kho so, mahārāja, padīpo padīpamhā saṅkanto”ti? |
Just as, great king, some man might light a lamp from another lamp, does that lamp, great king, transfer from that lamp? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, na ca saṅkamati paṭisandahati cā”ti. |
Even so, great king, there is no transference, but there is re-linking. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“abhijānāsi nu, tvaṃ mahārāja, daharako santo silokācariyassa santike kiñci silokaṃ gahitan”ti? |
Do you remember, great king, when you were young, you learned some verses from your verse-teacher? |
“āma, bhante”ti . |
Yes, Venerable sir. |
“kiṃnu kho, mahārāja, so siloko ācariyamhā saṅkanto”ti? |
Did that verse, great king, transfer from the teacher? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, na ca saṅkamati paṭisandahati cāti. |
Even so, great king, there is no transference, but there is re-linking. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ asaṅkamanapaṭisandahanapañho pañcamo. |
♦ The fifth question, on non-transference and re-linking. |
♦ 6. vedagūpañho |
♦ 6. The Question of the Soul |
♦ 6. rājā āha “bhante nāgasena, vedagū upalabbhatī”ti? |
♦ 6. The king said: "Venerable Nāgasena, is a soul found?" |
thero āha “paramatthena kho, mahārāja, vedagū nupalabbhatī”ti. |
The elder said: "In the ultimate sense, great king, a soul is not found." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ vedagūpañho chaṭṭho. |
♦ The sixth question, on the soul. |
♦ 7. aññakāyasaṅkamanapañho |
♦ 7. The Question of Transference to Another Body |
♦ 7. rājā āha “bhante nāgasena, atthi koci satto yo imamhā kāyā aññaṃ kāyaṃ saṅkamatī”ti? |
♦ 7. The king said: "Venerable Nāgasena, is there any being that transfers from this body to another body?" |
“na hi, mahārājā”ti. |
No, great king. |
“yadi, bhante nāgasena, imamhā kāyā aññaṃ kāyaṃ saṅkamanto natthi, nanu mutto bhavissati pāpakehi kammehī”ti? |
If, Venerable Nāgasena, there is no one transferring from this body to another body, then will one not be freed from evil deeds? |
“āma, mahārāja, yadi na paṭisandaheyya, mutto bhavissati pāpakehi kammehīti, yasmā ca kho, mahārāja, paṭisandahati, tasmā na parimutto pāpakehi kammehī”ti. |
Yes, great king, if there were no re-linking, one would be freed from evil deeds. But since, great king, there is re-linking, therefore one is not freed from evil deeds. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, kocideva puriso aññatarassa purisassa ambaṃ avahareyya, kiṃ so daṇḍappatto bhaveyyā”ti? |
Just as, great king, some man might steal another man's mango. Would he be liable to punishment? |
“āma, bhante, daṇḍappatto bhaveyyā”ti. |
Yes, Venerable sir, he would be liable to punishment. |
“na kho so, mahārāja, tāni ambāni avahari, yāni tena ropitāni, kasmā daṇḍappatto bhaveyyā”ti? |
But, great king, he did not steal those mangoes that were planted by the other man. Why then would he be liable to punishment? |
“tāni, bhante, ambāni nissāya jātāni, tasmā daṇḍappatto bhaveyyā”ti. |
Because, Venerable sir, they grew dependent on those mangoes; therefore, he would be liable to punishment. |
“evameva kho, mahārāja, iminā nāmarūpena kammaṃ karoti sobhanaṃ vā asobhanaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahati, tasmā na parimutto pāpakehi kammehī”ti. |
Even so, great king, one performs wholesome or unwholesome kamma with this name-and-form, and by that kamma, another name-and-form re-links; therefore, one is not freed from evil deeds. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ aññakāyasaṅkamanapañho sattamo. |
♦ The seventh question, on transference to another body. |
♦ 8. kammaphalātthibhāvapañho |
♦ 8. The Question of the Existence of Kamma-results |
♦ 8. rājā āha “bhante nāgasena, iminā nāmarūpena kammaṃ kataṃ kusalaṃ vā akusalaṃ vā, kuhiṃ tāni kammāni tiṭṭhantī”ti? |
♦ 8. The king said: "Venerable Nāgasena, kamma, whether wholesome or unwholesome, has been done with this name-and-form. Where do those kammas stand?" |
“anubandheyyuṃ kho, mahārāja, tāni kammāni chāyāva anapāyinī”ti . |
Those kammas, great king, follow like an unfailing shadow. |
“sakkā pana, bhante, tāni kammāni dassetuṃ ‘idha vā idha vā tāni kammāni tiṭṭhantī’”ti? |
But is it possible, Venerable sir, to show those kammas, saying, 'Those kammas stand here or here'? |
“na sakkā, mahārāja, tāni kammāni dassetuṃ ‘idha vā idha vā tāni kammāni tiṭṭhantī’”ti. |
No, great king, it is not possible to show those kammas, saying, 'Those kammas stand here or here.' |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, yānimāni rukkhāni anibbattaphalāni, sakkā tesaṃ phalāni dassetuṃ ‘idha vā idha vā tāni phalāni tiṭṭhantī’”ti. |
What do you think, great king, are those trees whose fruits have not yet appeared, is it possible to show their fruits, saying, 'Those fruits stand here or here'? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, abbocchinnāya santatiyā na sakkā tāni kammāni dassetuṃ ‘idha vā idha vā tāni kammāni tiṭṭhantī’ti. |
Even so, great king, as long as the continuity is unbroken, it is not possible to show those kammas, saying, 'Those kammas stand here or here.' |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ kammaphalātthibhāvapañho aṭṭhamo. |
♦ The eighth question, on the existence of kamma-results. |
♦ 9. uppajjatijānanapañho |
♦ 9. The Question of Knowing One Will Arise |
♦ 9. rājā āha “bhante nāgasena, yo uppajjati, jānāti so ‘uppajjissāmī’”ti? |
♦ 9. The king said: "Venerable Nāgasena, does one who arises know, 'I will arise'?" |
“āma, mahārāja, yo uppajjati jānāti so ‘uppajjissāmī’”ti. |
Yes, great king, one who arises knows, 'I will arise.' |
“opammaṃ karohī”ti. |
Give an illustration. |
“yathā, mahārāja, kassako gahapatiko bījāni pathaviyaṃ nikkhipitvā sammā deve vassante jānāti ‘dhaññaṃ nibbattissatī’”ti? |
Just as, great king, a farmer, having sown seeds in the earth, and when it rains properly, knows, 'Grain will be produced'? |
“āma, bhante, jāneyyā”ti. |
Yes, Venerable sir, he would know. |
“evameva kho, mahārāja, yo uppajjati, jānāti so ‘uppajjissāmī’”ti. |
Even so, great king, one who arises knows, 'I will arise.' |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ uppajjatijānanapañho navamo. |
♦ The ninth question, on knowing one will arise. |
♦ 10. buddhanidassanapañho |
♦ 10. The Question of the Buddha's Manifestation |
♦ 10. rājā āha “bhante nāgasena, buddho atthī”ti? |
♦ 10. The king said: "Venerable Nāgasena, does the Buddha exist?" |
“āma, mahārāja, bhagavā atthī”ti. |
Yes, great king, the Blessed One exists. |
“sakkā pana, bhante nāgasena, buddho nidassetuṃ idhavā idhavā”ti? |
But is it possible, Venerable Nāgasena, to point out the Buddha, here or here? |
“parinibbuto, mahārāja, bhagavā anupādisesāya nibbānadhātuyā, na sakkā bhagavā nidassetuṃ ‘idha vā idha vā’”ti. |
The Blessed One, great king, has attained final Nibbāna with the element of Nibbāna that has no remainder of clinging. It is not possible to point out the Blessed One, 'here or here.' |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“taṃ kiṃ maññasi, mahārāja, mahato aggikkhandhassa jalamānassa yā acci atthaṅgatā, sakkā sā acci dassetuṃ ‘idha vā idha vā’”ti? |
What do you think, great king, when a great mass of fire is burning, and the flame has gone out, is it possible to show that flame, 'here or here'? |
“na hi, bhante, niruddhā sā acci appaññattiṃ gatā”ti. |
No, Venerable sir, that flame has ceased, it has become undiscoverable. |
“evameva kho, mahārāja, bhagavā anupādisesāya nibbānadhātuyā parinibbuto atthaṅgato, na sakkā bhagavā nidassetuṃ ‘idha vā idha vā’ ti, dhammakāyena pana kho, mahārāja, sakkā bhagavā nidassetuṃ. |
"Even so, great king, the Blessed One has attained final Nibbāna with the element of Nibbāna that has no remainder of clinging, he has gone out, he has become undiscoverable. It is not possible to point out the Blessed One, 'here or here.' But, great king, it is possible to point out the Blessed One by means of the Dhamma-body. |
dhammo hi, mahārāja, bhagavatā desito”ti. |
For, great king, the Dhamma was taught by the Blessed One." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ buddhanidassanapañho dasamo. |
♦ The tenth question, on the Buddha's manifestation. |
♦ buddhavaggo pañcamo. |
♦ The fifth chapter, on the Buddha. |
♦ imasmiṃ vagge dasa pañhā. |
♦ In this chapter, there are ten questions. |
| --- | |
♦ 6. sativaggo |
♦ 6. The Mindfulness Chapter |
♦ 1. kāyapiyāyanapañho |
♦ 1. The Question of Fondness for the Body |
♦ 1. rājā āha “bhante nāgasena, piyo pabbajitānaṃ kāyo”ti? |
♦ 1. The king said: "Venerable Nāgasena, is the body dear to monastics?" |
“na kho, mahārāja, piyo pabbajitānaṃ kāyo”ti. |
No, great king, the body is not dear to monastics. |
“atha kissa nu kho, bhante, kelāyatha mamāyathā”ti? |
Then why, Venerable sir, do you cherish and care for it? |
“kiṃ pana te, mahārāja, kadāci karahaci saṅgāmagatassa kaṇḍappahāro hotī”ti? |
But great king, do you ever get wounded by an arrow when you go to battle? |
“āma, bhante, hotī”ti. |
Yes, Venerable sir, I do. |
“kiṃnu kho, mahārāja, so vaṇo ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti? |
Do you then, great king, smear that wound with ointment, and anoint it with oil, and wrap it with a fine cloth? |
“āma, bhante, ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti. |
Yes, Venerable sir, I smear it with ointment, and anoint it with oil, and wrap it with a fine cloth. |
“kiṃnu kho, mahārāja, piyo te vaṇo, tena ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti? |
Is then, great king, that wound dear to you, that you smear it with ointment, and anoint it with oil, and wrap it with a fine cloth? |
“na me, bhante, piyo vaṇo, api ca maṃsassa ruhanatthāya ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti. |
No, Venerable sir, the wound is not dear to me. But for the healing of the flesh, I smear it with ointment, and anoint it with oil, and wrap it with a fine cloth. |
“evameva kho, mahārāja, appiyo pabbajitānaṃ kāyo, atha ca pabbajitā anajjhositā kāyaṃ pariharanti brahmacariyānuggahāya. |
"Even so, great king, the body is not dear to monastics, yet monastics maintain the body without clinging for the sake of the spiritual life. |
api ca kho, mahārāja, vaṇūpamo kāyo vutto bhagavatā, tena pabbajitā vaṇamiva kāyaṃ pariharanti anajjhositā. |
Moreover, great king, the body has been compared to a wound by the Blessed One; therefore, monastics maintain the body as a wound, without clinging. |
bhāsitampetaṃ mahārāja bhagavatā — |
This too, great king, was spoken by the Blessed One: |
♦ “‘allacammapaṭicchanno, navadvāro mahāvaṇo. |
♦ "'Covered with moist skin, with nine doors, a great wound, |
♦ samantato paggharati, asucipūtigandhiyo’”ti. |
♦ oozing on all sides with impure, foul-smelling fluids.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ kāyapiyāyanapañho paṭhamo. |
♦ The first question, on fondness for the body. |
♦ 2. sabbaññūbhāvapañho |
♦ 2. The Question of Omniscience |
♦ 2. rājā āha “bhante nāgasena, buddho sabbaññū sabbadassāvī”ti? |
♦ 2. The king said: "Venerable Nāgasena, is the Buddha omniscient and all-seeing?" |
“āma, mahārāja, bhagavā sabbaññū sabbadassāvī”ti. |
Yes, great king, the Blessed One is omniscient and all-seeing. |
“atha kissa nu kho, bhante nāgasena, sāvakānaṃ anupubbena sikkhāpadaṃ paññapesī”ti? |
Then why, Venerable Nāgasena, did he progressively lay down the training rules for the disciples? |
“atthi pana te mahārāja, koci vejjo, yo imissaṃ pathaviyaṃ sabbabhesajjāni jānātī”ti? |
But great king, is there any physician in this world who knows all medicines? |
“āma, bhante, atthī”ti. |
Yes, Venerable sir, there is. |
“kiṃnu kho, mahārāja, so vejjo gilānakaṃ sampatte kāle bhesajjaṃ pāyeti, udāhu asampatte kāle”ti? |
Does then, great king, that physician give medicine to the sick person at the proper time, or at an improper time? |
“sampatte kāle, bhante, gilānakaṃ bhesajjaṃ pāyeti, no asampatte kāle”ti? |
At the proper time, Venerable sir, he gives medicine to the sick person, not at an improper time. |
“evameva kho, mahārāja, bhagavā sabbaññū sabbadassāvī na asampatte kāle sāvakānaṃ sikkhāpadaṃ paññāpeti, sampatte kāle sāvakānaṃ sikkhāpadaṃ paññāpeti yāvajīvaṃ anatikkamanīyan”ti. |
Even so, great king, the Blessed One, being omniscient and all-seeing, does not lay down the training rules for the disciples at an improper time, but lays down the training rules for the disciples at the proper time, for them not to transgress throughout their lives. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ sabbaññūbhāvapañho dutiyo. |
♦ The second question, on omniscience. |
♦ 3. mahāpurisalakkhaṇapañho |
♦ 3. The Question of the Marks of a Great Man |
♦ 3. rājā āha “bhante nāgasena, buddho dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabho”ti? |
♦ 3. The king said: "Venerable Nāgasena, is the Buddha endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura?" |
“āma, mahārāja, bhagavā dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabho”ti. |
Yes, great king, the Blessed One is endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura. |
♦ “kiṃ panassa, bhante, mātāpitaropi dvattiṃsamahāpurisalakkhaṇehi samannāgatā asītiyā ca anubyañjanehi parirañjitā suvaṇṇavaṇṇā kañcanasannibhattacā byāmappabhā”ti? |
♦ "Are then, Venerable sir, his parents also endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura?" |
“no cassa, mahārāja, mātāpitaro dvattiṃsamahāpurisalakkhaṇehi samannāgatā asītiyā ca anubyañjanehi parirañjitā suvaṇṇavaṇṇā kañcanasannibhattacā byāmappabhā”ti. |
No, great king, his parents are not endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura. |
♦ “evaṃ sante kho, bhante nāgasena, na uppajjati buddho dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabhoti, api ca mātusadiso vā putto hoti mātupakkho vā, pitusadiso vā putto hoti pitupakkho vā”ti. |
♦ "If that is so, Venerable Nāgasena, then the Buddha, endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura, would not arise. For a son is like his mother, or of his mother's side, or a son is like his father, or of his father's side." |
thero āha “atthi pana, mahārāja, kiñci padumaṃ satapattan”ti? |
The elder said: "But great king, is there any lotus with a hundred petals?" |
“āma, bhante, atthī”ti. |
Yes, Venerable sir, there is. |
“tassa pana kuhiṃ sambhavo”ti? |
From where then does it arise? |
“kaddame jāyati udake āsīyatī”ti . |
It is born in mud and subsists in water. |
“kiṃnu kho, mahārāja, padumaṃ kaddamena sadisaṃ vaṇṇena vā gandhena vā rasena vā”ti? |
Is then, great king, the lotus similar to the mud in color, or smell, or taste? |
“na hi, bhante”ti. |
No, Venerable sir. |
“atha udakena vā gandhena vā rasena vā”ti? |
Or similar to the water in color, or smell, or taste? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, bhagavā dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabho, no cassa mātāpitaro dvattiṃsamahāpurisalakkhaṇehi samannāgatā asītiyā ca anubyañjanehi parirañjitā suvaṇṇavaṇṇā kañcanasannibhattacā byāmappabhā”ti. |
Even so, great king, the Blessed One is endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura, and his parents are not endowed with the thirty-two marks of a great man, adorned with the eighty minor characteristics, of golden complexion, with skin like gold, and with a fathom-long aura. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ mahāpurisalakkhaṇapañho tatiyo. |
♦ The third question, on the marks of a great man. |
♦ 4. bhagavato brahmacāripañho |
♦ 4. The Question of the Blessed One's Chastity |
♦ 4. rājā āha “bhante nāgasena, buddho brahmacārī”ti? |
♦ 4. The king said: "Venerable Nāgasena, is the Buddha chaste?" |
“āma, mahārāja, bhagavā brahmacārī”ti. |
Yes, great king, the Blessed One is chaste. |
“tena hi, bhante nāgasena, buddho brahmuno sisso”ti? |
In that case, Venerable Nāgasena, is the Buddha a disciple of Brahma? |
“atthi pana te, mahārāja, hatthipāmokkho”ti? |
But great king, do you have a leading elephant? |
“atthi, bhante”ti. |
Yes, Venerable sir. |
“kiṃnu kho, mahārāja, so hatthī kadāci karahaci koñcanādaṃ nadatīti? |
Does then, great king, that elephant ever trumpet the call of a crane? |
“āma, bhante, nadatī”ti “tena hi, mahārāja, so hatthī koñcasakuṇassa sisso”ti? |
Yes, Venerable sir, it does. |
“na hi, bhante”ti. |
In that case, great king, is that elephant a disciple of the crane bird? |
“kiṃ pana, mahārāja, brahmā sabuddhiko abuddhiko”ti? |
No, Venerable sir. |
“sabuddhiko, bhante”ti. |
But great king, is Brahma intelligent or unintelligent? |
“tena hi, mahārāja, brahmā bhagavato sisso”ti. |
Intelligent, Venerable sir. |
| In that case, great king, Brahma is a disciple of the Blessed One. | |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ bhagavato brahmacāripañho catuttho. |
♦ The fourth question, on the Blessed One's chastity. |
♦ 5. bhagavato upasampadāpañho |
♦ 5. The Question of the Blessed One's Ordination |
♦ 5. rājā āha “bhante nāgasena, upasampadā sundarā”ti? |
♦ 5. The king said: "Venerable Nāgasena, is ordination beautiful?" |
“āma, mahārāja, upasampadā sundarā”ti. |
Yes, great king, ordination is beautiful. |
“atthi pana, bhante, buddhassa upasampadā, udāhu natthī”ti? |
But, Venerable sir, did the Buddha have ordination, or not? |
“upasampanno kho, mahārāja, bhagavā bodhirukkhamūle saha sabbaññutañāṇena, natthi bhagavato upasampadā aññehi dinnā, yathā sāvakānaṃ, mahārāja, bhagavā sikkhāpadaṃ paññapeti yāvajīvaṃ anatikkamanīyan”ti. |
The Blessed One, great king, was ordained at the foot of the Bodhi tree, with omniscience. The Blessed One did not receive ordination given by others, as is the case for disciples. For, great king, the Blessed One lays down the training rules for the disciples, which are not to be transgressed throughout life. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ bhagavato upasampadāpañho pañcamo. |
♦ The fifth question, on the Blessed One's ordination. |
♦ 6. assubhesajjābhesajjapañho |
♦ 6. The Question of Tears as Medicine or Non-Medicine |
♦ 6. rājā āha “bhante nāgasena, yo ca mātari matāya rodati, yo ca dhammapemena rodati, ubhinnaṃ tesaṃ rodantānaṃ kassa assu bhesajjaṃ, kassa na bhesajjan”ti? |
♦ 6. The king said: "Venerable Nāgasena, of one who weeps at the death of his mother, and one who weeps out of love for the Dhamma, for both of these weeping persons, whose tears are medicine, and whose are not medicine?" |
“ekassa kho, mahārāja, assu rāgadosamohehi samalaṃ uṇhaṃ, ekassa pītisomanassena vimalaṃ sītalaṃ. |
"Of one, great king, the tears are defiled by passion, hatred, and delusion, and hot. Of the other, they are pure and cool, due to joy and happiness. |
yaṃ kho, mahārāja, sītalaṃ, taṃ bhesajjaṃ, yaṃ uṇhaṃ, taṃ na bhesajjan”ti. |
That, great king, which is cool, is medicine; that which is hot, is not medicine." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ assubhesajjābhesajjapañho chaṭṭho. |
♦ The sixth question, on tears as medicine or non-medicine. |
♦ 7. sarāgavītarāganānākaraṇapañho |
♦ 7. The Question of the Distinction Between One with Passion and One Without Passion |
♦ 7. rājā āha “bhante nāgasena, kiṃ nānākaraṇaṃ sarāgassa ca vītarāgassa cā”ti? |
♦ 7. The king said: "Venerable Nāgasena, what is the distinction between one with passion and one without passion?" |
“eko kho, mahārāja, ajjhosito, eko anajjhosito”ti. |
One, great king, is clinging, one is not clinging. |
“kiṃ etaṃ, bhante, ajjhosito anajjhosito nāmā”ti? |
What is this, Venerable sir, 'clinging' and 'not clinging'? |
“eko kho, mahārāja, atthiko, eko anatthiko”ti. |
One, great king, is desirous, one is not desirous. |
“passāmahaṃ, bhante, evarūpaṃ yo ca sarāgo, yo ca vītarāgo, sabbopeso sobhanaṃ yeva icchati khādanīyaṃ vā bhojanīyaṃ vā, na koci pāpakaṃ icchatī”ti. |
I see, Venerable sir, that both the one with passion and the one without passion desire only good food, whether solid or soft; no one desires bad food. |
“avītarāgo kho, mahārāja, rasapaṭisaṃvedī ca rasarāgapaṭisaṃvedī ca bhojanaṃ bhuñjati, vītarāgo pana rasapaṭisaṃvedī bhojanaṃ bhuñjati, no ca kho rasarāgapaṭisaṃvedī”ti. |
One with passion, great king, eats food experiencing the taste and experiencing the craving for taste. But one without passion eats food experiencing the taste, but not experiencing the craving for taste. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ sarāgavītarāganānākaraṇapañho sattamo. |
♦ The seventh question, on the distinction between one with passion and one without passion. |
♦ 8. paññāpatiṭṭhānapañho |
♦ 8. The Question of the Abode of Wisdom |
♦ 8. rājā āha “bhante nāgasena, paññā kuhiṃ paṭivasatī”ti? |
♦ 8. The king said: "Venerable Nāgasena, where does wisdom dwell?" |
“na katthaci mahārājā”ti. |
Nowhere, great king. |
“tena hi, bhante nāgasena, natthi paññā”ti. |
In that case, Venerable Nāgasena, there is no wisdom. |
“vāto, mahārāja, kuhiṃ paṭivasatī”ti? |
Where then, great king, does wind dwell? |
“na katthaci bhante”ti. |
Nowhere, Venerable sir. |
“tena hi, mahārāja, natthi vāto”ti. |
In that case, great king, there is no wind. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ paññāpatiṭṭhānapañho aṭṭhamo. |
♦ The eighth question, on the abode of wisdom. |
♦ 9. saṃsārapañho |
♦ 9. The Question of Saṁsāra |
♦ 9. rājā āha “bhante nāgasena, yaṃ panetaṃ brūsi ‘saṃsāro’ti, katamo so saṃsāro”ti? |
♦ 9. The king said: "Venerable Nāgasena, regarding what you say, 'saṃsāra,' what is that saṃsāra?" |
“idha, mahārāja, jāto idheva marati, idha mato aññatra uppajjati, tahiṃ jāto tahiṃ yeva marati, tahiṃ mato aññatra uppajjati, evaṃ kho, mahārāja, saṃsāro hotī”ti. |
Here, great king, one is born and dies here; having died here, one is reborn elsewhere; having been born there, one dies there; having died there, one is reborn elsewhere. Thus, great king, saṃsāra happens. |
“opammaṃ karohī”ti. |
Give an illustration. |
“yathā, mahārāja, kocideva puriso pakkaṃ ambaṃ khāditvā aṭṭhiṃ ropeyya, tato mahanto ambarukkho nibbattitvā phalāni dadeyya, atha so puriso tatopi pakkaṃ ambaṃ khāditvā aṭṭhiṃ ropeyya, tatopi mahanto ambarukkho nibbattitvā phalāni dadeyya, evametesaṃ rukkhānaṃ koṭi na paññāyati, evameva kho, mahārāja, idha jāto idheva marati, idha mato aññatra uppajjati, tahiṃ jāto tahiṃ yeva marati, tahiṃ mato aññatra uppajjati, evaṃ kho, mahārāja, saṃsāro hotī”ti. |
Just as, great king, some man might eat a ripe mango and plant the seed. Then a large mango tree would arise and give fruits. Then that man would eat a ripe mango from that tree and plant the seed, and from that also a large mango tree would arise and give fruits. The end of these trees is not discernible. Even so, great king, one is born here and dies here; having died here, one is reborn elsewhere; having been born there, one dies there; having died there, one is reborn elsewhere. Thus, great king, saṃsāra happens. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ saṃsārapañho navamo. |
♦ The ninth question, on saṃsāra. |
♦ 10. cirakatasaraṇapañho |
♦ 10. The Question of Recalling What Was Done Long Ago |
♦ 10. rājā āha “bhante nāgasena, kena atītaṃ cirakataṃ saratī”ti? |
♦ 10. The king said: "Venerable Nāgasena, by what does one recall what was done long ago in the past?" |
“satiyā, mahārājā”ti. |
By mindfulness, great king. |
“nanu, bhante nāgasena, cittena sarati no satiyā”ti? |
But Venerable Nāgasena, does one recall by mind, not by mindfulness? |
“abhijānāsi nu, tvaṃ mahārāja, kiñcideva karaṇīyaṃ katvā pamuṭṭhan”ti? |
Do you remember, great king, having done something that you forgot? |
“āma bhante”ti. |
Yes, Venerable sir. |
“kiṃ nu kho, tvaṃ mahārāja, tasmiṃ samaye acittako ahosī”ti? |
Were you then, great king, without mind at that time? |
“na hi, bhante, sati tasmiṃ samaye nāhosī”ti. |
No, Venerable sir, mindfulness was not present at that time. |
“atha kasmā, tvaṃ mahārāja, evamāha ‘cittena sarati, no satiyā’”ti? |
Then why, great king, do you say, 'One recalls by mind, not by mindfulness'? |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ cirakatasaraṇapañho dasamo. |
♦ The tenth question, on recalling what was done long ago. |
♦ 11. abhijānantasatipañho |
♦ 11. The Question of Mindfulness That Knows |
♦ 11. rājā āha “bhante nāgasena, sabbā sati abhijānantī uppajjati, udāhu kaṭumikāva satī”ti? |
♦ 11. The king said: "Venerable Nāgasena, does all mindfulness arise knowing, or is there also a crude mindfulness?" |
“abhijānantīpi, mahārāja, kaṭumikāpi satī”ti. |
Both, great king, mindfulness that knows and crude mindfulness. |
“evañhi kho, bhante nāgasena, sabbā sati abhijānantī, natthi kaṭumikā satī”ti? |
Then indeed, Venerable Nāgasena, all mindfulness knows; there is no crude mindfulness. |
“yadi natthi, mahārāja, kaṭumikā sati, natthi kiñci sippikānaṃ kammāyatanehi vā sippāyatanehi vā vijjāṭṭhānehi vā karaṇīyaṃ, niratthakā ācariyā, yasmā ca kho, mahārāja, atthi kaṭumikā sati, tasmā atthi kammāyatanehi vā sippāyatanehi vā vijjāṭṭhānehi vā karaṇīyaṃ, attho ca ācariyehī”ti. |
If, great king, there is no crude mindfulness, then there is nothing to be done with any crafts, or arts, or sciences; teachers are useless. But since, great king, there is crude mindfulness, therefore there is something to be done with crafts, or arts, or sciences, and there is a purpose for teachers. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ abhijānantasatipañho ekādasamo. |
♦ The eleventh question, on mindfulness that knows. |
♦ sativaggo chaṭṭho. |
♦ The sixth chapter, on mindfulness. |
♦ imasmiṃ vagge ekādasa pañhā. |
♦ In this chapter, there are eleven questions. |
| --- | |
♦ 7. arūpadhammavavattanavaggo |
♦ 7. The Chapter on Distinguishing Immaterial Phenomena |
♦ 1. satiuppajjanapañho |
♦ 1. The Question of the Arising of Mindfulness |
♦ 1. rājā āha “bhante nāgasena, katihākārehi sati uppajjatī”ti? |
♦ 1. The king said: "Venerable Nāgasena, in how many ways does mindfulness arise?" |
“sattarasahākārehi, mahārāja, sati uppajjatī”ti. |
In seventeen ways, great king, mindfulness arises. |
“katamehi sattarasahākārehī”ti? |
In which seventeen ways? |
“abhijānatopi, mahārāja, sati uppajjati, kaṭumikāyapi sati uppajjati, oḷārikaviññāṇatopi sati uppajjati, hitaviññāṇatopi sati uppajjati, ahitaviññāṇatopi sati uppajjati, sabhāganimittatopi sati uppajjati, visabhāganimittatopi sati uppajjati, kathābhiññāṇatopi sati uppajjati, lakkhaṇatopi sati uppajjati, sāraṇatopi sati uppajjati, muddātopi sati uppajjati, gaṇanātopi sati uppajjati, dhāraṇatopi sati uppajjati, bhāvanatopi sati uppajjati, potthakanibandhanatopi sati uppajjati, upanikkhepatopi sati uppajjati, anubhūtatopi sati uppajjatīti. |
Mindfulness arises, great king, from knowing, and mindfulness arises from rudeness, and mindfulness arises from gross consciousness, and mindfulness arises from beneficial consciousness, and mindfulness arises from unbeneficial consciousness, and mindfulness arises from similar characteristics, and mindfulness arises from dissimilar characteristics, and mindfulness arises from knowledge through speech, and mindfulness arises from marks, and mindfulness arises from reminding, and mindfulness arises from sealing, and mindfulness arises from counting, and mindfulness arises from remembering, and mindfulness arises from development, and mindfulness arises from writing in a book, and mindfulness arises from placing near, and mindfulness arises from experience. |
♦ “kathaṃ abhijānato sati uppajjati? |
♦ "How does mindfulness arise from knowing? |
yathā, mahārāja, āyasmā ca ānando khujjuttarā ca upāsikā, ye vā pana aññepi keci jātissarā jātiṃ saranti, evaṃ abhijānato sati uppajjati. |
Just as, great king, the venerable Ānanda and Khujjuttarā the laywoman, or any others who are able to recall past lives, recall their past lives; thus mindfulness arises from knowing. |
♦ “kathaṃ kaṭumikāya sati uppajjati? |
♦ "How does mindfulness arise from rudeness? |
yo pakatiyā muṭṭhassatiko, pare ca taṃ sarāpanatthaṃ nibandhanti, evaṃ kaṭumikāya sati uppajjati. |
One who is naturally forgetful, and others constrain him to remember; thus mindfulness arises from rudeness. |
♦ “kathaṃ oḷārikaviññāṇato sati uppajjati? |
♦ "How does mindfulness arise from gross consciousness? |
yadā rajje vā abhisitto hoti, sotāpattiphalaṃ vā patto hoti, evaṃ oḷārikaviññāṇato sati uppajjati. |
When one is consecrated as king, or has attained the fruit of stream-entry; thus mindfulness arises from gross consciousness. |
♦ “kathaṃ hitaviññāṇato sati uppajjati? |
♦ "How does mindfulness arise from beneficial consciousness? |
yamhi sukhāpito, ‘amukasmiṃ evaṃ sukhāpito’ti sarati, evaṃ hitaviññāṇato sati uppajjati. |
When one has been made happy, one remembers, 'In such and such a case I was made happy'; thus mindfulness arises from beneficial consciousness. |
♦ “kathaṃ ahitaviññāṇato sati uppajjati? |
♦ "How does mindfulness arise from unbeneficial consciousness? |
yamhi dukkhāpito, ‘amukasmiṃ evaṃ dukkhāpito’ti sarati, evaṃ ahitaviññāṇato sati uppajjati. |
When one has been made unhappy, one remembers, 'In such and such a case I was made unhappy'; thus mindfulness arises from unbeneficial consciousness. |
♦ “kathaṃ sabhāganimittato sati uppajjati? |
♦ "How does mindfulness arise from similar characteristics? |
sadisaṃ puggalaṃ disvā mātaraṃ vā pitaraṃ vā bhātaraṃ vā bhaginiṃ vā sarati, oṭṭhaṃ vā goṇaṃ vā gadrabhaṃ vā disvā aññaṃ tādisaṃ oṭṭhaṃ vā goṇaṃ vā gadrabhaṃ vā sarati, evaṃ sabhāganimittato sati uppajjati. |
Seeing a similar person, one remembers one's mother or father or brother or sister. Seeing a camel or an ox or a donkey, one remembers another camel or ox or donkey of the same kind. Thus mindfulness arises from similar characteristics. |
♦ “kathaṃ visabhāganimattato sati uppajjati? |
♦ "How does mindfulness arise from dissimilar characteristics? |
asukassa nāma vaṇṇo ediso, saddo ediso, gandho ediso, raso ediso, phoṭṭhabbo edisoti sarati, evampi visabhāganimittatopi ṃsati uppajjati. |
One remembers that the color of such and such a thing is like this, the sound is like this, the smell is like this, the taste is like this, the tangible is like this. Thus mindfulness also arises from dissimilar characteristics. |
♦ “kathaṃ kathābhiññāṇato sati uppajjati? |
♦ "How does mindfulness arise from knowledge through speech? |
yo pakatiyā muṭṭhassatiko hoti, taṃ pare sarāpenti, tena so sarati, evaṃ kathābhiññāṇato sati uppajjati. |
One who is naturally forgetful, others remind him, and he remembers by that; thus mindfulness arises from knowledge through speech. |
♦ “kathaṃ lakkhaṇato sati uppajjati? |
♦ "How does mindfulness arise from marks? |
yo pakatiyā balībaddānaṃ aṅgena jānāti, lakkhaṇena jānāti, evaṃ lakkhaṇato sati uppajjati. |
One who naturally recognizes by the mark of an ox, recognizes by the mark; thus mindfulness arises from marks. |
♦ “kathaṃ sāraṇato sati uppajjati? |
♦ "How does mindfulness arise from reminding? |
yo pakatiyā muṭṭhassatiko hoti, yo taṃ ‘sarāhi bho, sarāhi bho’ti punappunaṃ sarāpeti, evaṃ sāraṇato sati uppajjati. |
One who is naturally forgetful, another repeatedly reminds him, 'Remember, sir, remember, sir'; thus mindfulness arises from reminding. |
♦ “kathaṃ muddāto sati uppajjati? |
♦ "How does mindfulness arise from sealing? |
lipiyā sikkhitattā jānāti ‘imassa akkharassa anantaraṃ imaṃ akkharaṃ kātabban’ti evaṃ muddāto sati uppajjati. |
By being skilled in writing, one knows, 'After this letter, this letter should be made'; thus mindfulness arises from sealing. |
♦ “kathaṃ gaṇanāto sati uppajjati? |
♦ "How does mindfulness arise from counting? |
gaṇanāya sikkhitattā gaṇakā bahumpi gaṇenti, evaṃ gaṇanāto sati uppajjati. |
By being skilled in counting, calculators count much; thus mindfulness arises from counting. |
♦ “kathaṃ dhāraṇato sati uppajjati? |
♦ "How does mindfulness arise from remembering? |
dhāraṇāya sikkhitattā dhāraṇakā bahumpi dhārenti, evaṃ dhāraṇato sati uppajjati. |
By being skilled in remembering, rememberers remember much; thus mindfulness arises from remembering. |
♦ “kathaṃ bhāvanāto sati uppajjati? |
♦ "How does mindfulness arise from development? |
idha bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathīdaṃ, ekampi jātiṃ dvepi jātiyo ... pe ... iti sākāraṃ sauddesaṃ pubbenivāsaṃ anussarati, evaṃ bhāvanāto sati uppajjati. |
Here a monk recollects his manifold past lives, that is, one birth, two births... (as before)... thus he recollects his past lives with their details and features; thus mindfulness arises from development. |
♦ “kathaṃ potthakanibandhanato sati uppajjati? |
♦ "How does mindfulness arise from writing in a book? |
rājāno anusāsaniyaṃ assarantā etaṃ potthakaṃ āharathāti, tena potthakena anussaranti, evaṃ potthakanibandhanato sati uppajjati. |
Kings, when they forget an instruction, say, 'Bring that book,' and they recollect by that book; thus mindfulness arises from writing in a book. |
♦ “kathaṃ upanikkhepato sati uppajjati? |
♦ "How does mindfulness arise from placing near? |
upanikkhittaṃ bhaṇḍaṃ disvā sarati, evaṃ upanikkhepato sati uppajjati. |
Seeing an object placed nearby, one remembers; thus mindfulness arises from placing near. |
♦ “kathaṃ anubhūtato sati uppajjati? |
♦ "How does mindfulness arise from experience? |
diṭṭhattā rūpaṃ sarati, sutattā saddaṃ sarati, ghāyitattā gandhaṃ sarati, sāyitattā rasaṃ sarati, phuṭṭhattā phoṭṭhabbaṃ sarati, viññātattā dhammaṃ sarati, evaṃ anubhūtato sati uppajjati. |
Having seen a form, one remembers it; having heard a sound, one remembers it; having smelled an odor, one remembers it; having tasted a flavor, one remembers it; having felt a tangible, one remembers it; having discerned a mental phenomenon, one remembers it; thus mindfulness arises from experience. |
imehi kho, mahārāja, sattarasahākārehi sati uppajjatī”ti. |
By these seventeen ways, great king, mindfulness arises." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ satiuppajjanapañho paṭhamo. |
♦ The first question, on the arising of mindfulness. |
♦ 2. buddhaguṇasatipaṭilābhapañho |
♦ 2. The Question of Attaining Mindfulness of the Buddha's Qualities |
♦ 2. rājā āha “bhante nāgasena, tumhe etaṃ bhaṇatha ‘yo vassasataṃ akusalaṃ kareyya, maraṇakāle ca ekaṃ buddhaguṇaṃ satiṃ paṭilabheyya, so devesu uppajjeyyā’ti etaṃ na saddahāmi, evañca pana vadetha ‘etena pāṇātipātena niraye uppajjeyyā’ti etampi na saddahāmī”ti. |
♦ 2. The king said: "Venerable Nāgasena, you say, 'Whoever performs unwholesome kamma for a hundred years, and at the time of death attains mindfulness of a single quality of the Buddha, he will be reborn among the devas.' I do not believe this. And you also say, 'By that taking of life, he will be reborn in hell.' I also do not believe this." |
♦ “taṃ kiṃ maññasi, mahārāja, khuddakopi pāsāṇo vinā nāvāya udake uppilaveyyā”ti . |
♦ "What do you think, great king, would a small stone float on water without a boat?" |
“na hi, bhante”ti. |
No, Venerable sir. |
“kiṃ nu kho, mahārāja, vāhasatampi pāsāṇānaṃ nāvāya āropitaṃ udake uppilaveyyā”ti? |
Would then, great king, a hundred boat-loads of stones, when placed on a boat, float on water? |
“āma, bhante”ti. |
Yes, Venerable sir. |
“yathā, mahārāja, nāvā, evaṃ kusalāni kammāni daṭṭhabbānī”ti. |
Just as, great king, a boat, so should wholesome kammas be considered. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ buddhaguṇasatipaṭilābhapañho dutiyo. |
♦ The second question, on attaining mindfulness of the Buddha's qualities. |
♦ 3. dukkhappahānavāyamapañho |
♦ 3. The Question of Exertion for the Abandonment of Suffering |
♦ 3. rājā āha “bhante nāgasena, kiṃ tumhe atītassa dukkhassa pahānāya vāyamathā”ti? |
♦ 3. The king said: "Venerable Nāgasena, do you exert yourselves for the abandonment of past suffering?" |
“na hi, mahārājā”ti. |
No, great king. |
“kiṃ pana, bhante, anāgatassa dukkhassa pahānāya vāyamathā”ti? |
Do you then, Venerable sir, exert yourselves for the abandonment of future suffering? |
“na hi, mahārājā”ti. |
No, great king. |
“kiṃ pana paccuppannassa dukkhassa pahānāya vāyamathā”ti? |
Do you then exert yourselves for the abandonment of present suffering? |
“na hi, mahārājā”ti. |
No, great king. |
“yadi tumhe na atītassa dukkhassa pahānāya vāyamatha, na anāgatassa dukkhassa pahānāya vāyamatha, na paccuppannassa dukkhassa pahānāya vāyamatha, atha kimatthāya vāyamathā”ti. |
If you do not exert yourselves for the abandonment of past suffering, nor for the abandonment of future suffering, nor for the abandonment of present suffering, then for what purpose do you exert yourselves? |
thero āha ‘kinti, mahārāja, idañca dukkhaṃ nirujjheyya, aññañca dukkhaṃ nuppajjeyyā’ti etadatthāya vāyamāmā”ti. |
The elder said: "So that, great king, this suffering may cease, and no other suffering may arise; for that purpose we exert ourselves." |
♦ “atthi pana te, bhante nāgasena, anāgataṃ dukkhan”ti? |
♦ "But do you have, Venerable Nāgasena, future suffering?" |
“natthi , mahārājā”ti “tumhe kho, bhante nāgasena, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ dukkhānaṃ pahānāya vāyamathā”ti? |
No, great king." "You are indeed, Venerable Nāgasena, very wise, since you exert yourselves for the abandonment of future sufferings that do not exist. |
“atthi pana te, mahārāja, keci paṭirājāno paccatthikā paccāmittā paccupaṭṭhitā hontī”ti? |
But do you have, great king, any hostile rival kings, enemies, or adversaries who are present? |
“āma, bhante, atthī”ti. |
Yes, Venerable sir, I do. |
“kiṃnu kho, mahārāja, tadā tumhe parikhaṃ khaṇāpeyyātha, pākāraṃ cināpeyyātha gopuraṃ kārāpeyyātha, aṭṭālakaṃ kārāpeyyātha, dhaññaṃ atiharāpeyyāthā”ti? |
Do you then, great king, at that time dig a ditch, build a wall, build a gate, build a watchtower, carry in grain? |
“na hi, bhante, paṭikacceva taṃ paṭiyattaṃ hotī”ti. |
No, Venerable sir, that is prepared beforehand. |
“kiṃ tumhe, mahārāja, tadā hatthismiṃ sikkheyyātha, assasmiṃ sikkheyyātha, rathasmiṃ sikkheyyātha, dhanusmiṃ sikkheyyātha, tharusmiṃ sikkheyyāthā”ti? |
Do you, great king, then train in elephants, train in horses, train in chariots, train in bows, train in swords? |
“na hi, bhante, paṭikacceva taṃ sikkhitaṃ hotī”ti. |
No, Venerable sir, that is trained beforehand. |
“kissatthāyā”ti? “anāgatānaṃ, bhante, bhayānaṃ paṭibāhanatthāyā”ti. |
For what purpose?" "For warding off future dangers, Venerable sir. |
“kiṃ nu kho, mahārāja, atthi anāgataṃ bhayan”ti? |
But is there, great king, future danger? |
“natthi, bhante”ti . |
No, Venerable sir. |
“tumhe ca kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ bhayānaṃ paṭibāhanatthāya paṭiyādethā”ti. |
You are indeed, great king, very wise, since you prepare yourselves for warding off future dangers that do not exist. |
♦ “bhiyyo opammaṃ karohīti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, yadā tvaṃ pipāsito bhaveyyāsi, tadā tvaṃ udapānaṃ khaṇāpeyyāsi, pokkharaṇiṃ khaṇāpeyyāsi, taḷākaṃ khaṇāpeyyāsi ‘pānīyaṃ pivissāmī’”ti? |
What do you think, great king, when you are thirsty, would you then dig a well, dig a pond, dig a tank, thinking, 'I will drink water'? |
“na hi, bhante, paṭikacceva taṃ paṭiyattaṃ hotī”ti. |
No, Venerable sir, that is prepared beforehand. |
“kissatthāyā”ti? “anāgatānaṃ, bhante, pipāsānaṃ paṭibāhanatthāya paṭiyattaṃ hotī”ti. |
For what purpose?" "For warding off future thirst, Venerable sir, it is prepared. |
“atthi pana, mahārāja, anāgatā pipāsā”ti? |
But is there, great king, future thirst? |
“natthi, bhante”ti. |
No, Venerable sir. |
“tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ pipāsānaṃ paṭibāhanatthāya taṃ paṭiyādethā”ti. |
You are indeed, great king, very wise, since you prepare that for warding off future thirsts that do not exist. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, yadā tvaṃ bubhukkhito bhaveyyāsi, tadā tvaṃ khettaṃ kasāpeyyāsi, sāliṃ vapāpeyyāsi ‘bhattaṃ bhuñjissāmī’”ti? |
What do you think, great king, when you are hungry, would you then plow a field, would you sow rice, thinking, 'I will eat a meal'? |
“na hi, bhante, paṭikacceva taṃ paṭiyattaṃ hotī”ti. |
No, Venerable sir, that is prepared beforehand. |
“kissatthāyā”ti. “anāgatānaṃ, bhante, bubhukkhānaṃ paṭibāhanatthāyā”ti. |
For what purpose?" "For warding off future hunger, Venerable sir. |
“atthi pana, mahārāja, anāgatā bubhukkhā”ti? |
But is there, great king, future hunger? |
“natthi, bhante”ti. |
No, Venerable sir. |
“tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ bubhukkhānaṃ paṭibāhanatthāya paṭiyādethā”ti. |
You are indeed, great king, very wise, since you prepare yourselves for warding off future hungers that do not exist. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ dukkhappahānavāyamapañho tatiyo. |
♦ The third question, on exertion for the abandonment of suffering. |
♦ 4. brahmalokapañho |
♦ 4. The Question of the Brahma World |
♦ 4. rājā āha “bhante nāgasena, kīvadūro ito brahmaloko”ti? |
♦ 4. The king said: "Venerable Nāgasena, how far is the Brahma world from here?" |
“dūro kho, mahārāja, ito brahmaloko kūṭāgāramattā silā tamhā patitā ahorattena aṭṭhacattālīsayojanasahassāni bhassamānā catūhi māsehi pathaviyaṃ patiṭṭhaheyyā”ti. |
Far, great king, is the Brahma world from here. A stone the size of a palace, falling from there, would take forty-eight thousand leagues to reach the earth, flying day and night, and it would settle on the earth in four months. |
♦ “bhante nāgasena, tumhe evaṃ bhaṇatha ‘seyyathāpi balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva iddhimā bhikkhu cetovasippatto jambudīpe antarahito brahmaloke pātubhaveyyā’ti etaṃ vacanaṃ na saddahāmi, evaṃ atisīghaṃ tāva bahūni yojanasatāni gacchissatī”ti. |
♦ "Venerable Nāgasena, you say, 'Just as a strong man might extend his bent arm, or bend his extended arm, even so a monk endowed with psychic power, master of mind, having disappeared from Jambudīpa, would reappear in the Brahma world.' I do not believe this statement, that one would go so swiftly many hundreds of leagues." |
♦ thero āha “kuhiṃ pana, mahārāja, tava jātabhūmī”ti? |
♦ The elder said: "Where then, great king, is your birthplace?" |
“atthi, bhante, alasando nāma dīpo, tatthāhaṃ jāto”ti. |
There is, Venerable sir, an island called Alasanda; there I was born. |
“kīva dūro, mahārāja, ito alasando hotī”ti? |
How far, great king, is Alasanda from here? |
“dvimattāni, bhante, yojanasatānī”ti. |
Two hundred leagues, Venerable sir. |
“abhijānāsi nu tvaṃ, mahārāja, tattha kiñcideva karaṇīyaṃ karitvā saritā”ti? |
Do you remember, great king, having done something there, and recalled it? |
“āma, bhante, sarāmī”ti. |
Yes, Venerable sir, I do recall. |
“lahuṃ kho tvaṃ, mahārāja, gatosi dvimattāni yojanasatānī”ti. |
Swiftly then, great king, have you gone two hundred leagues. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ brahmalokapañho catuttho. |
♦ The fourth question, on the Brahma world. |
♦ 5. dvinnaṃ lokuppannānaṃ samakabhāvapañho |
♦ 5. The Question of the Equal Speed of Rebirth in Two Worlds |
♦ 5. rājā āha “bhante nāgasena, yo idha kālaṅkato brahmaloke uppajjeyya, yo ca idha kālaṅkato kasmīre uppajjeyya, ko cirataraṃ ko sīghataran”ti? |
♦ 5. The king said: "Venerable Nāgasena, of one who dies here and is reborn in the Brahma world, and one who dies here and is reborn in Kashmir, which is slower, which is swifter?" |
“samakaṃ, mahārājā”ti. |
Equal, great king. |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“kuhiṃ pana, mahārāja, tava jātanagaran”ti? |
Where then, great king, is your birthplace? |
“atthi, bhante, kalasigāmo nāma, tatthāhaṃ jāto”ti. |
There is, Venerable sir, a village called Kalasi; there I was born. |
“kīva dūro, mahārāja, ito kalasigāmo hotī”ti. |
How far, great king, is Kalasi village from here? |
“dvimattāni, bhante, yojanasatānī”ti. |
Two hundred leagues, Venerable sir. |
“kīva dūraṃ, mahārāja, ito kasmīraṃ hotī”ti? |
How far, great king, is Kashmir from here? |
“dvādasa, bhante, yojanānī”ti. |
Twelve leagues, Venerable sir. |
“iṅgha, tvaṃ mahārāja, kalasigāmaṃ cintehī”ti. |
Please, great king, think of Kalasi village. |
“cintito, bhante”ti. |
I have thought of it, Venerable sir. |
“iṅgha, tvaṃ mahārāja, kasmīraṃ cintehī”ti. |
Please, great king, think of Kashmir. |
“cintitaṃ bhante”ti. |
I have thought of it, Venerable sir. |
“katamaṃ nu kho, mahārāja, cirena cintitaṃ, katamaṃ sīghataran”ti? |
Which then, great king, was thought of more slowly, which more swiftly? |
“samakaṃ bhante”ti. |
Equal, Venerable sir. |
“evameva kho, mahārāja, yo idha kālaṅkato brahmaloke uppajjeyya, yo ca idha kālaṅkato kasmīre uppajjeyya, samakaṃ yeva uppajjantī”ti. |
Even so, great king, one who dies here and is reborn in the Brahma world, and one who dies here and is reborn in Kashmir, both arise equally swiftly. |
♦ “bhiyyo opammaṃ karohī”ti. |
♦ "Give another illustration." |
“taṃ kiṃ maññasi, mahārāja, dve sakuṇā ākāsena gaccheyyuṃ, tesu eko ucce rukkhe nisīdeyya, eko nīce rukkhe nisīdeyya, tesaṃ samakaṃ patiṭṭhitānaṃ katamassa chāyā paṭhamataraṃ pathaviyaṃ patiṭṭhaheyya, katamassa chāyā cirena pathaviyaṃ patiṭṭhaheyyā”ti? |
What do you think, great king, if two birds were to fly in the air, and one were to perch on a high tree, and one were to perch on a low tree, of their shadows, when they have settled simultaneously, which shadow would settle on the earth first, and which shadow would settle on the earth later? |
“samakaṃ, bhante”ti. |
Equally, Venerable sir. |
“evameva kho, mahārāja, yo idha kālaṅkato brahmaloke uppajjeyya, yo ca idha kālaṅkato kasmīre uppajjeyya, samakaṃ yeva uppajjantī”ti. |
Even so, great king, one who dies here and is reborn in the Brahma world, and one who dies here and is reborn in Kashmir, both arise equally swiftly. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ dvinnaṃ lokuppannānaṃ samakabhāvapañho pañcamo. |
♦ The fifth question, on the equal speed of rebirth in two worlds. |
♦ 6. bojjhaṅgapañho |
♦ 6. The Question of the Factors of Awakening |
♦ 6. rājā āha “kati nu kho, bhante nāgasena, bojjhaṅgā”ti? |
♦ 6. The king said: "How many, Venerable Nāgasena, are the factors of awakening?" |
“satta kho, mahārāja, bojjhaṅgā”ti. |
There are seven factors of awakening, great king. |
“katihi pana, bhante, bojjhaṅgehi bujjhatī”ti? |
By how many then, Venerable sir, does one awaken? |
“ekena kho, mahārāja, bojjhaṅgena bujjhati dhammavicayasambojjhaṅgenā”ti. |
By one factor of awakening, great king, by the awakening factor of discrimination of states. |
“atha kissa nu kho, bhante, vuccanti ‘satta bojjhaṅgā’”ti? |
Then why then, Venerable sir, are they called 'seven factors of awakening'? |
“taṃ kiṃ maññasi, mahārāja, asi kosiyā pakkhitto aggahito hatthena ussahati chejjaṃ chinditun”ti. |
What do you think, great king, if a sword, placed in its sheath, ungrasped by hand, is it able to cut what needs to be cut? |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, dhammavicayasambojjhaṅgena vinā chahi bojjhaṅgehi na bujjhatī”ti. |
Even so, great king, one does not awaken by the six factors of awakening without the awakening factor of discrimination of states. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ bojjhaṅgapañho chaṭṭho. |
♦ The sixth question, on the factors of awakening. |
♦ 7. pāpapuññānaṃ appānappabhāvapañho |
♦ 7. The Question of the Abundance or Scarcity of Merit and Demerit |
♦ 7. rājā āha “bhante nāgasena, kataraṃ nu kho bahutaraṃ puññaṃ vā apuññaṃ vā”ti? |
♦ 7. The king said: "Venerable Nāgasena, which is greater, merit or demerit?" |
“puññaṃ kho, mahārāja, bahutaraṃ, apuññaṃ thokan”ti. |
Merit, great king, is greater; demerit is less. |
“kena kāraṇenā”ti? |
For what reason? |
“apuññaṃ kho, mahārāja, karonto vippaṭisārī hoti ‘pāpakammaṃ mayā katan’ti, tena pāpaṃ na vaḍḍhati. |
"One who performs demerit, great king, regrets it, thinking, 'I have performed evil kamma,' and by that, the evil does not grow. |
puññaṃ kho, mahārāja, karonto avippaṭisārī hoti, avippaṭisārino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānāti, tena kāraṇena puññaṃ vaḍḍhati. |
One who performs merit, great king, does not regret it. For one who does not regret, joy arises; for one who is joyful, delight arises; for one who is delighted, the body becomes tranquil; for one whose body is tranquil, he experiences happiness; for one who is happy, the mind becomes concentrated; one who is concentrated understands things as they are. For that reason, merit grows. |
puriso kho, mahārāja, chinnahatthapādo bhagavato ekaṃ uppalahatthaṃ datvā ekanavutikappāni vinipātaṃ na gacchissati. |
A man, great king, with cut hands and feet, having offered a single lotus flower to the Blessed One, will not go to a state of deprivation for ninety-one eons. |
imināpi, mahārāja, kāraṇena bhaṇāmi ‘puññaṃ bahutaraṃ, apuññaṃ thokan’”ti. |
By this reason also, great king, I say, 'Merit is greater, demerit is less.'" |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ pāpapuññānaṃ appānappabhāvapañho sattamo. |
♦ The seventh question, on the abundance or scarcity of merit and demerit. |
♦ 8. jānantājānantapāpakaraṇapañho |
♦ 8. The Question of Performing Evil Knowing or Not Knowing |
♦ 8. rājā āha “bhante nāgasena, yo jānanto pāpakammaṃ karoti, yo ajānanto pāpakammaṃ karoti, kassa bahutaraṃ apuññan”ti? |
♦ 8. The king said: "Venerable Nāgasena, of one who performs evil kamma knowing, and one who performs evil kamma not knowing, whose demerit is greater?" |
thero āha “yo kho, mahārāja, ajānanto pāpakammaṃ karoti, tassa bahutaraṃ apuññan”ti. |
The elder said: "One who performs evil kamma not knowing, great king, his demerit is greater." |
“tena hi, bhante nāgasena, yo amhākaṃ rājaputto vā rājamahāmatto vā ajānanto pāpakammaṃ karoti, taṃ mayaṃ diguṇaṃ daṇḍemā”ti? |
In that case, Venerable Nāgasena, if our prince or royal minister performs evil kamma not knowing, we punish him twofold. |
“taṃ kiṃ maññasi, mahārāja, tattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ eko jānanto gaṇheyya, eko ajānanto gaṇheyya, katamo balavataraṃ ḍayheyyā”ti. |
What do you think, great king, if a heated iron ball, blazing, glowing, incandescent, one person were to grasp it knowing, and another were to grasp it not knowing, which would burn more severely? |
“yo kho, bhante, ajānanto gaṇheyya, so balavataraṃ ḍayheyyā”ti. |
One who grasped it not knowing, Venerable sir, would burn more severely. |
“evameva kho, mahārāja, yo ajānanto pāpakammaṃ karoti, tassa bahutaraṃ apuññan”ti. |
Even so, great king, one who performs evil kamma not knowing, his demerit is greater. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ jānantājānantapāpakaraṇapañho aṭṭhamo. |
♦ The eighth question, on performing evil knowing or not knowing. |
♦ 9. uttarakurukādigamanapañho |
♦ 9. The Question of Going to Uttarakuru, etc. |
♦ 9. rājā āha “bhante nāgasena, atthi koci, yo iminā sarīrena uttarakuruṃ vā gaccheyya, brahmalokaṃ vā, aññaṃ vā pana dīpan”ti? |
♦ 9. The king said: "Venerable Nāgasena, is there anyone who, with this body, can go to Uttarakuru, or to the Brahma world, or to another island?" |
“atthi, mahārāja, yo iminā cātummahābhūtikena kāyena uttarakuruṃ vā gaccheyya, brahmalokaṃ vā, aññaṃ vā pana dīpan”ti. |
Yes, great king, there is one who, with this body composed of the four great elements, can go to Uttarakuru, or to the Brahma world, or to another island. |
♦ “kathaṃ, bhante nāgasena, iminā cātummahābhūtikena kāyena uttarakuruṃ vā gaccheyya, brahmalokaṃ vā, aññaṃ vā pana dīpan”ti? |
♦ "How, Venerable Nāgasena, can one go to Uttarakuru, or to the Brahma world, or to another island with this body composed of the four great elements?" |
“abhijānāsi nu, tvaṃ mahārāja, imissā pathaviyā vidatthiṃ vā ratanaṃ vā laṅghitā”ti? |
Do you remember, great king, having jumped a span or a cubit on this earth? |
“āma, bhante, abhijānāmi ‘ahaṃ, bhante nāgasena, aṭṭhapi rataniyo laṅghemī’”ti. |
Yes, Venerable sir, I remember. 'I, Venerable Nāgasena, jump eight cubits.' |
“kathaṃ, tvaṃ mahārāja, aṭṭhapi rataniyo laṅghesī”ti? |
How, great king, do you jump eight cubits? |
“ahañhi, bhante, cittaṃ uppādemi ‘ettha nipatissāmī’ti saha cittuppādena kāyo me lahuko hotī”ti. |
I, Venerable sir, generate the thought, 'I will fall there,' and with the generation of that thought, my body becomes light. |
“evameva kho, mahārāja, iddhimā bhikkhu cetovasippatto kāyaṃ citte samāropetvā cittavasena vehāsaṃ gacchatī”ti. |
Even so, great king, a monk endowed with psychic power, master of mind, placing his body in his mind, goes through the air by the power of his mind. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ uttarakurukādigamanapañho navamo. |
♦ The ninth question, on going to Uttarakuru, etc. |
♦ 10. dīghaṭṭhipañho |
♦ 10. The Question of Long Bones |
♦ 10. rājā āha “bhante nāgasena, tumhe evaṃ bhaṇatha ‘aṭṭhikāni dīghāni yojanasatikānipī’ti, rukkhopi tāva natthi yojanasatiko, kuto pana aṭṭhikāni dīghāni yojanasatikāni bhavissantī”ti? |
♦ 10. The king said: "Venerable Nāgasena, you say, 'Bones are long, even a hundred leagues long.' Even a tree is not a hundred leagues long; how then can bones be a hundred leagues long?" |
♦ “taṃ kiṃ maññasi, mahārāja, sutaṃ te ‘mahāsamudde pañcayojanasatikāpi macchā atthī’”ti? |
♦ "What do you think, great king, have you heard, 'There are fish in the great ocean that are five hundred leagues long'?" |
“āma, bhante, sutan”ti. |
Yes, Venerable sir, I have heard. |
“nanu mahārāja, pañcayojanasatikassa macchassa aṭṭhikāni dīghāni bhavissanti yojanasatikānipī”ti? |
Will then, great king, the bones of a fish five hundred leagues long also be a hundred leagues long? |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ dīghaṭṭhipañho dasamo. |
♦ The tenth question, on long bones. |
♦ 11. assāsapassāsanirodhapañho |
♦ 11. The Question of the Cessation of In-breathing and Out-breathing |
♦ 11. rājā āha “bhante nāgasena, tumhe evaṃ bhaṇatha ‘sakkā assāsapassāse nirodhetun’”ti? |
♦ 11. The king said: "Venerable Nāgasena, you say, 'It is possible to stop in-breathing and out-breathing'?" |
“āma, mahārāja, sakkā assāsapassāse nirodhetun”ti. |
Yes, great king, it is possible to stop in-breathing and out-breathing. |
“kathaṃ, bhante nāgasena, sakkā assāsapassāse nirodhetun”ti. |
How, Venerable Nāgasena, is it possible to stop in-breathing and out-breathing? |
“taṃ kiṃ maññasi, mahārāja, sutapubbo te koci kākacchamāno”ti. |
What do you think, great king, have you ever heard someone yawning? |
“āma, bhante, sutapubbo”ti. |
Yes, Venerable sir, I have heard. |
“kiṃ nu kho, mahārāja, so saddo kāye namite virameyyā”ti. |
Will then, great king, that sound cease when the body is bent? |
“āma, bhante, virameyyā”ti. |
Yes, Venerable sir, it will cease. |
“so hi nāma, mahārāja, saddo abhāvitakāyassa abhāvitasīlassa abhāvitacittassa abhāvitapaññassa kāye namite viramissati, kiṃ pana bhāvitakāyassa bhāvitasīlassa bhāvitacittassa bhāvitapaññassa catutthajjhānaṃ samāpannassa assāsapassāsā na nirujjhissantī”ti. |
If, great king, that sound of one whose body is undeveloped, whose morality is undeveloped, whose mind is undeveloped, whose wisdom is undeveloped, will cease when the body is bent, how much more so will the in-breathing and out-breathing of one who has developed his body, developed his morality, developed his mind, developed his wisdom, and attained the fourth jhāna, not cease? |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ assāsapassāsanirodhapañho ekādasamo. |
♦ The eleventh question, on the cessation of in-breathing and out-breathing. |
♦ 12. samuddapañho |
♦ 12. The Question of the Ocean |
♦ 12. rājā āha “bhante nāgasena, ‘samuddo samuddo’ti vuccati, kena kāraṇena udakaṃ ‘samuddo’ti vuccatī”ti? |
♦ 12. The king said: "Venerable Nāgasena, it is said, 'the ocean, the ocean.' For what reason is water called 'ocean'?" |
thero āha “yattakaṃ, mahārāja, udakaṃ, tattakaṃ loṇaṃ. |
The elder said: "As much water, great king, so much salt. |
yattakaṃ loṇaṃ, tattakaṃ udakaṃ. |
As much salt, so much water. |
tasmā ‘samuddo’ti vuccatī”ti. |
Therefore, it is called 'ocean'." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ samuddapañho dvādasamo. |
♦ The twelfth question, on the ocean. |
♦ 13. samuddaekarasapañho |
♦ 13. The Question of the Ocean Having One Taste |
♦ 13. rājā āha “bhante nāgasena, kena kāraṇena samuddo ekaraso loṇaraso”ti? |
♦ 13. The king said: "Venerable Nāgasena, for what reason does the ocean have one taste, the taste of salt?" |
“cirasaṇṭhitattā kho, mahārāja, udakassa samuddo ekaraso loṇaraso”ti. |
Because the water, great king, has stood for a long time, the ocean has one taste, the taste of salt. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ samuddaekarasapañho terasamo. |
♦ The thirteenth question, on the ocean having one taste. |
♦ 14. sukhumapañho |
♦ 14. The Question of Subtlety |
♦ 14. rājā āha “bhante nāgasena, sakkā sabbaṃ sukhumaṃ chinditun”ti? |
♦ 14. The king said: "Venerable Nāgasena, is it possible to cut all that is subtle?" |
“āma, mahārāja, sakkā sabbaṃ sukhumaṃ chinditun”ti. |
Yes, great king, it is possible to cut all that is subtle. |
“kiṃ pana, bhante, sabbaṃ sukhuman”ti? |
What then, Venerable sir, is all that is subtle? |
“dhammo kho, mahārāja, sabbasukhumo, na kho, mahārāja, dhammā sabbe sukhumā, ‘sukhuman’ti vā ‘thūlan’ti vā dhammānametamadhivacanaṃ. |
"The Dhamma, great king, is the most subtle of all. But, great king, not all dhammas are subtle. 'Subtle' or 'gross' are designations of dhammas. |
yaṃ kiñci chinditabbaṃ, sabbaṃ taṃ paññāya chindati, natthi dutiyaṃ paññāya chedanan”ti. |
Whatever is to be cut, all that is cut by wisdom; there is no second cutting by wisdom." |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ sukhumapañho cuddasamo. |
♦ The fourteenth question, on subtlety. |
♦ 15. viññāṇanānatthapañho |
♦ 15. The Question of the Different Meanings of Consciousness |
♦ 15. rājā āha “bhante nāgasena, ‘viññāṇan’ti vā ‘paññā’ti vā ‘bhūtasmiṃ jīvo’ti vā ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti ? |
♦ 15. The king said: "Venerable Nāgasena, are these phenomena, 'consciousness,' 'wisdom,' and 'living being in a body,' different in meaning and different in expression, or are they one in meaning and only different in expression?" |
“vijānanalakkhaṇaṃ, mahārāja, viññāṇaṃ, pajānanalakkhaṇā paññā, bhūtasmiṃ jīvo nupalabbhatī”ti. |
Consciousness, great king, has the characteristic of discerning; wisdom has the characteristic of understanding; a living being in a body is not found. |
“yadi jīvo nupalabbhati, atha ko carahi cakkhunā rūpaṃ passati, sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānātī”ti? |
If a living being is not found, then who sees forms with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels tangibles with the body, and discerns mental phenomena with the mind? |
thero āha “yadi jīvo cakkhunā rūpaṃ passati ... pe ... manasā dhammaṃ vijānāti, so jīvo cakkhudvāresu uppāṭitesu mahantena ākāsena bahimukho suṭṭhutaraṃ rūpaṃ passeyya, sotesu uppāṭitesu, ghāne uppāṭite, jivhāya uppāṭitāya, kāye uppāṭite mahantena ākāsena suṭṭhutaraṃ saddaṃ suṇeyya, gandhaṃ ghāyeyya, rasaṃ sāyeyya, phoṭṭhabbaṃ phuseyyā”ti? |
The elder said: "If a living being sees forms with the eye... (as before)... discerns mental phenomena with the mind, then that living being, when the eye-doors are opened, would see forms better with a large open space facing outward; when the ear-doors are opened, when the nose-door is opened, when the tongue-door is opened, when the body-door is opened, it would hear sounds better, smell odors, taste flavors, feel tangibles with a large open space." |
“na hi, bhante”ti. |
No, Venerable sir. |
“tena hi, mahārāja, bhūtasmiṃ jīvo nupalabbhatī”ti. |
In that case, great king, a living being is not found in a body. |
♦ “kallosi, bhante nāgasenā”ti. |
♦ "You are skilled, Venerable Nāgasena." |
♦ viññāṇanānatthapañho pannarasamo. |
♦ The fifteenth question, on the different meanings of consciousness. |
♦ 16. arūpadhammavavatthānadukkarapañho |
♦ 16. The Question of the Difficulty of Distinguishing Immaterial Phenomena |
♦ 16. rājā āha “bhante nāgasena, dukkaraṃ nu kho bhagavatā katan”ti? |
♦ 16. The king said: "Venerable Nāgasena, did the Blessed One do something difficult?" |
thero āha “dukkaraṃ, mahārāja, bhagavatā katan”ti. |
The elder said: "The Blessed One, great king, did something difficult." |
“kiṃ pana, bhante nāgasena, bhagavatā dukkaraṃ katan”ti. |
What then, Venerable Nāgasena, did the Blessed One do that was difficult? |
“dukkaraṃ, mahārāja, bhagavatā kataṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akkhātaṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ cittan’”ti. |
Difficult, great king, was what the Blessed One did, in that he distinguished and explained these immaterial mental states and associated mental factors, which occur in a single object: 'This is contact, this is feeling, this is perception, this is volition, this is consciousness.' |
♦ “opammaṃ karohī”ti. |
♦ "Give an illustration." |
“yathā, mahārāja, kocideva puriso nāvāya mahāsamuddaṃ ajjhogāhetvā hatthapuṭena udakaṃ gahetvā jivhāya sāyitvā jāneyya nu kho, mahārāja, so puriso “idaṃ gaṅgāya udakaṃ, idaṃ yamunāya udakaṃ, idaṃ aciravatiyā udakaṃ, idaṃ sarabhuyā udakaṃ, idaṃ mahiyā udakan’”ti? |
Just as, great king, if some man were to enter the great ocean with a boat, and take water in his cupped hands, and taste it with his tongue, would he know, great king, 'This is water from the Ganges, this is water from the Yamuna, this is water from the Aciravati, this is water from the Sarabhu, this is water from the Mahi'? |
“dukkaraṃ, bhante, jānitun”ti. |
Difficult, Venerable sir, to know. |
“ito dukkarataraṃ kho, mahārāja, bhagavatā kataṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akkhātaṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ cittan’”ti. |
More difficult than this, great king, was what the Blessed One did, in that he distinguished and explained these immaterial mental states and associated mental factors, which occur in a single object: 'This is contact, this is feeling, this is perception, this is volition, this is consciousness.' |
“suṭṭhu, bhante”ti rājā abbhānumodīti. |
"Good, Venerable sir!" The king approved. |
♦ arūpadhammavavatthānadukkarapañho soḷasamo. |
♦ The sixteenth question, on the difficulty of distinguishing immaterial phenomena. |
♦ arūpadhammavavatthānavaggo sattamo. |
♦ The seventh chapter, on distinguishing immaterial phenomena. |
♦ imasmiṃ vagge soḷasa pañhā. |
♦ In this chapter, there are sixteen questions. |
| --- | |
♦ milindapañhapucchāvisajjanā |
♦ Questions and Answers with Milinda |
♦ thero āha “jānāsi kho, mahārāja, sampati kā velā”ti? |
♦ The elder said: "Do you know, great king, what time it is now?" |
“āma, bhante, jānāmi ‘sampati paṭhamo yāmo atikkanto, majjhimo yāmo pavattati, ukkā padīpīyanti, cattāri paṭākāni āṇattāni gamissanti bhaṇḍato rājadeyyānī’”ti. |
Yes, Venerable sir, I know. 'Now the first watch has passed, the middle watch is proceeding, torches are lit, four banners have been commanded to go with the royal tribute.' |
♦ yonakā evamāhaṃsu “kallosi, mahārāja, paṇḍito thero”ti. |
Then the Greeks said: "You are skilled, great king; the elder is wise." |
“āma, bhaṇe, paṇḍito thero, ediso ācariyo bhaveyya mādiso ca antevāsī, nacirasseva paṇḍito dhammaṃ ājāneyyā”ti. |
Yes, friends, the elder is wise. If there were such a teacher and such a disciple as I, a wise person would soon understand the Dhamma. |
tassa pañhaveyyākaraṇena tuṭṭho rājā theraṃ nāgasenaṃ satasahassagghanakena kambalena acchādetvā “bhante nāgasena, ajjatagge te aṭṭhasataṃ bhattaṃ paññapemi, yaṃ kiñci antepure kappiyaṃ, tena ca pavāremī”ti āha. |
The king, pleased with his answers, covered the elder Nāgasena with a shawl worth a hundred thousand pieces and said: "Venerable Nāgasena, from today onwards, I provide you with eight hundred meals, and whatever is suitable in the palace, I offer that to you." |
alaṃ mahārāja jīvāmī”ti. |
Enough, great king, I live. |
“jānāmi, bhante nāgasena, jīvasi, api ca attānañca rakkha, mamañca rakkhāhī”ti. |
I know, Venerable Nāgasena, that you live, but please protect yourself and protect me. |
“kathaṃ attānaṃ rakkhasi, ‘nāgaseno milindaṃ rājānaṃ pasādeti, na ca kiñci alabhī’ti parāpavādo āgaccheyyāti, evaṃ attānaṃ rakkha. |
"How do you protect yourself? 'Nāgasena pleased King Milinda, but gained nothing,' if such a reproach were to arise, protect yourself thus. |
kathaṃ mamaṃ rakkhasi, ‘milindo rājā pasanno pasannākāraṃ na karotī’ti parāpavādo āgaccheyyāti, evaṃ mamaṃ rakkhāhī”ti. |
How do you protect me? 'King Milinda was pleased, but did not show his pleasure,' if such a reproach were to arise, protect me thus." |
“tathā hotu, mahārājā”ti. |
So be it, great king. |
“seyyathāpi, bhante, sīho migarājā suvaṇṇapañjare pakkhittopi bahimukho yeva hoti, evameva kho ahaṃ, bhante, kiñcāpi agāraṃ ajjhāvasāmi bahimukho yeva pana acchāmi. |
"Just as, Venerable sir, a lion, king of beasts, even if placed in a golden cage, still faces outwards, even so, Venerable sir, although I dwell in a house, I nevertheless remain facing outwards. |
sace ahaṃ, bhante, agārasmā anāgāriyaṃ pabbajeyyaṃ, na ciraṃ jīveyyaṃ, bahū me paccatthikā”ti. |
If I, Venerable sir, were to go forth from the house into homelessness, I would not live long; I have many enemies." |
♦ atha kho āyasmā nāgaseno milindassa rañño pañhaṃ visajjetvā uṭṭhāyāsanā saṅghārāmaṃ agamāsi. |
Then the venerable Nāgasena, having answered King Milinda's questions, rose from his seat and went to the monastery. |
acirapakkante ca āyasmante nāgasene milindassa rañño etadahosi “kiṃ mayā pucchitaṃ, kiṃ bhadantena nāgasenena visajjitan”ti? |
And shortly after the venerable Nāgasena had departed, this thought occurred to King Milinda: "What did I ask, what did the Venerable Nāgasena answer?" |
atha kho milindassa rañño etadahosi “sabbaṃ mayā supucchitaṃ, sabbaṃ bhadantena nāgasenena suvisajjitan”ti. |
Then this thought occurred to King Milinda: "Everything I asked was well-asked, everything the Venerable Nāgasena answered was well-answered." |
āyasmatopi nāgasenassa saṅghārāmagatassa etadahosi “kiṃ milindena raññā pucchitaṃ, kiṃ mayā visajjitan”ti. |
And this thought occurred to the venerable Nāgasena, having gone to the monastery: "What did King Milinda ask, what did I answer?" |
atha kho āyasmato nāgasenassa etadahosi “sabbaṃ milindena raññā supucchitaṃ, sabbaṃ mayā suvisajjitan”ti. |
Then this thought occurred to the venerable Nāgasena: "Everything King Milinda asked was well-asked, everything I answered was well-answered." |
♦ atha kho āyasmā nāgaseno tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena milindassa rañño nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the venerable Nāgasena, at the end of that night, having dressed in the morning, taking his bowl and robe, went to King Milinda's dwelling, and having approached, sat down on the prepared seat. |
atha kho milindo rājā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca -- |
Then King Milinda, having saluted the venerable Nāgasena, sat down to one side. Sitting to one side, King Milinda said to the venerable Nāgasena: |
♦ “mā kho bhadantassa evaṃ ahosi ‘nāgaseno mayā pañhaṃ pucchito’ti teneva somanassena taṃ rattāvasesaṃ vītināmesīti na te evaṃ daṭṭhabbaṃ. |
"Do not think, Venerable sir, 'Nāgasena was asked questions by me,' and thus pass the remainder of the night with pleasure; you should not view it so. |
tassa mayhaṃ, bhante, taṃ rattāvasesaṃ etadahosi ‘kiṃ mayā pucchitaṃ, kiṃ bhadantena visajjitan’ti, ‘sabbaṃ mayā supucchitaṃ, sabbaṃ bhadantena suvisajjitan’”ti. |
For me, Venerable sir, during the remainder of that night, this thought occurred: 'What did I ask, what did the Venerable sir answer?' 'Everything I asked was well-asked, everything the Venerable sir answered was well-answered.'" |
♦ theropi evamāha — “mā kho mahārājassa evaṃ ahosi ‘milindassa rañño mayā pañho visajjito’ti teneva somanassena taṃ rattāvasesaṃ vītināmesīti na te evaṃ daṭṭhabbaṃ. |
The elder also said: "Do not think, great king, 'I answered King Milinda's question,' and thus pass the remainder of the night with pleasure; you should not view it so. |
tassa mayhaṃ, mahārāja, taṃ rattāvasesaṃ etadahosi ‘kiṃ milindena raññā pucchitaṃ, kiṃ mayā visajjitan’ti, ‘sabbaṃ milindena raññā supucchitaṃ, sabbaṃ mayā suvisajjitan’”ti itiha te mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti. |
For me, great king, during the remainder of that night, this thought occurred: 'What did King Milinda ask, what did I answer?' 'Everything King Milinda asked was well-asked, everything I answered was well-answered.'" Thus these great Nāgas approved each other's well-spoken words. |
♦ milindapañhapucchāvisajjanā niṭṭhitā. |
The questions and answers with Milinda are finished. |
| --- | |
♦ meṇḍakapañhārambhakathā |
♦ The Introduction to the Ram Questions |
♦ aṭṭhamantaparivajjanīyaṭṭhānāni |
♦ Eight Places to Avoid for Counsel |
♦ bhassappavādo vetaṇḍī, atibuddhi vicakkhaṇo. |
♦ The dispute of false doctrine, the sophist, the intelligent and discerning one. |
♦ milindo ñāṇabhedāya, nāgasenamupāgami. |
Milinda approached Nāgasena to unravel knowledge. |
♦ vasanto tassa chāyāya, paripucchaṃ punappunaṃ. |
Dwelling in his shade, asking again and again, |
♦ pabhinnabuddhi hutvāna, sopi āsi tipeṭako. |
Having become a discerning mind, he also became a master of the three Pitakas. |
♦ navaṅgaṃ anumajjanto, rattibhāge rahogato. |
Examining the ninefold Dhamma, alone at night, |
♦ addakkhi meṇḍake pañhe, dunniveṭhe saniggahe. |
He saw the ram questions, difficult to unravel, hard to refute. |
♦ “pariyāyabhāsitaṃ atthi, atthi sandhāyabhāsitaṃ. |
"There is speech with a figurative meaning, there is speech with a hidden meaning. |
♦ sabhāvabhāsitaṃ atthi, dhammarājassa sāsane. |
There is speech with a direct meaning in the teaching of the King of Dhamma. |
♦ “tesamatthaṃ aviññāya, meṇḍake jinabhāsite. |
Not understanding the meaning of those ram questions spoken by the Buddha, |
♦ anāgatamhi addhāne, viggaho tattha hessati. |
In the future, there will be a dispute about them. |
♦ “handa kathiṃ pasādetvā, chejjāpessāmi meṇḍake. |
"Come, I will please the teacher and have the ram questions unraveled. |
♦ tassa niddiṭṭhamaggena, niddisissantyanāgate”ti. |
By the path he indicates, they will be indicated in the future." |
♦ atha kho milindo rājā pabhātāya rattiyā uddhaste aruṇe sīsaṃ nhatvā sirasi añjaliṃ paggahetvā atītānāgatapaccuppanne sammāsambuddhe anussaritvā aṭṭha vattapadāni samādiyi “ito me anāgatāni satta divasāni aṭṭha guṇe samādiyitvā tapo caritabbo bhavissati, sohaṃ ciṇṇatapo samāno ācariyaṃ ārādhetvā meṇḍake pañhe pucchissāmī”ti. |
Then King Milinda, when the night had given way and the dawn had arisen, having washed his head, with his hands joined in salutation over his head, recollecting the Fully Self-Awakened Ones of the past, future, and present, undertook eight vows: "For the next seven days, I shall practice asceticism, undertaking eight virtues. Having practiced asceticism, I shall please my teacher and ask the ram questions." |
atha kho milindo rājā pakatidussayugaṃ apanetvā ābharaṇāni ca omuñcitvā kāsāvaṃ nivāsetvā muṇḍakapaṭisīsakaṃ sīse paṭimuñcitvā munibhāvamupagantvā aṭṭha guṇe samādiyi “imaṃ sattāhaṃ mayā na rājattho anusāsitabbo, na rāgūpasañhitaṃ cittaṃ uppādetabbaṃ, na dosūpasañhitaṃ cittaṃ uppādetabbaṃ, na mohūpasañhitaṃ cittaṃ uppādetabbaṃ, dāsakammakaraporise janepi nivātavuttinā bhavitabbaṃ, kāyikaṃ vācasikaṃ anurakkhitabbaṃ, chapi āyatanāni niravasesato anurakkhitabbāni, mettābhāvanāya mānasaṃ pakkhipitabban”ti. |
Then King Milinda, having removed his ordinary garments and ornaments, put on a saffron robe, placed a shaven head-covering on his head, and having assumed the state of a recluse, undertook eight virtues: "For this week, I shall not instruct in royal affairs, I shall not generate a mind accompanied by lust, I shall not generate a mind accompanied by hatred, I shall not generate a mind accompanied by delusion, I shall be humble towards servants, laborers, and attendants, I shall guard my bodily and verbal actions, I shall guard all six sense bases completely, I shall direct my mind to the development of loving-kindness." |
ime aṭṭha guṇe samādiyitvā tesveva aṭṭhasu guṇesu mānasaṃ patiṭṭhapetvā bahi anikkhamitvā sattāhaṃ vītināmetvā aṭṭhame divase pabhātāya rattiyā pageva pātarāsaṃ katvā okkhittacakkhu mitabhāṇī susaṇṭhitena iriyāpathena avikkhittena cittena haṭṭhena udaggena vippasannena theraṃ nāgasenaṃ upasaṅkamitvā therassa pāde sirasā vanditvā ekamantaṃ ṭhito idamavoca -- |
Having undertaken these eight virtues, and establishing his mind in these eight virtues, without going out, he spent seven days. On the eighth day, when the night had given way, having eaten his breakfast early in the morning, with downcast eyes, speaking moderately, with a well-composed deportment, with an unscattered mind, joyful, elated, and serene, he approached the elder Nāgasena, saluted the elder's feet with his head, and standing to one side, said this: |
♦ “atthi me, bhante nāgasena, koci attho tumhehi saddhiṃ mantayitabbo, na tattha añño koci tatiyo icchitabbo, suññe okāse pavivitte araññe aṭṭhaṅgupāgate samaṇasāruppe. |
"I have, Venerable Nāgasena, something to discuss with you, and no other third person should be present there, in a secluded place, in a solitary forest, in the likeness of a recluse endowed with eight factors. |
tattha so pañho pucchitabbo bhavissati, tattha me guyhaṃ na kātabbaṃ na rahassakaṃ, arahāmahaṃ rahassakaṃ suṇituṃ sumantane upagate, upamāyapi so attho upaparikkhitabbo, yathā kiṃ viya, yathā nāma, bhante nāgasena, mahāpathavī nikkhepaṃ arahati nikkhepe upagate. |
There that question will be asked, and there it should not be kept secret from me, nor should it be a mystery. I am worthy to hear a mystery, to approach good counsel; that meaning should also be examined by way of analogy, as for example, Venerable Nāgasena, just as the great earth is worthy of receiving a deposit, when a deposit is placed upon it. |
evameva kho, bhante nāgasena, arahāmahaṃ rahassakaṃ suṇituṃ sumantane upagate”ti. |
Even so, Venerable Nāgasena, I am worthy to hear a mystery, when approaching good counsel." |
garunā saha pavivittapavanaṃ pavisitvā idamavoca — “bhante nāgasena, idha purisena mantayitukāmena aṭṭha ṭhānāni parivajjayitabbāni bhavanti, na tesu ṭhānesu viññū puriso atthaṃ manteti, mantitopi attho paripatati na sambhavati. |
Having entered a secluded forest with his esteemed teacher, he said this: "Venerable Nāgasena, here, a man who wishes to consult should avoid eight places. In these places, a wise man does not consult, and even if he does consult, the meaning is scattered and does not materialize. |
katamāni aṭṭha ṭhānāni? |
What are the eight places? |
visamaṭṭhānaṃ parivajjanīyaṃ, sabhayaṃ parivajjanīyaṃ, ativātaṭṭhānaṃ parivajjanīyaṃ, paṭicchannaṭṭhānaṃ parivajjanīyaṃ, devaṭṭhānaṃ parivajjanīyaṃ, pantho parivajjanīyo, saṅgāmo parivajjanīyo, udakatitthaṃ parivajjanīyaṃ. |
Uneven ground is to be avoided, dangerous places are to be avoided, windy places are to be avoided, hidden places are to be avoided, places of divine beings are to be avoided, paths are to be avoided, battlefields are to be avoided, water-ford is to be avoided. |
imāni aṭṭha ṭhānāni parivajjanīyānī”ti. |
These eight places are to be avoided." |
♦ thero āha “ko doso visamaṭṭhāne, sabhaye, ativāte, paṭicchanne, devaṭṭhāne, panthe, saṅgāme, udakatitthe”ti? |
The elder said: "What is the fault in uneven ground, in dangerous places, in windy places, in hidden places, in places of divine beings, on paths, on battlefields, at water-fords?" |
“visame, bhante nāgasena, mantito attho vikirati vidhamati paggharati na sambhavati, sabhaye mano santassati, santassito na sammā atthaṃ samanupassati, ativāte saddo avibhūto hoti, paṭicchanne upassutiṃ tiṭṭhanti, devaṭṭhāne mantito attho garukaṃ pariṇamati, panthe mantito attho tuccho bhavati, saṅgāme cañcalo bhavati, udakatitthe pākaṭo bhavati. |
"On uneven ground, Venerable Nāgasena, counsel is scattered, dispersed, 흘러내리는, and does not materialize. In a dangerous place, the mind is frightened; when frightened, one does not rightly discern the meaning. In a windy place, the sound is unclear. In a hidden place, people listen in. In a place of divine beings, counsel becomes heavy. On a path, counsel becomes empty. In battle, it becomes agitated. At a water-ford, it becomes public. |
bhavatīha — |
It is said: |
♦ “‘visamaṃ sabhayaṃ ativāto, paṭicchannaṃ devanissitaṃ. |
"'Uneven, dangerous, windy, |
♦ pantho ca saṅgāmo titthaṃ, aṭṭhete parivajjiyā’”ti. |
hidden, dependent on gods. |
♦ aṭṭha mantanassa parivajjanīyaṭṭhānāni. |
Path, battle, and ford, |
| these eight are to be avoided.'" | |
| Eight places to be avoided for counsel. | |
♦ aṭṭhamantavināsakapuggalā |
♦ Eight Individuals Who Destroy Counsel |
♦ “bhante nāgasena, aṭṭhime puggalā mantiyamānā mantitaṃ atthaṃ byāpādenti. |
"Venerable Nāgasena, these eight individuals, when consulted, destroy the counsel. |
katame aṭṭha? |
Which eight? |
rāgacarito dosacarito mohacarito mānacarito luddho alaso ekacintī bāloti. |
One with a lustful nature, one with a hateful nature, one with a deluded nature, one with a proud nature, one who is greedy, one who is lazy, one who thinks only of himself, and a fool. |
ime aṭṭha puggalā mantitaṃ atthaṃ byāpādentī”ti. |
These eight individuals destroy the counsel." |
♦ thero āha “tesaṃ ko doso”ti? |
The elder said: "What is their fault?" |
“rāgacarito, bhante nāgasena, rāgavasena mantitaṃ atthaṃ byāpādeti, dosacarito dosavasena mantitaṃ atthaṃ byāpādeti, mohacarito mohavasena mantitaṃ atthaṃ byāpādeti, mānacarito mānavasena mantitaṃ atthaṃ byāpādeti, luddho lobhavasena mantitaṃ atthaṃ byāpādeti, alaso alasatāya mantitaṃ atthaṃ byāpādeti, ekacintī ekacintitāya mantitaṃ atthaṃ byāpādeti, bālo bālatāya mantitaṃ atthaṃ byāpādeti. |
"One with a lustful nature, Venerable Nāgasena, destroys the counsel through lust. One with a hateful nature destroys the counsel through hatred. One with a deluded nature destroys the counsel through delusion. One with a proud nature destroys the counsel through pride. One who is greedy destroys the counsel through greed. One who is lazy destroys the counsel through laziness. One who thinks only of himself destroys the counsel through thinking only of himself. A fool destroys the counsel through foolishness. |
bhavatīha — |
It is said: |
♦ “‘ratto duṭṭho ca mūḷho ca, mānī luddho tathālaso. |
"'Lustful, hateful, deluded, |
♦ ekacintī ca bālo ca, ete atthavināsakā’”ti. |
proud, greedy, and lazy, |
♦ aṭṭha mantavināsakapuggalā. |
one who thinks only of himself, and a fool: |
| these destroy the meaning.'" | |
| Eight individuals who destroy counsel. | |
♦ navaguyhamantavidhaṃsakaṃ |
♦ Nine Destroyers of Secret Counsel |
♦ “bhante nāgasena, navime puggalā mantitaṃ guyhaṃ vivaranti na dhārenti. |
"Venerable Nāgasena, these nine individuals reveal secret counsel; they do not keep it. |
katame nava? |
Which nine? |
rāgacarito dosacarito mohacarito bhīruko āmisagaruko itthī soṇḍo paṇḍako dārako”ti. |
One with a lustful nature, one with a hateful nature, one with a deluded nature, one who is timid, one who is attached to material gain, a woman, a drunkard, a eunuch, and a child." |
♦ thero āha “tesaṃ ko doso”ti? |
The elder said: "What is their fault?" |
“rāgacarito, bhante nāgasena, rāgavasena mantitaṃ guyhaṃ vivarati na dhāreti, dosacarito, bhante, dosavasena mantitaṃ guyhaṃ vivarati na dhāreti, mūḷho mohavasena mantitaṃ guyhaṃ vivarati na dhāreti, bhīruko bhayavasena mantitaṃ guyhaṃ vivarati na dhāreti, āmisagaruko āmisahetu mantitaṃ guyhaṃ vivarati na dhāreti, itthī paññāya ittaratāya mantitaṃ guyhaṃ vivarati na dhāreti, soṇḍiko surālolatāya mantitaṃ guyhaṃ vivarati na dhāreti, paṇḍako anekaṃsikatāya mantitaṃ guyhaṃ vivarati na dhāreti, dārako capalatāya mantitaṃ guyhaṃ vivarati na dhāreti. |
"One with a lustful nature, Venerable Nāgasena, reveals secret counsel and does not keep it because of lust. One with a hateful nature, Venerable sir, reveals secret counsel and does not keep it because of hatred. A deluded one reveals secret counsel and does not keep it because of delusion. A timid one reveals secret counsel and does not keep it because of fear. One attached to material gain reveals secret counsel and does not keep it because of material gain. A woman reveals secret counsel and does not keep it because of the fickleness of her wisdom. A drunkard reveals secret counsel and does not keep it because of his addiction to alcohol. A eunuch reveals secret counsel and does not keep it because of his indecisiveness. A child reveals secret counsel and does not keep it because of his fickleness. |
bhavatīha — |
It is said: |
♦ “‘ratto duṭṭho ca mūḷho ca, bhīru āmisagaruko . |
"'Lustful, hateful, and deluded, |
♦ itthī soṇḍo paṇḍako ca, navamo bhavati dārako. |
timid, attached to material gain. |
♦ “navete puggalā loke, ittarā calitā calā. |
A woman, a drunkard, and a eunuch, |
♦ etehi mantitaṃ guyhaṃ, khippaṃ bhavati pākaṭan’”ti. |
the ninth is a child. |
♦ nava guyhamantavidhaṃsakā puggalā. |
"'These nine individuals in the world |
| are fickle, agitated, unstable. | |
| Secret counsel given to them | |
| quickly becomes public.'" | |
| Nine individuals who destroy secret counsel. | |
♦ aṭṭha paññāpaṭilābhakāraṇaṃ |
♦ Eight Causes for Attaining Wisdom |
♦ “bhante nāgasena, aṭṭhahi kāraṇehi buddhi pariṇamati paripākaṃ gacchati. |
"Venerable Nāgasena, wisdom matures and ripens for eight reasons. |
katamehi aṭṭhahi? |
By which eight? |
vayapariṇāmena buddhi pariṇamati paripākaṃ gacchati, yasapariṇāmena buddhi pariṇamati paripākaṃ gacchati, paripucchāya buddhi pariṇamati paripākaṃ gacchati, titthasaṃvāsena buddhi pariṇamati paripākaṃ gacchati, yoniso manasikārena buddhi pariṇamati paripākaṃ gacchati, sākacchāya buddhi pariṇamati paripākaṃ gacchati, snehūpasevanena buddhi pariṇamati paripākaṃ gacchati, patirūpadesavāsena buddhi pariṇamati paripākaṃ gacchati. |
By ripening of age, wisdom matures and ripens. By ripening of fame, wisdom matures and ripens. By repeated questioning, wisdom matures and ripens. By association with teachers, wisdom matures and ripens. By proper attention, wisdom matures and ripens. By conversation, wisdom matures and ripens. By serving out of affection, wisdom matures and ripens. By dwelling in a suitable country, wisdom matures and ripens. |
bhavatīha — |
It is said: |
♦ “‘vayena yasapucchāhi, titthavāsena yoniso. |
"'By age, by fame, by questioning, |
♦ sākacchā snehasaṃsevā, patirūpavasena ca. |
by dwelling with teachers, by proper attention, |
♦ “etāni aṭṭha ṭhānāni, buddhivisadakāraṇā. |
by conversation, by serving out of affection, |
♦ yesaṃ etāni sambhonti, tesaṃ buddhi pabhijjatī’”ti. |
and by suitable dwelling. |
♦ aṭṭha paññāpaṭilābhakāraṇāni. |
"'These are the eight factors |
| for the clarity of wisdom. | |
| For those in whom these are present, | |
| their wisdom blossoms.'" | |
| Eight causes for attaining wisdom. | |
♦ ācariyaguṇaṃ |
♦ Qualities of a Teacher |
♦ “bhante nāgasena, ayaṃ bhūmibhāgo aṭṭha mantadosavivajjito, ahañca loke paramo mantisahāyo , guyhamanurakkhī cāhaṃ yāvāhaṃ jīvissāmi tāva guyhamanurakkhissāmi, aṭṭhahi ca me kāraṇehi buddhi pariṇāmaṃ gatā, dullabho etarahi mādiso antevāsī, sammā paṭipanne antevāsike ye ācariyānaṃ pañcavīsati ācariyaguṇā, tehi guṇehi ācariyena sammā paṭipajjitabbaṃ. |
"Venerable Nāgasena, this place is free from the eight faults of counsel, and I am the foremost companion in counsel in the world; I am also a keeper of secrets, and as long as I live, I will keep secrets. And my wisdom has ripened for eight reasons. Rare indeed is a disciple like me now. To disciples who practice rightly, teachers should practice rightly with the twenty-five qualities of a teacher. |
katame pañcavīsati guṇā? |
What are the twenty-five qualities? |
♦ “idha, bhante nāgasena, ācariyena antevāsimhi satataṃ samitaṃ ārakkhā upaṭṭhapetabbā, asevanasevanā jānitabbā, pamattāppamattā jānitabbā, seyyavakāso jānitabbo, gelaññaṃ jānitabbaṃ, bhojanassa laddhāladdhaṃ jānitabbaṃ, viseso jānitabbo, pattagataṃ saṃvibhajitabbaṃ, assāsitabbo ‘mā bhāyi, attho te abhikkamatī’ti, ‘iminā puggalena paṭicaratī’ti paṭicāro jānitabbo, gāme paṭicāro jānitabbo, vihāre paṭicāro jānitabbo, na tena hāso davo kātabbo , tena saha ālāpo kātabbo, chiddaṃ disvā adhivāsetabbaṃ, sakkaccakārinā bhavitabbaṃ, akhaṇḍakārinā bhavitabbaṃ, arahassakārinā bhavitabbaṃ, niravasesakārinā bhavitabbaṃ, ‘janemimaṃ sippesū’ti janakacittaṃ upaṭṭhapetabbaṃ, ‘kathaṃ ayaṃ na parihāyeyyā’ti vaḍḍhicittaṃ upaṭṭhapetabbaṃ, ‘balavaṃ imaṃ karomi sikkhābalenā’ti cittaṃ upaṭṭhapetabbaṃ, mettacittaṃ upaṭṭhapetabbaṃ, āpadāsu na vijahitabbaṃ, karaṇīye nappamajjitabbaṃ, khalite dhammena paggahetabboti. |
"Here, Venerable Nāgasena, a teacher should constantly and continuously establish protection for his disciple, he should know whether he associates or disassociates, he should know whether he is negligent or diligent, he should know his sleeping arrangements, he should know his sickness, he should know what food he has received or not received, he should know his distinction, he should share what is in his bowl, he should be encouraged, 'Do not fear, your purpose is advancing,' he should know his behavior, 'he associates with this person,' he should know his behavior in the village, he should know his behavior in the monastery, he should not joke or play with him, he should converse with him, he should endure when he sees a fault, he should act diligently, he should act perfectly, he should act openly, he should act completely, he should establish a generating mind, 'I will generate this in skills,' he should establish a growth mind, 'How will he not decline?', he should establish a mind, 'I will make him strong with the strength of training,' he should establish a mind of loving-kindness, he should not abandon him in difficulties, he should not be negligent in duties, he should support him with the Dhamma when he falters. |
ime kho, bhante, pañcavīsati ācariyassa ācariyaguṇā, tehi guṇehi mayi sammā paṭipajjassu, saṃsayo me, bhante, uppanno, atthi meṇḍakapañhā jinabhāsitā, anāgate addhāne tattha viggaho uppajjissati, anāgate ca addhāne dullabhā bhavissanti tumhādisā buddhimanto, tesu me pañhesu cakkhuṃ dehi paravādānaṃ niggahāyā”ti. |
These, Venerable sir, are the twenty-five qualities of a teacher. Practice rightly towards me with these qualities. A doubt has arisen in me, Venerable sir; there are ram questions spoken by the Buddha. In the future, a dispute will arise concerning them. And in the future, wise monks like you will be rare. Give me insight into these questions for the refutation of opposing doctrines." |
♦ upāsakaguṇaṃ |
♦ Qualities of a Lay Follower |
♦ thero “sādhū”ti sampaṭicchitvā dasa upāsakassa upāsakaguṇe paridīpesi. |
The elder, assenting with "So be it," explained the ten qualities of a lay follower. |
“dasa ime, mahārāja, upāsakassa upāsakaguṇā. |
"These are the ten qualities of a lay follower, great king. |
katame dasa, idha, mahārāja, upāsako saṅghena samānasukhadukkho hoti, dhammādhipateyyo hoti, yathābalaṃ saṃvibhāgarato hoti, jinasāsanaparihāniṃ disvā abhivaḍḍhiyā vāyamati. |
Which ten? Here, great king, a lay follower shares the joy and sorrow of the Saṅgha, he holds the Dhamma as supreme, he delights in sharing according to his ability, seeing the decline of the Buddha's dispensation, he strives for its growth. |
sammādiṭṭhiko hoti, apagatakotūhalamaṅgaliko jīvitahetupi na aññaṃ satthāraṃ uddisati, kāyikavācasikañcassa rakkhitaṃ hoti, samaggārāmo hoti samaggarato, anusūyako hoti, na ca kuhanavasena sāsane carati, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti. |
He is of right view, free from superstitions and rituals; he does not designate another teacher even for the sake of his life, his bodily and verbal actions are guarded, he delights in unity, he is not envious, he does not behave deceptively in the dispensation, he has gone for refuge to the Buddha, he has gone for refuge to the Dhamma, he has gone for refuge to the Saṅgha. |
ime kho, mahārāja, dasa upāsakassa upāsakaguṇā, te sabbe guṇā tayi saṃvijjanti, taṃ te yuttaṃ pattaṃ anucchavikaṃ patirūpaṃ yaṃ tvaṃ jinasāsanaparihāniṃ disvā abhivaḍḍhiṃ icchasi, karomi te okāsaṃ, puccha maṃ tvaṃ yathāsukhan”ti. |
These, great king, are the ten qualities of a lay follower. All these qualities are found in you. It is right, proper, fitting, and appropriate for you to desire the growth of the Buddha's dispensation, seeing its decline. I grant you the opportunity; ask me as you please." |
♦ meṇḍakapañhārambhakathā niṭṭhitā. |
The Introduction to the Ram Questions is finished. |
♦ 4. meṇḍakapañho |
♦ 4. The Ram Questions |
♦ 1. iddhibalavaggo |
♦ 1. The Chapter on Psychic Power |
♦ 1. katādhikārasaphalapañho |
♦ 1. Then King Milinda, having been granted the opportunity, prostrated himself at the feet of the venerable Nāgasena, joined his hands in salutation over his head, and said: "Venerable Nāgasena, these sectarians say: 'If the Buddha accepts offerings, then the Buddha, who has not attained final Nibbāna, is connected with the world, exists within the world, and is common to the world; therefore, an offering made to him is not fruitless, it is fruitful. |
♦ 1. atha kho milindo rājā katāvakāso nipacca garuno pāde sirasi añjaliṃ katvā etadavoca “bhante nāgasena, ime titthiyā evaṃ bhaṇanti ‘yadi buddho pūjaṃ sādiyati, na parinibbuto buddho saṃyutto lokena antobhaviko lokasmiṃ lokasādhāraṇo, tasmā tassa kato adhikāro avañjho bhavati saphalo. |
If he has attained final Nibbāna, is disconnected from the world, released from all existences, then no offering arises for him; one who has attained final Nibbāna does not accept anything; therefore, an offering made to him is fruitless, it is unproductive.' This is a question with two extremes, not within the scope of those whose minds are not well-developed. This is within the scope of great ones only. Break this net of wrong views, establish it definitively. This question has fallen to you. Give insight to the future sons of the Buddha for the refutation of opposing doctrines." |
yadi parinibbuto visaṃyutto lokena nissaṭo sabbabhavehi, tassa pūjā nuppajjati, parinibbuto na kiñci sādiyati, asādiyantassa kato adhikāro vañjho bhavati aphalo’ti ubhato koṭiko eso pañho, neso visayo appattamānasānaṃ, mahantānaṃ yeveso visayo, bhindetaṃ diṭṭhijālaṃ ekaṃse ṭhapaya, taveso pañho anuppatto, anāgatānaṃ jinaputtānaṃ cakkhuṃ dehi paravādaniggahāyā”ti. |
|
| The elder said: "The Blessed One, great king, has attained final Nibbāna, and the Blessed One does not accept offerings. At the foot of the Bodhi tree, the Tathāgata's acceptance had already been abandoned; how much more so for one who has attained final Nibbāna with the element of Nibbāna that has no remainder of clinging? | |
♦ thero āha “parinibbuto, mahārāja, bhagavā, na ca bhagavā pūjaṃ sādiyati, bodhimūle yeva tathāgatassa sādiyanā pahīnā, kiṃ pana anupādisesāya nibbānadhātuyā parinibbutassa. |
This too, great king, was spoken by the elder Sāriputta, the General of the Dhamma: |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
|
| "'Though worshipped, the unequaled ones, | |
♦ “‘pūjiyantā asamasamā, sadevamānusehi te. |
|
| by gods and humans alike, | |
♦ na sādiyanti sakkāraṃ, buddhānaṃ esa dhammatā’”ti. |
|
| they do not accept honors. | |
♦ rājā āha “bhante nāgasena, putto vā pituno vaṇṇaṃ bhāsati, pitā vā puttassa vaṇṇaṃ bhāsati, na cetaṃ kāraṇaṃ paravādānaṃ niggahāya, pasādappakāsanaṃ nāmetaṃ, iṅgha me tvaṃ tattha kāraṇaṃ sammā brūhi sakavādassa patiṭṭhāpanāya diṭṭhijālaviniveṭhanāyā”ti. |
|
| Such is the nature of the Buddhas.'" | |
♦ thero āha “parinibbuto, mahārāja, bhagavā, na ca bhagavā pūjaṃ sādiyati, asādiyantasseva tathāgatassa devamanussā dhāturatanaṃ vatthuṃ karitvā tathāgatassa ñāṇaratanārammaṇena sammāpaṭipattiṃ sevantā tisso sampattiyo paṭilabhanti. |
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| The king said: "Venerable Nāgasena, a son praises his father, or a father praises his son. This is not a reason for refuting opposing doctrines; this is merely an expression of faith. Please explain the reason clearly to me for the establishment of your own doctrine and for disentangling the net of wrong views." | |
| The elder said: "The Blessed One, great king, has attained final Nibbāna, and the Blessed One does not accept offerings. Even though the Tathāgata does not accept offerings, gods and humans, making his relic-jewel their object, and practicing rightly with the object of the Tathāgata's jewel of knowledge, attain the three perfections. | |
♦ “yathā, mahārāja, mahatimahāaggikkhandho pajjalitvā nibbāyeyya, api nu kho so, mahārāja, mahāaggikkhandho sādiyati tiṇakaṭṭhupādānan”ti? |
Just as, great king, a very large mass of fire, having blazed, would die out, would that great mass of fire, great king, then accept fuel of grass and wood? |
“jalamānopi so, bhante, mahāaggikkhandho tiṇakaṭṭhupādānaṃ na sādiyati, kiṃ pana nibbuto upasanto acetano sādiyati? |
Even when burning, Venerable sir, that great mass of fire does not accept fuel of grass and wood; how much more so when it is extinguished, calmed, unconscious, would it accept it? |
“tasmiṃ pana, mahārāja, aggikkhandhe uparate upasante loke aggi suñño hotī”ti. |
But then, great king, when that mass of fire has ceased and is calmed, is the world empty of fire? |
“na hi, bhante, kaṭṭhaṃ aggissa vatthu hoti upādānaṃ, ye keci manussā aggikāmā, te attano thāmabalavīriyena paccattapurisakārena kaṭṭhaṃ manthayitvā aggiṃ nibbattetvā tena agginā aggikaraṇīyāni kammāni karontī”ti. |
No, Venerable sir. Wood is the basis and fuel for fire. Whatever people desire fire, they rub wood with their own strength, power, and effort, by their personal exertion, produce fire, and with that fire perform actions that require fire. |
“tena hi, mahārāja, titthiyānaṃ vacanaṃ micchā bhavati ‘asādiyantassa kato adhikāro vañjho bhavati aphalo’ti. |
"In that case, great king, the statement of the sectarians, 'An offering made to one who does not accept is fruitless, it is unproductive,' is false. |
♦ “yathā, mahārāja, mahatimahāaggikkhandho pajjali, evameva bhagavā dasasahassiyā lokadhātuyā buddhasiriyā pajjali. |
"Just as, great king, a very large mass of fire blazed, even so the Blessed One blazed with the Buddha's glory in the ten-thousand-world system. |
yathā, mahārāja, mahatimahāaggikkhandho pajjalitvā nibbuto, evameva bhagavā dasasahassiyā lokadhātuyā buddhasiriyā pajjalitvā anupādisesāya nibbānadhātuyā parinibbuto. |
Just as, great king, a very large mass of fire, having blazed, was extinguished, even so the Blessed One, having blazed with the Buddha's glory in the ten-thousand-world system, attained final Nibbāna with the element of Nibbāna that has no remainder of clinging. |
yathā, mahārāja, nibbuto aggikkhandho tiṇakaṭṭhupādānaṃ na sādiyati, evameva kho lokahitassa sādiyanā pahīnā upasantā. |
Just as, great king, the extinguished mass of fire does not accept fuel of grass and wood, even so the acceptance of what is beneficial to the world has been abandoned, it is calmed. |
yathā, mahārāja, manussā nibbute aggikkhandhe anupādāne attano thāmabalavīriyena paccattapurisakārena kaṭṭhaṃ manthayitvā aggiṃ nibbattetvā tena agginā aggikaraṇīyāni kammāni karonti, evameva kho devamanussā tathāgatassa parinibbutassa asādiyantasseva dhāturatanaṃ vatthuṃ karitvā tathāgatassa ñāṇaratanārammaṇena sammāpaṭipattiṃ sevantā tisso sampattiyo paṭilabhanti, imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. |
Just as, great king, people, when the mass of fire is extinguished and without fuel, by their own strength, power, and effort, by their personal exertion, rub wood and produce fire, and with that fire perform actions that require fire, even so gods and humans, when the Tathāgata has attained final Nibbāna and does not accept offerings, making his relic-jewel their basis, and practicing rightly with the object of the Tathāgata's jewel of knowledge, attain the three perfections. By this reason also, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. |
"Moreover, great king, hear a further reason by which an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
yathā, mahārāja, mahatimahāvāto vāyitvā uparameyya, api nu kho so, mahārāja, uparato vāto sādiyati puna nibbattāpanan”ti? |
Just as, great king, a very strong wind might blow and then cease, would that ceased wind, great king, accept to be generated again?" |
“na hi, bhante, uparatassa vātassa ābhogo vā manasikāro vā puna nibbattāpanāya”. |
No, Venerable sir, for the ceased wind, there is no intention or attention to be generated again. |
“kiṃ kāraṇaṃ”? |
For what reason? |
“acetanā sā vāyodhātū”ti. |
That element of wind is unconscious. |
“api nu tassa, mahārāja, uparatassa vātassa vātoti samaññā apagacchatī”ti? |
But then, great king, does the designation 'wind' disappear from that ceased wind? |
“na hi, bhante, tālavaṇṭavidhūpanāni vātassa uppattiyā paccayā, ye keci manussā uṇhābhitattā pariḷāhaparipīḷitā, te tālavaṇṭena vā vidhūpanena vā attano thāmabalavīriyena paccattapurisakārena taṃ nibbattetvā tena vātena uṇhaṃ nibbāpenti pariḷāhaṃ vūpasamentī”ti. |
No, Venerable sir. Palm-fans and winnowing-baskets are conditions for the arising of wind. Whatever people are afflicted by heat and oppressed by fever, they, by means of a palm-fan or a winnowing-basket, by their own strength, power, and effort, by their personal exertion, generate that wind and with that wind extinguish the heat and relieve the fever. |
“tena hi, mahārāja, titthiyānaṃ vacanaṃ micchā bhavati ‘asādiyantassa kato adhikāro vañjho bhavati aphalo’ti. |
"In that case, great king, the statement of the sectarians, 'An offering made to one who does not accept is fruitless, it is unproductive,' is false. |
♦ “yathā, mahārāja, mahatimahāvāto vāyi, evameva bhagavā dasasahassiyā lokadhātuyā sītalamadhurasantasukhumamettāvātena upavāyi. |
"Just as, great king, a very strong wind blew, even so the Blessed One blew with the cool, sweet, peaceful, subtle wind of loving-kindness in the ten-thousand-world system. |
yathā, mahārāja, mahatimahāvāto vāyitvā uparato, evameva bhagavā sītalamadhurasantasukhumamettāvātena upavāyitvā anupādisesāya nibbānadhātuyā parinibbuto. |
Just as, great king, a very strong wind blew and then ceased, even so the Blessed One, having blown with the cool, sweet, peaceful, subtle wind of loving-kindness, attained final Nibbāna with the element of Nibbāna that has no remainder of clinging. |
yathā, mahārāja, uparato vāto puna nibbattāpanaṃ na sādiyati, evameva lokahitassa sādiyanā pahīnā upasantā. |
Just as, great king, the ceased wind does not accept to be generated again, even so the acceptance of what is beneficial to the world has been abandoned, it is calmed. |
yathā, mahārāja, te manussā uṇhābhitattā pariḷāhaparipīḷitā, evameva devamanussā tividhaggisantāpapariḷāhaparipīḷitā. |
Just as, great king, those people afflicted by heat and oppressed by fever, even so gods and humans are afflicted by the heat and oppressed by the fever of the three fires. |
yathā tālavaṇṭavidhūpanāni vātassa nibbattiyā paccayā honti, evameva tathāgatassa dhātu ca ñāṇaratanañca paccayo hoti tissannaṃ sampattīnaṃ paṭilābhāya. |
Just as palm-fans and winnowing-baskets are conditions for the generation of wind, even so the Tathāgata's relic and jewel of knowledge are conditions for the attainment of the three perfections. |
yathā manussā uṇhābhitattā pariḷāhaparipīḷitā tālavaṇṭena vā vidhūpanena vā vātaṃ nibbattetvā uṇhaṃ nibbāpenti pariḷāhaṃ vūpasamenti, evameva devamanussā tathāgatassa parinibbutassa asādiyantasseva dhātuñca ñāṇaratanañca pūjetvā kusalaṃ nibbattetvā tena kusalena tividhaggisantāpapariḷāhaṃ nibbāpenti vūpasamenti. |
Just as people afflicted by heat and oppressed by fever, generating wind with a palm-fan or a winnowing-basket, extinguish the heat and relieve the fever, even so gods and humans, worshipping the Tathāgata's relic and jewel of knowledge, even though he has attained final Nibbāna and does not accept offerings, generate wholesome kamma, and with that wholesome kamma extinguish and relieve the heat and fever of the three fires. |
imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. |
By this reason also, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi paravādānaṃ niggahāya. |
"Moreover, great king, hear a further reason for the refutation of opposing doctrines. |
yathā, mahārāja, puriso bheriṃ ākoṭetvā saddaṃ nibbatteyya, yo so bherisaddo purisena nibbattito, so saddo antaradhāyeyya, api nu kho so, mahārāja, saddo sādiyati puna nibbattāpanan”ti? |
Just as, great king, a man might strike a drum and produce a sound, and that drum sound produced by the man would disappear, would that sound, great king, then accept to be generated again?" |
“na hi, bhante, antarahito so saddo, natthi tassa puna uppādāya ābhogo vā manasikāro vā, sakiṃ nibbatte bherisadde antarahite so bherisaddo samucchinno hoti. |
"No, Venerable sir, that sound has disappeared; there is no intention or attention for its re-arising. Once the drum sound has arisen and disappeared, that drum sound is cut off. |
bherī pana, bhante, paccayo hoti saddassa nibbattiyā, atha puriso paccaye sati attajena vāyāmena bheriṃ akoṭetvā saddaṃ nibbattetī”ti. |
But the drum, Venerable sir, is a condition for the production of sound, and then, if the conditions are present, a man, by his own effort, strikes the drum and produces a sound." |
“evameva kho, mahārāja, bhagavā sīlasamādhipaññāvimuttivimuttiñāṇadassanaparibhāvitaṃ dhāturatanañca dhammañca vinayañca anusiṭṭhañca satthāraṃ ṭhapayitvā sayaṃ anupādisesāya nibbānadhātuyā parinibbuto, na ca parinibbute bhagavati sampattilābho upacchinno hoti, bhavadukkhapaṭipīḷitā sattā dhāturatanañca dhammañca vinayañca anusiṭṭhañca paccayaṃ karitvā sampattikāmā sampattiyo paṭilabhanti, imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. |
"Even so, great king, the Blessed One, having established the relic-jewel, the Dhamma, the Vinaya, and the teachings of the Teacher, which are pervaded by morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, has himself attained final Nibbāna with the element of Nibbāna that has no remainder of clinging. And when the Blessed One has attained final Nibbāna, the attainment of blessings is not cut off. Beings oppressed by the suffering of existence, making the relic-jewel, the Dhamma, the Vinaya, and the teachings their condition, desirous of blessings, attain blessings. By this reason also, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
♦ “diṭṭhañcetaṃ, mahārāja, bhagavatā anāgatamaddhānaṃ. |
"And this too, great king, was seen by the Blessed One for the future time. |
kathitañca bhaṇitañca ācikkhitañca ‘siyā kho panānanda, tumhākaṃ evamassa atītasatthukaṃ pāvacanaṃ natthi no satthāti, na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ, yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’ti. |
And it was said and taught and explained: 'It might be, Ānanda, that you think, "The teaching is without a teacher now; we have no teacher." But, Ānanda, it should not be seen thus. That Dhamma and Vinaya which I have taught and laid down for you, Ānanda, that will be your teacher after my passing.' |
parinibbutassa tathāgatassa asādiyantassa kato adhikāro vañjho bhavati aphaloti, taṃ tesaṃ titthiyānaṃ vacanaṃ micchā abhūtaṃ vitathaṃ alikaṃ viruddhaṃ viparītaṃ dukkhadāyakaṃ dukkhavipākaṃ apāyagamanīyanti. |
If an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, were fruitless and unproductive, then that statement of those sectarians would be false, unreal, untrue, deceitful, contradictory, perverse, leading to suffering, resulting in suffering, leading to a state of deprivation. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. |
"Moreover, great king, hear a further reason by which an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
sādiyati nu kho, mahārāja, ayaṃ mahāpathavī ‘sabbabījāni mayi saṃviruhantū’”ti? |
Does this great earth, great king, accept, 'May all seeds grow in me'?" |
“na hi, bhante”ti. |
No, Venerable sir. |
“kissa pana tāni, mahārāja, bījāni asādiyantiyā mahāpathaviyā saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā hontī”ti? |
Why then, great king, do those seeds, though the great earth does not accept them, grow in it, establish strong roots, spread with trunk, pith, and branches, and bear flowers and fruits? |
“asādiyantīpi, bhante, mahāpathavī tesaṃ bījānaṃ vatthuṃ hoti paccayaṃ deti viruhanāya, tāni bījāni taṃ vatthuṃ nissāya tena paccayena saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā hontī”ti. |
Even though the great earth, Venerable sir, does not accept, it becomes the basis for those seeds and gives conditions for their growth. Those seeds, dependent on that basis, by that condition, grow, establish strong roots, spread with trunk, pith, and branches, and bear flowers and fruits. |
“tena hi, mahārāja, titthiyā sake vāde naṭṭhā honti hatā viruddhā, sace te bhaṇanti ‘asādiyantassa kato adhikāro vañjho bhavati aphalo’ ti. |
"In that case, great king, the sectarians are defeated in their doctrine, they are destroyed, they are contradicted, if they say, 'An offering made to one who does not accept is fruitless, it is unproductive.' |
♦ “yathā, mahārāja, mahāpathavī, evaṃ tathāgato arahaṃ sammāsambuddho. |
"Just as, great king, the great earth, even so is the Tathāgata, the Arahant, the Fully Self-Awakened One. |
yathā, mahārāja, mahāpathavī na kiñci sādiyati, evaṃ tathāgato na kiñci sādiyati. |
Just as, great king, the great earth accepts nothing, even so the Tathāgata accepts nothing. |
yathā, mahārāja, tāni bījāni pathaviṃ nissāya saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā honti, evaṃ devamanussā tathāgatassa parinibbutassa asādiyantasseva dhātuñca ñāṇaratanañca nissāya daḷhakusalamūlapatiṭṭhitā samādhikkhandhadhammasārasīlasākhāparivitthiṇṇā vimuttipupphasāmaññaphaladharā honti, imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. |
Just as, great king, those seeds, dependent on the earth, grow, establish strong roots, spread with trunk, pith, and branches, and bear flowers and fruits, even so gods and humans, dependent on the Tathāgata's relic and jewel of knowledge, even though he has attained final Nibbāna and does not accept offerings, establish strong roots of wholesome kamma, spread with the branches of concentration, wisdom, and morality, and bear the fruits of liberation and recluseship. By this reason also, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. |
"Moreover, great king, hear a further reason by which an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
sādiyanti nu kho, mahārāja, ime oṭṭhā goṇā gadrabhā ajā pasū manussā antokucchismiṃ kimikulānaṃ sambhavan”ti? |
Do these camels, oxen, donkeys, goats, cattle, and humans, great king, accept the generation of worm families in their bellies?" |
“na hi, bhante”ti. |
No, Venerable sir. |
“kissa pana te, mahārāja, kimayo tesaṃ asādiyantānaṃ antokucchismiṃ sambhavitvā bahuputtanattā vepullataṃ pāpuṇantī”ti? |
Why then, great king, do those worms, though their bellies do not accept them, generate and multiply abundantly in their bellies? |
“pāpassa, bhante, kammassa balavatāya asādiyantānaṃ yeva tesaṃ sattānaṃ antokucchismiṃ kimayo sambhavitvā bahuputtanattā vepullataṃ pāpuṇantī”ti. |
Because of the strength of evil kamma, Venerable sir, worms are born in the bellies of those beings, even though they do not accept them, and they multiply abundantly. |
“evameva kho, mahārāja, tathāgatassa parinibbutassa asādiyantasseva dhātussa ca ñāṇārammaṇassa ca balavatāya tathāgate kato adhikāro avañjho bhavati saphaloti. |
"Even so, great king, by the strength of the Tathāgata's relic and the object of his knowledge, even though he has attained final Nibbāna and does not accept offerings, an offering made to the Tathāgata is not fruitless, it is fruitful. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. |
"Moreover, great king, hear a further reason by which an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
sādiyanti nu kho, mahārāja, ime manussā ime aṭṭhanavuti rogā kāye nibbattantū”ti? |
Do these people, great king, accept that these ninety-eight diseases should arise in their bodies?" |
“na hi, bhante”ti. |
No, Venerable sir. |
“kissa pana te, mahārāja, rogā asādiyantānaṃ kāye nipatantī”ti? |
Why then, great king, do those diseases fall upon their bodies, even though they do not accept them? |
“pubbe katena, bhante, duccaritenā”ti. |
Because of evil conduct performed previously, Venerable sir. |
“yadi, mahārāja, pubbe kataṃ akusalaṃ idha vedanīyaṃ hoti, tena hi, mahārāja, pubbe katampi idha katampi kusalākusalaṃ kammaṃ avañjhaṃ bhavati saphalanti. |
"If, great king, evil kamma done previously is experienced here, then, great king, both wholesome and unwholesome kamma, whether done previously or done here, is not fruitless, it is fruitful. |
imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. |
By this reason also, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
♦ “sutapubbaṃ pana tayā, mahārāja, nandako nāma yakkho theraṃ sāriputtaṃ āsādayitvā pathaviṃ paviṭṭho”ti? |
Have you heard, great king, of the yaksha named Nandaka, who, having insulted the elder Sāriputta, sank into the earth? |
“āma, bhante, suyyati, loke pākaṭo eso”ti. |
Yes, Venerable sir, it is heard; it is well-known in the world. |
“api nu kho, mahārāja, thero sāriputto sādiyi nandakassa yakkhassa mahāpathavigilanan”ti . |
Did then, great king, the elder Sāriputta accept Nandaka the yaksha's swallowing by the great earth? |
“ubbattiyantepi, bhante, sadevake loke patamānepi chamāyaṃ candimasūriye vikirantepi sinerupabbatarāje thero sāriputto na parassa dukkhaṃ sādiyeyya. |
"Even if, Venerable sir, the world with its devas were to be destroyed, and the moon and sun were to fall to the earth, and the Sumeru mountain peak were to split apart, the elder Sāriputta would not accept another's suffering. |
taṃ kissa hetu? |
For what reason? |
yena hetunā thero sāriputto kujjheyya vā dusseyya vā, so hetu therassa sāriputtassa samūhato samucchinno, hetuno samugghātitattā, bhante, thero sāriputto jīvitahārakepi kopaṃ na kareyyā”ti. |
The cause by which the elder Sāriputta would become angry or hateful, that cause has been uprooted, cut off in the elder Sāriputta. Because the cause has been eradicated, Venerable sir, the elder Sāriputta would not become angry even at one who takes his life." |
“yadi, mahārāja, thero sāriputto nandakassa yakkhassa pathavigilanaṃ na sādiyi, kissa pana nandako yakkho pathaviṃ paviṭṭho”ti? |
If, great king, the elder Sāriputta did not accept Nandaka the yaksha's swallowing by the earth, why then did Nandaka the yaksha sink into the earth? |
“akusalassa, bhante, kammassa balavatāyā”ti. |
Because of the strength of unwholesome kamma, Venerable sir. |
“yadi, mahārāja, akusalassa kammassa balavatāya nandako yakkho pathaviṃ paviṭṭho, asādiyantassāpi kato aparādho avañjho bhavati saphalo. |
"If, great king, Nandaka the yaksha sank into the earth because of the strength of unwholesome kamma, then an offense committed by one who does not accept it is not fruitless, it is fruitful. |
tena hi, mahārāja, akusalassapi kammassa balavatāya asādiyantassa kato adhikāro avañjho bhavati saphaloti. |
In that case, great king, by the strength of unwholesome kamma, an offering made by one who does not accept it is not fruitless, it is fruitful. |
imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti. |
By this reason also, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
♦ “kati nu kho te, mahārāja, manussā, ye etarahi mahāpathaviṃ paviṭṭhā, atthi te tattha savaṇan”ti? |
How many people, great king, have now sunk into the great earth? Do you have any hearing of that? |
“āma, bhante, suyyatī”ti. |
Yes, Venerable sir, it is heard. |
“iṅgha tvaṃ, mahārāja, sāvehī”ti? |
Please, great king, tell me. |
“ciñcamāṇavikā, bhante, suppabuddho ca sakko, devadatto ca thero, nandako ca yakkho, nando ca māṇavakoti. |
Ciñcāmāṇavikā, Venerable sir, and Suppabuddha the Sakyan, and Devadatta the elder, and Nandaka the yaksha, and Nanda the student; these five people, Venerable sir, are heard to have sunk into the great earth. |
sutametaṃ, bhante, ime pañca janā mahāpathaviṃ paviṭṭhā”ti. |
In what, great king, did they offend? |
“kismiṃ te, mahārāja, aparaddhā”ti? |
Against the Blessed One, Venerable sir, and against his disciples. |
“bhagavati ca, bhante, sāvakesu cā”ti. |
Did then, great king, the Blessed One or his disciples accept their sinking into the great earth? |
“api nu kho, mahārāja, bhagavā vā sāvakā vā sādiyiṃsu imesaṃ mahāpathavipavisanan”ti? |
No, Venerable sir. |
“na hi bhante”ti. |
In that case, great king, an offering made to the Tathāgata, who has attained final Nibbāna and does not accept offerings, is not fruitless, it is fruitful. |
“tena hi, mahārāja, tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo”ti. |
Well-explained, Venerable Nāgasena, the profound question has been made clear, the knot has been broken, the mystery has been revealed, the thicket has been made clear, the doctrines of opponents have been defeated, wrong views have been crushed, sectarians have become powerless, having encountered you, the foremost of leaders. |
“suviññāpito, bhante nāgasena, pañho gambhīro uttānīkato, guyhaṃ vidaṃsitaṃ, gaṇṭhi bhinno, gahanaṃ agahanaṃ kataṃ, naṭṭhā paravādā, bhaggā kudiṭṭhī, nippabhā jātā kutitthiyā, tvaṃ gaṇīvarapavaramāsajjā”ti. |
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♦ katādhikārasaphalapañho paṭhamo. |
The first question, on the fruitfulness of an offering made. |
♦ 2. sabbaññubhāvapañho |
♦ 2. The Question of Omniscience |
♦ 2. “bhante nāgasena, buddho sabbaññū”ti? |
♦ 2. "Venerable Nāgasena, is the Buddha omniscient?" |
“āma, mahārāja, bhagavā sabbaññū, na ca bhagavato satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ, āvajjanapaṭibaddhaṃ bhagavato sabbaññutañāṇaṃ, āvajjitvā yadicchakaṃ jānātī”ti. |
Yes, great king, the Blessed One is omniscient, but the knowledge and vision of the Blessed One is not constantly and continuously present. The omniscience of the Blessed One is dependent on attention; by attending, he knows whatever he wishes. |
“tena hi, bhante nāgasena, buddho asabbaññūti. |
In that case, Venerable Nāgasena, the Buddha is not omniscient, if his omniscience depends on searching. |
yadi tassa pariyesanāya sabbaññutañāṇaṃ hotī”ti. |
"A hundred cartloads of rice, great king, and half a cūḷa-load, and rice-bushels, and two tumbas, at the moment of a single thought-occurrence, such a quantity of rice, if placed as a target, would be exhausted, completely used up. |
“vāhasataṃ kho, mahārāja, vīhīnaṃ aḍḍhacūḷañca vāhā vīhisattambaṇāni dve ca tumbā ekaccharākkhaṇe pavattacittassa ettakā vīhī lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyuṃ? |
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♦ “tatrime sattavidhā cittā pavattanti, ye te, mahārāja, sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ cittaṃ garukaṃ uppajjati dandhaṃ pavattati. |
"Here, these seven kinds of minds arise. Those, great king, who are with passion, with hatred, with delusion, with defilements, whose bodies are undeveloped, whose morality is undeveloped, whose minds are undeveloped, whose wisdom is undeveloped, for them, that mind arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
abhāvitattā cittassa. |
Because the mind is undeveloped. |
yathā, mahārāja, vaṃsanāḷassa vitatassa visālassa vitthiṇṇassa saṃsibbitavisibbitassa sākhājaṭājaṭitassa ākaḍḍhiyantassa garukaṃ hoti āgamanaṃ dandhaṃ. |
Just as, great king, a bamboo staff that is spread out, wide, expansive, entangled and intertwined with branches, when pulled, moves slowly and with difficulty. |
kiṃ kāraṇā? |
For what reason? |
saṃsibbitavisibbitattā sākhānaṃ. |
Because the branches are entangled and intertwined. |
evameva kho, mahārāja, ye te sarāgā sadosā samohā sakilesā abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ cittaṃ garukaṃ uppajjati dandhaṃ pavattati. |
Even so, great king, those who are with passion, with hatred, with delusion, with defilements, whose bodies are undeveloped, whose morality is undeveloped, whose minds are undeveloped, whose wisdom is undeveloped, for them, that mind arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
saṃsibbitavisibbitattā kilesehi, idaṃ paṭhamaṃ cittaṃ. |
Because it is entangled and intertwined with defilements. This is the first kind of mind. |
♦ “tatridaṃ dutiyaṃ cittaṃ vibhattamāpajjati — ye te, mahārāja, sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṃ taṃ cittaṃ tīsu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati. |
"Here, this second kind of mind is distinguished: those, great king, who are stream-enterers, whose states of deprivation are closed, who have attained right view, who have understood the Teacher's message, for them, that mind arises swiftly and proceeds swiftly in three instances. |
uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
In higher realms, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā. |
Because the mind is purified in three instances, and the defilements in higher realms are not yet abandoned. |
yathā, mahārāja, vaṃsanāḷassa tipabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva tipabbaṃ tāva lahukaṃ eti, tato upari thaddhaṃ. |
Just as, great king, a bamboo staff that is purified in three nodes, and has branches entangled and intertwined above, when pulled, moves swiftly up to the three nodes, and then becomes stiff above. |
kiṃ kāraṇā? |
For what reason? |
heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. |
Because it is purified below, and has branches entangled and intertwined above. |
evameva kho, mahārāja, ye te sotāpannā pihitāpāyā diṭṭhippattā viññātasatthusāsanā, tesaṃ taṃ cittaṃ tīsu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
Even so, great king, those who are stream-enterers, whose states of deprivation are closed, who have attained right view, who have understood the Teacher's message, for them, that mind arises swiftly and proceeds swiftly in three instances. In higher realms, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
tīsu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā, idaṃ dutiyaṃ cittaṃ. |
Because the mind is purified in three instances, and the defilements in higher realms are not yet abandoned. This is the second kind of mind. |
♦ “tatridaṃ tatiyaṃ cittaṃ vibhattamāpajjati — ye te, mahārāja, sakadāgāmino, yesaṃ rāgadosamohā tanubhūtā, tesaṃ taṃ cittaṃ pañcasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
"Here, this third kind of mind is distinguished: those, great king, who are once-returners, whose passion, hatred, and delusion are attenuated, for them, that mind arises swiftly and proceeds swiftly in five instances. In higher realms, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā. |
Because the mind is purified in five instances, and the defilements in higher realms are not yet abandoned. |
yathā, mahārāja, vaṃsanāḷassa pañcapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva pañcapabbaṃ tāva lahukaṃ eti, tato upari thaddhaṃ. |
Just as, great king, a bamboo staff that is purified in five nodes, and has branches entangled and intertwined above, when pulled, moves swiftly up to the five nodes, and then becomes stiff above. |
kiṃ kāraṇā? |
For what reason? |
heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. |
Because it is purified below, and has branches entangled and intertwined above. |
evameva kho, mahārāja, ye te sakadāgāmino, yesaṃ rāgadosamohā tanubhūtā, tesaṃ taṃ cittaṃ pañcasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
Even so, great king, those who are once-returners, whose passion, hatred, and delusion are attenuated, for them, that mind arises swiftly and proceeds swiftly in five instances. In higher realms, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
pañcasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā, idaṃ tatiyaṃ cittaṃ. |
Because the mind is purified in five instances, and the defilements in higher realms are not yet abandoned. This is the third kind of mind. |
♦ “tatridaṃ catutthaṃ cittaṃ vibhattamāpajjati — ye te, mahārāja, anāgāmino, yesaṃ pañcorambhāgiyāni saññojanāni pahīnāni, tesaṃ taṃ cittaṃ dasasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
"Here, this fourth kind of mind is distinguished: those, great king, who are non-returners, for whom the five lower fetters are abandoned, for them, that mind arises swiftly and proceeds swiftly in ten instances. In higher realms, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā. |
Because the mind is purified in ten instances, and the defilements in higher realms are not yet abandoned. |
yathā, mahārāja, vaṃsanāḷassa dasapabbagaṇṭhiparisuddhassa upari sākhājaṭājaṭitassa ākaḍḍhiyantassa yāva dasapabbaṃ tāva lahukaṃ eti, tato upari thaddhaṃ. |
Just as, great king, a bamboo staff that is purified in ten nodes, and has branches entangled and intertwined above, when pulled, moves swiftly up to the ten nodes, and then becomes stiff above. |
kiṃ kāraṇā? |
For what reason? |
heṭṭhā parisuddhattā upari sākhājaṭājaṭitattā. |
Because it is purified below, and has branches entangled and intertwined above. |
evameva kho, mahārāja, ye te anāgāmino, yesaṃ pañcorambhāgiyāni saññojanāni pahīnāni, tesaṃ taṃ cittaṃ dasasu ṭhānesu lahukaṃ uppajjati lahukaṃ pavattati, uparibhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
Even so, great king, those who are non-returners, for whom the five lower fetters are abandoned, for them, that mind arises swiftly and proceeds swiftly in ten instances. In higher realms, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
dasasu ṭhānesu cittassa parisuddhattā upari kilesānaṃ appahīnattā, idaṃ catutthaṃ cittaṃ. |
Because the mind is purified in ten instances, and the defilements in higher realms are not yet abandoned. This is the fourth kind of mind. |
♦ “tatridaṃ pañcamaṃ cittaṃ vibhattamāpajjati — ye te, mahārāja, arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaññojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṃ taṃ cittaṃ sāvakavisaye lahukaṃ uppajjati lahukaṃ pavattati, paccekabuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
"Here, this fifth kind of mind is distinguished: those, great king, who are Arahants, whose taints are destroyed, whose defilements are washed away, whose defilements are abandoned, who have completed their task, who have laid down their burden, who have attained their own true goal, whose fetters of existence are destroyed, who have attained the analytical knowledges, who are purified in the stage of disciples, for them, that mind arises swiftly and proceeds swiftly in the sphere of disciples. In the stage of Paccekabuddhas, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye. |
Because it is purified in the sphere of disciples, and not purified in the sphere of Paccekabuddhas. |
yathā, mahārāja, vaṃsanāḷassa sabbapabbagaṇṭhiparisuddhassa ākaḍḍhiyantassa lahukaṃ hoti āgamanaṃ adandhaṃ. |
Just as, great king, a bamboo staff that is purified in all its nodes, when pulled, moves swiftly and without difficulty. |
kiṃ kāraṇā? |
For what reason? |
sabbapabbagaṇṭhiparisuddhattā agahanattā vaṃsassa. |
Because it is purified in all its nodes, and the bamboo is not dense. |
evameva kho, mahārāja, ye te arahanto khīṇāsavā dhotamalā vantakilesā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaññojanā pattapaṭisambhidā sāvakabhūmīsu parisuddhā, tesaṃ taṃ cittaṃ sāvakavisaye lahukaṃ uppajjati lahukaṃ pavattati, paccekabuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
Even so, great king, those who are Arahants, whose taints are destroyed, whose defilements are washed away, whose defilements are abandoned, who have completed their task, who have laid down their burden, who have attained their own true goal, whose fetters of existence are destroyed, who have attained the analytical knowledges, who are purified in the stage of disciples, for them, that mind arises swiftly and proceeds swiftly in the sphere of disciples. In the stage of Paccekabuddhas, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
parisuddhattā sāvakavisaye, aparisuddhattā paccekabuddhavisaye, idaṃ pañcamaṃ cittaṃ. |
Because it is purified in the sphere of disciples, and not purified in the sphere of Paccekabuddhas. This is the fifth kind of mind. |
♦ “tatridaṃ chaṭṭhaṃ cittaṃ vibhattamāpajjati — ye te, mahārāja, paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṃ taṃ cittaṃ sakavisaye lahukaṃ uppajjati lahukaṃ pavattati, sabbaññubuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
"Here, this sixth kind of mind is distinguished: those, great king, who are Paccekabuddhas, self-awakened, without a teacher, living alone, like a rhinoceros horn, whose minds are pure and undefiled in their own sphere, for them, that mind arises swiftly and proceeds swiftly in their own sphere. In the stage of Fully Self-Awakened Buddhas, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa. |
Because it is purified in their own sphere, and because the sphere of Fully Self-Awakened Buddhas is vast. |
yathā, mahārāja, puriso sakavisayaṃ parittaṃ nadiṃ rattimpi divāpi yadicchaka acchambhito otareyya, atha parato mahāsamuddaṃ gambhīraṃ vitthataṃ agādhamapāraṃ disvā bhāyeyya, dandhāyeyya na visaheyya otarituṃ. |
Just as, great king, a man, day or night, fearless, might enter a small river in his own domain as he pleases. But when he sees the great ocean beyond, deep, vast, unfathomable, shoreless, he would be afraid, he would hesitate, he would not venture to enter. |
kiṃ kāraṇā? |
For what reason? |
tiṇṇattā sakavisayassa, mahantattā ca mahāsamuddassa. |
Because his own sphere is crossed, and because the great ocean is vast. |
evameva kho, mahārāja, ye te paccekabuddhā sayambhuno anācariyakā ekacārino khaggavisāṇakappā sakavisaye parisuddhavimalacittā, tesaṃ taṃ cittaṃ sakavisaye lahukaṃ uppajjati lahukaṃ pavattati, sabbaññubuddhabhūmīsu garukaṃ uppajjati dandhaṃ pavattati. |
Even so, great king, those who are Paccekabuddhas, self-awakened, without a teacher, living alone, like a rhinoceros horn, whose minds are pure and undefiled in their own sphere, for them, that mind arises swiftly and proceeds swiftly in their own sphere. In the stage of Fully Self-Awakened Buddhas, it arises with difficulty and proceeds slowly. |
kiṃ kāraṇā? |
For what reason? |
parisuddhattā sakavisaye mahantattā sabbaññubuddhavisayassa, idaṃ chaṭṭhaṃ cittaṃ. |
Because it is purified in their own sphere, and because the sphere of Fully Self-Awakened Buddhas is vast. This is the sixth kind of mind. |
♦ “tatridaṃ sattamaṃ cittaṃ vibhattamāpajjati — ye te, mahārāja, sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṃ taṃ cittaṃ sabbattha lahukaṃ uppajjati lahukaṃ pavattati. |
"Here, this seventh kind of mind is distinguished: those, great king, who are Fully Self-Awakened Buddhas, omniscient, endowed with the ten powers, fearless with the four confidences, endowed with the eighteen Buddha-qualities, infinite conquerors, with unimpeded knowledge, for them, that mind arises swiftly and proceeds swiftly everywhere. |
kiṃ kāraṇā? |
For what reason? |
sabbattha parisuddhattā. |
Because it is purified everywhere. |
api nu kho, mahārāja, nārācassa sudhotassa vimalassa niggaṇṭhissa sukhumadhārassa ajimhassa avaṅkassa akuṭilassa daḷhacāpasamārūḷhassa khomasukhume vā kappāsasukhume vā kambalasukhume vā balavanipātitassa dandhāyitattaṃ vā lagganaṃ vā hotī”ti? |
But then, great king, a well-polished, pure, shining, subtle-edged, straight, unbent, undistorted iron dart, fitted to a strong bow, when shot with force into fine linen or fine cotton or fine wool, is there any slowness or clinging?" |
“na hi, bhante, “kiṃ kāraṇā”? |
No, Venerable sir." "For what reason? |
“sukhumattā vatthānaṃ sudhotattā nārācassa nipātassa ca balavattā”ti, evameva kho, mahārāja, ye te sammāsambuddhā sabbaññuno dasabaladharā catuvesārajjavisāradā aṭṭhārasahi buddhadhammehi samannāgatā anantajinā anāvaraṇañāṇā, tesaṃ taṃ cittaṃ sabbattha lahukaṃ uppajjati lahukaṃ pavattati. |
"Because of the subtlety of the materials and the purity of the dart and the strength of the shot." Even so, great king, those who are Fully Self-Awakened Buddhas, omniscient, endowed with the ten powers, fearless with the four confidences, endowed with the eighteen Buddha-qualities, infinite conquerors, with unimpeded knowledge, for them, that mind arises swiftly and proceeds swiftly everywhere. |
kiṃ kāraṇā? |
For what reason? |
sabbattha parisuddhattā, idaṃ sattamaṃ cittaṃ. |
Because it is purified everywhere. This is the seventh kind of mind. |
♦ “tatra, mahārāja, yadidaṃ sabbaññubuddhānaṃ cittaṃ, taṃ channampi cittānaṃ gaṇanaṃ atikkamitvā asaṅkhyeyyena guṇena parisuddhañca lahukañca. |
"Among these, great king, the mind of Fully Self-Awakened Buddhas surpasses the calculation of all six kinds of minds by an immeasurable quality, and is pure and swift. |
yasmā ca bhagavato cittaṃ parisuddhañca lahukañca, tasmā, mahārāja, bhagavā yamakapāṭihīraṃ dasseti. |
And because the Blessed One's mind is pure and swift, therefore, great king, the Blessed One performs the twin miracle. |
yamakapāṭihīre, mahārāja, ñātabbaṃ buddhānaṃ bhagavantānaṃ cittaṃ evaṃ lahuparivattanti, na tattha sakkā uttariṃ kāraṇaṃ vattuṃ, tepi, mahārāja, pāṭihīrā sabbaññubuddhānaṃ cittaṃ upādāya gaṇanampi saṅkhampi kalampi kalabhāgampi na upenti, āvajjanapaṭibaddhaṃ, mahārāja, bhagavato sabbaññutañāṇaṃ, āvajjetvā yadicchakaṃ jānāti. |
In the twin miracle, great king, it should be known that the minds of the Buddhas, the Blessed Ones, revolve so swiftly that no further explanation can be given there. And those miracles, great king, compared to the mind of Fully Self-Awakened Buddhas, do not amount to a calculation, a number, a fraction, or a part of a fraction. The omniscience of the Blessed One, great king, is dependent on attention; by attending, he knows whatever he wishes. |
♦ “yathā, mahārāja, puriso hatthe ṭhapitaṃ yaṃ kiñci dutiye hatthe ṭhapeyya vivaṭena mukhena vācaṃ nicchāreyya, mukhagataṃ bhojanaṃ gileyya, ummīletvā vā nimīleyya, nimīletvā vā ummīleyya, samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, cirataraṃ etaṃ, mahārāja, lahutaraṃ bhagavato sabbaññutañāṇaṃ, lahutaraṃ āvajjanaṃ, āvajjetvā yadicchakaṃ jānāti, āvajjanavikalamattakena na tāvatā buddhā bhagavanto asabbaññuno nāma hontī”ti. |
Just as, great king, if a man were to place something in his hand and then transfer it to his other hand, or utter a word with open mouth, or swallow food in his mouth, or open or close his eyes, or extend his bent arm, or bend his extended arm, this is slower, great king. The omniscience of the Blessed One is swifter than this; his attention is swifter. By attending, he knows whatever he wishes. The Buddhas, the Blessed Ones, are not called non-omniscient merely by the small measure of being without attention. |
♦ “āvajjanampi, bhante nāgasena, pariyesanāya kātabbaṃ, iṅgha maṃ tattha kāraṇena saññāpehī”ti. |
But Venerable Nāgasena, is attention also to be done by searching? Please instruct me there with a reason. |
“yathā, mahārāja, purisassa aḍḍhassa mahaddhanassa mahābhogassa pahūtajātarūparajatassa pahūtavittūpakaraṇassa pahūtadhanadhaññassa sālivīhiyavataṇḍulatilamuggamāsapubbaṇṇāparaṇṇasappitelanavanītakhīradadhimadhuguḷaphāṇitā ca khaḷopikumbhipīṭharakoṭṭhabhājanagatā bhaveyyuṃ, tassa ca purisassa pāhunako āgaccheyya bhattāraho bhattābhikaṅkhī, tassa ca gehe yaṃ randhaṃ bhojanaṃ, taṃ pariniṭṭhitaṃ bhaveyya, kumbhito taṇḍule nīharitvā bhojanaṃ randheyya, api ca kho so, mahārāja, tāvatakena bhojanavekallamattakena adhano nāma kapaṇo nāma bhaveyyā”ti? |
Just as, great king, a man who is wealthy, with great possessions, with abundant gold and silver, with abundant wealth and equipment, with abundant grain and cereals, whose rice, barley, millet, sesame, beans, lentils, early crops, late crops, ghee, oil, butter, milk, curd, honey, and molasses are stored in large jars, pots, and vessels. And a guest comes to that man, worthy of a meal, desiring a meal. And the cooked food in his house is finished. He would take out rice from a jar and cook a meal. But would that man, great king, merely because of that lack of food, be called poor or miserable? |
“na hi, bhante, cakkavattirañño gharepi, bhante, akāle bhojanavekallaṃ hoti, kiṃ pana gahapatikassā”ti? |
No, Venerable sir. Even in the house of a universal monarch, Venerable sir, there is a lack of food at an improper time; how much more so in the house of a householder? |
“evameva kho, mahārāja, tathāgatassa āvajjanavikalamattakaṃ sabbaññutañāṇaṃ āvajjetvā yadicchakaṃ jānāti. |
"Even so, great king, the omniscience of the Tathāgata, even if there is a slight lack of attention, by attending, he knows whatever he wishes. |
♦ “yathā vā pana, mahārāja, rukkho assa phalito oṇatavinato piṇḍibhārabharito, na kiñci tattha patitaṃ phalaṃ bhaveyya, api nu kho so, mahārāja, rukkho tāvatakena patitaphalavekallamattakena aphalo nāma bhaveyyā”ti? |
Or just as, great king, there might be a tree laden with fruit, bent down, weighed down by clusters of fruit, and no fruit has fallen from it. But would that tree, great king, merely because of that lack of fallen fruit, be called unfruitful? |
“na hi, bhante, patanapaṭibaddhāni tāni rukkhaphalāni, patite yadicchakaṃ labhatī”ti. |
No, Venerable sir, those fruits of the tree are dependent on falling; when they fall, one obtains whatever one wishes. |
“evameva kho, mahārāja, tathāgatassa āvajjanapaṭibaddhaṃ sabbaññutañāṇaṃ āvajjetvā yadicchakaṃ jānātī”ti. |
Even so, great king, the omniscience of the Tathāgata is dependent on attention; by attending, he knows whatever he wishes. |
♦ “bhante nāgasena, āvajjetvā āvajjetvā buddho yadicchakaṃ jānātī”ti? |
Venerable Nāgasena, does the Buddha know whatever he wishes by repeatedly attending? |
“āma, mahārāja, bhagavā āvajjetvā āvajjetvā yadicchakaṃ jānātī”ti. |
Yes, great king, the Blessed One knows whatever he wishes by repeatedly attending. |
♦ “yathā, mahārāja, cakkavattī rājā yadā cakkaratanaṃ sarati ‘upetu me cakkaratanan’ti, sarite cakkaratanaṃ upeti, evameva kho, mahārāja, tathāgato āvajjetvā āvajjetvā yadicchakaṃ jānātī”ti. |
Just as, great king, a universal monarch, when he remembers his wheel-jewel, 'May my wheel-jewel come,' and when remembered, the wheel-jewel comes, even so, great king, the Tathāgata knows whatever he wishes by repeatedly attending. |
“daḷhaṃ, bhante nāgasena, kāraṇaṃ, buddho sabbaññū, sampaṭicchāma buddho sabbaññū”ti. |
A strong reason, Venerable Nāgasena. The Buddha is omniscient. We accept that the Buddha is omniscient. |
♦ buddhasabbaññubhāvapañho dutiyo. |
The second question, on the Buddha's omniscience. |
♦ 3. devadattapabbajjapañho |
♦ 3. The Question of Devadatta's Ordination |
♦ 3. “bhante nāgasena, devadatto kena pabbājito”ti? |
♦ 3. "Venerable Nāgasena, by whom was Devadatta ordained?" |
“cha yime, mahārāja, khattiyakumārā bhaddiyo ca anuruddho ca ānando ca bhagu ca kimilo ca devadatto ca upālikappako sattamo abhisambuddhe satthari sakyakulānandajanane bhagavantaṃ anupabbajantā nikkhamiṃsu, te bhagavā pabbājesī”ti. |
These six Khattiya youths, great king, Bhaddiya, Anuruddha, Ānanda, Bhagu, Kimbila, and Devadatta, with Upāli the barber as the seventh, went forth to follow the Fully Self-Awakened Teacher, the one who brought joy to the Sakyan family, the Blessed One, and the Blessed One ordained them. |
“nanu, bhante, devadattena pabbajitvā saṅgho bhinno”ti? |
But then, Venerable sir, did Devadatta, having been ordained, cause a schism in the Saṅgha? |
“āma, mahārāja, devadattena pabbajitvā saṅgho bhinno, na gihī saṅghaṃ bhindati, na bhikkhunī, na sikkhamānā, na sāmaṇero, na sāmaṇerī saṅghaṃ bhindati, bhikkhu pakatatto samānasaṃvāsako samānasīmāyaṃ ṭhito saṅghaṃ bhindatīti. |
Yes, great king, Devadatta, having been ordained, caused a schism in the Saṅgha. A lay follower does not cause a schism in the Saṅgha, nor does a bhikkhunī, nor a sikkhamānā, nor a sāmaṇera, nor a sāmaṇerī cause a schism in the Saṅgha. A bhikkhu, who is naturally disciplined, who shares the same communal life, who is established within the same boundary, causes a schism in the Saṅgha. |
saṅghabhedako, bhante, puggalo kiṃ kammaṃ phusatī”ti? |
What kamma, Venerable sir, does the one who causes a schism in the Saṅgha experience? |
“kappaṭṭhitikaṃ, mahārāja, kammaṃ phusatī”ti. |
He experiences kamma that lasts for an eon, great king. |
♦ “kiṃ pana, bhante nāgasena, buddho jānāti ‘devadatto pabbajitvā saṅghaṃ bhindissati, saṅghaṃ bhinditvā kappaṃ niraye paccissatī’”ti? |
Did then, Venerable Nāgasena, the Buddha know, 'Devadatta, having been ordained, will cause a schism in the Saṅgha, and having caused a schism in the Saṅgha, will be baked in hell for an eon'? |
“āma, mahārāja, tathāgato jānāti ‘devadatto pabbajitvā saṅghaṃ bhindissati, saṅghaṃ bhinditvā kappaṃ niraye paccissatī’”ti. |
Yes, great king, the Tathāgata knew, 'Devadatta, having been ordained, will cause a schism in the Saṅgha, and having caused a schism in the Saṅgha, will be baked in hell for an eon.' |
“yadi, bhante nāgasena, buddho jānāti ‘devadatto pabbajitvā saṅghaṃ bhindissati, saṅghaṃ bhinditvā kappaṃ niraye paccissatī’ti, tena hi, bhante nāgasena, buddho kāruṇiko anukampako hitesī sabbasattānaṃ ahitaṃ apanetvā hitamupadahatīti yaṃ vacanaṃ, taṃ micchā. |
"If, Venerable Nāgasena, the Buddha knew, 'Devadatta, having been ordained, will cause a schism in the Saṅgha, and having caused a schism in the Saṅgha, will be baked in hell for an eon,' then, Venerable Nāgasena, the statement, 'The Buddha is compassionate, sympathetic, desirous of the welfare of all beings, removing what is unbeneficial and establishing what is beneficial,' is false. |
yadi taṃ ajānitvā pabbājesi, tena hi buddho asabbaññūti, ayampi ubhato koṭiko pañho tavānuppatto, vijaṭehi etaṃ mahājaṭaṃ, bhinda parāpavādaṃ, anāgate addhāne tayā sadisā buddhimanto bhikkhū dullabhā bhavissanti, ettha tava balaṃ pakāsehī”ti. |
If he ordained him without knowing that, then the Buddha is not omniscient. This also is a question with two extremes that has fallen to you. Untangle this great tangle, break the opposing doctrine. In the future, wise monks like you will be rare. Show your strength here." |
♦ “kāruṇiko, mahārāja, bhagavā sabbaññū ca, kāruññena, mahārāja, bhagavā sabbaññutañāṇena devadattassa gatiṃ olokento addasa devadattaṃ āpāyikaṃ kammaṃ āyūhitvā anekāni kappakoṭisatasahassāni nirayena nirayaṃ vinipātena vinipātaṃ gacchantaṃ, taṃ bhagavā sabbaññutañāṇena jānitvā imassa apariyantakataṃ kammaṃ mama sāsane pabbajitassa pariyantakataṃ bhavissati, purimaṃ upādāya pariyantakataṃ dukkhaṃ bhavissati, apabbajitopi ayaṃ moghapuriso kappaṭṭhiyameva kammaṃ āyūhissatīti kāruññena devadattaṃ pabbājesī”ti. |
The Blessed One, great king, is compassionate and omniscient. Out of compassion, great king, the Blessed One, looking at Devadatta's destiny with his omniscience, saw Devadatta, having accumulated kamma leading to a state of deprivation, going from hell to hell, from downfall to downfall, for many hundreds of thousands of eons. The Blessed One, knowing this with his omniscience, thought, 'This limitless kamma of his will become limited by being ordained in my dispensation. His suffering, compared to what was before, will be limited. Even if this foolish person is not ordained, he will still accumulate kamma that lasts for an eon.' Out of compassion, he ordained Devadatta. |
♦ “tena hi, bhante nāgasena, buddho vadhitvā telena makkheti, papāte pātetvā hatthaṃ deti, māretvā jīvitaṃ pariyesati, yaṃ so paṭhamaṃ dukkhaṃ datvā pacchā sukhaṃ upadahatī”ti? |
In that case, Venerable Nāgasena, the Buddha wounds with oil, throws down a precipice and then offers a hand, kills and then seeks life, since he first gives suffering and then establishes happiness. |
“vadhetipi, mahārāja, tathāgato sattānaṃ hitavasena, pātetipi sattānaṃ hitavasena, māretipi sattānaṃ hitavasena, vadhitvāpi, mahārāja, tathāgato sattānaṃ hitameva upadahati, pātetvāpi sattānaṃ hitameva upadahati, māretvāpi sattānaṃ hitameva upadahati. |
"The Tathāgata, great king, wounds beings for their welfare, throws down for their welfare, kills for their welfare. Having wounded, great king, the Tathāgata establishes only the welfare of beings; having thrown down, he establishes only the welfare of beings; having killed, he establishes only the welfare of beings. |
yathā, mahārāja, mātāpitaro nāma vadhitvāpi pātayitvāpi puttānaṃ hitameva upadahanti, evameva kho, mahārāja, tathāgato vadhetipi sattānaṃ hitavasena, pātetipi sattānaṃ hitavasena, māretipi sattānaṃ hitavasena, vadhitvāpi, mahārāja, tathāgato sattānaṃ hitameva upadahati, pātetvāpi sattānaṃ hitameva upadahati, māretvāpi sattānaṃ hitameva upadahati, yena yena yogena sattānaṃ guṇavuḍḍhi hoti, tena tena yogena sabbasattānaṃ hitameva upadahati. |
Just as, great king, parents, even by wounding and throwing down, establish only the welfare of their children, even so, great king, the Tathāgata wounds beings for their welfare, throws down for their welfare, kills for their welfare. Having wounded, great king, the Tathāgata establishes only the welfare of beings; having thrown down, he establishes only the welfare of beings; having killed, he establishes only the welfare of beings. By whatever means the growth of qualities occurs for beings, by those means he establishes only the welfare of all beings. |
sace, mahārāja, devadatto na pabbājeyya, gihibhūto samāno nirayasaṃvattanikaṃ bahuṃ pāpakammaṃ katvā anekāni kappakoṭisatasahassāni nirayena nirayaṃ vinipātena vinipātaṃ gacchanto bahuṃ dukkhaṃ vedayissati, taṃ bhagavā jānamāno kāruññena devadattaṃ pabbājesi, ‘mama sāsane pabbajitassa dukkhaṃ pariyantakataṃ bhavissatī’ti kāruññena garukaṃ dukkhaṃ lahukaṃ akāsi. |
If, great king, Devadatta had not been ordained, as a lay follower he would have performed much evil kamma leading to hell, and would have experienced much suffering, going from hell to hell, from downfall to downfall, for many hundreds of thousands of eons. The Blessed One, knowing this, out of compassion ordained Devadatta, thinking, 'The suffering of one ordained in my dispensation will be limited.' Out of compassion, he made heavy suffering light. |
♦ “yathā vā, mahārāja, dhanayasasiriñātibalena balavā puriso attano ñātiṃ vā mittaṃ vā raññā garukaṃ daṇḍaṃ dhārentaṃ attano bahuvissatthabhāvena samatthatāya garukaṃ daṇḍaṃ lahukaṃ akāsi, evameva kho, mahārāja, bhagavā bahūni kappakoṭisatasahassāni dukkhaṃ vedayamānaṃ devadattaṃ pabbājetvā sīlasamādhipaññāvimuttibalasamatthabhāvena garukaṃ dukkhaṃ lahukaṃ akāsi. |
"Or just as, great king, a strong man, by the power of his wealth, fame, prosperity, and relatives, seeing his relative or friend facing a heavy punishment from the king, by his great trustworthiness and ability, made the heavy punishment light. Even so, great king, the Blessed One, by his power and ability in morality, concentration, wisdom, and liberation, by ordaining Devadatta, who would have experienced suffering for many hundreds of thousands of eons, made heavy suffering light. |
♦ “yathā vā pana, mahārāja, kusalo bhisakko sallakatto garukaṃ rogaṃ balavosadhabalena lahukaṃ karoti, evameva kho, mahārāja, bahūni kappakoṭisatasahassāni dukkhaṃ vedayamānaṃ devadattaṃ bhagavā rogaññutāya pabbājetvā kāruññabalo patthaddhadhammosadhabalena garukaṃ dukkhaṃ lahukaṃ akāsi. |
"Or just as, great king, a skilled physician and surgeon makes a serious disease light by the power of strong medicine, even so, great king, the Blessed One, knowing the disease of Devadatta, who would have experienced suffering for many hundreds of thousands of eons, by ordaining him out of compassionate power and the strength of the firm medicine of Dhamma, made heavy suffering light. |
api nu kho so, mahārāja, bhagavā bahuvedanīyaṃ devadattaṃ appavedanīyaṃ karonto kiñci apuññaṃ āpajjeyyā”ti? |
Would that Blessed One, great king, making Devadatta, who would have experienced much pain, experience less pain, incur any demerit?" |
“na kiñci, bhante, apuññaṃ āpajjeyya antamaso gaddūhanamattampī”ti. |
No demerit at all, Venerable sir, not even as much as a gaddūhana (a small measure). |
“imampi kho, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena bhagavā devadattaṃ pabbājesi. |
"Accept this reason also, great king, as true, for which reason the Blessed One ordained Devadatta. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena bhagavā devadattaṃ pabbājesi. |
"Moreover, great king, hear a further reason, for which reason the Blessed One ordained Devadatta. |
yathā, mahārāja, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ, ‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. |
Just as, great king, if a thief, a transgressor, were caught and shown to the king: 'This, your majesty, is a thief, a transgressor. Impose upon him whatever punishment you wish.' |
tamenaṃ rājā evaṃ vadeyya ‘tena hi, bhaṇe, imaṃ coraṃ bahinagaraṃ nīharitvā āghātane sīsaṃ chindathā”ti, ‘evaṃ devā’ti kho te rañño paṭissutvā taṃ bahinagaraṃ nīharitvā āghātanaṃ nayeyyuṃ. |
And the king would say to him, 'Then, friends, take this thief outside the city and cut off his head at the execution ground.' And they, having assented to the king, 'Yes, your majesty,' would take him outside the city and lead him to the execution ground. |
tamenaṃ passeyya kocideva puriso rañño santikā laddhavaro laddhayasadhanabhogo ādeyyavacano balavicchitakārī, so tassa kāruññaṃ katvā te purise evaṃ vadeyya ‘alaṃ, bho, kiṃ tumhākaṃ imassa sīsacchedanena, tena hi bho imassa hatthaṃ vā pādaṃ vā chinditvā jīvitaṃ rakkhatha, ahametassa kāraṇā rañño santike paṭivacanaṃ karissāmī’ti. |
And some man, who had obtained a boon from the king, who had obtained fame, wealth, and possessions, whose word was accepted, who was powerful and decisive, would see him. He, taking pity on him, would say to those men, 'Enough, sirs, why do you cut off his head? Then, sirs, cut off his hand or his foot and save his life. I will answer to the king on his behalf.' |
te tassa balavato vacanena tassa corassa hatthaṃ vā pādaṃ vā chinditvā jīvitaṃ rakkheyyuṃ. |
And they, by the word of that powerful man, would cut off that thief's hand or foot and save his life. |
api nu kho so, mahārāja, puriso evaṃ kārī tassa corassa kiccakārī assā”ti? |
Would that man, great king, acting thus, have done a service to that thief?" |
“jīvitadāyako so, bhante, puriso tassa corassa, jīvite dinne kiṃ tassa akataṃ nāma atthī”ti? |
He is a life-giver, Venerable sir, to that thief. When life is given, what is there that he has not done? |
“yā pana hatthapādacchedane vedanā, so tāya vedanāya kiñci apuññaṃ āpajjeyyā”ti? |
But the pain that arises from cutting off the hand or foot, would that physician and surgeon incur any demerit from that? |
“attano katena so, bhante, coro dukkhavedanaṃ vedayati, jīvitadāyako pana puriso na kiñci apuññaṃ āpajjeyyā”ti. |
No, Venerable sir, that thief experiences the painful feeling caused by himself. But the life-giver does not incur any demerit. |
“evameva kho, mahārāja, bhagavā kāruññena devadattaṃ pabbājesi ‘mama sāsane pabbajitassa dukkhaṃ pariyantakataṃ bhavissatī’ti. |
"Even so, great king, the Blessed One, out of compassion, ordained Devadatta, thinking, 'The suffering of one ordained in my dispensation will be limited.' |
pariyantakatañca, mahārāja, devadattassa dukkhaṃ, devadatto, mahārāja, maraṇakāle — |
And Devadatta's suffering, great king, is limited. Devadatta, great king, at the time of death, |
♦ “‘imehi aṭṭhīhi tamaggapuggalaṃ, devātidevaṃ naradammasārathiṃ. |
"'With these bones, I go for refuge with my life |
♦ samantacakkhuṃ satapuññalakkhaṇaṃ, pāṇehi buddhaṃ saraṇaṃ upemī’ti. |
to that foremost person, the god of gods, |
♦ “pāṇupetaṃ saraṇamagamāsi. |
the charioteer of men to be tamed, |
| the all-seeing one, adorned with a hundred marks of merit.'" | |
devadatto, mahārāja, cha koṭṭhāse kate kappe atikkante paṭhamakoṭṭhāse saṅghaṃ bhindi, pañca koṭṭhāse niraye paccitvā tato muccitvā aṭṭhissaro nāma paccekabuddho bhavissati. |
"He went for refuge, encompassed by life. |
api nu kho so, mahārāja, bhagavā evaṃ kārī devadattassa kiccakārī assā”ti? |
Devadatta, great king, having caused a schism in the Saṅgha in the first sixth of an eon that had been divided into sixths, having been baked in hell for five sixths of an eon, will be freed from there and become a Paccekabuddha named Aṭṭhissara. |
“sabbadado, bhante nāgasena, tathāgato devadattassa, yaṃ tathāgato devadattaṃ paccekabodhiṃ pāpessati, kiṃ tathāgatena devadattassa akataṃ nāma atthī”ti? |
Would that Blessed One, great king, acting thus, have done a service to Devadatta?" |
“yaṃ pana, mahārāja, devadatto saṅghaṃ bhinditvā niraye dukkhavedanaṃ vedayati, api nu kho bhagavā tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? |
The Tathāgata, Venerable Nāgasena, gave everything to Devadatta. Since the Tathāgata will lead Devadatta to Paccekabodhi, what is there that the Tathāgata has not done for Devadatta? |
“na hi, bhante, attanā katena, bhante, devadatto kappaṃ niraye paccati, dukkhapariyantakārako satthā na kiñci apuññaṃ āpajjatī”ti. |
But then, great king, Devadatta, having caused a schism in the Saṅgha and experiencing painful feelings in hell, would the Blessed One incur any demerit from that? |
“imampi kho, tvaṃ mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena bhagavā devadattaṃ pabbājesi. |
No, Venerable sir. By his own actions, Venerable sir, Devadatta is baked in hell for an eon. The Teacher who limited the suffering does not incur any demerit. |
| "Accept this reason also, great king, as true, for which reason the Blessed One ordained Devadatta. | |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena bhagavā devadattaṃ pabbājesi . |
"Moreover, great king, hear a further reason, for which reason the Blessed One ordained Devadatta. |
yathā, mahārāja, kusalo bhisakko sallakatto vātapittasemhasannipātautupariṇāmavisamaparihāraopakkamikopakkantaṃ pūtikuṇapaduggandhābhisañchannaṃ antosallaṃ susiragataṃ pubbaruhirasampuṇṇaṃ vaṇaṃ vūpasamento vaṇamukhaṃ kakkhaḷatikhiṇakhārakaṭukena bhesajjena anulimpati paripaccanāya, paripaccitvā mudubhāvamupagataṃ satthena vikantayitvā ḍahati salākāya, daḍḍhe khāralavaṇaṃ deti, bhesajjena anulimpati vaṇaruhanāya byādhitassa sotthibhāvamanuppattiyā, api nu kho so, mahārāja, bhisakko sallakatto ahitacitto bhesajjena anulimpati, satthena vikanteti, ḍahati salākāya, khāralavaṇaṃ detī”ti? |
Just as, great king, a skilled physician and surgeon, when treating a festering, rotting, foul-smelling, putrid, decaying wound, which has a foreign object embedded in it, is hollowed out, and is full of pus and blood, in order to relieve the wound, he smears the mouth of the wound with harsh, sharp, caustic, pungent medicine to make it ripen. Having ripened, and become soft, he cuts it open with a knife, burns it with a cautery, and when burned, he gives caustic salt, and smears it with medicine for the healing of the wound and for the patient to attain well-being. But would that physician and surgeon, great king, with hostile intent smear it with medicine, cut it with a knife, burn it with a cautery, and give caustic salt?" |
“na hi, bhante, hitacitto sotthikāmo tāni kiriyāni karotī”ti. |
No, Venerable sir, with beneficial intent and desiring well-being, he performs those actions. |
“yā panassa bhesajjakiriyākaraṇena uppannā dukkhavedanā, tatonidānaṃ so bhisakko sallakatto kiñci apuññaṃ āpajjeyyā”ti? |
And the painful feeling that arises from his medical treatment, would that physician and surgeon incur any demerit from that? |
“hitacitto, bhante, sotthikāmo bhisakko sallakatto tāni kiriyāni karoti, kiṃ so tatonidānaṃ apuññaṃ āpajjeyya, saggagāmī so, bhante, bhisakko sallakatto”ti. |
A physician and surgeon, Venerable sir, with beneficial intent and desiring well-being, performs those actions; how could he incur demerit from that? He is one who goes to heaven, Venerable sir, that physician and surgeon. |
“evameva kho, mahārāja, kāruññena bhagavā devadattaṃ pabbājesi dukkhaparimuttiyā. |
"Even so, great king, the Blessed One, out of compassion, ordained Devadatta for his release from suffering. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena bhagavā devadattaṃ pabbājesi. |
"Moreover, great king, hear a further reason, for which reason the Blessed One ordained Devadatta. |
yathā, mahārāja, puriso kaṇṭakena viddho assa, athaññataro puriso tassa hitakāmo sotthikāmo tiṇhena kaṇṭakenavā satthamukhena vā samantato chinditvā paggharantena lohitena taṃ kaṇṭakaṃ nīhareyya, api nu kho so, mahārāja, puriso ahitakāmo taṃ kaṇṭakaṃ nīharatī”ti? |
Just as, great king, a man might be pierced by a thorn, and another man, desiring his welfare and well-being, might extract that thorn by cutting all around it with a sharp thorn or a knife, with blood flowing. But would that man, great king, extract that thorn with hostile intent?" |
“na hi, bhante, hitakāmo so, bhante, puriso sotthikāmo taṃ kaṇṭakaṃ nīharati. |
"No, Venerable sir, that man, Venerable sir, extracts that thorn with beneficial intent and desiring well-being. |
sace so, bhante, taṃ kaṇṭakaṃ na nīhareyya, maraṇaṃ vā so tena pāpuṇeyya maraṇamattaṃ vā dukkhan”ti. |
If, Venerable sir, he did not extract that thorn, he would either die by it or suffer pain equal to death." |
“evameva kho, mahārāja, tathāgato kāruññena devadattaṃ pabbājesi dukkhaparimuttiyā. |
"Even so, great king, the Tathāgata, out of compassion, ordained Devadatta for his release from suffering. |
sace mahārāja, bhagavā devadattaṃ na pabbājeyya, kappakoṭisatasahassampi devadatto bhavaparamparāya niraye pacceyyā”ti. |
If, great king, the Blessed One had not ordained Devadatta, Devadatta would have been baked in hell through the succession of existences for many hundreds of thousands of eons." |
♦ “anusotagāmiṃ, bhante nāgasena, devadattaṃ tathāgato paṭisotaṃ pāpesi, vipanthapaṭipannaṃ devadattaṃ panthe paṭipādesi, papāte patitassa devadattassa patiṭṭhaṃ adāsi, visamagataṃ devadattaṃ tathāgato samaṃ āropesi, ime ca, bhante nāgasena, hetū imāni ca kāraṇāni na sakkā aññena sandassetuṃ aññatra tavādisena buddhimatā”ti. |
Venerable Nāgasena, the Tathāgata led Devadatta, who was going with the current, against the current; he guided Devadatta, who had gone astray, onto the right path; he gave support to Devadatta, who had fallen into a precipice; the Tathāgata raised Devadatta, who had gone into uneven ground, to even ground. And these reasons and causes, Venerable Nāgasena, cannot be explained by anyone else except a wise person like you. |
♦ devadattapabbajjapañho tatiyo. |
The third question, on Devadatta's ordination. |
♦ 4. pathavicalanapañho |
♦ 4. The Question of the Earth Quaking |
♦ 4. “bhante nāgasena, bhāsitampetaṃ bhagavatā — ‘aṭṭhime, bhikkhave , hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’ti. |
♦ 4. "Venerable Nāgasena, it was said by the Blessed One: 'There are, monks, these eight reasons, eight causes for the occurrence of a great earthquake.' |
asesavacanaṃ idaṃ, nissesavacanaṃ idaṃ, nippariyāyavacanaṃ idaṃ, natthañño navamo hetu mahato bhūmicālassa pātubhāvāya. |
This is a complete statement, an exhaustive statement, an unfigurative statement, a straightforward statement. There is no other ninth reason for the occurrence of a great earthquake. |
yadi, bhante nāgasena, añño navamo hetu bhaveyya mahato bhūmicālassa pātubhāvāya, tampi hetuṃ bhagavā katheyya. |
If, Venerable Nāgasena, there were another ninth reason for the occurrence of a great earthquake, the Blessed One would have mentioned that reason too. |
yasmā ca kho, bhante nāgasena, natthañño navamo hetu mahato bhūmicālassa pātubhāvāya, tasmā anācikkhito bhagavatā, ayañca navamo hetu dissati mahato bhūmicālassa pātubhāvāya, yaṃ vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitāti. |
But since, Venerable Nāgasena, there is no other ninth reason for the occurrence of a great earthquake, it was not taught by the Blessed One. And this ninth reason is seen for the occurrence of a great earthquake: that when King Vessantara gave a great gift, the great earth quaked seven times. |
yadi, bhante nāgasena, aṭṭheva hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāya, tena hi vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitāti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, there are only eight reasons, eight causes for the occurrence of a great earthquake, then the statement that when King Vessantara gave a great gift, the great earth quaked seven times, is false. |
yadi vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā, tena hi aṭṭheva hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti tampi vacanaṃ micchā. |
If when King Vessantara gave a great gift, the great earth quaked seven times, then the statement that there are only eight reasons, eight causes for the occurrence of a great earthquake, is also false. |
ayampi ubhato koṭiko pañho sukhumo dunniveṭhiyo andhakaraṇo ceva gambhīro ca, so tavānuppatto, neso aññena ittarapaññena sakkā visajjetuṃ aññatra tavādisena buddhimatā”ti. |
This also is a question with two extremes, subtle, difficult to untangle, blinding, and profound. It has fallen to you. Break the path of doubt, uphold the radiance of knowledge." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā — ‘aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’ti. |
"It was said by the Blessed One, great king: 'There are, monks, these eight reasons, eight causes for the occurrence of a great earthquake.' |
yaṃ vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā, tañca pana akālikaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, tasmā agaṇitaṃ aṭṭhahi hetūhi. |
And as for the great earth quaking seven times when King Vessantara gave a great gift, that was an untimely, occasional occurrence, separate from the eight reasons. Therefore, it is not counted among the eight reasons. |
♦ “yathā, mahārāja, loke tayo yeva meghā gaṇīyanti vassiko hemantiko pāvusakoti. |
"Just as, great king, in the world, only three kinds of clouds are counted: the rainy season cloud, the winter cloud, and the summer cloud. |
yadi te muñcitvā añño megho pavassati, na so megho gaṇīyati sammatehi meghehi, akālameghotveva saṅkhaṃ gacchati. |
If a cloud rains apart from these, that cloud is not counted among the recognized clouds; it is merely called an untimely cloud. |
evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi. |
Even so, great king, the great earth quaking seven times when King Vessantara gave a great gift was an untimely, occasional occurrence, separate from the eight reasons. It is not counted among the eight reasons. |
♦ “yathā vā pana, mahārāja, himavantā pabbatā pañca nadisatāni sandanti, tesaṃ, mahārāja, pañcannaṃ nadisatānaṃ daseva nadiyo nadigaṇanāya gaṇīyanti. |
"Or just as, great king, five hundred rivers flow from the Himalaya mountains, but of those five hundred rivers, only ten rivers are counted in the river count. |
seyyathīdaṃ, gaṅgā yamunā aciravatī sarabhū mahī sindhu sarassatī vetravatī vītaṃsā candabhāgāti, avasesā nadiyo nadigaṇanāya agaṇitā. |
Namely, the Ganges, Yamuna, Aciravati, Sarabhu, Mahi, Sindhu, Sarasvatī, Vetravatī, Vītaṃsā, Candabhāgā. The remaining rivers are not counted in the river count. |
kiṃ kāraṇā? |
For what reason? |
na tā nadiyo dhuvasalilā. |
Those rivers do not have constant water. |
evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi. |
Even so, great king, the great earth quaking seven times when King Vessantara gave a great gift was an untimely, occasional occurrence, separate from the eight reasons. It is not counted among the eight reasons. |
♦ “yathā vā pana, mahārāja, rañño satampi dvisatampi tisatampi amaccā honti, tesaṃ cha yeva janā amaccagaṇanāya gaṇīyanti. |
"Or just as, great king, a king might have one hundred, two hundred, or three hundred ministers, but only six people among them are counted in the minister count. |
seyyathīdaṃ, senāpati purohito akkhadasso bhaṇḍāgāriko chattaggāhako khaggaggāhako. |
Namely, the general, the chaplain, the chief accountant, the treasurer, the umbrella-bearer, the sword-bearer. |
ete yeva amaccagaṇanāya gaṇīyanti. |
Only these are counted in the minister count. |
kiṃ kāraṇā? |
For what reason? |
yuttattā rājaguṇehi, avasesā agaṇitā, sabbe amaccātveva saṅkhaṃ gacchanti . |
Because they are endowed with royal qualities; the rest are not counted. All of them are simply called ministers. |
evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi. |
Even so, great king, the great earth quaking seven times when King Vessantara gave a great gift was an untimely, occasional occurrence, separate from the eight reasons. It is not counted among the eight reasons. |
♦ “suyyati nu kho, mahārāja, etarahi jinasāsane katādhikārānaṃ diṭṭhadhammasukhavedanīyakammaṃ, kitti ca yesaṃ abbhuggatā devamanussesū”ti? |
Is it heard, great king, that at present, in the Buddha's dispensation, there are those who have made offerings whose results are experienced in this very life, and whose fame has spread among gods and humans? |
“āma, bhante, suyyati etarahi jinasāsane katādhikārānaṃ diṭṭhadhammasukhavedanīyakammaṃ, kitti ca yesaṃ abbhuggatā devamanussesu satta janāti”. |
Yes, Venerable sir, it is heard that at present, in the Buddha's dispensation, there are those who have made offerings whose results are experienced in this very life, and whose fame has spread among gods and humans: seven people. |
“ke ca te, mahārājā”ti? |
Who are they, great king? |
“sumano ca, bhante, mālākāro, ekasāṭako ca brāhmaṇo, puṇṇo ca bhatako, mallikā ca devī, gopālamātā ca devī, suppiyā ca upāsikā, puṇṇā ca dāsīti ime satta diṭṭhadhammasukhavedanīyā sattā, kitti ca imesaṃ abbhuggatā devamanussesū”ti. |
Sumana the garland-maker, Venerable sir, and the Brahmana with one garment, and Puṇṇa the servant, and Queen Mallikā, and Queen Gopālamātā, and the laywoman Suppiyā, and Puṇṇā the slave-girl; these seven beings experienced pleasant feelings in this very life, and their fame has spread among gods and humans. |
♦ “aparepi suyyanti nu kho atīte mānusakeneva sarīradehena tidasabhavanaṃ gatā”ti? |
Are others also heard to have gone to the Tāvatiṃsa heaven in the past with this very human body? |
“āma, bhante, suyyantī”ti. |
Yes, Venerable sir, they are heard. |
“ke ca te, mahārājā”ti? |
Who are they, great king? |
“guttilo ca gandhabbo, sādhīno ca rājā, nimi ca rājā, mandhātā ca rājāti ime caturo janā suyyanti, teneva mānusakena sarīradehena tidasabhavanaṃ gatā”ti. |
Guttila the musician, Venerable sir, and King Sādhīna, and King Nimi, and King Mandhātā; these four people are heard to have gone to the Tāvatiṃsa heaven with that very human body. |
“sucirampi kataṃ suyyati sukatadukkaṭanti? |
"It is heard that even what was done long ago, whether well done or ill done. |
sutapubbaṃ pana tayā, mahārāja, atīte vā addhāne vattamāne vā addhāne itthannāmassa dāne dīyamāne sakiṃ vā dvikkhattuṃ vā tikkhattuṃ vā mahāpathavī kampitā”ti? |
But have you ever heard, great king, in past time or present time, that when such and such a person gave a gift, the great earth quaked once, twice, or thrice?" |
“na hi bhante”ti. |
No, Venerable sir. |
“atthi me, mahārāja, āgamo adhigamo pariyatti savanaṃ sikkhābalaṃ sussūsā paripucchā ācariyupāsanaṃ, mayāpi na sutapubbaṃ ‘itthannāmassa dāne dīyamāne sakiṃ vā dvikkhattuṃ vā tikkhattuṃ vā mahāpathavī kampitā’ti ṭhapetvā vessantarassa rājavasabhassa dānavaraṃ . |
"I have, great king, knowledge, realization, learning, hearing, training, attentiveness, questioning, and serving a teacher. I have never heard that when such and such a person gave a gift, the great earth quaked once, twice, or thrice, except for the excellent gift of King Vessantara. |
bhagavato ca, mahārāja, kassapassa, bhagavato ca sakyamuninoti dvinnaṃ buddhānaṃ antare gaṇanapathaṃ vītivattā vassakoṭiyo atikkantā, tatthapi me savanaṃ natthi ‘itthannāmassa dāne dīyamāne sakiṃ vā dvikkhattuṃ vā tikkhattuṃ vā mahāpathavī kampitā’ti. |
And between the Blessed One Kassapa, great king, and the Blessed One Sakyamuni, countless eons have passed, years have passed beyond computation. Even then, I have no hearing of 'when such and such a person gave a gift, the great earth quaked once, twice, or thrice.' |
na, mahārāja, tāvatakena vīriyena tāvatakena parakkamena mahāpathavī kampati, guṇabhārabharitā, mahārāja, sabbasoceyyakiriyaguṇabhārabharitā dhāretuṃ na visahantī mahāpathavī calati kampati pavedhati. |
Not, great king, by such effort, not by such exertion, does the great earth quake. When, great king, the great earth is laden with the burden of purity of all actions, it cannot support it and quakes, trembles, and vibrates." |
♦ “yathā, mahārāja, sakaṭassa atibhārabharitassa nābhiyo ca nemiyo ca phalanti akkho bhijjati, evameva kho, mahārāja, sabbasoceyyakiriyaguṇabhārabharitā mahāpathavī dhāretuṃ na visahantī calati kampati pavedhati. |
"Just as, great king, when a cart is overloaded, its hubs and rims burst and its axle breaks, even so, great king, the great earth, laden with the burden of purity of all actions, cannot support it and quakes, trembles, and vibrates. |
♦ “yathā vā pana, mahārāja, gaganaṃ anilajalavegasañchāditaṃ ussannajalabhārabharitaṃ ativātena phuṭitattā nadati ravati gaḷagaḷāyati, evameva kho, mahārāja, mahāpathavī rañño vessantarassa dānabalavipulaussannabhārabharitā dhāretuṃ na visahantī calati kampati pavedhati. |
"Or just as, great king, the sky, covered with wind and water currents, laden with an excess of water, by being struck by strong winds, roars, rumbles, and thunders, even so, great king, the great earth, laden with the vast and excessive burden of the power of King Vessantara's gift, cannot support it and quakes, trembles, and vibrates. |
na hi, mahārāja, rañño vessantarassa cittaṃ rāgavasena pavattati, na dosavasena pavattati, na mohavasena pavattati, na mānavasena pavattati, na diṭṭhivasena pavattati, na kilesavasena pavattati, na vitakkavasena pavattati, na arativasena pavattati, atha kho dānavasena bahulaṃ pavattati ‘kinti anāgatā yācakā mama santike āgaccheyyuṃ, āgatā ca yācakā yathākāmaṃ labhitvā attamanā bhaveyyun’ti satataṃ samitaṃ dānaṃ pati mānasaṃ ṭhapitaṃ hoti. |
For, great king, King Vessantara's mind did not proceed out of passion, nor out of hatred, nor out of delusion, nor out of conceit, nor out of wrong view, nor out of defilements, nor out of initial application, nor out of aversion. But it proceeded abundantly out of giving, thinking, 'How might future beggars come to me, and having come, obtain what they wish and be pleased.' His mind was constantly and continuously placed on giving. |
rañño, mahārāja, vessantarassa satataṃ samitaṃ dasasu ṭhānesu mānasaṃ ṭhapitaṃ hoti dame same khantiyaṃ saṃvare yame niyame akkodhe avihiṃsāyaṃ sacce soceyye. |
King Vessantara's mind, great king, was constantly and continuously placed on ten matters: self-control, calmness, patience, restraint, self-discipline, rules, non-anger, non-harming, truthfulness, and purity. |
rañño, mahārāja, vessantarassa kāmesanā pahīnā, bhavesanā paṭippassaddhā, brahmacariyesanāya yeva ussukkaṃ āpanno, rañño, mahārāja, vessantarassa attarakkhā pahīnā, sabbasattarakkhāya ussukkaṃ āpanno ‘kinti ime sattā samaggā assu arogā sadhanā dīghāyukā’ti bahulaṃ yeva mānasaṃ pavattati. |
King Vessantara's craving for sensual pleasures, great king, was abandoned; his craving for existence was suppressed; he was striving only for the quest for the holy life. King Vessantara's self-protection, great king, was abandoned; he was striving for the protection of all beings, thinking, 'How may these beings be united, healthy, wealthy, and long-lived?' His mind proceeded abundantly. |
dadamāno ca, mahārāja, vessantaro rājā taṃ dānaṃ na bhavasampattihetu deti, na dhanahetu deti, na paṭidānahetu deti, na upalāpanahetu deti, na āyuhetu deti, na vaṇṇahetu deti, na sukhahetu deti, na balahetu deti, na yasahetu deti, na puttahetu deti, na dhītuhetu deti, atha kho sabbaññutañāṇahetu sabbaññutañāṇaratanassa kāraṇā evarūpe atulavipulānuttare dānavare adāsi, sabbaññutaṃ patto ca imaṃ gāthaṃ abhāsi — |
And King Vessantara, great king, giving that gift, did not give it for the sake of prosperity in existence, nor for the sake of wealth, nor for the sake of a return gift, nor for the sake of flattery, nor for the sake of long life, nor for the sake of beauty, nor for the sake of happiness, nor for the sake of strength, nor for the sake of fame, nor for the sake of sons, nor for the sake of daughters. But for the sake of omniscience, for the sake of the jewel of omniscience, he gave such an incomparable, immense, unexcelled excellent gift. And having attained omniscience, he spoke this verse: |
♦ “‘jāliṃ kaṇhājinaṃ dhītaṃ, maddideviṃ patibbataṃ. |
"'My son Jāli, my daughter Kaṇhājina, |
♦ cajamāno na cintesiṃ, bodhiyā yeva kāraṇā’ti. |
and my devoted wife Maddīdevī, |
♦ “vessantaro, mahārāja, rājā akkodhena kodhaṃ jināti, asādhuṃ sādhunā jināti, kadariyaṃ dānena jināti, alikavādinaṃ saccena jināti, sabbaṃ akusalaṃ kusalena jināti. |
I gave them away without hesitation, |
tassa evaṃ dadamānassa dhammānugatassa dhammasīsakassa dānanissandabalava vīriyavipulavipphārena heṭṭhā mahāvātā sañcalanti saṇikaṃ saṇikaṃ sakiṃ sakiṃ ākulākulā vāyanti onamanti unnamanti vinamanti, chinnapattapādapā papatanti, gumbaṃ gumbaṃ valāhakā gagane sandhāvanti, rajosañcitā vātā dāruṇā honti, gaganaṃ uppīḷitā vātā vāyanti, sahasā dhamadhamāyanti, mahābhīmo saddo niccharati, tesu vātesu kupitesu udakaṃ saṇikaṃ saṇikaṃ calati, udake calite khubbhanti macchakacchapā, yamakayamakā ūmiyo jāyanti, jalacarā sattā tasanti, jalavīci yuganaddho vattati, vīcinādo pavattati, ghorā bubbuḷā uṭṭhahanti, pheṇamālā bhavanti, uttarati mahāsamuddo, disāvidisaṃ dhāvati udakaṃ, uddhaṃsotapaṭisotamukhā sandanti saliladhārā, tasanti asurā garuḷā nāgā yakkhā, ubbijjanti ‘kiṃ nu kho, kathaṃ nu kho, sāgaro viparivattatī’ti, gamanapathamesanti bhītacittā, khubhite luḷite jaladhāre pakampati mahāpathavī sanagā sasāgarā, parivattati sinerugiri kūṭaselasikharo vinamamāno hoti, vimanā honti ahinakulabiḷārakoṭṭhukasūkaramigapakkhino, rudanti yakkhā appesakkhā, hasanti yakkhā mahesakkhā kampamānāya mahāpathaviyā. |
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| only for the sake of awakening.'" | |
♦ “yathā, mahārāja, mahati mahāpariyoge uddhanagate udakasampuṇṇe ākiṇṇataṇḍule heṭṭhato aggi jalamāno paṭhamaṃ tāva pariyogaṃ santāpeti, pariyogo santatto udakaṃ santāpeti, udakaṃ santattaṃ taṇḍulaṃ santāpeti, taṇḍulaṃ santattaṃ ummujjati nimujjati, bubbuḷakajātaṃ hoti, pheṇamālā uttarati; |
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evameva kho, mahārāja, vessantaro rājā yaṃ loke duccajaṃ, taṃ caji, tassa taṃ duccajaṃ cajantassa dānassa sabhāvanissandena heṭṭhā mahāvātā dhāretuṃ na visahantā parikuppiṃsu , mahāvātesu parikupitesu udakaṃ kampi, udake kampite mahāpathavī kampi, iti tadā mahāvātā ca udakañca mahāpathavī cāti ime tayo ekamanā viya ahesuṃ mahādānanissandena vipulabalavīriyena natthediso, mahārāja, aññassa dānānubhāvo, yathā vessantarassa rañño mahādānānubhāvo. |
"King Vessantara, great king, conquered anger with non-anger, conquered the bad with the good, conquered the miserly with generosity, conquered the liar with truth, conquered all unwholesome things with wholesome things. |
yathā, mahārāja, mahiyā bahuvidhā maṇayo vijjanti. |
As he gave thus, following the Dhamma, with the Dhamma as his head, by the vast and great power of the outflow of his giving, the great winds below became agitated, blowing gently, gently, at times agitated, bending down, rising up, swaying. Leaves and trees fell down. Clouds scattered in the sky from bush to bush. The dust-laden winds became terrible. The winds, pressing upon the sky, blew violently. A mighty terrible sound arose. When those winds were agitated, the water moved gently. When the water moved, fish and turtles were disturbed. Waves arose in pairs. Aquatic creatures trembled. The current of the water flowed intertwined. The sound of waves arose. Terrible bubbles rose. Foaming chains formed. The great ocean surged. Water flowed in all directions. Streams of water flowed upcurrent and downcurrent. Asuras, Garuḍas, Nāgas, and Yakshas trembled. They were alarmed, thinking, 'What is happening? How is the ocean turning over?' They searched for a path, their minds terrified. When the water current was disturbed and agitated, the great earth, with its mountains and ocean, quaked. Mount Sineru's peak, a mountain of peaks, swayed. The ahinakula (mongoose), cat, wolf, pig, deer, and birds became distressed. Low-ranking yakshas wept, high-ranking yakshas laughed at the quaking great earth. |
seyyathīdaṃ, indanīlo mahānīlo jotiraso veḷuriyo ummāpuppho sirīsapuppho manoharo sūriyakanto candakanto vajiro khajjopanako phussarāgo lohitaṅgo masāragalloti, ete sabbe atikkamma cakkavattimaṇi aggamakkhāyati, cakkavattimaṇi, mahārāja, samantā yojanaṃ obhāseti. |
"Just as, great king, in a large, heated cooking pot filled with water and rice, when fire burns below, it first heats the pot. The heated pot heats the water. The heated water heats the rice. The heated rice rises and sinks, becomes bubbly, and a foamy chain rises. |
evameva kho, mahārāja, yaṃ kiñci mahiyā dānaṃ vijjati api asadisadānaṃ paramaṃ, taṃ sabbaṃ atikkamma vessantarassa rañño mahādānaṃ aggamakkhāyati, vessantarassa, mahārāja, rañño mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā”ti. |
Even so, great king, King Vessantara gave what is difficult to give in the world. And by the inherent outflow of his giving, the great winds below, unable to support it, became agitated. When the great winds were agitated, the water quaked. When the water quaked, the great earth quaked. Thus, at that time, the great winds, the water, and the great earth were as if of one mind, by the vast power and strength of the outflow of the great gift. There is no other such power of giving, great king, as the power of King Vessantara's great gift. |
| Just as, great king, various kinds of jewels are found in the earth. | |
| Namely, sapphire, great sapphire, jotirasa, beryl, ummapuppha, sirīsapuppha, manohara, sunstone, moonstone, diamond, firefly-gem, cat's eye, ruby, masāragalla. Surpassing all these, the wheel-jewel is called the foremost. The wheel-jewel, great king, illuminates a league all around. | |
| Even so, great king, whatever gift exists on earth, even if it is an incomparable, supreme gift, surpassing all that, the great gift of King Vessantara is called the foremost. When King Vessantara, great king, gave his great gift, the great earth quaked seven times." | |
♦ “acchariyaṃ, bhante nāgasena, buddhānaṃ, abbhutaṃ, bhante nāgasena, buddhānaṃ, yaṃ tathāgato bodhisatto samāno asamo lokena evaṃkhanti evaṃcitto evaṃadhimutti evaṃadhippāyo, bodhisattānaṃ, bhante nāgasena, parakkamo dakkhāpito, pāramī ca jinānaṃ bhiyyo obhāsitā, cariyaṃ caratopi tāva tathāgatassa sadevake loke seṭṭhabhāvo anudassito. |
"Wonderful, Venerable Nāgasena, are the Buddhas! Amazing, Venerable Nāgasena, are the Buddhas! That the Tathāgata, as a Bodhisatta, was unequaled in the world, so patient, so minded, so resolute, so inclined! The exertion of the Bodhisattas, Venerable Nāgasena, has been demonstrated, and the perfections of the Conquerors have been shone forth even more brightly. Even while practicing the course, the superiority of the Tathāgata in the world with its devas has been demonstrated. |
sādhu, bhante nāgasena, thomitaṃ jinasāsanaṃ, jotitā jinapāramī, chinno titthiyānaṃ vādagaṇṭhi, bhinno parāpavādakumbho , pañho gambhīro uttānīkato, gahanaṃ agahanaṃ kataṃ, sammā laddhaṃ jinaputtānaṃ nibbāhanaṃ , evametaṃ gaṇivarapavara tathā sampaṭicchāmā”ti. |
Good, Venerable Nāgasena, the Buddha's teaching has been praised, the Buddha's perfections have been illuminated, the knot of the sectarians' doctrines has been cut, the jar of opposing doctrines has been broken, the profound question has been made clear, the thicket has been made clear, the liberation of the sons of the Conqueror has been rightly attained. Thus, foremost of leaders, we accept this as it is." |
♦ pathavicalanapañho catuttho. |
The fourth question, on the earth quaking. |
♦ 5. sivirājacakkhudānapañho |
♦ 5. The Question of King Sivi Giving His Eyes |
♦ 5. “bhante nāgasena, tumhe evaṃ bhaṇatha ‘sivirājena yācakassa cakkhūni dinnāni, andhassa sato puna dibbacakkhūni uppannānī’ti, etampi vacanaṃ sakasaṭaṃ saniggahaṃ sadosaṃ ‘hetusamugghāte ahetusmiṃ avatthusmiṃ natthi dibbacakkhussa uppādo’ti sutte vuttaṃ, yadi, bhante nāgasena, sivirājena yācakassa cakkhūni dinnāni, tena hi ‘puna dibbacakkhūni uppannānī’ti yaṃ vacanaṃ, taṃ micchā; |
♦ 5. "Venerable Nāgasena, you say, 'King Sivi gave his eyes to a beggar, and though blind, divine eyes arose for him again.' This statement is self-contradictory, self-refuting, and faulty. It is stated in the Sutta that 'when the cause is eradicated, in what is without cause, in what is without basis, there is no arising of divine eyes.' If, Venerable Nāgasena, King Sivi gave his eyes to a beggar, then the statement, 'divine eyes arose for him again,' is false. |
yadi dibbacakkhūni uppannāni, tena hi ‘sivirājena yācakassa cakkhūni dinnānī’ti yaṃ vacanaṃ, tampi micchā. |
If divine eyes arose, then the statement, 'King Sivi gave his eyes to a beggar,' is also false. |
ayampi ubhato koṭiko pañho gaṇṭhitopi gaṇṭhitaro veṭhatopi veṭhataro gahanatopi gahanataro, so tavānuppatto, tattha chandamabhijanehi nibbāhanāya paravādānaṃ niggahāyā”ti. |
This also is a question with two extremes, more knotty than knotty, more entangled than entangled, more profound than profound. It has fallen to you. Break the path of doubt; uphold the light of supreme knowledge." |
♦ “dinnāni, mahārāja, sivirājena yācakassa cakkhūni, tattha mā vimatiṃ uppādehi, puna dibbāni ca cakkhūni uppannāni, tatthāpi mā vimatiṃ janehī”ti. |
King Sivi, great king, gave his eyes to a beggar; do not doubt that. And divine eyes arose for him again; do not doubt that either. |
“api nu kho, bhante nāgasena, hetusamugghāte ahetusmiṃ avatthusmiṃ dibbacakkhu uppajjatī”ti? |
But then, Venerable Nāgasena, when the cause is eradicated, in what is without cause, in what is without basis, does divine eye arise? |
“na hi, mahārājā”ti. |
No, great king. |
“kiṃ pana, bhante, ettha kāraṇaṃ, yena kāraṇena hetusamugghāte ahetusmiṃ avatthusmiṃ dibbacakkhu uppajjati, iṅgha tāva kāraṇena maṃ saññāpehī”ti? |
What then, Venerable sir, is the reason here, for which reason divine eye arises when the cause is eradicated, in what is without cause, in what is without basis? Please instruct me with a reason. |
♦ “kiṃ pana, mahārāja, atthi loke saccaṃ nāma, yena saccavādino saccakiriyaṃ karontī”ti? |
But then, great king, is there such a thing as truth in the world, by which truthful speakers perform acts of truth? |
“āma, bhante, atthi loke saccaṃ nāma, saccena, bhante nāgasena, saccavādino saccakiriyaṃ katvā devaṃ vassāpenti, aggiṃ nibbāpenti, visaṃ paṭihananti, aññampi vividhaṃ kattabbaṃ karontī”ti. |
Yes, Venerable sir, there is such a thing as truth in the world. By truth, Venerable Nāgasena, truthful speakers, having performed acts of truth, make it rain, extinguish fire, neutralize poison, and perform other various necessary actions. |
“tena hi, mahārāja, yujjati sameti sivirājassa saccabalena dibbacakkhūni uppannānīti, saccabalena, mahārāja, avatthusmiṃ dibbacakkhu uppajjati, saccaṃ yeva tattha vatthu bhavati dibbacakkhussa uppādāya. |
In that case, great king, it is consistent and fitting that divine eyes arose for King Sivi by the power of truth. By the power of truth, great king, divine eye arises in what is without basis. Truth itself becomes the basis for the arising of divine eye there. |
♦ “yathā, mahārāja, ye keci sattā saccamanugāyanti ‘mahāmegho pavassatū’ti, tesaṃ saha saccamanugītena mahāmegho pavassati, api nu kho, mahārāja, atthi ākāse vassahetu sannicito ‘yena hetunā mahāmegho pavassatī’”ti? |
♦ "Just as, great king, whatever beings truly sing, 'May the great cloud rain,' and with the singing of truth, the great cloud rains. But then, great king, is there in the sky a stored **cause of rain**, 'by which cause the great cloud rains'?" |
“na hi, bhante, saccaṃ yeva tattha hetu bhavati mahato meghassa pavassanāyā”ti. |
No, Venerable sir, **truth** itself is the cause there for the great cloud to rain. |
“evameva kho, mahārāja, natthi tassa pakatihetu, saccaṃ yevettha vatthu bhavati dibbacakkhussa uppādāyāti. |
Even so, great king, there is no inherent cause for it; **truth** itself is the basis here for the arising of **divine eye**. |
♦ “yathā vā pana, mahārāja, ye keci sattā saccamanugāyanti ‘jalitapajjalitamahāaggikkhandho paṭinivattatū’ti, tesaṃ saha saccamanugītena jalitapajjalitamahāaggikkhandho khaṇena paṭinivattati. |
♦ "Or just as, great king, whatever beings truly sing, 'May the blazing, burning great mass of fire turn back,' and with the singing of truth, the blazing, burning great mass of fire instantly turns back. |
api nu kho, mahārāja, atthi tasmiṃ jalitapajjalite mahāaggikkhandhe hetu sannicito ‘yena hetunā jalitapajjalitamahāaggikkhandho khaṇena paṭinivattatī”ti? |
But then, great king, is there in that blazing, burning great mass of fire a stored **cause**, 'by which cause the blazing, burning great mass of fire instantly turns back'?" |
“na hi, bhante, saccaṃ yeva tattha vatthu hoti tassa jalitapajjalitassa mahāaggikkhandhassa khaṇena paṭinivattanāyā”ti. |
No, Venerable sir, **truth** itself is the basis there for the instant turning back of that blazing, burning great mass of fire. |
“evameva kho, mahārāja, natthi tassa pakatihetu, saccaṃ yevettha vatthu bhavati dibbacakkhussa uppādāyāti. |
Even so, great king, there is no inherent cause for it; **truth** itself is the basis here for the arising of **divine eye**. |
♦ “yathā vā pana, mahārāja, ye keci sattā saccamanugāyanti ‘visaṃ halāhalaṃ agadaṃ bhavatū’ti. |
♦ "Or just as, great king, whatever beings truly sing, 'May the deadly poison become an antidote,' and with the singing of truth, the deadly poison instantly becomes an antidote. |
tesaṃ saha saccamanugītena visaṃ halāhalaṃ khaṇena agadaṃ bhavati, api nu kho, mahārāja, atthi tasmiṃ halāhalavise hetu sannicito ‘yena hetunā visaṃ halāhalaṃ khaṇena agadaṃ bhavatī’”ti? |
But then, great king, is there in that deadly poison a stored **cause**, 'by which cause the deadly poison instantly becomes an antidote'?" |
“na hi, bhante, saccaṃ yeva tattha hetu bhavati visassa halāhalassa khaṇena paṭighātāyā”ti. |
No, Venerable sir, **truth** itself is the cause there for the instant neutralization of the deadly poison. |
“evameva kho, mahārāja, vinā pakatihetuṃ saccaṃ yevettha vatthu bhavati dibbacakkhussa uppādāyāti. |
Even so, great king, without an inherent cause, **truth** itself is the basis here for the arising of **divine eye**. |
♦ “catunnampi, mahārāja, ariyasaccānaṃ paṭivedhāya natthaññaṃ vatthu, saccaṃ vatthuṃ katvā cattāri ariyasaccāni paṭivijjhantīti. |
"For the penetration of all four noble truths, great king, there is no other basis. Making truth the basis, they penetrate the four noble truths. |
atthi, mahārāja, cīnavisaye cīnarājā, so mahāsamudde kīḷitukāmo catumāse catumāse saccakiriyaṃ katvā saha rathena antomahāsamudde yojanaṃ pavisati, tassa rathasīsassa purato purato mahāvārikkhandho paṭikkamati, nikkhantassa puna ottharati, api nu kho, mahārāja, so mahāsamuddo sadevamanussenapi lokena pakatikāyabalena sakkā paṭikkamāpetun”ti? |
There is, great king, a Chinese king in China. When he wishes to play in the great ocean, every four months, he performs an act of truth and enters the great ocean for a league with his chariot. Before the front of his chariot, a great wall of water recedes, and when he comes out, it closes again. But then, great king, can that great ocean be made to recede by the power of the natural body of the world with its gods and humans?" |
“atiparittakepi, bhante, taḷāke udakaṃ na sakkā sadevamanussenapi lokena pakatikāyabalena paṭikkamāpetuṃ, kiṃ pana mahāsamudde udakan”ti? |
Even in a very small pond, Venerable sir, water cannot be made to recede by the power of the natural body of the world with its gods and humans; how much more so the water in the great ocean? |
“imināpi, mahārāja, kāraṇena saccabalaṃ ñātabbaṃ ‘natthi taṃ ṭhānaṃ, yaṃ saccena na pattabban’ti. |
By this reason also, great king, the power of truth should be known: 'There is no place that cannot be attained by truth.' |
♦ “nagare, mahārāja, pāṭaliputte asoko dhammarājā sanegamajānapadāmaccabhaṭabalamahāmattehi parivuto gaṅgaṃ nadiṃ navasalilasampuṇṇaṃ samatitthikaṃ sambharitaṃ pañcayojanasatāyāmaṃ yojanaputhulaṃ sandamānaṃ disvā amacce evamāha ‘atthi koci, bhaṇe, samattho, yo imaṃ mahāgaṅgaṃ paṭisotaṃ sandāpetun’ti. |
"In the city of Pāṭaliputta, great king, King Asoka, the righteous king, surrounded by his citizens, country people, ministers, soldiers, and great officials, seeing the Ganges river, full of fresh water, even with its banks, five hundred leagues long and a league wide, flowing, said to his ministers, 'Is there anyone, friends, capable of making this great Ganges flow upstream?' |
amaccā āhaṃsu ‘dukkaraṃ devā’ti. |
The ministers said, 'Difficult, your majesty.'" |
♦ “tasmiṃ yeva gaṅgākūle ṭhitā bandhumatī nāma gaṇikā assosi raññā kira evaṃ vuttaṃ ‘sakkā nu kho imaṃ mahāgaṅgaṃ paṭisotaṃ sandāpetun’ti, sā evamāha ‘ahañhi nagare pāṭaliputte gaṇikā rūpūpajīvinī antimajīvikā, mama tāva rājā saccakiriyaṃ passatū’ti. |
"At that very bank of the Ganges, a courtesan named Bandhumatī heard that the king had said, 'Is it possible to make this great Ganges flow upstream?' She said, 'I, a courtesan in the city of Pāṭaliputta, living by my beauty, with a lowly livelihood, let the king see my act of truth!' |
atha sā saccakiriyaṃ akāsi, saha tassā saccakiriyāya khaṇena sā mahāgaṅgā gaḷagaḷāyantī paṭisotaṃ sandittha mahato janakāyassa passato. |
Then she performed an act of truth, and with her act of truth, instantly that great Ganges flowed upstream, roaring, in the sight of a great multitude of people. |
♦ “atha rājā gaṅgāya āvaṭṭaūmivegajanitaṃ halāhalasaddaṃ sutvā vimhito acchariyabbhutajāto amacce evamāha ‘kissāyaṃ, bhaṇe, mahāgaṅgā paṭisotaṃ sandatī’ti? |
"Then the king, hearing the tumultuous sound generated by the whirlpools and waves of the Ganges, was amazed and filled with wonder. He said to his ministers, 'Why, friends, does this great Ganges flow upstream?' |
‘bandhumatī, mahārāja, gaṇikā tava vacanaṃ sutvā saccakiriyaṃ akāsi, tassā saccakiriyāya mahāgaṅgā uddhaṃmukhā sandatī’ti. |
'Bandhumatī, great king, the courtesan, hearing your words, performed an act of truth; by her act of truth, the great Ganges flows upstream.'" |
♦ “atha saṃviggahadayo rājā turitaturito sayaṃ gantvā taṃ gaṇikaṃ pucchi ‘saccaṃ kira, je, tayā saccakiriyāya ayaṃ gaṅgā paṭisotaṃ sandāpitā’ti? |
"Then the king, with a startled heart, quickly went himself and asked that courtesan, 'Is it true, my dear, that you made this Ganges flow upstream by an act of truth?' |
‘āma devā’ti. |
'Yes, your majesty.' |
rājā āha ‘kiṃ te tattha balaṃ atthi, ko vā te vacanaṃ ādiyati anummatto, kena tvaṃ balena imaṃ mahāgaṅgaṃ paṭisotaṃ sandāpesī’ti? |
The king said, 'What power do you have there? Who accepts your word, are you insane? By what power did you make this great Ganges flow upstream?' |
sā āha ‘saccabalenāhaṃ, mahārāja, imaṃ mahāgaṅgaṃ paṭisotaṃ sandāpesin’ti. |
She said, 'By the power of truth, your majesty, I made this great Ganges flow upstream.' |
rājā āha ‘kiṃ te saccabalaṃ atthi coriyā dhuttiyā asatiyā chinnikāya pāpiyā bhinnasīlāya hiriatikkantikāya andhajanapalobhikāyā’ti. |
The king said, 'What truth-power do you have, a thief, a deceiver, an unfaithful one, a broken one, an evil one, one with broken morality, one who transgresses modesty, one who deceives the blind?' |
‘saccaṃ, mahārāja, tādisikā ahaṃ, tādisikāyapi me, mahārāja, saccakiriyā atthi, yāyāhaṃ icchamānā sadevakampi lokaṃ parivatteyyan’ti. |
'It is true, great king, I am such a one. But even such as I, great king, have an act of truth, by which, if I wished, I could turn over the entire world with its devas.' |
rājā āha ‘katamā pana sā hoti saccakiriyā, iṅgha maṃ sāvehī’ti. |
The king said, 'Which then is that act of truth? Please tell me.' |
‘yo me, mahārāja, dhanaṃ deti khattiyo vā brāhmaṇo vā vesso vā suddo vā añño vā koci, tesaṃ samakaṃ yeva upaṭṭhahāmi, “khattiyo”ti viseso natthi, “suddo”ti atimaññanā natthi, anunayappaṭighavippamuttā dhanassāmikaṃ paricarāmi, esā me deva saccakiriyā, yāyāhaṃ imaṃ mahāgaṅgaṃ paṭisotaṃ sandāpesin’ti. |
'Whoever, great king, gives me money, whether a Khattiya or a Brahmana or a Vessa or a Sudda, or anyone else, I serve them all equally. There is no distinction of "Khattiya," there is no contempt for "Sudda." Free from attachment and aversion, I serve the owner of the money. This, your majesty, is my act of truth, by which I made this great Ganges flow upstream.'" |
♦ “itipi, mahārāja, sacce ṭhitā na kiñci atthaṃ na vindanti. |
"Thus, great king, those established in truth find nothing impossible. |
dinnāni ca, mahārāja, sivirājena yācakassa cakkhūni, dibbacakkhūni ca uppannāni, tañca saccakiriyāya. |
And, great king, King Sivi gave his eyes to a beggar, and divine eyes arose, and that was by an act of truth. |
yaṃ pana sutte vuttaṃ ‘maṃsacakkhusmiṃ naṭṭhe ahetusmiṃ avatthusmiṃ natthi dibbacakkhussa uppādo’ti. |
As for what is said in the Sutta, 'when the eye of flesh is destroyed, in what is without cause, in what is without basis, there is no arising of divine eye,' that was said referring to the eye developed through meditation. So hold this, great king." |
taṃ bhāvanāmayaṃ cakkhuṃ sandhāya vuttaṃ, evametaṃ, mahārāja, dhārehī”ti. |
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“sādhu, bhante nāgasena, sunibbeṭhito pañho, suniddiṭṭho niggaho, sumadditā paravādā, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, the profound question has been well-unraveled, the refutation well-indicated, the opposing doctrines well-crushed. Thus, we accept this as it is. |
♦ sivirājacakkhudānapañho pañcamo. |
The fifth question, on King Sivi giving his eyes. |
♦ 6. gabbhāvakkantipañho |
♦ 6. The Question of Conception in the Womb |
♦ 6. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hoti, idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, imesaṃ kho, bhikkhave, tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti, asesavacanametaṃ, nissesavacanametaṃ, nippariyāyavacanametaṃ, arahassavacanametaṃ, sadevamanussānaṃ majjhe nisīditvā bhaṇitaṃ, ayañca dvinnaṃ sannipātā gabbhassa avakkanti dissati, dukūlena tāpasena pārikāya tāpasiyā utunikāle dakkhiṇena hatthaṅguṭṭhena nābhi parāmaṭṭhā, tassa tena nābhiparāmasanena sāmakumāro nibbatto. |
♦ 6. "Venerable Nāgasena, it was said by the Blessed One: 'Monks, there is conception in the womb by the conjunction of three things. Here, the mother and father are conjoined, the mother is in her season, and the gandhabba is present. Monks, by the conjunction of these three, there is conception in the womb.' This is a complete statement, an exhaustive statement, an unfigurative statement, an open statement, spoken sitting among gods and humans. And here, conception in the womb is seen by the conjunction of two things: by the ascetic Dukūla touching the navel of the ascetic woman Pārikā with his right thumb during her season, the boy Sāma was born. |
mātaṅgenāpi isinā brāhmaṇakaññāya utunikāle dakkhiṇena hatthaṅguṭṭhena nābhi parāmaṭṭhā, tassa tena nābhiparāmasanena maṇḍabyo nāma māṇavako nibbattoti. |
And by the sage Mātaṅga touching the navel of a Brahmana maiden with his right thumb during her season, the student Maṇḍabya was born. |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hotī’ti. |
If, Venerable Nāgasena, the Tathāgata said, 'Monks, there is conception in the womb by the conjunction of three things,' then the statement that the boy Sāma and the student Maṇḍabya were both born by touching the navel, is false. |
tena hi sāmo ca kumāro maṇḍabyo ca māṇavako ubhopi te nābhiparāmasanena nibbattāti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable sir, the Tathāgata said, 'The boy Sāma and the student Maṇḍabya were born by touching the navel,' then the statement, 'Monks, there is conception in the womb by the conjunction of three things,' is also false. |
yadi, bhante, tathāgatena bhaṇitaṃ ‘sāmo ca kumāro maṇḍabyo ca māṇavako nābhiparāmasanena nibbattā”ti, tena hi ‘tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hotī’ti yaṃ vacanaṃ, tampi micchā. |
This also is a question with two extremes, very profound, very subtle, within the scope of the wise. It has fallen to you. Break the path of doubt; uphold the radiance of supreme knowledge." |
ayampi ubhato koṭiko pañho sugambhīro sunipuṇo visayo buddhimantānaṃ, so tavānuppatto, chinda vimatipathaṃ, dhārehi ñāṇavarappajjotan”ti. |
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♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassa avakkanti hoti, idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti. |
"It was said by the Blessed One, great king: 'Monks, there is conception in the womb by the conjunction of three things. Here, the mother and father are conjoined, the mother is in her season, and the gandhabba is present. Thus, by the conjunction of these three, there is conception in the womb.' |
bhaṇitañca ‘sāmo ca kumāro maṇḍabyo ca māṇavako nābhiparāmasanena nibbattā”ti. |
And it was said: 'The boy Sāma and the student Maṇḍabya were born by touching the navel.'" |
“tena hi, bhante nāgasena, yena kāraṇena pañho suvinicchito hoti, tena kāraṇena maṃ saññāpehī”ti. |
In that case, Venerable Nāgasena, please instruct me with the reason by which the question is well-resolved. |
♦ “sutapubbaṃ pana tayā, mahārāja, saṃkicco ca kumāro isisiṅgo ca tāpaso thero ca kumārakassapo ‘iminā nāma te nibbattā”ti? |
Have you heard, great king, of the boy Saṃkicca and the ascetic Isisiṅga and the elder Kumārakassapa, 'By this were they born'? |
“āma, bhante, suyyati, abbhuggatā tesaṃ jāti, dve migadhenuyo tāva utunikāle dvinnaṃ tāpasānaṃ passāvaṭṭhānaṃ āgantvā sasambhavaṃ passāvaṃ piviṃsu, tena passāvasambhavena saṃkicco ca kumāro isisiṅgo ca tāpaso nibbattā. |
"Yes, Venerable sir, it is heard; their births are famous. Two doe-deer, in their season, came to the urinating place of two ascetics and drank their urine with seminal fluid; by that seminal fluid, the boy Saṃkicca and the ascetic Isisiṅga were born. |
therassa udāyissa bhikkhunupassayaṃ upagatassa rattacittena bhikkhuniyā aṅgajātaṃ upanijjhāyantassa sambhavaṃ kāsāve mucci. |
When the elder Udāyi went to a bhikkhunī's residence, as he gazed at the bhikkhunī's sexual organ with a lustful mind, seminal fluid was released onto his saffron robe. |
atha kho āyasmā udāyi taṃ bhikkhuniṃ etadavoca ‘gaccha bhagini, udakaṃ āhara antaravāsakaṃ dhovissāmī’ti. |
Then the venerable Udāyi said to that bhikkhunī, 'Go, sister, bring water; I will wash my inner robe.' |
‘āharayya ahameva dhovissāmī’ti. |
'Bring it, I will wash it myself.' |
tato sā bhikkhunī utunisamaye taṃ sambhavaṃ ekadesaṃ mukhena aggahesi, ekadesaṃ aṅgajāte pakkhipi, tena thero kumārakassapo nibbattoti etaṃ jano āhā”ti. |
Then that bhikkhunī, in her season, took a part of that seminal fluid into her mouth, and put a part into her sexual organ. By that, the elder Kumārakassapa was born. This is what people say." |
♦ “api nu kho tvaṃ, mahārāja, saddahasi taṃ vacanan”ti? |
Do you then, great king, believe that statement? |
“āma bhante, balavaṃ tattha mayaṃ kāraṇaṃ upalabhāma, yena mayaṃ kāraṇena saddahāma ‘iminā kāraṇena nibbattā”ti. |
Yes, Venerable sir, we find a strong reason there, by which reason we believe, 'By this cause they were born.' |
“kiṃ panettha, mahārāja, kāraṇan”ti? |
What then, great king, is the reason here? |
“suparikammakate, bhante, kalale bījaṃ nipatitvā khippaṃ saṃviruhatī”ti . |
When, Venerable sir, the fetus is well-prepared, the seed falls and quickly grows. |
“āma mahārājā”ti. |
Yes, great king. |
“evameva kho, bhante, sā bhikkhunī utunī samānā saṇṭhite kalale ruhire pacchinnavege ṭhitāya dhātuyā taṃ sambhavaṃ gahetvā tasmiṃ kalale pakkhipi, tena tassā gabbho saṇṭhāsi, evaṃ tattha kāraṇaṃ paccema tesaṃ nibbattiyā”ti. |
Even so, Venerable sir, that bhikkhunī, being in her season, took that seminal fluid and placed it in that fetus, when the blood was prepared and the vital force was settled and still. By that, her womb became established. Thus, we accept the reason for their birth. |
“evametaṃ, mahārāja, tathā sampaṭicchāmi, yonippavesena gabbho sambhavatīti. |
"Even so, great king, I accept that conception occurs by entry into the womb. |
sampaṭicchasi pana, tvaṃ mahārāja, therassa kumārakassapassa gabbhāvakkamanan”ti? |
But do you accept, great king, the conception of the elder Kumārakassapa?" |
“āma bhante”ti. |
Yes, Venerable sir. |
“sādhu, mahārāja, paccāgatosi mama visayaṃ, ekavidhenapi gabbhāvakkantiṃ kathayanto mamānubalaṃ bhavissasi, atha yā pana tā dve migadhenuyo passāvaṃ pivitvā gabbhaṃ paṭilabhiṃsu, tāsaṃ tvaṃ saddahasi gabbhassāvakkamanan”ti? |
Good, great king, you have returned to my domain. Speaking of conception in one way, you will be my support. And as for those two doe-deer who conceived by drinking urine, do you believe in their conception? |
“āma, bhante, yaṃ kiñci bhuttaṃ pītaṃ khāyitaṃ lehitaṃ, sabbaṃ taṃ kalalaṃ osarati, ṭhānagataṃ vuḍḍhimāpajjati. |
"Yes, Venerable sir. Whatever is eaten, drunk, tasted, licked, all that goes into the fetus and grows in its place. |
yathā, bhante nāgasena, yā kāci saritā nāma, sabbā tā mahāsamuddaṃ osaranti, ṭhānagatā vuḍḍhimāpajjanti. |
Just as, Venerable Nāgasena, whatever rivers there are, all of them flow into the great ocean and grow in their place. |
evameva kho, bhante nāgasena, yaṃ kiñci bhuttaṃ pītaṃ khāyitaṃ lehitaṃ, sabbaṃ taṃ kalalaṃ osarati, ṭhānagataṃ vuḍḍhimāpajjati, tenāhaṃ kāraṇena saddahāmi mukhagatenapi gabbhassa avakkanti hotī”ti. |
Even so, great king, whatever is eaten, drunk, tasted, licked, all that goes into the fetus and grows in its place. For that reason, I believe that conception can also occur by mouth-drinking." |
“sādhu, mahārāja, gāḷhataraṃ upagatosi mama visayaṃ, mukhapānenapi dvayasannipāto bhavati. |
"Good, great king, you have entered my domain more deeply. By mouth-drinking also there is a conjunction of two things. |
saṃkiccassa ca, mahārāja, kumārassa isisiṅgassa ca tāpasassa therassa ca kumārakassapassa gabbhāvakkamanaṃ sampaṭicchasī”ti? |
Do you then accept the conception of the boy Saṃkicca and the ascetic Isisiṅga and the elder Kumārakassapa?" |
“āma, bhante, sannipāto osaratī”ti. |
Yes, Venerable sir, the conjunction occurs. |
♦ “sāmopi, mahārāja, kumāro maṇḍabyopi māṇavako tīsu sannipātesu antogadhā, ekarasā yeva purimena, tattha kāraṇaṃ vakkhāmi. |
"Sāma the boy, great king, and Maṇḍabya the student, are included in the three conjunctions; they are one in essence with the former. I will explain the reason there. |
dukūlo ca, mahārāja, tāpaso pārikā ca tāpasī ubhopi te araññavāsā ahesuṃ pavivekādhimuttā uttamatthagavesakā, tapatejena yāva brahmalokaṃ santāpesuṃ . |
The ascetic Dukūla, great king, and the ascetic woman Pārikā, both of them were forest dwellers, intent on seclusion, seekers of the highest good. By the power of their asceticism, they heated up to the Brahma world. |
tesaṃ tadā sakko devānamindo sāyaṃ pātaṃ upaṭṭhānaṃ āgacchati. |
At that time, Sakka, the king of devas, came morning and evening to attend upon them. |
so tesaṃ garukatamettatāya upadhārento addasa anāgatamaddhāne dvinnampi tesaṃ cakkhūnaṃ antaradhānaṃ, disvā te evamāha ‘ekaṃ me, bhonto, vacanaṃ karotha, sādhu ekaṃ puttaṃ janeyyātha, so tumhākaṃ upaṭṭhāko bhavissati ālambano cā’ti. |
He, discerning their profound loving-kindness, saw in the future the disappearance of both their eyes. Having seen this, he said to them, 'Please, sirs, do one thing for me: please generate one son. He will be your attendant and your support.' |
‘alaṃ, kosiya, mā evaṃ bhaṇī’ti. |
'Enough, Kosiya, do not say so.' |
te tassa taṃ vacanaṃ na sampaṭicchiṃsu. |
They did not accept his words. |
anukampako atthakāmo sakko devānamindo dutiyampi ... pe ... tatiyampi te evamāha ‘ekaṃ me, bhonto, vacanaṃ karotha, sādhu ekaṃ puttaṃ janeyyātha, so tumhākaṃ upaṭṭhāko bhavissati ālambano cā’ti. |
Sakka, the king of devas, being compassionate and desirous of their welfare, a second time... (as before)... and a third time said to them, 'Please, sirs, do one thing for me: please generate one son. He will be your attendant and your support.' |
tatiyampi te āhaṃsu ‘alaṃ, kosiya, mā tvaṃ kho amhe anatthe niyojehi, kadāyaṃ kāyo na bhijjissati, bhijjatu ayaṃ kāyo bhedanadhammo, bhijjantiyāpi dharaṇiyā patantepi selasikhare phalantepi ākāse patantepi candimasūriye neva mayaṃ lokadhammehi missayissāma, mā tvaṃ amhākaṃ sammukhabhāvaṃ upagaccha, upagatassa te eso vissāso, anatthacaro tvaṃ maññe’ti. |
A third time they said, 'Enough, Kosiya, do not bind us to what is unbeneficial. When will this body not break? Let this body, which is subject to breaking, break. Even if the earth breaks, even if the moon and sun fall, even if the Sineru mountain peak splits and falls, we will not mix with worldly phenomena. Do not approach our presence. This trust of yours, when approached, you are, I think, a doer of unbeneficial things.' |
♦ tato sakko devānamindo tesaṃ manaṃ alabhamāno garukato pañjaliko puna yāci ‘yadi me vacanaṃ na ussahatha kātuṃ, yadā tāpasī utunī hoti pupphavatī, tadā tvaṃ, bhante, dakkhiṇena hatthaṅguṭṭhena nābhiṃ parāmaseyyāsi, tena sā gabbhaṃ lacchati, sannipāto yevesa gabbhāvakkantiyā’ti. |
Then Sakka, the king of devas, not obtaining their consent, with profound respect, with joined hands, again pleaded, 'If you cannot do what I ask, then, Venerable sir, when the ascetic woman is in her season, menstruating, you should touch her navel with your right thumb; by that she will conceive. That is itself a conjunction for conception.' |
‘sakkomahaṃ, kosiya, taṃ vacanaṃ kātuṃ, na tāvatakena amhākaṃ tapo bhijjati, hotū’ti sampaṭicchiṃsu. |
'I am able, Kosiya, to do that. Our asceticism is not broken by that. So be it,' they assented. |
tāya ca pana velāya devabhavane atthi devaputto ussannakusalamūlo khīṇāyuko āyukkhayappatto yadicchakaṃ samattho okkamituṃ api cakkavattikulepi. |
And at that time, in the abode of devas, there was a devaputta whose wholesome roots were abundant, who was subject to passing away, whose life was at an end, who was able to manifest wherever he wished, even in the family of a universal monarch. |
atha sakko devānamindo taṃ devaputtaṃ upasaṅkamitvā evamāha ‘ehi kho, mārisa, supabhāto te divaso, atthasiddhi upagatā, yamahaṃ te upaṭṭhānamāgamiṃ, ramaṇīye te okāse vāso bhavissati, patirūpe kule paṭisandhi bhavissati, sundarehi mātāpitūhi vaḍḍhetabbo, ehi me vacanaṃ karohī’ti yāci. |
Then Sakka, the king of devas, approached that devaputta and said, 'Come, dear sir, your day is well-begun; your purpose has been achieved. I have come to attend upon you. Your dwelling will be pleasant, your rebirth will be in a suitable family, you will be raised by beautiful parents. Come, please do what I ask,' he pleaded. |
dutiyampi ... pe ... tatiyampi yāci sirasi pañjalikato. |
A second time... (as before)... and a third time he pleaded with joined hands over his head. |
♦ tato so devaputto evamāha ‘katamaṃ taṃ, mārisa, kulaṃ, yaṃ tvaṃ abhikkhaṇaṃ kittayasi punappunan’ti. |
Then that devaputta said, 'Which, dear sir, is that family that you repeatedly praise?' |
‘dukūlo ca tāpaso pārikā ca tāpasī’ti. |
'The ascetic Dukūla and the ascetic woman Pārikā.' |
so tassa vacanaṃ sutvā tuṭṭho sampaṭicchi ‘sādhu, mārisa, yo tava chando, so hotu, ākaṅkhamāno ahaṃ, mārisa, patthite kule uppajjeyyaṃ, kimhi kule uppajjāmi aṇḍaje vā jalābuje vā saṃsedaje vā opapātike vā’ti? |
He, hearing his words, was pleased and assented, 'Good, dear sir, let your wish be granted. Desiring, dear sir, may I be born in the desired family. In which family shall I be born: egg-born, womb-born, moisture-born, or spontaneously arisen?' |
‘jalābujāya, mārisa, yoniyā uppajjāhī’ti. |
'Womb-born, dear sir, be born in a womb.' |
atha sakko devānamindo uppattidivasaṃ vigaṇetvā dukūlassa tāpasassa ārocesi ‘asukasmiṃ nāma divase tāpasī utunī bhavissati pupphavatī, tadā tvaṃ, bhante, dakkhiṇena hatthaṅguṭṭhena nābhiṃ parāmaseyyāsī’ti. |
Then Sakka, the king of devas, having calculated the day of birth, informed the ascetic Dukūla, 'On such and such a day, Venerable sir, the ascetic woman will be in her season, menstruating. Then you, Venerable sir, should touch her navel with your right thumb.' |
tasmiṃ, mahārāja, divase tāpasī ca utunī pupphavatī ahosi, devaputto ca tatthūpago paccupaṭṭhito ahosi, tāpaso ca dakkhiṇena hatthaṅguṭṭhena tāpasiyā nābhiṃ parāmasi, iti te tayo sannipātā ahesuṃ, nābhiparāmasanena tāpasiyā rāgo udapādi, so panassā rāgo nābhiparāmasanaṃ paṭicca mā tvaṃ sannipātaṃ ajjhācārameva maññi, ūhasanampi sannipāto, ullapanampi sannipāto, upanijjhāyanampi sannipāto, pubbabhāgabhāvato rāgassa uppādāya āmasanena sannipāto jāyati, sannipātā okkamanaṃ hotīti. |
On that day, great king, the ascetic woman was in her season, menstruating, and the devaputta was present there, and the ascetic touched the ascetic woman's navel with his right thumb. Thus, those three conjunctions occurred. By touching the navel, lust arose in the ascetic woman. And that lust of hers, dependent on touching the navel, do not think it was only sexual intercourse; yawning is also a conjunction, talking is also a conjunction, gazing intently is also a conjunction. Due to the preliminary state for the arising of lust, conjunction occurs by touching, and from conjunction comes descent." |
♦ “anajjhācārepi, mahārāja, parāmasanena gabbhāvakkanti hoti. |
"Even without sexual intercourse, great king, conception occurs by touching. |
yathā, mahārāja, aggi jalamāno aparāmasanopi upagatassa sītaṃ byapahanti, evameva kho, mahārāja, anajjhācārepi parāmasanena gabbhāvakkanti hoti. |
Just as, great king, fire, even without touching, when it approaches, dispels cold, even so, great king, even without sexual intercourse, conception occurs by touching. |
♦ “catunnaṃ, mahārāja, vasena sattānaṃ gabbhāvakkanti hoti kammavasena yonivasena kulavasena āyācanavasena, api ca sabbepete sattā kammasambhavā kammasamuṭṭhānā . |
"Great king, conception in beings occurs in four ways: by kamma, by birth-type, by family, by invitation. Nevertheless, all these beings are born of kamma, arisen from kamma. |
♦ “kathaṃ, mahārāja, kammavasena sattānaṃ gabbhāvakkanti hoti? |
"How, great king, does conception in beings occur by kamma? |
ussannakusalamūlā, mahārāja, sattā yadicchakaṃ uppajjanti khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā devesu vā aṇḍajāya vā yoniyā jalābujāya vā yoniyā saṃsedajāya vā yoniyā opapātikāya vā yoniyā. |
Beings with abundant wholesome roots, great king, are born wherever they wish, whether in a high-ranking Khattiya family, or a high-ranking Brahmana family, or a high-ranking householder family, or among the devas, or by egg-birth, or by womb-birth, or by moisture-birth, or by spontaneous generation. |
yathā, mahārāja, puriso aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño pahūtañātipakkho dāsiṃ vā dāsaṃ vā khettaṃ vā vatthuṃ vā gāmaṃ vā nigamaṃ vā janapadaṃ vā yaṃ kiñci manasā abhipatthitaṃ, yadicchakaṃ dviguṇatiguṇampi dhanaṃ datvā kiṇāti, evameva kho, mahārāja, ussannakusalamūlā sattā yadicchakaṃ uppajjanti khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā devesu vā aṇḍajāya vā yoniyā jalābujāya vā yoniyā saṃsedajaya vā yoniyā opapātikāya vā yoniyā. |
Just as, great king, a wealthy man, with great possessions, with abundant gold and silver, with abundant wealth and equipment, with abundant grain and cereals, with many relatives, whatever he desires, whether a female slave or a male slave or a field or a plot of land or a village or a town or a district, he buys it by giving twice or thrice the money as he wishes. Even so, great king, beings with abundant wholesome roots are born wherever they wish, whether in a high-ranking Khattiya family, or a high-ranking Brahmana family, or a high-ranking householder family, or among the devas, or by egg-birth, or by womb-birth, or by moisture-birth, or by spontaneous generation. |
evaṃ kammavasena sattānaṃ gabbhāvakkanti hoti. |
Thus, conception in beings occurs by kamma. |
♦ “kathaṃ yonivasena sattānaṃ gabbhāvakkanti hoti? |
"How does conception in beings occur by birth-type? |
kukkuṭānaṃ, mahārāja, vātena gabbhāvakkanti hoti. |
Conception in chickens, great king, occurs by wind. |
balākānaṃ meghasaddena gabbhāvakkanti hoti. |
Conception in cranes occurs by the sound of thunder. |
sabbepi devā agabbhaseyyakā sattā yeva, tesaṃ nānāvaṇṇena gabbhāvakkanti hoti. |
All devas are spontaneously arisen beings; their conception occurs in various ways. |
yathā, mahārāja, manussā nānāvaṇṇena mahiyā caranti, keci purato paṭicchādenti, keci pacchato paṭicchādenti, keci naggā honti, keci bhaṇḍū honti setapaṭadharā, keci moḷibaddhā honti, keci bhaṇḍū kāsāvavasanā honti, keci kāsāvavasanā moḷibaddhā honti, keci jaṭino vākacīradharā honti, keci cammavasanā honti, keci rasmiyo nivāsenti, sabbepete manussā nānāvaṇṇena mahiyā caranti, evameva kho, mahārāja, sattā yeva te sabbe, tesaṃ nānāvaṇṇena gabbhāvakkanti hoti. |
Just as, great king, human beings move about on earth in various ways: some cover their front, some cover their back, some are naked, some are shaven and wear white robes, some wear turbans, some are shaven and wear saffron robes, some wear saffron robes and turbans, some have matted hair and wear bark garments, some wear animal skins, some wear rays of light. All these human beings move about on earth in various ways. Even so, great king, all these are beings, and their conception occurs in various ways. |
evaṃ yonivasena sattānaṃ gabbhāvakkanti hoti. |
Thus, conception in beings occurs by birth-type. |
♦ “kathaṃ kulavasena sattānaṃ gabbhāvakkanti hoti? |
"How does conception in beings occur by family? |
kulaṃ nāma, mahārāja, cattāri kulāni aṇḍajaṃ jalābujaṃ saṃsedajaṃ opapātikaṃ. |
Family, great king, means four families: egg-born, womb-born, moisture-born, spontaneously arisen. |
yadi tattha gandhabbo yato kutoci āgantvā aṇḍaje kule uppajjati, so tattha aṇḍajo hoti ... pe ... jalābuje kule ... pe ... saṃsedaje kule ... pe ... opapātike kule uppajjati, so tattha opapātiko hoti. |
If a gandhabba comes from somewhere and is born in an egg-born family, he is egg-born there... (as before)... in a womb-born family... (as before)... in a moisture-born family... (as before)... if he is born in a spontaneously arisen family, he is spontaneously arisen there. |
tesu tesu kulesu tādisā yeva sattā sambhavanti. |
In those respective families, only similar beings are born. |
yathā, mahārāja, himavati nerupabbataṃ ye keci migapakkhino upenti, sabbe te sakavaṇṇaṃ vijahitvā suvaṇṇavaṇṇā honti, evameva kho, mahārāja, yo koci gandhabbo yato kutoci āgantvā aṇḍajaṃ yoniṃ upagantvā sabhāvavaṇṇaṃ vijahitvā aṇḍajo hoti ... pe ... jalābujaṃ ... pe ... saṃsedajaṃ ... pe ... opapātikaṃ yoniṃ upagantvā sabhāvavaṇṇaṃ vijahitvā opapātiko hoti, evaṃ kulavasena sattānaṃ gabbhāvakkanti hoti. |
Just as, great king, whatever animals and birds go to Mount Neru in the Himalayas, all of them abandon their natural color and become golden-colored. Even so, great king, whatever gandhabba comes from somewhere and enters an egg-born womb, abandoning his natural color, becomes egg-born... (as before)... womb-born... (as before)... moisture-born... (as before)... enters a spontaneously arisen womb, abandoning his natural color, becomes spontaneously arisen. Thus conception in beings occurs by family. |
♦ “kathaṃ āyācanavasena sattānaṃ gabbhāvakkanti hoti? |
"How does conception in beings occur by invitation? |
idha, mahārāja, kulaṃ hoti aputtakaṃ bahusāpateyyaṃ saddhaṃ pasannaṃ sīlavantaṃ kalyāṇadhammaṃ tapanissitaṃ, devaputto ca ussannakusalamūlo cavanadhammo hoti. |
Here, great king, there is a childless family, with much wealth, faithful, confident, virtuous, of good character, devoted to asceticism. And there is a devaputta whose wholesome roots are abundant, who is subject to passing away, who has reached the end of his life. |
atha sakko devānamindo tassa kulassa anukampāya taṃ devaputtaṃ āyācati ‘paṇidhehi, mārisa, asukassa kulassa mahesiyā kucchin’ti. |
Then Sakka, the king of devas, out of compassion for that family, invites that devaputta, 'Please, dear sir, wish for the womb of such and such a noble lady of that family.' |
so tassa āyācanahetu taṃ kulaṃ paṇidheti. |
And he, because of that invitation, wishes for that family. |
yathā, mahārāja, manussā puññakāmā samaṇaṃ manobhāvanīyaṃ āyācitvā gehaṃ upanenti, ayaṃ upagantvā sabbassa kulassa sukhāvaho bhavissatīti. |
Just as, great king, people desirous of merit invite a recluse who is dear to their mind and bring him into their house, thinking, 'This one, having come, will bring happiness to the whole family.' |
evameva kho, mahārāja, sakko devānamindo taṃ devaputtaṃ āyācitvā taṃ kulaṃ upaneti. |
Even so, great king, Sakka, the king of devas, invites that devaputta and brings him into that family. |
evaṃ āyācanavasena sattānaṃ gabbhāvakkanti hoti. |
Thus conception in beings occurs by invitation. |
♦ “sāmo, mahārāja, kumāro sakkena devānamindena āyācito pārikāya tāpasiyā kucchiṃ okkanto. |
"Sāma the boy, great king, was invited by Sakka, the king of devas, and entered the womb of the ascetic woman Pārikā. |
sāmo, mahārāja, kumāro katapuñño, mātāpitaro sīlavanto kalyāṇadhammā, āyācako sakko, tiṇṇaṃ cetopaṇidhiyā sāmo kumāro nibbatto. |
Sāma the boy, great king, had performed merit, his parents were virtuous and of good character, the inviter was Sakka; by the aspiration of these three, Sāma the boy was born. |
idha, mahārāja, nayakusalo puriso sukaṭṭhe anūpakhette bījaṃ ropeyya, api nu tassa bījassa antarāyaṃ vivajjentassa vuḍḍhiyā koci antarāyo bhaveyyā”ti ? |
Here, great king, a skilled person might sow a seed in well-prepared, suitable ground. Would then there be any obstacle to the growth of that seed, provided that obstacles are avoided?" |
“na hi, bhante, nirupaghātaṃ bījaṃ khippaṃ saṃviruheyyā”ti. |
No, Venerable sir, the undisturbed seed would grow quickly. |
“evameva kho, mahārāja, sāmo kumāro mutto uppannantarāyehi tiṇṇaṃ cetopaṇidhiyā nibbatto. |
"Even so, great king, Sāma the boy, free from obstacles that had arisen, was born by the aspiration of these three. |
♦ “api nu kho, mahārāja, sutapubbaṃ tayā isīnaṃ manopadosena iddho phīto mahājanapado sajano samucchinno”ti? |
But then, great king, have you heard that, in the past, a prosperous great kingdom, with its people, was completely destroyed by the mental corruption of sages? |
“āma, bhante, suyyati. |
Yes, Venerable sir, it is heard. The Daṇḍaka forest, the Majjhara forest, the Kaliṅga forest, the Mātaṅga forest on earth, all that forest became a wilderness; all those kingdoms were destroyed by the mental corruption of sages. |
mahiyā daṇḍakāraññaṃ majjhāraññaṃ kāliṅgāraññaṃ mātaṅgāraññaṃ, sabbaṃ taṃ araññaṃ araññabhūtaṃ, sabbepete janapadā isīnaṃ manopadosena khayaṃ gatā”ti. |
If, great king, prosperous kingdoms are destroyed by their mental corruption, would then anything be produced by their mental purification? |
“yadi, mahārāja, tesaṃ manopadosena susamiddhā janapadā ucchijjanti, api nu kho tesaṃ manopasādena kiñci nibbatteyyā”ti? |
Yes, Venerable sir. |
“āma bhante”ti. |
"In that case, great king, Sāma the boy was born by the mental purification of three powerful ones; he was created by sages, created by devas, created by merit. |
“tena hi, mahārāja, sāmo kumāro tiṇṇaṃ balavantānaṃ cetopasādena nibbatto isinimmito devanimmito puññanimmitoti. |
So hold this, great king." |
evametaṃ, mahārāja, dhārehi. |
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♦ “tayome, mahārāja, devaputtā sakkena devānamindena āyācitā kulaṃ uppannā. |
"These three devaputtas, great king, invited by Sakka, the king of devas, were born into a family. |
katame tayo? |
Which three? |
sāmo kumāro mahāpanādo kusarājā, tayopete bodhisattā”ti. |
Sāma the boy, Mahāpanāda, and King Kusa; all these three are Bodhisattas." |
“suniddiṭṭhā, bhante nāgasena, gabbhāvakkanti, sukathitaṃ kāraṇaṃ, andhakāro āloko kato, jaṭā vijaṭitā, nicchuddhā paravādā, evametaṃ tathā sampaṭicchāmī”ti. |
Well-explained, Venerable Nāgasena, is conception in the womb, well-explained is the reason. Darkness has been made light, tangles have been untangled, opposing doctrines have been purified. Thus, we accept this as it is. |
♦ gabbhāvakkantipañho chaṭṭho. |
The sixth question, on conception in the womb. |
♦ 7. saddhammantaradhānapañho |
♦ 7. The Question of the Disappearance of the True Dhamma |
♦ 7. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. |
♦ 7. "Venerable Nāgasena, it was said by the Blessed One: 'Now, Ānanda, the True Dhamma will last for five hundred years.' |
puna ca parinibbānasamaye subhaddena paribbājakena pañhaṃ puṭṭhena bhagavatā bhaṇitaṃ ‘ime ca, subhadda , bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’ti, asesavacanametaṃ, nissesavacanametaṃ, nippariyāyavacanametaṃ. |
And again, at the time of his final Nibbāna, when questioned by the wanderer Subhadda, the Blessed One said: 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants.' This is a complete statement, an exhaustive statement, an unfigurative statement. There is no secret in this statement; it was spoken sitting among gods and humans. But this statement, 'Now, Ānanda, the True Dhamma will last for five hundred years,' is contradicted by the statement, 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants.' If, Venerable Nāgasena, the Tathāgata said, 'Now, Ānanda, the True Dhamma will last for five hundred years,' then the statement, 'the world will not be empty of Arahants,' is false. |
yadi, bhante nāgasena, tathāgatena bhaṇitaṃ ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, tena hi ‘asuñño loko arahantehi assā’ti yaṃ vacanaṃ, taṃ micchā. |
If the Tathāgata said, 'the world will not be empty of Arahants,' then the statement, 'Now, Ānanda, the True Dhamma will last for five hundred years,' is also false. |
yadi tathāgatena bhaṇitaṃ ‘asuñño loko arahantehi assā’ti, tena hi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti tampi vacanaṃ micchā. |
This also is a question with two extremes, more profound than profound, stronger than strong, more knotty than knotty. It has fallen to you. Show your power of knowledge there, like a sea monster within the ocean." |
ayampi ubhato koṭiko pañho gahanatopi gahanataro balavatopi balavataro gaṇṭhitopi gaṇṭhitaro, so tavānuppatto, tattha te ñāṇabalavipphāraṃ dassehi makaro viya sāgarabbhantaragato”ti. |
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♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. |
"It was said by the Blessed One, great king: 'Now, Ānanda, the True Dhamma will last for five hundred years.' |
parinibbānasamaye ca subhaddassa paribbājakassa bhaṇitaṃ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’ti. |
And at the time of his final Nibbāna, it was said to the wanderer Subhadda, referring to the recluses: 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants.' |
tañca pana, mahārāja, bhagavato vacanaṃ nānatthañceva hoti nānābyañjanañca, ayaṃ sāsanaparicchedo, ayaṃ paṭipatti paridīpanāti dūraṃ vivajjitā te ubho aññamaññaṃ. |
And that statement of the Blessed One, great king, has a different meaning and a different expression. This is a limit of the dispensation, this is an explanation of practice; those two are far apart from each other. |
yathā, mahārāja, nabhaṃ pathavito dūraṃ vivajjitaṃ, nirayaṃ saggato dūraṃ vivajjitaṃ, kusalaṃ akusalato dūraṃ vivajjitaṃ, sukhaṃ dukkhato dūraṃ vivajjitaṃ. |
Just as, great king, the sky is far apart from the earth, hell is far apart from heaven, wholesome is far apart from unwholesome, happiness is far apart from suffering. |
evameva kho, mahārāja, te ubho aññamaññaṃ dūraṃ vivajjitā. |
Even so, great king, those two are far apart from each other. |
♦ “api ca, mahārāja, mā te pucchā moghā assa , rasato te saṃsanditvā kathayissāmi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti yaṃ bhagavā āha, taṃ khayaṃ paridīpayanto sesakaṃ paricchindi, vassasahassaṃ, ānanda, saddhammo tiṭṭheyya, sace bhikkhuniyo na pabbājeyyuṃ. |
"Moreover, great king, let your question not be in vain. I will explain it to you by comparing it to taste. When the Blessed One said, 'Now, Ānanda, the True Dhamma will last for five hundred years,' he was indicating decay and limiting the remainder. 'Ānanda, the True Dhamma would last for a thousand years, if bhikkhunīs were not ordained. |
pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatīti. |
Now, Ānanda, the True Dhamma will last for five hundred years.' |
api nu kho, mahārāja, bhagavā evaṃ vadanto saddhammassa antaradhānaṃ vā vadeti abhisamayaṃ vā paṭikkosatī”ti? |
But then, great king, by saying this, was the Blessed One speaking of the disappearance of the True Dhamma or rejecting realization?" |
“na hi bhante”ti. |
No, Venerable sir. |
“naṭṭhaṃ, mahārāja, parikittayanto sesakaṃ paridīpayanto paricchindi. |
"He, great king, spoke of what was lost, indicating the remainder and limiting it. |
yathā, mahārāja, puriso naṭṭhāyiko sabbasesakaṃ gahetvā janassa paridīpeyya ‘ettakaṃ me bhaṇḍaṃ naṭṭhaṃ, idaṃ sesakan’ti . |
Just as, great king, a man who has lost something, takes all the remainder and points it out to people, 'So much of my property is lost, this is the remainder.' |
evameva kho, mahārāja, bhagavā naṭṭhaṃ paridīpayanto sesakaṃ devamanussānaṃ kathesi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. |
Even so, great king, the Blessed One, indicating what was lost, explained the remainder to gods and humans, 'Now, Ānanda, the True Dhamma will last for five hundred years.' |
yaṃ pana, mahārāja, bhagavatā bhaṇitaṃ ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, sāsanaparicchedo eso. |
As for what the Blessed One said, great king, 'Now, Ānanda, the True Dhamma will last for five hundred years,' that is a limitation of the dispensation. |
♦ “yaṃ pana parinibbānasamaye subhaddassa paribbājakassa samaṇe parikittayanto āha ‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’ti, paṭipattiparidīpanā esā, tvaṃ pana taṃ paricchedañca paridīpanañca ekarasaṃ karosi. |
"As for what was said at the time of his final Nibbāna to the wanderer Subhadda, referring to the recluses, 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants,' that is an explanation of practice. But you are making that limitation and explanation one and the same. |
yadi pana te chando, ekarasaṃ katvā kathayissāmi, sādhukaṃ suṇohi manasikarohi avikkhittamānaso . |
If you wish, I will explain it by making it one and the same; listen carefully, pay attention with an unscattered mind. |
♦ “idha, mahārāja, taḷāko bhaveyya navasalilasampuṇṇo sammukhamuttariyamāno paricchinno parivaṭumakato, apariyādiṇṇe yeva tasmiṃ taḷāke udakūpari mahāmegho aparāparaṃ anuppabandho abhivasseyya, api nu kho, mahārāja, tasmiṃ taḷāke udakaṃ parikkhayaṃ pariyādānaṃ gaccheyyā”ti? |
Here, great king, there might be a pond full of fresh water, being used from the front, limited, circular. While that pond is not yet exhausted of water, a great cloud would continuously and repeatedly rain upon the water in the pond. But then, great king, would the water in that pond be exhausted or used up? |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇena mahārājā”ti? |
For what reason, great king? |
“meghassa, bhante, anuppabandhatāyā”ti. |
Because of the continuous rain of the cloud, Venerable sir. |
“evameva kho, mahārāja, jinasāsanavarasaddhammataḷāko ācārasīlaguṇavattapaṭipattivimalanavasalilasampuṇṇo uttariyamāno bhavaggamabhibhavitvā ṭhito. |
"Even so, great king, the excellent pond of the True Dhamma of the Conqueror's dispensation, full of the fresh water of conduct, morality, qualities, and practice, flowing from above, stands having surpassed the highest existence, limited and circular. |
yadi tattha buddhaputtā ācārasīlaguṇavattapaṭipattimeghavassaṃ aparāparaṃ anuppabandhāpeyyuṃ abhivassāpeyyuṃ. |
If then the sons of the Buddha continuously and repeatedly make the cloud-rain of conduct, morality, qualities, and practice rain upon it, this excellent pond of the True Dhamma of the Conqueror's dispensation would last for a long, long time, and the world would not be empty of Arahants. The Blessed One said this with reference to this meaning: 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants.' |
evamidaṃ jinasāsanavarasaddhammataḷāko ciraṃ dīghamaddhānaṃ tiṭṭheyya, arahantehi loko asuñño bhaveyya, imamatthaṃ bhagavatā sandhāya bhāsitaṃ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’ti. |
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♦ “idha pana, mahārāja, mahati mahāaggikkhandhe jalamāne aparāparaṃ sukkhatiṇakaṭṭhagomayāni upasaṃhareyyuṃ, api nu kho so, mahārāja, aggikkhandho nibbāyeyyā”ti ? |
Here then, great king, if a great mass of fire were burning, and one were to continuously and repeatedly bring dry grass, wood, and cow dung, would that mass of fire, great king, be extinguished? |
“na hi, bhante, bhiyyo bhiyyo so aggikkhandho jaleyya, bhiyyo bhiyyo pabhāseyyā”ti. |
No, Venerable sir, that mass of fire would burn more and more fiercely, it would shine more and more brightly. |
“evameva kho, mahārāja, dasasahassiyā lokadhātuyā jinasāsanavarampi ācārasīlaguṇavattapaṭipattiyā jalati pabhāsati. |
"Even so, great king, the excellent dispensation of the Conqueror shines brightly in the ten-thousand-world system by means of conduct, morality, qualities, and practice. |
yadi pana, mahārāja, taduttariṃ buddhaputtā pañcahi padhāniyaṅgehi samannāgatā satatamappamattā padaheyyuṃ, tīsu sikkhāsu chandajātā sikkheyyuṃ, cārittañca sīlaṃ samattaṃ paripūreyyuṃ, evamidaṃ jinasāsanavaraṃ bhiyyo bhiyyo ciraṃ dīghamaddhānaṃ tiṭṭheyya, asuñño loko arahantehi assāti imamatthaṃ bhagavatā sandhāya bhāsitaṃ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’ti. |
If then, great king, the sons of the Buddha, endowed with the five factors of striving, continuously and diligently strive, train themselves with delight in the three trainings, and perfectly fulfill their conduct and morality, then this excellent dispensation of the Conqueror would last more and more for a long, long time, and the world would not be empty of Arahants. The Blessed One said this with reference to this meaning: 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants.' |
♦ “idha pana, mahārāja, siniddhasamasumajjitasappabhāsavimalādāsaṃ saṇhasukhumagerukacuṇṇena aparāparaṃ majjeyyuṃ, api nu kho, mahārāja, tasmiṃ ādāse malakaddamarajojallaṃ jāyeyyā”ti? |
Here then, great king, if a smooth, even, well-polished, shining, pure mirror were to be continuously and repeatedly cleaned with fine, subtle red chalk, would then, great king, dirt, grime, dust, and impurities arise in that mirror? |
“na hi, bhante, aññadatthu vimalataraṃ yeva bhaveyyā”ti. |
No, Venerable sir, it would rather become purer. |
“evameva kho, mahārāja, jinasāsanavaraṃ pakatinimmalaṃ byapagatakilesamalarajojallaṃ, yadi taṃ buddhaputtā ācārasīlaguṇavattapaṭipattisallekhadhutaguṇena jinasāsanavaraṃ sallakkheyyuṃ , evamidaṃ jinasāsanavaraṃ ciraṃ dīghamaddhānaṃ tiṭṭheyya, asuñño ca loko arahantehi assāti imamatthaṃ bhagavatā sandhāya bhāsitaṃ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’ti. |
"Even so, great king, the excellent dispensation of the Conqueror is naturally pure, free from the defilements of dirt, grime, dust, and impurities. If the sons of the Buddha were to clean this excellent dispensation of the Conqueror with the ascetic practices of conduct, morality, qualities, and practice, then this excellent dispensation of the Conqueror would last for a long, long time, and the world would not be empty of Arahants. The Blessed One said this with reference to this meaning: 'If, Subhadda, these monks live rightly, the world will not be empty of Arahants.' |
paṭipattimūlakaṃ, mahārāja, satthusāsanaṃ paṭipattikāraṇaṃ paṭipattiyā anantarahitāya tiṭṭhatī”ti. |
The Teacher's teaching, great king, is rooted in practice; it is based on practice. It endures when practice is not absent." |
♦ “bhante nāgasena, ‘saddhammantaradhānan’ti yaṃ vadesi, katamaṃ taṃ saddhammantaradhānan”ti? |
Venerable Nāgasena, what is that 'disappearance of the True Dhamma' that you speak of? |
“tīṇimāni, mahārāja, sāsanantaradhānāni. |
"There are these three disappearances of the dispensation, great king. |
katamāni tīṇi? |
Which three? |
adhigamantaradhānaṃ paṭipattantaradhānaṃ liṅgantaradhānaṃ, adhigame, mahārāja, antarahite suppaṭipannassāpi dhammābhisamayo na hoti, paṭipattiyā antarahitāya sikkhāpadapaññatti antaradhāyati, liṅgaṃyeva tiṭṭhati, liṅge antarahite paveṇupacchedo hoti, imāni kho, mahārāja, tīṇi antaradhānānī”ti. |
The disappearance of attainment, the disappearance of practice, the disappearance of outward form. When attainment disappears, great king, even for one who practices well, there is no realization of the Dhamma. When practice disappears, the laying down of training rules disappears; only the outward form remains. When the outward form disappears, the tradition is cut off. These, great king, are the three disappearances." |
♦ “suviññāpito, bhante nāgasena, pañho, gambhīro uttānīkato, gaṇṭhi bhinno, naṭṭhā paravādā bhaggā nippabhā katā, tvaṃ gaṇivaravasabhamāsajjāti. |
Well-explained, Venerable Nāgasena, the profound question has been made clear, the knot has been broken, the opposing doctrines have been defeated and made powerless, having encountered you, the foremost of leaders. |
♦ saddhammantaradhānapañho sattamo. |
The seventh question, on the disappearance of the True Dhamma. |
♦ 8. akusalacchedanapañho |
## The Question of Cutting Off Unwholesome Kamma |
♦ 8. “bhante nāgasena, tathāgato sabbaṃ akusalaṃ jhāpetvā sabbaññutaṃ patto, udāhu sāvasese akusale sabbaññutaṃ patto”ti? |
♦ 8. "Venerable Nāgasena, did the Tathāgata burn away all unwholesome kamma and attain omniscience, or did he attain omniscience with some unwholesome kamma remaining?" |
“sabbaṃ, mahārāja, akusalaṃ jhāpetvā bhagavā sabbaññutaṃ patto, natthi bhagavato sesekaṃ akusalan”ti. |
The Blessed One, great king, burned away all unwholesome kamma and attained omniscience; there is no unwholesome kamma remaining for the Blessed One. |
♦ “kiṃ pana, bhante, dukkhā vedanā tathāgatassa kāye uppannapubbā”ti? |
♦ "But then, Venerable sir, did a painful feeling ever arise in the Tathāgata's body?" |
“āma, mahārāja, rājagahe bhagavato pādo sakalikāya khato, lohitapakkhandikābādho uppanno, kāye abhisanne jīvakena vireko kārito, vātābādhe uppanne upaṭṭhākena therena uṇhodakaṃ pariyiṭṭhan”ti. |
Yes, great king. In Rājagaha, the Blessed One's foot was cut by a splinter, and a bloody dysentery illness arose. When his body was afflicted, Jīvaka administered a purgative. When a wind ailment arose, the attending elder searched for hot water. |
♦ “yadi, bhante nāgasena, tathāgato sabbaṃ akusalaṃ jhāpetvā sabbaññutaṃ patto, tena hi bhagavato pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppannoti yaṃ vacanaṃ, taṃ micchā. |
♦ "If, Venerable Nāgasena, the Tathāgata burned away all unwholesome kamma and attained omniscience, then the statement that the Blessed One's foot was cut by a splinter and that a bloody dysentery illness arose, is false. |
yadi tathāgatassa pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppanno, tena hi tathāgato sabbaṃ akusalaṃ jhāpetvā sabbaññutaṃ pattoti tampi vacanaṃ micchā. |
If the Tathāgata's foot was cut by a splinter and a bloody dysentery illness arose, then the statement that the Tathāgata burned away all unwholesome kamma and attained omniscience is also false. |
natthi, bhante, vinā kammena vedayitaṃ, sabbaṃ taṃ vedayitaṃ kammamūlakaṃ, taṃ kammeneva vedayati, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti . |
There is no feeling, Venerable sir, without kamma. All feeling is rooted in kamma. One experiences it only by kamma. This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “na hi, mahārāja, sabbaṃ taṃ vedayitaṃ kammamūlakaṃ. |
♦ "No, great king, not all feeling is rooted in kamma. |
aṭṭhahi, mahārāja, kāraṇehi vedayitāni uppajjanti, yehi kāraṇehi puthū sattā vedanā vediyanti. |
For eight reasons, great king, feelings arise, by which reasons various beings experience feelings. |
katamehi aṭṭhahi? |
By which eight? |
vātasamuṭṭhānānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti, pittasamuṭṭhānānipi kho, mahārāja ... pe ... semhasamuṭṭhānānipi kho, mahārāja ... pe ... sannipātikānipi kho, mahārāja ... pe ... utupariṇāmajānipi kho, mahārāja ... pe ... visamaparihārajānipi kho, mahārāja ... pe ... opakkamikānipi kho, mahārāja ... pe ... kammavipākajānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti. |
Some feelings arise, great king, from wind; some feelings arise, great king, from bile... (as before)... some from phlegm... (as before)... some from a combination of humors... (as before)... some arise from change of season... (as before)... some arise from improper care... (as before)... some arise from external causes... (as before)... and some feelings arise, great king, from kamma-result. |
imehi kho, mahārāja, aṭṭhahi kāraṇehi puthū sattā vedanā vedayanti. |
By these eight reasons, great king, various beings experience feelings. |
tattha ye te puggalā ‘satte kammaṃ vibādhatī’ti vadeyyuṃ, te ime puggalā sattakāraṇaṃ paṭibāhanti. |
Those individuals who would say, 'Kamma afflicts beings,' they would refute these eight reasons. |
tesaṃ taṃ vacanaṃ micchā”ti. |
Their statement is false." |
“bhante nāgasena, yañca vātikaṃ yañca pittikaṃ yañca semhikaṃ yañca sannipātikaṃ yañca utupariṇāmajaṃ yañca visamaparihārajaṃ yañca opakkamikaṃ, sabbete kammasamuṭṭhānā yeva, kammeneva te sabbe sambhavantī”ti. |
Venerable Nāgasena, that which is from wind, that which is from bile, that which is from phlegm, that which is from a combination of humors, that which is from change of season, that which is from improper care, that which is from external causes, all these are from kamma. They all arise only from kamma. |
♦ “yadi, mahārāja, tepi sabbe kammasamuṭṭhānāva ābādhā bhaveyyuṃ, na tesaṃ koṭṭhāsato lakkhaṇāni bhaveyyuṃ. |
♦ "If, great king, all these ailments also arose only from kamma, they would not have characteristics according to their categories. |
vāto kho, mahārāja, kuppamāno dasavidhena kuppati sītena uṇhena jighacchāya vipāsāya atibhuttena ṭhānena padhānena ādhāvanena upakkamena kammavipākena. |
Wind, great king, when agitated, is agitated in ten ways: by cold, by heat, by hunger, by thirst, by overeating, by posture, by exertion, by running, by external causes, by kamma-result. |
tatra ye te nava vidhā, na te atīte, na anāgate, vattamānake bhave uppajjanti, tasmā na vattabbā ‘kammasambhavā sabbā vedanā’ti. |
Among these, the nine kinds do not arise in past, future, or present existence; therefore, it should not be said, 'All feelings are born of kamma.' |
pittaṃ, mahārāja, kuppamānaṃ tividhena kuppati sītena uṇhena visamabhojanena. |
Bile, great king, when agitated, is agitated in three ways: by cold, by heat, by improper food. |
semhaṃ, mahārāja, kuppamānaṃ tividhena kuppati sītena uṇhena annapānena. |
Phlegm, great king, when agitated, is agitated in three ways: by cold, by heat, by food and drink. |
yo ca, mahārāja, vāto yañca pittaṃ yañca semhaṃ, tehi tehi kopehi kuppitvā missī hutvā sakaṃ sakaṃ vedanaṃ ākaḍḍhati. |
And that which is wind, great king, and that which is bile, and that which is phlegm, having become agitated by those respective agitations, when mixed together, they produce their own feeling. |
utupariṇāmajā, mahārāja, vedanā utupariyāmena uppajjati. |
Feelings arisen from change of season, great king, arise from the change of season. |
visamaparihārajā vedanā visamaparihārena uppajjati. |
Feelings arisen from improper care arise from improper care. |
opakkamikā, mahārāja, vedanā atthi kiriyā, atthi kammavipākā, kammavipākajā vedanā pubbe katena kammena uppajjati. |
External causes, great king, are actions; some are kamma-results. Feelings born of kamma-result arise from kamma done previously. |
iti kho, mahārāja, appaṃ kammavipākajaṃ, bahutaraṃ avasesaṃ. |
Thus, great king, little is from kamma-result; much more is from the rest. |
tattha bālā ‘sabbaṃ kammavipākajaṃ yevā’ti atidhāvanti. |
There, fools go too far, saying, 'Everything is from kamma-result.' |
taṃ kammaṃ na sakkā vinā buddhañāṇena vavatthānaṃ kātuṃ. |
That kamma cannot be distinguished without the Buddha's knowledge. |
♦ “yaṃ pana, mahārāja, bhagavato pādo sakalikāya khato, taṃ vedayitaṃ neva vātasamuṭṭhānaṃ, na pittasamuṭṭhānaṃ, na semhasamuṭṭhānaṃ, na sannipātikaṃ, na utupariṇāmajaṃ, na visamaparihārajaṃ, na kammavipākajaṃ, opakkamikaṃ yeva. |
♦ "But that, great king, the Blessed One's foot was cut by a splinter, that feeling arose neither from wind, nor from bile, nor from phlegm, nor from a combination of humors, nor from change of season, nor from improper care, nor from kamma-result; it was only from an external cause. |
devadatto hi, mahārāja, bahūni jātisatasahassāni tathāgate āghātaṃ bandhi, so tena āghātena mahatiṃ garuṃ silaṃ gahetvā ‘matthake pātessāmī’ti muñci, athaññe dve selā āgantvā taṃ silaṃ tathāgataṃ asampattaṃ yeva sampaṭicchiṃsu, tāsaṃ pahārena papaṭikā bhijjitvā bhagavato pāde patitvā ruhiraṃ uppādesi, kammavipākato vā, mahārāja, bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṃ natthaññā vedanā. |
Devadatta, great king, harbored resentment against the Tathāgata for many hundreds of thousands of births. By that resentment, he took a large, heavy stone and threw it, intending to drop it on his head. Then two other rocks came and intercepted that stone before it reached the Tathāgata. By their impact, a splinter broke off from the stone and fell on the Blessed One's foot, causing blood to appear. That feeling of the Blessed One arose either from kamma-result or from external action; beyond that, there is no other feeling." |
♦ “yathā, mahārāja, khettaduṭṭhatāya vā bījaṃ na sambhavati bījaduṭṭhatāya vā. |
♦ "Just as, great king, a seed does not grow either due to defective field or due to defective seed. |
evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṃ natthaññā vedanā. |
Even so, great king, that feeling of the Blessed One arose either from kamma-result or from external action; beyond that, there is no other feeling." |
♦ “yathā vā pana, mahārāja, koṭṭhaduṭṭhatāya vā bhojanaṃ visamaṃ pariṇamati āhāraduṭṭhatāya vā, evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṃ natthaññā vedanā. |
♦ "Or just as, great king, food turns bad either due to a defective pot or due to defective food itself, even so, great king, that feeling of the Blessed One arose either from kamma-result or from external action; beyond that, there is no other feeling. |
api ca, mahārāja, natthi bhagavato kammavipākajā vedanā, natthi visamaparihārajā vedanā, avasesehi samuṭṭhānehi bhagavato vedanā uppajjati, tāya ca pana vedanāya na sakkā bhagavantaṃ jīvitā voropetuṃ. |
Moreover, great king, there is no kamma-resultant feeling for the Blessed One, there is no feeling born of improper care. Feelings arise for the Blessed One from other causes, and by that feeling, the Blessed One cannot be deprived of life." |
♦ “nipatanti, mahārāja, imasmiṃ cātumahābhūtike kāye iṭṭhāniṭṭhā subhāsubhavedanā. |
♦ "Great king, pleasant and unpleasant, beautiful and ugly feelings fall upon this body composed of the four great elements. |
idha, mahārāja, ākāse khitto leḍḍu mahāpathaviyā nipatati, api nu kho so, mahārāja, leḍḍu pubbe katena mahāpathaviyā nipatī”ti? |
Here, great king, a clod of earth thrown into the air falls upon the great earth. But then, great king, did that clod of earth fall upon the great earth by previous kamma?" |
“na hi, bhante, natthi so, bhante, hetu mahāpathaviyā, yena hetunā mahāpathavī kusalākusalavipākaṃ paṭisaṃvedeyya, paccuppannena, bhante, akammakena hetunā so leḍḍu mahāpathaviyaṃ nipatati. |
"No, Venerable sir, there is no such cause for the great earth, by which cause the great earth would experience the result of wholesome or unwholesome kamma. By a present, uncreated cause, Venerable sir, that clod of earth falls upon the great earth. |
yathā, mahārāja, mahāpathavī, evaṃ tathāgato daṭṭhabbo. |
Just as, great king, the great earth, so should the Tathāgata be considered. |
yathā leḍḍu pubbe akatena mahāpathaviyaṃ nipatati, evameva kho, mahārāja, tathāgatassa pubbe akatena sā sakalikāpāde nipatitā. |
Just as a clod of earth falls upon the great earth by what was not done before, even so, great king, that splinter fell upon the Tathāgata's foot by what was not done before." |
♦ “idha pana, mahārāja, manussā mahāpathaviṃ bhindanti ca khaṇanti ca, api nu kho, mahārāja, te manussā pubbe katena mahāpathaviṃ bhindanti ca khaṇanti cā”ti? |
♦ "Here then, great king, people break and dig the great earth. But then, great king, do those people break and dig the great earth by previous kamma?" |
“na hi bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, yā sā sakalikā bhagavato pāde nipatitā, na sā sakalikā pubbe katena bhagavato pāde nipatitā. |
"Even so, great king, that splinter that fell upon the Blessed One's foot, did not fall upon the Blessed One's foot by previous kamma. |
yopi, mahārāja, bhagavato lohitapakkhandikābādho uppanno, sopi ābādho na pubbe katena uppanno, sannipātikeneva uppanno, ye keci, mahārāja, bhagavato kāyikā ābādhā uppannā, na te kammābhinibbattā, channaṃ etesaṃ samuṭṭhānānaṃ aññatarato nibbattā. |
And that bloody dysentery illness that arose in the Blessed One, great king, that illness did not arise by previous kamma; it arose only from a combination of humors. Whatever bodily ailments arose in the Blessed One, great king, they were not produced by kamma; they arose from one of these six causes." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavaralañchake moḷiyasīvake veyyākaraṇe -- |
♦ "This too, great king, was spoken by the Blessed One, the God of gods, in the section on the Saṃyutta Nikāya, in the explanation to Moliyasīvaka: |
♦ “‘pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. |
"'Some feelings arise, Sīvaka, from bile. |
sāmampi kho etaṃ, sīvaka, veditabbaṃ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. |
This, Sīvaka, should be known by oneself, that some feelings arise from bile. |
lokassapi kho etaṃ, sīvaka, saccasammataṃ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. |
This also, Sīvaka, is acknowledged as true in the world, that some feelings arise from bile. |
tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū”ti . |
There, Sīvaka, those recluses and brahmans who hold such views and doctrines as, "Whatever feeling this individual experiences, whether pleasant or unpleasant or neither pleasant nor unpleasant, all that is due to previous kamma," |
yañca sāmaṃ ñātaṃ, tañca atidhāvanti, yañca loke saccasammataṃ, tañca atidhāvanti. |
they disregard what is known by themselves, and they disregard what is acknowledged as true in the world. |
tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi. |
Therefore, I say that the statements of those recluses and brahmans are false. |
♦ “‘semhasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. |
"'Some feelings arise, Sīvaka, from phlegm. |
vātasamuṭṭhānānipi kho, sīvaka ... pe ... sannipātikānipi kho, sīvaka ... pe ... utupariṇāmajānipi kho, sīvaka ... pe ... visamaparihārajānipi kho, sīvaka ... pe ... opakkamikānipi kho, sīvaka ... pe ... kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. |
Some feelings arise, Sīvaka, from wind... (as before)... Some feelings arise, Sīvaka, from a combination of humors... (as before)... Some feelings arise, Sīvaka, from change of season... (as before)... Some feelings arise, Sīvaka, from improper care... (as before)... Some feelings arise, Sīvaka, from external causes... (as before)... and some feelings arise, Sīvaka, from kamma-result. |
sāmampi kho etaṃ, sīvaka, veditabbaṃ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti. |
This, Sīvaka, should be known by oneself, that some feelings arise from kamma-result. |
lokassapi kho etaṃ, sīvaka, saccasammataṃ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti. |
This also, Sīvaka, is acknowledged as true in the world, that some feelings arise from kamma-result. |
tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbe katahetū”ti. |
There, Sīvaka, those recluses and brahmans who hold such views and doctrines as, "Whatever feeling this individual experiences, whether pleasant or unpleasant or neither pleasant nor unpleasant, all that is due to previous kamma," |
yañca sāmaṃ ñātaṃ, tañca atidhāvanti, yañca loke saccasammataṃ, tañca atidhāvanti. |
they disregard what is known by themselves, and they disregard what is acknowledged as true in the world. |
tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmī’”ti. |
Therefore, I say that the statements of those recluses and brahmans are false.'" |
♦ “itipi, mahārāja, na sabbā vedanā kammavipākajā, sabbaṃ, mahārāja, akusalaṃ jhāpetvā bhagavā sabbaññutaṃ pattoti evametaṃ dhārehī”ti. |
♦ "Thus, great king, not all feelings are born of kamma-result. The Blessed One, great king, burned away all unwholesome kamma and attained omniscience. So hold this." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ akusalacchedanapañho aṭṭhamo. |
--- |
♦ 9. uttarikaraṇīyapañho |
## The Question of Further Duties |
♦ 9. “bhante nāgasena, tumhe bhaṇatha ‘yaṃ kiñci karaṇīyaṃ tathāgatassa, sabbaṃ taṃ bodhiyā yeva mūle pariniṭṭhitaṃ, natthi tathāgatassa uttariṃ karaṇīyaṃ, katassa vā paticayo’ti, idañca temāsaṃ paṭisallānaṃ dissati. |
♦ 9. "Venerable Nāgasena, you say, 'Whatever was to be done by the Tathāgata, all that was completed at the root of the Bodhi tree; there is no further duty for the Tathāgata, nor any accumulation of what has been done.' Yet, a three-month retreat is seen. |
yadi, bhante nāgasena, yaṃ kiñci karaṇīyaṃ tathāgatassa, sabbaṃ taṃ bodhiyā yeva mūle pariniṭṭhitaṃ, natthi tathāgatassa uttariṃ karaṇīyaṃ, katassa vā paticayo, tena hi ‘temāsaṃ paṭisallīno’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, whatever was to be done by the Tathāgata, all that was completed at the root of the Bodhi tree, and there is no further duty for the Tathāgata, nor any accumulation of what has been done, then the statement 'he entered a three-month retreat' is false. |
yadi temāsaṃ paṭisallīno, tena hi ‘yaṃ kiñci karaṇīyaṃ, tathāgatassa, sabbaṃ taṃ bodhiyā yeva mūle pariniṭṭhitan’ti tampi vacanaṃ micchā . |
If he entered a three-month retreat, then the statement 'whatever was to be done by the Tathāgata, all that was completed at the root of the Bodhi tree' is also false. |
natthi katakaraṇīyassa paṭisallānaṃ, sakaraṇīyasseva paṭisallānaṃ yathā nāma byādhitasseva bhesajjena karaṇīyaṃ hoti, abyādhitassa kiṃ bhesajjena. |
There is no retreat for one who has completed his task; retreat is only for one who has a task to do. Just as a sick person has a need for medicine, what need does a healthy person have for medicine? |
chātasseva bhojanena karaṇīyaṃ hoti, achātassa kiṃ bhojanena. |
A hungry person has a need for food; what need does a non-hungry person have for food? |
evameva kho, bhante nāgasena, natthi katakaraṇīyassa paṭisallānaṃ, sakaraṇīyasseva paṭisallānaṃ. |
Even so, Venerable Nāgasena, there is no retreat for one who has completed his task; retreat is only for one who has a task to do. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “yaṃ kiñci, mahārāja, karaṇīyaṃ tathāgatassa, sabbaṃ taṃ bodhiyā yeva mūle pariniṭṭhitaṃ, natthi tathāgatassa uttariṃ karaṇīyaṃ, katassa vā paticayo, bhagavā ca temāsaṃ paṭisallīno, paṭisallānaṃ kho, mahārāja, bahuguṇaṃ, sabbepi tathāgatā paṭisallīyitvā sabbaññutaṃ pattā, taṃ te sukataguṇamanussarantā paṭisallānaṃ sevanti. |
♦ "Whatever was to be done by the Tathāgata, great king, all that was completed at the root of the Bodhi tree; there is no further duty for the Tathāgata, nor any accumulation of what has been done. And the Blessed One entered a three-month retreat. Retreat, great king, has many benefits. All Tathāgatas, having entered retreat, attained omniscience. Remembering that well-performed virtue, they practice retreat. |
yathā, mahārāja, puriso rañño santikā laddhavaro paṭiladdhabhogo taṃ sukataguṇamanussaranto aparāparaṃ rañño upaṭṭhānaṃ eti. |
Just as, great king, a man who has received a boon from the king, who has obtained wealth, remembering that well-performed virtue, repeatedly comes to attend upon the king. |
evameva kho, mahārāja, sabbepi tathāgatā paṭisallīyitvā sabbaññutaṃ pattā, taṃ te sukataguṇamanussarantā paṭisallānaṃ sevanti. |
Even so, great king, all Tathāgatas, having entered retreat, attained omniscience. Remembering that well-performed virtue, they practice retreat. |
♦ “yathā vā pana, mahārāja, puriso āturo dukkhito bāḷhagilāno bhisakkamupasevitvā sotthimanuppatto taṃ sukataguṇamanussaranto aparāparaṃ bhisakkamupasevati. |
♦ "Or just as, great king, a person who is afflicted, suffering, seriously ill, having resorted to a physician and attained well-being, remembering that well-performed virtue, repeatedly resorts to the physician. |
evameva kho, mahārāja, sabbepi tathāgatā paṭisallīyitvā sabbaññutaṃ pattā, taṃ te sukataguṇamanussarantā paṭisallānaṃ sevanti. |
Even so, great king, all Tathāgatas, having entered retreat, attained omniscience. Remembering that well-performed virtue, they practice retreat. |
♦ “aṭṭhavīsati kho panime, mahārāja, paṭisallānaguṇā, ye guṇe samanussarantā tathāgatā paṭisallānaṃ sevanti. |
♦ "Moreover, great king, there are these twenty-eight benefits of retreat, remembering which the Tathāgatas practice retreat. |
katame aṭṭhavīsati? |
Which twenty-eight? |
idha, mahārāja, paṭisallānaṃ paṭisallīyamānaṃ attānaṃ rakkhati, āyuṃ vaḍḍheti, balaṃ deti, vajjaṃ pidahati, ayasamapaneti, yasamupaneti, aratiṃ vinodeti, ratimupadahati, bhayamapaneti, vesārajjaṃ karoti, kosajjamapaneti, vīriyamabhijaneti, rāgamapaneti, dosamapaneti, mohamapaneti, mānaṃ nihanti, vitakkaṃ bhañjati, cittaṃ ekaggaṃ karoti, mānasaṃ snehayati , hāsaṃ janeti, garukaṃ karoti, lābhamuppādayati, namassiyaṃ karoti, pītiṃ pāpeti, pāmojjaṃ karoti, saṅkhārānaṃ sabhāvaṃ dassayati, bhavappaṭisandhiṃ ugghāṭeti, sabbasāmaññaṃ deti. |
Here, great king, one who practices retreat protects himself, increases his life, gives strength, covers faults, removes disgrace, brings fame, dispels aversion, produces delight, dispels fear, produces confidence, dispels laziness, generates energy, dispels lust, dispels hatred, dispels delusion, crushes conceit, breaks up initial application, makes the mind one-pointed, makes the mind affectionate, generates joy, makes one worthy of respect, produces gain, makes one worthy of veneration, leads to delight, produces happiness, reveals the nature of formations, breaks the re-linking of existence, gives all kinds of recluseship. |
ime kho, mahārāja, aṭṭhavīsati paṭisallānaguṇā, ye guṇe samanussarantā tathāgatā paṭisallānaṃ sevanti. |
These, great king, are the twenty-eight benefits of retreat, remembering which the Tathāgatas practice retreat. |
♦ “api ca kho, mahārāja, tathāgatā santaṃ sukhaṃ samāpattiratiṃ anubhavitukāmā paṭisallānaṃ sevanti pariyositasaṅkappā. |
♦ "Moreover, great king, the Tathāgatas, desiring to experience peaceful happiness and the delight of attainment, practice retreat, having completed their aspirations. |
catūhi kho, mahārāja, kāraṇehi tathāgatā paṭisallānaṃ sevanti. |
For four reasons, great king, the Tathāgatas practice retreat. |
katamehi catūhi? |
By which four? |
vihāraphāsutāyapi, mahārāja, tathāgatā paṭisallānaṃ sevanti, anavajjaguṇabahulatāyapi tathāgatā paṭisallānaṃ sevanti, asesāriyavīthitopi tathāgatā paṭisallānaṃ sevanti, sabbabuddhānaṃ thutathomitavaṇṇitapasatthatopi tathāgatā paṭisallānaṃ sevanti. |
For the comfort of dwelling, great king, the Tathāgatas practice retreat; for the abundance of blameless qualities, the Tathāgatas practice retreat; for the complete noble path, the Tathāgatas practice retreat; and for being praised, extolled, acclaimed, and lauded by all Buddhas, the Tathāgatas practice retreat. |
imehi kho, mahārāja, catūhi kāraṇehi tathāgatā paṭisallānaṃ sevanti. |
By these four reasons, great king, the Tathāgatas practice retreat. |
iti kho, mahārāja, tathāgatā paṭisallānaṃ sevanti na sakaraṇīyatāya, na katassa vā paticayāya, atha kho guṇavisesadassāvitāya tathāgatā paṭisallānaṃ sevantī”ti. |
Thus, great king, the Tathāgatas practice retreat not for the sake of having a task to do, nor for the accumulation of what has been done, but rather showing the distinction of qualities, the Tathāgatas practice retreat." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ uttarikaraṇīyapañho navamo. |
--- |
♦ 10. iddhibaladassanapañho |
## The Question of Showing Psychic Power |
♦ 10. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. |
♦ 10. "Venerable Nāgasena, it was said by the Blessed One: 'The Tathāgata, Ānanda, has developed the four bases of psychic power, made them abundant, made them a vehicle, made them a basis, established them, familiarized them, thoroughly mastered them; therefore, Ānanda, if the Tathāgata wished, he could remain for an eon, or for the remainder of an eon.' |
puna ca bhaṇitaṃ ‘ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. |
And again it was said: 'After three months from now, the Tathāgata will attain final Nibbāna.' |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā ... pe ... kappāvasesaṃ vā’ti, tena hi temāsaparicchedo micchā. |
If, Venerable Nāgasena, the Blessed One said, 'The Tathāgata, Ānanda, has developed the four bases of psychic power... (as before)... or for the remainder of an eon,' then the three-month limitation is false. |
yadi, bhante, tathāgatena bhaṇitaṃ ‘ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti, tena hi “tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā ... pe ... kappāvasesaṃ vā’ti tampi vacanaṃ micchā. |
If, Venerable sir, the Tathāgata said, 'After three months from now, the Tathāgata will attain final Nibbāna,' then the statement, 'The Tathāgata, Ānanda, has developed the four bases of psychic power... (as before)... or for the remainder of an eon,' is also false. |
natthi tathāgatānaṃ aṭṭhāne gajjitaṃ. |
There is no boast from the Tathāgatas in an inappropriate place. |
amoghavacanā buddhā bhagavanto tathavacanā advejjhavacanā. |
The Buddhas, the Blessed Ones, have unfailing words, true words, unequivocal words. |
ayampi ubhato koṭiko pañho gambhīro sunipuṇo dunnijjhāpayo tavānuppatto, bhindetaṃ diṭṭhijālaṃ, ekaṃse ṭhapaya, bhinda paravādan”ti. |
This also is a question with two extremes, profound, subtle, difficult to discern, that has fallen to you. Break this net of wrong views, establish it definitively, break the opposing doctrine." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā ... pe ... kappāvasesaṃ vā’ti, temāsaparicchedo ca bhaṇito, so ca pana kappo āyukappo vuccati. |
♦ "It was said by the Blessed One, great king: 'The Tathāgata, Ānanda, has developed the four bases of psychic power... (as before)... or for the remainder of an eon,' and the three-month limitation was stated. And that eon is called the life-span eon. |
na, mahārāja, bhagavā attano balaṃ kittayamāno evamāha, iddhibalaṃ pana mahārāja, bhagavā parikittayamāno evamāha ‘tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā ... pe ... kappāvasesaṃ vā’ti. |
The Blessed One, great king, did not say this boasting of his own power, but rather, great king, the Blessed One said this extolling his psychic power: 'The Tathāgata, Ānanda, has developed the four bases of psychic power... (as before)... or for the remainder of an eon.' |
♦ “yathā, mahārāja, rañño assājānīyo bhaveyya sīghagati anilajavo, tassa rājā javabalaṃ parikittayanto sanegamajānapadabhaṭabalabrāhmaṇagahapatikāmaccajanamajjhe evaṃ vadeyya ‘ākaṅkhamāno me, bho, ayaṃ hayavaro sāgarajalapariyantaṃ mahiṃ anuvicaritvā khaṇena idhāgaccheyyā’ti, na ca taṃ javagatiṃ tassaṃ parisāyaṃ dasseyya, vijjati ca so javo tassa, samattho ca so khaṇena sāgarajalapariyantaṃ mahiṃ anuvicarituṃ. |
♦ "Just as, great king, a king might have a noble horse, swift as the wind. And the king, extolling its speed and strength among his citizens, country people, soldiers, Brahmins, householders, and ministers, would say, 'If this excellent horse of mine wished, it could go around the earth to the edge of the ocean and return here in an instant.' And he would not show that speed in that assembly. Yet that speed exists in him, and he is capable of going around the earth to the edge of the ocean in an instant. |
evameva kho, mahārāja, bhagavā attano iddhibalaṃ parikittayamāno evamāha, tampi tevijjānaṃ chaḷabhiññānaṃ arahantānaṃ vimalakhīṇāsavānaṃ devamanussānañca majjhe nisīditvā bhaṇitaṃ ‘tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. |
Even so, great king, the Blessed One, extolling his psychic power, said this. And it was spoken sitting among the three-knowledge holders, the six-supernatural-power holders, the Arahants, the pure, taint-destroyed, and among gods and humans: 'The Tathāgata, Ānanda, has developed the four bases of psychic power, made them abundant, made them a vehicle, made them a basis, established them, familiarized them, thoroughly mastered them; therefore, Ānanda, if the Tathāgata wished, he could remain for an eon, or for the remainder of an eon.' |
vijjati ca taṃ, mahārāja, iddhibalaṃ bhagavato, samattho ca bhagavā iddhibalena kappaṃ vā ṭhātuṃ kappāvasesaṃ vā, na ca bhagavā taṃ iddhibalaṃ tassaṃ parisāyaṃ dasseti, anatthiko, mahārāja, bhagavā sabbabhavehi, garahitā ca tathāgatassa sabbabhavā. |
And that psychic power, great king, exists in the Blessed One, and the Blessed One is capable of remaining for an eon or for the remainder of an eon by psychic power. And the Blessed One does not show that psychic power in that assembly. For the Blessed One, great king, is detached from all existences, and all existences are condemned by the Tathāgata. |
bhāsitampetaṃ, mahārāja, bhagavatā ‘seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti . |
This too, great king, was spoken by the Blessed One: 'Just as, monks, even a little faeces is foul-smelling... |
evameva kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi antamaso accharāsaṅghātamattampī’ti api nu kho, mahārāja, bhagavā sabbabhavagatiyoniyo gūthasamaṃ disvā iddhibalaṃ nissāya bhavesu chandarāgaṃ kareyyā”ti? |
Even so, monks, I do not praise even a little existence, not even for a snap of the fingers.' But then, great king, would the Blessed One, having seen all forms of existence as comparable to faeces, through psychic power, cherish any desire for existences?" |
“na hi bhante”ti. |
No, Venerable sir. |
“tena hi, mahārāja, bhagavā iddhibalaṃ parikittayamāno evarūpaṃ buddhasīhanādamabhinadī”ti. |
In that case, great king, the Blessed One, extolling his psychic power, roared such a Buddha-lion's roar. |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ iddhibaladassanapañho dasamo. |
--- |
♦ iddhibalavaggo paṭhamo. |
|
♦ imasmiṃ vagge dasa pañhā. |
|
♦ 2. abhejjavaggo |
♦ 1. khuddānukhuddakapañho |
## The Question of Minor and Lesser Training Rules |
♦ 1. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāyā’ti. |
♦ 1. "Venerable Nāgasena, it was said by the Blessed One: 'I, monks, teach the Dhamma, having understood it, not having not understood it.' |
puna ca vinayapaññattiyā evaṃ bhaṇitaṃ ‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatū’ti. |
And again, in the laying down of the Vinaya, it was said: 'If the Saṅgha, Ānanda, wishes, after my passing, it may abolish the minor and lesser training rules.' |
kiṃ nu kho, bhante nāgasena, khuddānukhuddakāni sikkhāpadāni duppaññattāni, udāhu avatthusmiṃ ajānitvā paññattāni, yaṃ bhagavā attano accayena khuddānukhuddakāni sikkhāpadāni samūhanāpeti? |
But then, Venerable Nāgasena, were the minor and lesser training rules badly laid down, or were they laid down without knowing the basis, that the Blessed One has the Saṅgha abolish the minor and lesser training rules after his passing? |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāyā’ti, tena hi ‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatū’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'I, monks, teach the Dhamma, having understood it, not having not understood it,' then the statement, 'If the Saṅgha, Ānanda, wishes, after my passing, it may abolish the minor and lesser training rules,' is false. |
yadi tathāgate vinayapaññattiyā evaṃ bhaṇitaṃ ‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatū’ti tena hi ‘abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāyā’ti tampi vacanaṃ micchā. |
If the Tathāgata said in the laying down of the Vinaya, 'If the Saṅgha, Ānanda, wishes, after my passing, it may abolish the minor and lesser training rules,' then the statement, 'I, monks, teach the Dhamma, having understood it, not having not understood it,' is also false. |
ayampi ubhato koṭiko pañho sukhumo nipuṇo gambhīro sugambhīro dunnijjhāpayo, so tavānuppatto, tattha te ñāṇabalavipphāraṃ dassehī”ti. |
This also is a question with two extremes, subtle, difficult, profound, very profound, difficult to discern; it has fallen to you. Show your power of knowledge there." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāyā’ti, vinayapaññattiyāpi evaṃ bhaṇitaṃ ‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatū’ti, taṃ pana, mahārāja, tathāgato bhikkhū vīmaṃsamāno āha ‘ukkalessanti nu kho mama sāvakā mayā vissajjāpīyamānā mamaccayena khuddānukhuddakāni sikkhāpadāni, udāhu ādiyissantī’ti. |
♦ "It was said by the Blessed One, great king: 'I, monks, teach the Dhamma, having understood it, not having not understood it.' And in the laying down of the Vinaya also it was said: 'If the Saṅgha, Ānanda, wishes, after my passing, it may abolish the minor and lesser training rules.' But that, great king, the Tathāgata said testing the monks, 'Will my disciples, when permitted by me, abolish the minor and lesser training rules after my passing, or will they undertake them?' |
♦ “yathā, mahārāja, cakkavattī rājā putte evaṃ vadeyya ‘ayaṃ kho, tātā, mahājanapado sabbadisāsu sāgarapariyanto, dukkaro, tātā, tāvatakena balena dhāretuṃ, etha tumhe, tātā, mamaccayena paccante paccante dese pajahathā’ti. |
♦ "Just as, great king, a universal monarch would say to his sons, 'This great kingdom, my dear children, extends to the ocean on all sides. It is difficult, my dear children, to hold it with so much power. Come, my dear children, after my passing, abandon the frontier regions.' |
api nu kho te, mahārāja, kumārā pituaccayena hatthagate janapade sabbe te paccante paccante dese muñceyyun”ti? |
But then, great king, would those princes, after their father's passing, abandon all those frontier regions in the kingdom they possessed?" |
“na hi bhante, rājato , bhante, luddhatarā kumārā rajjalobhena taduttariṃ diguṇatiguṇaṃ janapadaṃ pariggaṇheyyuṃ , kiṃ pana te hatthagataṃ janapadaṃ muñceyyun”ti? |
No, Venerable sir. The princes, Venerable sir, more greedy than the king, would seize twofold or threefold the kingdom out of greed for the kingdom; how could they abandon the kingdom they possessed? |
“evameva kho, mahārāja, tathāgato bhikkhū vīmaṃsamāno evamāha ‘ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatū’ti. |
"Even so, great king, the Tathāgata, testing the monks, said this: 'If the Saṅgha, Ānanda, wishes, after my passing, it may abolish the minor and lesser training rules.' |
dukkhaparimuttiyā, mahārāja, buddhaputtā dhammalobhena aññampi uttariṃ diyaḍḍhasikkhāpadasataṃ gopeyyuṃ, kiṃ pana pakatipaññattaṃ sikkhāpadaṃ muñceyyun”ti? |
The sons of the Buddha, great king, out of delight in the Dhamma for their liberation from suffering, would guard even a hundred and a half extra training rules; how could they abandon the training rules originally laid down?" |
♦ “bhante nāgasena, yaṃ bhagavā āha ‘khuddānukhuddakāni sikkhāpadānī’ti, etthāyaṃ jano sammūḷho vimatijāto adhikato saṃsayapakkhando. |
♦ "Venerable Nāgasena, regarding what the Blessed One said, 'minor and lesser training rules,' in this, people are confused, doubtful, excessively inclined to doubt. |
katamāni tāni khuddakāni sikkhāpadāni, katamāni anukhuddakāni sikkhāpadānīti? |
Which are those minor training rules, and which are the lesser training rules? |
dukkaṭaṃ, mahārāja, khuddakaṃ sikkhāpadaṃ, dubbhāsitaṃ anukhuddakaṃ sikkhāpadaṃ, imāni dve khuddānukhuddakāni sikkhāpadāni, pubbakehipi, mahārāja, mahātherehi ettha vimati uppāditā, tehipi ekajjhaṃ na kato dhammasaṇṭhitipariyāye bhagavatā eso pañho upadiṭṭhoti. |
The minor training rule, great king, is the duccaṭa (wrongdoing), and the lesser training rule is the dubbhāsita (wrong speech). These two are the minor and lesser training rules. And by the former great elders, great king, doubt was also raised on this point, and by them, the matter was not made clear in accordance with the establishment of the Dhamma, because the Blessed One instructed this question without a definitive explanation. |
ciranikkhittaṃ, bhante nāgasena, jinarahassaṃ ajjetarahi loke vivaṭaṃ pākaṭaṃ katan”ti. |
The secret of the Conqueror, Venerable Nāgasena, which was long hidden, has now been revealed and made public in the world." |
♦ khuddānukhuddakapañho paṭhamo. |
--- |
♦ 2. abyākaraṇīyapañho |
## The Question of Unanswered Questions |
♦ 2. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘natthānanda tathāgatassa dhammesu ācariyamuṭṭhī’ti, puna ca therena mālukyaputtena pañhaṃ puṭṭho na byākāsi. |
♦ 2. "Venerable Nāgasena, it was said by the Blessed One: 'There is no teacher's closed fist, Ānanda, in the Tathāgata's teachings.' And again, when questioned by the elder Mālukyaputta, he did not answer. |
eso kho, bhante nāgasena, pañho dvayanto ekantanissito bhavissati ajānanena vā guyhakaraṇena vā. |
This question, Venerable Nāgasena, must be based on one of two extremes: either ignorance or the keeping of a secret. |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘natthānanda tathāgatassa dhammesu ācariyamuṭṭhī’ti, tena hi therassa mālukyaputtassa ajānantena na byākataṃ. |
If, Venerable Nāgasena, the Blessed One said, 'There is no teacher's closed fist, Ānanda, in the Tathāgata's teachings,' then he did not answer the elder Mālukyaputta because he did not know. |
yadi jānantena na byākataṃ, tena hi atthi tathāgatassa dhammesu ācariyamuṭṭhi. |
If he did not answer, knowing, then there is a teacher's closed fist in the Tathāgata's teachings. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘natthānanda tathāgatassa dhammesu ācariyamuṭṭhī’ti, abyākato ca therena mālukyaputtena pucchito pañho, tañca pana na ajānantena na guyhakaraṇena. |
♦ "It was said by the Blessed One, great king: 'There is no teacher's closed fist, Ānanda, in the Tathāgata's teachings.' And the question asked by the elder Mālukyaputta was not answered, and that was neither due to ignorance nor due to keeping a secret. |
cattārimāni, mahārāja, pañhabyākaraṇāni. |
There are these four ways of answering questions, great king. |
katamāni cattāri? |
Which four? |
ekaṃsabyākaraṇīyo pañho vibhajjabyākaraṇīyo pañho paṭipucchābyākaraṇīyo pañho ṭhapanīyo pañhoti. |
A question to be answered definitively, a question to be answered by analysis, a question to be answered by counter-question, and a question to be set aside." |
♦ “katamo ca, mahārāja, ekaṃsabyākaraṇīyo pañho? |
♦ "And which, great king, is a question to be answered definitively? |
‘rūpaṃ aniccan’ti ekaṃsabyākaraṇīyo pañho, ‘vedanā aniccā’ti ... pe ... ‘saññā aniccā’ti ... pe ... ‘saṅkhārā aniccā’ti ... pe ... ‘viññāṇaṃ aniccan”ti ekaṃsabyākaraṇīyo pañho, ayaṃ ekaṃsabyākaraṇīyo pañho. |
'Form is impermanent' is a question to be answered definitively. 'Feeling is impermanent'... (as before)... 'Perception is impermanent'... (as before)... 'Formations are impermanent'... (as before)... 'Consciousness is impermanent' is a question to be answered definitively. This is a question to be answered definitively. |
♦ “katamo vibhajjabyākaraṇīyo pañho? |
♦ "Which is a question to be answered by analysis? |
‘aniccaṃ pana rūpan’ti vibhajjabyākaraṇīyo pañho, ‘aniccā pana vedanā’ti ... pe ... ‘aniccā pana saññā’ti ... pe ... ‘aniccā pana saṅkhārā’ti ... pe ... ‘aniccaṃ pana viññāṇan’ti vibhajjabyākaraṇīyo pañho, ayaṃ vibhajjabyākaraṇīyo pañho. |
'Is form impermanent?' is a question to be answered by analysis. 'Is feeling impermanent?'... (as before)... 'Is perception impermanent?'... (as before)... 'Are formations impermanent?'... (as before)... 'Is consciousness impermanent?' is a question to be answered by analysis. This is a question to be answered by analysis. |
♦ “katamo paṭipucchābyākaraṇīyo pañho? |
♦ "Which is a question to be answered by counter-question? |
‘kiṃ nu kho cakkhunā sabbaṃ vijānātī’ti ayaṃ paṭipucchābyākaraṇīyo pañho. |
'Does one know everything with the eye?' This is a question to be answered by counter-question. |
♦ “katamo ṭhapanīyo pañho? |
♦ "Which is a question to be set aside? |
‘sassato loko’ti ṭhapanīyo pañho, ‘asassato loko’ti. |
'The world is eternal' is a question to be set aside. 'The world is not eternal.' |
‘antavā loko’ti. |
'The world is finite.' |
‘anantavā loko’ti. |
'The world is infinite.' |
‘antavā ca anantavā ca loko’ti. |
'The world is both finite and infinite.' |
‘nevantavā nānantavā loko’ti. |
'The world is neither finite nor infinite.' |
‘taṃ jīvaṃ taṃ sarīran’ti. |
'The soul is the same as the body.' |
‘aññaṃ jīvaṃ aññaṃ sarīran’ti. |
'The soul is different from the body.' |
‘hoti tathāgato paraṃ maraṇā’ti. |
'The Tathāgata exists after death.' |
‘na hoti tathāgato paraṃ maraṇā’ti. |
'The Tathāgata does not exist after death.' |
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti. |
'The Tathāgata both exists and does not exist after death.' |
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti ṭhapanīyo pañho, ayaṃ ṭhapanīyo pañho. |
'The Tathāgata neither exists nor does not exist after death' is a question to be set aside. This is a question to be set aside. |
♦ “bhagavā, mahārāja, therassa mālukyaputtassa taṃ ṭhapanīyaṃ pañhaṃ na byākāsi. |
♦ "The Blessed One, great king, did not answer that question to be set aside for the elder Mālukyaputta. |
so pana pañho kiṃ kāraṇā ṭhapanīyo? |
But why is that question to be set aside? |
na tassa dīpanāya hetu vā kāraṇaṃ vā atthi, tasmā so pañho ṭhapanīyo. |
There is no reason or cause for its explanation; therefore, that question is to be set aside. |
natthi buddhānaṃ bhagavantānaṃ akāraṇamahetukaṃ giramudīraṇan”ti. |
The Buddhas, the Blessed Ones, do not utter words without cause or reason." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ abyākaraṇīyapañho dutiyo. |
--- |
♦ 3. maccubhāyanābhāyanapañho |
## The Question of Fearing Death and Not Fearing Death |
♦ 3. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti, puna bhaṇitaṃ ‘arahā sabbabhayamatikkanto’ti. |
♦ 3. "Venerable Nāgasena, it was said by the Blessed One: 'All tremble at the rod, all fear death.' And again it was said: 'The Arahant has overcome all fear.' |
kiṃ nu kho, bhante nāgasena, arahā daṇḍabhayā tasati, niraye vā nerayikā sattā jalitā kuthitā tattā santattā tamhā jalitaggijālakā mahānirayā cavamānā maccuno bhāyanti. |
But then, Venerable Nāgasena, does the Arahant tremble at the fear of the rod? Or do hell-beings, burned, boiled, heated, and tormented, as they pass away from that blazing fire of hell, fear death? |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti, tena hi ‘arahā sabbabhayamatikkanto’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'All tremble at the rod, all fear death,' then the statement, 'The Arahant has overcome all fear,' is false. |
yadi bhagavatā bhaṇitaṃ ‘arahā sabbabhayamatikkanto’ti, tena hi ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti tampi vacanaṃ micchā. |
If the Blessed One said, 'The Arahant has overcome all fear,' then the statement, 'All tremble at the rod, all fear death,' is also false. |
ayaṃ ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “netaṃ, mahārāja, vacanaṃ bhagavatā arahante upādāya bhaṇitaṃ ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti. |
♦ "This statement, great king, was not spoken by the Blessed One with reference to the Arahant, 'All tremble at the rod, all fear death.' |
ṭhapito arahā tasmiṃ vatthusmiṃ, samūhato bhayahetu arahato. |
The Arahant, in that matter, is set aside; the cause of fear for the Arahant is uprooted. |
ye te, mahārāja, sattā sakilesā, yesañca adhimattā attānudiṭṭhi, ye ca sukhadukkhesu unnatāvanatā, te upādāya bhagavatā bhaṇitaṃ ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti. |
Those beings, great king, who are with defilements, and who have excessive self-view, and who are elevated or depressed by happiness and suffering, with reference to them, the Blessed One said, 'All tremble at the rod, all fear death.' |
arahato, mahārāja, sabbagati upacchinnā, yoni viddhaṃsitā, paṭisandhi upahatā, bhaggā phāsukā, samūhatā sabbabhavālayā, samucchinnā sabbasaṅkhārā, hataṃ kusalākusalaṃ, vihatā avijjā, abījaṃ viññāṇaṃ kataṃ, daḍḍhā sabbakilesā, ativattā lokadhammā, tasmā arahā na tasati sabbabhayehi. |
For the Arahant, great king, all destinations are cut off, birth is destroyed, rebirth is ruined, the crossbeam is broken, all abodes of existence are uprooted, all formations are cut off, wholesome and unwholesome kamma are destroyed, ignorance is dispelled, consciousness is made seedless, all defilements are burned away, worldly phenomena are overcome. Therefore, the Arahant does not tremble at any fear." |
♦ “idha, mahārāja, rañño cattāro mahāmattā bhaveyyuṃ anurakkhā laddhayasā vissāsikā ṭhapitā mahati issariye ṭhāne. |
♦ "Here, great king, a king might have four great ministers, protectors, who have gained fame, trustworthy, appointed to high positions of authority. |
atha rājā kismiñci deva karaṇīye samuppanne yāvatā sakavijite sabbajanassa āṇāpeyya ‘sabbeva me baliṃ karontu, sādhetha tumhe cattāro mahāmattā taṃ karaṇīyan’ti. |
Then the king, when some duty arises, would command all the people in his kingdom, 'Let all of you bring tribute to me; you four great ministers, accomplish that duty.' |
api nu kho, mahārāja, tesaṃ catunnaṃ mahāmattānaṃ balibhayā santāso uppajjeyyā”ti? |
But then, great king, would fear of tribute arise in those four great ministers?" |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇena mahārājā”ti. |
For what reason, great king? |
“ṭhapitā te, bhante, raññā uttamaṭṭhāne, natthi tesaṃ bali, samatikkantabalino te, avasese upādāya raññā āṇāpitaṃ ‘sabbeva me baliṃ karontū’ti. |
They, Venerable sir, are appointed by the king to the highest position; they have no tribute. They are beyond tribute. The king's command, 'Let all of you bring tribute to me,' was given with reference to the rest. |
“evameva kho, mahārāja, netaṃ vacanaṃ bhagavatā arahante upādāya bhaṇitaṃ, ṭhapito arahā tasmiṃ vatthusmiṃ, samūhato bhayahetu arahato, ye te, mahārāja, sattā sakilesā, yesañca adhimattā attānudiṭṭhi, ye ca sukhadukkhesu unnatāvanatā, te upādāya bhagavatā bhaṇitaṃ ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti. |
"Even so, great king, this statement was not spoken by the Blessed One with reference to the Arahant. The Arahant, in that matter, is set aside; the cause of fear for the Arahant is uprooted. Those beings, great king, who are with defilements, and who have excessive self-view, and who are elevated or depressed by happiness and suffering, with reference to them, the Blessed One said, 'All tremble at the rod, all fear death.' |
tasmā arahā na tasati sabbabhayehī”ti. |
Therefore, the Arahant does not tremble at any fear." |
♦ “netaṃ, bhante nāgasena, vacanaṃ sāvasesaṃ, niravasesavacanametaṃ ‘sabbe’ti. |
♦ "This statement, Venerable Nāgasena, is not partial; it is a complete statement: 'all.' |
tattha me uttariṃ kāraṇaṃ brūhi taṃ vacanaṃ patiṭṭhāpetun”ti. |
So tell me a further reason for establishing that statement." |
♦ “idha, mahārāja, gāme gāmassāmiko āṇāpakaṃ āṇāpeyya ‘ehi, bho āṇāpaka, yāvatā gāme gāmikā, te sabbe sīghaṃ mama santike sannipātehī’ti. |
♦ "Here, great king, in a village, the village headman would command a herald, 'Come, herald, assemble all the villagers in the village quickly before me.' |
so ‘sādhu sāmī’ti sampaṭicchitvā gāmamajjhe ṭhatvā tikkhattuṃ saddamanussāveyya ‘yāvatā gāme gāmikā, te sabbe sīghasīghaṃ sāmino santike sannipatantū’ti. |
He, assenting with 'Yes, master,' would stand in the middle of the village and announce three times, 'Let all the villagers in the village quickly, quickly assemble before the master!' |
tato te gāmikā āṇāpakassa vacanena turitaturitā sannipatitvā gāmassāmikassa ārocenti ‘sannipatitā, sāmi, sabbe gāmikā, yaṃ te karaṇīyaṃ taṃ karohī’ti. |
Then those villagers, by the word of the herald, quickly, quickly assembled and reported to the village headman, 'All the villagers, master, have assembled; do whatever you wish to do.' |
iti so, mahārāja, gāmassāmiko kuṭipurise sannipātento sabbe gāmike āṇāpeti, te ca āṇattā na sabbe sannipatanti, kuṭipurisā yeva sannipatanti, ‘ettakā yeva me gāmikā’ti gāmassāmiko ca tathā sampaṭicchati, aññe bahutarā anāgatā itthipurisā dāsidāsā bhatakā kammakarā gāmikā gilānā gomahiṃsā ajeḷakā suvānā, ye anāgatā, sabbe te agaṇitā, kuṭipurise yeva upādāya āṇāpitattā ‘sabbe sannipatantū’ti. |
Thus, great king, that village headman, when assembling the headmen of households, commands all the villagers, but not all of them assemble; only the headmen of households assemble. And the village headman accepts it thus: 'These are all my villagers.' Other numerous people, men and women, male and female slaves, servants, laborers, villagers, sick people, cows, buffaloes, goats, sheep, dogs, who did not come, all those are not counted, because the command, 'Let all assemble,' was given with reference only to the headmen of households. |
evameva kho, mahārāja, netaṃ vacanaṃ bhagavatā arahante upādāya bhaṇitaṃ, ṭhapito arahā tasmiṃ vatthusmiṃ, samūhato bhayahetu arahato, ye te, mahārāja, sattā sakilesā, yesañca adhimattā attānudiṭṭhi, ye ca sukhadukkhesu unnatāvanatā, te upādāya bhagavatā bhaṇitaṃ ‘sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno’ti . |
Even so, great king, this statement was not spoken by the Blessed One with reference to the Arahant. The Arahant, in that matter, is set aside; the cause of fear for the Arahant is uprooted. Those beings, great king, who are with defilements, and who have excessive self-view, and who are elevated or depressed by happiness and suffering, with reference to them, the Blessed One said, 'All tremble at the rod, all fear death.' |
tasmā arahā na tasati sabbabhayehi. |
Therefore, the Arahant does not tremble at any fear. |
♦ “atthi, mahārāja, sāvasesaṃ vacanaṃ sāvaseso attho, atthi sāvasesaṃ vacanaṃ niravaseso attho, atthi niravasesaṃ vacanaṃ sāvaseso attho, atthi niravasesaṃ vacanaṃ niravaseso attho. |
♦ "There is, great king, a partial statement, a partial meaning; there is a partial statement, a complete meaning; there is a complete statement, a partial meaning; there is a complete statement, a complete meaning. |
tena tena attho sampaṭicchitabbo. |
The meaning should be accepted according to each. |
♦ “pañcavidhehi, mahārāja, kāraṇehi attho sampaṭicchitabbo āhaccapadena rasena ācariyavaṃsena adhippāyā kāraṇuttariyatāya. |
♦ "For five reasons, great king, the meaning should be accepted: by the immediate word, by the essence, by the lineage of teachers, by intention, and by the superiority of the reason. |
ettha hi āhaccapadanti suttaṃ adhippetaṃ. |
Here, by 'immediate word' is meant the Sutta. |
rasoti suttānulomaṃ. |
'Essence' means consistency with the Sutta. |
ācariyavaṃsoti ācariyavādo. |
'Lineage of teachers' means the tradition of teachers. |
adhippāyoti attano mati. |
'Intention' means one's own understanding. |
kāraṇuttariyatāti imehi catūhi samentaṃ kāraṇaṃ. |
'Superiority of the reason' means a reason that fits with these four. |
imehi kho, mahārāja, pañcahi kāraṇehi attho sampaṭicchitabbo. |
By these five reasons, great king, the meaning should be accepted. |
evameso pañho suvinicchito hotī”ti. |
Thus this question is well-resolved." |
♦ “hotu, bhante nāgasena, tathā taṃ sampaṭicchāmi. |
♦ "So be it, Venerable Nāgasena, I accept that. |
ṭhapito hotu arahā tasmiṃ vatthusmiṃ, tasantu avasesā sattā, niraye pana nerayikā sattā dukkhā tibbā kaṭukā vedanā vedayamānā jalitapajjalitasabbaṅgapaccaṅgā ruṇṇakāruññakanditaparidevitalālappitamukhā asayhatibbadukkhābhibhūtā atāṇā asaraṇā asaraṇībhūtā anappasokāturā antimapacchimagatikā ekantasokaparāyaṇā uṇhatikhiṇacaṇḍakharatapanatejavanto bhīmabhayajanakaninādamahāsaddā saṃsibbitachabbidhajālāmālākulā samantā satayojanānupharaṇaccivegā kadariyā tapanā mahānirayā cavamānā maccuno bhāyantī”ti? |
Let the Arahant be set aside in that matter. Let the remaining beings tremble. But do hell-beings in hell, experiencing intensely painful and bitter feelings, with all their limbs and minor limbs blazing, burning, and tormented, with mouths crying, lamenting, wailing, and blabbering, overwhelmed by unbearable intense suffering, without refuge, without protection, without support, greatly afflicted by sorrow, having reached their final destiny, entirely devoted to sorrow, having fierce and burning heat and radiance, with terrible and frightening sounds, entangled in six kinds of nets of flames, with flame currents extending a hundred leagues all around, miserly and tormented, as they depart from the great hell, do they fear death?" |
“āma, mahārājā”ti. |
Yes, great king. |
♦ “nanu, bhante nāgasena, nirayo ekantadukkhavedanīyo, kissa pana te nerayikā sattā ekantadukkhavedanīyā nirayā cavamānā maccuno bhāyanti, kissa niraye ramantī”ti? |
♦ "But then, Venerable Nāgasena, hell is exclusively a place of painful feeling. Why then do hell-beings, departing from hell, which is exclusively a place of painful feeling, fear death? Why do they delight in hell?" |
“na te, mahārāja, nerayikā sattā niraye ramanti, muñcitukāmāva te nirayā. |
"They do not, great king, delight in hell; they wish to be freed from hell. |
maraṇasseva so , mahārāja, ānubhāvo, yena tesaṃ santāso uppajjatī”ti. |
It is the power of death itself, great king, by which fear arises in them." |
“etaṃ kho, bhante nāgasena, na saddahāmi, yaṃ muccitukāmānaṃ cutiyā santāso uppajjatīti, hāsanīyaṃ, bhante nāgasena, taṃ ṭhānaṃ, yaṃ te patthitaṃ labhanti, kāraṇena maṃ saññāpehī”ti. |
This, Venerable Nāgasena, I do not believe, that fear arises at death for those who wish to be freed. That, Venerable Nāgasena, is a laughable matter, that they obtain what they desire. Please instruct me with a reason. |
♦ “maraṇanti kho, mahārāja, etaṃ adiṭṭhasaccānaṃ tāsanīyaṭṭhānaṃ, etthāyaṃ jano tasati ca ubbijjati ca. |
♦ "Death, great king, is a frightening thing for those who have not realized the truth; in this, people tremble and are agitated. |
yo ca, mahārāja, kaṇhasappassa bhāyati, so maraṇassa bhāyanto kaṇhasappassa bhāyati. |
One who fears a black snake, great king, fears a black snake out of fear of death. |
yo ca hatthissa bhāyati ... pe ... sīhassa ... pe ... byagghassa ... pe ... dīpissa ... pe ... acchassa ... pe ... taracchassa ... pe ... mahiṃsassa ... pe ... gavayassa ... pe ... aggissa ... pe ... udakassa ... pe ... khāṇukassa ... pe ... kaṇṭakassa bhāyati. |
One who fears an elephant... (as before)... a lion... (as before)... a tiger... (as before)... a leopard... (as before)... a bear... (as before)... a hyena... (as before)... a buffalo... (as before)... a wild ox... (as before)... fire... (as before)... water... (as before)... a tree stump... (as before)... a thorn. |
yo ca sattiyā bhāyati, so maraṇassa bhāyanto sattiyā bhāyati. |
One who fears a spear, fears a spear out of fear of death. |
maraṇasseva so , mahārāja, sarasasabhāvatejo , tassa sarasasabhāvatejena sakilesā sattā maraṇassa tasanti bhāyanti, muccitukāmāpi, mahārāja, nerayikā sattā maraṇassa tasanti bhāyanti. |
It is the inherent nature and power of death itself, great king. By that inherent nature and power, beings with defilements tremble and fear death. Even hell-beings, great king, who wish to be freed from hell, tremble and fear death." |
♦ “idha, mahārāja, purisassa kāye medo gaṇṭhi uppajjeyya. |
♦ "Here, great king, a fatty tumor might arise in a man's body. |
so tena rogena dukkhito upaddavā parimuccitukāmo bhisakkaṃ sallakattaṃ āmantāpeyya. |
He, suffering from that disease, wishing to be freed from afflictions, would summon a physician and surgeon. |
tassa vacanaṃ so bhisakko sallakatto sampaṭicchitvā tassa rogassa uddharaṇāya upakaraṇaṃ upaṭṭhāpeyya, satthakaṃ tikhiṇaṃ kareyya, yamakasalākā aggimhi pakkhipeyya, khāralavaṇaṃ nisadāya pisāpeyya, api nu kho, mahārāja, tassa āturassa tikhiṇasatthakacchedanena yamakasalākādahanena khāraloṇappavesanena tāso uppajjeyyā”ti? |
That physician and surgeon, having assented to his word, would prepare instruments for removing that disease, sharpen a knife, put two cauteries into the fire, and have caustic salt ground with a pestle. But then, great king, would fear arise in that patient from the cutting by the sharp knife, the burning by the two cauteries, and the insertion of caustic salt?" |
“āma bhante”ti. |
Yes, Venerable sir. |
“iti, mahārāja, tassa āturassa rogā muccitukāmassāpi vedanābhayā santāso uppajjati. |
"Thus, great king, even for that patient who wishes to be freed from disease, fear arises from the fear of pain. |
evameva kho, mahārāja, nirayā muccitukāmānampi nerayikānaṃ sattānaṃ maraṇabhayā santāso uppajjati. |
Even so, great king, fear arises in hell-beings, even for those who wish to be freed from hell, from the fear of death." |
♦ “idha, mahārāja, puriso issarāparādhiko baddho saṅkhalikabandhanena gabbhe pakkhitto parimuccitukāmo assa, tamenaṃ so issaro mocetukāmo pakkosāpeyya. |
♦ "Here, great king, a man who has offended the king, bound with chains, imprisoned in a cell, might wish to be freed. The king, wishing to free him, would summon him. |
api nu kho, mahārāja, tassa issarāparādhikassa purisassa ‘katadoso ahan’ti jānantassa issaradassanena santāso uppajjeyyā”ti? |
But then, great king, would fear arise in that man who has offended the king, who knows, 'I have committed an offense,' from seeing the king?" |
“āma bhante”ti. |
Yes, Venerable sir. |
“iti, mahārāja, tassa issarāparādhikassa purisassa parimuccitukāmāssāpi issarabhayā santāso uppajjati. |
"Thus, great king, even for that man who has offended the king and wishes to be freed, fear arises from the fear of the king. |
evameva kho, mahārāja, nirayā muccitukāmānampi nerayikānaṃ sattānaṃ maraṇabhayā santāso uppajjatī”ti. |
Even so, great king, fear arises in hell-beings, even for those who wish to be freed from hell, from the fear of death." |
♦ “aparampi, bhante, uttariṃ kāraṇaṃ brūhi, yenāhaṃ kāraṇena okappeyyan”ti. |
♦ "Moreover, Venerable sir, tell me a further reason, by which reason I may understand." |
“idha, mahārāja, puriso daṭṭhavisena āsīvisena daṭṭho bhaveyya, so tena visavikārena pateyya uppateyya vaṭṭeyya pavaṭṭeyya, athaññataro puriso balavantena mantapadena taṃ daṭṭhavisaṃ āsīvisaṃ ānetvā taṃ daṭṭhavisaṃ paccācamāpeyya, api nu kho, mahārāja, tassa visagatassa purisassa tasmiṃ daṭṭhavise sappe sotthihetu upagacchante santāso uppajjeyyā”ti? |
Here, great king, a man might be bitten by a poisonous snake, an asp. He, by that poison's disturbance, might fall, leap, roll, or stumble. Then another man, by a powerful mantra, might bring that poisonous asp and make that poisonous asp vomit poison. But then, great king, would fear arise in that poisoned man when that poisonous asp approaches for his well-being? |
“āma bhante”ti. |
Yes, Venerable sir. |
iti, mahārāja, tathārūpe ahimhi sotthihetupi upagacchante tassa santāso uppajjati. |
"Thus, great king, even when such a snake approaches for his well-being, fear arises in him. |
evameva kho, mahārāja, nirayā muccitukāmānampi nerayikānaṃ santānaṃ maraṇabhayā santāso uppajjati. |
Even so, great king, fear arises in hell-beings, even for those who wish to be freed from hell, from the fear of death. |
aniṭṭhaṃ, mahārāja, sabbasattānaṃ maraṇaṃ, tasmā nerayikā sattā nirayā parimuccitukāmāpi maccuno bhāyantī”ti. |
Death, great king, is undesirable for all beings; therefore, hell-beings, even though they wish to be freed from hell, fear death." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ maccubhāyanābhāyanapañho tatiyo. |
--- |
♦ 4. maccupāsamuttipañho |
## The Question of Escaping the Snare of Death |
♦ 4. “bhante nāgasena, bhāsitampetaṃ bhagavatā — |
♦ 4. "Venerable Nāgasena, it was said by the Blessed One: |
♦ “‘na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa. |
"'Not in the sky, nor in the midst of the ocean, |
♦ na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya maccupāsā’ti. |
nor by entering a mountain cave. |
| No place is found on earth | |
| where, standing there, one might escape the snare of death.' | |
♦ “puna bhagavatā parittā ca uddiṭṭhā. |
"And again, the Blessed One taught protective charms (parittā). |
seyyathidaṃ, ratanasuttaṃ mettasuttaṃ khandhaparittaṃ moraparittaṃ dhajaggaparittaṃ āṭānāṭiyaparittaṃ aṅgulimālaparittaṃ. |
Namely, the Ratana Sutta, the Mettā Sutta, the Khandha Paritta, the Mora Paritta, the Dhajagga Paritta, the Āṭānāṭiya Paritta, the Aṅgulimāla Paritta. |
yadi, bhante nāgasena, ākāsagatopi samuddamajjhagatopi pāsādakuṭileṇaguhāpabbhāradaribilagiri vivarapabbatantaragatopi na muccati maccupāsā, tena hi parittakammaṃ micchā. |
If, Venerable Nāgasena, even one who is in the sky, or in the midst of the ocean, or in a palace, or a cave, or a mountain gorge, or a mountain fissure, cannot escape the snare of death, then the effectiveness of protective charms is false. |
yadi parittakaraṇena maccupāsā parimutti bhavati, tena hi ‘na antalikkhe ... pe ... maccupāsā’ti tampi vacanaṃ micchā. |
If one gains liberation from the snare of death by performing protective charms, then the statement, 'Not in the sky... (as before)... the snare of death,' is also false. |
ayampi ubhato koṭiko pañho gaṇṭhitopi gaṇṭhitaro tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes, more knotty than knotty, that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘na antalikkhe ... pe ... maccupāsā’ti, parittā ca bhagavatā uddiṭṭhā, tañca pana sāvasesāyukassa vayasampannassa apetakammāvaraṇassa, natthi, mahārāja, khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā. |
♦ "It was said by the Blessed One, great king: 'Not in the sky... (as before)... the snare of death,' and protective charms were taught by the Blessed One. And that is for one whose life is not exhausted, who is endowed with full age, who is free from kamma-obstruction. There is no action or means, great king, for the prolongation of life for one whose life is exhausted. |
♦ “yathā mahārāja matassa rukkhassa sukkhassa koḷāpassa nisnehassa uparuddhajīvitassa gatāyusaṅkhārassa kumbhasahassenapi udake ākirante allattaṃ vā pallavitaharitabhāvo vā na bhaveyya. |
♦ "Just as, great king, when a tree is dead, dry, withered, without sap, its life exhausted, its life-span expired, even if water is poured on it by thousands of pots, it would not become moist or produce leaves or greenness. |
evameva kho, mahārāja, bhesajjaparittakammena natthi khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā, yāni tāni, mahārāja, mahiyā osadhāni bhesajjāni, tānipi khīṇāyukassa akiccakarāni bhavanti. |
Even so, great king, by the action of protective charms and medicine, there is no action or means for the prolongation of life for one whose life is exhausted. Whatever medicines and remedies there are on earth, great king, they are useless for one whose life is exhausted. |
sāvasesāyukaṃ, mahārāja, vayasampannaṃ apetakammāvaraṇaṃ parittaṃ rakkhati gopeti, tassatthāya bhagavatā parittā uddiṭṭhā. |
Protective charms, great king, protect and guard one whose life is not exhausted, who is endowed with full age, who is free from kamma-obstruction. For that purpose, the Blessed One taught protective charms. |
♦ “yathā, mahārāja, kassako paripakke dhaññe mate sassanāḷe udakappavesanaṃ vāreyya, yaṃ pana sassaṃ taruṇaṃ meghasannibhaṃ vayasampannaṃ, taṃ udakavaḍḍhiyā vaḍḍhati. |
♦ "Just as, great king, a farmer would prevent water from entering mature grain, a dead crop. But a crop that is young, like a cloud, and has reached its full age, that grows with the increase of water. |
evameva kho, mahārāja, khīṇāyukassa bhesajjaparittakiriyā ṭhapitā paṭikkhittā, ye pana te manussā sāvasesāyukā vayasampannā, tesaṃ atthāya parittabhesajjāni bhaṇitāni, te parittabhesajjehi vaḍḍhantī”ti. |
Even so, great king, the action of protective charms and medicine is put aside and rejected for one whose life is exhausted. But for those people whose lives are not exhausted and who are endowed with full age, for their benefit protective charms and medicines are taught, and they grow by protective charms and medicines." |
♦ “yadi, bhante nāgasena, khīṇāyuko marati, sāvasesāyuko jīvati, tena hi parittabhesajjāni niratthakāni hontī”ti? |
♦ "If, Venerable Nāgasena, one whose life is exhausted dies, and one whose life is not exhausted lives, then protective charms and medicines are useless." |
“diṭṭhapubbo pana tayā, mahārāja, koci rogo bhesajjehi paṭinivattito”ti? |
Have you ever seen, great king, any disease turned back by medicines? |
“āma, bhante, anekasatāni diṭṭhānī”ti. |
Yes, Venerable sir, I have seen many hundreds. |
“tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṃ vacanaṃ, taṃ micchā bhavatī”ti. |
In that case, great king, the statement, 'the action of protective charms and medicines is useless,' is false. |
♦ “dissanti, bhante nāgasena, vejjānaṃ upakkamā bhesajjapānānulepā, tena tesaṃ upakkamena rogo paṭinivattatī”ti. |
♦ "The efforts of physicians, Venerable Nāgasena, are seen: the drinking of medicine, the application of ointments; by their efforts, disease turns back." |
“parittānampi, mahārāja, pavattīyamānānaṃ saddo suyyati, jivhā sukkhati, hadayaṃ byāvaṭṭati, kaṇṭho āturati. |
"When protective charms, great king, are recited, the sound is heard, the tongue becomes dry, the heart is agitated, the throat is constricted. |
tena tesaṃ pavattena sabbe byādhayo vūpasamanti, sabbā ītiyo apagacchantīti. |
By their recitation, all diseases are appeased, all afflictions disappear." |
♦ “diṭṭhapubbo pana tayā, mahārāja, koci ahinā daṭṭho mantapadena visaṃ pātīyamāno visaṃ cikkhassanto uddhamadho ācamayamāno”ti? |
♦ "Have you ever seen, great king, anyone bitten by a snake, who, while the poison is being made to fall by a mantra, vomits poison and evacuates it upwards and downwards?" |
“āma, bhante, ajjetarahipi taṃ loke vattatī”ti. |
Yes, Venerable sir, it happens in the world even today. |
“tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṃ vacanaṃ, taṃ micchā bhavati. |
"In that case, great king, the statement, 'the action of protective charms and medicines is useless,' is false. |
kataparittañhi, mahārāja, purisaṃ ḍaṃsitukāmo ahi na ḍaṃsati, vivaṭaṃ mukhaṃ pidahati, corānaṃ ukkhittalaguḷampi na sambhavati, te laguḷaṃ muñcitvā pemaṃ karonti, kupitopi hatthināgo samāgantvā uparamati, pajjalitamahāaggikkhandhopi upagantvā nibbāyati, visaṃ halāhalampi khāyitaṃ agadaṃ sampajjati, āhāratthaṃ vā pharati, vadhakā hantukāmā upagantvā dāsabhūtā sampajjanti, akkantopi pāso na saṃvarati . |
For a man who has performed a protective charm, great king, a snake wishing to bite does not bite, it closes its open mouth. Even the uplifted club of thieves does not strike; they drop the club and show affection. Even an agitated elephant, having approached, calms down. Even a blazing great mass of fire, having approached, is extinguished. Deadly poison, when eaten, becomes an antidote. Or it spreads for nourishment. Executioners, wishing to kill, approach and become slaves. Even a snare that is trodden upon does not catch. |
♦ “sutapubbaṃ pana tayā, mahārāja, ‘morassa kataparittassa sattavassasatāni luddako nāsakkhi pāsaṃ upanetuṃ, akataparittassa taṃ yeva divasaṃ pāsaṃ upanesī”ti ? |
♦ "Have you ever heard, great king, 'A peacock who had performed a protective charm for seven hundred years, a hunter could not catch in a snare; but when he had not performed a protective charm, on that very day, he caught him in a snare'?" |
“āma, bhante, suyyati, abbhuggato so saddo sadevake loke”ti. |
Yes, Venerable sir, it is heard; that sound has spread among gods and humans. |
“tena hi, mahārāja ‘parittabhesajjakiriyā niratthakā’ti yaṃ vacanaṃ, taṃ micchā bhavati. |
"In that case, great king, the statement, 'the action of protective charms and medicines is useless,' is false. |
♦ “sutapubbaṃ pana tayā, mahārāja, ‘dānavo bhariyaṃ parirakkhanto samugge pakkhipitvā gilitvā kucchinā pariharati, atheko vijjādharo tassa dānavassa mukhena pavisitvā tāya saddhiṃ abhiramati, yadā so dānavo aññāsi, atha samuggaṃ vamitvā vivari, saha samugge vivaṭe vijjādharo yathākāmaṃ pakkāmī”ti? |
♦ "Have you ever heard, great king, 'Another vidyādhara (knowledge-holder), protecting his wife, put her in a casket, swallowed it, and carried it in his belly. Then another vidyādhara entered through the mouth of that demon and dallied with her. When that demon knew, he vomited the casket and opened it, and when the casket was opened, the vidyādhara departed as he pleased'?" |
“āma, bhante, suyyati, abbhuggato sopi saddo sadevake loke”ti. |
Yes, Venerable sir, it is heard; that sound also has spread among gods and humans. |
“nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti. |
Was not that vidyādhara, great king, freed from being caught by the power of the protective charm? |
“āma bhante”ti. |
Yes, Venerable sir. |
“tena hi, mahārāja, atthi parittabalaṃ. |
In that case, great king, there is power in protective charms. |
♦ “sutapubbaṃ pana tayā, mahārāja, ‘aparopi vijjādharo bārāṇasirañño antepure mahesiyā saddhiṃ sampaduṭṭho gahaṇappatto samāno khaṇena adassanaṃ gato mantabalenā”ti. |
♦ "Have you ever heard, great king, 'Another vidyādhara, having engaged in misconduct with the chief queen in the inner palace of the King of Bārāṇasī, when he was about to be caught, instantly became invisible by the power of a mantra'?" |
“āma, bhante, suyyatī”ti. |
Yes, Venerable sir, it is heard. |
“nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti? |
Was not that vidyādhara, great king, freed from being caught by the power of the protective charm? |
“āma bhante”ti. |
Yes, Venerable sir. |
“tena hi, mahārāja, atthi parittabalan”ti. |
In that case, great king, there is power in protective charms. |
♦ “bhante nāgasena, ‘kiṃ sabbe yeva parittaṃ rakkhatī’ti? |
♦ "Venerable Nāgasena, does the protective charm protect everyone?" |
“ekacce, mahārāja, rakkhati, ekacce na rakkhatī”ti. |
Some, great king, it protects; some it does not protect. |
“tena hi, bhante nāgasena, parittaṃ na sabbatthikan”ti? |
In that case, Venerable Nāgasena, the protective charm is not universal. |
“api nu kho, mahārāja, bhojanaṃ sabbesaṃ jīvitaṃ rakkhatī”ti? |
But then, great king, does food protect the life of everyone? |
“ekacce, bhante, rakkhati, ekacce na rakkhatī”ti. |
Some, Venerable sir, it protects; some it does not protect. |
“kiṃ kāraṇā”ti. |
For what reason? |
“yato, bhante, ekacce taṃ yeva bhojanaṃ atibhuñjitvā visūcikāya marantī”ti. |
Because, Venerable sir, some die from cholera by eating that very food in excess. |
“tena hi, mahārāja, bhojanaṃ na sabbesaṃ jīvitaṃ rakkhatī”ti? |
In that case, great king, food does not protect the life of everyone. |
“dvīhi, bhante nāgasena, kāraṇehi bhojanaṃ jīvitaṃ harati atibhuttena vā usmādubbalatāya vā, āyudadaṃ, bhante nāgasena, bhojanaṃ durupacārena jīvitaṃ haratī”ti. |
For two reasons, Venerable Nāgasena, food takes away life: by overeating or by weakness of the digestive fire. Food, Venerable Nāgasena, which gives life, takes away life by improper digestion. |
“evameva kho, mahārāja, parittaṃ ekacce rakkhati, ekacce na rakkhati. |
"Even so, great king, the protective charm protects some and does not protect others. |
♦ “tīhi, mahārāja, kāraṇehi parittaṃ na rakkhati kammāvaraṇena, kilesāvaraṇena, asaddahanatāya. |
♦ "For three reasons, great king, the protective charm does not protect: by kamma-obstruction, by defilement-obstruction, by lack of faith. |
sattānurakkhaṇaṃ, mahārāja, parittaṃ attanā katena ārakkhaṃ jahati, yathā, mahārāja, mātā puttaṃ kucchigataṃ poseti, hitena upacārena janeti, janayitvā asucimalasiṅghāṇikamapanetvā uttamavarasugandhaṃ upalimpati, so aparena samayena paresaṃ putte akkosante vā paharante vā pahāraṃ deti. |
Protective charm, great king, being a protector of beings, becomes fruitless by one's own offense. Just as, great king, a mother nourishes her child in the womb, gives birth with beneficial care, and having given birth, removes filth and snot, and anoints him with excellent fragrances. But after some time, when others' children insult or strike him, he retaliates. |
te tassa kujjhitvā parisāya ākaḍḍhitvā taṃ gahetvā sāmino upanenti, yadi pana tassā putto aparaddho hoti velātivatto. |
They, becoming angry with him, drag him to the assembly, and having caught him, bring him to the master. If then her son has offended and transgressed the limit. |
atha naṃ sāmino manussā ākaḍḍhayamānā daṇḍamuggarajāṇumuṭṭhīhi tāḷenti pothenti, api nu kho, mahārāja, tassa mātā labhati ākaḍḍhanaparikaḍḍhanaṃ gāhaṃ sāmino upanayanaṃ kātun”ti? |
Then the master's men, dragging him, beat and pound him with sticks, clubs, knees, and fists. But then, great king, can his mother do anything to prevent him from being dragged and pulled, or from being taken to the master?" |
“na hi bhante”ti. |
No, Venerable sir. |
“kena kāraṇena, mahārājā”ti. |
For what reason, great king? |
“attano, bhante, aparādhenā”ti. |
By his own offense, Venerable sir. |
“evameva kho, mahārāja, sattānaṃ ārakkhaṃ parittaṃ attano aparādhena vañjhaṃ karotī”ti . |
Even so, great king, the protective charm, being a protector of beings, becomes fruitless by one's own offense. |
“sādhu, bhante nāgasena, suvinicchito pañho, gahanaṃ agahanaṃ kataṃ, andhakāro āloko kato, viniveṭhitaṃ diṭṭhijālaṃ, tvaṃ gaṇivarapavaramāsajjā”ti. |
Good, Venerable Nāgasena, the question has been well-resolved, the thicket has been made clear, darkness has been made light, the net of wrong views has been untangled. You are indeed the foremost of leaders. |
♦ maccupāsamuttipañho catuttho. |
--- |
♦ 5. buddhalābhantarāyapañho |
## The Question of Obstacles to the Buddha's Gains |
♦ 5. “bhante nāgasena, tumhe bhaṇatha ‘lābhī tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. |
♦ 5. "Venerable Nāgasena, you say, 'The Tathāgata is one who gains robes, almsfood, lodgings, and medicinal requisites for the sick.' |
puna ca tathāgato pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pavisitvā kiñcideva alabhitvā yathādhotena pattena nikkhantoti. |
And again, the Tathāgata, having entered the Brahman village of Pañcasālā for alms, obtained nothing and departed with his bowl washed clean. |
yadi, bhante nāgasena, tathāgato lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, tena hi pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pavisitvā kiñcideva alabhitvā yathādhotena pattena nikkhantoti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Tathāgata is one who gains robes, almsfood, lodgings, and medicinal requisites for the sick, then the statement that he entered the Brahman village of Pañcasālā for alms, obtained nothing, and departed with his bowl washed clean, is false. |
yadi pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pavisitvā kiñcideva alabhitvā yathādhotena pattena nikkhanto, tena hi lābhī tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānanti tampi vacanaṃ micchā. |
If he entered the Brahman village of Pañcasālā for alms, obtained nothing, and departed with his bowl washed clean, then the statement that the Tathāgata is one who gains robes, almsfood, lodgings, and medicinal requisites for the sick, is also false. |
ayampi ubhato koṭiko pañho sumahanto dunnibbeṭho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a very great question with two extremes, difficult to untangle, that has fallen to you; it must be resolved by you." |
♦ “lābhī, mahārāja, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, pañcasālañca brāhmaṇagāmaṃ piṇḍāya pavisitvā kiñcideva alabhitvā yathādhotena pattena nikkhanto, tañca pana mārassa pāpimato kāraṇā”ti. |
♦ "The Tathāgata, great king, is one who gains robes, almsfood, lodgings, and medicinal requisites for the sick. And he entered the Brahman village of Pañcasālā for alms, obtained nothing, and departed with his bowl washed clean, and that was due to Māra the Evil One." |
“tena hi, bhante nāgasena, bhagavato gaṇanapathaṃ vītivattakappe abhisaṅkhataṃ kusalaṃ kinti niṭṭhitaṃ, adhunuṭṭhitena mārena pāpimatā tassa kusalassa balavegaṃ kinti pihitaṃ, tena hi, bhante nāgasena, tasmiṃ vatthusmiṃ dvīsu ṭhānesu upavādo āgacchati, kusalatopi akusalaṃ balavataraṃ hoti, buddhabalatopi mārabalaṃ balavataraṃ hotīti, tena hi rukkhassa mūlatopi aggaṃ bhārataraṃ hoti, guṇasamparikiṇṇatopi pāpiyaṃ balavataraṃ hotī”ti. |
In that case, Venerable Nāgasena, how was the wholesome kamma, accumulated by the Blessed One for an eon beyond calculation, exhausted? How was the strength and momentum of that wholesome kamma obstructed by Māra the Evil One, who had just arisen? In that case, Venerable Nāgasena, on that matter, a reproach arises in two ways: that unwholesome kamma is stronger than wholesome kamma, and that the power of Māra is stronger than the power of the Buddha. In that case, the top of a tree is heavier than its root, and wickedness is stronger than virtue. |
“na, mahārāja, tāvatakena kusalatopi akusalaṃ balavataraṃ nāma hoti, na buddhabalatopi mārabalaṃ balavataraṃ nāma hoti. |
"No, great king, unwholesome kamma is not stronger than wholesome kamma, nor is the power of Māra stronger than the power of the Buddha. |
api cettha kāraṇaṃ icchitabbaṃ. |
However, a reason is desired here. |
♦ “yathā, mahārāja, puriso rañño cakkavattissa madhuṃ vā madhupiṇḍikaṃ vā aññaṃ vā upāyanaṃ abhihareyya, tamenaṃ rañño dvārapālo evaṃ vadeyya ‘akālo, bho, ayaṃ rañño dassanāya, tena hi, bho, tava upāyanaṃ gahetvā sīghasīghaṃ paṭinivatta, pure tava rājā daṇḍaṃ dhāressatī’ti . |
♦ "Just as, great king, a man might bring honey or a honey-cake or some other gift to a universal monarch, and the king's doorkeeper would say to him, 'It is not the time, sir, to see the king; then, sir, take your gift and return quickly, before the king punishes you.' |
tato so puriso daṇḍabhayā tasito ubbiggo taṃ upāyanaṃ ādāya sīghasīghaṃ paṭinivatteyya, api nu kho so, mahārāja, rājā cakkavattī tāvatakena upāyanavikalamattakena dvārapālato dubbalataro nāma hoti, aññaṃ vā pana kiñci upāyanaṃ na labheyyā”ti? |
Then that man, afraid and agitated by the fear of punishment, would take his gift and return quickly. But then, great king, is that universal monarch, merely because of that lack of a gift, weaker than the doorkeeper, or does he not obtain any other gift?" |
“na hi, bhante, issāpakato so, bhante, dvārapālo upāyanaṃ nivāresi, aññena pana dvārena satasahassaguṇampi rañño upāyanaṃ upetī”ti . |
No, Venerable sir. That doorkeeper, Venerable sir, out of envy, prevented the gift. But by another door, a hundred thousand times more gifts reach the king. |
“evameva kho, mahārāja, issāpakato māro pāpimā pañcasālake brāhmaṇagahapatike anvāvisi, aññāni pana anekāni devatāsatasahassāni amataṃ dibbaṃ ojaṃ gahetvā upagatāni ‘bhagavato kāye ojaṃ odahissāmā’ti bhagavantaṃ namassamānāni pañjalikāni ṭhitānī”ti. |
Even so, great king, Māra the Evil One, out of envy, entered into the Brahman householders of Pañcasālā. But many hundreds of thousands of other devas came, taking divine essence, the essence of immortality, intending to put essence into the Blessed One's body, standing with joined hands, saluting the Blessed One. |
♦ “hotu, bhante nāgasena, sulabhā bhagavato cattāro paccayā loke uttamapurisassa, yācitova bhagavā devamanussohi cattāro paccaye paribhuñjati, api ca kho pana mārassa yo adhippāyo, so tāvatakena siddho, yaṃ so bhagavato bhojanassa antarāyamakāsi. |
♦ "So be it, Venerable Nāgasena. The four requisites are easily obtained by the Blessed One, the supreme person in the world; the Blessed One partakes of the four requisites only when requested by gods and humans. But Māra's intention was fulfilled by that, in that he caused an obstacle to the Blessed One's meal. |
ettha me, bhante, kaṅkhā na chijjati, vimatijātohaṃ tattha saṃsayapakkhando. |
Here, Venerable sir, my doubt is not cut, I am doubtful, excessively inclined to doubt. |
na me tattha mānasaṃ pakkhandati, yaṃ tathāgatassa arahato sammāsambuddhassa sadevake loke aggapuggalavarassa kusalavarapuññasambhavassa asamasamassa anupamassa appaṭisamassa chavakaṃ lāmakaṃ parittaṃ pāpaṃ anariyaṃ vipannaṃ māro lābhantarāyamakāsī”ti. |
My mind does not incline there, that Māra the Evil One caused an obstacle to the gains of the Tathāgata, the Arahant, the Fully Self-Awakened One, the supreme person in the world with its devas, the one born of supreme wholesome merit, the unequaled, the incomparable, the peerless, by a petty, worthless, trivial, ignoble, flawed evil." |
♦ “cattāro kho, mahārāja, antarāyā adiṭṭhantarāyo uddissa katantarāyo upakkhaṭantarāyo paribhogantarāyoti. |
♦ "There are four kinds of obstacles, great king: unseen obstacle, specifically made obstacle, prepared obstacle, and consumption obstacle. |
tattha katamo adiṭṭhantarāyo? |
Which then is the unseen obstacle? |
anodissa adassanena anabhisaṅkhataṃ koci antarāyaṃ karoti ‘kiṃ parassa dinnenā’ti, ayaṃ adiṭṭhantarāyo nāma. |
One, without specific intent, without seeing, without conscious action, causes an obstacle, thinking, 'Why should I give to another?' This is called an unseen obstacle. |
♦ “katamo uddissa katantarāyo? |
♦ "Which is the specifically made obstacle? |
idhekaccaṃ puggalaṃ upadisitvā uddissa bhojanaṃ paṭiyattaṃ hoti, taṃ koci antarāyaṃ karoti, ayaṃ uddissa katantarāyo nāma. |
Here, food is prepared for a specific individual, by designating them, and someone causes an obstacle to it. This is called a specifically made obstacle. |
♦ “katamo upakkhaṭantarāyo? |
♦ "Which is the prepared obstacle? |
idha yaṃ kiñci upakkhaṭaṃ hoti appaṭiggahitaṃ, tattha koci antarāyaṃ karoti, ayaṃ upakkhaṭantarāyo nāma. |
Here, whatever is prepared but not yet received, someone causes an obstacle to it. This is called a prepared obstacle. |
♦ “katamo paribhogantarāyo? |
♦ "Which is the consumption obstacle? |
idha yaṃ kiñci paribhogaṃ, tattha koci antarāyaṃ karoti, ayaṃ paribhogantarāyo nāma. |
Here, whatever is being consumed, someone causes an obstacle to it. This is called a consumption obstacle. |
ime kho, mahārāja, cattāro antarāyā. |
These, great king, are the four obstacles. |
♦ “yaṃ pana māro pāpimā pañcasālake brāhmaṇagahapatike anvāvisi, taṃ neva bhagavato paribhogaṃ na upakkhaṭaṃ na uddissakataṃ, anāgataṃ asampattaṃ adassanena antarāyaṃ kataṃ, taṃ pana nekassa bhagavato yeva, atha kho ye te tena samayena nikkhantā abbhāgatā, sabbepi te taṃ divasaṃ bhojanaṃ na labhiṃsu, nāhaṃ taṃ, mahārāja, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato uddissa kataṃ upakkhaṭaṃ paribhogaṃ antarāyaṃ kareyya. |
♦ "As for Māra the Evil One entering into the Brahman householders of Pañcasālā, that was neither the Blessed One's consumption, nor prepared, nor specifically made; it was an obstacle caused unseen, to what was future and not yet attained. And that was not just for the Blessed One alone, but all those who had gone forth as visitors at that time, all of them did not receive food that day. I do not see, great king, in the world with its devas, Māras, and Brahmas, with its recluses and brahmins, with its gods and humans, anyone who could cause an obstacle to what was specifically made, prepared, or consumed for the Blessed One. |
sace koci issāya uddissa kataṃ upakkhaṭaṃ paribhogaṃ antarāyaṃ kareyya, phaleyya tassa muddhā satadhā vā sahassadhā vā. |
If anyone were to cause an obstacle to what was specifically made, prepared, or consumed out of envy, his head would split into a hundred or a thousand pieces. |
♦ “cattārome, mahārāja, tathāgatassa kenaci anāvaraṇīyā guṇā. |
♦ "These four qualities of the Tathāgata, great king, cannot be obstructed by anyone. |
katame cattāro? |
Which four? |
lābho, mahārāja, bhagavato uddissa kato upakkhaṭo na sakkā kenaci antarāyaṃ kātuṃ; |
The gains, great king, specifically made and prepared for the Blessed One, cannot be obstructed by anyone. |
sarīrānugatā, mahārāja, bhagavato byāmappabhā na sakkā kenaci antarāyaṃ kātuṃ; |
The fathom-long aura, great king, that follows the Blessed One's body, cannot be obstructed by anyone. |
sabbaññutaṃ, mahārāja, bhagavato ñāṇaratanaṃ na sakkā kenaci antarāyaṃ kātuṃ; |
The omniscience, great king, the jewel of knowledge of the Blessed One, cannot be obstructed by anyone. |
jīvitaṃ, mahārāja, bhagavato na sakkā kenaci antarāyaṃ kātuṃ. |
The life, great king, of the Blessed One, cannot be obstructed by anyone. |
ime kho, mahārāja, cattāro tathāgatassa kenaci anāvaraṇīyā guṇā, sabbepete, mahārāja, guṇā ekarasā arogā akuppā aparūpakkamā aphusāni kiriyāni. |
These, great king, are the four qualities of the Tathāgata that cannot be obstructed by anyone. All these qualities, great king, are of one essence, healthy, unshakeable, unaffected by external forces, without physical actions. |
adassanena, mahārāja, māro pāpimā nilīyitvā pañcasālake brāhmaṇagahapatike anvāvisi. |
Unseen, great king, Māra the Evil One, having hidden, entered into the Brahman householders of Pañcasālā. |
♦ “yathā, mahārāja, rañño paccante dese visame adassanena nilīyitvā corā panthaṃ dūsenti. |
♦ "Just as, great king, in the frontier region of a king, robbers, having hidden unseen in uneven terrain, infest the path. |
yadi pana rājā te core passeyya, api nu kho te corā sotthiṃ labheyyun”ti? |
If the king were to see those robbers, would those robbers then find safety?" |
“na hi, bhante, pharasunā phālāpeyya satadhā vā sahassadhā vā”ti. |
No, Venerable sir, he would have them split with an axe into a hundred or a thousand pieces. |
“evameva kho, mahārāja, adassanena māro pāpimā nilīyitvā pañcasālake brāhmaṇagahapatike anvāvisi. |
"Even so, great king, unseen, Māra the Evil One, having hidden, entered into the Brahman householders of Pañcasālā. |
♦ “yathā vā pana, mahārāja, itthī sapatikā adassanena nilīyitvā parapurisaṃ sevati, evameva kho, mahārāja, adassanena māro pāpimā nilīyitvā pañcasālake brāhmaṇagahapatike anvāvisi. |
♦ "Or just as, great king, a woman with a husband, having hidden unseen, has intercourse with another man, even so, great king, unseen, Māra the Evil One, having hidden, entered into the Brahman householders of Pañcasālā. |
yadi, mahārāja, itthī sāmikassa sammukhā parapurisaṃ sevati, api nu kho sā itthī sotthiṃ labheyyā”ti? |
If, great king, a woman has intercourse with another man in the presence of her husband, would that woman find safety?" |
“na hi, bhante, haneyyāpi taṃ, bhante, sāmiko vadheyyāpi bandheyyāpi dāsittaṃ vā upaneyyā”ti. |
No, Venerable sir, her husband would kill her, he would murder her, he would bind her, or he would reduce her to slavery. |
“evameva kho, mahārāja, adassanena māro pāpimā nilīyitvā pañcasālake brāhmaṇagahapatike anvāvisi. |
"Even so, great king, unseen, Māra the Evil One, having hidden, entered into the Brahman householders of Pañcasālā. |
yadi, mahārāja, māro pāpimā bhagavato uddissa kataṃ upakkhaṭaṃ paribhogaṃ antarāyaṃ kareyya, phaleyya tassa muddhā satadhā vā sahassadhā vā”ti. |
If, great king, Māra the Evil One were to cause an obstacle to what was specifically made, prepared, or consumed for the Blessed One, his head would split into a hundred or a thousand pieces." |
“evametaṃ, bhante nāgasena, corikāya kataṃ mārena pāpimatā, nilīyitvā māro pāpimā pañcasālake brāhmaṇagahapatike anvāvisi. |
"So it is, Venerable Nāgasena, it was done by Māra the Evil One through stealth. Māra the Evil One, having hidden, entered into the Brahman householders of Pañcasālā. |
sace so, bhante, māro pāpimā bhagavato uddissa kataṃ upakkhaṭaṃ paribhogaṃ antarāyaṃ kareyya, muddhā vāssa phaleyya satadhā vā sahassadhā vā, kāyo vāssa bhusamuṭṭhi viya vikireyya, sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
If he, Venerable sir, Māra the Evil One, were to cause an obstacle to what was specifically made, prepared, or consumed for the Blessed One, his head would either split into a hundred or a thousand pieces, or his body would scatter like a handful of dust. Good, Venerable Nāgasena, I accept this as it is." |
♦ buddhalābhantarāyapañho pañcamo. |
--- |
♦ 6. apuññapañho |
## The Question of Demerit |
♦ 6. “bhante nāgasena, tumhe bhaṇatha ‘yo ajānanto pāṇātipātaṃ karoti, so balavataraṃ apuññaṃ pasavatī’ti. |
♦ 6. "Venerable Nāgasena, you say, 'Whoever performs taking of life unknowingly, incurs greater demerit.' |
puna ca bhagavatā vinayapaññattiyā bhaṇitaṃ ‘anāpatti ajānantassā’ti. |
And again, in the Vinaya, the Blessed One said, 'There is no offense for one who acts unknowingly.' |
yadi, bhante nāgasena, ajānitvā pāṇātipātaṃ karonto balavataraṃ apuññaṃ pasavati, tena hi ‘anāpatti ajānantassā’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, one who performs taking of life unknowingly incurs greater demerit, then the statement, 'There is no offense for one who acts unknowingly,' is false. |
yadi anāpatti ajānantassa, tena hi ‘ajānitvā pāṇātipātaṃ karonto balavataraṃ apuññaṃ pasavatī’ti tampi vacanaṃ micchā. |
If there is no offense for one who acts unknowingly, then the statement, 'Whoever performs taking of life unknowingly incurs greater demerit,' is also false. |
ayampi ubhato koṭiko pañho duruttaro duratikkamo tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes, difficult to answer, difficult to overcome, that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘yo ajānanto pāṇātipātaṃ karoti, so balavataraṃ apuññaṃ pasavatī’ti. |
♦ "It was said by the Blessed One, great king: 'Whoever performs taking of life unknowingly, incurs greater demerit.' |
puna ca vinayapaññattiyā bhagavatā bhaṇitaṃ ‘anāpatti ajānantassā’ti. |
And again, in the Vinaya, the Blessed One said, 'There is no offense for one who acts unknowingly.' |
tattha atthantaraṃ atthi. |
There is a different meaning there. |
katamaṃ atthantaraṃ ? |
What is the different meaning? |
atthi, mahārāja, āpatti saññāvimokkhā, atthi āpatti nosaññāvimokkhā. |
There is, great king, an offense that is released by perception, and there is an offense that is not released by perception. |
yāyaṃ, mahārāja, āpatti saññāvimokkhā, taṃ āpattiṃ ārabbha bhagavatā bhaṇitaṃ ‘anāpatti ajānantassā”ti. |
Regarding the offense that is released by perception, great king, the Blessed One said, 'There is no offense for one who acts unknowingly.'" |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ apuññapañho chaṭṭho. |
--- |
♦ 7. bhikkhusaṅghapariharaṇapañho |
## The Question of Supporting the Bhikkhu Saṅgha |
♦ 7. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘tathāgatassa kho, ānanda, na evaṃ hoti “ahaṃ bhikkhusaṅghaṃ pariharissāmī’”ti vā, “mamuddesiko bhikkhusaṅgho”ti vā’ti. |
♦ 7. "Venerable Nāgasena, it was said by the Blessed One: 'It is not thus, Ānanda, for the Tathāgata, "I will support the community of monks," or "The community of monks is dependent on me."' |
puna ca metteyyassa bhagavato sabhāvaguṇaṃ paridīpayamānena bhagavatā evaṃ bhaṇitaṃ “so anekasahassaṃ bhikkhusaṅghaṃ pariharissati, seyyathāpi ahaṃ etarahi anekasataṃ bhikkhusaṅghaṃ pariharāmī”ti. |
And again, when explaining the inherent quality of the Blessed One Maitreya, the Blessed One said: 'He will support a community of monks of many thousands, just as I now support a community of monks of many hundreds.' |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘tathāgatassa kho, ānanda, na evaṃ hoti “ahaṃ bhikkhusaṅghaṃ pariharissāmī”ti vā, “mamuddesiko bhikkhusaṅgho”ti vā’ti, tena hi anekasataṃ bhikkhusaṅghaṃ pariharāmīti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'It is not thus, Ānanda, for the Tathāgata, "I will support the community of monks," or "The community of monks is dependent on me,"' then the statement, 'I now support a community of monks of many hundreds,' is false. |
yadi tathāgatena bhaṇitaṃ ‘so anekasahassaṃ bhikkhusaṅghaṃ pariharissati, seyyathāpi ahaṃ etarahi anekasataṃ bhikkhusaṅghaṃ pariharāmī’ti, tena hi tathāgatassa kho, ānanda, na evaṃ hoti ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vāti tampi vacanaṃ micchā, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
If the Tathāgata said, 'He will support a community of monks of many thousands, just as I now support a community of monks of many hundreds,' then the statement, 'It is not thus, Ānanda, for the Tathāgata, "I will support the community of monks," or "The community of monks is dependent on me,"' is also false. This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘tathāgatassa kho, ānanda, na evaṃ hoti “ahaṃ bhikkhusaṅghaṃ pariharissāmī”ti vā, “mamuddesiko bhikkhusaṅgho”ti vā’ti. |
♦ "It was said by the Blessed One, great king: 'It is not thus, Ānanda, for the Tathāgata, "I will support the community of monks," or "The community of monks is dependent on me."' |
puna ca metteyyassāpi bhagavato sabhāvaguṇaṃ paridīpayamānena bhagavatā bhaṇitaṃ ‘so anekasahassaṃ bhikkhusaṅghaṃ pariharissati, seyyathāpi ahaṃ etarahi anekasataṃ bhikkhusaṅghaṃ pariharāmī’ti. |
And again, when explaining the inherent quality of the Blessed One Maitreya, the Blessed One said: 'He will support a community of monks of many thousands, just as I now support a community of monks of many hundreds.' |
etasmiñca, mahārāja, pañhe eko attho sāvaseso, eko attho niravaseso. |
And in this question, great king, one meaning is partial, one meaning is complete. |
na, mahārāja, tathāgato parisāya anugāmiko, parisā pana tathāgatassa anugāmikā . |
The Tathāgata, great king, is not a follower of the assembly; the assembly, however, is a follower of the Tathāgata. |
sammuti, mahārāja, esā ‘ahan’ti ‘mamā’ti, na paramattho eso, vigataṃ, mahārāja, tathāgatassa pemaṃ, vigato sineho, ‘mayhan’tipi tathāgatassa gahaṇaṃ natthi, upādāya pana avassayo hoti. |
This, great king, is a conventional expression: 'I' and 'mine'; this is not ultimate truth. Love has gone from the Tathāgata, great king; affection has gone. There is no grasping of 'mine' for the Tathāgata. However, there is dependence by way of attachment. |
♦ “yathā, mahārāja, pathavī bhūmaṭṭhānaṃ sattānaṃ patiṭṭhā hoti upassayaṃ, pathaviṭṭhā cete sattā, na ca mahāpathaviyā ‘mayhete’ti apekkhā hoti, evameva kho, mahārāja, tathāgato sabbasattānaṃ patiṭṭhā hoti upassayaṃ, tathāgataṭṭhā cete sattā, na ca tathāgatassa ‘mayhete’ti apekkhā hoti. |
♦ "Just as, great king, the earth is a foundation and support for beings, and these beings are established on the earth, yet the great earth has no expectation of 'these are mine,' even so, great king, the Tathāgata is a foundation and support for all beings, and these beings are established in the Tathāgata, yet the Tathāgata has no expectation of 'these are mine.' |
yathā vā pana, mahārāja, mahatimahāmegho abhivassanto tiṇarukkhapasumanussānaṃ vuḍḍhiṃ deti santatiṃ anupāleti. |
Or just as, great king, a very great cloud, when it rains, gives growth to grass, trees, animals, and humans, and sustains their continuity. |
vuṭṭhūpajīvino cete sattā sabbe, na ca mahāmeghassa ‘mayhete’ti apekkhā hoti. |
And all these beings are dependent on the rain, yet the great cloud has no expectation of 'these are mine.' |
evameva kho, mahārāja, tathāgato sabbasattānaṃ kusaladhamme janeti anupāleti, satthūpajīvino cete sattā sabbe, na ca tathāgatassa ‘mayhete’ti apekkhā hoti. |
Even so, great king, the Tathāgata generates and sustains wholesome qualities in all beings, and all these beings are dependent on the Teacher, yet the Tathāgata has no expectation of 'these are mine.' |
taṃ kissa hetu? |
For what reason? |
attānudiṭṭhiyā pahīnattā”ti. |
Because self-view has been abandoned." |
♦ “sādhu, bhante nāgasena, sunibbeṭhito pañho bahuvidhehi kāraṇehi, gambhīro uttānīkato, gaṇṭhi bhinno, gahanaṃ agahanaṃ kataṃ, andhakāro āloko kato, bhaggā paravādā, jinaputtānaṃ cakkhuṃ uppāditan”ti. |
♦ "Good, Venerable Nāgasena, the question has been well-unraveled with many reasons, the profound has been made clear, the knot has been broken, the thicket has been made clear, darkness has been made light, opposing doctrines have been crushed, and insight has been produced for the sons of the Conqueror." |
♦ bhikkhusaṅghapariharaṇapañho sattamo. |
--- |
♦ 8. abhejjaparisapañho |
## The Question of the Unbreakable Assembly |
♦ 8. “bhante nāgasena, tumhe bhaṇatha ‘tathāgato abhejjapariso’ti, puna ca bhaṇatha ‘devadattena ekappahāraṃ pañca bhikkhusatāni bhinnānī’ti. |
♦ 8. "Venerable Nāgasena, you say, 'The Tathāgata has an unbreakable assembly,' and again you say, 'Devadatta broke five hundred monks with one blow.' |
yadi, bhante nāgasena, tathāgato abhejjapariso, tena hi devadattena ekappahāraṃ pañca bhikkhusatāni bhinnānīti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Tathāgata has an unbreakable assembly, then the statement, 'Devadatta broke five hundred monks with one blow,' is false. |
yadi devadattena ekappahāraṃ pañca bhikkhusatāni bhinnāni, tena hi ‘tathāgato abhejjapariso’ti tampi vacanaṃ micchā. |
If Devadatta broke five hundred monks with one blow, then the statement, 'The Tathāgata has an unbreakable assembly,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, gambhīro dunniveṭhiyo, gaṇṭhitopi gaṇṭhitaro, etthāyaṃ jano āvaṭo nivuto ovuto pihito pariyonaddho, ettha tava ñāṇabalaṃ dassehi paravādesū”ti. |
This also is a question with two extremes that has fallen to you, profound, difficult to untangle, more knotty than knotty. In this, people are covered, surrounded, veiled, hidden, enveloped. Show your power of knowledge here against opposing doctrines." |
♦ “abhejjapariso, mahārāja, tathāgato, devadattena ca ekappahāraṃ pañca bhikkhusatāni bhinnāni, tañca pana bhedakassa balena, bhedake vijjamāne natthi, mahārāja, abhejjaṃ nāma. |
♦ "The Tathāgata, great king, has an unbreakable assembly, and Devadatta broke five hundred monks with one blow, and that was by the power of the one who broke. Where there is a breaker, great king, there is nothing unbreakable. |
bhedake sati mātāpi puttena bhijjati, puttopi mātarā bhijjati, pitāpi puttena bhijjati, puttopi pitarā bhijjati, bhātāpi bhaginiyā bhijjati, bhaginīpi bhātarā bhijjati, sahāyopi sahāyena bhijjati, nāvāpi nānādārusaṅghaṭitā ūmivegasampahārena bhijjati, rukkhopi madhukappasampannaphalo anilabalavegābhihato bhijjati, suvaṇṇampi jātimantaṃ lohena bhijjati. |
When there is a breaker, a mother is broken from her son, a son is broken from his mother, a father is broken from his son, a son is broken from his father, a brother is broken from his sister, a sister is broken from her brother, a friend is broken from his friend. A boat, made of various pieces of wood, breaks by the impact of waves. A tree, full of sweet fruit, breaks when struck by the force of wind. Even pure gold is broken by base metal. |
api ca, mahārāja, neso adhippāyo viññūnaṃ, nesā buddhānaṃ adhimutti, neso paṇḍitānaṃ chando ‘tathāgato bhejjapariso’ti. |
However, great king, this is not the intention of the wise, this is not the resolution of the Buddhas, this is not the wish of the wise, that 'the Tathāgata has a breakable assembly.' |
api cettha kāraṇaṃ atthi, yena kāraṇena tathāgato vuccati ‘abhejjapariso’ti. |
However, there is a reason here, for which reason the Tathāgata is called 'having an unbreakable assembly.' |
katamaṃ ettha kāraṇaṃ? |
What is the reason here? |
tathāgatassa, mahārāja, katena adānena vā appiyavacanena vā anatthacariyāya vā asamānattatāya vā yato kutoci cariyaṃ carantassapi parisā bhinnāti na sutapubbaṃ, tena kāraṇena tathāgato vuccati ‘abhejjapariso’ti. |
It is never heard, great king, that the Tathāgata's assembly was broken by his own stinginess, or by harsh speech, or by harmful conduct, or by inequality, even when he was moving about from place to place. For that reason, the Tathāgata is called 'having an unbreakable assembly.' |
tayāpetaṃ, mahārāja, ñātabbaṃ ‘atthi kiñci navaṅge buddhavacane suttāgataṃ, iminā nāma kāraṇena bodhisattassa katena tathāgatassa parisā bhinnā’ti? |
And this also, great king, should be known by you: 'Is there anything in the ninefold Buddha-word that is found in the Suttas, that by this cause the Bodhisatta's action broke the Tathāgata's assembly?'" |
“natthi bhante, no cetaṃ loke dissati nopi suyyati. |
"No, Venerable sir, this is neither seen nor heard in the world. |
sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is." |
♦ abhejjaparisapañho aṭṭhamo. |
--- |
♦ abhejjavaggo dutiyo. |
|
♦ imasmiṃ vagge aṭṭha pañhā. |
|
♦ 3. paṇāmitavaggo |
♦ 1. seṭṭhadhammapañho |
## The Question of the Foremost Dhamma |
♦ 1. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ti. |
♦ 1. "Venerable Nāgasena, it was said by the Blessed One: 'The Dhamma, Vāseṭṭha, is supreme among people, both in this present life and in the life to come.' |
puna ca ‘upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭhetī’ti. |
And again, 'A lay follower, a householder stream-enterer, one who has closed off the states of deprivation, who has attained right view, who has understood the teaching, bows down to a monk or a novice who is an ordinary person, and rises up for him.' |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ti, tena hi ‘upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭhetī’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'The Dhamma, Vāseṭṭha, is supreme among people, both in this present life and in the life to come,' then the statement, 'A lay follower, a householder stream-enterer, one who has closed off the states of deprivation, who has attained right view, who has understood the teaching, bows down to a monk or a novice who is an ordinary person, and rises up for him,' is false. |
yadi ‘upāsako gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭheti’, tena hi ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cāti tampi vacanaṃ micchā. |
If a lay follower, a householder stream-enterer, one who has closed off the states of deprivation, who has attained right view, who has understood the teaching, bows down to a monk or a novice who is an ordinary person, and rises up for him, then the statement, 'The Dhamma, Vāseṭṭha, is supreme among people, both in this present life and in the life to come,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāye cā’ti, ‘upāsako ca gihī sotāpanno pihitāpāyo diṭṭhippatto viññātasāsano bhikkhuṃ vā sāmaṇeraṃ vā puthujjanaṃ abhivādeti paccuṭṭheti’. |
♦ "It was said by the Blessed One, great king: 'The Dhamma, Vāseṭṭha, is supreme among people, both in this present life and in the life to come.' And 'A lay follower, a householder stream-enterer, one who has closed off the states of deprivation, who has attained right view, who has understood the teaching, bows down to a monk or a novice who is an ordinary person, and rises up for him.' |
tattha pana kāraṇaṃ atthi. |
There is a reason there. |
katamaṃ taṃ kāraṇaṃ? |
What is that reason? |
♦ “vīsati kho panime, mahārāja, samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni, yehi samaṇo abhivādanapaccuṭṭhānasamānanapūjanāraho hoti. |
♦ "There are these twenty qualities that make one a recluse, great king, and two outward forms, by which a recluse is worthy of salutation, rising up, respect, and veneration. |
katame vīsati samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni? |
What are the twenty qualities that make one a recluse and the two outward forms? |
seṭṭho dhammārāmo, aggo niyamo, cāro vihāro saṃyamo saṃvaro khanti soraccaṃ ekattacariyā ekattābhirati paṭisallānaṃ hiriottappaṃ vīriyaṃ appamādo sikkhāsamādānaṃ uddeso paripucchā sīlādiabhirati nirālayatā sikkhāpadapāripūritā, kāsāvadhāraṇaṃ, bhaṇḍubhāvo . |
Delight in the supreme Dhamma, excellent self-discipline, conduct, dwelling, restraint, self-control, patience, gentleness, solitary practice, delight in solitude, retreat, shame, fear of wrongdoing, energy, diligence, undertaking the training, instruction, questioning, delight in morality, etc., detachment, completion of the training rules, wearing the saffron robe, having a shaven head. |
ime kho, mahārāja, vīsati samaṇassa samaṇakaraṇā dhammā dve ca liṅgāni. |
These, great king, are the twenty qualities that make one a recluse and the two outward forms. |
ete guṇe bhikkhu samādāya vattati, so tesaṃ dhammānaṃ anūnattā paripuṇṇattā sampannattā samannāgatattā asekkhabhūmiṃ arahantabhūmiṃ okkamati, seṭṭhaṃ bhūmantaraṃ okkamati, arahattāsannagatoti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
A monk undertakes and practices these qualities. He, by the completeness, fullness, accomplishment, and endowment of these dhammas, enters the stage of the Arahant, the unconditioned stage, he enters a supreme intermediate stage; therefore, a stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘khīṇāsavehi so sāmaññaṃ upagato, natthi me so samayo’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He has attained the recluseship of the taint-destroyed; that is not my state.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘aggaparisaṃ so upagato, nāhaṃ taṃ ṭhānaṃ upagato’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He has approached the supreme assembly; I have not approached that state.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘labhati so pātimokkhuddesaṃ sotuṃ, nāhaṃ taṃ labhāmi sotun’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He receives the recitation of the Pātimokkha; I do not receive that recitation.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘so aññe pabbājeti upasampādeti jinasāsanaṃ vaḍḍheti, ahametaṃ na labhāmi kātun’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He ordains and gives higher ordination to others, he makes the Buddha's dispensation grow; I am not able to do that.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘appamāṇesu so sikkhāpadesu samattakārī, nāhaṃ tesu vattāmī’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He practices completely in innumerable training rules; I do not practice in them.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘upagato so samaṇaliṅgaṃ, buddhādhippāye ṭhito, tenāhaṃ liṅgena dūramapagato’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He has entered the outward form of a recluse, he is established in the Buddha's intention; therefore, I am far removed from that outward form.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “‘parūḷhakacchalomo so anañjitāmaṇḍito anulittasīlagandho, ahaṃ pana maṇḍanavibhūsanābhirato’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "'He has overgrown hair and beard, he is unadorned and unperfumed, he is anointed with the perfume of morality. I, however, delight in adornment and embellishment.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “api ca, mahārāja, ‘ye te vīsati samaṇakaraṇā dhammā dve ca liṅgāni, sabbepete dhammā bhikkhussa saṃvijjanti, so yeva te dhamme dhāreti, aññepi tattha sikkhāpeti, so me āgamo sikkhāpanañca natthī’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ . |
♦ "Moreover, great king, know this also by this method: 'All these twenty qualities that make one a recluse and the two outward forms are present in a monk; he alone upholds those dhammas, and he teaches others there. And I do not have that attainment and teaching.' A stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “yathā, mahārāja, rājakumāro purohitassa santike vijjaṃ adhīyati, khattiyadhammaṃ sikkhati, so aparena samayena abhisitto ācariyaṃ abhivādeti paccuṭṭheti ‘sikkhāpako me ayan’ti, evameva kho, mahārāja, ‘bhikkhu sikkhāpako vaṃsadharo’ti arahati upāsako sotāpanno bhikkhuṃ puthujjanaṃ abhivādetuṃ paccuṭṭhātuṃ. |
♦ "Just as, great king, a prince learns knowledge from a chaplain, learns the Khattiya-duties. He, after some time, having been consecrated, salutes and rises up for his teacher, thinking, 'He is my teacher.' Even so, great king, thinking, 'The monk is a teacher, a bearer of the lineage,' a stream-enterer lay follower is worthy of saluting and rising up for an ordinary monk. |
♦ “api ca, mahārāja, imināpetaṃ pariyāyena jānāhi bhikkhubhūmiyā mahantataṃ asamavipulabhāvaṃ. |
♦ "Moreover, great king, know the greatness and incomparable nature of the monastic state by this method also. |
yadi, mahārāja, upāsako sotāpanno arahattaṃ sacchikaroti, dveva tassa gatiyo bhavanti anaññā tasmiṃ yeva divase parinibbāyeyya vā, bhikkhubhāvaṃ vā upagaccheyya. |
If, great king, a stream-enterer lay follower realizes Arahantship, he has only two destinies; no other. On that very day, he either attains final Nibbāna or enters the state of a monk. |
acalā hi sā, mahārāja, pabbajjā, mahatī accuggatā, yadidaṃ bhikkhubhūmī”ti. |
For that going forth, great king, is unshakeable, mighty, lofty; that is the monastic state." |
“ñāṇagato, bhante nāgasena, pañho sunibbeṭhito balavatā atibuddhinā tayā, na yimaṃ pañhaṃ samattho añño evaṃ viniveṭhetuṃ aññatra tavādisena buddhimatā”ti. |
The question, Venerable Nāgasena, has been resolved by knowledge, well-unraveled by you, the powerful and supremely wise. No one else is capable of unraveling this question thus, except a wise person like you. |
♦ seṭṭhadhammapañho paṭhamo. |
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♦ 2. sabbasattahitapharaṇapañho |
## The Question of Extending Benefit to All Beings |
♦ 2. “bhante nāgasena, tumhe bhaṇatha ‘tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahatī’ti. |
♦ 2. "Venerable Nāgasena, you say, 'The Tathāgata removes what is unbeneficial from all beings and establishes what is beneficial.' |
puna ca bhaṇatha aggikkhandhūpame dhammapariyāye bhaññamāne ‘saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggatan’ti. |
And again you say, when the discourse comparable to a mass of fire was being spoken, 'hot blood gushed from the mouths of sixty monks.' |
aggikkhandhūpamaṃ, bhante, dhammapariyāyaṃ desentena tathāgatena saṭṭhimattānaṃ bhikkhūnaṃ hitamapanetvā ahitamupadahitaṃ. |
By teaching the discourse comparable to a mass of fire, the Tathāgata removed benefit from sixty monks and established what was unbeneficial. |
yadi, bhante nāgasena, tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahati, tena hi aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggatanti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Tathāgata removes what is unbeneficial from all beings and establishes what is beneficial, then the statement that hot blood gushed from the mouths of sixty monks when the discourse comparable to a mass of fire was being spoken, is false. |
yadi aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tena hi tathāgato sabbasattānaṃ ahitamapanetvā hitamupadahatīti tampi vacanaṃ micchā. |
If hot blood gushed from the mouths of sixty monks when the discourse comparable to a mass of fire was being spoken, then the statement that the Tathāgata removes what is unbeneficial from all beings and establishes what is beneficial, is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “tathāgato, mahārāja, sabbasattānaṃ ahitamapanetvā hitamupadahati, aggikkhandhūpame dhammapariyāye bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tañca pana na tathāgatassa katena, tesaṃ yeva attano katenā”ti. |
♦ "The Tathāgata, great king, removes what is unbeneficial from all beings and establishes what is beneficial. When the discourse comparable to a mass of fire was being spoken, hot blood gushed from the mouths of sixty monks, and that was not by the Tathāgata's doing, but by their own doing." |
♦ “yadi, bhante nāgasena, tathāgato aggikkhandhūpamaṃ dhammapariyāyaṃ na bhāseyya, api nu tesaṃ uṇhaṃ lohitaṃ mukhato uggaccheyyāti, na hi, mahārāja, micchāpaṭipannānaṃ tesaṃ bhagavato dhammapariyāyaṃ sutvā pariḷāho kāye uppajji, tena tesaṃ pariḷāhena uṇhaṃ lohitaṃ mukhato uggatan”ti. |
♦ "If, Venerable Nāgasena, the Tathāgata had not spoken the discourse comparable to a mass of fire, would their hot blood have gushed from their mouths? No, great king. For those who were practicing wrongly, hearing the Blessed One's discourse, fever arose in their bodies, and by that fever, hot blood gushed from their mouths." |
“tena hi, bhante nāgasena, tathāgatasseva katena tesaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tathāgato yeva tattha adhikāro tesaṃ nāsanāya, yathā nāma, bhante nāgasena, ahi vammikaṃ paviseyya, athaññataro paṃsukāmo puriso vammikaṃ bhinditvā paṃsuṃ hareyya, tassa paṃsuharaṇena vammikassa susiraṃ pidaheyya, atha tattheva so assāsaṃ alabhamāno mareyya, nanu so, bhante, ahi tassa purisassa katena maraṇappatto”ti. |
In that case, Venerable Nāgasena, by the Tathāgata's doing alone, their hot blood gushed from their mouths; the Tathāgata alone was responsible for their destruction. Just as, Venerable Nāgasena, a snake might enter an anthill, and another man, desiring earth, would break the anthill and carry away the earth, and by his carrying away the earth, he would block the hole of the anthill. Then the snake, unable to breathe, would die right there. Was not that snake, Venerable sir, doomed to death by that man's doing? |
“āma mahārājā”ti. |
Yes, great king. |
“evameva kho, bhante nāgasena, tathāgato yeva tattha adhikāro tesaṃ nāsanāyā”ti. |
Even so, Venerable Nāgasena, the Tathāgata alone was responsible for their destruction. |
♦ “tathāgato, mahārāja, dhammaṃ desayamāno anunayappaṭighaṃ na karoti, anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti. |
♦ "The Tathāgata, great king, when teaching the Dhamma, does not act with affection or aversion; he teaches the Dhamma free from affection and aversion. When the Dhamma is taught thus, those who practice rightly awaken. |
ye pana micchāpaṭipannā, te patanti. |
But those who practice wrongly fall. |
yathā, mahārāja, purisassa ambaṃ vā jambuṃ vā madhukaṃ vā cālayamānassa yāni tattha phalāni sārāni daḷhabandhanāni, tāni tattheva accutāni tiṭṭhanti, yāni tattha phalāni pūtivaṇṭamūlāni dubbalabandhanāni, tāni patanti. |
Just as, great king, when a man shakes a mango tree, or a rose-apple tree, or a mahua tree, or a caṇḍikā tree, those fruits that are sound and firmly attached remain on the tree, but those fruits that have rotten stalks or are weakly attached fall. |
evameva kho, mahārāja, tathāgato dhammaṃ desayamāno anunayappaṭighaṃ na karoti, anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti. |
Even so, great king, the Tathāgata, when teaching the Dhamma, does not act with affection or aversion; he teaches the Dhamma free from affection and aversion. When the Dhamma is taught thus, those who practice rightly awaken. |
ye pana micchāpaṭipannā, te patanti. |
But those who practice wrongly fall. |
♦ “yathā vā pana, mahārāja, kassako dhaññaṃ ropetukāmo khettaṃ kasati, tassa kasantassa anekasatasahassāni tiṇāni maranti. |
♦ "Or just as, great king, a farmer, wishing to plant grain, plows the field, and as he plows, hundreds of thousands of weeds die. |
evameva kho, mahārāja, tathāgato paripakkamānase satte bodhento anunayappaṭighavippamutto dhammaṃ deseti, evaṃ dhamme desīyamāne ye tattha sammāpaṭipannā, te bujjhanti. |
Even so, great king, the Tathāgata, awakening beings whose minds are mature, teaches the Dhamma free from affection and aversion. When the Dhamma is taught thus, those who practice rightly awaken. |
ye pana micchāpaṭipannā, te tiṇāni viya maranti. |
But those who practice wrongly die like weeds. |
♦ “yathā vā pana, mahārāja, manussā rasahetu yantena ucchuṃ pīḷayanti, tesaṃ ucchuṃ pīḷayamānānaṃ ye tattha yantamukhagatā kimayo, te pīḷiyanti. |
♦ "Or just as, great king, people crush sugarcane with a mill for its juice, and the insects that are at the mouth of the mill are crushed as they crush the sugarcane. |
evameva kho, mahārāja, tathāgato paripakkamānase satte bodhento dhammayantamabhipīḷayati , ye tattha micchāpaṭipannā, te kimī viya marantī”ti. |
Even so, great king, the Tathāgata, awakening beings whose minds are mature, crushes the mill of the Dhamma, and those who practice wrongly die like insects." |
♦ “nanu, bhante nāgasena, te bhikkhū tāya dhammadesanāya patitā”ti? |
♦ "But then, Venerable Nāgasena, did those monks fall by that Dhamma teaching?" |
“api nu kho, mahārāja, tacchako rukkhaṃ tacchanto ujukaṃ parisuddhaṃ karotī”ti? |
But then, great king, does a carpenter make a tree straight and pure by cutting it? |
“na hi, bhante, vajjanīyaṃ apanetvā tacchako rukkhaṃ ujukaṃ parisuddhaṃ karotī”ti. |
No, Venerable sir, a carpenter makes a tree straight and pure by removing what is to be avoided. |
“evameva kho, mahārāja, tathāgato parisaṃ rakkhanto na sakkoti bodhaneyye satte bodhetuṃ, micchāpaṭipanne pana satte apanetvā bodhaneyye satte bodheti, attakatena pana te, mahārāja, micchāpaṭipannā patanti. |
"Even so, great king, the Tathāgata, protecting the assembly, is not able to awaken all beings that are capable of being awakened. But removing beings who practice wrongly, he awakens beings who are capable of being awakened. But those who practice wrongly, great king, fall by their own actions. |
♦ “yathā, mahārāja, kadalī veḷu assatarī attajena haññati, evameva kho, mahārāja, ye te micchāpaṭipannā, te attakatena haññanti patanti. |
♦ "Just as, great king, a banana plant, a bamboo, a she-ass are destroyed by their own offspring, even so, great king, those who practice wrongly are destroyed and fall by their own actions. |
♦ “yathā, mahārāja, corā attakatena cakkhuppāṭanaṃ sūlāropanaṃ sīsacchedanaṃ pāpuṇanti, evameva kho, mahārāja, ye te micchāpaṭipannā, te attakatena haññanti patanti . |
♦ "Just as, great king, thieves are subjected to blinding, impalement, and decapitation by their own actions, even so, great king, those who practice wrongly are destroyed and fall by their own actions. |
yesaṃ, mahārāja, saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggataṃ, tesaṃ taṃ neva bhagavato katena, na paresaṃ katena, atha kho attano yeva katena. |
As for the sixty monks, great king, from whose mouths hot blood gushed, that was neither by the Blessed One's doing nor by others' doing, but by their own doing. |
♦ “yathā, mahārāja, puriso sabbajanassa amataṃ dadeyya, te taṃ amataṃ asitvā arogā dīghāyukā sabbītito parimucceyyuṃ, athaññataro puriso durupacārena taṃ asitvā maraṇaṃ pāpuṇeyya, api nu kho so, mahārāja, amatadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? |
♦ "Just as, great king, a man might give ambrosia to everyone, and they, having eaten that ambrosia, would become healthy, long-lived, and free from all afflictions. But another man, having eaten it improperly, would die. But then, great king, would that man who gave ambrosia incur any demerit from that?" |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti. |
"Even so, great king, the Tathāgata gives the ambrosial gift of Dhamma to gods and humans in the ten-thousand-world system. Those beings who are capable, awaken by the ambrosia of Dhamma. |
ye pana te sattā abhabbā, te dhammāmatena haññanti patanti. |
But those beings who are not capable, are destroyed and fall by the ambrosia of Dhamma. |
bhojanaṃ, mahārāja, sabbasattānaṃ jīvitaṃ rakkhati, tamekacce bhuñjitvā visūcikāya maranti, api nu kho so, mahārāja, bhojanadāyako puriso tatonidānaṃ kiñci apuññaṃ āpajjeyyā”ti? |
Food, great king, protects the life of all beings, but some, having eaten it, die from cholera. But then, great king, would that man who gave food incur any demerit from that?" |
“na hi, bhante”ti. |
No, Venerable sir. |
“evameva kho, mahārāja, tathāgato dasasahassiyā lokadhātuyā devamanussānaṃ amataṃ dhammadānaṃ deti, ye te sattā bhabbā, te dhammāmatena bujjhanti. |
"Even so, great king, the Tathāgata gives the ambrosial gift of Dhamma to gods and humans in the ten-thousand-world system. Those beings who are capable, awaken by the ambrosia of Dhamma. |
ye pana te sattā abhabbā, te dhammāmatena haññanti patantī”ti. |
But those beings who are not capable, are destroyed and fall by the ambrosia of Dhamma." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ sabbasattahitapharaṇapañho dutiyo. |
--- |
♦ 3. vatthaguyhanidassanapañho |
## The Question of Showing the Concealed Private Part |
♦ 3. “bhante nāgasena, bhāsitampetaṃ tathāgatena — |
♦ 3. "Venerable Nāgasena, it was said by the Tathāgata: |
♦ “‘kāyena saṃvaro sādhu , sādhu vācāya saṃvaro. |
"'Good is restraint in body, |
| good is restraint in speech. | |
♦ manasā saṃvaro sādhu, sādhu sabbattha saṃvaro’ti. |
Good is restraint in mind, |
| good is restraint everywhere.' | |
♦ “puna ca tathāgato catunnaṃ parisānaṃ majjhe nisīditvā purato devamanussānaṃ selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassesi. |
"And again, the Tathāgata, sitting in the midst of the four assemblies, showed his concealed private part, which was sheathed in a foreskin, to the brahmin Sela, in front of gods and humans. |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘kāyena saṃvaro sādhū’ti, tena hi selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassesīti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'Good is restraint in body,' then the statement that he showed his concealed private part, which was sheathed in a foreskin, to the brahmin Sela, is false. |
yadi selassa brāhmaṇassa kosohitaṃ vatthaguyhaṃ dasseti, tena hi ‘kāyena saṃvaro sādhū’ti tampi vacanaṃ micchā. |
If he showed his concealed private part, which was sheathed in a foreskin, to the brahmin Sela, then the statement, 'Good is restraint in body,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘kāyena saṃvaro sādhū’ti, selassa ca brāhmaṇassa kosohitaṃ vatthaguyhaṃ dassitaṃ. |
♦ "It was said by the Blessed One, great king: 'Good is restraint in body,' and his concealed private part, which was sheathed in a foreskin, was shown to the brahmin Sela. |
yassa kho, mahārāja, tathāgate kaṅkhā uppannā, tassa bodhanatthāya bhagavā iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passatī”ti. |
For whom, great king, doubt arose in the Tathāgata, for his awakening, the Blessed One showed a magical counterpart of his body, and only he saw that miracle." |
♦ “ko panetaṃ, bhante nāgasena, saddahissati, yaṃ parisagato eko yeva taṃ guyhaṃ passati, avasesā tattheva vasantā na passantīti. |
♦ "But who, Venerable Nāgasena, would believe this, that being in the assembly, only one person sees that private part, while the rest, though present there, do not see it? |
iṅgha me tvaṃ tattha kāraṇaṃ upadisa, kāraṇena maṃ saññāpehī”ti. |
Please explain the reason to me there; instruct me with a reason." |
“diṭṭhapubbo pana tayā, mahārāja, koci byādhito puriso parikiṇṇo ñātimittehī”ti. |
Have you ever seen, great king, a sick person surrounded by relatives and friends? |
“āma bhante”ti. |
Yes, Venerable sir. |
“api nu kho sā, mahārāja, parisā passatetaṃ vedanaṃ, yāya so puriso vedanāya vedayatī”ti. |
But then, great king, does that assembly see that pain that the sick person experiences? |
“na hi bhante, attanā yeva so, bhante, puriso vedayatī”ti. |
No, Venerable sir, only that person experiences it himself. |
“evameva kho, mahārāja, yasseva tathāgate kaṅkhā uppannā, tasseva tathāgato bodhanatthāya iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passati. |
Even so, great king, for whom doubt arose in the Tathāgata, for his awakening, the Tathāgata showed a magical counterpart of his body, and only he saw that miracle. |
♦ “yathā vā pana, mahārāja, kañcideva purisaṃ bhūto āviseyya, api nu kho sā, mahārāja, parisā passati taṃ bhūtāgamanan”ti? |
♦ "Or just as, great king, a ghost might possess some man, but then, great king, does that assembly see that coming of the ghost?" |
“na hi, bhante, so yeva āturo tassa bhūtassa āgamanaṃ passatī”ti. |
No, Venerable sir, only that patient sees the coming of that ghost. |
“evameva kho, mahārāja, yasseva tathāgate kaṅkhā uppannā, tasseva tathāgato bodhanatthāya iddhiyā tappaṭibhāgaṃ kāyaṃ dasseti, so yeva taṃ pāṭihāriyaṃ passatī”ti. |
Even so, great king, for whom doubt arose in the Tathāgata, for his awakening, the Tathāgata showed a magical counterpart of his body, and only he saw that miracle. |
♦ “dukkaraṃ, bhante nāgasena, bhagavatā kataṃ, yaṃ ekassapi adassanīyaṃ, taṃ dassentenā”ti. |
♦ "Difficult, Venerable Nāgasena, was what the Blessed One did, in showing what was invisible even to one." |
“na, mahārāja, bhagavā guyhaṃ dassesi, iddhiyā pana chāyaṃ dassesī”ti. |
No, great king, the Blessed One did not show the private part, but he showed a magical illusion. |
“chāyāyapi, bhante, diṭṭhāya diṭṭhaṃ yeva hoti guyhaṃ, yaṃ disvā niṭṭhaṃ gato”ti. |
Even by seeing an illusion, Venerable sir, the private part is seen, and by seeing it, he was convinced. |
“dukkarañcāpi, mahārāja, tathāgato karoti bodhaneyye satte bodhetuṃ. |
"And difficult, great king, is what the Tathāgata does to awaken beings who are capable of being awakened. |
yadi, mahārāja, tathāgato kiriyaṃ hāpeyya, bodhaneyyā sattā na bujjheyyuṃ. |
If, great king, the Tathāgata were to neglect action, beings capable of being awakened would not awaken. |
yasmā ca kho, mahārāja, yogaññū tathāgato bodhaneyye satte bodhetuṃ, tasmā tathāgato yena yena yogena bodhaneyyā bujjhanti, tena tena yogena bodhaneyye bodheti. |
But since, great king, the Tathāgata is skilled in means to awaken beings capable of being awakened, therefore, the Tathāgata awakens beings capable of being awakened by whatever means they awaken. |
♦ “yathā, mahārāja, bhisakko sallakatto yena yena bhesajjena āturo arogo hoti, tena tena bhesajjena āturaṃ upasaṅkamati, vamanīyaṃ vameti, virecanīyaṃ vireceti, anulepanīyaṃ anulimpeti, anuvāsanīyaṃ anuvāseti. |
♦ "Just as, great king, a physician and surgeon approaches a patient with whatever medicine makes him healthy, administers an emetic, administers a purgative, applies an ointment, administers an enema. |
evameva kho, mahārāja, tathāgato yena yena yogena bodhaneyyā sattā bujjhanti, tena tena yogena bodheti. |
Even so, great king, the Tathāgata awakens beings capable of being awakened by whatever means they awaken. |
♦ “yathā vā pana, mahārāja, itthī mūḷhagabbhā bhisakkassa adassanīyaṃ guyhaṃ dasseti, evameva kho, mahārāja, tathāgato bodhaneyye satte bodhetuṃ adassanīyaṃ guyhaṃ iddhiyā chāyaṃ dassesi. |
♦ "Or just as, great king, a woman with a difficult pregnancy shows her concealed private part to a physician, even so, great king, the Tathāgata, to awaken beings capable of being awakened, showed a magical illusion of his concealed private part. |
natthi, mahārāja, adassanīyo nāma okāso puggalaṃ upādāya. |
There is no invisible place, great king, with reference to an individual. |
yadi, mahārāja, koci bhagavato hadayaṃ disvā bujjheyya, tassapi bhagavā yogena hadayaṃ dasseyya, yogaññū, mahārāja, tathāgato desanākusalo. |
If, great king, someone were to awaken by seeing the Blessed One's heart, the Blessed One would even show his heart by means of magic. The Tathāgata, great king, is skilled in means, skilled in teaching. |
♦ “nanu, mahārāja, tathāgato therassa nandassa adhimuttiṃ jānitvā taṃ devabhavanaṃ netvā devakaññāyo dassesi ‘imināyaṃ kulaputto bujjhissatī’ti, tena ca so kulaputto bujjhi. |
♦ "Was it not, great king, that the Tathāgata, knowing the disposition of the elder Nanda, took him to the divine abode and showed him divine maidens, thinking, 'By this, this young man will awaken,' and by that, that young man awakened? |
iti kho, mahārāja, tathāgato anekapariyāyena subhanimittaṃ hīḷento garahanto jigucchanto tassa bodhanahetu kakuṭapādiniyo accharāyo dassesi. |
Thus, great king, the Tathāgata, criticizing, condemning, and loathing beautiful appearances in many ways, for his awakening, showed him the one-footed nymphs. |
evampi tathāgato yogaññū desanākusalo. |
Thus also, the Tathāgata is skilled in means, skilled in teaching. |
♦ “puna caparaṃ, mahārāja, tathāgato therassa cūḷapanthakassa bhātarā nikkaḍḍhitassa dukkhitassa dummanassa upagantvā sukhumaṃ coḷakhaṇḍaṃ adāsi ‘imināyaṃ kulaputto bujjhissatī’ti, so ca kulaputto tena kāraṇena jinasāsane vasībhāvaṃ pāpuṇi. |
♦ "And again, great king, the Tathāgata approached the elder Cūḷapanthaka, who was distressed and dejected after being expelled by his brother, and gave him a fine piece of cloth, thinking, 'By this, this young man will awaken,' and that young man attained mastery in the Buddha's dispensation by that reason. |
evampi, mahārāja, tathāgato yogaññū desanākusalo. |
Thus also, great king, the Tathāgata is skilled in means, skilled in teaching. |
♦ “puna caparaṃ, mahārāja, tathāgato brāhmaṇassa mogharājassa yāva tatiyaṃ pañhaṃ puṭṭho na byākāsi ‘evamimassa kulaputtassa māno upasamissati, mānūpasamā abhisamayo bhavissatī’ti, tena ca tassa kulaputtassa māno upasami, mānūpasamā so brāhmaṇo chasu abhiññāsu vasībhāvaṃ pāpuṇi. |
♦ "And again, great king, the Tathāgata did not answer the brahmin Mogharāja when he asked a question even for the third time, thinking, 'Thus the conceit of this young man will subside, and by the subsiding of conceit, there will be realization.' And by that, the conceit of that young man subsided, and by the subsiding of conceit, that brahmin attained mastery in the six supernormal knowledges. |
evampi, mahārāja, tathāgato yogaññū desanākusalo”ti. |
Thus also, great king, the Tathāgata is skilled in means, skilled in teaching." |
♦ “sādhu, bhante nāgasena, sunibbeṭhito pañho bahuvidhehi kāraṇehi, gahanaṃ agahanaṃ kataṃ, andhakāro āloko kato, gaṇṭhi bhinno, bhaggā paravādā, jinaputtānaṃ cakkhuṃ tayā uppāditaṃ, nippaṭibhānā titthiyā, tvaṃ gaṇivarapavaramāsajjā”ti. |
Good, Venerable Nāgasena, the question has been well-unraveled with many reasons, the thicket has been made clear, darkness has been made light, the knot has been broken, opposing doctrines have been crushed, and insight has been produced by you for the sons of the Conqueror. The sectarians are without resources, having encountered you, the foremost of leaders. |
♦ vatthaguyhanidassanapañho tatiyo. |
--- |
♦ 4. pharusavācābhāvapañho |
## The Question of the Absence of Harsh Speech |
♦ 4. “bhante nāgasena, bhāsitampetaṃ therena sāriputtena dhammasenāpatinā ‘parisuddhavacīsamācāro āvuso tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti. |
♦ 4. "Venerable Nāgasena, it was said by the elder Sāriputta, the General of the Dhamma: 'The Tathāgata, friend, has pure verbal conduct; there is no verbal misconduct of the Tathāgata that the Tathāgata would hide, thinking, "Let no one else know this of me."' |
puna ca tathāgato therassa sudinnassa kalandaputtassa aparādhe pārājikaṃ paññapento pharusāhi vācāhi moghapurisavādena samudācari, tena ca so thero moghapurisavādena maṅkucittavasena rundhitattā vippaṭisārī nāsakkhi ariyamaggaṃ paṭivijjhituṃ. |
And again, the Tathāgata, when laying down the Pārājika rule regarding the offense of the elder Sudinna Kalandaputta, addressed him with harsh words, saying 'foolish man.' And that elder, being obstructed by the word 'foolish man,' became disheartened and regretted, and was unable to penetrate the noble path. |
yadi, bhante nāgasena, parisuddhavacīsamācāro tathāgato, natthi tathāgatassa vacīduccaritaṃ, tena hi tathāgatena therassa sudinnassa kalandaputtassa aparādhe moghapurisavādena samudāciṇṇanti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Tathāgata has pure verbal conduct, and there is no verbal misconduct of the Tathāgata, then the statement that the Tathāgata addressed the elder Sudinna Kalandaputta with harsh words, saying 'foolish man,' regarding his offense, is false. |
yadi bhagavatā therassa sudinnassa kalandaputtassa aparādhe moghapurisavādena samudāciṇṇaṃ, tena hi parisuddhavacīsamācāro tathāgato, natthi tathāgatassa vacīduccaritanti tampi vacanaṃ micchā. |
If the Blessed One addressed the elder Sudinna Kalandaputta with harsh words, saying 'foolish man,' regarding his offense, then the statement that the Tathāgata has pure verbal conduct and there is no verbal misconduct of the Tathāgata is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā ‘parisuddhavacīsamācāro āvuso tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya ‘mā me idaṃ paro aññāsī’ti. |
♦ "It was said by the elder Sāriputta, great king, the General of the Dhamma: 'The Tathāgata, friend, has pure verbal conduct; there is no verbal misconduct of the Tathāgata that the Tathāgata would hide, thinking, "Let no one else know this of me."' |
āyasmato ca sudinnassa kalandaputtassa aparādhe pārājikaṃ paññapentena bhagavatā moghapurisavādena samudāciṇṇaṃ, tañca pana aduṭṭhacittena asārambhena yāthāvalakkhaṇena. |
And the Blessed One addressed the venerable Sudinna Kalandaputta with the word 'foolish man' when laying down the Pārājika rule regarding his offense, and that was with a mind free from malice, without anger, according to its true nature. |
kiñca tattha yāthāvalakkhaṇaṃ, yassa, mahārāja, puggalassa imasmiṃ attabhāve catusaccābhisamayo na hoti, tassa purisattanaṃ moghaṃ aññaṃ kayiramānaṃ aññena sambhavati, tena vuccati ‘moghapuriso’ti. |
And what is its true nature here? For a person, great king, who has not realized the four noble truths in this existence, his manhood is vain. What is done by one produces something else. Therefore, he is called 'foolish man.' |
iti, mahārāja, bhagavatā āyasmato sudinnassa kalandaputtassa satāvavacanena samudāciṇṇaṃ, no abhūtavādenā”ti. |
Thus, great king, the Blessed One addressed the venerable Sudinna Kalandaputta with a true word, not with a false word." |
♦ “sabhāvampi, bhante nāgasena, yo akkosanto bhaṇati, tassa mayaṃ kahāpaṇaṃ daṇḍaṃ dhārema, aparādho yeva so vatthuṃ nissāya visuṃ vohāraṃ ācaranto akkosatī”ti. |
♦ "Even if it is true, Venerable Nāgasena, if someone says it insultingly, we impose a fine of a kahāpaṇa on him. That is an offense, acting separately from the basis, insulting." |
“atthi pana, mahārāja, sutapubbaṃ tayā khalitassa abhivādanaṃ vā paccuṭṭhānaṃ vā sakkāraṃ vā upāyanānuppadānaṃ vā”ti? |
But then, great king, have you ever heard of salutation, or rising up, or honor, or giving of gifts, to one who has stumbled? |
“na hi, bhante, yato kutoci yattha katthaci khalito, so paribhāsanāraho hoti tajjanāraho, uttamaṅgampissa chindanti hanantipi bandhantipi ghātentipi jhāpentipī”ti . |
No, Venerable sir. Wherever one stumbles, in whatever way, he is worthy of blame, worthy of rebuke. His head is cut off, they kill him, they bind him, they slaughter him, they burn him. |
“tena hi, mahārāja, bhagavatā kiriyā yeva katā, no akiriyā”ti. |
In that case, great king, the Blessed One performed an action, not a non-action. |
♦ “kiriyampi, bhante nāgasena, kurumānena patirūpena kātabbaṃ anucchavikena, savanenapi, bhante nāgasena, tathāgatassa sadevako loko ottappati hiriyati bhiyyo dassanena tatuttariṃ upasaṅkamanena payirupāsanenā”ti. |
♦ "Even an action, Venerable Nāgasena, should be performed appropriately, fittingly. And by hearing the Tathāgata, great king, the world with its devas is filled with modesty, with shame, and much more so by seeing him, by approaching him, by serving him." |
“api nu kho, mahārāja, tikicchako abhisanne kāye kupite dose sinehanīyāni bhesajjāni detī”ti? |
But then, great king, does a physician give oily medicines to a body afflicted with agitated humors? |
“na hi, bhante, tiṇhāni lekhanīyāni bhesajjāni detī”ti. |
No, Venerable sir, he gives sharp, scraping medicines. |
“evameva kho, mahārāja, tathāgato sabbakilesabyādhivūpasamāya anusiṭṭhiṃ deti, pharusāpi, mahārāja, tathāgatassa vācā satte sinehayati, muduke karoti. |
"Even so, great king, the Tathāgata gives instruction for the appeasement of all the diseases of defilements. Harsh words, great king, of the Tathāgata, make beings soft and gentle. |
yathā, mahārāja, uṇhampi udakaṃ yaṃ kiñci sinehanīyaṃ sinehayati, mudukaṃ karoti, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī hoti karuṇāsahagatā. |
Just as, great king, even hot water softens and makes pliant whatever is to be softened, even so, great king, the harsh words of the Tathāgata are beneficial and accompanied by compassion. |
yathā, mahārāja, pituvacanaṃ puttānaṃ atthavantaṃ hoti karuṇāsahagataṃ, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī hoti karuṇāsahagatā. |
Just as, great king, a father's words are beneficial and accompanied by compassion for his sons, even so, great king, the harsh words of the Tathāgata are beneficial and accompanied by compassion. |
pharusāpi, mahārāja, tathāgatassa vācā sattānaṃ kilesappahānā hoti. |
Harsh words, great king, of the Tathāgata, lead to the abandonment of defilements in beings. |
yathā, mahārāja, duggandhampi gomuttaṃ pītaṃ virasampi agadaṃ khāyitaṃ sattānaṃ byādhiṃ hanati, evameva kho, mahārāja, pharusāpi tathāgatassa vācā atthavatī karuṇāsahagatā. |
Just as, great king, even foul-smelling cow's urine, when drunk, and bitter poison, when eaten, kill the diseases of beings, even so, great king, the harsh words of the Tathāgata are beneficial and accompanied by compassion. |
yathā, mahārāja, mahantopi tūlapuñjo parassa kāye nipatitvā rujaṃ na karoti, evameva kho, mahārāja, pharusāpi tathāgatassa vācā na kassaci dukkhaṃ uppādetī”ti. |
Just as, great king, even a large heap of cotton, when it falls on another's body, does not cause pain, even so, great king, the harsh words of the Tathāgata do not cause pain to anyone." |
“suvinicchito, bhante nāgasena, pañho bahūhi kāraṇehi, sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Well-resolved, Venerable Nāgasena, is the question with many reasons. Good, Venerable Nāgasena, I accept this as it is. |
♦ pharusavācābhāvapañho catuttho. |
--- |
♦ 5. rukkhācetanābhāvapañho |
## The Question of the Absence of Consciousness in Trees |
♦ 5. “bhante nāgasena, bhāsitampetaṃ tathāgatena — |
♦ 5. "Venerable Nāgasena, it was said by the Tathāgata: |
♦ “‘acetanaṃ brāhmaṇa assuṇantaṃ, jāno ajānantamimaṃ palāsaṃ. |
"'You, brahmin, who are not hearing the unconscious, |
♦ āraddhavīriyo dhuvaṃ appamatto, sukhaseyyaṃ pucchasi kissa hetū’ti . |
you, knowing, this foliage that does not know. |
♦ puna ca bhaṇitaṃ — |
Having aroused energy, always diligent, |
♦ “‘iti phandanarukkhopi, tāvade ajjhabhāsatha. |
why do you ask about easy sleep?' |
♦ mayhampi vacanaṃ atthi, bhāradvāja suṇohi me’ti . |
"And again it was said: |
| "'Thus the trembling tree | |
| spoke at once. | |
| I too have a word, | |
| Bharadvāja, hear me!'" | |
♦ “yadi, bhante nāgasena, rukkho acetano, tena hi phandanena rukkhena bhāradvājena saha sallapitanti yaṃ vacanaṃ, taṃ micchā. |
"If, Venerable Nāgasena, a tree is unconscious, then the statement that the trembling tree spoke with Bharadvāja is false. |
yadi phandanena rukkhena bhāradvājena saddhiṃ sallapitaṃ, tena hi rukkho acetanoti tampi vacanaṃ micchā. |
If the trembling tree spoke with Bharadvāja, then the statement that a tree is unconscious is also false. |
ayampi ubhato koṭiko pañho tavānuppato, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘rukkho acetano’ti, phandanena ca rukkhena bhāradvājena saddhiṃ sallapitaṃ, tañca pana vacanaṃ lokasamaññāya bhaṇitaṃ. |
♦ "It was said by the Blessed One, great king: 'A tree is unconscious,' and the trembling tree spoke with Bharadvāja. And that statement was spoken in accordance with worldly convention. |
natthi, mahārāja, acetanassa rukkhassa sallāpo nāma, api ca, mahārāja, tasmiṃ rukkhe adhivatthāya devatāyetaṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti, yathā, mahārāja, sakaṭaṃ dhaññassa paripūritaṃ dhaññasakaṭanti jano voharati, na ca taṃ dhaññamayaṃ sakaṭaṃ, rukkhamayaṃ sakaṭaṃ, tasmiṃ sakaṭe dhaññassa pana ākiritattā dhaññasakaṭanti jano voharati, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano, yā pana tasmiṃ rukkhe adhivatthā devatā, tassā yeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti. |
There is no speech, great king, of an unconscious tree. However, great king, the deity dwelling in that tree is called 'tree'; and 'the tree speaks' is a worldly designation. Just as, great king, people call a cart full of grain a 'grain-cart,' and that cart is not made of grain, it is made of wood, but because grain is put into that cart, people call it a 'grain-cart.' Even so, great king, a tree does not speak; a tree is unconscious. But the deity dwelling in that tree, that is called 'tree,' and 'the tree speaks' is a worldly designation. |
♦ “yathā vā pana, mahārāja, dadhiṃ manthayamāno takkaṃ manthemīti voharati, na taṃ takkaṃ, yaṃ so mantheti, dadhiṃ yeva so manthento takkaṃ manthemīti voharati, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano . |
♦ "Or just as, great king, one who churns curd says, 'I churn buttermilk,' but it is not buttermilk that he churns. He, churning curd, says, 'I churn buttermilk.' Even so, great king, a tree does not speak; a tree is unconscious. |
yā pana tasmiṃ rukkhe adhivatthā devatā, tassāyeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti. |
But the deity dwelling in that tree, that is called 'tree,' and 'the tree speaks' is a worldly designation. |
♦ “yathā vā pana, mahārāja, asantaṃ sādhetukāmo santaṃ sādhemīti voharati, asiddhaṃ siddhanti voharati, evamesā lokasamaññā, evameva kho, mahārāja, na rukkho sallapati, rukkho acetano. |
♦ "Or just as, great king, one who wishes to accomplish what is not existing says, 'I accomplish what is existing,' and what is unaccomplished he calls accomplished; this is a worldly convention. Even so, great king, a tree does not speak; a tree is unconscious. |
yā pana tasmiṃ rukkhe adhivatthā devatā, tassāyeva taṃ adhivacanaṃ rukkhoti, rukkho sallapatīti cesā lokapaṇṇatti, yāya, mahārāja, lokasamaññāya jano voharati, tathāgatopi tāyeva lokasamaññāya sattānaṃ dhammaṃ desetī”ti. |
But the deity dwelling in that tree, that is called 'tree,' and 'the tree speaks' is a worldly designation. By whatever worldly convention, great king, people speak, the Tathāgata also teaches the Dhamma to beings by that very worldly convention." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ rukkhācetanābhāvapañho pañcamo. |
--- |
♦ 6. piṇḍapātamahapphalapañho |
## The Question of the Great Fruitfulness of Almsfood |
♦ 6. “bhante nāgasena, bhāsitampetaṃ dhammasaṅgītikārakehi therehi — |
♦ 6. "Venerable Nāgasena, it was said by the elders who compiled the Dhamma: |
♦ “‘cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ. |
"'Having eaten Cunda's meal, the Sage |
♦ ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikan’ti . |
suffered a severe, deadly illness, so I heard, |
| the smith's son.'" | |
♦ “puna ca bhagavatā bhaṇitaṃ ‘dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. |
"And again the Blessed One said: 'These two almsmeals, Ānanda, are equal in fruit, equal in result, and are much more fruitful and beneficial than other almsmeals. |
katame dve? |
Which two? |
yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhi, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. |
That almsmeal having partaken of which the Tathāgata fully awakened to unsurpassed perfect self-awakening, and that almsmeal having partaken of which the Tathāgata attained final Nibbāna with the element of Nibbāna that has no remainder of clinging. |
ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ti. |
These two almsmeals are equal in fruit, equal in result, and are much more fruitful and beneficial than other almsmeals.' |
yadi, bhante nāgasena, bhagavato cundassa bhattaṃ bhuttāvissa kharo ābādho uppanno, pabāḷhā ca vedanā pavattā māraṇantikā, tena hi ‘dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, a severe illness arose in the Blessed One after he had partaken of Cunda's meal, and intense, deadly pain arose, then the statement, 'These two almsmeals, Ānanda, are equal in fruit, equal in result, and are much more fruitful and beneficial than other almsmeals,' is false. |
yadi dveme piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca, tena hi bhagavato cundassa bhattaṃ bhuttāvissa kharo ābādho uppanno, pabāḷhā ca vedanā pavattā māraṇantikāti tampi vacanaṃ micchā. |
If these two almsmeals are equal in fruit, equal in result, and are much more fruitful and beneficial than other almsmeals, then the statement that a severe illness arose in the Blessed One after he had partaken of Cunda's meal, and intense, deadly pain arose, is also false. |
kiṃnu kho, bhante nāgasena, so piṇḍapāto visagatatāya mahapphalo, roguppādakatāya mahapphalo, āyuvināsakatāya mahapphalo, bhagavato jīvitaharaṇatāya mahapphalo? |
But then, Venerable Nāgasena, is that almsmeal greatly fruitful because it contained poison, greatly fruitful because it caused disease, greatly fruitful because it destroyed life, greatly fruitful because it took the Blessed One's life? |
tattha me kāraṇaṃ brūhi paravādānaṃ niggahāya, etthāyaṃ jano sammūḷho lobhavasena atibahuṃ khāyitena lohitapakkhandikā uppannāti. |
Explain the reason to me there for the refutation of opposing doctrines. Here, people are confused, excessively inclined to doubt because of greed, thinking that a bloody dysentery arose from eating too much. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, dhammasaṅgītikārakehi therehi — |
♦ "It was said by the elders who compiled the Dhamma, great king: |
♦ “‘cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ. |
"'Having eaten Cunda's meal, the Sage |
♦ ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikan’ti. |
suffered a severe, deadly illness, so I heard, |
| the smith's son.'" | |
♦ “bhagavatā ca bhaṇitaṃ ‘dveme, ānanda, piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. |
"And the Blessed One said: 'These two almsmeals, Ānanda, are equal in fruit, equal in result, and are much more fruitful and beneficial than other almsmeals. |
katame dve? |
Which two? |
yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhi, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati , ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā’ti. |
That almsmeal having partaken of which the Tathāgata fully awakened to unsurpassed perfect self-awakening, and that almsmeal having partaken of which the Tathāgata attained final Nibbāna with the element of Nibbāna that has no remainder of clinging. These two almsmeals are equal in fruit, equal in result, and are much more fruitful and beneficial than other almsmeals.' |
♦ “so pana piṇḍapāto bahuguṇo anekānisaṃso. |
♦ "And that almsmeal was of many benefits, with many advantages. |
devatā, mahārāja, haṭṭhā pasannamānasā ‘ayaṃ bhagavato pacchimo piṇḍapāto’ti dibbaṃ ojaṃ sūkaramaddave ākiriṃsu. |
The devas, great king, with joyful and purified minds, thinking, 'This is the Blessed One's last almsmeal,' placed divine essence into the pork preparation. |
tañca pana sammāpākaṃ lahupākaṃ manuññaṃ bahurasaṃ jaṭṭharaggitejassa hitaṃ. |
And that was well-cooked, easily digestible, delicious, very flavorful, beneficial for the digestive fire. |
na, mahārāja, tatonidānaṃ bhagavato koci anuppanno rogo uppanno, api ca, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi. |
No disease that had not arisen, great king, arose in the Blessed One because of that. However, great king, the disease that arose in the Blessed One's naturally weak body, with his life-span exhausted, increased even more. |
♦ “yathā, mahārāja, pakatiyā jalamāno aggi aññasmiṃ upādāne dinne bhiyyo pajjalati, evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi. |
♦ "Just as, great king, fire that is naturally burning, when given more fuel, blazes even more, even so, great king, the disease that arose in the Blessed One's naturally weak body, with his life-span exhausted, increased even more. |
♦ “yathā vā pana, mahārāja, soto pakatiyā sandamāno abhivuṭṭhe mahāmeghe bhiyyo mahogho udakavāhako hoti, evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi. |
♦ "Or just as, great king, a stream that is naturally flowing, when a great cloud rains, becomes an even mightier torrent carrying water, even so, great king, the disease that arose in the Blessed One's naturally weak body, with his life-span exhausted, increased even more. |
♦ “yathā vā pana, mahārāja, pakatiyā abhisannadhātu kucchi aññasmiṃ ajjhoharite bhiyyo āyameyya , evameva kho, mahārāja, bhagavato pakatidubbale sarīre khīṇe āyusaṅkhāre uppanno rogo bhiyyo abhivaḍḍhi, natthi, mahārāja, tasmiṃ piṇḍapāte doso, na ca tassa sakkā dosaṃ āropetun”ti. |
♦ "Or just as, great king, a body with naturally agitated humors, when something else is ingested, would swell up even more, even so, great king, the disease that arose in the Blessed One's naturally weak body, with his life-span exhausted, increased even more. There is no fault, great king, in that almsmeal, and no fault can be attributed to it." |
♦ “bhante nāgasena, kena kāraṇena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti? |
♦ "Venerable Nāgasena, for what reason are those two almsmeals equal in fruit, equal in result, and much more fruitful and beneficial than other almsmeals?" |
“dhammānumajjanasamāpattivasena, mahārāja, te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti. |
By means of the attainment of the examination of phenomena, great king, those two almsmeals are equal in fruit, equal in result, and much more fruitful and beneficial than other almsmeals. |
♦ “bhante nāgasena, katamesaṃ dhammānaṃ anumajjanasamāpattivasena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti? |
♦ "Venerable Nāgasena, by means of the attainment of the examination of which phenomena are those two almsmeals equal in fruit, equal in result, and much more fruitful and beneficial than other almsmeals?" |
“navannaṃ, mahārāja, anupubbavihārasamāpattīnaṃ anulomappaṭilomasamāpajjanavasena te dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā cā”ti. |
By means of the progressive attainment in forward and reverse order of the nine successive abidings, great king, those two almsmeals are equal in fruit, equal in result, and much more fruitful and beneficial than other almsmeals. |
♦ “bhante nāgasena, dvīsu yeva divasesu adhimattaṃ tathāgato navānupubbavihārasamāpattiyo anulomappaṭilomaṃ samāpajjī”ti? |
♦ "Venerable Nāgasena, did the Tathāgata attain the nine successive abidings in forward and reverse order intensely on only those two days?" |
“āma, mahārājā”ti. |
Yes, great king. |
“acchariyaṃ, bhante nāgasena, abbhutaṃ bhante nāgasena. |
"Wonderful, Venerable Nāgasena! Amazing, Venerable Nāgasena! |
yaṃ imasmiṃ buddhakkhette asadisaṃ paramadānaṃ, tampi imehi dvīhi piṇḍapātehi agaṇitaṃ. |
That in this Buddha-field, an incomparable, supreme gift, even that is not counted in comparison to these two almsmeals. |
acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena. |
Wonderful, Venerable Nāgasena! Amazing, Venerable Nāgasena! |
yāva mahantā navānupubbavihārasamāpattiyo, yatra hi nāma navānupubbavihārasamāpattivasena dānaṃ mahapphalataraṃ hoti mahānisaṃsatarañca. |
How great are the nine successive abidings! How wonderful that by means of the nine successive abidings, a gift becomes more fruitful and more beneficial. |
sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is." |
♦ piṇḍapātamahapphalapañho chaṭṭho. |
--- |
♦ 7. buddhapūjanapañho |
## The Question of Worshipping the Buddha |
♦ 7. “bhante nāgasena, bhāsitampetaṃ tathāgatena ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti. |
♦ 7. "Venerable Nāgasena, it was said by the Tathāgata: 'Ānanda, you should not concern yourselves with the Tathāgata's bodily worship.' |
puna ca bhaṇitaṃ — |
And again it was said: |
♦ “‘pūjetha naṃ pūjaniyassa dhātuṃ. |
"'Worship him, the worthy one's relic. |
♦ evaṃ karā saggamito gamissathā’ti. |
Doing so, you will go to heaven from here.'" |
♦ “yadi, bhante nāgasena, tathāgatena bhaṇitaṃ ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti, tena hi ‘pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ti yaṃ vacanaṃ, taṃ micchā. |
"If, Venerable Nāgasena, the Tathāgata said, 'Ānanda, you should not concern yourselves with the Tathāgata's bodily worship,' then the statement, 'Worship him, the worthy one's relic; doing so, you will go to heaven from here,' is false. |
yadi tathāgatena bhaṇitaṃ ‘pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ti, tena hi ‘abyāvaṭā tumhe ānanda, hotha tathāgatassa sarīrapūjāyā’ti tampi vacanaṃ micchā. |
If the Tathāgata said, 'Worship him, the worthy one's relic; doing so, you will go to heaven from here,' then the statement, 'Ānanda, you should not concern yourselves with the Tathāgata's bodily worship,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti, puna ca bhaṇitaṃ ‘pūjetha naṃ pūjaniyassa dhātuṃ, evaṃ karā saggamito gamissathā’ti, tañca pana na sabbesaṃ jinaputtānaṃ yeva ārabbha bhaṇitaṃ ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti. |
♦ "It was said by the Blessed One, great king: 'Ānanda, you should not concern yourselves with the Tathāgata's bodily worship,' and again it was said: 'Worship him, the worthy one's relic; doing so, you will go to heaven from here.' And that was not spoken to all the sons of the Conqueror alike, 'Ānanda, you should not concern yourselves with the Tathāgata's bodily worship.' |
akammaṃ hetaṃ, mahārāja, jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā. |
This, great king, is not the kamma of the sons of the Conqueror, this worship. Understanding formations, proper attention, mindfulness, mindfulness meditation, grasping the essence of the object, fighting defilements, striving for one's own welfare: this is the duty of the sons of the Conqueror. For the rest of gods and humans, worship is the duty. |
♦ “yathā, mahārāja, mahiyā rājaputtānaṃ hatthiassarathadhanutharulekhamuddāsikkhākhaggamantasuti- sammutiyuddhayujjhāpanakiriyā karaṇīyā, avasesānaṃ puthuvessasuddānaṃ kasi vaṇijjā gorakkhā karaṇīyā, evameva kho, mahārāja, akammaṃ hetaṃ jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā. |
♦ "Just as, great king, for princes on earth, their duties are training in elephants, horses, chariots, bows, swords, writing, sealing, hearing of traditions, conventions, fighting battles; for the rest of the ordinary people, Vessas, and Suddas, agriculture, trade, and cattle-rearing are their duties. Even so, great king, this worship is not the kamma of the sons of the Conqueror; understanding formations, proper attention, mindfulness, mindfulness meditation, grasping the essence of the object, fighting defilements, striving for one's own welfare: this is the duty of the sons of the Conqueror. For the rest of gods and humans, worship is the duty. Therefore, great king, the Tathāgata said, 'Let these not engage in what is not their kamma; let them engage in their kamma,' so he said, 'Ānanda, you should not concern yourselves with the Tathāgata's bodily worship.' |
♦ “yathā vā pana, mahārāja, brāhmaṇamāṇavakānaṃ iruvedaṃ yajuvedaṃ sāmavedaṃ athabbaṇavedaṃ lakkhaṇaṃ itihāsaṃ purāṇaṃ nighaṇḍu keṭubhaṃ akkharappabhedaṃ padaṃ veyyākaraṇaṃ bhāsamaggaṃ uppātaṃ supinaṃ nimittaṃ chaḷaṅgaṃ candaggāhaṃ sūriyaggāhaṃ sukkarāhucaritaṃ uḷuggahayuddhaṃ devadundubhissaraṃ okkanti ukkāpātaṃ bhūmikammaṃ disādāhaṃ bhummantalikkhaṃ jotisaṃ lokāyatikaṃ sācakkaṃ migacakkaṃ antaracakkaṃ missakuppādaṃ sakuṇarutaravitaṃ sikkhā karaṇīyā, avasesānaṃ puthuvessasuddānaṃ kasi vaṇijjā gorakkhā karaṇīyā, evameva kho, mahārāja, akammaṃ hetaṃ jinaputtānaṃ yadidaṃ pūjā, sammasanaṃ saṅkhārānaṃ, yoniso manasikāro, satipaṭṭhānānupassanā, ārammaṇasāraggāho, kilesayuddhaṃ, sadatthamanuyuñjanā, etaṃ jinaputtānaṃ karaṇīyaṃ, avasesānaṃ devamanussānaṃ pūjā karaṇīyā, tasmā, mahārāja, tathāgato ‘mā ime akamme yuñjantu, kamme ime yuñjantū’ti āha ‘abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāyā’ti. |
If, great king, the Tathāgata had not said this, the monks, even having consumed their own bowl and robe, would have only done Buddha-worship." |
yadetaṃ, mahārāja, tathāgato na bhaṇeyya, pattacīvarampi attano pariyādāpetvā bhikkhū buddhapūjaṃ yeva kareyyun”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
|
♦ buddhapūjanapañho sattamo. |
--- |
♦ 8. pādasakalikāhatapañho |
## The Question of the Foot Being Cut by a Splinter |
♦ 8. “bhante nāgasena, tumhe bhaṇatha ‘bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati, unnataṃ onamatī’ti, puna ca bhaṇatha ‘bhagavato pādo sakalikāya khato’ti. |
♦ 8. "Venerable Nāgasena, you say, 'As the Blessed One walks, this unconscious great earth, when low, rises, and when high, sinks.' And again you say, 'The Blessed One's foot was cut by a splinter.' |
yā sā sakalikā bhagavato pāde patitā, kissa pana sā sakalikā bhagavato pādā na nivattā. |
That splinter that fell on the Blessed One's foot, why did that splinter not turn back from the Blessed One's foot? |
yadi, bhante nāgasena, bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati, unnataṃ onamati, tena hi ‘bhagavato pādo sakalikāya khato’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, as the Blessed One walks, this unconscious great earth, when low, rises, and when high, sinks, then the statement, 'The Blessed One's foot was cut by a splinter,' is false. |
yadi bhagavato pādo sakalikāya khato, tena hi ‘bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati unnataṃ onamatī’ti tampi vacanaṃ micchā. |
If the Blessed One's foot was cut by a splinter, then the statement, 'As the Blessed One walks, this unconscious great earth, when low, rises, and when high, sinks,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “saccaṃ, mahārāja, atthetaṃ bhagavato gacchantassa ayaṃ acetanā mahāpathavī ninnaṃ unnamati unnataṃ onamati, bhagavato ca pādo sakalikāya khato, na ca pana sā sakalikā attano dhammatāya patitā, devadattassa upakkamena patitā. |
♦ "It is true, great king, that as the Blessed One walks, this unconscious great earth, when low, rises, and when high, sinks. And the Blessed One's foot was cut by a splinter. But that splinter did not fall by its own nature; it fell by the action of Devadatta. |
devadatto, mahārāja, bahūni jātisatasahassāni bhagavati āghātaṃ bandhi, so tena āghātena ‘mahantaṃ kūṭāgārappamāṇaṃ pāsāṇaṃ bhagavato upari pātessāmī’ti muñci. |
Devadatta, great king, harbored resentment against the Blessed One for many hundreds of thousands of births. By that resentment, he took a large stone the size of a palace and threw it, intending to drop it on the Blessed One. |
atha dve selā pathavito uṭṭhahitvā taṃ pāsāṇaṃ sampaṭicchiṃsu, atha nesaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā”ti. |
Then two rocks rose from the earth and intercepted that stone. Then by their impact, a splinter broke off from the stone and fell on the Blessed One's foot, wherever it might fall." |
♦ “yathā ca, bhante nāgasena, dve selā pāsāṇaṃ sampaṭicchiṃsu, tatheva papaṭikāpi sampaṭicchitabbā”ti? |
♦ "Just as, Venerable Nāgasena, two rocks intercepted the stone, so should the splinter also be intercepted." |
“sampaṭicchitampi, mahārāja, idhekaccaṃ paggharati pasavati na ṭhānamupagacchati, yathā, mahārāja, udakaṃ pāṇinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, khīraṃ takkaṃ madhuṃ sappi tesaṃ maccharasaṃ maṃsarasaṃ pāṇinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā. |
"Some things, great king, even when intercepted, ooze and flow away and do not reach a stable place. Just as, great king, water taken in the hand oozes and flows away through the gaps between the fingers and does not reach a stable place. Milk, buttermilk, honey, ghee, their fish-sauce, meat-sauce, taken in the hand, ooze and flow away through the gaps between the fingers and do not reach a stable place. Even so, great king, a splinter broke off from the stone by the impact of the two rocks that had come to intercept it, and falling wherever it might fall, it fell on the Blessed One's foot. |
♦ “yathā vā pana, mahārāja, saṇhasukhumāṇurajasamaṃ puḷinaṃ muṭṭhinā gahitaṃ aṅgulantarikāhi paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā. |
♦ "Or just as, great king, fine, subtle dust, when taken in the hand, oozes and flows away through the gaps between the fingers and does not reach a stable place, even so, great king, a splinter broke off from the stone by the impact of the two rocks that had come to intercept it, and falling wherever it might fall, it fell on the Blessed One's foot. |
♦ “yathā vā pana, mahārāja, kabaḷo mukhena gahito idhekaccassa mukhato muccitvā paggharati pasavati na ṭhānamupagacchati, evameva kho, mahārāja, sampaṭicchanatthaṃ upagatānaṃ dvinnaṃ selānaṃ sampahārena pāsāṇato papaṭikā bhijjitvā yena vā tena vā patantī bhagavato pāde patitā”ti. |
♦ "Or just as, great king, a mouthful of food, taken into the mouth, sometimes slips out of the mouth and oozes and flows away and does not reach a stable place, even so, great king, a splinter broke off from the stone by the impact of the two rocks that had come to intercept it, and falling wherever it might fall, it fell on the Blessed One's foot." |
♦ “hotu, bhante nāgasena, selehi pāsāṇo sampaṭicchito, atha papaṭikāyapi apaciti kātabbā yatheva mahāpathaviyā”ti? |
♦ "So be it, Venerable Nāgasena, the stone was intercepted by rocks. But then, an apology should also be made for the splinter, just as for the great earth." |
“dvādasime, mahārāja, apacitiṃ na karonti. |
"These twelve, great king, do not make amends. |
katame dvādasa? |
Which twelve? |
ratto rāgavasena apacitiṃ na karoti, duṭṭho dosavasena, mūḷho mohavasena, unnato mānavasena, nigguṇo avisesatāya, atithaddho anisedhanatāya, hīno hīnasabhāvatāya, vacanakaro anissaratāya, pāpo kadariyatāya, dukkhāpito paṭidukkhāpanatāya, luddho lobhābhibhūtatāya, āyūhito atthasādhanatāya apacitiṃ na karoti. |
One who is lustful does not make amends out of lust; one who is hateful, out of hatred; one who is deluded, out of delusion; one who is proud, out of conceit; one who is without qualities, out of indistinctiveness; one who is excessively stiff, out of unpreventability; one who is lowly, out of lowly nature; one who is obedient, out of powerlessness; one who is evil, out of miserliness; one who is afflicted, out of retaliation; one who is greedy, out of being overcome by greed; one who is striving, out of achieving a purpose, does not make amends. |
ime kho mahārāja dvādasa apacitiṃ na karonti. |
These twelve, great king, do not make amends. |
sā ca pana papaṭikā pāsāṇasampahārena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā. |
And that splinter, breaking off by the impact of the stone, falling in any direction, without any predetermined direction, fell on the Blessed One's foot. |
♦ “yathā vā pana, mahārāja, saṇhasukhumāṇurajo anilabalasamāhato animittakatadiso yena vā tena vā abhikirati, evameva kho, mahārāja, sā papaṭikā pāsāṇasampahārena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā. |
♦ "Or just as, great king, fine, subtle dust, when struck by the force of wind, falls in any direction, without any predetermined direction, even so, great king, that splinter, breaking off by the impact of the stone, falling in any direction, without any predetermined direction, fell on the Blessed One's foot. |
yadi pana, mahārāja, sā papaṭikā pāsāṇato visuṃ na bhaveyya, tampi te selā pāsāṇapapaṭikaṃ uppatitvā gaṇheyyuṃ. |
If then, great king, that splinter had not been separate from the stone, those rocks would have intercepted the stone splinter by leaping up. |
esā pana, mahārāja, papaṭikā na bhūmaṭṭhā na ākāsaṭṭhā, pāsāṇasampahāravegena bhijjitvā animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā. |
But this splinter, great king, was neither on the ground nor in the air; it broke off by the force of the impact of the stone, and falling in any direction, without any predetermined direction, it fell on the Blessed One's foot. |
♦ “yathā vā pana, mahārāja, vātamaṇḍalikāya ukkhittaṃ purāṇapaṇṇaṃ animittakatadisaṃ yena vā tena vā patati, evameva kho, mahārāja, esā papaṭikā pāsāṇasampahāravegena animittakatadisā yena vā tena vā patamānā bhagavato pāde patitā. |
♦ "Or just as, great king, an old leaf, lifted by a whirlwind, falls in any direction, without any predetermined direction, even so, great king, that splinter, by the force of the impact of the stone, falling in any direction, without any predetermined direction, fell on the Blessed One's foot. |
api ca, mahārāja, akataññussa kadariyassa devadattassa dukkhānubhavanāya papaṭikā bhagavato pāde patitā”ti. |
Moreover, great king, the splinter fell on the Blessed One's foot for the suffering of ungrateful and miserly Devadatta." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ pādasakalikāhatapañho aṭṭhamo. |
--- |
♦ 9. aggaggasamaṇapañho |
## The Question of the Supreme Recluse |
♦ 9. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘āsavānaṃ khayā samaṇo hotī’ti. |
♦ 9. "Venerable Nāgasena, it was said by the Blessed One: 'By the destruction of the taints, one is a recluse.' |
puna ca bhaṇitaṃ — |
And again it was said: |
♦ “‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti. |
"'That man who is endowed with four qualities, |
| him indeed they call a recluse in the world.'" | |
♦ tatrime cattāro dhammā khanti appāhāratā rativippahānaṃ ākiñcaññaṃ. |
"And these four qualities are: patience, non-harming, abandonment of delight, nothingness. |
sabbāni panetāni aparikkhīṇāsavassa sakilesasseva honti. |
But all these belong to one whose taints are not yet destroyed, who is still defiled. |
yadi, bhante nāgasena, āsavānaṃ khayā samaṇo hoti, tena hi ‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, one is a recluse by the destruction of the taints, then the statement, 'That man who is endowed with four qualities, him indeed they call a recluse in the world,' is false. |
yadi catubbhi dhammehi samaṅgibhūto samaṇo hoti, tena hi ‘āsavānaṃ khayā samaṇo hotī’ti tampi vacanaṃ micchā, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
If one is a recluse by being endowed with four qualities, then the statement, 'By the destruction of the taints, one is a recluse,' is also false. |
| This also is a question with two extremes that has fallen to you; it must be resolved by you." | |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘āsavānaṃ khayā samaṇo hotī’ti. |
♦ "It was said by the Blessed One, great king: 'By the destruction of the taints, one is a recluse.' |
puna ca bhaṇitaṃ ‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti. |
And again it was said: 'That man who is endowed with four qualities, him indeed they call a recluse in the world.' |
tadidaṃ, mahārāja, vacanaṃ tesaṃ tesaṃ puggalānaṃ guṇavasena bhaṇitaṃ ‘catubbhi dhammehi samaṅgibhūtaṃ, taṃ ve naraṃ samaṇaṃ āhu loke’ti, idaṃ pana niravasesavacanaṃ ‘āsavānaṃ khayā samaṇo hotī’ti. |
That statement, great king, was spoken with reference to the qualities of those respective individuals: 'That man who is endowed with four qualities, him indeed they call a recluse in the world.' But this is a complete statement: 'By the destruction of the taints, one is a recluse.' |
♦ “api ca, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati. |
♦ "Moreover, great king, whoever practices for the appeasement of defilements, all of them are called recluses according to their respective stages; the taint-destroyed one is called the foremost. |
yathā, mahārāja, yāni kānici jalajathalajapupphāni, vassikaṃ tesaṃ aggamakkhāyati, avasesāni yāni kānici vividhāni pupphajātāni, sabbāni tāni pupphāni yeva, upādāyupādāya pana vassikaṃ yeva pupphaṃ janassa patthitaṃ pihayitaṃ. |
Just as, great king, whatever flowers grow in water or on land, the jasmine is called the foremost among them. The remaining various kinds of flowers, all of them are flowers, but according to their respective stages, only the jasmine is desired and cherished by people. |
evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati. |
Even so, great king, whoever practices for the appeasement of defilements, all of them are called recluses according to their respective stages; the taint-destroyed one is called the foremost. |
♦ “yathā vā pana, mahārāja, sabbadhaññānaṃ sāli aggamakkhāyati, yā kāci avasesā vividhā dhaññajātiyo, tā sabbā upādāyupādāya bhojanāni sarīrayāpanāya, sāli yeva tesaṃ aggamakkhāyati. |
♦ "Or just as, great king, among all grains, rice is called the foremost. Whatever other various kinds of grains there are, all of them are for food and for sustaining the body, but rice itself is called the foremost among them. |
evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyatī”ti. |
Even so, great king, whoever practices for the appeasement of defilements, all of them are called recluses according to their respective stages; the taint-destroyed one is called the foremost." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ aggaggasamaṇapañho navamo. |
--- |
♦ 10. vaṇṇabhaṇanapañho |
## The Question of Praising |
♦ 10. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti puna ca tathāgato selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesi — |
♦ 10. "Venerable Nāgasena, it was said by the Blessed One: 'If others, monks, praise me, or praise the Dhamma, or praise the Saṅgha, then you should not feel joy, or happiness, or elation of mind.' And again, the Tathāgata, when brahmin Sela's praise was spoken truthfully, rejoiced, was happy, was elated, and even further proclaimed his own quality: |
♦ “‘rājāhamasmi selāti, dhammarājā anuttaro. |
"'I am King, Sela, |
♦ dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyan’ti . |
the supreme King of Dhamma. |
| By Dhamma I roll the wheel, | |
| a wheel unrollable by others.'" | |
♦ “yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti, tena hi selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesīti yaṃ vacanaṃ, taṃ micchā. |
"If, Venerable Nāgasena, the Blessed One said, 'If others, monks, praise me, or praise the Dhamma, or praise the Saṅgha, then you should not feel joy, or happiness, or elation of mind,' then the statement that when brahmin Sela's praise was spoken truthfully, he rejoiced, was happy, was elated, and even further proclaimed his own quality, is false. |
yadi selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne ānandito sumano uppilāvito bhiyyo uttariṃ sakaguṇaṃ pakittesi, tena hi ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti tampi vacanaṃ micchā. |
If when brahmin Sela's praise was spoken truthfully, he rejoiced, was happy, was elated, and even further proclaimed his own quality, then the statement, 'If others, monks, praise me, or praise the Dhamma, or praise the Saṅgha, then you should not feel joy, or happiness, or elation of mind,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti. |
♦ "It was said by the Blessed One, great king: 'If others, monks, praise me, or praise the Dhamma, or praise the Saṅgha, then you should not feel joy, or happiness, or elation of mind.' |
selassa ca brāhmaṇassa yathābhucce vaṇṇe bhaññamāne bhiyyo uttariṃ sakaguṇaṃ pakittitaṃ — |
And when brahmin Sela's praise was spoken truthfully, he further proclaimed his own quality: |
♦ “‘rājāhamasmi selāti, dhammarājā anuttaro. |
"'I am King, Sela, |
♦ dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyan’ti. |
the supreme King of Dhamma. |
| By Dhamma I roll the wheel, | |
| a wheel unrollable by others.'" | |
♦ “paṭhamaṃ, mahārāja, bhagavatā dhammassa sabhāvasarasalakkhaṇaṃ sabhāvaṃ avitathaṃ bhūtaṃ tacchaṃ tathatthaṃ paridīpayamānena bhaṇitaṃ ‘mamaṃ vā bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando, na somanassaṃ, na cetaso uppilāvitattaṃ karaṇīyan’ti. |
"First, great king, the Blessed One, explaining the true, unfalse, actual, correct, and real nature and characteristic of the Dhamma, said: 'If others, monks, praise me, or praise the Dhamma, or praise the Saṅgha, then you should not feel joy, or happiness, or elation of mind.' |
yaṃ pana bhagavatā selassa brāhmaṇassa yathābhucce vaṇṇe bhaññamāne bhiyyo uttariṃ sakaguṇaṃ pakittitaṃ ‘rājāhamasmi selāti, dhammarājā anuttaro’ti taṃ na lābhahetu, na yasahetu, na attahetu, na pakkhahetu, na antevāsikamyatāya, atha kho anukampāya kāruññena hitavasena evaṃ imassa dhammābhisamayo bhavissati tiṇṇañca māṇavakasatānanti, evaṃ bhiyyo uttariṃ sakaguṇaṃ bhaṇitaṃ ‘rājāhamasmi selāti, dhammarājā anuttaro’ti. |
But when the Blessed One further proclaimed his own quality, when brahmin Sela's praise was spoken truthfully, 'I am King, Sela, the supreme King of Dhamma,' that was not for the sake of gain, nor for the sake of fame, nor for the sake of self, nor for the sake of a party, nor out of affection for disciples. But out of compassion, with pity, for their welfare, 'Thus this realization of Dhamma will occur for these three hundred students,' thus he further spoke his own quality: 'I am King, Sela, the supreme King of Dhamma.' |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ vaṇṇabhaṇanapañho dasamo. |
--- |
♦ 11. ahiṃsāniggahapañho |
## The Question of Non-violence and Restraint |
♦ 11. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ti. |
♦ 11. "Venerable Nāgasena, it was said by the Blessed One: 'By not harming others in the world, you will be dear to me.' |
puna ca bhaṇitaṃ ‘niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ti. |
And again it was said: 'Restrain those who are to be restrained, support those who are to be supported.' |
niggaho nāma, bhante nāgasena, hatthacchedo pādacchedo vadho bandhanaṃ kāraṇā māraṇaṃ santativikopanaṃ, na etaṃ vacanaṃ bhagavato yuttaṃ, na ca bhagavā arahati etaṃ vacanaṃ vattuṃ. |
Restraint, Venerable Nāgasena, means cutting off hands, cutting off feet, killing, binding, imprisonment, torture, destruction of lineage. This statement is not appropriate for the Blessed One, nor is the Blessed One worthy of saying this statement. |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako”ti, tena hi “niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan”ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'By not harming others in the world, you will be dear to me,' then the statement, 'Restrain those who are to be restrained, support those who are to be supported,' is false. |
yadi tathāgatena bhaṇitaṃ “niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan”ti, tena hi “ahiṃsayaṃ paraṃ loke, piyo hohisi māmako”ti tampi vacanaṃ micchā. |
If the Tathāgata said, 'Restrain those who are to be restrained, support those who are to be supported,' then the statement, 'By not harming others in the world, you will be dear to me,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ti, bhaṇitañca ‘niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ti . |
♦ "It was said by the Blessed One, great king: 'By not harming others in the world, you will be dear to me,' and it was said: 'Restrain those who are to be restrained, support those who are to be supported.' |
‘ahiṃsayaṃ paraṃ loke, piyo hohisi māmako’ti sabbesaṃ, mahārāja, tathāgatānaṃ anumataṃ etaṃ, esā anusiṭṭhi, esā dhammadesanā, dhammo hi, mahārāja, ahiṃsālakkhaṇo, sabhāvavacanaṃ etaṃ. |
'By not harming others in the world, you will be dear to me' is agreed upon by all Tathāgatas, great king; this is the instruction, this is the Dhamma teaching. The Dhamma, great king, has non-harming as its characteristic; this is a statement of its nature. |
yaṃ pana, mahārāja, tathāgato āha ‘niggaṇhe niggahārahaṃ, paggaṇhe paggahārahan’ti, bhāsā esā, uddhataṃ, mahārāja, cittaṃ niggahetabbaṃ, līnaṃ cittaṃ paggahetabbaṃ. |
As for what the Tathāgata said, great king, 'Restrain those who are to be restrained, support those who are to be supported,' this is a statement. A restless mind, great king, should be restrained; a sluggish mind should be supported. |
akusalaṃ cittaṃ niggahetabbaṃ, kusalaṃ cittaṃ paggahetabbaṃ. |
An unwholesome mind should be restrained; a wholesome mind should be supported. |
ayoniso manasikāro niggahetabbo, yoniso manasikāro paggahetabbo. |
Improper attention should be restrained; proper attention should be supported. |
micchāpaṭipanno niggahetabbo, sammāpaṭipanno paggahetabbo. |
One who practices wrongly should be restrained; one who practices rightly should be supported. |
anariyo niggahetabbo ariyo paggahetabbo. |
An ignoble one should be restrained; a noble one should be supported. |
coro niggahetabbo, acoro paggahetabbo”ti. |
A thief should be restrained; a non-thief should be supported." |
♦ “hotu, bhante nāgasena, idāni tvaṃ paccāgatosi mama visayaṃ, yamahaṃ pucchāmi, so me attho upagato. |
♦ "So be it, Venerable Nāgasena, now you have returned to my domain; the meaning I asked has come to me. |
coro pana, bhante nāgasena, niggaṇhantena kathaṃ niggahetabbo”ti? |
But how, Venerable Nāgasena, should a thief be restrained?" |
“coro, mahārāja, niggaṇhantena evaṃ niggahetabbo, paribhāsanīyo paribhāsitabbo, daṇḍanīyo daṇḍetabbo, pabbājanīyo pabbājetabbo, bandhanīyo bandhitabbo, ghātanīyo ghātetabbo”ti. |
A thief, great king, should be restrained thus: he should be reviled if he is to be reviled, he should be punished if he is to be punished, he should be expelled if he is to be expelled, he should be bound if he is to be bound, he should be killed if he is to be killed. |
“yaṃ pana, bhante nāgasena, corānaṃ ghātanaṃ, taṃ tathāgatānaṃ anumatan”ti? |
But then, Venerable Nāgasena, is the killing of thieves approved by the Tathāgatas? |
“na hi, mahārājā”ti. |
No, great king. |
“kissa pana coro anusāsanīyo anumato tathāgatānan”ti? |
Then why is a thief to be instructed, approved by the Tathāgatas? |
“yo so, mahārāja, ghātīyati, na so tathāgatānaṃ anumatiyā ghātīyati, sayaṃkatena so ghātīyati, api ca dhammānusiṭṭhiyā anusāsīyati, sakkā pana, mahārāja, tayā purisaṃ akārakaṃ anaparādhaṃ vīthiyaṃ carantaṃ gahetvā ghātayitun”ti? |
That one, great king, who is killed, is not killed by the approval of the Tathāgatas; he is killed by his own actions. But he is instructed by the teaching of the Dhamma. But then, great king, can you kill a man who is innocent and blameless, walking in the street, after seizing him? |
“na sakkā, bhante”ti. |
No, Venerable sir. |
“kena kāraṇena, mahārājā”ti? |
For what reason, great king? |
“akārakattā, bhante”ti. |
Because he is innocent, Venerable sir. |
“evameva kho, mahārāja, na coro tathāgatānaṃ anumatiyā haññati, sayaṃkatena so haññati, kiṃ panettha anusāsako kiñci dosaṃ āpajjatī”ti? |
Even so, great king, a thief is not killed by the approval of the Tathāgatas; he is killed by his own actions. And does the one who instructs incur any fault there? |
“na hi bhante”ti. |
No, Venerable sir. |
“tena hi, mahārāja, tathāgatānaṃ anusiṭṭhi sammānusiṭṭhi hotī”ti. |
In that case, great king, the instruction of the Tathāgatas is proper instruction. |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ ahiṃsāniggahapañho ekādasamo. |
--- |
♦ 12. bhikkhupaṇāmitapañho |
## The Question of Expelling Monks |
♦ 12. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘akkodhano vigatakhilohamasmī’ti, puna ca tathāgato there sāriputtamoggallāne saparise paṇāmesi, kiṃ nu kho, bhante nāgasena, tathāgato kupito parisaṃ paṇāmesi, udāhu tuṭṭho paṇāmesi, etaṃ tāva jānāhi imaṃ nāmāti? |
♦ 12. "Venerable Nāgasena, it was said by the Blessed One: 'I am without anger, free from defilements.' And again, the Tathāgata expelled the elders Sāriputta and Moggallāna, along with their retinue. But then, Venerable Nāgasena, did the Tathāgata expel the assembly in anger, or did he expel them pleased? Know this first, that this is the case." |
yadi, bhante nāgasena, kupito parisaṃ paṇāmesi, tena hi tathāgatassa kodho appaṭivattito, yadi tuṭṭho paṇāmesi, tena hi avatthusmiṃ ajānantena paṇāmitā. |
"If, Venerable Nāgasena, he expelled the assembly in anger, then the Tathāgata's anger was not overcome. If he expelled them pleased, then they were expelled without cause, unknowingly. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘akkodhano vigatakhilohamasmī’ti, paṇāmitā ca therā sāriputtamoggallānā saparisā, tañca pana na kopena, idha, mahārāja, kocideva puriso mahāpathaviyā mūle vā khāṇuke vā pāsāṇe vā kaṭhale vā visame vā bhūmibhāge khalitvā patati, api nu kho, mahārāja, mahāpathavī kupitā taṃ pātetī”ti? |
♦ "It was said by the Blessed One, great king: 'I am without anger, free from defilements,' and the elders Sāriputta and Moggallāna, with their retinue, were expelled. And that was not out of anger. Here, great king, if some person stumbles and falls on uneven ground, or a tree stump, or a stone, or a block of wood, or uneven ground, but then, great king, does the great earth, being angry, make him fall?" |
“na hi, bhante, natthi mahāpathaviyā kopo vā pasādo vā, anunayappaṭighavippamuttā mahāpathavī, sayameva so alaso khalitvā patitoti. |
No, Venerable sir, there is no anger or pleasure in the great earth; the great earth is free from affection and aversion. He himself, being lazy, stumbled and fell. |
evameva kho, mahārāja, natthi tathāgatānaṃ kopo vā pasādo vā, anunayappaṭighavippamuttā tathāgatā arahanto sammāsambuddhā, atha kho sayaṃ kateneva te attano aparādhena paṇāmitā. |
Even so, great king, there is no anger or pleasure in the Tathāgatas; the Tathāgatas, Arahants, Fully Self-Awakened Ones, are free from affection and aversion. But by their own actions, by their own offenses, they were expelled. |
♦ “idha pana, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva nicchubhati thalaṃ ussāreti. |
♦ "Here then, great king, the great ocean does not dwell with a dead carcass; whatever dead carcass there is in the great ocean, it quickly expels it and casts it ashore. |
api nu kho, mahārāja, mahāsamuddo kupito taṃ kuṇapaṃ nicchubhatī”ti? |
But then, great king, does the great ocean, being angry, expel that carcass?" |
“na hi, bhante, natthi mahāsamuddassa kopo vā pasādo vā, anunayappaṭighavippamutto mahāsamuddo”ti. |
No, Venerable sir, there is no anger or pleasure in the great ocean; the great ocean is free from affection and aversion. |
“evameva kho, mahārāja, natthi tathāgatānaṃ kopo vā pasādo vā, anunayappaṭighavippamuttā tathāgatā arahanto sammāsambuddhā, atha kho sayaṃ kateneva te attano aparādhena paṇāmitā. |
Even so, great king, there is no anger or pleasure in the Tathāgatas; the Tathāgatas, Arahants, Fully Self-Awakened Ones, are free from affection and aversion. But by their own actions, by their own offenses, they were expelled. |
♦ “yathā, mahārāja, pathaviyā khalito patīyati, evaṃ jinasāsanavare khalito paṇāmīyati. |
♦ "Just as, great king, one who stumbles on earth falls, even so one who stumbles in the supreme teaching of the Conqueror is expelled. |
yathā, mahārāja, samudde mataṃ kuṇapaṃ nicchubhīyati, evaṃ jinasāsanavare khalito paṇāmīyati. |
Just as, great king, a dead carcass is expelled in the ocean, even so one who stumbles in the supreme teaching of the Conqueror is expelled. |
yaṃ pana te, mahārāja, tathāgato paṇāmesi, tesaṃ atthakāmo hitakāmo sukhakāmo visuddhikāmo ‘evaṃ ime jātijarābyādhimaraṇehi parimuccissantī’ti paṇāmesī”ti. |
As for those, great king, whom the Tathāgata expelled, he expelled them wishing for their welfare, desiring their benefit, desiring their happiness, desiring their purification, thinking, 'Thus they will be freed from birth, old age, sickness, and death.'" |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ bhikkhupaṇāmitapañho dvādasamo. |
--- |
♦ paṇāmitavaggo tatiyo. |
|
♦ imasmiṃ vagge dvādasa pañhā. |
|
♦ 4. sabbaññutañāṇavaggo |
♦ 1. iddhikammavipākapañho |
## The Question of Psychic Power and Kamma Result |
♦ 1. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’ti. |
♦ 1. "Venerable Nāgasena, it was said by the Blessed One: 'Foremost among my bhikkhu disciples endowed with psychic power, monks, is Mahāmoggallāna.' |
puna ca kira so laguḷehi paripothito bhinnasīso sañcuṇṇitaṭṭhimaṃsadhamanichinnaparigatto parinibbuto . |
And again, it is said that he was beaten by clubs, his head broken, his bones and flesh crushed, his veins severed, and he attained final Nibbāna. |
yadi, bhante nāgasena, thero mahāmoggallāno iddhiyā koṭiṃ gato, tena hi laguḷehi pothito parinibbutoti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the elder Mahāmoggallāna attained the peak of psychic power, then the statement that he was beaten by clubs and attained final Nibbāna is false. |
yadi laguḷehi paripothito parinibbuto, tena hi iddhiyā koṭiṃ gatoti tampi vacanaṃ micchā. |
If he was beaten by clubs and attained final Nibbāna, then the statement that he attained the peak of psychic power is also false. |
kiṃ na samattho iddhiyā attano upaghātaṃ apanayituṃ, sadevakassapi lokassa paṭisaraṇaṃ bhavituṃ arahoti? |
Was he not able to remove his own injury by psychic power, though he was worthy of being a refuge for the entire world with its devas? |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’ti. |
♦ "It was said by the Blessed One, great king: 'Foremost among my bhikkhu disciples endowed with psychic power, monks, is Mahāmoggallāna.' |
āyasmā ca mahāmoggallāno laguḷahato parinibbuto, tañca pana kammādhiggahitenā”ti. |
And the venerable Mahāmoggallāna was struck by clubs and attained final Nibbāna, and that was due to being overcome by kamma." |
♦ “nanu, bhante nāgasena, iddhimato iddhivisayopi kammavipākopi dve acintiyā, acintiyena acintiyaṃ apanayitabbaṃ. |
♦ "But then, Venerable Nāgasena, psychic power and kamma-result are both inconceivable; should not the inconceivable be overcome by the inconceivable? |
yathā nāma, bhante, keci phalakāmā kapitthena kapitthaṃ pothenti, ambena ambaṃ pothenti, evameva kho, bhante nāgasena, acintiyena acintiyaṃ pothayitvā apanetabban”ti? |
Just as, Venerable sir, some people, desiring fruit, crush wood-apples with wood-apples, crush mangoes with mangoes, even so, Venerable Nāgasena, the inconceivable should be crushed and overcome by the inconceivable." |
“acintiyānampi, mahārāja, ekaṃ adhimattaṃ balavataraṃ, yathā, mahārāja, mahiyā rājāno honti samajaccā, samajaccānampi tesaṃ eko sabbe abhibhavitvā āṇaṃ pavatteti. |
"Among the inconceivable, great king, one is exceedingly more powerful. Just as, great king, there are kings on earth who are of the same caste, yet among those of the same caste, one surpasses all and exercises authority. |
evameva kho, mahārāja, tesaṃ acintiyānaṃ kammavipākaṃ yeva adhimattaṃ balavataraṃ, kammavipākaṃ yeva sabbe abhibhaviya āṇaṃ pavatteti, kammādhiggahitassa avasesā kiriyā okāsaṃ na labhanti. |
Even so, great king, among those inconceivable things, kamma-result alone is exceedingly more powerful; kamma-result alone surpasses all and exercises authority. When overcome by kamma, other actions do not find an opportunity. |
♦ “idha pana, mahārāja, koci puriso kismiñcideva pakaraṇe aparajjhati, na tassa mātā vā pitā vā bhaginī vā bhātaro vā sakhī vā sahāyakā vā tāyanti, atha kho rājā yeva tattha abhibhaviya āṇaṃ pavatteti. |
♦ "Here then, great king, if some person offends in some matter, his mother or father or sister or brothers or friends or companions do not protect him; rather, the king alone, in that matter, exercises authority and surpasses all. |
kiṃ tattha kāraṇaṃ? |
What is the reason there? |
aparādhikatā. evameva kho, mahārāja, tesaṃ acintiyānaṃ kammavipākaṃ yeva adhimattaṃ balavataraṃ, kammavipākaṃ yeva sabbe abhibhaviya āṇaṃ pavatteti, kammādhiggahitassa avasesā kiriyā okāsaṃ na labhanti. |
The offense. Even so, great king, among those inconceivable things, kamma-result alone is exceedingly more powerful; kamma-result alone surpasses all and exercises authority. When overcome by kamma, other actions do not find an opportunity. |
♦ “yathā vā pana, mahārāja, mahiyā davaḍāhe samuṭṭhite ghaṭasahassampi udakaṃ na sakkoti nibbāpetuṃ, atha kho aggi yeva tattha abhibhaviya āṇaṃ pavatteti. |
♦ "Or just as, great king, when a forest fire arises on earth, even a thousand jars of water cannot extinguish it; rather, the fire alone, in that matter, exercises authority and surpasses all. |
kiṃ tattha kāraṇaṃ? |
What is the reason there? |
balavatā tejassa. |
The power of its heat. |
evameva kho, mahārāja, tesaṃ acintiyānaṃ kammavipākaṃ yeva adhimattaṃ balavataraṃ, kammavipākaṃ yeva sabbe abhibhaviya āṇaṃ pavatteti, kammādhiggahitassa avasesā kiriyā okāsaṃ na labhanti, tasmā, mahārāja, āyasmato mahāmoggallānassa kammādhiggahitassa laguḷehi pothiyamānassa iddhiyā samannāhāro nāhosī”ti. |
Even so, great king, among those inconceivable things, kamma-result alone is exceedingly more powerful; kamma-result alone surpasses all and exercises authority. When overcome by kamma, other actions do not find an opportunity. Therefore, great king, when the venerable Mahāmoggallāna was beaten by clubs, being overcome by kamma, he had no exertion of psychic power." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ iddhikammavipākapañho paṭhamo. |
--- |
♦ 2. dhammavinayapaṭicchannāpaṭicchannapañho |
## The Question of the Dhamma and Vinaya Being Revealed or Concealed |
♦ 2. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti. |
♦ 2. "Venerable Nāgasena, it was said by the Blessed One: 'The Dhamma and Vinaya taught by the Tathāgata, monks, shine forth when open, not when concealed.' |
puna ca pātimokkhuddeso kevalañca vinayapiṭakaṃ pihitaṃ paṭicchannaṃ. |
And again, the recitation of the Pātimokkha and the entire Vinaya Piṭaka are closed and concealed. |
yadi, bhante nāgasena, jinasāsane yuttaṃ vā pattaṃ vā samayaṃ labhetha, vinayapaṇṇatti vivaṭā sobheyya. |
If, Venerable Nāgasena, it is right, proper, and timely in the Buddha's dispensation, the Vinaya rule should shine forth when open. |
kena kāraṇena? |
For what reason? |
kevalaṃ tattha sikkhā saṃyamo niyamo sīlaguṇāacārapaṇṇatti attharaso dhammaraso vimuttiraso. |
Because there is only training, restraint, discipline, qualities of morality, conduct, rules, the essence of the meaning, the essence of the Dhamma, the essence of liberation. |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti, tena hi ‘pātimokkhuddeso kevalañca vinayapiṭakaṃ pihitaṃ paṭicchannan’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'The Dhamma and Vinaya taught by the Tathāgata, monks, shine forth when open, not when concealed,' then the statement, 'The recitation of the Pātimokkha and the entire Vinaya Piṭaka are closed and concealed,' is false. |
yadi pātimokkhuddeso kevalañca vinayapiṭakaṃ pihitaṃ paṭicchannaṃ, tena hi ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti tampi vacanaṃ micchā. |
If the recitation of the Pātimokkha and the entire Vinaya Piṭaka are closed and concealed, then the statement, 'The Dhamma and Vinaya taught by the Tathāgata, monks, shine forth when open, not when concealed,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘tathāgatappavedito, bhikkhave, dhammavinayo vivaṭo virocati no paṭicchanno’ti. |
♦ "It was said by the Blessed One, great king: 'The Dhamma and Vinaya taught by the Tathāgata, monks, shine forth when open, not when concealed.' |
puna ca pātimokkhuddeso kevalañca vinayapiṭakaṃ pihitaṃ paṭicchannaṃ, tañca pana na sabbesaṃ, sīmaṃ katvā pihitaṃ. |
And again, the recitation of the Pātimokkha and the entire Vinaya Piṭaka are closed and concealed, but that is not for everyone; it is closed by limitation. |
♦ “tividhena, mahārāja, bhagavatā pātimokkhuddeso sīmaṃ katvā pihito, pubbakānaṃ tathāgatānaṃ vaṃsavasena pātimokkhuddeso sīmaṃ katvā pihito, dhammassa garukattā pihito, bhikkhubhūmiyā garukattā pihito. |
♦ "In three ways, great king, the Blessed One closed the recitation of the Pātimokkha by limitation: the recitation of the Pātimokkha was closed by limitation according to the lineage of former Tathāgatas; it was closed out of reverence for the Dhamma; it was closed out of reverence for the monastic state. |
♦ “kathaṃ pubbakānaṃ tathāgatānaṃ vaṃsavasena pātimokkhuddeso sīmaṃ katvā pihito, eso vaṃso, mahārāja, sabbesaṃ pubbakānaṃ tathāgatānaṃ yadidaṃ bhikkhumajjhe pātimokkhuddeso avasesānaṃ pihito. |
♦ "How was the recitation of the Pātimokkha closed by limitation according to the lineage of former Tathāgatas? This lineage, great king, of all former Tathāgatas, is that the recitation of the Pātimokkha is for monks only, and closed to others. |
yathā, mahārāja, khattiyānaṃ khattiyamāyā khattiyesu yeva carati, evametaṃ khattiyānaṃ lokassa paveṇī avasesānaṃ pihitā. |
Just as, great king, the Khattiya magic, the Khattiya illusion, operates only among Khattiyas. This Khattiya tradition of the world is closed to others. |
evameva kho, mahārāja, eso vaṃso sabbesaṃ pubbakānaṃ tathāgatānaṃ yadidaṃ bhikkhumajjhe pātimokkhuddeso avasesānaṃ pihito. |
Even so, great king, this lineage of all former Tathāgatas is that the recitation of the Pātimokkha is for monks only, and closed to others. |
♦ “yathā vā pana, mahārāja, mahiyā gaṇā vattanti, seyyathidaṃ, mallā atoṇā pabbatā dhammagiriyā brahmagiriyā naṭakā naccakā laṅghakā pisācā maṇibhaddā puṇṇabaddhā candimasūriyā siridevatā kālidevatā, sivā vasudevā ghanikā asipāsā bhaddiputtāti, tesaṃ tesaṃ rahassaṃ tesu tesu gaṇesu yeva carati, avasesānaṃ pihitaṃ. |
♦ "Or just as, great king, there are various groups on earth, namely, wrestlers, artisans, mountain dwellers, Dharma-mountaineers, Brahma-mountaineers, actors, dancers, acrobats, pisacas, Maṇibhaddas, Puṇṇabhaddas, moon-gods, sun-gods, goddesses of prosperity, goddesses of destruction, Śivas, Vāsudevas, Ghanikās, Asipāsas, Bhaddīputtas. Their respective secrets operate only among their respective groups; they are closed to others. |
evameva kho, mahārāja, eso vaṃso sabbesaṃ pubbakānaṃ tathāgatānaṃ yadidaṃ bhikkhumajjhe pātimokkhuddeso avasesānaṃ pihito. |
Even so, great king, this lineage of all former Tathāgatas is that the recitation of the Pātimokkha is for monks only, and closed to others. |
evaṃ pubbakānaṃ tathāgatānaṃ vaṃsavasena pātimokkhuddeso sīmaṃ katvā pihito. |
Thus, the recitation of the Pātimokkha was closed by limitation according to the lineage of former Tathāgatas. |
♦ “kathaṃ dhammassa garukattā pātimokkhuddeso sīmaṃ katvā pihito? |
♦ "How was the recitation of the Pātimokkha closed by limitation out of reverence for the Dhamma? |
dhammo, mahārāja, garuko bhāriyo, tattha sammattakārī aññaṃ ārādheti, taṃ tattha paramparāsammattakāritāya pāpuṇāti, na taṃ tattha paramparāsammattakāritāya pāpuṇāti, mā cāyaṃ sāradhammo varadhammo asammattakārīnaṃ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṃ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti. |
The Dhamma, great king, is weighty and serious. One who practices rightly therein pleases another. And that reaches him through continuous right practice there. It does not reach him through continuous right practice there. Let this essential Dhamma, this excellent Dhamma, not be disdained, despised, scorned, reviled, or blamed by those who do not practice rightly. Let this essential Dhamma, this excellent Dhamma, not be disdained, despised, scorned, reviled, or blamed by those who have fallen into evil. |
evaṃ dhammassa garukattā pātimokkhuddeso sīmaṃ katvā pihito. |
Thus, the recitation of the Pātimokkha was closed by limitation out of reverence for the Dhamma. |
♦ “yathā, mahārāja, sāravarapavarābhijātajātimantarattalohitacandanaṃ nāma savarapuramanugataṃ oññātaṃ avaññātaṃ hīḷitaṃ khīḷitaṃ garahitaṃ bhavati, evameva kho, mahārāja, mā cāyaṃ sāradhammo varadhammo paramparāasammattakārīnaṃ hatthagato oññāto avaññāto hīḷito khīḷito garahito bhavatu, mā cāyaṃ sāradhammo varadhammo dujjanagato oññāto avaññāto hīḷito khīḷito garahito bhavatūti. |
♦ "Just as, great king, precious, excellent, noble, naturally beautiful, red sandalwood, when it has gone to a good city, is disdained, despised, scorned, reviled, and blamed. Even so, great king, let this essential Dhamma, this excellent Dhamma, not be disdained, despised, scorned, reviled, or blamed by those who do not continuously practice rightly. Let this essential Dhamma, this excellent Dhamma, not be disdained, despised, scorned, reviled, or blamed by those who have fallen into evil. |
evaṃ dhammassa garukattā pātimokkhuddeso sīmaṃ katvā pihito . |
Thus, the recitation of the Pātimokkha was closed by limitation out of reverence for the Dhamma. |
♦ “kathaṃ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṃ katvā pihito, bhikkhubhāvo kho, mahārāja, loke atuliyo appamāṇo anagghiyo, na sakkā kenaci agghāpetuṃ tuletuṃ parimetuṃ, māyaṃ evarūpe bhikkhubhāve ṭhito lokena samasamo bhavatūti bhikkhūnaṃ yeva antare pātimokkhuddeso carati. |
♦ "How was the recitation of the Pātimokkha closed by limitation out of reverence for the monastic state? The monastic state, great king, is incomparable, immeasurable, invaluable in the world; it cannot be valued, weighed, or measured by anyone. So that one established in such a monastic state may not be equal to the world, the recitation of the Pātimokkha operates only among monks. |
yathā, mahārāja, loke varapavarabhaṇḍaṃ vatthaṃ vā attharaṇaṃ vā gajaturaṅgarathasuvaṇṇarajatamaṇimuttāitthiratanādīni vā vijitakammasūrā vā sabbe te rājānamupagacchanti, evameva kho, mahārāja, yāvatā loke sugatāgamapariyattiācārasaṃyamasīlasaṃvaraguṇā, sabbe te bhikkhusaṅghamupagatā bhavanti. |
Just as, great king, in the world, excellent and supreme goods, whether clothes or coverings, or elephants, horses, chariots, gold, silver, jewels, pearls, women, etc., or victorious brave warriors, all of them approach the king. Even so, great king, whatever qualities of the Sūgata's teaching, learning, conduct, restraint, morality, and self-control exist in the world, all of them have approached the community of monks. |
evaṃ bhikkhubhūmiyā garukattā pātimokkhuddeso sīmaṃ katvā pihito”ti. |
Thus, the recitation of the Pātimokkha was closed by limitation out of reverence for the monastic state." |
“sādhu, bhante nāgasena, evametaṃ tathā sampiṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ dhammavinayapaṭicchannāpaṭicchannapañho dutiyo. |
--- |
♦ 3. musāvādagarulahubhāvapañho |
## The Question of the Gravity and Lightness of False Speech |
♦ 3. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘sampajānamusāvāde pārājiko hotī’ti. |
♦ 3. "Venerable Nāgasena, it was said by the Blessed One: 'One who intentionally speaks falsehood incurs a Pārājika offense.' |
puna ca bhaṇitaṃ ‘sampajānamusāvāde lahukaṃ āpattiṃ āpajjati ekassa santike desanāvatthukan’ti. |
And again it was said: 'One who intentionally speaks falsehood incurs a light offense, to be confessed to a single person.' |
bhante nāgasena, ko panettha viseso, kiṃ kāraṇaṃ, yañcekena musāvādena ucchijjati, yañcekena musāvādena satekiccho hoti? |
Venerable Nāgasena, what is the distinction here? What is the reason that by one falsehood one is cut off, and by another falsehood one is curable? |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘sampajānamusāvāde pārājiko hotī’ti, tena hi ‘sampajānamusāvāde lahukaṃ āpattiṃ āpajjati ekassa santike desanāvatthukan’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'One who intentionally speaks falsehood incurs a Pārājika offense,' then the statement, 'One who intentionally speaks falsehood incurs a light offense, to be confessed to a single person,' is false. |
yadi tathāgatena bhaṇitaṃ ‘sampajānamusāvāde lahukaṃ āpattiṃ āpajjati ekassa santike desanāvatthukan’ti, tena hi ‘sampajānamusāvāde pārājiko hotī’ti tampi vacanaṃ micchā. |
If the Tathāgata said, 'One who intentionally speaks falsehood incurs a light offense, to be confessed to a single person,' then the statement, 'One who intentionally speaks falsehood incurs a Pārājika offense,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘sampajānamusāvāde pārājiko hotī’ti. |
♦ "It was said by the Blessed One, great king: 'One who intentionally speaks falsehood incurs a Pārājika offense.' |
bhaṇitañca ‘sampajānamusāvāde lahukaṃ āpattiṃ āpajjati ekassa santike desanāvatthukan’ti, tañca pana vatthuvasena garukalahukaṃ hoti. |
And it was said: 'One who intentionally speaks falsehood incurs a light offense, to be confessed to a single person.' And that is heavy or light depending on the object. |
taṃ kiṃ maññasi, mahārāja, idha koci puriso parassa pāṇinā pahāraṃ dadeyya, tassa tumhe kiṃ daṇḍaṃ dhārethā”ti? |
What do you think, great king, if some man were to strike another with his hand, what punishment would you impose on him?" |
“yadi so, bhante, āha ‘nakkhamāmī’ti, tassa mayaṃ akkhamamāne kahāpaṇaṃ harāpemā”ti “idha pana, mahārāja, so yeva puriso tava pāṇinā pahāraṃ dadeyya, tassa pana ko daṇḍo”ti? |
If he, Venerable sir, says, 'I do not tolerate it,' then we fine him a kahāpaṇa for his non-tolerance." "Here then, great king, if that same man were to strike you with his hand, what would be the punishment for that? |
“hatthampissa, bhante, chedāpeyyāma, pādampi chedāpeyyāma, yāva sīsaṃ kaḷīracchejjaṃ chedāpeyyāma, sabbampi taṃ gehaṃ vilumpāpeyyāma, ubhatopakkhe yāva sattamaṃ kulaṃ samugghātāpeyyāmā”ti. |
We would have his hand cut off, Venerable sir, and his foot cut off, even his head cut off into small pieces. We would have his entire house plundered, and his family on both sides destroyed up to the seventh generation. |
“ko panettha, mahārāja, viseso, kiṃ kāraṇaṃ, yaṃ ekassa pāṇippahāre sukhumo kahāpaṇo daṇḍo, yaṃ tava pāṇippahāre hatthacchejjaṃ pādacchejjaṃ yāva kaḷīracchejjaṃ sabbagehādānaṃ ubhatopakkhe yāva sattamakulā samugghāto”ti? |
What then, great king, is the distinction here? What is the reason that for a single hand-strike, the fine is a small kahāpaṇa, but for striking you with his hand, it is cutting off hands, cutting off feet, even cutting off the head into small pieces, plundering the entire house, and destroying the family on both sides up to the seventh generation? |
“manussantarena, bhante”ti. |
Because of the difference in persons, Venerable sir. |
“evameva kho, mahārāja, sampajānamusāvādo vatthuvasena garukalahuko hotī”ti. |
Even so, great king, intentional false speech is heavy or light depending on the object. |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ musāvādagarulahubhāvapañho tatiyo. |
--- |
♦ 4. bodhisattadhammatāpañho |
## The Question of the Nature of a Bodhisatta |
♦ 4. “bhante nāgasena, bhāsitampetaṃ bhagavatā dhammatādhammapariyāye ‘pubbeva bodhisattānaṃ mātāpitaro niyatā honti, bodhi niyatā hoti, aggasāvakā niyatā honti, putto niyato hoti, upaṭṭhāko niyato hotī’ti. |
♦ 4. "Venerable Nāgasena, it was said by the Blessed One in the discourse on the nature of Dhamma: 'Indeed, for Bodhisattas, their mothers and fathers are predetermined, awakening is predetermined, the chief disciples are predetermined, the son is predetermined, the attendant is predetermined.' |
puna ca tumhe bhaṇatha ‘tusite kāye ṭhito bodhisatto aṭṭha mahāvilokanāni viloketi, kālaṃ viloketi, dīpaṃ viloketi, desaṃ viloketi, kulaṃ viloketi, janettiṃ viloketi, āyuṃ viloketi, māsaṃ viloketi, nekkhammaṃ viloketī’ti. |
And again you say, 'The Bodhisatta, dwelling in the Tusita heaven, observes eight great observations: he observes the time, he observes the continent, he observes the country, he observes the family, he observes the mother, he observes the lifespan, he observes the month, he observes the going forth.' |
bhante nāgasena, aparipakke ñāṇe bujjhanaṃ natthi, paripakke ñāṇe na sakkā nimesantarampi āgametuṃ, anatikkamanīyaṃ paripakkamānasaṃ. |
Venerable Nāgasena, there is no awakening when knowledge is unripe, and when knowledge is ripe, one cannot wait even for a moment; a ripe mind cannot be transgressed. |
kasmā bodhisatto kālaṃ vilokehi ‘kamhi kāle uppajjāmī’ti. |
Why does the Bodhisatta observe the time, 'In what time shall I be born?' |
aparipakke ñāṇe bujjhanaṃ natthi, paripakke ñāṇe na sakkā nimesantarampi āgametuṃ, kasmā bodhisatto kulaṃ viloketi ‘kumhi kule uppajjāmī’ti. |
There is no awakening when knowledge is unripe, and when knowledge is ripe, one cannot wait even for a moment. Why does the Bodhisatta observe the family, 'In what family shall I be born?' |
yadi, bhante nāgasena, pubbeva bodhisattassa mātāpitaro niyatā, tena hi ‘kulaṃ viloketī’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Bodhisatta's mothers and fathers are predetermined beforehand, then the statement, 'he observes the family,' is false. |
yadi kulaṃ viloketi, tena hi ‘pubbeva bodhisattassa mātāpitaro niyatā’ti tampi vacanaṃ micchā. |
If he observes the family, then the statement, 'the Bodhisatta's mothers and fathers are predetermined beforehand,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “niyatā, mahārāja, pubbeva bodhisattassa mātāpitaro, kulañca bodhisatto viloketi. |
♦ "Predetermined, great king, are the Bodhisatta's mothers and fathers beforehand, and the Bodhisatta observes the family. |
kinti pana kulaṃ viloketi ‘ye me mātāpitaro, te khattiyā udāhu brāhmaṇā’ti. |
How does he observe the family? 'Are my mothers and fathers Khattiyas or Brahmanas?' |
evaṃ kulaṃ viloketi. |
Thus he observes the family. |
♦ “aṭṭhannaṃ, mahārāja, pubbeva anāgataṃ oloketabbaṃ hoti. |
♦ "Eight things, great king, should be observed beforehand. |
katamesaṃ aṭṭhannaṃ? |
Which eight? |
vāṇijassa, mahārāja, pubbeva vikkayabhaṇḍaṃ oloketabbaṃ hoti, hatthināgassa pubbeva soṇḍāya anāgato maggo oloketabbo hoti, sākaṭikassa pubbeva anāgataṃ titthaṃ oloketabbaṃ hoti, niyāmakassa pubbeva anāgataṃ tīraṃ oloketvā nāvā pesetabbā hoti, bhisakkassa pubbeva āyuṃ oloketvā āturo upasaṅkamitabbo hoti, uttarasetussa pubbeva thirāthirabhāvaṃ jānitvā abhiruhitabbaṃ hoti, bhikkhussa pubbeva anāgataṃ kālaṃ paccavekkhitvā bhojanaṃ bhuñjitabbaṃ hoti, bodhisattānaṃ pubbeva kulaṃ oloketabbaṃ hoti ‘khattiyakulaṃ vā brāhmaṇakulaṃ vā’ti. |
A merchant, great king, should observe his merchandise beforehand. An elephant-chief should observe the path not yet taken by his trunk beforehand. A cart driver should observe the ford not yet taken beforehand. A steersman should observe the shore not yet reached beforehand and send the boat. A physician should observe the patient's lifespan beforehand and approach him. A rope-climber should know the stability or instability beforehand and climb. A monk should examine the future time beforehand and eat his meal. Bodhisattas should observe the family beforehand, 'Is it a Khattiya family or a Brahmana family?' |
imesaṃ kho, mahārāja, aṭṭhannaṃ pubbeva anāgataṃ oloketabbaṃ hotī”ti. |
These eight, great king, should be observed beforehand." |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, I accept this as it is. |
♦ bodhisattadhammatāpañho catuttho. |
--- |
♦ 5. attanipātanapañho |
## The Question of Self-harm |
♦ 5. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘na, bhikkhave, attānaṃ pātetabbaṃ, yo pāteyya, yathādhammo kāretabbo’ti. |
♦ 5. "Venerable Nāgasena, it was said by the Blessed One: 'Monks, one should not harm oneself. Whoever harms himself should be dealt with according to the Dhamma.' |
puna ca tumhe bhaṇatha ‘yattha katthaci bhagavā sāvakānaṃ dhammaṃ desayamāno anekapariyāyena jātiyā jarāya byādhino maraṇassa samucchedāya dhammaṃ deseti, yo hi koci jātijarābyādhimaraṇaṃ samatikkamati, taṃ paramāya pasaṃsāya pasaṃsatī’ti. |
And again you say, 'Wherever the Blessed One teaches the Dhamma to his disciples, in many ways he teaches the Dhamma for the cutting off of birth, old age, sickness, and death. And whoever overcomes birth, old age, sickness, and death, he praises him with supreme praise.' |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘na, bhikkhave, attānaṃ pātetabbaṃ, yo pāteyya, yathādhammo kāretabbo’ti, tena hi ‘jātiyā jarāya byādhino maraṇassa samucchedāya dhammaṃ desetī’ti yaṃ vacanaṃ, taṃ micchā. |
If, Venerable Nāgasena, the Blessed One said, 'Monks, one should not harm oneself. Whoever harms himself should be dealt with according to the Dhamma,' then the statement, 'he teaches the Dhamma for the cutting off of birth, old age, sickness, and death,' is false. |
yadi jātiyā jarāya byādhino maraṇassa samucchedāya dhammaṃ deseti, tena hi ‘na, bhikkhave, attānaṃ pātetabbaṃ, yo pāteyya, yathādhammo kāretabbo”ti tampi vacanaṃ micchā. |
If he teaches the Dhamma for the cutting off of birth, old age, sickness, and death, then the statement, 'Monks, one should not harm oneself. Whoever harms himself should be dealt with according to the Dhamma,' is also false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This also is a question with two extremes that has fallen to you; it must be resolved by you." |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘na, bhikkhave, attānaṃ pātetabbaṃ, yo pāteyya, yathādhammo kāretabbo’ti. |
♦ "It was said by the Blessed One, great king: 'Monks, one should not harm oneself. Whoever harms himself should be dealt with according to the Dhamma.' |
yattha katthaci bhagavatā sāvakānaṃ dhammaṃ desayāmānena ca anekapariyāyena jātiyā jarāya byādhino maraṇassa samucchedāya dhammo desito, tattha pana kāraṇaṃ atthi, yena bhagavā kāraṇena paṭikkhipi samādapesi cā”ti. |
Wherever the Blessed One, teaching the Dhamma to his disciples, in many ways taught the Dhamma for the cutting off of birth, old age, sickness, and death, there is a reason by which the Blessed One forbade and commanded." |
♦ “kiṃ panettha, bhante nāgasena, kāraṇaṃ, yena bhagavā kāraṇena paṭikkhipi samādapesi cā”ti? |
♦ "What then, Venerable Nāgasena, is the reason by which the Blessed One forbade and commanded?" |
“sīlavā, mahārāja, sīlasampanno agadasamo sattānaṃ kilesavisavināsane, osadhasamo sattānaṃ kilesabyādhivūpasame, udakasamo sattānaṃ kilesarajojallāpaharaṇe, maṇiratanasamo sattānaṃ sabbasampattidāne, nāvāsamo sattānaṃ caturoghapāragamane, satthavāhasamo sattānaṃ jātikantāratāraṇe, vātasamo sattānaṃ tividhaggisantāpanibbāpane, mahāmeghasamo sattānaṃ mānasaparipūraṇe, ācariyasamo sattānaṃ kusalasikkhāpane, sudesakasamo sattānaṃ khemapathamācikkhaṇe. |
"A virtuous person, great king, endowed with morality, is like an antidote for beings in destroying the poison of defilements, like medicine for beings in appeasing the disease of defilements, like water for beings in washing away the dirt and impurities of defilements, like a jewel for beings in giving all blessings, like a boat for beings in crossing the four floods, like a caravan leader for beings in crossing the wilderness of birth, like wind for beings in extinguishing the three fires, like a great cloud for beings in fulfilling their minds, like a teacher for beings in teaching wholesome things, like an excellent guide for beings in pointing out the path to safety. |
evarūpo, mahārāja, bahuguṇo anekaguṇo appamāṇaguṇo guṇarāsi guṇapuñjo sattānaṃ vaḍḍhikaro sīlavā ‘mā vinassī’ti sattānaṃ anukampāya bhagavā sikkhāpadaṃ paññapesi ‘na, bhikkhave, attānaṃ pātetabbaṃ, yo pāteyya, yathādhammo kāretabbo’ti. |
Such a virtuous person, great king, with many qualities, innumerable qualities, an immeasurable store of qualities, a heap of qualities, causing growth for beings, 'Let them not perish,' out of compassion for beings, the Blessed One laid down the training rule: 'Monks, one should not harm oneself. Whoever harms himself should be dealt with according to the Dhamma.' |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena bhagavā paṭikkhipi. |
This, great king, is the reason by which the Blessed One forbade. |
bhāsitampetaṃ, mahārāja, therena kumārakassapena vicitrakathikena pāyāsirājaññassa paralokaṃ dīpayamānena ‘yathā yathā kho rājañña samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti, tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
This too, great king, was spoken by the elder Kumārakassapa, the eloquent speaker, when explaining the afterlife to the King Payāsi: 'As long as recluses and brahmins, great king, are virtuous and of good character, and last for a long, long time, so long do they generate much merit, and they practice for the welfare and happiness of many, out of compassion for the world, for the purpose, benefit, and happiness of gods and humans.' |
♦ “kena pana kāraṇena bhagavā samādapesi? |
♦ "But for what reason did the Blessed One command? |
jātipi, mahārāja, dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokopi dukkho, paridevopi dukkho, dukkhampi dukkhaṃ, domanassampi dukkhaṃ, upāyāsopi dukkho, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, mātumaraṇampi dukkhaṃ, pitumaraṇampi dukkhaṃ, bhātumaraṇampi dukkhaṃ, bhaginimaraṇampi dukkhaṃ, puttamaraṇampi dukkhaṃ, dāramaraṇampi dukkhaṃ, dāsamaraṇampi dukkhaṃ , ñātimaraṇampi dukkhaṃ, ñātibyasanampi dukkhaṃ, rogabyasanampi dukkhaṃ, bhogabyasanampi dukkhaṃ, sīlabyasanampi dukkhaṃ, diṭṭhibyasanampi dukkhaṃ, rājabhayampi dukkhaṃ, corabhayampi dukkhaṃ, veribhayampi dukkhaṃ, dubbhikkhabhayampi dukkhaṃ, aggibhayampi dukkhaṃ, udakabhayampi dukkhaṃ, ūmibhayampi dukkhaṃ, āvaṭṭabhayampi dukkhaṃ, kumbhīlabhayampi dukkhaṃ, susukābhayampi dukkhaṃ, attānuvādabhayampi dukkhaṃ, parānuvādabhayampi dukkhaṃ, daṇḍabhayampi dukkhaṃ, duggatibhayampi dukkhaṃ, parisāsārajjabhayampi dukkhaṃ, ājīvakabhayampi dukkhaṃ, maraṇabhayampi dukkhaṃ, vettehi tāḷanampi dukkhaṃ, kasāhi tāḷanampi dukkhaṃ, addhadaṇḍakehi tāḷanampi dukkhaṃ, hatthacchedanampi dukkhaṃ, pādacchedanampi dukkhaṃ, hatthapādacchedanampi dukkhaṃ, kaṇṇacchedanampi dukkhaṃ, nāsacchedanampi dukkhaṃ, kaṇṇanāsacchedanampi dukkhaṃ, bilaṅgathālikampi dukkhaṃ, saṅkhamuṇḍikampi dukkhaṃ, rāhumukhampi dukkhaṃ, jotimālikampi dukkhaṃ, hatthapajjotikampi dukkhaṃ, erakavattikampi dukkhaṃ, cīrakavāsikampi dukkhaṃ, eṇeyyakampi dukkhaṃ, baḷisamaṃsikampi dukkhaṃ, kahāpaṇikampi dukkhaṃ, khārāpatacchikampi dukkhaṃ, palighaparivattikampi dukkhaṃ, palālapīṭhakampi dukkhaṃ, tattena telena osiñcanampi dukkhaṃ, sunakhehi khādāpanampi dukkhaṃ, jīvasūlāropanampi dukkhaṃ, asinā sīsacchedanampi dukkhaṃ, evarūpāni, mahārāja, bahuvidhāni anekavidhāni dukkhāni saṃsāragato anubhavati. |
Birth, great king, is suffering; old age is suffering; sickness is suffering; death is suffering; sorrow is suffering; lamentation is suffering; pain is suffering; dejection is suffering; despair is suffering; association with the disliked is suffering; separation from the liked is suffering; death of mother is suffering; death of father is suffering; death of brother is suffering; death of sister is suffering; death of son is suffering; death of wife is suffering; death of slave is suffering; death of relatives is suffering; misfortune of relatives is suffering; misfortune of disease is suffering; misfortune of wealth is suffering; misfortune of morality is suffering; misfortune of view is suffering; fear from kings is suffering; fear from thieves is suffering; fear from enemies is suffering; fear of famine is suffering; fear of fire is suffering; fear of water is suffering; fear of waves is suffering; fear of whirlpools is suffering; fear of crocodiles is suffering; fear of sharks is suffering; fear of self-reproach is suffering; fear of others' reproach is suffering; fear of punishment is suffering; fear of bad destination is suffering; fear of lack of confidence in assembly is suffering; fear of livelihood is suffering; fear of death is suffering; being beaten with sticks is suffering; being beaten with whips is suffering; being beaten with half-rods is suffering; cutting off hands is suffering; cutting off feet is suffering; cutting off hands and feet is suffering; cutting off ears is suffering; cutting off nose is suffering; cutting off ears and nose is suffering; being served as a billaṅgaṭhālika (a pot-shaped bowl made from a gourd) is suffering; being served as a saṅkhamuṇḍika (a skull-cap) is suffering; being devoured by Rāhu is suffering; being a blazing garland is suffering; being a hand-torch is suffering; being an erakavatti (a kind of twist of cloth) is suffering; being a cīrakavāsika (wearing rags) is suffering; being an eṇeyyaka (a kind of antelope) is suffering; being a baḷisamaṃsika (a piece of flesh on a fishhook) is suffering; being a kahāpaṇika (a kahāpaṇa coin) is suffering; being a khārāpatacchika (a pungent-spiced tree) is suffering; being a palighaparivattika (a rolling log) is suffering; being a palālapīṭhaka (a straw mat) is suffering; being doused with hot oil is suffering; being eaten by dogs is suffering; being impaled on a living stake is suffering; being decapitated with a sword; such, great king, are the various and manifold sufferings that one experiences in saṃsāra. |
♦ “yathā, mahārāja, himavantapabbate abhivuṭṭhaṃ udakaṃ gaṅgāya nadiyā pāsāṇa sakkhara khara marumba āvaṭṭa gaggalaka ūmikavaṅkacadika āvaraṇanīvaraṇamūlakasākhāsu pariyottharati, evameva kho, mahārāja, evarūpāni bahuvidhāni anekavidhāni dukkhāni saṃsāragato anubhavati. |
♦ "Just as, great king, water rained on the Himalaya mountain, flowing into the Ganges river, overcomes obstacles and barriers such as rocks, gravel, rough ground, whirlpools, currents, waves, bends, and roots and branches of trees, even so, great king, one experiences such various and manifold sufferings in saṃsāra. |
pavattaṃ, mahārāja, dukkhaṃ, appavattaṃ sukhaṃ. |
Suffering, great king, is existent; happiness is non-existent. |
appavattassa guṇaṃ pavattassa ca bhayaṃ dīpayamāno, mahārāja, bhagavā appavattassa sacchikiriyāya jātijarābyādhimaraṇasamatikkamāya samādapesi, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena bhagavā samādapesī”ti. |
The Blessed One, great king, showing the benefit of the non-existent and the danger of the existent, commanded the realization of the non-existent, the overcoming of birth, old age, sickness, and death. This, great king, is the reason by which the Blessed One commanded." |
“sādhu, bhante nāgasena, sunibbeṭhito pañho, sukathitaṃ kāraṇaṃ, evametaṃ tathā sampaṭicchāmī”ti. |
Good, Venerable Nāgasena, the question has been well-resolved, the reason well-explained. I accept this as it is. |
♦ attanipātanapañho pañcamo. |
♦ 6. mettābhāvanānisaṃsapañho |
♦ 6. The Question of the Benefits of Developing Loving-Kindness |
♦ 6. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. |
♦ 6. “Venerable Nāgasena, this was said by the Blessed One: ‘Monks, when the liberation of the mind through loving-kindness is cultivated, developed, made much of, made a vehicle, made a foundation, established, practiced, and well undertaken, eleven benefits are to be expected. |
katame ekādasa? |
What eleven? |
sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati , tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṃ karoti, uttariṃ appaṭivijjhanto brahmalokūpago hotī’ti. |
One sleeps in comfort, one wakes in comfort, one sees no evil dreams, one is dear to human beings, one is dear to non-human beings, deities protect one, fire, poison, or weapons do not harm one, one's mind becomes concentrated quickly, one's complexion becomes bright, one dies unconfused, and if one penetrates no higher, one is reborn in the Brahma-world.’ |
puna ca tumhe bhaṇatha ‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti. |
And yet you say, ‘The prince Sāma, who dwelt in loving-kindness, surrounded by a herd of deer, while wandering in the forest, was shot by King Pīḷiyakkha with a poisoned arrow and fainted and fell right there.’ |
♦ “yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘mettāya bhikkhave ... pe ... brahmalokūpago hotī’ti, tena hi “sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti yaṃ vacanaṃ, taṃ micchā. |
♦ “If, venerable Nāgasena, it was said by the Blessed One, ‘Monks, through loving-kindness... etc. ... one is reborn in the Brahma-world,’ then this saying, ‘The prince Sāma, who dwelt in loving-kindness, surrounded by a herd of deer, while wandering in the forest, was shot by King Pīḷiyakkha with a poisoned arrow and fainted and fell right there,’ that saying is false. |
yadi sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tena hi ‘mettāya, bhikkhave ... pe ... satthaṃ vā kamatī’ti tampi vacanaṃ micchā. |
If the prince Sāma, who dwelt in loving-kindness, surrounded by a herd of deer, while wandering in the forest, was shot by King Pīḷiyakkha with a poisoned arrow and fainted and fell right there, then the saying ‘Monks, through loving-kindness... etc. ... or a weapon does not harm one,’ that too is false. |
ayampi ubhato koṭiko pañho sunipuṇo parisaṇho sukhumo gambhīro, api sunipuṇānaṃ manujānaṃ gatte sedaṃ moceyya, so tavānuppatto, vijaṭehi taṃ mahājaṭājaṭitaṃ, anāgatānaṃ jinaputtānaṃ cakkhuṃ dehi nibbāhanāyā”ti. |
This too is a double-edged problem, very fine, subtle, profound, and deep. It would make even the most skillful of men break a sweat. It has come to you. Untangle this great tangle. Give an eye to the future sons of the Conqueror for their guidance.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘mettāya bhikkhave...pe... satthaṃ vā kamatī’ti. |
♦ “It was said, Great King, by the Blessed One, ‘Monks, through loving-kindness... etc. ... or a weapon does not harm one.’ |
sāmo ca kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tattha pana, mahārāja, kāraṇaṃ atthi. |
And Prince Sāma, who dwelt in loving-kindness, surrounded by a herd of deer, while wandering in the forest, was shot by King Pīḷiyakkha with a poisoned arrow and fainted and fell right there. But, Great King, there is a reason for that. |
katamaṃ tattha kāraṇaṃ? |
What is the reason there? |
nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā, sāmo, mahārāja, kumāro ghaṭaṃ ukkhipanto tasmiṃ khaṇe mettābhāvanāya pamatto ahosi. |
These, Great King, are not the qualities of a person, they are the qualities of the development of loving-kindness. Sāma, Great King, the prince, while lifting the water pot, at that moment was neglectful of the development of loving-kindness. |
♦ “yasmiṃ, mahārāja, khaṇe puggalo mettaṃ samāpanno hoti, na tassa puggalassa tasmiṃ khaṇe aggi vā visaṃ vā satthaṃ vā kamati. |
♦ “At the moment, Great King, when a person has attained loving-kindness, at that moment fire, or poison, or a weapon does not harm that person. |
tassa ye keci ahitakāmā upagantvā taṃ na passanti, na tasmiṃ okāsaṃ labhanti. |
Those who wish him ill, approaching him, do not see him, they do not find an opportunity in him. |
nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. |
These, Great King, are not the qualities of a person, they are the qualities of the development of loving-kindness. |
idha, mahārāja, puriso saṅgāmasūro abhejjakavacajālikaṃ sannayhitvā saṅgāmaṃ otareyya, tassa sarā khittā upagantvā patanti vikiranti, na tasmiṃ okāsaṃ labhanti, neso, mahārāja, guṇo saṅgāmasūrassa, abhejjakavacajālikāyeso guṇo, yassa sarā khittā upagantvā patanti vikiranti. |
Here, Great King, a warrior-hero, having put on an impenetrable coat of mail, might enter into battle. Arrows shot at him approach, fall, and are scattered; they find no opportunity in him. This, Great King, is not a quality of the warrior-hero; it is a quality of the impenetrable coat of mail, because of which the arrows shot at him approach, fall, and are scattered. |
evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā. |
Just so, Great King, these are not the qualities of a person, they are the qualities of the development of loving-kindness. |
♦ “yasmiṃ, mahārāja, khaṇe puggalo mettaṃ samāpanno hoti, na tassa puggalassa tasmiṃ khaṇe aggi vā visaṃ vā satthaṃ vā kamati. |
♦ “At the moment, Great King, when a person has attained loving-kindness, at that moment fire, or poison, or a weapon does not harm that person. |
tassa ye keci ahitakāmā upagantvā taṃ na passanti, tasmiṃ okāsaṃ na labhanti, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. |
Those who wish him ill, approaching him, do not see him, they do not find an opportunity in him. These, Great King, are not the qualities of a person, they are the qualities of the development of loving-kindness. |
idha pana, mahārāja, puriso dibbaṃ antaradhānaṃ mūlaṃ hatthe kareyya, yāva taṃ mūlaṃ tassa hatthagataṃ hoti, tāva na añño koci pakatimanusso taṃ purisaṃ passati. |
Here, Great King, a person might hold a divine root of invisibility in his hand; as long as that root is in his hand, no other ordinary person sees that person. |
neso, mahārāja, guṇo purisassa, mūlasseso guṇo antaradhānassa, yaṃ so pakatimanussānaṃ cakkhupathe na dissati. |
This, Great King, is not a quality of the person, it is a quality of the root of invisibility, because of which he is not in the line of sight of ordinary humans. |
evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā. |
Just so, Great King, these are not the qualities of a person, they are the qualities of the development of loving-kindness. |
♦ “yasmiṃ, mahārāja, khaṇe puggalo mettaṃ samāpanno hoti, na tassa puggalassa tasmiṃ khaṇe aggi vā visaṃ vā satthaṃ vā kamati. |
♦ “At the moment, Great King, when a person has attained loving-kindness, at that moment fire, or poison, or a weapon does not harm that person. |
tassa ye keci ahitakāmā upagantvā taṃ na passanti, na tasmiṃ okāsaṃ labhanti. |
Those who wish him ill, approaching him, do not see him, they do not find an opportunity in him. |
nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. |
These, Great King, are not the qualities of a person, they are the qualities of the development of loving-kindness. |
yathā vā pana, mahārāja, purisaṃ sukataṃ mahāleṇamanuppaviṭṭhaṃ mahatimahāmegho abhivassanto na sakkoti temayituṃ, neso, mahārāja, guṇo purisassa, mahāleṇasseso guṇo, yaṃ mahāmegho abhivassamāno na taṃ temeti. |
Or just as, Great King, a great downpour of rain is not able to soak a man who has entered a well-made great cave. This, Great King, is not a quality of the man, it is a quality of the great cave, that the great downpour of rain does not soak him. |
evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā. |
Just so, Great King, these are not the qualities of a person, they are the qualities of the development of loving-kindness. |
♦ “yasmiṃ, mahārāja, khaṇe puggalo mettaṃ samāpanno hoti, na tassa puggalassa tasmiṃ khaṇe aggi vā visaṃ vā satthaṃ vā kamati. |
♦ “At the moment, Great King, when a person has attained loving-kindness, at that moment fire, or poison, or a weapon does not harm that person. |
tassa ye keci ahitakāmā upagantvā taṃ na passanti, na tassa sakkonti ahitaṃ kātuṃ nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā”ti. |
Those who wish him ill, approaching him, do not see him, they are not able to do him harm. These, Great King, are not the qualities of a person, they are the qualities of the development of loving-kindness.” |
“acchariyaṃ, bhante nāgasena, abbhutaṃ bhante nāgasena, sabbapāpanivāraṇā mettābhāvanā”ti. |
“Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena, the development of loving-kindness is a protection against all evil.” |
“sabbakusalaguṇāvahā, mahārāja, mettābhāvanā hitānampi ahitānampi, ye te sattā viññāṇabaddhā, sabbesaṃ mahānisaṃsā mettābhāvanā saṃvibhajitabbā”ti. |
“It brings all skillful qualities, Great King, the development of loving-kindness, for both the friendly and the unfriendly. For all those beings bound by consciousness, the great benefit of the development of loving-kindness should be shared.” |
♦ mettābhāvanānisaṃsapañho chaṭṭho. |
♦ The sixth question on the benefits of the development of loving-kindness. |
♦ 7. kusalākusalasamavisamapañho |
♦ 7. The Question of the Equality and Inequality of the Wholesome and Unwholesome |
♦ 7. “bhante nāgasena ‘kusalakārissapi akusalakārissapi vipāko samasamo, udāhu koci viseso atthī’ti? |
♦ 7. “Venerable Nāgasena, for one who does wholesome deeds and for one who does unwholesome deeds, is the result the very same, or is there some difference?” |
“atthi, mahārāja, kusalassa ca akusalassa ca viseso, kusalaṃ, mahārāja, sukhavipākaṃ saggasaṃvattanikaṃ, akusalaṃ dukkhavipākaṃ nirayasaṃvattanikan”ti. |
“There is, Great King, a difference between the wholesome and the unwholesome. The wholesome, Great King, has a happy result and leads to heaven; the unwholesome has a painful result and leads to hell.” |
♦ “bhante nāgasena, tumhe bhaṇatha ‘devadatto ekantakaṇho, ekantakaṇhehi dhammehi samannāgato, bodhisatto ekantasukko, ekantasukkehi dhammehi samannāgato’ti. |
♦ “Venerable Nāgasena, you say ‘Devadatta was entirely black, endowed with entirely black qualities, the Bodhisatta was entirely white, endowed with entirely white qualities.’ |
puna ca devadatto bhave bhave yasena ca pakkhena ca bodhisattena samasamo hoti, kadāci adhikataro vā. |
And yet, in life after life, Devadatta was equal to the Bodhisatta in fame and in faction, and sometimes even superior. |
yadā devadatto nagare bārāṇasiyaṃ brahmadattassa rañño purohitaputto ahosi, tadā bodhisatto chavakacaṇḍālo ahosi vijjādharo, vijjaṃ parijappitvā akāle ambaphalāni nibbattesi, ettha tāva bodhisatto devadattato jātiyā nihīno yasena ca nihīno. |
When Devadatta was the son of the purohita of king Brahmadatta in the city of Benares, at that time the Bodhisatta was a corpse-eating caṇḍāla, a sorcerer. By muttering a spell, he produced mango fruits out of season. In that case, at least, the Bodhisatta was inferior to Devadatta in birth and in fame. |
♦ “puna caparaṃ yadā devadatto rājā ahosi mahā mahīpati sabbakāmasamaṅgī, tadā bodhisatto tassūpabhogo ahosi hatthināgo sabbalakkhaṇasampanno, tassa cārugativilāsaṃ asahamāno rājā vadhamicchanto hatthācariyaṃ evamavoca ‘asikkhito te, ācariya, hatthināgo, tassa ākāsagamanaṃ nāma kāraṇaṃ karohī’ti, tatthapi tāva bodhisatto devadattato jātiyā nihīno lāmako tiracchānagato. |
♦ “And again, when Devadatta was a great king, a great lord of the earth, endowed with all sensual pleasures, at that time the Bodhisatta was his possession, an elephant endowed with all the lucky marks. The king, unable to bear its graceful and charming gait, desiring its death, said to the elephant trainer, ‘Your elephant, teacher, is untrained. Make it perform the feat called flying through the air.’ There too, at least, the Bodhisatta was inferior to Devadatta in birth, base, gone to an animal existence. |
♦ “puna caparaṃ yadā devadatto manusso ahosi pavane naṭṭhāyiko, tadā bodhisatto mahāpathavī nāma makkaṭo ahosi, etthapi tāva dissati viseso manussassa ca tiracchānagatassa ca, tatthapi tāva bodhisatto devadattato jātiyā nihīno. |
♦ “And again, when Devadatta was a human being, a forester, at that time the Bodhisatta was a monkey named Mahāpathavī. There too a difference is seen between a human and one gone to an animal existence. There too, at least, the Bodhisatta was inferior to Devadatta in birth. |
♦ “puna caparaṃ yadā devadatto manusso ahosi soṇuttaro nāma nesādo balavā balavataro nāgabalo, tadā bodhisatto chaddanto nāma nāgarājā ahosi. |
♦ “And again, when Devadatta was a human, a hunter named Soṇuttara, strong, stronger than an elephant, at that time the Bodhisatta was the elephant-king named Chaddanta. |
tadā so luddako taṃ hatthināgaṃ ghātesi, tatthapi tāva devadattova adhikataro. |
Then that hunter killed that elephant. There too, at least, Devadatta was superior. |
♦ “puna caparaṃ yadā devadatto manusso ahosi vanacarako aniketavāsī, tadā bodhisatto sakuṇo ahosi tittiro mantajjhāyī, tadāpi so vanacarako taṃ sakuṇaṃ ghātesi, tatthapi tāva devadattova jātiyā adhikataro. |
♦ “And again, when Devadatta was a human, a forest-dweller living without a home, at that time the Bodhisatta was a bird, a partridge who recited spells. Then too that forest-dweller killed that bird. There too, at least, Devadatta was superior in birth. |
♦ “puna caparaṃ yadā devadatto kalābu nāma kāsirājā ahosi, tadā bodhisatto tāpaso ahosi khantivādī. |
♦ “And again, when Devadatta was the king of Kasi named Kalābu, at that time the Bodhisatta was an ascetic, a preacher of patience. |
tadā so rājā tassa tāpasassa kuddho hatthapāde vaṃsakaḷīre viya chedāpesi, tatthapi tāva devadatto yeva adhikataro jātiyā ca yasena ca. |
Then that king, angry with the ascetic, had his hands and feet cut off like bamboo shoots. There too, at least, Devadatta was superior in birth and in fame. |
♦ “puna caparaṃ yadā devadatto manusso ahosi vanacaro, tadā bodhisatto nandiyo nāma vānarindo ahosi, tadāpi so vanacaro taṃ vānarindaṃ ghātesi saddhiṃ mātarā kaniṭṭhabhātikena ca, tatthapi tāva devadatto yeva adhikataro jātiyā. |
♦ “And again, when Devadatta was a human, a forest-dweller, at that time the Bodhisatta was the monkey-king named Nandiya. Then too that forest-dweller killed that monkey-king along with his mother and younger brother. There too, at least, Devadatta was superior in birth. |
♦ “puna caparaṃ yadā devadatto manusso ahosi acelako kārambhiyo nāma, tadā bodhisatto paṇḍarako nāma nāgarājā ahosi, tatthapi tāva devadatto yeva adhikataro jātiyā. |
♦ “And again, when Devadatta was a human, a naked ascetic named Kārambhiya, at that time the Bodhisatta was the nāga-king named Paṇḍaraka. There too, at least, Devadatta was superior in birth. |
♦ “puna caparaṃ yadā devadatto manusso ahosi pavane jaṭilako, tadā bodhisatto tacchako nāma mahāsūkaro ahosi, tatthapi tāva devadatto yeva jātiyā adhikataro. |
♦ “And again, when Devadatta was a human, an ascetic with matted hair in the forest, at that time the Bodhisatta was a great boar named Tacchaka. There too, at least, Devadatta was superior in birth. |
♦ “puna caparaṃ yadā devadatto cetīsu sūraparicaro nāma rājā ahosi upari purisamatte gagane vehāsaṅgamo, tadā bodhisatto kapilo nāma brāhmaṇo ahosi, tatthapi tāva devadatto yeva adhikataro jātiyā ca yasena ca. |
♦ “And again, when Devadatta was the king in Ceti named Sūraparicara, who could travel through the air above the height of a man, at that time the Bodhisatta was a brahmin named Kapila. There too, at least, Devadatta was superior in birth and in fame. |
♦ “puna caparaṃ yadā devadatto manusso ahosi sāmo nāma, tadā bodhisatto ruru nāma migarājā ahosi, tatthapi tāva devadatto yeva jātiyā adhikataro. |
♦ “And again, when Devadatta was a human named Sāma, at that time the Bodhisatta was the deer-king named Ruru. There too, at least, Devadatta was superior in birth. |
♦ “puna caparaṃ yadā devadatto manusso ahosi luddako pavanacaro, tadā bodhisatto hatthināgo ahosi, so luddako tassa hatthināgassa sattakkhattuṃ dante chinditvā hari, tatthapi tāva devadatto yeva yoniyā adhikataro. |
♦ “And again, when Devadatta was a human, a hunter, a forest-dweller, at that time the Bodhisatta was an elephant. That hunter cut off and took that elephant's tusks seven times. There too, at least, Devadatta was superior in origin. |
♦ “puna caparaṃ yadā devadatto siṅgālo ahosi khattiyadhammo, so yāvatā jambudīpe padesarājāno te sabbe anuyutte akāsi, tadā bodhisatto vidhuro nāma paṇḍito ahosi, tatthapi tāva devadatto yeva yasena adhikataro. |
♦ “And again, when Devadatta was a jackal with the nature of a warrior, he made all the provincial kings in Jambudīpa his followers. At that time the Bodhisatta was a wise man named Vidhura. There too, at least, Devadatta was superior in fame. |
♦ “puna caparaṃ yadā devadatto hatthināgo hutvā laṭukikāya sakuṇikāya puttake ghātesi, tadā bodhisattopi hatthināgo ahosi yūthapati, tattha tāva ubhopi te samasamā ahesuṃ. |
♦ “And again, when Devadatta, having become an elephant, killed the young of a female bird, a laṭukikā, at that time the Bodhisatta was also an elephant, a herd-leader. There, at least, they were both equal. |
♦ “puna caparaṃ yadā devadatto yakkho ahosi adhammo nāma, tadā bodhisattopi yakkho ahosi dhammo nāma, tatthapi tāva ubhopi samasamā ahesuṃ. |
♦ “And again, when Devadatta was a yakkha named Adhamma, at that time the Bodhisatta was also a yakkha named Dhamma. There too, at least, they were both equal. |
♦ “puna caparaṃ yadā devadatto nāviko ahosi pañcannaṃ kulasatānaṃ issaro, tadā bodhisattopi nāviko ahosi pañcannaṃ kulasatānaṃ issaro, tatthapi tāva ubhopi samasamā ahesuṃ. |
♦ “And again, when Devadatta was a sailor, the master of five hundred families, at that time the Bodhisatta was also a sailor, the master of five hundred families. There too, at least, they were both equal. |
♦ “puna caparaṃ yadā devadatto satthavāho ahosi pañcannaṃ sakaṭasatānaṃ issaro, tadā bodhisattopi satthavāho ahosi pañcannaṃ sakaṭasatānaṃ issaro, tatthapi tāva ubhopi samasamā ahesuṃ. |
♦ “And again, when Devadatta was a caravan leader, the master of five hundred carts, at that time the Bodhisatta was also a caravan leader, the master of five hundred carts. There too, at least, they were both equal. |
♦ “puna caparaṃ yadā devadatto sākho nāma migarājā ahosi, tadā bodhisattopi nigrodho nāma migarājā ahosi, tatthapi tāva ubhopi samasamā ahesuṃ. |
♦ “And again, when Devadatta was the deer-king named Sākha, at that time the Bodhisatta was also the deer-king named Nigrodha. There too, at least, they were both equal. |
♦ “puna caparaṃ yadā devadatto sākho nāma senāpati ahosi, tadā bodhisattopi nigrodho nāma rājā ahosi, tatthapi tāva ubhopi samasamā ahesuṃ. |
♦ “And again, when Devadatta was a general named Sākha, at that time the Bodhisatta was a king named Nigrodha. There too, at least, they were both equal. |
♦ “puna caparaṃ yadā devadatto khaṇḍahālo nāma brāhmaṇo ahosi, tadā bodhisatto cando nāma rājakumāro ahosi, tadā so khaṇḍahālo yeva adhikataro. |
♦ “And again, when Devadatta was a brahmin named Khaṇḍahāla, at that time the Bodhisatta was a royal prince named Canda. Then Khaṇḍahāla was superior. |
♦ “puna caparaṃ yadā devadatto brahmadatto nāma rājā ahosi, tadā bodhisatto tassa putto mahāpadumo nāma kumāro ahosi, tadā so rājā sakaputtaṃ corapapāte khipāpesi, yato kutoci pitāva puttānaṃ adhikataro hoti visiṭṭhoti, tatthapi tāva devadatto yeva adhikataro. |
♦ “And again, when Devadatta was a king named Brahmadatta, at that time the Bodhisatta was his son, the prince named Mahāpaduma. Then the king had his own son thrown down a precipice of thieves. Since a father is in every way superior to his sons, more distinguished, there too, at least, Devadatta was superior. |
♦ “puna caparaṃ yadā devadatto mahāpatāpo nāma rājā ahosi, tadā bodhisatto tassa putto dhammapālo nāma kumāro ahosi, tadā so rājā sakaputtassa hatthapāde sīsañca chedāpesi, tatthapi tāva devadatto yeva uttaro adhikataro. |
♦ “And again, when Devadatta was a king named Mahāpatāpa, at that time the Bodhisatta was his son, the prince named Dhammapāla. Then the king had his own son’s hands, feet, and head cut off. There too, at least, Devadatta was superior, more distinguished. |
♦ ajjetarahi ubhopi sakyakule jāyiṃsu. |
Now, at present, both were born in the Sakya clan. |
bodhisatto buddho ahosi sabbaññū lokanāyako, devadatto tassa devātidevassa sāsane pabbajitvā iddhiṃ nibbattetvā buddhālayaṃ akāsi. |
The Bodhisatta became the Buddha, the all-knowing, the leader of the world. Devadatta, having gone forth in the teaching of that god of gods, developed psychic powers and made an attempt on the Buddha's life. |
kiṃ nu kho, bhante nāgasena, yaṃ mayā bhaṇitaṃ, taṃ sabbaṃ tathaṃ udāhu vitathan”ti? |
Well then, venerable Nāgasena, what I have said, is it all true or is it false?” |
♦ “yaṃ tvaṃ, mahārāja, bahuvidhaṃ kāraṇaṃ osāresi, sabbaṃ taṃ tatheva, no aññathā”ti. |
♦ “What you, great king, have adduced in many various ways, it is all just so, not otherwise.” |
“yadi, bhante nāgasena, kaṇhopi sukkopi samasamagatikā honti, tena hi kusalampi akusalampi samasamavipākaṃ hotī”ti? |
“If, venerable Nāgasena, both the black and the white have the same destiny, then the wholesome and the unwholesome have the same result?” |
“na hi, mahārāja, kusalampi akusalampi samasamavipākaṃ hoti, na hi, mahārāja, devadatto sabbajanehi paṭiviruddho, bodhisatteneva paṭiviruddho. |
“No, great king, the wholesome and the unwholesome do not have the same result. No, great king, Devadatta was not opposed to all people, he was opposed only to the Bodhisatta. |
yo tassa bodhisattena paṭiviruddho, so tasmiṃ tasmiṃ yeva bhave paccati phalaṃ deti. |
He who was opposed to the Bodhisatta, in that very life he was cooked and it gave its fruit. |
devadattopi, mahārāja, issariye ṭhito janapadesu ārakkhaṃ deti, setuṃ sabhaṃ puññasālaṃ kāreti, samaṇabrāhmaṇānaṃ kapaṇaddhikavaṇibbakānaṃ nāthānāthānaṃ yathāpaṇihitaṃ dānaṃ deti. |
Devadatta too, great king, established in power, gave protection in the provinces, had bridges, assembly halls, and public alms-halls built, and gave gifts as desired to samaṇas and brāhmaṇas, to the poor, the destitute, and wanderers, to the protected and the unprotected. |
tassa so vipākena bhave bhave sampattiyo paṭilabhati. |
Through the result of that, in life after life, he obtained prosperity. |
kassetaṃ, mahārāja, sakkā vattuṃ vinā dānena damena saṃyamena uposathakammena sampattiṃ anubhavissatīti? |
Of whom, great king, can it be said that without giving, self-control, restraint, and the Uposatha observance, he will experience prosperity? |
♦ “yaṃ pana tvaṃ, mahārāja, evaṃ vadesi ‘devadatto ca bodhisatto ca ekato anuparivattantī’ti, so na jātisatassa accayena samāgamo ahosi, na jātisahassassa accayena, na jātisatasahassassa accayena, kadāci karahaci bahūnaṃ ahorattānaṃ accayena samāgamo ahosi. |
♦ “As for what you, great king, say thus: ‘Devadatta and the Bodhisatta revolve together,’ that coming together did not happen after the passing of a hundred births, nor after the passing of a thousand births, nor after the passing of a hundred thousand births. Sometimes, after the passing of many days and nights, a coming together occurred. |
yaṃ panetaṃ, mahārāja, bhagavatā kāṇakacchapopamaṃ upadassitaṃ manussattappaṭilābhāya, tathūpamaṃ, mahārāja, imesaṃ samāgamaṃ dhārehi. |
As for this, great king, the simile of the one-eyed turtle shown by the Blessed One for the attainment of a human state, so, great king, should you understand the coming together of these two. |
♦ “na, mahārāja, bodhisattassa devadatteneva saddhiṃ samāgamo ahosi, theropi, mahārāja, sāriputto anekesu jātisatasahassesu bodhisattassa pitā ahosi, mahāpitā ahosi, cūḷapitā ahosi, bhātā ahosi, putto ahosi, bhāgineyyo ahosi, mitto ahosi. |
♦ “No, great king, it was not only with Devadatta that the Bodhisatta had a coming together. The elder Sāriputta too, great king, in many hundreds of thousands of births was the Bodhisatta's father, was his paternal grandfather, was his paternal uncle, was his brother, was his son, was his nephew, was his friend. |
♦ “bodhisattopi, mahārāja, anekesu jātisatasahassesu therassa sāriputtassa pitā ahosi, mahāpitā ahosi, cūḷapitā ahosi, bhātā ahosi, putto ahosi, bhāgineyyo ahosi, mitto ahosi, sabbepi, mahārāja, sattanikāyapariyāpannā saṃsārasotamanugatā saṃsārasotena vuyhantā appiyehipi piyehipi samāgacchanti. |
♦ “The Bodhisatta too, great king, in many hundreds of thousands of births was the elder Sāriputta's father, was his paternal grandfather, was his paternal uncle, was his brother, was his son, was his nephew, was his friend. All beings, great king, included in the category of beings, following the stream of saṃsāra, being carried along by the stream of saṃsāra, come together with both the unpleasant and the pleasant. |
yathā, mahārāja, udakaṃ sotena vuyhamānaṃ suciasucikalyāṇapāpakena samāgacchati, evameva kho, mahārāja, sabbepi sattanikāyapariyāpannā saṃsārasotamanugatā saṃsārasotena vuyhantā appiyehipi piyehipi samāgacchanti. |
Just as, great king, water being carried along by a stream comes together with the clean and the unclean, the beautiful and the ugly, just so, great king, all beings included in the category of beings, following the stream of saṃsāra, being carried along by the stream of saṃsāra, come together with both the unpleasant and the pleasant. |
devadatto, mahārāja, yakkho samāno attanā adhammo pare adhamme niyojetvā sattapaññāsavassakoṭiyo saṭṭhi ca vassasatasahassāni mahāniraye pacci, bodhisattopi, mahārāja, yakkho samāno attanā dhammo pare dhamme niyojetvā sattapaññāsavassakoṭiyo saṭṭhi ca vassasatasahassāni sagge modi sabbakāmasamaṅgī, api ca, mahārāja, devadatto imasmiṃ bhave buddhaṃ anāsādanīyamāsādayitvā samaggañca saṅghaṃ bhinditvā pathaviṃ pāvisi, tathāgato bujjhitvā sabbadhamme parinibbuto upadhisaṅkhaye”ti. |
Devadatta, great king, being a yakkha, being himself unrighteous, having urged others to unrighteousness, for fifty-seven koṭis of years and sixty hundred thousand years was cooked in the great hell. The Bodhisatta too, great king, being a yakkha, being himself righteous, having urged others to righteousness, for fifty-seven koṭis of years and sixty hundred thousand years rejoiced in heaven, endowed with all sensual pleasures. And, great king, Devadatta in this very life, having assailed the unassailable Buddha and having split the unified Saṅgha, entered the earth. The Tathāgata, having awakened to all dhammas, attained final Nibbāna at the exhaustion of the substrata of existence.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ kusalākusalasamavisamapañho sattamo. |
♦ The seventh question on the equality and inequality of the wholesome and unwholesome. |
♦ 8. amarādevīpañho |
♦ 8. The Question of Amarādevī |
♦ 8. “bhante nāgasena, bhāsitampetaṃ bhagavatā — |
♦ 8. “Venerable Nāgasena, this was said by the Blessed One — |
♦ “‘sace labhetha khaṇaṃ vā raho vā, nimantakaṃ vāpi labhetha tādisaṃ. |
♦ “‘If they should get an opportunity or a secluded place, or if they should get such a tempter. |
♦ sabbāva itthī kayiruṃ nu pāpaṃ, aññaṃ aladdhā pīṭhasappinā saddhin’ti. |
All women would do wrong, if they couldn't get another, even with a cripple.’ |
♦ “puna ca kathīyati ‘mahosadhassa bhariyā amarā nāma itthī gāmake ṭhapitā pavutthapatikā raho nisinnā vivittā rājappaṭisamaṃ sāmikaṃ karitvā sahassena nimantīyamānā pāpaṃ nākāsī’ti. |
♦ “And yet it is said, ‘The wife of Mahosadha, the woman named Amarā, left in a village, her husband away, sitting in seclusion, alone, though tempted with a thousand by one who was the king's equal and made her husband, did not do wrong.’ |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘sace ... pe ... saddhin’ti tena hi ‘mahosadhassa bhariyā ... pe ... nākāsī’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, it was said by the Blessed One, ‘If... etc. ... with a cripple,’ then the saying, ‘The wife of Mahosadha... etc. ... did not do wrong,’ that saying is false. |
yadi mahosadhassa bhariyā ... pe ... nākāsi, tena hi ‘sace ... pe ... saddhin’ti tampi vacanaṃ micchā. |
If the wife of Mahosadha... etc. ... did not do wrong, then the saying, ‘If... etc. ... with a cripple,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘sace ... pe ... saddhin’ti. |
♦ “It was said, Great King, by the Blessed One, ‘If... etc. ... with a cripple.’ |
kathīyati ca ‘mahosadhassa bhariyā ... pe ... nākāsī’ti. |
And it is said, ‘The wife of Mahosadha... etc. ... did not do wrong.’ |
kareyya sā, mahārāja, itthī sahassaṃ labhamānā tādisena purisena saddhiṃ pāpakammaṃ, na sā kareyya sace khaṇaṃ vā raho vā nimantakaṃ vāpi tādisaṃ labheyya, vicinantī sā, mahārāja, amarā itthī na addasa khaṇaṃ vā raho vā nimantakaṃ vāpi tādisaṃ. |
That woman, Great King, would do an evil deed with such a man, receiving a thousand, but she would not do it if she did not get an opportunity, or a secluded place, or such a tempter. Searching, Great King, the woman Amarā did not see an opportunity, or a secluded place, or such a tempter. |
♦ “idha loke garahabhayā khaṇaṃ na passi, paraloke nirayabhayā khaṇaṃ na passi, kaṭukavipākaṃ pāpanti khaṇaṃ na passi, piyaṃ amuñcitukāmā khaṇaṃ na passi, sāmikassa garukatāya khaṇaṃ na passi, dhammaṃ apacāyantī khaṇaṃ na passi, anariyaṃ garahantī khaṇaṃ na passi, kiriyaṃ abhinditukāmā khaṇaṃ na passi. |
♦ “For fear of blame in this world, she did not see an opportunity. For fear of hell in the next world, she did not see an opportunity. Thinking ‘evil has a bitter result,’ she did not see an opportunity. Not wanting to abandon what is dear, she did not see an opportunity. Out of respect for her husband, she did not see an opportunity. Reverencing the Dhamma, she did not see an opportunity. Despising the ignoble, she did not see an opportunity. Not wanting to break her conduct, she did not see an opportunity. |
evarūpehi bahūhi kāraṇehi khaṇaṃ na passi. |
For these many reasons, she did not see an opportunity. |
♦ “rahopi sā loke vicinitvā apassantī pāpaṃ nākāsi. |
♦ “And searching in the world for a secluded place and not finding one, she did not do wrong. |
sace sā manussehi raho labheyya, atha amanussehi raho na labheyya. |
If she could find a place secluded from humans, then she could not find a place secluded from non-humans. |
sace amanussehi raho labheyya, atha paracittavidūhi pabbajitehi raho na labheyya. |
If she could find a place secluded from non-humans, then she could not find a place secluded from renunciates who know the minds of others. |
sace paracittavidūhi pabbajitehi raho labheyya, atha paracittavidūnīhi devatāhi raho na labheyya. |
If she could find a place secluded from renunciates who know the minds of others, then she could not find a place secluded from deities who know the minds of others. |
sace paracittavidūnīhi devatāhi raho labheyya, attanāva pāpehi raho na labheyya. |
If she could find a place secluded from deities who know the minds of others, she could not find a place secluded from her own evils. |
sace attanāva pāpehi raho labheyya, atha adhammena raho na labheyya. |
If she could find a place secluded from her own evils, then she could not find a place secluded from unrighteousness. |
evarūpehi bahuvidhehi kāraṇehi raho alabhitvā pāpaṃ nākāsi. |
For these many various reasons, not getting a secluded place, she did not do wrong. |
♦ “nimantakampi sā loke vicinitvā tādisaṃ alabhantī pāpaṃ nākāsi. |
♦ “And searching in the world for such a tempter and not finding one, she did not do wrong. |
mahosadho, mahārāja, paṇḍito aṭṭhavīsatiyā aṅgehi samannāgato. |
Mahosadha, great king, the wise, was endowed with twenty-eight qualities. |
katamehi aṭṭhavīsatiyā aṅgehi samannāgato? |
With which twenty-eight qualities was he endowed? |
mahosadho, mahārāja, sūro hirimā ottappī sapakkho mittasampanno khamo sīlavā saccavādī soceyyasampanno akkodhano anatimānī anusūyako vīriyavā āyūhako saṅgāhako saṃvibhāgī sakhilo nivātavutti saṇho asaṭho amāyāvī atibuddhisampanno kittimā vijjāsampanno hitesī upanissitānaṃ patthito sabbajanassa dhanavā yasavā. |
Mahosadha, great king, was brave, had a sense of shame, had a sense of dread, had allies, was rich in friends, was patient, was virtuous, was a speaker of truth, was endowed with purity, was not angry, was not arrogant, was not envious, was energetic, was an organizer, was a uniter, was a sharer, was friendly, was of humble conduct, was gentle, was not crooked, was not deceitful, was endowed with great intelligence, was famous, was endowed with knowledge, was a benefactor to those who depended on him, was desired by all people, was wealthy, was famous. |
mahosadho, mahārāja, paṇḍito imehi aṭṭhavīsatiyā aṅgehi samannāgato. |
Mahosadha, great king, the wise, was endowed with these twenty-eight qualities. |
sā aññaṃ tādisaṃ nimantakaṃ alabhitvā pāpaṃ nākāsī”ti. |
She, not finding another such tempter, did not do wrong.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ amarādevīpañho aṭṭhamo. |
♦ The eighth question of Amarādevī. |
♦ 9. arahantābhāyanapañho |
♦ 9. The Question of the Fear of Arahants |
♦ 9. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘vigatabhayasantāsā arahanto’ti. |
♦ 9. “Venerable Nāgasena, this was said by the Blessed One: ‘Arahants are free from fear and terror.’ |
puna ca nagare rājagahe dhanapālakaṃ hatthiṃ bhagavati opatantaṃ disvā pañca khīṇāsavasatāni pariccajitvā jinavaraṃ pakkantāni disāvidisaṃ ekaṃ ṭhapetvā theraṃ ānandaṃ. |
And yet, in the city of Rājagaha, seeing the elephant Dhanapālaka rushing towards the Blessed One, five hundred Arahants, having abandoned the supreme conqueror, fled in all directions, except for one, the elder Ānanda. |
kiṃ nu kho, bhante nāgasena, te arahanto bhayā pakkantā, paññāyissati sakena kammenāti dasabalaṃ pātetukāmā pakkantā, udāhu tathāgatassa atulaṃ vipulamasamaṃ pāṭihāriyaṃ daṭṭhukāmā pakkantā? |
Well then, venerable Nāgasena, did those Arahants flee out of fear? Or did they flee with the desire to let the Ten-Powered One fall, thinking, ‘He will be known by his own kamma’? Or did they flee with the desire to see the incomparable, vast, and unequalled miracle of the Tathāgata? |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘vigatabhayasantāsā arahanto’ti, tena hi ‘nagare ... pe ... ānandan’ti yaṃ vacanaṃ taṃ micchā. |
If, venerable Nāgasena, it was said by the Blessed One, ‘Arahants are free from fear and terror,’ then the saying, ‘in the city... etc. ... Ānanda,’ that saying is false. |
yadi nagare rājagahe dhanapālakaṃ hatthiṃ bhagavati opatantaṃ disvā pañca khīṇāsavasatāni pariccajitvā jinavaraṃ pakkantāni disāvidisaṃ ekaṃ ṭhapetvā theraṃ ānandaṃ, tena hi ‘vigatabhayasantāsā arahanto’ti tampi vacanaṃ micchā. |
If in the city of Rājagaha, seeing the elephant Dhanapālaka rushing towards the Blessed One, five hundred Arahants, having abandoned the supreme conqueror, fled in all directions, except for one, the elder Ānanda, then the saying, ‘Arahants are free from fear and terror,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘vigatabhayasantāsā arahanto’ti, nagare rājagahe dhanapālakaṃ hatthiṃ bhagavati opatantaṃ disvā pañca khīṇāsavasatāni pariccajitvā jinavaraṃ pakkantāni disāvidisaṃ ekaṃ ṭhapetvā theraṃ ānandaṃ, tañca pana na bhayā, nāpi bhagavantaṃ pātetukāmatāya. |
♦ “It was said, Great King, by the Blessed One, ‘Arahants are free from fear and terror,’ and in the city of Rājagaha, seeing the elephant Dhanapālaka rushing towards the Blessed One, five hundred Arahants, having abandoned the supreme conqueror, fled in all directions, except for one, the elder Ānanda. But that was not out of fear, nor out of a desire to let the Blessed One fall. |
♦ “yena pana, mahārāja, hetunā arahanto bhāyeyyuṃ vā tāseyyuṃ vā, so hetu arahantānaṃ samucchinno, tasmā vigatabhayasantāsā arahanto, bhāyati nu, mahārāja, mahāpathavī khaṇantepi bhindantepi dhārentepi samuddapabbatagirisikhareti? |
♦ “The cause, Great King, by which Arahants might fear or be terrified, that cause is cut off for Arahants. Therefore, Arahants are free from fear and terror. Does the great earth fear, Great King, when it is being dug, or broken, or when it supports oceans, mountains, and mountain peaks?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kena kāraṇena mahārājā”ti? |
“For what reason, Great King?” |
“natthi, bhante, mahāpathaviyā so hetu, yena hetunā mahāpathavī bhāyeyya vā tāseyya vā”ti. |
“There is no cause, venerable sir, in the great earth, by which cause the great earth would fear or be terrified.” |
“evameva kho, mahārāja, natthi arahantānaṃ so hetu, yena hetunā arahanto bhāyeyyuṃ vā tāseyyuṃ vā. |
“Just so, Great King, there is no cause for Arahants by which Arahants would fear or be terrified. |
♦ “bhāyati nu, mahārāja, girisikharaṃ chindante vā bhindante vā patante vā agginā dahante vā”ti? |
♦ “Does a mountain peak fear, Great King, when it is being cut or broken, or when it is falling, or when it is being burned by fire?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kena kāraṇena mahārājā”ti? |
“For what reason, Great King?” |
“natthi, bhante, girisikharassa so hetu, yena hetunā girisikharaṃ bhāyeyya vā tāseyya vā”ti. |
“There is no cause, venerable sir, for a mountain peak, by which cause a mountain peak would fear or be terrified.” |
“evameva kho, mahārāja, natthi arahantānaṃ so hetu, yena hetunā arahanto bhāyeyyuṃ vā tāseyyuṃ vā. |
“Just so, Great King, there is no cause for Arahants by which Arahants would fear or be terrified. |
♦ “yadipi, mahārāja, lokadhātusatasahassesu ye keci sattanikāyapariyāpannā sabbepi te sattihatthā ekaṃ arahantaṃ upadhāvitvā tāseyyuṃ, na bhaveyya arahato cittassa kiñci aññathattaṃ. |
♦ “Even if, great king, in a hundred thousand world-systems, all beings included in the category of beings, all with spears in hand, should rush at one Arahant and try to frighten him, there would be no change whatsoever in the Arahant's mind. |
kiṃ kāraṇaṃ? |
What is the reason? |
aṭṭhānamanavakāsatāya. |
Because it is an impossible, an un-causable situation. |
♦ “api ca, mahārāja, tesaṃ khīṇāsavānaṃ evaṃ cetoparivitakko ahosi ‘ajja naravarapavare jinavaravasabhe nagaravaramanuppaviṭṭhe vīthiyā dhanapālako hatthī āpatissati, asaṃsayamatidevadevaṃ upaṭṭhāko na pariccajissati, yadi mayaṃ sabbepi bhagavantaṃ na pariccajissāma, ānandassa guṇo pākaṭo na bhavissati, na heva ca tathāgataṃ samupagamissati hatthināgo, handa mayaṃ apagacchāma, evamidaṃ mahato janakāyassa kilesabandhanamokkho bhavissati, ānandassa ca guṇo pākaṭo bhavissatī’ti. |
♦ “Moreover, Great King, this thought arose in the minds of those who had destroyed the cankers: ‘Today, the chief of men, the best of conquerors, the bull of conquerors, having entered the best of cities, the elephant Dhanapālaka will attack him on the street. Without a doubt, his attendant will not abandon the god of gods. If we all do not abandon the Blessed One, the qualities of Ānanda will not become manifest, and the elephant will not even approach the Tathāgata. Come, let us go away. Thus, for this great multitude, there will be a release from the bonds of defilements, and the qualities of Ānanda will become manifest.’ |
evaṃ te arahanto ānisaṃsaṃ disvā disāvidisaṃ pakkantā”ti. |
Thus those Arahants, seeing the benefit, departed in all directions.” |
“suvibhatto, bhante nāgasena, pañho, evametaṃ natthi arahantānaṃ bhayaṃ vā santāso vā, ānisaṃsaṃ disvā arahanto pakkantā disāvidisan”ti. |
“The question is well-explained, venerable Nāgasena. So it is, Arahants have no fear or terror. Seeing a benefit, the Arahants departed in all directions.” |
♦ arahantābhāyanapañho navamo. |
♦ The ninth question on the fear of Arahants. |
♦ 10. buddhasabbaññubhāvapañho |
♦ 10. The Question of the Buddha's Omniscience |
♦ 10. “bhante nāgasena, tumhe bhaṇatha ‘tathāgato sabbaññū’ti. |
♦ 10. “Venerable Nāgasena, you say ‘the Tathāgata is all-knowing.’ |
puna ca bhaṇatha ‘tathāgatena sāriputtamoggallānappamukhe bhikkhusaṅghe paṇāmite cātumeyyakā ca sakyā brahmā ca sahampati bījūpamañca vacchataruṇūpamañca upadassetvā bhagavantaṃ pasādesuṃ khamāpesuṃ nijjhattaṃ akaṃsū’ti. |
And yet you also say, ‘When the Tathāgata had dismissed the community of monks headed by Sāriputta and Moggallāna, the Sākyans of Cātuma and Brahmā Sahampati, by presenting the simile of the seed and the simile of the young calf, appeased the Blessed One, made him relent, and brought about a reconciliation.’ |
kiṃ nu kho, bhante nāgasena, aññātā tā upamā tathāgatassa, yāhi tathāgato upamāhi orato khamito upasanto nijjhattaṃ gato? |
Well then, venerable Nāgasena, were those similes unknown to the Tathāgata, by which similes the Tathāgata was pacified, relented, was appeased, and reconciled? |
yadi, bhante nāgasena, tathāgatassa tā upamā aññātā, tena hi buddho asabbaññū, yadi ñātā, tena hi okassa pasayha vīmaṃsāpekkho paṇāmesi, tena hi tassa akāruññatā sambhavati. |
If, venerable Nāgasena, those similes were unknown to the Tathāgata, then the Buddha is not all-knowing. If they were known, then for whose sake did he dismiss them, being subject to examination by force? In that case, a lack of compassion on his part would arise. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “sabbaññū, mahārāja, tathāgato, tāhi ca upamāhi bhagavā pasanno orato khamito upasanto nijjhattaṃ gato. |
♦ “The Tathāgata, Great King, is all-knowing, and by those similes the Blessed One was pleased, relented, was appeased, and reconciled. |
dhammassāmī, mahārāja, tathāgato, tathāgatappavediteheva te opammehi tathāgataṃ ārādhesuṃ tosesuṃ pasādesuṃ, tesañca tathāgato pasanno ‘sādhū’ti abbhānumodi. |
The Tathāgata, Great King, is the lord of the Dhamma. It was with similes taught by the Tathāgata himself that they pleased, satisfied, and appeased the Tathāgata, and the Tathāgata, being pleased with them, approved, saying ‘Excellent.’ |
♦ “yathā, mahārāja, itthī sāmikassa santakeneva dhanena sāmikaṃ ārādheti toseti pasādeti, tañca sāmiko ‘sādhū’ti abbhānumodati, evameva kho, mahārāja, cātumeyyakā ca sakyā brahmā ca sahampati tathāgatappavediteheva opammehi tathāgataṃ ārādhesuṃ tosesuṃ pasādesuṃ, tesañca tathāgato pasanno ‘sādhū’ti abbhānumodi. |
♦ “Just as, Great King, a wife pleases, satisfies, and appeases her husband with the husband's own wealth, and the husband approves, saying ‘Excellent,’ just so, Great King, the Sākyans of Cātuma and Brahmā Sahampati pleased, satisfied, and appeased the Tathāgata with similes taught by the Tathāgata himself, and the Tathāgata, being pleased with them, approved, saying ‘Excellent.’ |
♦ “yathā vā pana, mahārāja, kappako rañño santakeneva suvaṇṇaphaṇakena rañño uttamaṅgaṃ pasādhayamāno rājānaṃ ārādheti toseti pasādeti, tassa ca rājā pasanno ‘sādhū’ti abbhānumodati, yathicchitamanuppadeti, evameva kho, mahārāja, cātumeyyakā ca sakyā brahmā ca sahampati tathāgatappavediteheva opammehi tathāgataṃ ārādhesuṃ tosesuṃ pasādesuṃ, tesañca tathāgato pasanno ‘sādhū’ti abbhānumodi. |
♦ “Or just as, great king, a barber, while adorning the king's head with the king's own golden comb, pleases, satisfies, and appeases the king, and the king, being pleased, approves, saying 'excellent', and gives him what he desires. Just so, great king, the Sākyans of Cātuma and Brahmā Sahampati pleased, satisfied, and appeased the Tathāgata with similes taught by the Tathāgata himself, and the Tathāgata, being pleased with them, approved, saying 'excellent'. |
♦ “yathā vā pana, mahārāja, saddhivihāriko upajjhāyābhataṃ piṇḍapātaṃ gahetvā upajjhāyassa upanāmento upajjhāyaṃ ārādheti toseti pasādeti, tañca upajjhāyo pasanno ‘sādhū’ti abbhānumodati, evameva kho, mahārāja, cātumeyyakā ca sakyā brahmā ca sahampati tathāgatappavediteheva opammehi tathāgataṃ ārādhesuṃ tosesuṃ pasādesuṃ, tesañca tathāgato pasanno ‘sādhū’ti abbhānumoditvā sabbadukkhaparimuttiyā dhammaṃ desesī”ti. |
♦ “Or just as, great king, a co-resident, having taken the alms-food brought by his preceptor, and presenting it to his preceptor, pleases, satisfies, and appeases his preceptor, and the preceptor, being pleased, approves, saying 'excellent'. Just so, great king, the Sākyans of Cātuma and Brahmā Sahampati pleased, satisfied, and appeased the Tathāgata with similes taught by the Tathāgata himself, and the Tathāgata, being pleased with them, having approved, saying 'excellent', taught the Dhamma for the complete liberation from all suffering.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmīti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such. |
♦ buddhasabbaññubhāvapañho dasamo. |
♦ The tenth question of the state of the Buddha's omniscience. |
♦ sabbaññutañāṇavaggo catuttho. |
♦ The fourth chapter on Omniscient Knowledge. |
♦ imasmiṃ vagge dasa pañhā. |
♦ In this chapter are ten questions. |
♦ 5. santhavavaggo |
♦ 5. The Chapter on Intimacy |
♦ 1. santhavapañho |
♦ 1. The Question on Intimacy |
♦ 1. “bhante nāgasena, bhāsitampetaṃ bhagavatā — |
♦ 1. “Venerable Nāgasena, this was said by the Blessed One — |
♦ “‘santhavato bhayaṃ jātaṃ, niketā jāyate rajo. |
♦ “‘From intimacy fear is born, from a dwelling dust arises. |
♦ aniketamasanthavaṃ, etaṃ ve munidassanan’ti. |
Without a dwelling, without intimacy, this is indeed the vision of a sage.’ |
♦ “puna ca bhagavatā bhaṇitaṃ ‘vihāre kāraye ramme, vāsayettha bahussute’ti. |
♦ “And yet it was said by the Blessed One, ‘One should have pleasant monasteries built, and let the learned dwell there.’ |
yadi, bhante nāgasena, tathāgatena bhaṇitaṃ ‘santhavato bhayaṃ jātaṃ, niketā jāyate rajo. |
If, venerable Nāgasena, it was said by the Tathāgata, ‘From intimacy fear is born, from a dwelling dust arises. |
aniketamasanthavaṃ, etaṃ ve munidassanan’ti, tena hi ‘vihāre kāraye ramme, vāsayettha bahussute’ti yaṃ vacanaṃ, taṃ micchā. |
Without a dwelling, without intimacy, this is indeed the vision of a sage,’ then the saying, ‘One should have pleasant monasteries built, and let the learned dwell there,’ that saying is false. |
yadi tathāgatena bhaṇitaṃ ‘vihāre kāraye ramme, vāsayettha bahussute’ti, tena hi ‘santhavato bhayaṃ jātaṃ, niketā jāyate rajo. |
If it was said by the Tathāgata, ‘One should have pleasant monasteries built, and let the learned dwell there,’ then the saying, ‘From intimacy fear is born, from a dwelling dust arises. |
aniketamasanthavaṃ, etaṃ ve munidassanan’ti tampi vacanaṃ micchā. |
Without a dwelling, without intimacy, this is indeed the vision of a sage,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘santhavato bhayaṃ jātaṃ, niketā jāyate rajo. |
♦ “It was said, Great King, by the Blessed One, ‘From intimacy fear is born, from a dwelling dust arises. |
aniketamasanthavaṃ, etaṃ ve munidassanan’ti. |
Without a dwelling, without intimacy, this is indeed the vision of a sage.’ |
bhaṇitañca ‘vihāre kāraye ramme, vāsayettha bahussute’ti. |
And it was said, ‘One should have pleasant monasteries built, and let the learned dwell there.’ |
yaṃ, mahārāja, bhagavatā bhaṇitaṃ ‘santhavato bhayaṃ jātaṃ, niketā jāyate rajo. |
That which, great king, was said by the Blessed One, ‘From intimacy fear is born, from a dwelling dust arises. |
aniketamasanthavaṃ, etaṃ ve munidassanan’ti, taṃ sabhāvavacanaṃ asesavacanaṃ nissesavacanaṃ nippariyāyavacanaṃ samaṇānucchavaṃ samaṇasāruppaṃ samaṇappatirūpaṃ samaṇārahaṃ samaṇagocaraṃ samaṇappaṭipadā samaṇappaṭipatti. |
Without a dwelling, without intimacy, this is indeed the vision of a sage,’ that is a statement of its intrinsic nature, an exhaustive statement, a complete statement, a statement without qualification, befitting a recluse, suitable for a recluse, proper for a recluse, worthy of a recluse, the sphere of a recluse, the practice of a recluse, the conduct of a recluse. |
yathā, mahārāja, āraññako migo araññe pavane caramāno nirālayo aniketo yathicchakaṃ sayati, evameva kho, mahārāja, bhikkhunā ‘santhavato bhayaṃ jātaṃ, niketā jāyate rajo. |
Just as, great king, a wild deer of the forest, wandering in the woods and the forest, without attachment, without a home, lies down wherever it wishes, just so, great king, a monk should reflect, ‘From intimacy fear is born, from a dwelling dust arises. |
aniketamasanthavaṃ, etaṃ ve munidassanan’ti cintetabbaṃ. |
Without a dwelling, without intimacy, this is indeed the vision of a sage.’ |
♦ “yaṃ pana, mahārāja, bhagavatā bhaṇitaṃ ‘vihāre kāraye ramme, vāsayettha bahussute’ti, taṃ dve atthavase sampassamānena bhagavatā bhaṇitaṃ. |
♦ “As for what, great king, was said by the Blessed One, ‘One should have pleasant monasteries built, and let the learned dwell there,’ that was said by the Blessed One seeing two benefits. |
katame dve? |
What two? |
vihāradānaṃ nāma sabbabuddhehi vaṇṇitaṃ anumataṃ thomitaṃ pasatthaṃ, taṃ te vihāradānaṃ datvā jātijarāmaraṇā parimuccissantīti. |
The gift of a monastery is praised, approved, extolled, and commended by all the Buddhas. By giving that gift of a monastery, they will be freed from birth, old age, and death. |
ayaṃ tāva paṭhamo ānisaṃso vihāradāne. |
This is the first benefit in the gift of a monastery. |
♦ “puna caparaṃ vihāre vijjamāne bhikkhuniyo byattasaṅketā bhavissanti, sulabhaṃ dassanaṃ dassanakāmānaṃ, anikete duddassanā bhavissantīti. |
♦ “And again, when there is a monastery, the nuns will have a clear meeting place. It will be easy for those who wish to see them to have a sight of them. Without a home, they would be difficult to see. |
ayaṃ dutiyo ānisaṃso vihāradāne. |
This is the second benefit in the gift of a monastery. |
ime dve atthavase sampassamānena bhagavatā bhaṇitaṃ ‘vihāre kāraye ramme, vāsayettha bahussute’ti, na tattha buddhaputtena ālayo karaṇīyo nikete”ti. |
Seeing these two benefits, the Blessed One said, ‘One should have pleasant monasteries built, and let the learned dwell there.’ A son of the Buddha should not have attachment to a dwelling there.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ santhavapañho paṭhamo. |
♦ The first question on intimacy. |
♦ 2. udarasaṃyatapañho |
♦ 2. The Question on Restraint of the Stomach |
♦ 2. “bhante nāgasena, bhāsitampetaṃ bhagavatā — |
♦ 2. “Venerable Nāgasena, this was said by the Blessed One — |
♦ “‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti. |
♦ “‘One should rise up, not be negligent, one should be restrained in the stomach.’ |
♦ “puna ca bhagavatā bhaṇitaṃ ‘ahaṃ kho panudāyi, appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmī’ti. |
♦ “And yet it was said by the Blessed One, ‘I, Udāyi, sometimes eat from this bowl filled to the brim, and I eat even more.’ |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti, tena hi ‘ahaṃ kho panudāyi, appekadā iminā pattena samatitthikampi bhuñjāmi, bhiyyopi bhuñjāmī’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, it was said by the Blessed One, ‘One should rise up, not be negligent, one should be restrained in the stomach,’ then the saying, ‘I, Udāyi, sometimes eat from this bowl filled to the brim, and I eat even more,’ that saying is false. |
yadi tathāgatena bhaṇitaṃ ‘ahaṃ kho panudāyi, appekadā iminā pattena samatitthikampi bhuñjāmi, bhiyyopi bhuñjāmī’ti, tena hi ‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti tampi vacanaṃ micchā. |
If it was said by the Tathāgata, ‘I, Udāyi, sometimes eat from this bowl filled to the brim, and I eat even more,’ then the saying, ‘One should rise up, not be negligent, one should be restrained in the stomach,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti, bhaṇitañca ‘ahaṃ kho panudāyi, appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmī’ti . |
♦ “It was said, Great King, by the Blessed One, ‘One should rise up, not be negligent, one should be restrained in the stomach,’ and it was said, ‘I, Udāyi, sometimes eat from this bowl filled to the brim, and I eat even more.’ |
yaṃ, mahārāja, bhagavatā bhaṇitaṃ ‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti, taṃ sabhāvavacanaṃ asesavacanaṃ nissesavacanaṃ nippariyāyavacanaṃ bhūtavacanaṃ tacchavacanaṃ yāthāvavacanaṃ aviparītavacanaṃ isivacanaṃ munivacanaṃ bhagavantavacanaṃ arahantavacanaṃ paccekabuddhavacanaṃ jinavacanaṃ sabbaññuvacanaṃ tathāgatassa arahato sammāsambuddhassa vacanaṃ. |
That which, great king, was said by the Blessed One, ‘One should rise up, not be negligent, one should be restrained in the stomach,’ that is a statement of its intrinsic nature, an exhaustive statement, a complete statement, a statement without qualification, a true statement, a factual statement, a statement of things as they are, an unerring statement, a statement of a sage, a statement of a holy man, a statement of the Blessed One, a statement of an Arahant, a statement of a Paccekabuddha, a statement of a Jina, a statement of the All-knowing, a statement of the Tathāgata, the Arahant, the Perfectly Enlightened One. |
♦ “udare asaṃyato, mahārāja, pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, majjampi pivati, mātarampi jīvitā voropeti, pitarampi jīvitā voropeti, arahantampi jīvitā voropeti, saṅghampi bhindati, duṭṭhena cittena tathāgatassa lohitampi uppādeti. |
♦ “Unrestrained in the stomach, great king, one kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, drinks intoxicants, deprives one's mother of life, deprives one's father of life, deprives an Arahant of life, splits the Saṅgha, and with a malevolent mind causes the Tathāgata's blood to flow. |
nanu, mahārāja, devadatto udare asaṃyato saṅghaṃ bhinditvā kappaṭṭhiyaṃ kammaṃ āyūhi . |
Was it not, great king, Devadatta, unrestrained in the stomach, who, having split the Saṅgha, accumulated kamma that lasts for an aeon? |
evarūpāni, mahārāja, aññānipi bahuvidhāni kāraṇāni disvā bhagavatā bhaṇitaṃ ‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti. |
Seeing these and many other various reasons, great king, the Blessed One said, ‘One should rise up, not be negligent, one should be restrained in the stomach.’ |
♦ “udare saṃyato, mahārāja, catusaccābhisamayaṃ abhisameti, cattāri sāmaññaphalāni sacchikaroti, catūsu paṭisambhidāsu aṭṭhasu samāpattīsu chasu abhiññāsu vasībhāvaṃ pāpuṇāti, kevalañca samaṇadhammaṃ pūreti. |
♦ “Restrained in the stomach, great king, one fully understands the four noble truths, one realizes the four fruits of recluseship, one attains mastery in the four analytical knowledges, in the eight attainments, in the six supernormal powers, and one fulfills the entire Dhamma of a recluse. |
nanu, mahārāja, sukapotako udare saṃyato hutvā yāva tāvatiṃsabhavanaṃ kampetvā sakkaṃ devānamindaṃ upaṭṭhānamupanesi, evarūpāni, mahārāja, aññānipi bahuvidhāni kāraṇāni disvā bhagavatā bhaṇitaṃ ‘uttiṭṭhe nappamajjeyya, udare saṃyato siyā’ti. |
Was it not, great king, the young pigeon, being restrained in the stomach, that shook even the heaven of the thirty-three and brought Sakka, the king of the gods, to attendance? Seeing these and many other various reasons, great king, the Blessed One said, ‘One should rise up, not be negligent, one should be restrained in the stomach.’ |
♦ “yaṃ pana, mahārāja, bhagavatā bhaṇitaṃ ‘ahaṃ kho panudāyi appekadā iminā pattena samatittikampi bhuñjāmi, bhiyyopi bhuñjāmī’ti, taṃ katakiccena niṭṭhitakiriyena siddhatthena vusitavosānena nirāvaraṇena sabbaññunā sayambhunā tathāgatena attānaṃ upādāya bhaṇitaṃ. |
♦ “As for what, great king, was said by the Blessed One, ‘I, Udāyi, sometimes eat from this bowl filled to the brim, and I eat even more,’ that was said by the Tathāgata, who had done what was to be done, whose work was finished, whose goal was achieved, who had lived the holy life to its end, who was without obstruction, all-knowing, self-become, with reference to himself. |
♦ “yathā, mahārāja, vantassa virittassa anuvāsitassa āturassa sappāyakiriyā icchitabbā hoti, evameva kho, mahārāja, sakilesassa adiṭṭhasaccassa udare saṃyamo karaṇīyo hoti. |
♦ “Just as, great king, for a patient who has vomited, been purged, and had an enema, a suitable course of action is to be desired, just so, great king, for one with defilements, who has not seen the truths, restraint of the stomach is to be practiced. |
yathā, mahārāja, maṇiratanassa sappabhāsassa jātimantassa abhijātiparisuddhassa majjananighaṃsanaparisodhanena karaṇīyaṃ na hoti, evameva kho, mahārāja, tathāgatassa buddhavisaye pāramiṃ gatassa kiriyākaraṇesu āvaraṇaṃ na hotī”ti. |
Just as, great king, for a jewel, brilliant and of high quality, of pure origin, there is no need for washing, rubbing, and purifying, just so, great king, for the Tathāgata, who has reached perfection in the sphere of a Buddha, there is no obstruction in what is to be done.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ udarasaṃyatapañho dutiyo. |
♦ The second question on restraint of the stomach. |
♦ 3. buddhāppābādhapañho |
♦ 3. The Question of the Buddha's Freedom from Sickness |
♦ 3. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto’ti. |
♦ 3. “Venerable Nāgasena, this was said by the Blessed One: ‘I am, monks, a brahmin, ever ready to be asked for a boon, with ever-ready hands, bearing my last body, the supreme physician and surgeon.’ |
puna ca bhaṇitaṃ bhagavatā ‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ appābādhānaṃ yadidaṃ bākulo’ti. |
And yet it was said by the Blessed One, ‘This, monks, is the foremost among my disciples, the monks who are free from sickness, namely Bākula.’ |
bhagavato ca sarīre bahukkhattuṃ ābādho uppanno dissati. |
And in the Blessed One's body, sickness is seen to have arisen many times. |
yadi, bhante nāgasena, tathāgato anuttaro, tena hi ‘etadaggaṃ ... pe ... bākulo’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, the Tathāgata is supreme, then the saying, ‘This is the foremost... etc. ... Bākula,’ that saying is false. |
yadi thero bākulo appābādhānaṃ aggo, tena hi ‘ahamasmi ... pe ... sallakatto’ti tampi vacanaṃ micchā. |
If the elder Bākula is the foremost of those free from sickness, then the saying, ‘I am... etc. ... surgeon,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘ahamasmi ... pe ... sallakatto’ti, bhaṇitañca ‘etadaggaṃ ... pe ... bākulo’ti, tañca pana bāhirānaṃ āgamānaṃ adhigamānaṃ pariyattīnaṃ attani vijjamānataṃ sandhāya bhāsitaṃ. |
♦ “It was said, Great King, by the Blessed One, ‘I am... etc. ... surgeon,’ and it was said, ‘This is the foremost... etc. ... Bākula,’ but that was spoken with reference to the existence in oneself of external teachings, attainments, and scriptures. |
♦ “santi kho pana, mahārāja, bhagavato sāvakā ṭhānacaṅkamikā, te ṭhānena caṅkamena divārattiṃ vītināmenti, bhagavā pana, mahārāja, ṭhānena caṅkamena nisajjāya sayanena divārattiṃ vītināmeti, ye te, mahārāja, bhikkhū ṭhānacaṅkamikā, te tena aṅgena atirekā. |
♦ “There are, great king, disciples of the Blessed One who practice standing and walking, who spend the day and night standing and walking. The Blessed One, however, great king, spends the day and night standing, walking, sitting, and lying down. Those monks, great king, who practice standing and walking, are superior in that respect. |
♦ “santi kho pana, mahārāja, bhagavato sāvakā ekāsanikā, te jīvitahetupi dutiyaṃ bhojanaṃ na bhuñjanti, bhagavā pana, mahārāja, dutiyampi yāva tatiyampi bhojanaṃ bhuñjati, ye te, mahārāja, bhikkhū ekāsanikā, te tena aṅgena atirekā, anekavidhāni, mahārāja, tāni kāraṇāni tesaṃ tesaṃ taṃ taṃ sandhāya bhaṇitāni. |
♦ “There are, great king, disciples of the Blessed One who eat only once a day; they do not eat a second meal even for the sake of their lives. The Blessed One, however, great king, eats a second and even a third meal. Those monks, great king, who eat only once a day, are superior in that respect. There are many various reasons, great king, for which these things were said with reference to this or that person. |
bhagavā pana, mahārāja, anuttaro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena dasahi ca balehi catūhi vesārajjehi aṭṭhārasahi buddhadhammehi chahi asādhāraṇehi ñāṇehi, kevale ca buddhavisaye taṃ sandhāya bhaṇitaṃ ‘ahamasmi ... pe ... sallakatto’ti. |
The Blessed One, however, great king, is supreme in virtue, concentration, wisdom, liberation, the knowledge and vision of liberation, the ten powers, the four fearlessnesses, the eighteen qualities of a Buddha, the six unique knowledges, and in the entire sphere of a Buddha. It was with reference to this that it was said, ‘I am... etc. ... surgeon.’ |
♦ “idha, mahārāja, manussesu eko jātimā hoti, eko dhanavā, eko vijjavā, eko sippavā, eko sūro, eko vicakkhaṇo, sabbepete abhibhaviya rājā yeva tesaṃ uttamo hoti, evameva kho, mahārāja, bhagavā sabbasattānaṃ aggo jeṭṭho seṭṭho. |
♦ “Here, great king, among men, one is of high birth, one is wealthy, one is learned, one is skilled, one is brave, one is discerning. Surpassing all these, the king is their supreme. Just so, great king, the Blessed One is the chief, the eldest, the best of all beings. |
♦ “yaṃ pana āyasmā bākulo appābādho ahosi, taṃ abhinīhāravasena, so hi, mahārāja, anomadassissa bhagavato udaravātābādhe uppanne vipassissa ca bhagavato aṭṭhasaṭṭhiyā ca bhikkhusatasahassānaṃ tiṇapupphakaroge uppanne sayaṃ tāpaso samāno nānābhesajjehi taṃ byādhiṃ apanetvā appābādhataṃ patto, bhaṇito ca ‘etadaggaṃ ... pe ... bākulo’ti. |
♦ “As for the venerable Bākula being free from sickness, that was due to his aspiration. For he, great king, when a stomach wind sickness arose in the Blessed One Anomadassin, and when a disease of grass flowers arose in the Blessed One Vipassin and in the sixty-eight hundred thousand monks, being himself an ascetic, having removed that disease with various medicines, he attained freedom from sickness, and it was said of him, ‘This is the foremost... etc. ... Bākula.’ |
♦ “bhagavato, mahārāja, byādhimhi uppajjantepi anuppajjantepi dhutaṅgaṃ ādiyantepi anādiyantepi natthi bhagavatā sadiso koci satto. |
♦ “For the Blessed One, great king, whether sickness arises or does not arise, whether he undertakes the ascetic practices or does not undertake them, there is no being equal to the Blessed One. |
bhāsitampetaṃ mahārāja bhagavatā devātidevena saṃyuttanikāyavaralañchake -- |
This was said, great king, by the Blessed One, the god of gods, in the excellent collection of the Saṃyutta Nikāya — |
♦ “‘yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho’ti. |
♦ “‘As far as there are beings, monks, whether footless or two-footed or four-footed or many-footed, whether with form or without form, whether with perception or without perception, or with neither perception nor non-perception, the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared the chief among them.’ |
‘sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī’”ti. |
‘Excellent, venerable Nāgasena, so it is, I accept it as such.’” |
♦ buddhāppābādhapañho tatiyo. |
♦ The third question on the Buddha's freedom from sickness. |
♦ 4. magguppādanapañho |
♦ 4. The Question of the Production of the Path |
♦ 4. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘tathāgato bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti. |
♦ 4. “Venerable Nāgasena, this was said by the Blessed One: ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’ |
puna ca bhaṇitaṃ ‘addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ti. |
And yet it was said, ‘I saw, monks, an ancient path, an ancient road, followed by the Perfectly Enlightened Ones of the past.’ |
yadi, bhante nāgasena, tathāgato anuppannassa maggassa uppādetā, tena hi ‘addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, the Tathāgata is the producer of the unproduced path, then the saying, ‘I saw, monks, an ancient path, an ancient road, followed by the Perfectly Enlightened Ones of the past,’ that saying is false. |
yadi tathāgatena bhaṇitaṃ ‘addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ti, tena hi ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti tampi vacanaṃ micchā. |
If it was said by the Tathāgata, ‘I saw, monks, an ancient path, an ancient road, followed by the Perfectly Enlightened Ones of the past,’ then the saying, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti. |
♦ “It was said, Great King, by the Blessed One, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’ |
bhaṇitañca ‘addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ti, taṃ dvayampi sabhāvavacanameva, pubbakānaṃ, mahārāja, tathāgatānaṃ antaradhānena asati anusāsake maggo antaradhāyi, taṃ tathāgato maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññācakkhunā sampassamāno addasa pubbakehi sammāsambuddhehi anuyātaṃ, taṃkāraṇā āha ‘addasaṃ khvāhaṃ, bhikkhave, purāṇaṃ maggaṃ purāṇaṃ añjasaṃ pubbakehi sammāsambuddhehi anuyātan’ti. |
And it was said, ‘I saw, monks, an ancient path, an ancient road, followed by the Perfectly Enlightened Ones of the past.’ Both of these are statements of the true nature of things. Through the disappearance of the former Tathāgatas, there being no instructor, the path disappeared. That path, which was lost, ruined, hidden, covered, concealed, and impassable, the Tathāgata, seeing it with the eye of wisdom, saw it as followed by the Perfectly Enlightened Ones of the past. For that reason, he said, ‘I saw, monks, an ancient path, an ancient road, followed by the Perfectly Enlightened Ones of the past.’ |
♦ “pubbakānaṃ, mahārāja, tathāgatānaṃ antaradhānena asati anusāsake luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ maggaṃ yaṃ dāni tathāgato sañcaraṇaṃ akāsi, taṃkāraṇā āha ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti. |
♦ “Through the disappearance of the former Tathāgatas, there being no instructor, the path that was lost, ruined, hidden, covered, concealed, and impassable, the Tathāgata now made it passable. For that reason, he said, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’ |
♦ “idha, mahārāja, rañño cakkavattissa antaradhānena maṇiratanaṃ girisikhantare nilīyati, aparassa cakkavattissa sammāpaṭipattiyā upagacchati, api nu kho taṃ, mahārāja, maṇiratanaṃ tassa pakatan”ti? |
♦ “Here, great king, with the disappearance of a universal monarch, the jewel-treasure disappears among the mountain peaks. With the right practice of another universal monarch, it comes back. Is that jewel-treasure, great king, made by him?” |
“na hi, bhante, pākatikaṃ yeva taṃ maṇiratanaṃ, tena pana nibbattitan”ti . |
“No, indeed, venerable sir, that jewel-treasure is natural, but it was produced by him.” |
“evameva kho, mahārāja, pākatikaṃ pubbakehi tathāgatehi anuciṇṇaṃ aṭṭhaṅgikaṃ sivaṃ maggaṃ asati anusāsake luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ bhagavā paññācakkhunā sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti. |
“Just so, great king, the natural eightfold noble path, practiced by the former Tathāgatas, which, in the absence of an instructor, was lost, ruined, hidden, covered, concealed, and impassable, the Blessed One, seeing it with the eye of wisdom, produced it, made it passable. For that reason, he said, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’ |
♦ “yathā vā pana, mahārāja, santaṃ yeva puttaṃ yoniyā janayitvā mātā ‘janikā’ti vuccati, evameva kho, mahārāja, tathāgato santaṃ yeva maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññācakkhunā sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti. |
♦ “Or just as, great king, a mother, having given birth to an existing son from her womb, is called ‘the one who gave birth.’ Just so, great king, the Tathāgata, seeing with the eye of wisdom the existing path that was lost, ruined, hidden, covered, concealed, and impassable, produced it, made it passable. For that reason, he said, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’ |
♦ “yathā vā pana, mahārāja, koci puriso yaṃ kiñci naṭṭhaṃ passati, ‘tena taṃ bhaṇḍaṃ nibbattitan’ti jano voharati, evameva kho, mahārāja, tathāgato santaṃ yeva maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññācakkhunā sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’ti. |
♦ “Or just as, great king, any person who finds something lost, people say, ‘that thing was produced by him.’ Just so, great king, the Tathāgata, seeing with the eye of wisdom the existing path that was lost, ruined, hidden, covered, concealed, and impassable, produced it, made it passable. For that reason, he said, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’ |
♦ “yathā vā pana, mahārāja, koci puriso vanaṃ sodhetvā bhūmiṃ nīharati, ‘tassa sā bhūmī’ti jano voharati, na cesā bhūmi tena pavattitā, taṃ bhūmiṃ kāraṇaṃ katvā bhūmisāmiko nāma hoti, evameva kho, mahārāja, tathāgato santaṃ yeva maggaṃ luggaṃ paluggaṃ gūḷhaṃ pihitaṃ paṭicchannaṃ asañcaraṇaṃ paññāya sampassamāno uppādesi, sañcaraṇaṃ akāsi, taṃkāraṇā āha ‘tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā’”ti. |
♦ “Or just as, great king, a certain man, having cleared a forest, brings forth land. People say, ‘that land is his.’ But that land was not created by him. Because of that land, he is called a landowner. Just so, great king, the Tathāgata, seeing with wisdom the existing path that was lost, ruined, hidden, covered, concealed, and impassable, produced it, made it passable. For that reason, he said, ‘The Tathāgata, monks, the Arahant, the Perfectly Enlightened One, is the producer of the unproduced path.’” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ magguppādanapañho catuttho. |
♦ The fourth question on the production of the path. |
♦ 5. buddhāviheṭhakapañho |
♦ 5. The Question of the Buddha Not Harming |
♦ 5. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ti. |
♦ 5. “Venerable Nāgasena, this was said by the Blessed One: ‘Formerly, when I was a human being, I was of a nature not to harm beings.’ |
puna ca bhaṇitaṃ ‘lomasakassapo nāma isi samāno anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajī’ti. |
And yet it was said, ‘The sage named Lomasakassapa, having killed many hundreds of living beings, performed the Vājapeyya great sacrifice.’ |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ti, tena hi ‘lomasakassapena isinā anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajitan’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, it was said by the Blessed One, ‘Formerly, when I was a human being, I was of a nature not to harm beings,’ then the saying, ‘by the sage Lomasakassapa, having killed many hundreds of living beings, the Vājapeyya great sacrifice was performed,’ that saying is false. |
yadi ‘lomasakassapena isinā anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajitaṃ’, tena hi ‘pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ti tampi vacanaṃ micchā. |
If ‘by the sage Lomasakassapa, having killed many hundreds of living beings, the Vājapeyya great sacrifice was performed,’ then the saying, ‘Formerly, when I was a human being, I was of a nature not to harm beings,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘pubbe vāhaṃ manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosin’ti, ‘lomasakassapena isinā anekasate pāṇe ghātayitvā vājapeyyaṃ mahāyaññaṃ yajitaṃ’, tañca pana rāgavasena visaññinā, no sacetanenā”ti. |
♦ “It was said, Great King, by the Blessed One, ‘Formerly, when I was a human being, I was of a nature not to harm beings,’ and ‘by the sage Lomasakassapa, having killed many hundreds of living beings, the Vājapeyya great sacrifice was performed.’ But that was due to passion, being out of his mind, not with conscious intent.” |
♦ “aṭṭhime, bhante nāgasena, puggalā pāṇaṃ hananti. |
♦ “There are these eight, venerable Nāgasena, kinds of persons who kill living beings. |
katame aṭṭha? |
Which eight? |
ratto rāgavasena pāṇaṃ hanati, duṭṭho dosavasena pāṇaṃ hanati, mūḷho mohavasena pāṇaṃ hanati, mānī mānavasena pāṇaṃ hanati, luddho lobhavasena pāṇaṃ hanati, akiñcano jīvikatthāya pāṇaṃ hanati, bālo hassavasena pāṇaṃ hanati, rājā vinayanavasena pāṇaṃ hanati. |
The lustful person kills a living being due to passion. The hateful person kills a living being due to hatred. The deluded person kills a living being due to delusion. The proud person kills a living being due to pride. The greedy person kills a living being due to greed. The destitute person kills a living being for the sake of livelihood. The fool kills a living being for the sake of fun. The king kills a living being for the sake of discipline. |
ime kho, bhante nāgasena, aṭṭha puggalā pāṇaṃ hananti. |
These, venerable Nāgasena, are the eight kinds of persons who kill living beings. |
pākatikaṃ yeva, bhante nāgasena, bodhisattena katan”ti . |
It was done naturally, venerable Nāgasena, by the Bodhisatta.” |
“na, mahārāja, pākatikaṃ bodhisattena kataṃ, yadi, mahārāja, bodhisatto pakatibhāvena onameyya mahāyaññaṃ yajituṃ, na yimaṃ gāthaṃ bhaṇeyya — |
“No, great king, it was not done naturally by the Bodhisatta. If, great king, the Bodhisatta had naturally inclined to perform a great sacrifice, he would not have uttered this verse — |
♦ “‘sasamuddapariyāyaṃ, mahiṃ sāgarakuṇḍalaṃ. |
♦ “‘The earth, with its ocean boundary, with its ocean earring. |
♦ na icche saha nindāya, evaṃ seyha vijānahī’ti. |
I would not desire it with blame, know this, Seyha.’ |
♦ “evaṃvādī, mahārāja, bodhisatto saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto visaññibhūto ākulākulo turitaturito tena vikkhittabhantaluḷitacittena mahatimahāpasughātagalaruhirasañcayaṃ vājapeyyaṃ mahāyaññaṃ yaji. |
♦ “Saying thus, great king, the Bodhisatta, upon seeing the royal maiden Candavatī, became insane, his mind agitated, lustful, deranged, confused, agitated, agitated. With that scattered, confused, and agitated mind, he performed the Vājapeyya great sacrifice, a great slaughter of animals with a collection of blood from their throats. |
♦ “yathā, mahārāja, ummattako khittacitto jalitampi jātavedaṃ akkamati, kupitampi āsīvisaṃ gaṇhāti, mattampi hatthiṃ upeti, samuddampi atīradassiṃ pakkhandati, candanikampi oḷigallampi omaddati, kaṇṭakādhānampi abhiruhati, papātepi patati, asucimpi bhakkheti, naggopi rathiyā carati, aññampi bahuvidhaṃ akiriyaṃ karoti. |
♦ “Just as, great king, an insane person, with an agitated mind, walks on a blazing fire, grabs a venomous snake, approaches a mad elephant, plunges into the shoreless ocean, treads on filth and mire, climbs a thorn bush, falls from a precipice, eats filth, and walks naked in the street, and does many other improper things. |
evameva kho, mahārāja, bodhisatto saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto visaññibhūto ākulākulo turitaturito, tena vikkhittabhantaluḷitacittena mahatimahāpasughātagalaruhirasañcayaṃ vājapeyyaṃ mahāyaññaṃ yaji. |
Just so, great king, the Bodhisatta, upon seeing the royal maiden Candavatī, became insane, his mind agitated, lustful, deranged, confused, agitated, agitated. With that scattered, confused, and agitated mind, he performed the Vājapeyya great sacrifice, a great slaughter of animals with a collection of blood from their throats. |
♦ “khittacittena, mahārāja, kataṃ pāpaṃ diṭṭhadhammepi na mahāsāvajjaṃ hoti, samparāye vipākenapi no tathā. |
♦ “An evil deed done with an agitated mind, great king, is not of great blame in this present life, nor is it so in its result in the future. |
idha, mahārāja, koci ummattako vajjhamāpajjeyya, tassa tumhe kiṃ daṇḍaṃ dhārethā”ti? |
Here, great king, if some insane person should commit a capital offense, what punishment would you mete out to him?” |
“ko, bhante, ummattakassa daṇḍo bhavissati, taṃ mayaṃ pothāpetvā nīharāpema, esova tassa daṇḍo”ti. |
“What, venerable sir, will be the punishment for an insane person? We would have him beaten and driven out. This is his punishment.” |
“iti kho, mahārāja, ummattakassa aparādhe daṇḍopi na bhavati, tasmā ummattakassa katepi na doso bhavati satekiccho. |
“So then, great king, there is no punishment for the offense of an insane person. Therefore, even when an insane person does something, there is no fault, he is curable. |
evameva kho, mahārāja, lomasakassapo isi saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto visaññibhūto visaṭapayāto ākulākulo turitaturito, tena vikkhittabhantaluḷitacittena mahatimahāpasughātagalaruhirasañcayaṃ vājapeyyaṃ mahāyaññaṃ yaji. |
Just so, great king, the sage Lomasakassapa, upon seeing the royal maiden Candavatī, became insane, his mind agitated, lustful, deranged, with a scattered mind, confused, agitated, agitated. With that scattered, confused, and agitated mind, he performed the Vājapeyya great sacrifice, a great slaughter of animals with a collection of blood from their throats. |
yadā ca pana pakaticitto ahosi paṭiladdhassati, tadā punadeva pabbajitvā pañcābhiññāyo nibbattetvā brahmalokūpago ahosī”ti. |
And when he became of sound mind and regained his mindfulness, he went forth again and having developed the five supernormal powers, he was reborn in the Brahma-world.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ buddhāviheṭhakapañho pañcamo. |
♦ The fifth question on the Buddha not harming. |
♦ 6. chaddantajotipālārabbhapañho |
♦ 6. The Question Concerning Chaddanta and Jotipāla |
♦ 6. “bhante nāgasena, bhāsitampetaṃ bhagavatā chaddanto nāgarājā — |
♦ 6. “Venerable Nāgasena, this was said by the Blessed One, the nāga-king Chaddanta — |
♦ “‘vadhissametanti parāmasanto, kāsāvamaddakkhi dhajaṃ isīnaṃ. |
♦ “‘Thinking, “He will kill me,” he saw the saffron robe, the banner of the sages. |
♦ dukkhena phuṭṭhassudapādi saññā, arahaddhajo sabbhi avajjharūpo’ti. |
For him who was touched by pain, this perception arose: “The banner of the Arahants is inviolable by the good.”’ |
♦ “puna ca bhaṇitaṃ ‘jotipālamāṇavo samāno kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkosi paribhāsī’ti. |
♦ “And yet it was said, ‘The young man Jotipāla, being a young man, reviled and abused the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, with the words of a shaveling, with the words of a recluse, with harsh and untrue words.’ |
yadi, bhante nāgasena, bodhisatto tiracchānagato samāno kāsāvaṃ abhipūjayi, tena hi ‘jotipālena māṇavena kassapo bhagavā arahaṃ sammāsambuddho muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkuṭṭho paribhāsito’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, the Bodhisatta, having gone to an animal existence, paid homage to the saffron robe, then the saying, ‘by the young man Jotipāla, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, was reviled and abused with the words of a shaveling, with the words of a recluse, with harsh and untrue words,’ that saying is false. |
yadi jotipālena māṇavena kassapo bhagavā arahaṃ sammāsambuddho muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkuṭṭho paribhāsito, tena hi ‘chaddantena nāgarājena kāsāvaṃ pūjitan’ti tampi vacanaṃ micchā. |
If by the young man Jotipāla, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, was reviled and abused with the words of a shaveling, with the words of a recluse, with harsh and untrue words, then the saying, ‘by the nāga-king Chaddanta, the saffron robe was honored,’ that too is false. |
yadi tiracchānagatena bodhisattena kakkhaḷakharakaṭukavedanaṃ vedayamānena luddakena nivatthaṃ kāsāvaṃ pūjitaṃ, kiṃ manussabhūto samāno paripakkañāṇo paripakkāya bodhiyā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dasabalaṃ lokanāyakaṃ uditoditaṃ jalitabyāmobhāsaṃ pavaruttamaṃ pavararucirakāsikakāsāvamabhipārutaṃ disvā na pūjayi? |
If the Bodhisatta, having gone to an animal existence, experiencing a harsh, rough, and bitter feeling, honored the saffron robe worn by the hunter, why, having become a human being, with mature knowledge, for the sake of mature enlightenment, did he not honor the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, the ten-powered one, the leader of the world, risen and resplendent, with a blazing aura, the most excellent one, wearing the excellent and beautiful saffron robe of Kasi, when he saw him? |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabboti. |
This too is a double-edged problem that has come to you; it is for you to resolve. |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā chaddanto nāgarājā ‘vadhissametanti ... pe ... avajjharūpo’ti. |
♦ “It was said, Great King, by the Blessed One, the nāga-king Chaddanta, ‘Thinking, “He will kill me”... etc. ... inviolable.’ |
jotipālena ca māṇavena kassapo bhagavā arahaṃ sammāsambuddho muṇḍakavādena samaṇakavādena asabbhāhi pharusāhi vācāhi akkuṭṭho paribhāsito, tañca pana jātivasena kulavasena. |
And by the young man Jotipāla, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, was reviled and abused with the words of a shaveling, with the words of a recluse, with harsh and untrue words, and that was due to birth, due to family. |
jotipālo, mahārāja, māṇavo assaddhe appasanne kule paccājāto, tassa mātāpitaro bhaginibhātaro dāsidāsaceṭakaparivārakamanussā brahmadevatā brahmagarukā, te ‘brāhmaṇā eva uttamā pavarā’ti avasese pabbajite garahanti jigucchanti, tesaṃ taṃ vacanaṃ sutvā jotipālo māṇavo ghaṭikārena kumbhakārena satthāraṃ dassanāya pakkosito evamāha ‘kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti. |
Jotipāla, great king, the young man, was born in a faithless, unbelieving family. His mother and father, sisters and brothers, servants, and the people of his retinue were devoted to Brahmā, revered Brahmā. They, thinking, ‘Brahmins are the best, the most excellent,’ despised and reviled other renunciates. Having heard their words, the young man Jotipāla, when invited by Ghaṭikāra the potter to see the teacher, said, ‘What is the use of seeing that shaveling, that recluse?’ |
♦ “yathā, mahārāja, amataṃ visamāsajja tittakaṃ hoti, yathā ca sītodakaṃ aggimāsajja uṇhaṃ hoti, evameva kho, mahārāja, jotipālo māṇavo assaddhe appasanne kule paccājāto, so kulavasena andho hutvā tathāgataṃ akkosi paribhāsi. |
♦ “Just as, great king, ambrosia, coming into contact with poison, becomes bitter, and just as cool water, coming into contact with fire, becomes hot, just so, great king, the young man Jotipāla was born in a faithless, unbelieving family. He, being blind because of his family, reviled and abused the Tathāgata. |
♦ “yathā, mahārāja, jalitapajjalito mahāaggikkhandho sappabhāso udakamāsajja upahatappabhātejo sītalo kāḷako bhavati paripakkanigguṇḍiphalasadiso, evameva kho, mahārāja, jotipālo māṇavo puññavā saddho ñāṇavipulasappabhāso assaddhe appasanne kule paccājāto, so kulavasena andho hutvā tathāgataṃ akkosi paribhāsi, upagantvā ca buddhaguṇamaññāya ceṭakabhūto viya ahosi, jinasāsane pabbajitvā abhiññā ca samāpattiyo ca nibbattetvā brahmalokūpago ahosī”ti. |
♦ “Just as, great king, a great mass of blazing, shining fire, brilliant, coming into contact with water, its brilliance and heat being subdued, becomes cool and black, like a ripe nigguṇḍi fruit, just so, great king, the young man Jotipāla, meritorious, faithful, with vast and brilliant knowledge, was born in a faithless, unbelieving family. He, being blind because of his family, reviled and abused the Tathāgata. And having gone and known the qualities of the Buddha, he became like a servant. Having gone forth in the Jina's teaching, and having developed the supernormal powers and the attainments, he was reborn in the Brahma-world.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ chaddantajotipālārabbhapañho chaṭṭho. |
♦ The sixth question concerning Chaddanta and Jotipāla. |
♦ 7. ghaṭikārapañho |
♦ 7. The Question of Ghaṭikāra |
♦ 7. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘ghaṭikārassa kumbhakārassa āvesanaṃ sabbaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassī’ti. |
♦ 7. “Venerable Nāgasena, this was said by the Blessed One: ‘The workshop of Ghaṭikāra the potter remained with the sky as its roof for three months, and the god did not rain.’ |
puna ca bhaṇitaṃ ‘kassapassa tathāgatassa kuṭi ovassatī’ti. |
And yet it was said, ‘The hut of the Tathāgata Kassapa leaked.’ |
kissa pana, bhante nāgasena, tathāgatassa evamussannakusalamūlassa kuṭi ovassati, tathāgatassa nāma so ānubhāvo icchitabbo? |
Why then, venerable Nāgasena, did the hut of the Tathāgata, of one with such abundant roots of merit, leak? Should not such a power be expected of a Tathāgata? |
yadi, bhante nāgasena, ghaṭikārassa kumbhakārassa āvesanaṃ anovassaṃ ākāsacchadanaṃ ahosi, tena hi ‘tathāgatassa kuṭi ovassatī’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, the workshop of Ghaṭikāra the potter was un-leaking, with the sky as its roof, then the saying, ‘The hut of the Tathāgata leaked,’ that saying is false. |
yadi tathāgatassa kuṭi ovassati, tena hi ‘ghaṭikārassa kumbhakārassa āvesanaṃ anovassakaṃ ahosi ākāsacchadanan’ti tampi vacanaṃ micchā. |
If the hut of the Tathāgata leaked, then the saying, ‘The workshop of Ghaṭikāra the potter was un-leaking, with the sky as its roof,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘ghaṭikārassa kumbhakārassa āvesanaṃ sabbaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassī’ti. |
♦ “It was said, Great King, by the Blessed One, ‘The workshop of Ghaṭikāra the potter remained with the sky as its roof for three months, and the god did not rain.’ |
bhaṇitañca ‘kassapassa tathāgatassa kuṭi ovassatī’ti. |
And it was said, ‘The hut of the Tathāgata Kassapa leaked.’ |
ghaṭikāro, mahārāja, kumbhakāro sīlavā kalyāṇadhammo ussannakusalamūlo andhe jiṇṇe mātāpitaro poseti, tassa asammukhā anāpucchāyevassa ghare tiṇaṃ haritvā bhagavato kuṭiṃ chādesuṃ, so tena tiṇaharaṇena akampitaṃ asañcalitaṃ susaṇṭhitaṃ vipulamasamaṃ pītiṃ paṭilabhati, bhiyyo somanassañca atulaṃ uppādesi ‘aho vata me bhagavā lokuttamo suvissattho’ti, tena tassa diṭṭhadhammiko vipāko nibbatto. |
Ghaṭikāra, great king, the potter, was virtuous, of good character, with abundant roots of merit, and supported his blind and aged parents. Without his presence and without his permission, they took grass from his house and thatched the Blessed One's hut. For that taking of the grass, he felt an unshaken, unwavering, well-established, vast, and unequalled joy, and he produced even greater and incomparable gladness, thinking, ‘Oh, how the Blessed One, the supreme in the world, is at ease with me!’ Because of that, a result was produced for him in this present life. |
na hi, mahārāja, tathāgato tāvatakena vikārena calati. |
The Tathāgata, great king, is not moved by such a small matter. |
♦ “yathā, mahārāja, sineru girirājā anekasatasahassavātasampahārenapi na kampati na calati, mahodadhi varappavarasāgaro anekasatanahutamahāgaṅgāsatasahassehipi na pūrati na vikāramāpajjati, evameva kho, mahārāja, tathāgato na tāvatakena vikārena calati. |
♦ “Just as, great king, Sineru, the king of mountains, is not shaken or moved even by the striking of hundreds of thousands of winds, and the great ocean, the best and most excellent of seas, is not filled nor changed by hundreds of thousands of great Ganges, just so, great king, the Tathāgata is not moved by such a small matter. |
♦ “yaṃ pana, mahārāja, tathāgatassa kuṭi ovassati, taṃ mahato janakāyassa anukampāya. |
♦ “As for the fact, great king, that the Tathāgata’s hut leaked, that was out of compassion for the great multitude of people. |
dveme, mahārāja, atthavase sampassamānā tathāgatā sayaṃ nimmitaṃ paccayaṃ nappaṭisevanti, ‘ayaṃ aggadakkhiṇeyyo satthā’ti bhagavato paccayaṃ datvā devamanussā sabbaduggatito parimuccissantīti, dassetvā vuttiṃ pariyesantīti ‘mā aññe upavadeyyun’ti. |
Seeing these two benefits, great king, the Tathāgatas do not make use of a dwelling created by themselves: ‘This is the chief one worthy of offerings, the Teacher,’ thinking thus and giving a dwelling to the Blessed One, gods and humans will be freed from all bad destinies; and showing this, they seek their livelihood, so that ‘others may not blame them.’ |
ime dve atthavase sampassamānā tathāgatā sayaṃ nimmitaṃ paccayaṃ nappaṭisevanti. |
Seeing these two benefits, the Tathāgatas do not make use of a dwelling created by themselves. |
yadi, mahārāja, sakko vā taṃ kuṭiṃ anovassaṃ kareyya brahmā vā sayaṃ vā, sāvajjaṃ bhaveyya taṃ yeva karaṇaṃ sadosaṃ saniggahaṃ, ime vibhūtaṃ katvā lokaṃ sammohenti adhikataṃ karontīti, tasmā taṃ karaṇaṃ vajjanīyaṃ. |
If, great king, Sakka or Brahmā or he himself were to make that hut not leak, that very action would be blameworthy, faulty, and deserving of censure. People would say, ‘These, having done a marvelous thing, are deluding the world, they are doing something extraordinary.’ Therefore, that action is to be avoided. |
na, mahārāja, tathāgatā vatthuṃ yācanti, tāya avatthuyācanāya aparibhāsiyā bhavantī”ti. |
Tathāgatas, great king, do not ask for things; by not asking for things, they become unblameable.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ ghaṭikārapañho sattamo. |
♦ The seventh question of Ghaṭikāra. |
♦ 8. brāhmaṇarājavādapañho |
♦ 8. The Question of the Brahmin and King Saying |
♦ 8. “bhante nāgasena, bhāsitampetaṃ tathāgatena ‘ahamasmi, bhikkhave, brāhmaṇo yācayogo’ti. |
♦ 8. “Venerable Nāgasena, this was said by the Tathāgata: ‘I am, monks, a brahmin, ever ready to be asked for a boon.’ |
puna ca bhaṇitaṃ ‘rājāhamasmi selā’ti. |
And yet it was said, ‘I am a king, Sela.’ |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘ahamasmi, bhikkhave, brāhmaṇo yācayogo’ti, tena hi ‘rājāhamasmi selā’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, it was said by the Blessed One, ‘I am, monks, a brahmin, ever ready to be asked for a boon,’ then the saying, ‘I am a king, Sela,’ that saying is false. |
yadi tathāgatena bhaṇitaṃ ‘rājāhamasmi selā’ti, tena hi ‘ahamasmi, bhikkhave, brāhmaṇo yācayogo’ti tampi vacanaṃ micchā. |
If it was said by the Tathāgata, ‘I am a king, Sela,’ then the saying, ‘I am, monks, a brahmin, ever ready to be asked for a boon,’ that too is false. |
khattiyo vā hi bhaveyya brāhmaṇo vā, natthi ekāya jātiyā dve vaṇṇā nāma, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
He would be either a khattiya or a brahmin; there are not two castes in one birth. This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘ahamasmi, bhikkhave, brāhmaṇo yācayogo’ti, puna ca bhaṇitaṃ ‘rājāhamasmi selā’ti, tattha kāraṇaṃ atthi, yena kāraṇena tathāgato brāhmaṇo ca rājā ca hotī”ti. |
♦ “It was said, Great King, by the Blessed One, ‘I am, monks, a brahmin, ever ready to be asked for a boon,’ and again it was said, ‘I am a king, Sela.’ There is a reason for that, a reason why the Tathāgata is both a brahmin and a king.” |
♦ “kiṃ pana taṃ, bhante nāgasena, kāraṇaṃ, yena kāraṇena tathāgato brāhmaṇo ca rājā ca hoti”? |
♦ “What then is that reason, venerable Nāgasena, by which the Tathāgata is both a brahmin and a king?” |
“sabbe, mahārāja, pāpakā akusalā dhammā tathāgatassa bāhitā pahīnā apagatā byapagatā ucchinnā khīṇā khayaṃ pattā nibbutā upasantā, tasmā tathāgato ‘brāhmaṇo’ti vuccati. |
“All evil, unwholesome states, great king, have been banished, abandoned, removed, done away with, destroyed, brought to an end, extinguished, and pacified for the Tathāgata. Therefore, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇo nāma saṃsayamanekaṃsaṃ vimatipathaṃ vītivatto, bhagavāpi, mahārāja, saṃsayamanekaṃsaṃ vimatipathaṃ vītivatto, tena kāraṇena tathāgato ‘brāhmaṇo’ti vuccati. |
♦ “A brahmin is one who has crossed over doubt, uncertainty, and the path of perplexity. The Blessed One too, great king, has crossed over doubt, uncertainty, and the path of perplexity. For that reason, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇo nāma sabbabhavagatiyoninissaṭo malarajagatavippamutto asahāyo, bhagavāpi, mahārāja, sabbabhavagatiyoninissaṭo malarajagatavippamutto asahāyo, tena kāraṇena tathāgato ‘brāhmaṇo’ti vuccati. |
♦ “A brahmin is one who has gone out from every state of being, mode of existence, and womb, who is freed from the stain and dust of the world, without a companion. The Blessed One too, great king, has gone out from every state of being, mode of existence, and womb, is freed from the stain and dust of the world, without a companion. For that reason, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇā nāma aggaseṭṭhavarapavaradibbavihārabahulo, bhagavāpi, mahārāja, aggaseṭṭhavarapavaradibbavihārabahulo, tenāpi kaparaṇena tathāgato “brāhmaṇo”ti vuccati. |
♦ “Brahmins are abundant in the chief, best, excellent, and foremost divine abidings. The Blessed One too, great king, is abundant in the chief, best, excellent, and foremost divine abidings. For that reason too, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇo nāma ajjhayana ajjhāpana dānappaṭiggahaṇa dama saṃyamaniyamapubbamanusiṭṭhi paveṇi vaṃsa dharaṇo, bhagavāpi, mahārāja, ajjhayana ajjhāpana dānappaṭiggahaṇa dama saṃyama niyama pubbajināciṇṇa anusiṭṭhi paveṇi vaṃsa dharaṇo tenāpi kāraṇena tathāgato ‘brāhmaṇo’ti vuccati. |
♦ “A brahmin is a preserver of the tradition and lineage of study, teaching, giving, receiving, self-control, restraint, and rules established by his predecessors. The Blessed One too, great king, is a preserver of the tradition and lineage of study, teaching, giving, receiving, self-control, restraint, and rules practiced and established by the Jinas of the past. For that reason too, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇo nāma brahāsukhavihārajjhānajhāyī; |
♦ “A brahmin is one who meditates on the great blissful abiding of jhāna; |
bhagavāpi, mahārāja, brahāsukhavihārajjhānajhāyī, tenāpi kāraṇena tathāgato ‘brāhmaṇo’ti vuccati. |
The Blessed One too, great king, meditates on the great blissful abiding of jhāna. For that reason too, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇo nāma sabbabhavābhavagatīsu abhijātivattitamanucaritaṃ jānāti, bhagavāpi, mahārāja, sabbabhavābhavagatīsu abhijātivattitamanucaritaṃ jānāti, tenāpi kāraṇena tathāgato ‘brāhmaṇo’ti vuccati. |
♦ “A brahmin is one who knows the conduct passed down through the generations in all states of being and non-being. The Blessed One too, great king, knows the conduct passed down through the generations in all states of being and non-being. For that reason too, the Tathāgata is called a ‘brahmin.’ |
♦ “brāhmaṇoti, mahārāja, bhagavato netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ nāmaṃ bodhiyā yeva mūle mārasenaṃ vidhamitvā atītānāgatapaccuppanne pāpake akusale dhamme bāhetvā saha sabbaññutañāṇassa paṭilābhā paṭiladdhapātubhūtasamuppannamatte sacchikā paññatti yadidaṃ brāhmaṇoti, tena kāraṇena tathāgato vuccati ‘brāhmaṇo’”ti. |
♦ “Brahmin, great king, this name of the Blessed One was not given by his mother, nor by his father, nor by his brother, nor by his sister, nor by his friends and colleagues, nor by his kinsmen and relatives, nor by samaṇas and brāhmaṇas, nor by the gods. This is a name of the Buddhas, the Blessed Ones, connected with liberation, which arose at the very root of the Bodhi tree, when, after having defeated the army of Māra and banished evil, unwholesome states of the past, future, and present, together with the attainment of the knowledge of omniscience, it was attained, manifested, and arose as a direct realization, a designation, namely, ‘brahmin.’ For that reason, the Tathāgata is called ‘brahmin.’” |
♦ “kena pana, bhante nāgasena, kāraṇena tathāgato vuccati ‘rājā’”ti? |
♦ “For what reason then, venerable Nāgasena, is the Tathāgata called ‘king’?” |
“rājā nāma, mahārāja, yo koci rajjaṃ kāreti lokamanusāsati, bhagavāpi, mahārāja, dasasahassiyā lokadhātuyā dhammena rajjaṃ kāreti, sadevakaṃ lokaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ anusāsati, tenāpi kāraṇena tathāgato vuccati ‘rājā’ti. |
“A king, great king, is whoever rules a kingdom, who instructs the world. The Blessed One too, great king, rules the kingdom of the ten-thousand-fold world system with the Dhamma, he instructs the world with its gods, its Māras, its Brahmās, its population of samaṇas and brāhmaṇas, gods and humans. For that reason too, the Tathāgata is called ‘king.’ |
♦ “rājā nāma, mahārāja, sabbajanamanusse abhibhavitvā nandayanto ñātisaṅghaṃ, socayanto amittasaṅghaṃ, mahatimahāyasasiriharaṃ thirasāradaṇḍaṃ anūnasatasalākālaṅkataṃ ussāpeti paṇḍaravimalasetacchattaṃ, bhagavāpi, mahārāja, socayanto mārasenaṃ micchāpaṭipannaṃ, nandayanto devamanusse sammāpaṭipanne dasasahassiyā lokadhātuyā mahatimahāyasasiriharaṃ khantithirasāradaṇḍaṃ ñāṇavarasatasalākālaṅkataṃ ussāpeti aggavaravimuttipaṇḍaravimalasetacchattaṃ, tenāpi kāraṇena tathāgato vuccati ‘rājā’ti. |
♦ “A king, great king, having surpassed all people and men, making his kinsmen rejoice, making his enemies grieve, raises the great, glorious, and splendor-bearing, firm-sceptered, adorned with a hundred faultless spokes, white, pure, and bright parasol. The Blessed One too, great king, making Māra's army, those of wrong practice, grieve, making the gods and men of right practice rejoice, in the ten-thousand-fold world system, raises the great, glorious, and splendor-bearing, firm-sceptered with patience, adorned with a hundred excellent spokes of knowledge, the supreme, excellent, liberating, white, pure, and bright parasol. For that reason too, the Tathāgata is called ‘king.’ |
♦ “rājā nāma upagatasampattajanānaṃ bahūnamabhivandanīyo bhavati, bhagavāpi, mahārāja, upagatasampattadevamanussānaṃ bahūnamabhivandanīyo, tenāpi kāraṇena tathāgato vuccati ‘rājā’ti. |
♦ “A king is worthy of being saluted by many people and men who have attained prosperity. The Blessed One too, great king, is worthy of being saluted by many gods and men who have attained prosperity. For that reason too, the Tathāgata is called ‘king.’ |
♦ “rājā nāma yassa kassaci ārādhakassa pasīditvā varitaṃ varaṃ datvā kāmena tappayati, bhagavāpi, mahārāja, yassa kassaci kāyena vācāya manasā ārādhakassa pasīditvā varitaṃ varamanuttaraṃ sabbadukkhaparimuttiṃ datvā asesakāmavarena ca tappayati, tenāpi kāraṇena tathāgato vuccati ‘rājā’ti. |
♦ “A king, being pleased with anyone who has pleased him, gives a chosen boon and satisfies him with what he desires. The Blessed One too, great king, being pleased with anyone who has pleased him with body, speech, or mind, gives the chosen, supreme boon of complete liberation from all suffering and satisfies him with the boon that ends all desire. For that reason too, the Tathāgata is called ‘king.’ |
♦ “rājā nāma āṇaṃ vītikkamantaṃ vigarahati jhāpeti dhaṃseti, bhagavatopi, mahārāja, sāsanavare āṇaṃ atikkamanto alajjī maṅkubhāvena oññāto hīḷito garahito bhavitvā vajjati jinasāsanavaramhā, tenāpi kāraṇena tathāgato vuccati ‘rājā’ti. |
♦ “A king censures, punishes, and destroys one who transgresses his command. In the excellent teaching of the Blessed One too, great king, a shameless one who transgresses the command becomes despised, humiliated, censured, and is rejected from the excellent teaching of the Jina. For that reason too, the Tathāgata is called ‘king.’ |
♦ “rājā nāma pubbakānaṃ dhammikānaṃ rājūnaṃ paveṇimanusiṭṭhiyā dhammādhammamanudīpayitvā dhammena rajjaṃ kārayamāno pihayito piyo patthito bhavati janamanussānaṃ, ciraṃ rājakulavaṃsaṃ ṭhapayati dhammaguṇabalena, bhagavāpi, mahārāja, pubbakānaṃ sayambhūnaṃ paveṇimanusiṭṭhiyā dhammādhammamanudīpayitvā dhammena lokamanusāsamāno pihayito piyo patthito devamanussānaṃ ciraṃ sāsanaṃ pavatteti dhammaguṇabalena, tenāpi kāraṇena tathāgato vuccati ‘rājā’ti. |
♦ “A king, having explained the right and wrong according to the tradition and instruction of the righteous kings of the past, ruling the kingdom righteously, is desired, dear, and wished for by the people and men. He establishes the royal lineage for a long time by the power of his righteous qualities. The Blessed One too, great king, having explained the right and wrong according to the tradition and instruction of the self-become ones of the past, instructing the world righteously, is desired, dear, and wished for by gods and men. He makes the teaching last for a long time by the power of his righteous qualities. For that reason too, the Tathāgata is called ‘king.’ |
evamanekavidhaṃ, mahārāja, kāraṇaṃ, yena kāraṇena tathāgato brāhmaṇopi bhaveyya rājāpi bhaveyya, sunipuṇo bhikkhu kappampi no naṃ sampādeyya, kiṃ atibahuṃ bhaṇitena, saṃkhittaṃ sampaṭicchitabban”ti. |
Thus, great king, there are many various reasons why the Tathāgata could be both a brahmin and a king. A very skillful monk could not exhaust them even in an eon. What is the use of saying too much? It should be accepted in brief.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ brāhmaṇarājavādapañho aṭṭhamo. |
♦ The eighth question of the brahmin and king saying. |
♦ 9. gāthābhigītabhojanakathāpañho |
♦ 9. The Question on Food Sung Over with Verses |
♦ 9. “bhante nāgasena, bhāsitampetaṃ bhagavatā — |
♦ 9. “Venerable Nāgasena, this was said by the Blessed One — |
♦ “‘gāthābhigītaṃ me abhojaneyyaṃ , sampassataṃ brāhmaṇa nesa dhammā. |
♦ “‘Food sung over with verses is not to be eaten by me; for those who see, brahmin, this is not the rule. |
♦ gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ti. |
The Buddhas reject food sung over with verses; when the Dhamma exists, brahmin, this is the way of life.’ |
♦ “puna ca bhagavā parisāya dhammaṃ desento kathento anupubbikathaṃ paṭhamaṃ tāva dānakathaṃ katheti, pacchā sīlakathaṃ, tassa bhagavato sabbalokissarassa bhāsitaṃ sutvā devamanussā abhisaṅkharitvā dānaṃ denti, tassa taṃ uyyojitaṃ dānaṃ sāvakā paribhuñjanti. |
♦ “And yet the Blessed One, when teaching the Dhamma to the assembly, speaking, giving a gradual discourse, first speaks a talk on giving, then a talk on virtue. Having heard the speech of the Blessed One, the lord of all the world, gods and humans prepare and give gifts. His disciples partake of that gift which was prompted by him. |
yadi, bhante nāgasena, bhagavatā bhaṇitaṃ ‘gāthābhigītaṃ me abhojaneyyan’ti, tena hi ‘bhagavā dānakathaṃ paṭhamaṃ kathetī’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, it was said by the Blessed One, ‘Food sung over with verses is not to be eaten by me,’ then the saying, ‘the Blessed One first gives a talk on giving,’ that saying is false. |
yadi dānakathaṃ paṭhamaṃ katheti, tena hi ‘gāthābhigītaṃ me abhojaneyyan’ti tampi vacanaṃ micchā. |
If he first gives a talk on giving, then the saying, ‘Food sung over with verses is not to be eaten by me,’ that too is false. |
kiṃ kāraṇaṃ? |
What is the reason? |
yo so, bhante, dakkhiṇeyyo gihīnaṃ piṇḍapātadānassa vipākaṃ katheti, tassa te dhammakathaṃ sutvā pasannacittā aparāparaṃ dānaṃ denti, ye taṃ dānaṃ paribhuñjanti, sabbe te gāthābhigītaṃ paribhuñjanti. |
He who, venerable sir, being worthy of offerings, speaks of the result of the gift of alms-food to laypeople, they, having heard his Dhamma talk with pleased minds, give gifts again and again. Those who partake of that gift, all of them partake of food sung over with verses. |
ayampi ubhato koṭiko pañho nipuṇo gambhīro tapānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem, subtle and profound, that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo. |
♦ “It was said, Great King, by the Blessed One, ‘Food sung over with verses is not to be eaten by me; for those who see, brahmin, this is not the rule. |
gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ti, katheti ca bhagavā paṭhamaṃ dānakathaṃ, tañca pana kiriyaṃ sabbesaṃ tathāgatānaṃ paṭhamaṃ dānakathāya, tattha cittaṃ abhiramāpetvā pacchā sīle niyojenti. |
The Buddhas reject food sung over with verses; when the Dhamma exists, brahmin, this is the way of life.’ And the Blessed One first gives a talk on giving. But that action of all the Tathāgatas is first with a talk on giving. There, having gladdened their minds, he then establishes them in virtue. |
yathā, mahārāja, manussā taruṇadārakānaṃ paṭhamaṃ tāva kīḷābhaṇḍakāni denti. |
Just as, great king, people first give playthings to young children. |
seyyathidaṃ, vaṅkakaṃ ghaṭikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, pacchā te sake sake kamme niyojenti. |
That is to say, a hook, a pot, a rattle, a leaf-whistle, a chariot, a bow. Afterwards, they engage them in their respective work. |
evameva kho, mahārāja, tathāgato paṭhamaṃ dānakathāya cittaṃ abhiramāpetvā pacchā sīle niyojeti. |
Just so, great king, the Tathāgata first gladdens the mind with a talk on giving, and then establishes it in virtue. |
♦ “yathā vā pana, mahārāja, bhisakko nāma āturānaṃ paṭhamaṃ tāva catūhapañcāhaṃ telaṃ pāyeti balakaraṇāya sinehanāya, pacchā vireceti. |
♦ “Or just as, great king, a physician first makes his patients drink oil for four or five days for strength and for lubrication, and then purges them. |
evameva kho, mahārāja, tathāgato paṭhamaṃ tāva dānakathāya cittaṃ abhiramāpetvā pacchā sīle niyojeti. |
Just so, great king, the Tathāgata first gladdens the mind with a talk on giving, and then establishes it in virtue. |
dāyakānaṃ, mahārāja, dānapatīnaṃ cittaṃ mudukaṃ hoti maddavaṃ siniddhaṃ, tena te dānasetusaṅkamena dānanāvāya saṃsārasāgarapāramanugacchanti, tasmā tesaṃ paṭhamaṃ kammabhūmimanusāsati, na ca kenaci viññattimāpajjatī”ti. |
The minds of donors, great king, of patrons, become soft, malleable, and supple. By that bridge of giving, by that boat of giving, they cross over to the other side of the ocean of saṃsāra. Therefore, he first instructs them in the ground of action, and he does not resort to any kind of begging.” |
♦ “bhante nāgasena, ‘viññattin’ti yaṃ vadesi, kati pana tā viññattiyo”ti? |
♦ “Venerable Nāgasena, what you say, ‘begging,’ how many kinds of begging are there?” |
“dvemā, mahārāja, viññattiyo kāyaviññatti vacīviññatti cāti. |
“There are these two, great king, kinds of begging: bodily begging and verbal begging. |
tattha atthi kāyaviññatti sāvajjā, atthi anavajjā. |
Among them, there is bodily begging that is blameworthy, and there is that which is blameless. |
atthi vacīviññatti sāvajjā, atthi anavajjā. |
There is verbal begging that is blameworthy, and there is that which is blameless. |
♦ “katamā kāyaviññatti sāvajjā? |
♦ “What is blameworthy bodily begging? |
idhekacco bhikkhu kulāni upagantvā anokāse ṭhito ṭhānaṃ bhañjati, ayaṃ kāyaviññatti sāvajjā. |
Here, a certain monk, having approached families, stands in an inappropriate place and breaks his posture. This is blameworthy bodily begging. |
tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
What is prompted by it, the noble ones do not partake of. And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “puna caparaṃ, mahārāja, idhekacco bhikkhu kulāni upagantvā anokāse ṭhito galaṃ paṇāmetvā morapekkhitaṃ pekkhati ‘evaṃ ime passantī’ti, tena ca te passanti. |
♦ “And again, great king, here a certain monk, having approached families, stands in an inappropriate place and cranes his neck, looking with a peacock's glance, thinking, ‘Thus they will see me,’ and they do see him. |
ayampi kāyaviññatti sāvajjā. |
This too is blameworthy bodily begging. |
tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
What is prompted by it, the noble ones do not partake of. And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “puna caparaṃ, mahārāja, idhekacco bhikkhu hanukāya vā bhamukāya vā aṅguṭṭhena vā viññāpeti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
♦ “And again, great king, here a certain monk hints with his chin or with his eyebrow or with his thumb. This too is blameworthy bodily begging. What is prompted by it, the noble ones do not partake of. And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “katamā kāyaviññatti anavajjā? |
♦ “What is blameless bodily begging? |
idha bhikkhu kulāni upagantvā sato samāhito sampajāno ṭhānepi aṭṭhānepi yathānusiṭṭhiṃ gantvā ṭhāne tiṭṭhati, dātukāmesu tiṭṭhati, adātukāmesu pakkamati. |
Here a monk, having approached families, being mindful, self-possessed, and aware, both in appropriate and inappropriate places, having gone as instructed, stands in a suitable place. He stands among those who wish to give, and he departs from those who do not wish to give. |
ayaṃ kāyaviññatti anavajjā, tāya ca viññāpitaṃ ariyā paribhuñjanti, so ca puggalo ariyānaṃ samaye vaṇṇito hoti thuto pasattho sallekhitācāro, parisuddhājīvotveva saṅkhaṃ gacchati. |
This is blameless bodily begging. What is prompted by it, the noble ones partake of. And that person, in the estimation of the noble ones, is praised, extolled, and commended for his scrupulous conduct. He is reckoned as one of pure livelihood. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This was said, great king, by the Blessed One, the god of gods — |
♦ ‘na ve yācanti sappaññā, dhīro ca veditumarahati . |
‘The wise do not beg, a wise man should be known by this. |
♦ uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’ti. |
The noble ones stand for a purpose, this is the begging of the noble ones.’ |
♦ “katamā vacīviññatti sāvajjā? |
♦ “What is blameworthy verbal begging? |
idha, mahārāja, bhikkhu vācāya bahuvidhaṃ viññāpeti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, ayaṃ vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
Here, great king, a monk begs with his speech in many ways for robes, alms-food, lodging, and requisites for the sick. This is blameworthy verbal begging. What is prompted by it, the noble ones do not partake of. And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “puna caparaṃ, mahārāja, idhekacco bhikkhu paresaṃ sāvento evaṃ bhaṇati ‘iminā me attho’ti, tāya ca vācāya paresaṃ sāvitāya tassa lābho uppajjati, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
♦ “And again, great king, here a certain monk, making it heard by others, says thus: ‘I have need of this.’ And because of that speech made heard by others, a gain arises for him. This too is blameworthy verbal begging. What is prompted by it, the noble ones do not partake of. And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “puna caparaṃ, mahārāja, idhekacco bhikkhu vacīvipphārena parisāya sāveti ‘evañca evañca bhikkhūnaṃ dātabban’ti, tañca te vacanaṃ sutvā parikittitaṃ abhiharanti, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti, so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
♦ “And again, great king, here a certain monk by an outburst of speech makes it heard in the assembly, ‘Thus and thus should be given to the monks.’ And they, having heard that speech, bring what was specified. This too is blameworthy verbal begging. What is prompted by it, the noble ones do not partake of. And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “nanu, mahārāja, theropi sāriputto atthaṅgate sūriye rattibhāge gilāno samāno therena mahāmoggallānena bhesajjaṃ pucchīyamāno vācaṃ bhindi, tassa tena vacībhedena bhesajjaṃ uppajji. |
♦ “Was it not, great king, the elder Sāriputta who, after sunset, in the time of night, being sick, when asked for medicine by the elder Mahāmoggallāna, broke his speech? And because of that breaking of speech, medicine arose for him. |
atha thero sāriputto ‘vacībhedena me imaṃ bhesajjaṃ uppannaṃ, mā me ājīvo bhijjī’ti ājīvabhedabhayā taṃ bhesajjaṃ pajahi na upajīvi. |
Then the elder Sāriputta, thinking, ‘This medicine has arisen for me because of a breaking of speech, may my livelihood not be broken,’ out of fear of a broken livelihood, he rejected that medicine and did not use it. |
evampi vacīviññatti sāvajjā, tāya ca viññāpitaṃ ariyā na paribhuñjanti. |
Thus too, verbal begging is blameworthy. What is prompted by it, the noble ones do not partake of. |
so ca puggalo ariyānaṃ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṃ gacchati. |
And that person, in the estimation of the noble ones, is despised, humiliated, derided, censured, disrespected, and disregarded. He is reckoned as one of broken livelihood. |
♦ “katamā vacīviññatti anavajjā? |
♦ “What is blameless verbal begging? |
idha, mahārāja, bhikkhu sati paccaye bhesajjaṃ viññāpeti ñātipavāritesu kulesu, ayaṃ vacīviññatti anavajjā, tāya ca viññāpitaṃ ariyā paribhuñjanti, so ca puggalo ariyānaṃ samaye vaṇṇito hoti thomito pasattho, parisuddhājīvotveva saṅkhaṃ gacchati, anumato tathāgatehi arahantehi sammāsambuddhehi. |
Here, great king, a monk, when there is a reason, begs for medicine from families of kinsmen or from invited families. This is blameless verbal begging. What is prompted by it, the noble ones partake of. And that person, in the estimation of the noble ones, is praised, extolled, and commended. He is reckoned as one of pure livelihood, approved by the Tathāgatas, the Arahants, the Perfectly Enlightened Ones. |
♦ “yaṃ pana, mahārāja, tathāgato kasibhāradvājassa brāhmaṇassa bhojanaṃ pajahi , taṃ āveṭhanaviniveṭhanakaḍḍhananiggahappaṭikammena nibbatti, tasmā tathāgato taṃ piṇḍapātaṃ paṭikkhipi na upajīvī”ti. |
♦ “As for the fact, great king, that the Tathāgata rejected the food of the brahmin Kasibhāradvāja, it was produced by means of twisting and untwisting, pulling and restraining. Therefore, the Tathāgata rejected that alms-food and did not use it.” |
♦ “sabbakālaṃ, bhante nāgasena, tathāgate bhuñjamāne devatā dibbaṃ ojaṃ patte ākiranti, udāhu ‘sūkaramaddave ca madhupāyāse cā’ti dvīsu yeva piṇḍapātesu ākiriṃsū”ti? |
♦ “At all times, venerable Nāgasena, when the Tathāgata was eating, did the deities sprinkle divine essence into his bowl, or was it only in the two alms-foods of ‘pork-truffle and honey-rice-gruel’ that they sprinkled it?” |
“sabbakālaṃ, mahārāja, tathāgate bhuñjamāne devatā dibbaṃ ojaṃ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope ākiranti. |
“At all times, great king, when the Tathāgata was eating, the deities, having taken divine essence, stood by and sprinkled it on each and every mouthful. |
♦ “yathā, mahārāja, rañño sūdo rañño bhuñjantassa sūpaṃ gahetvā upatiṭṭhitvā kabaḷe kabaḷe sūpaṃ ākirati, evameva kho, mahārāja, sabbakālaṃ tathāgate bhuñjamāne devatā dibbaṃ ojaṃ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope dibbaṃ ojaṃ ākiranti. |
♦ “Just as, great king, a king's cook, when the king is eating, having taken soup, stands by and sprinkles soup on each and every morsel, just so, great king, at all times when the Tathāgata was eating, the deities, having taken divine essence, stood by and sprinkled divine essence on each and every mouthful. |
verañjāyampi, mahārāja, tathāgatassa sukkhayavapulake bhuñjamānassa devatā dibbena ojena temayitvā temayitvā upasaṃhariṃsu, tena tathāgatassa kāyo upacito ahosī”ti. |
Even in Verañjā, great king, when the Tathāgata was eating dry barley-groats, the deities, having moistened them again and again with divine essence, presented them. By that, the Tathāgata's body was nourished.” |
“lābhā vata, bhante nāgasena, tāsaṃ devatānaṃ, yā tathāgatassa sarīrappaṭijaggane satataṃ samitaṃ ussukkamāpannā. |
“A great gain indeed, venerable Nāgasena, for those deities, who were constantly and perpetually diligent in taking care of the Tathāgata's body. |
sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ gāthābhigītabhojanakathāpañho navamo. |
♦ The ninth question on the talk of food sung over with verses. |
♦ 10. dhammadesanāya appossukkapañho |
♦ 10. The Question of Lack of Eagerness for Teaching the Dhamma |
♦ 10. “bhante nāgasena, tumhe bhaṇatha ‘tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācitaṃ mahato janakāyassa samuddharaṇāyā’ti. |
♦ 10. “Venerable Nāgasena, you say, ‘For four incalculable aeons and a hundred thousand aeons in between, the Tathāgata perfected the knowledge of omniscience for the salvation of the great multitude.’ |
puna ca ‘sabbaññutaṃ pattassa appossukkatāya cittaṃ nami, no dhammadesanāyā’ti. |
And yet, ‘having attained omniscience, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma.’ |
♦ “yathā nāma, bhante nāgasena, issāso vā issāsantevāsī vā bahuke divase saṅgāmatthāya upāsanaṃ sikkhitvā sampatte mahāyuddhe osakkeyya, evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṃ pattena dhammadesanāya osakkitaṃ. |
♦ “Just as, venerable Nāgasena, an archer or an archer's apprentice, having practiced archery for many days for the sake of battle, would shrink back when a great battle has arrived, just so, venerable Nāgasena, the Tathāgata, having perfected the knowledge of omniscience for four incalculable aeons and a hundred thousand aeons in between for the salvation of the great multitude, having attained omniscience, shrank back from teaching the Dhamma. |
♦ “yathā vā pana, bhante nāgasena, mallo vā mallantevāsī vā bahuke divase nibbuddhaṃ sikkhitvā sampatte mallayuddhe osakkeyya, evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṃ pattena dhammadesanāya osakkitaṃ. |
♦ “Or just as, venerable Nāgasena, a wrestler or a wrestler's apprentice, having practiced wrestling for many days, would shrink back when a wrestling match has arrived, just so, venerable Nāgasena, the Tathāgata, having perfected the knowledge of omniscience for four incalculable aeons and a hundred thousand aeons in between for the salvation of the great multitude, having attained omniscience, shrank back from teaching the Dhamma. |
♦ “kiṃ nu kho, bhante nāgasena, tathāgatena bhayā osakkitaṃ, udāhu apākaṭatāya osakkitaṃ, udāhu dubbalatāya osakkitaṃ, udāhu asabbaññutāya osakkitaṃ, kiṃ tattha kāraṇaṃ, iṅgha me tvaṃ kāraṇaṃ brūhi kaṅkhāvitaraṇāya. |
♦ “Well then, venerable Nāgasena, did the Tathāgata shrink back out of fear, or did he shrink back due to it not being manifest, or did he shrink back due to weakness, or did he shrink back due to not being all-knowing? What was the reason there? Come, tell me the reason, for the dispelling of my doubt. |
yadi, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācitaṃ mahato janakāyassa samuddharaṇāya, tena hi ‘sabbaññutaṃ pattassa appossukkatāya cittaṃ nami, no dhammadesanāyā’ti yaṃ vacanaṃ, taṃ micchā. |
If, venerable Nāgasena, the Tathāgata perfected the knowledge of omniscience for four incalculable aeons and a hundred thousand aeons in between for the salvation of the great multitude, then the saying, ‘having attained omniscience, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma,’ that saying is false. |
yadi sabbaññutaṃ pattassa appossukkatāya cittaṃ nami no dhammadesanāya, tena hi ‘tathāgatena catūhi ca asaṅkhyeyyeti kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ paripācitaṃ mahato janakāyassa samuddharaṇāyā’ti tampi vacanaṃ micchā. |
If, having attained omniscience, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma, then the saying, ‘the Tathāgata perfected the knowledge of omniscience for four incalculable aeons and a hundred thousand aeons in between for the salvation of the great multitude,’ that too is false. |
ayampi ubhato koṭiko pañho gambhīro dunnibbeṭho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem, profound and difficult to unravel, that has come to you; it is for you to resolve.” |
♦ “paripācitañca, mahārāja, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṃ satasahassena ca etthantare sabbaññutañāṇaṃ mahato janakāyassa samuddharaṇāya, pattasabbaññutassa ca appossukkatāya cittaṃ nami, no dhammadesanāya. |
♦ “It was perfected, great king, by the Tathāgata, for four incalculable aeons and a hundred thousand aeons in between, the knowledge of omniscience for the salvation of the great multitude, and having attained omniscience, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma. |
tañca pana dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṃ sattānañca ālayārāmataṃ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā ‘kiṃ nu kho, kathaṃ nu kho’ti appossukkatāya cittaṃ nami, no dhammadesanāya, sattānaṃ paṭivedhacintanamānasaṃ yevetaṃ. |
And that was seeing the deep, subtle, hard-to-see, hard-to-understand, fine, and hard-to-penetrate nature of the Dhamma, and the delight of beings in attachment and their firm and strong grasping of the view of a self. ‘What now, how now?’ Thinking thus, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma. This was indeed his mind's thought about the penetration of beings. |
♦ “yathā, mahārāja, bhisakko sallakatto anekabyādhiparipīḷitaṃ naraṃ upasaṅkamitvā evaṃ cintayati ‘kena nu kho upakkamena katamena vā bhesajjena imassa byādhi vūpasameyyā’ti, evameva kho, mahārāja, tathāgatassa sabbakilesabyādhiparipīḷitaṃ janaṃ dhammassa ca gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṃ disvā ‘kiṃ nu kho, kathaṃ nu kho’ti appossukkatāya cittaṃ nami, no dhammadesanāya, sattānaṃ paṭivedhacintanamānasaṃ yevetaṃ. |
♦ “Just as, great king, a physician and surgeon, having approached a man afflicted by many diseases, thinks thus: ‘By what means or by what medicine might this man's disease be cured?’ Just so, great king, for the Tathāgata, seeing the people afflicted by all the diseases of the defilements and the deep, subtle, hard-to-see, hard-to-understand, fine, and hard-to-penetrate nature of the Dhamma, ‘What now, how now?’ Thinking thus, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma. This was indeed his mind's thought about the penetration of beings. |
♦ “yathā, mahārāja, rañño khattiyassa muddhāvasittassa dovārikānīkaṭṭhapārisajjanegamabhaṭabala amaccarājaññarājūpajīvine jane disvā evaṃ cittamuppajjeyya ‘kiṃ nu kho, kathaṃ nu kho ime saṅgaṇhissāmī’ti, evameva kho, mahārāja, tathāgatassa dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṃ sattānañca ālayārāmataṃ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā ‘kiṃ nu kho, kathaṃ nu kho’ti appossukkatāya cittaṃ nami, no dhammadesanāya, sattānaṃ paṭivedhacintanamānasaṃ yevetaṃ. |
♦ “Just as, great king, for a khattiya king, consecrated on the head, seeing the people of the doorkeepers, the assembly, the townspeople, the soldiers, the ministers, the nobles, and the royal dependents, this thought would arise: ‘What now, how now shall I unite these?’ Just so, great king, for the Tathāgata, seeing the deep, subtle, hard-to-see, hard-to-understand, fine, and hard-to-penetrate nature of the Dhamma and the delight of beings in attachment and their firm and strong grasping of the view of a self, ‘What now, how now?’ Thinking thus, his mind inclined to a lack of eagerness, not to the teaching of the Dhamma. This was indeed his mind's thought about the penetration of beings. |
♦ “api ca, mahārāja, sabbesaṃ tathāgatānaṃ dhammatā esā, yaṃ brahmunā āyācitā dhammaṃ desenti. |
♦ “Moreover, great king, this is the nature of all Tathāgatas, that they teach the Dhamma when requested by Brahmā. |
tattha pana kiṃ kāraṇaṃ? |
What is the reason there? |
ye tena samayena manussā tāpasaparibbājakā samaṇabrāhmaṇā, sabbete brahmadevatā honti brahmagarukā brahmaparāyaṇā, tasmā tassa balavato yasavato ñātassa paññātassa uttarassa accuggatassa onamanena sadevako loko onamissati okappessati adhimuccissatīti iminā ca, mahārāja, kāraṇena tathāgatā brahmunā āyācitā dhammaṃ desenti. |
Those who at that time were humans, ascetics, wanderers, samaṇas, and brāhmaṇas, all of them were followers of the god Brahmā, revered Brahmā, and had Brahmā as their goal. Therefore, by the inclination of that powerful, famous, known, renowned, supreme, and most exalted one, the world with its gods will incline, will be disposed, will be confident. For this reason, great king, the Tathāgatas teach the Dhamma when requested by Brahmā. |
♦ “yathā, mahārāja, koci rājā vā rājamahāmatto vā yassa onamati apacitiṃ karoti, balavatarassa tassa onamanena avasesā janatā onamati apacitiṃ karoti, evameva kho, mahārāja, brahme onamite tathāgatānaṃ sadevako loko onamissati, pūjitapūjako mahārāja, loko, tasmā so brahmā sabbesaṃ tathāgatānaṃ āyācati dhammadesanāya, tena ca kāraṇena tathāgatā brahmunā āyācitā dhammaṃ desentī”ti. |
♦ “Just as, great king, whomever a king or a king's chief minister inclines towards and pays respect to, because of the inclination of that more powerful one, the rest of the people incline towards and pay respect to him. Just so, great king, when Brahmā has inclined towards the Tathāgatas, the world with its gods will incline. The world, great king, honors what is honored. Therefore, that Brahmā requests all Tathāgatas to teach the Dhamma, and for that reason, the Tathāgatas teach the Dhamma when requested by Brahmā.” |
“sādhu, bhante nāgasena, sunibbeṭhito pañho, atibhadrakaṃ veyyākaraṇaṃ, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, the question has been well unraveled, the explanation is very good. So it is, I accept it as such.” |
♦ dhammadesanāya appossukkapañho dasamo. |
♦ The tenth question on lack of eagerness for teaching the Dhamma. |
♦ 11. ācariyānācariyapañho |
♦ 11. The Question of Teacher and No Teacher |
♦ 11. “bhante, nāgasena, bhāsitampetaṃ bhagavatā — |
♦ 11. “Venerable Nāgasena, this was said by the Blessed One — |
♦ “‘na me ācariyo atthi, sadiso me na vijjati. |
♦ “‘I have no teacher, one like me is not to be found. |
♦ sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ti . |
In the world with its gods, there is no one who is my counterpart.’ |
♦ “puna ca bhaṇitaṃ ‘iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesī’ti. |
♦ “And yet it was said, ‘So then, monks, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself, and he honored me with a great honor.’ |
yadi, bhante nāgasena, tathāgatena bhaṇitaṃ ‘na me ācariyo atthi, sadiso me na vijjati. |
If, venerable Nāgasena, it was said by the Tathāgata, ‘I have no teacher, one like me is not to be found. |
sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ti, tena hi ‘iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesī’ti yaṃ vacanaṃ, taṃ micchā. |
In the world with its gods, there is no one who is my counterpart,’ then the saying, ‘So then, monks, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself,’ that saying is false. |
yadi tathāgatena bhaṇitaṃ ‘iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesī’ti, tena hi ‘na me ācariyo atthi, sadiso me na vijjati. |
If it was said by the Tathāgata, ‘So then, monks, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself,’ then the saying, ‘I have no teacher, one like me is not to be found. |
sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ti tampi vacanaṃ micchā. |
In the world with its gods, there is no one who is my counterpart,’ that too is false. |
ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. |
This too is a double-edged problem that has come to you; it is for you to resolve.” |
♦ “bhāsitampetaṃ, mahārāja, tathāgatena ‘na me ācariyo atthi, sadiso me na vijjati. |
♦ “It was said, Great King, by the Tathāgata, ‘I have no teacher, one like me is not to be found. |
sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ti, bhaṇitañca ‘iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesī’ti. |
In the world with its gods, there is no one who is my counterpart,’ and it was said, ‘So then, monks, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself, and he honored me with a great honor.’ |
♦ “tañca pana vacanaṃ pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ācariyabhāvaṃ sandhāya bhāsitaṃ. |
♦ “But that saying was spoken with reference to his state as a teacher before his enlightenment, when he was not yet fully enlightened, while he was still a Bodhisatta. |
♦ ‘pañcime, mahārāja, pubbeva sambodhā anabhisambuddhassa bodhisattassa sato ācariyā, yehi anusiṭṭho bodhisatto tattha tattha divasaṃ vītināmesi. |
‘There were these five, great king, who were teachers of the Bodhisatta before his enlightenment, when he was not yet fully enlightened, under whom the Bodhisatta spent his days here and there. |
katame pañca? |
Which five? |
ye te, mahārāja, aṭṭha brāhmaṇā jātamatte bodhisatte lakkhaṇāni pariggaṇhiṃsu, seyyathīdaṃ, rāmo dhajo lakkhaṇo mantī yañño suyāmo subhojo sudattoti. |
Those eight brahmins, great king, who examined the marks on the Bodhisatta at his birth, namely, Rāma, Dhaja, Lakkhaṇa, Mantī, Yañña, Suyāma, Subhoja, and Sudatta. |
te tassa sotthiṃ pavedayitvā rakkhākammaṃ akaṃsu, te ca paṭhamaṃ ācariyā. |
They, having predicted his good fortune, performed a protection ceremony for him. They were the first teachers. |
♦ “puna caparaṃ, mahārāja, bodhisattassa pitā suddhodano rājā yaṃ tena samayena abhijātaṃ udiccajātimantaṃ padakaṃ veyyākaraṇaṃ chaḷaṅgavantaṃ sabbamittaṃ nāma brāhmaṇaṃ upanetvā sovaṇṇena bhiṅgārena udakaṃ oṇojetvā ‘imaṃ kumāraṃ sikkhāpehī’ti adāsi, ayaṃ dutiyo ācariyo. |
♦ “And again, great king, the Bodhisatta’s father, king Suddhodana, having brought a brahmin named Sabbamitta, who at that time was of noble birth, of distinguished lineage, a master of the Vedas, a grammarian, and proficient in the six auxiliary sciences, poured water from a golden ewer and said, ‘Teach this prince,’ and gave him over. This was the second teacher. |
♦ “puna caparaṃ, mahārāja, yā sā devatā bodhisattaṃ saṃvejesī, yassā vacanaṃ sutvā bodhisatto saṃviggo ubbiggo tasmiṃ yeva khaṇe nekkhammaṃ nikkhamitvā pabbaji, ayaṃ tatiyo ācariyo. |
♦ “And again, great king, that deity who inspired the Bodhisatta, whose words the Bodhisatta heard and, being agitated and moved, in that very moment went forth from home and became a renunciate. This was the third teacher. |
♦ “puna caparaṃ, mahārāja, āḷāro kālāmo ākiñcaññāyatanassa parikammaṃ ācikkhi, ayaṃ catuttho ācariyo. |
♦ “And again, great king, Āḷāra Kālāma taught the preparatory practice for the sphere of nothingness. This was the fourth teacher. |
♦ “puna caparaṃ, mahārāja, udako rāmaputto nevasaññānāsaññāyatanassa parikammaṃ ācikkhi , ayaṃ pañcamo ācariyo. |
♦ “And again, great king, Udaka Rāmaputta taught the preparatory practice for the sphere of neither perception nor non-perception. This was the fifth teacher. |
ime kho, mahārāja, pubbeva sambodhā anabhisambuddhassa bodhisattassa sato pañca ācariyā. |
These, great king, were the five teachers of the Bodhisatta before his enlightenment, when he was not yet fully enlightened. |
te ca pana ācariyā lokiye dhamme. |
And those teachers were in worldly matters. |
imasmiñca pana, mahārāja, lokuttare dhamme sabbaññutañāṇappaṭivedhāya natthi tathāgatassa anuttaro anusāsako, sayambhū, mahārāja, tathāgato anācariyako, tasmā kāraṇā tathāgatena bhaṇitaṃ ‘na me ācariyo atthi, sadiso me na vijjati. |
But in this supramundane Dhamma, for the penetration of the knowledge of omniscience, the Tathāgata has no supreme instructor. The Tathāgata, great king, is self-become, without a teacher. For that reason, it was said by the Tathāgata, ‘I have no teacher, one like me is not to be found. |
sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’ti. |
In the world with its gods, there is no one who is my counterpart.’ |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ ācariyānācariyapañho ekādasamo. |
♦ The eleventh question of teacher and no teacher. |
♦ santhavavaggo pañcamo. |
♦ The fifth chapter on intimacy. |
♦ imasmiṃ vagge ekādasa pañho. |
♦ In this chapter there are eleven questions. |
♦ meṇḍakapañho niṭṭhito. |
♦ The Dilemma Chapter is finished. |
♦ 5. anumānapañho |
♦ 5. The Question of Inference |
♦ 1. buddhavaggo |
♦ 1. The Chapter on the Buddha |
♦ 1. dvinnaṃ buddhānaṃ anuppajjamānapañho |
♦ 1. The Question of the Non-Arising of Two Buddhas |
♦ 1. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddho apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti. |
♦ 1. “Venerable Nāgasena, this was said by the Blessed One: ‘This is an impossible situation, monks, an un-causable one, that in one world-system two Arahants, Perfectly Enlightened Ones, should arise, not one before the other. This situation does not exist.’ |
desentā ca, bhante nāgasena, sabbepi tathāgatā sattatiṃsa bodhipakkhiyadhamme desenti, kathayamānā ca cattāri ariyasaccāni kathenti, sikkhāpentā ca tīsu sikkhāsu sikkhāpenti, anusāsamānā ca appamādappaṭipattiyaṃ anusāsanti. |
And yet, venerable Nāgasena, all the Tathāgatas, when they teach, teach the thirty-seven things pertaining to enlightenment. When they speak, they speak of the four noble truths. When they train, they train in the three trainings. When they instruct, they instruct in the practice of diligence. |
yadi, bhante nāgasena, sabbesampi tathāgatānaṃ ekā desanā ekā kathā ekā sikkhā ekā anusiṭṭhi, kena kāraṇena dve tathāgatā ekakkhaṇe nuppajjanti? |
If, venerable Nāgasena, for all the Tathāgatas there is one teaching, one discourse, one training, one instruction, for what reason do not two Tathāgatas arise at the same time? |
ekenapi tāva buddhuppādena ayaṃ loko obhāsajāto, yadi dutiyo buddho bhaveyya, dvinnaṃ pabhāya ayaṃ loko bhiyyosomattāya obhāsajāto bhaveyya, ovadamānā ca dve tathāgatā sukhaṃ ovadeyyuṃ, anusāsamānā ca sukhaṃ anusāseyyuṃ, tattha me kāraṇaṃ brūhi, yathāhaṃ nissaṃsayo bhaveyyan”ti. |
With the arising of even one Buddha, this world becomes illuminated. If there were a second Buddha, with the light of two, this world would be even more illuminated. And two Tathāgatas, when they advise, would advise with ease. When they instruct, they would instruct with ease. Tell me the reason for that, so that I may be free from doubt.” |
♦ “ayaṃ, mahārāja, dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya. |
♦ “This, great king, ten-thousand-fold world-system is a bearer of one Buddha; it bears the quality of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-fold world-system would not bear it; it would tremble, quake, bend, bow down, stoop, be scattered, be destroyed, be annihilated, it would not find a footing. |
♦ “yathā, mahārāja, nāvā ekapurisasandhāraṇī bhaveyya, ekasmiṃ purise abhirūḷhe sā nāvā samupādikā bhaveyya. |
♦ “Just as, great king, a boat might be a one-man-bearer; with one man embarked on it, that boat would be well-balanced. |
atha dutiyo puriso āgaccheyya tādiso āyunā vaṇṇena vayena pamāṇena kisathūlena sabbaṅgapaccaṅgena, so taṃ nāvaṃ abhirūheyya, api nu sā, mahārāja, nāvā dvinnampi dhāreyyā”ti? |
Then a second man might come, of the same age, complexion, size, and proportion, thin or fat, in all his limbs and parts, and he might embark on that boat. Would that boat, great king, bear both of them?” |
“na hi, bhante, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya, osīdeyya udake”ti. |
“No, indeed, venerable sir, it would tremble, quake, bend, bow down, stoop, be scattered, be destroyed, be annihilated, it would not find a footing, it would sink in the water.” |
“evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyya. |
“Just so, great king, this ten-thousand-fold world-system is a bearer of one Buddha; it bears the quality of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-fold world-system would not bear it; it would tremble, quake, bend, bow down, stoop, be scattered, be destroyed, be annihilated, it would not find a footing. |
♦ “yathā vā pana, mahārāja, puriso yāvadatthaṃ bhojanaṃ bhuñjeyya chādentaṃ yāva kaṇṭhamabhipūrayitvā, so dhāto pīṇito paripuṇṇo nirantaro tandikato anonamitadaṇḍajāto punadeva tattakaṃ bhojanaṃ bhuñjeyya, api nu kho so, mahārāja, puriso sukhito bhaveyyā”ti? |
♦ “Or just as, great king, a man might eat as much food as he wants, filling himself up to the throat, and he, being full, satisfied, completely filled, motionless, with his staff not bent, were to eat that much food again. Would that man, great king, be comfortable?” |
“na hi, bhante, sakiṃ bhuttova mareyyā”ti . |
“No, indeed, venerable sir, having eaten once, he would die.” |
“evameva kho, mahārāja, ayaṃ dasasahassī lokadhātu ekabuddhadhāraṇī, ekasseva tathāgatassa guṇaṃ dhāreti, yadi dutiyo buddho uppajjeyya, nāyaṃ dasasahassī lokadhātu dhāreyya, caleyya kampeyya nameyya onameyya vinameyya vikireyya vidhameyya viddhaṃseyya, na ṭhānamupagaccheyyā”ti. |
“Just so, great king, this ten-thousand-fold world-system is a bearer of one Buddha; it bears the quality of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-fold world-system would not bear it; it would tremble, quake, bend, bow down, stoop, be scattered, be destroyed, be annihilated, it would not find a footing.” |
♦ “kiṃ nu kho, bhante nāgasena, atidhammabhārena pathavī calatī”ti? |
♦ “Well then, venerable Nāgasena, does the earth tremble due to an excess of Dhamma-burden?” |
“idha, mahārāja, dve sakaṭā ratanaparipūritā bhaveyyuṃ yāva mukhasamā, ekasmā sakaṭato ratanaṃ gahetvā ekasmiṃ sakaṭe ākireyyuṃ, api nu kho taṃ, mahārāja, sakaṭaṃ dvinnampi sakaṭānaṃ ratanaṃ dhāreyyā”ti? |
“Here, great king, two carts might be filled with jewels up to the brim. If they were to take the jewels from one cart and pile them onto the other cart, would that cart, great king, bear the jewels of both carts?” |
“na hi, bhante, nābhipi tassa phaleyya, arāpi tassa bhijjeyyuṃ, nemipi tassa opateyya, akkhopi tassa bhijjeyyā”ti. |
“No, indeed, venerable sir, its hub would burst, its spokes would break, its rim would fall off, and its axle would break.” |
“kiṃ nu kho, mahārāja, atiratanabhārena sakaṭaṃ bhijjatī”ti? |
“Well then, great king, does the cart break due to an excess of jewel-burden?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“evameva kho, mahārāja, atidhammabhārena pathavī calati. |
“Just so, great king, the earth trembles due to an excess of Dhamma-burden. |
♦ “api ca, mahārāja, imaṃ kāraṇaṃ buddhabalaparidīpanāya osāritaṃ. |
♦ “Moreover, great king, this reason was adduced to show the power of the Buddha. |
aññampi tattha abhirūpaṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddho ekakkhaṇe nuppajjanti. |
Listen to another suitable reason there, for which reason two Perfectly Enlightened Ones do not arise at the same time. |
yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ buddho, amhākaṃ buddho’ti, ubhato pakkhajātā bhaveyyuṃ, yathā, mahārāja, dvinnaṃ balavāmaccānaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ amacco, amhākaṃ amacco’ti, ubhato pakkhajātā honti, evameva kho, mahārāja, yadi dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, tesaṃ parisāya vivādo uppajjeyya ‘tumhākaṃ buddho, amhākaṃ buddho’ti, ubhato pakkhajātā bhaveyyuṃ . |
If, great king, two Perfectly Enlightened Ones were to arise at the same time, a dispute would arise in their assemblies: ‘Your Buddha, our Buddha.’ Two factions would be formed. Just as, great king, a dispute would arise in the assemblies of two powerful ministers: ‘Your minister, our minister,’ and two factions are formed. Just so, great king, if two Perfectly Enlightened Ones were to arise at the same time, a dispute would arise in their assemblies: ‘Your Buddha, our Buddha,’ and two factions would be formed. |
idaṃ tāva, mahārāja, ekaṃ kāraṇaṃ, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
This is one reason, great king, for which reason two Perfectly Enlightened Ones do not arise at the same time. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
♦ “Listen to yet another reason, great king, for which two Perfectly Enlightened Ones do not arise at the same time. |
yadi, mahārāja, dve sammāsambuddhā ekakkhaṇe uppajjeyyuṃ, ‘aggo buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘jeṭṭho buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya, ‘seṭṭho buddho’ti, ‘visiṭṭho buddho’ti, ‘uttamo buddho’ti, ‘pavaro buddho’ti, ‘asamo buddho’ti, ‘asamasamo buddho’ti, ‘appaṭimo buddho’ti, ‘appaṭibhāgo buddho’ti, ‘appaṭipuggalo buddho’ti yaṃ vacanaṃ, taṃ micchā bhaveyya. |
If, great king, two Perfectly Enlightened Ones were to arise at the same time, the saying, ‘The Buddha is the chief,’ that saying would be false. The saying, ‘The Buddha is the eldest,’ that saying would be false. ‘The Buddha is the best,’ ‘The Buddha is the most distinguished,’ ‘The Buddha is the supreme,’ ‘The Buddha is the most excellent,’ ‘The Buddha is the unequalled,’ ‘The Buddha is the equal of the unequalled,’ ‘The Buddha is the incomparable,’ ‘The Buddha is without a counterpart,’ ‘The Buddha is without a peer,’ that saying would be false. |
idampi kho tvaṃ, mahārāja, kāraṇaṃ atthato sampaṭiccha, yena kāraṇena dve sammāsambuddhā ekakkhaṇe nuppajjanti. |
This reason too, great king, you should accept in its true sense, for which reason two Perfectly Enlightened Ones do not arise at the same time. |
♦ “api ca kho, mahārāja, buddhānaṃ bhagavantānaṃ sabhāvapakati esāyaṃ, eko yeva buddho loke uppajjati. |
♦ “And yet, great king, this is the natural disposition of the Buddhas, the Blessed Ones: only one Buddha arises in the world. |
kasmā kāraṇā? |
For what reason? |
mahantatāya sabbaññubuddhaguṇānaṃ. |
Because of the greatness of the qualities of an all-knowing Buddha. |
aññampi, mahārāja, yaṃ loke mahantaṃ, taṃ ekaṃ yeva hoti. |
Also, great king, whatever is great in the world, that is only one. |
pathavī, mahārāja, mahantī, sā ekā yeva. |
The earth, great king, is great, and it is only one. |
sāgaro mahanto, so eko yeva. |
The ocean is great, and it is only one. |
sineru girirājā mahanto, so eko yeva. |
Sineru, the king of mountains, is great, and he is only one. |
ākāso mahanto, so eko yeva. |
Space is great, and it is only one. |
sakko mahanto, so eko yeva. |
Sakka is great, and he is only one. |
māro mahanto, so eko yeva. |
Māra is great, and he is only one. |
mahābrahmā mahanto, so eko yeva. |
Mahābrahmā is great, and he is only one. |
tathāgato arahaṃ sammāsambuddho mahanto, so eko yeva lokasmiṃ. |
The Tathāgata, the Arahant, the Perfectly Enlightened One, is great, and he is only one in the world. |
yattha te uppajjanti, tattha aññassa okāso na hoti, tasmā, mahārāja, tathāgato arahaṃ sammāsambuddho eko yeva lokasmiṃ uppajjatī”ti. |
Where they arise, there is no opportunity for another. Therefore, great king, the Tathāgata, the Arahant, the Perfectly Enlightened One, arises as only one in the world.” |
♦ “sukathito, bhante nāgasena, pañho opammehi kāraṇehi. |
♦ “The question has been well spoken, venerable Nāgasena, with similes and reasons. |
anipuṇopetaṃ sutvā attamano bhaveyya, kiṃ pana mādiso mahāpañño. |
Even an un-skillful person, having heard it, would be pleased, what to say of a greatly wise person like me. |
sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ dvinnaṃ buddhānaṃ anuppajjamānapañho paṭhamo. |
♦ The first question of the non-arising of two Buddhas. |
♦ 2. gotamivatthadānapañho |
♦ 2. The Question of the Gift of the Robe to Gotamī |
♦ 2. “bhante nāgasena, bhāsitampetaṃ bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. |
♦ 2. “Venerable Nāgasena, this was said by the Blessed One to his maternal aunt, Mahāpajāpatī Gotamī, when a rains-cloth was being given: ‘Gotamī, give it to the Saṅgha. When it is given to the Saṅgha, both I and the Saṅgha will be honored.’ |
kiṃ nu kho, bhante nāgasena, tathāgato saṅgharatanato na bhāriko na garuko na dakkhiṇeyyo, yaṃ tathāgato sakāya mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ sayaṃ kantitaṃ sayaṃ vāyitaṃ vassikasāṭikaṃ attano dīyamānaṃ saṅghassa dāpesi. |
Well then, venerable Nāgasena, is the Tathāgata not more important, not more worthy, not more deserving of offerings than the jewel of the Saṅgha, that the Tathāgata had his maternal aunt give to the Saṅgha the rains-cloth that she herself had carded, that she herself had spun, that she herself had beaten, that she herself had woven, that was being given to him? |
yadi, bhante nāgasena, tathāgato saṅgharatanato uttaro bhaveyya adhiko vā visiṭṭho vā, ‘mayi dinne mahapphalaṃ bhavissatī’ti na tathāgato mātucchāya sayaṃ piñjitaṃ sayaṃ luñcitaṃ sayaṃ pothitaṃ vassikasāṭikaṃ saṅghe dāpeyya, yasmā ca kho bhante nāgasena tathāgato attānaṃ na patthayati na upanissayati, tasmā tathāgato mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesī”ti. |
If, venerable Nāgasena, the Tathāgata were superior to the jewel of the Saṅgha, or more excellent, or more distinguished, he would have said, ‘Giving to me will have a great fruit,’ and the Tathāgata would not have had his maternal aunt give to the Saṅgha the rains-cloth that she herself had carded, spun, and beaten. But because, venerable Nāgasena, the Tathāgata does not desire for himself, does not depend on himself, therefore the Tathāgata had his maternal aunt give that rains-cloth to the Saṅgha.” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā mātucchāya mahāpajāpatiyā gotamiyā vassikasāṭikāya dīyamānāya ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. |
♦ “It was said, Great King, by the Blessed One to his maternal aunt, Mahāpajāpatī Gotamī, when a rains-cloth was being given: ‘Gotamī, give it to the Saṅgha. When it is given to the Saṅgha, both I and the Saṅgha will be honored.’ |
taṃ pana na attano patimānanassa avipākatāya na adakkhiṇeyyatāya, api ca kho, mahārāja, hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe parikittayanto evamāha ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’ti. |
But that was not because of a lack of esteem for himself, nor because he was not worthy of offerings. But, great king, for the welfare and out of compassion, thinking, ‘In the future, after my passing, the Saṅgha will be respected,’ while his qualities were still present, he proclaimed them, saying, ‘Gotamī, give it to the Saṅgha. When it is given to the Saṅgha, both I and the Saṅgha will be honored.’ |
♦ “yathā, mahārāja, pitā dharamāno yeva amaccabhaṭabaladovārikānīkaṭṭhapārisajjajanamajjhe rañño santike puttassa vijjamānaṃ yeva guṇaṃ pakitteti ‘idha ṭhapito anāgatamaddhānaṃ janamajjhe pūjito bhavissatī’ti. |
♦ “Just as, great king, a father, while still alive, in the midst of the ministers, the soldiers, the doorkeepers, the assembly, and the people, in the presence of the king, proclaims the existing qualities of his son, thinking, ‘Thus established, in the future he will be honored in the midst of the people.’ |
evameva kho, mahārāja, tathāgato hitatthāya anukampāya anāgatamaddhānaṃ saṅgho mamaccayena cittīkato bhavissatīti vijjamāne yeva guṇe pakittayanto evamāha ‘saṅghe gotami dehi, saṅghe te dinne ahañceva pujito bhavissāmi saṅgho cā’ti. |
Just so, great king, the Tathāgata, for the welfare and out of compassion, thinking, ‘In the future, after my passing, the Saṅgha will be respected,’ while his qualities were still present, proclaimed them, saying, ‘Gotamī, give it to the Saṅgha. When it is given to the Saṅgha, both I and the Saṅgha will be honored.’ |
♦ “na kho, mahārāja, tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā. |
♦ “It is not, great king, by the mere giving of a rains-cloth that the Saṅgha becomes more excellent or more distinguished than the Tathāgata. |
yathā, mahārāja, mātāpitaro puttānaṃ ucchādenti parimaddanti nahāpenti sambāhenti, api nu kho, mahārāja, tāvatakena ucchādanaparimaddananahāpanasambāhanamattakena ‘putto mātāpitūhi adhiko nāma hoti visiṭṭho vā’ti? |
Just as, great king, parents anoint, rub, bathe, and massage their sons. Is it, great king, by that mere anointing, rubbing, bathing, and massaging that ‘the son becomes more excellent or more distinguished than his parents’?” |
“na hi, bhante, akāmakaraṇīyā bhante puttā mātāpitūnaṃ, tasmā mātāpitaro puttānaṃ ucchādanaparimaddananahāpanasambāhanaṃ karontī”ti. |
“No, indeed, venerable sir. Sons, venerable sir, are a duty that must be done for their parents. Therefore, parents perform the anointing, rubbing, bathing, and massaging of their sons.” |
evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vāti. |
Just so, great king, it is not by the mere giving of a rains-cloth that the Saṅgha becomes more excellent or more distinguished than the Tathāgata. |
api ca tathāgato akāmakaraṇīyaṃ karonto mātucchāya taṃ vassikasāṭikaṃ saṅghassa dāpesi. |
And yet, the Tathāgata, doing a duty that must be done, had his maternal aunt give that rains-cloth to the Saṅgha. |
♦ “yathā vā pana, mahārāja, kocideva puriso rañño upāyanaṃ āhareyya, taṃ rājā upāyanaṃ aññatarassa bhaṭassa vā balassa vā senāpatissa vā purohitassa vā dadeyya. |
♦ “Or just as, great king, a certain man might bring a gift to the king. The king might give that gift to one of his soldiers, or his troops, or his general, or his purohita. |
api nu kho so, mahārāja, puriso tāvatakena upāyanapaṭilābhamattakena raññā adhiko nāma hoti visiṭṭho vā”ti? |
Does that man, great king, by that mere receipt of a gift, become more excellent or more distinguished than the king?” |
“na hi, bhante, rājabhattiko, bhante, so puriso rājūpajīvī, taṭṭhāne ṭhapento rājā upāyanaṃ detī”ti. |
“No, indeed, venerable sir. That man, venerable sir, is a servant of the king, dependent on the king. The king, establishing him in his position, gives him a gift.” |
“evameva kho, mahārāja, na tāvatakena vassikasāṭikānuppadānamattakena saṅgho tathāgatato adhiko nāma hoti visiṭṭho vā, atha kho tathāgatabhattiko tathāgatūpajīvī. |
“Just so, great king, it is not by the mere giving of a rains-cloth that the Saṅgha becomes more excellent or more distinguished than the Tathāgata. But rather, he is a servant of the Tathāgata, dependent on the Tathāgata. |
taṭṭhāne ṭhapento tathāgato saṅghassa vassikasāṭikaṃ dāpesi. |
The Tathāgata, establishing him in his position, had the rains-cloth given to the Saṅgha. |
♦ “api ca, mahārāja, tathāgatassa evaṃ ahosi ‘sabhāvapaṭipūjanīyo saṅgho, mama santakena saṅghaṃ paṭipūjessāmī’ti saṅghassa vassikasāṭikaṃ dāpesi, na, mahārāja, tathāgato attano yeva paṭipūjanaṃ vaṇṇeti, atha kho ye loke paṭipūjanārahā, tesampi tathāgato paṭipūjanaṃ vaṇṇeti. |
♦ “Moreover, great king, it occurred to the Tathāgata: ‘The Saṅgha is naturally worthy of worship. I will worship the Saṅgha with what is my own.’ And he had the rains-cloth given to the Saṅgha. The Tathāgata, great king, does not praise the worship of himself alone, but rather, the Tathāgata praises the worship of those in the world who are worthy of worship. |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā devātidevena majjhimanikāyavaralañchake dhammadāyādadhammapariyāye appicchappaṭipattiṃ pakittayamānena ‘asu yeva me purimo bhikkhu pujjataro ca pāsaṃsataro cā’ti. |
♦ “This was said, great king, by the Blessed One, the god of gods, in the excellent collection of the Majjhima Nikāya, in the Dhammadāyāda Sutta, when he was proclaiming the practice of contentment: ‘That first monk of mine is more worthy of worship and more praiseworthy.’ |
“natthi, mahārāja, bhavesu koci satto tathāgatato dakkhiṇeyyo vā uttaro vā adhiko vā visiṭṭho vā, tathāgatova uttaro adhiko visiṭṭho. |
“There is, great king, no being in the worlds who is more worthy of offerings, or higher, or more excellent, or more distinguished than the Tathāgata. The Tathāgata is higher, more excellent, and more distinguished. |
♦ “bhāsitampetaṃ, mahārāja, saṃyuttanikāyavare māṇavagāmikena devaputtena bhagavato purato ṭhatvā devamanussamajjhe — |
♦ “This was said, great king, in the excellent Saṃyutta Nikāya by the devaputta Māṇavagāmika, standing before the Blessed One in the midst of gods and humans — |
♦ “‘vipulo rājagahīyānaṃ , giri seṭṭho pavuccati. |
♦ “‘Vipula among the Rājagaha mountains is said to be the best hill. |
♦ seto himavataṃ seṭṭho, ādicco aghagāminaṃ. |
Seto is the best of the Himalayas, the sun of those that travel in the sky. |
♦ “‘samuddo udadhinaṃ seṭṭho, nakkhattānañca candimā. |
♦ “‘The ocean is the best of waters, and the moon of the stars. |
♦ sadevakassa lokassa, buddho aggo pavuccatī’ti. |
Of the world with its gods, the Buddha is said to be the chief.’ |
♦ “tā kho panetā, mahārāja, māṇavagāmikena devaputtena gāthā sugītā na duggītā, subhāsitā na dubbhāsitā, anumatā ca bhagavatā, nanu, mahārāja, therenapi sāriputtena dhammasenāpatinā bhaṇitaṃ — |
♦ “These verses, great king, by the devaputta Māṇavagāmika were well-sung, not ill-sung; well-spoken, not ill-spoken, and approved by the Blessed One. Was it not, great king, also said by the elder Sāriputta, the general of the Dhamma — |
♦ “‘eko manopasādo. |
♦ “‘A single mental approval. |
saraṇagamanamañjalipaṇāmo vā. |
Or the paying of homage with joined hands by taking refuge. |
♦ ussahate tārayituṃ, mārabalanisūdane buddhe’ti. |
Is able to save one, in the Buddha, the destroyer of Māra's army.’ |
♦ “bhagavatā ca bhaṇitaṃ devātidevena ‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
♦ “And it was said by the Blessed One, the god of gods: ‘One person, monks, arising in the world, arises for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of gods and humans. |
katamo ekapuggalo? |
Who is that one person? |
tathāgato arahaṃ sammāsambuddho ... pe ... devamanussānan’”ti. |
The Tathāgata, the Arahant, the Perfectly Enlightened One ... etc. ... of gods and humans.’” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ gotamivatthadānapañho dutiyo. |
♦ The second question on the gift of the robe to Gotamī. |
♦ 3. gihipabbajitasammāpaṭipattipañho |
♦ 3. The Question of the Right Practice of Householders and Renunciates |
♦ [3] “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā bhikkhave pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti. |
♦ [3] “Venerable Nāgasena, this was said by the Blessed One: ‘I, monks, praise the right practice of both the householder and the renunciate. A householder or a renunciate, monks, who is rightly practiced, because of his right practice, is a fulfiller of the good, the wholesome Dhamma.’ |
yadi, bhante nāgasena, gihī odātavasano kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto maṇikuṇḍala vicittamoḷibaddho sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi bhaṇḍukāsāvavatthavasano parapiṇḍamajjhupagato catūsu sīlakkhandhesu sammāparipūrakārī diyaḍḍhesu sikkhāpadasatesu samādāya vattanto terasasu dhutaguṇesu anavasesaṃ vattanto sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
If, venerable Nāgasena, a householder, wearing white clothes, a enjoyer of sensual pleasures, dwelling in a home crowded with children and wives, anointing himself with sandalwood from Kasi, wearing garlands, scents, and unguents, accepting gold and silver, adorned with jeweled earrings and a variegated diadem, being rightly practiced, is a fulfiller of the good, the wholesome Dhamma; and a renunciate, wearing ochre-dyed patched robes, subsisting on alms from others, being a perfect fulfiller in the four groups of virtue, observing and practicing the one hundred and fifty-odd training rules, practicing without remainder the thirteen ascetic practices, being rightly practiced, is a fulfiller of the good, the wholesome Dhamma. |
tattha, bhante, ko viseso gihino vā pabbajitassa vā? |
There, venerable sir, what is the difference between the householder and the renunciate? |
aphalaṃ hoti tapokammaṃ, niratthakā pabbajjā. |
The ascetic practice is fruitless, the renunciation is useless. |
vañjhā sikkhāpadagopanā, moghaṃ dhutaguṇasamādānaṃ, kiṃ tattha dukkhamanuciṇṇena, nanu nāma sukheneva sukhaṃ adhigantabban”ti. |
The guarding of the training rules is barren, the undertaking of the ascetic practices is in vain. What is the use of practicing suffering there? Should not one attain happiness through happiness?” |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā ‘gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi, gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti. |
♦ “It was said, Great King, by the Blessed One, ‘I, monks, praise the right practice of both the householder and the renunciate. A householder or a renunciate, monks, who is rightly practiced, because of his right practice, is a fulfiller of the good, the wholesome Dhamma.’ |
evametaṃ, mahārāja, sammāpaṭipannova seṭṭho, pabbajitopi, mahārāja, ‘pabbajitomhī’ti na sammā paṭipajjeyya, atha kho so ārakāva sāmaññā, ārakāva brahmaññā, pageva gihī odātavasano. |
So it is, great king, the rightly practiced one is the best. Even a renunciate, great king, if he thinks, ‘I am a renunciate,’ and does not practice rightly, then he is far from recluseship, far from brahminhood, to say nothing of a householder in white clothes. |
gihīpi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, pabbajitopi, mahārāja, sammāpaṭipanno ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. |
A householder too, great king, who is rightly practiced, is a fulfiller of the good, the wholesome Dhamma. A renunciate too, great king, who is rightly practiced, is a fulfiller of the good, the wholesome Dhamma. |
♦ “api ca kho, mahārāja, pabbajitova sāmaññassa issaro adhipati; |
♦ “And yet, great king, the renunciate is the master and lord of recluseship. |
pabbajjā, mahārāja, bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ. |
Renunciation, great king, has many qualities, countless qualities, immeasurable qualities. It is not possible to measure the qualities of renunciation. |
♦ “yathā, mahārāja, kāmadadassa maṇiratanassa na sakkā dhanena aggho parimāṇaṃ kātuṃ ‘ettakaṃ maṇiratanassa mūlan’ti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ. |
♦ “Just as, great king, it is not possible to measure the value in wealth of a wish-fulfilling jewel, saying, ‘This much is the price of the jewel.’ Just so, great king, renunciation has many qualities, countless qualities, immeasurable qualities. It is not possible to measure the qualities of renunciation. |
♦ “yathā vā pana, mahārāja, mahāsamudde ūmiyo na sakkā parimāṇaṃ kātuṃ ‘ettakā mahāsamudde ūmiyo’ti, evameva kho, mahārāja, pabbajjā bahuguṇā anekaguṇā appamāṇaguṇā, na sakkā pabbajjāya guṇaṃ parimāṇaṃ kātuṃ. |
♦ “Or just as, great king, the waves in the great ocean cannot be measured, saying, ‘This many are the waves in the great ocean.’ Just so, great king, renunciation has many qualities, countless qualities, immeasurable qualities. It is not possible to measure the qualities of renunciation. |
♦ “pabbajitassa, mahārāja, yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya. |
♦ “For a renunciate, great king, whatever needs to be done, all that is accomplished quickly, not after a long time. |
kiṃ kāraṇā? |
What is the reason? |
pabbajito, mahārāja, appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo nirālayo aniketo paripuṇṇasīlo sallekhitācāro dhutappaṭipattikusalo hoti, taṃ kāraṇā pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāya. |
A renunciate, great king, has few wants, is content, secluded, un-entangled, has aroused energy, is without attachment, is homeless, has perfected virtue, has scrupulous conduct, and is skilled in the ascetic practices. For that reason, for a renunciate, whatever needs to be done, all that is accomplished quickly, not after a long time. |
yathā, mahārāja, niggaṇṭhisamasudhotaujuvimalanārāco susajjito sammā vahati, evameva kho, mahārāja, pabbajitassa yaṃ kiñci karaṇīyaṃ, sabbaṃ taṃ khippameva samijjhati no cirarattāyā”ti. |
Just as, great king, a well-polished, straight, and clean arrow, well-fitted, flies true. Just so, great king, for a renunciate, whatever needs to be done, all that is accomplished quickly, not after a long time.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ gihipabbajitasammāpaṭipattipañho tatiyo. |
♦ The third question on the right practice of householders and renunciates. |
♦ 4. paṭipadādosapañho |
♦ 4. The Question of the Fault in the Practice |
♦ 4. “bhante nāgasena, yadā bodhisatto dukkarakārikaṃ akāsi, netādiso aññatra ārambho ahosi nikkamo kilesayuddhaṃ maccusenaṃ vidhamanaṃ āhārapariggaho dukkarakārikā, evarūpe parakkame kiñci assādaṃ alabhitvā tameva cittaṃ parihāpetvā evamavoca ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti, tato nibbinditvā aññena magena sabbaññutaṃ patto, puna tāya paṭipadāya sāvake anusāsati samādapeti. |
♦ 4. “Venerable Nāgasena, when the Bodhisatta undertook the difficult practice, there was no other such striving, such exertion, such battle with defilements, such destruction of Māra's army, such taking of food, such difficult practice. In such striving, not attaining any satisfaction, having given up that very mind, he said thus: ‘I will not, by this harsh, difficult practice, attain the supramundane Dhamma, the special knowledge and vision of the noble ones. Might there be another path to enlightenment?’ Then, being disgusted, by another path he attained omniscience. Again, by that practice, he instructs and establishes his disciples. |
♦ “‘ārambhatha nikkhamatha, yuñjatha buddhasāsane. |
♦ “‘Strive, exert yourselves, yoke yourselves to the Buddha's teaching. |
♦ dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’ti . |
Destroy Māra's army, like an elephant a reed hut.’ |
♦ “kena na kho, bhante nāgasena, kāraṇena tathāgato yāya paṭipadāya attanā nibbinno virattarūpo, tattha sāvake anusāsati samādapetī”ti? |
♦ “For what reason then, venerable Nāgasena, does the Tathāgata instruct and establish his disciples in that practice with which he himself was disgusted and from which he was averse?” |
♦ “tadāpi, mahārāja, etarahipi sā yeva paṭipadā, taṃ yeva paṭipadaṃ paṭipajjitvā bodhisatto sabbaññutaṃ patto. |
♦ “Both then, great king, and now, that is the same practice. By practicing that same practice, the Bodhisatta attained omniscience. |
api ca, mahārāja, bodhisatto ativīriyaṃ karonto niravasesato āhāraṃ uparundhi. |
And yet, great king, the Bodhisatta, making an extreme effort, completely cut off his food. |
tassa āhārūparodhena cittadubbalyaṃ uppajji. |
Due to his cutting off of food, a weakness of mind arose. |
so tena dubbalyena nāsakkhi sabbaññutaṃ pāpuṇituṃ, so mattamattaṃ kabaḷīkārāhāraṃ sevanto tāyeva paṭipadāya nacirasseva sabbaññutaṃ pāpuṇi. |
Because of that weakness, he was not able to attain omniscience. He, partaking of a moderate amount of solid food, by that very practice, not long after, attained omniscience. |
so yeva, mahārāja, paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya. |
That same practice, great king, is for all the Tathāgatas for the attainment of the knowledge of omniscience. |
♦ “yathā, mahārāja, sabbesaṃ sattānaṃ āhāro upatthambho, āhārūpanissitā sabbe sattā sukhaṃ anubhavanti, evameva kho, mahārāja, sā yeva paṭipadā sabbesaṃ tathāgatānaṃ sabbaññutañāṇappaṭilābhāya, neso, mahārāja, doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā. |
♦ “Just as, great king, for all beings, food is a support. Dependent on food, all beings experience happiness. Just so, great king, that same practice is for all the Tathāgatas for the attainment of the knowledge of omniscience. This, great king, is not a fault of striving, not of exertion, not of the battle with defilements, by which the Tathāgata at that time did not attain the knowledge of omniscience. But rather, this is the fault of cutting off food. That practice is always ready. |
♦ “yathā, mahārāja, puriso addhānaṃ ativegena gaccheyya, tena so pakkhahato vā bhaveyya pīṭhasappī vā asañcaro pathavitale. |
♦ “Just as, great king, a man might travel a long distance with great speed. By that, he might become paralyzed or a cripple, unable to move on the surface of the earth. |
api nu kho, mahārāja, mahāpathaviyā doso atthi, yena so puriso pakkhahato ahosī”ti? |
Is there, great king, a fault in the great earth, by which that man became paralyzed?” |
“na hi, bhante; |
“No, indeed, venerable sir; |
sadā paṭiyattā, bhante, mahāpathavī, kuto tassā doso? |
The great earth, venerable sir, is always ready. Where is its fault? |
vāyāmasseveso doso, yena so puriso pakkhahato ahosī”ti. |
This is the fault of his effort, by which that man became paralyzed.” |
“evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso sadā paṭiyattā yevesā paṭipadā. |
“Just so, great king, this is not a fault of striving, not of exertion, not of the battle with defilements, by which the Tathāgata at that time did not attain the knowledge of omniscience. But rather, this is the fault of cutting off food. That practice is always ready. |
♦ “yathā vā pana, mahārāja, puriso kiliṭṭhaṃ sāṭakaṃ nivāseyya, na so taṃ dhovāpeyya, neso doso udakassa, sadā paṭiyattaṃ udakaṃ. |
♦ “Or just as, great king, a man might wear a dirty cloth. He would not have it washed. This is not a fault of the water. Water is always ready. |
purisasseveso doso. |
This is the fault of the man himself. |
evameva kho, mahārāja, neso doso ārambhassa, na nikkamassa, na kilesayuddhassa, yena tathāgato tasmiṃ samaye na pāpuṇi sabbaññutañāṇaṃ, atha kho āhārūparodhasseveso doso, sadā paṭiyattā yevesā paṭipadā, tasmā tathāgato tāyeva paṭipadāya sāvake anusāsati samādapeti, evaṃ kho, mahārāja, sadā paṭiyattā anavajjā sā paṭipadā”ti. |
Just so, great king, this is not a fault of striving, not of exertion, not of the battle with defilements, by which the Tathāgata at that time did not attain the knowledge of omniscience. But rather, this is the fault of cutting off food. That practice is always ready. Therefore, the Tathāgata instructs and establishes his disciples in that very practice. Thus, great king, that practice is always ready and blameless.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ paṭipadādosapañho catuttho. |
♦ The fourth question on the fault in the practice. |
♦ 5. hīnāyāvattanapañho |
♦ 5. The Question of Returning to a Lower State |
♦ 5. “bhante nāgasena, mahantaṃ idaṃ tathāgatasāsanaṃ sāraṃ varaṃ seṭṭhaṃ pavaraṃ anupamaṃ parisuddhaṃ vimalaṃ paṇḍaraṃ anavajjaṃ, na yuttaṃ gihiṃ tāvatakaṃ pabbajetuṃ, gihī yeva ekasmiṃ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo. |
♦ 5. “Venerable Nāgasena, this teaching of the Tathāgata is great, essential, excellent, best, foremost, unequalled, pure, immaculate, white, and blameless. It is not proper to ordain a householder so long as he is a householder. When he has been trained in one fruit and becomes a non-returner, then he should be ordained. |
kiṃ kāraṇā? |
What is the reason? |
ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṃ paccāgamanena ayaṃ mahājano evaṃ vicinteti ‘tucchakaṃ vata bho etaṃ samaṇassa gotamassa sāsanaṃ bhavissati, yaṃ ime paṭinivattantī’ti, idamettha kāraṇan”ti. |
These wicked people, having been ordained in that pure teaching, turn back and return to a lower state. Because of their return, this great multitude thinks thus: ‘The teaching of the recluse Gotama must be empty, for these people are turning back.’ This is the reason here.” |
♦ “yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṃ jano garaheyya kiliṭṭhaṃ vā taḷākaṃ vā”ti? |
♦ “Just as, great king, there might be a pond full of pure, clear, cool water. Then some dirty person, covered in mud and filth, having gone to that pond and not having bathed, might return still dirty. There, great king, whom would the people blame, the dirty person or the pond?” |
“kiliṭṭhaṃ, bhante, jano garaheyya ‘ayaṃ taḷākaṃ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṃ imaṃ anahāyitukāmaṃ taḷāko sayaṃ nahāpessati, ko doso taḷākassā’ti. |
“The dirty person, venerable sir, the people would blame, saying, ‘This person, having gone to the pond and not having bathed, has returned still dirty. Will the pond itself bathe this person who does not want to bathe? What is the fault of the pond?’ |
evameva kho, mahārāja, tathāgato vimuttivarasalilasampuṇṇaṃ saddhammavarataḷākaṃ māpesi ‘ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ti. |
Just so, great king, the Tathāgata has created the excellent pond of the good Dhamma, full of the water of liberation, saying, ‘Whoever are intelligent and conscious, defiled by the filth of the defilements, having bathed here, will wash away all the defilements.’ |
yadi koci taṃ saddhammavarataḷākaṃ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṃ yeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ti? |
If someone, having gone to that excellent pond of the good Dhamma and not having bathed, still with his defilements, turns back and returns to a lower state, the people will blame him, saying, ‘This person, having been ordained in the Jina's teaching and not finding a footing there, has returned to a lower state. Will the Jina's teaching itself enlighten this person who does not practice? What is the fault of the Jina's teaching?’ |
♦ “yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṃ jano garaheyya āturaṃ vā bhisakkaṃ vā”ti? |
♦ “Or just as, great king, a man who is very sick, having seen a physician and surgeon skilled in diagnosing diseases, whose work is unfailing, certain, and successful, and not having been treated, might return still sick. There, whom would the people blame, the patient or the physician?” |
“āturaṃ, bhante, jano garaheyya ‘ayaṃ roguppattikusalaṃ amoghadhuvasiddhakammaṃ bhisakkaṃ sallakattaṃ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṃ imaṃ atikicchāpentaṃ bhisakko sayaṃ tikicchissati, ko doso bhisakkassā’”ti? |
“The patient, venerable sir, the people would blame, saying, ‘This person, having seen a physician and surgeon skilled in diagnosing diseases, whose work is unfailing, certain, and successful, and not having been treated, has returned still sick. Will the physician himself treat this person who is not being treated? What is the fault of the physician?’” |
“evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṃ sakalakilesabyādhivūpasamanasamatthaṃ amatosadhaṃ pakkhipi, ‘ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṃ amatosadhaṃ pivitvā sabbakilesabyādhiṃ vūpasamessantī’ti. |
“Just so, great king, the Tathāgata has placed in the casket of his teaching the ambrosial medicine capable of curing the disease of all the defilements, saying, ‘Whoever are intelligent and conscious, afflicted by the disease of the defilements, having drunk this ambrosial medicine, will cure the disease of all the defilements.’ |
yadi koci yaṃ amatosadhaṃ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṃ yeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessati, ko doso jinasāsanassā’ti? |
If someone, not having drunk that ambrosial medicine, still with his defilements, turns back and returns to a lower state, the people will blame him, saying, ‘This person, having been ordained in the Jina's teaching and not finding a footing there, has returned to a lower state. Will the Jina's teaching itself enlighten this person who does not practice? What is the fault of the Jina's teaching?’ |
♦ “yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṃ gantvā taṃ bhattaṃ abhuñjitvā chātova paṭinivatteyya, tattha katamaṃ jano garaheyya chātaṃ vā puññabhattaṃ vā”ti? |
♦ “Or just as, great king, a hungry man, having gone to a great distribution of meritorious food, and not having eaten that food, might return still hungry. There, whom would the people blame, the hungry man or the meritorious food?” |
“chātaṃ, bhante, jano garaheyya ‘ayaṃ khudāpīḷito puññabhattaṃ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṃ imassa abhuñjantassa bhojanaṃ sayaṃ mukhaṃ pavisissati, ko doso bhojanassā’”ti? |
“The hungry man, venerable sir, the people would blame, saying, ‘This person, afflicted by hunger, having obtained meritorious food and not having eaten, has returned still hungry. Will the food itself enter the mouth of this person who is not eating? What is the fault of the food?’” |
“evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṃ santaṃ sivaṃ paṇītaṃ amataṃ paramamadhuraṃ kāyagatāsatibhojanaṃ ṭhapesi ‘ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṃ bhojanaṃ bhuñjitvā kāmarūpārūpabhavesu sabbaṃ taṇhamapanessantī’ti. |
“Just so, great king, the Tathāgata has placed in the casket of his teaching the most excellent, peaceful, blissful, sublime, immortal, and supremely sweet food of mindfulness directed to the body, saying, ‘Whoever are intelligent and conscious, afflicted by the hunger of the defilements, with minds overcome by craving, having eaten this food, will remove all craving in the sensual, form, and formless existences.’ |
yadi koci taṃ bhojanaṃ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati ‘ayaṃ jinasāsane pabbajitvā tattha patiṭṭhaṃ alabhitvā hīnāyāvatto, kiṃ imaṃ appaṭipajjantaṃ jinasāsanaṃ sayaṃ bodhessasi, ko doso jinasāsanassā’ti. |
If someone, not having eaten that food, still afflicted by craving, turns back and returns to a lower state, the people will blame him, saying, ‘This person, having been ordained in the Jina's teaching and not finding a footing there, has returned to a lower state. Will the Jina's teaching itself enlighten this person who does not practice? What is the fault of the Jina's teaching?’ |
♦ “yadi, mahārāja, tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, na nāmāyaṃ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṃ. |
♦ “If, great king, the Tathāgata were to ordain only a householder who has been trained in one fruit, then this ordination would not be for the abandoning of the defilements or for purification; there would be no need for ordination. |
yathā, mahārāja, puriso anekasatena kammena taḷākaṃ khaṇāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci saṃkiliṭṭhā imaṃ taḷākaṃ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṃ taḷākaṃ otarathā’ti. |
Just as, great king, a man, having had a pond dug with the labor of hundreds, might announce to the assembly, ‘Let no one, sirs, who is defiled, enter this pond. Those who have washed away the dust and dirt, who are pure, clean, and polished, may enter this pond.’ |
api nu kho, mahārāja, tesaṃ pavāhitarajojallānaṃ parisuddhānaṃ vimalamaṭṭhānaṃ tena taḷākena karaṇīyaṃ bhaveyyā”ti? |
Would there, great king, be any need for that pond for those who have washed away the dust and dirt, who are pure, clean, and polished?” |
“na hi, bhante, yassatthāya te taṃ taḷākaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena taḷākenā”ti? |
“No, indeed, venerable sir. For the purpose for which they would have approached that pond, that necessary thing has been done for them elsewhere. What need have they of that pond?” |
“evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya. |
“Just so, great king, if the Tathāgata were to ordain only a householder who has been trained in one fruit, their necessary thing would have been done right there. What need have they of ordination? |
♦ “yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṃ sannipātetvā parisāya evamanussāveyya ‘mā kho, bhonto, keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ti. |
♦ “Or just as, great king, a physician and surgeon, a follower of the traditional art of medicine, a master of the texts and verses, an un-logician, skilled in diagnosing diseases, whose work is unfailing, certain, and successful, having prepared a medicine that cures all diseases, might announce to the assembly, ‘Let no one, sirs, who is sick, come to me. Those who are not sick, who are healthy, come to me.’ |
api nu kho, mahārāja, tesaṃ abyādhikānaṃ arogānaṃ paripuṇṇānaṃ udaggānaṃ tena bhisakkena karaṇīyaṃ bhaveyyā”ti? |
Would there, great king, be any need for that physician for those who are not sick, who are healthy, who are complete, and who are joyful?” |
“na hi, bhante, yassatthāya te taṃ bhisakkaṃ sallakattaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tena bhisakkenā”ti? |
“No, indeed, venerable sir. For the purpose for which they would have approached that physician and surgeon, that necessary thing has been done for them elsewhere. What need have they of that physician?” |
“evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya? |
“Just so, great king, if the Tathāgata were to ordain only a householder who has been trained in one fruit, their necessary thing would have been done right there. What need have they of ordination? |
♦ “yathā vā pana, mahārāja, koci puriso anekathālipākasataṃ bhojanaṃ paṭiyādāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci chātā imaṃ parivesanaṃ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṃ parivesanaṃ upagacchathā”ti. |
♦ “Or just as, great king, a certain man, having had a meal of a hundred pots of cooked rice prepared, might announce to the assembly, ‘Let no one, sirs, who is hungry, come to this distribution. Those who have eaten well, who are satisfied, who are content, who are full, who are satiated, and who are complete, come to this distribution.’ |
api nu kho mahārāja, tesaṃ bhuttāvīnaṃ tittānaṃ suhitānaṃ dhātānaṃ pīṇitānaṃ paripuṇṇānaṃ tena bhojanena karaṇīyaṃ bhaveyyā”ti? |
Would there, great king, be any need for that food for those who have eaten, who are satisfied, who are content, who are full, who are satiated, and who are complete?” |
“na hi, bhante, yassatthāya te taṃ parivesanaṃ upagaccheyyuṃ, taṃ aññatreva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ tāya parivesanāyā”ti? |
“No, indeed, venerable sir. For the purpose for which they would have approached that distribution, that necessary thing has been done for them elsewhere. What need have they of that distribution?” |
“evameva kho, mahārāja, yadi tathāgato gihiṃ yeva ekasmiṃ phale vinītaṃ pabbājeyya, tattheva tesaṃ kataṃ karaṇīyaṃ, kiṃ tesaṃ pabbajjāya? |
“Just so, great king, if the Tathāgata were to ordain only a householder who has been trained in one fruit, their necessary thing would have been done right there. What need have they of ordination? |
♦ “api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti. |
♦ “Moreover, great king, those who return to a lower state show five incomparable qualities of the Jina's teaching. |
katame pañca? |
Which five? |
bhūmimahantabhāvaṃ dassenti, parisuddhavimalabhāvaṃ dassenti, pāpehi asaṃvāsiyabhāvaṃ dassenti, duppaṭivedhabhāvaṃ dassenti, bahusaṃvararakkhiyabhāvaṃ dassenti. |
They show the greatness of its ground, they show its pure and immaculate nature, they show its incompatibility with the wicked, they show its difficult-to-penetrate nature, and they show its nature of being protected by many restraints. |
♦ “kathaṃ bhūmimahantabhāvaṃ dassenti? |
♦ “How do they show the greatness of its ground? |
yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṃ paṭilabhitvā na cirasseva paripatati paridhaṃsati parihāyati yasato, na sakkoti issariyaṃ sandhāretuṃ. |
Just as, great king, a man who is poor, of low birth, without distinction, and of deficient intelligence, having obtained a great kingdom, soon falls, perishes, and declines from fame; he is not able to maintain his sovereignty. |
kiṃ kāraṇaṃ ? |
What is the reason? |
mahantattā issariyassa. |
Because of the greatness of the sovereignty. |
evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṃ pabbajjaṃ pavaruttamaṃ sandhāretuṃ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṃsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṃ sandhāretuṃ. |
Just so, great king, whoever are without distinction, without merit, and of deficient intelligence, and are ordained in the Jina's teaching, they, being unable to maintain that most excellent ordination, soon fall from the Jina's teaching, perish, decline, and return to a lower state; they are not able to maintain the Jina's teaching. |
kiṃ kāraṇaṃ? |
What is the reason? |
mahantattā jinasāsanabhūmiyā. |
Because of the greatness of the ground of the Jina's teaching. |
evaṃ bhūmimahantabhāvaṃ dassenti. |
Thus they show the greatness of its ground. |
♦ “kathaṃ parisuddhavimalabhāvaṃ dassenti? |
♦ “How do they show its pure and immaculate nature? |
yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṃseti, na ṭhānamupagacchati nūpalimpati. |
Just as, great king, water on a lotus leaf is scattered, destroyed, and annihilated; it does not find a footing and does not adhere. |
kiṃ kāraṇaṃ? |
What is the reason? |
parisuddhavimalattā padumassa. |
Because of the pure and immaculate nature of the lotus. |
evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṃsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti. |
Just so, great king, whoever are crooked, deceitful, bent, fraudulent, and of wrong view, and are ordained in the Jina's teaching, they, from that pure, immaculate, thornless, white, excellent, and foremost teaching, are soon scattered, destroyed, annihilated, and not finding a footing, not adhering, they return to a lower state. |
kiṃ kāraṇaṃ? |
What is the reason? |
parisuddhavimalattā jinasāsanassa. |
Because of the pure and immaculate nature of the Jina's teaching. |
evaṃ parisuddhavimalabhāvaṃ dassenti. |
Thus they show its pure and immaculate nature. |
♦ “kathaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti? |
♦ “How do they show its incompatibility with the wicked? |
yathā, mahārāja, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ upaneti thalaṃ vā ussāreti. |
Just as, great king, the great ocean does not dwell with a dead corpse. Whatever dead corpse is in the great ocean, it is quickly brought to the shore or cast up on land. |
kiṃ kāraṇaṃ? |
What is the reason? |
mahābhūtānaṃ bhavanattā mahāsamuddassa. |
Because the great ocean is the abode of great beings. |
evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṃvasitvā hīnāyāvattanti. |
Just so, great king, whoever are wicked, unrestrained, shameless, inactive, of flagging energy, lazy, defiled, and wicked men, and are ordained in the Jina's teaching, they, from the Jina's teaching, the abode of the great beings, the immaculate, canker-freed Arahants, soon depart, not dwelling, and return to a lower state. |
kiṃ kāraṇaṃ? |
What is the reason? |
pāpehi asaṃvāsiyattā jinasāsanassa. |
Because of the incompatibility of the Jina's teaching with the wicked. |
evaṃ pāpehi asaṃvāsiyabhāvaṃ dassenti. |
Thus they show its incompatibility with the wicked. |
♦ “kathaṃ duppaṭivedhabhāvaṃ dassenti? |
♦ “How do they show its difficult-to-penetrate nature? |
yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā vālaggavedhaṃ avisahantā vigaḷanti pakkamanti. |
Just as, great king, whoever are un-skilled, un-trained, un-artful, and of deficient intelligence, and are archers, unable to pierce a hair's tip, they fail and depart. |
kiṃ kāraṇaṃ? |
What is the reason? |
saṇhasukhumaduppaṭivedhattā vālaggassa . |
Because of the fine, subtle, and difficult-to-penetrate nature of the hair's tip. |
evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṃ paramasaṇhasukhumacatusaccappaṭivedhaṃ paṭivijjhituṃ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti. |
Just so, great king, whoever are of dull wisdom, foolish, stupid, deluded, and of slow gait, and are ordained in the Jina's teaching, they, being unable to penetrate that supremely fine and subtle penetration of the four truths, failing and departing from the Jina's teaching, soon return to a lower state. |
kiṃ kāraṇaṃ? |
What is the reason? |
paramasaṇhasukhumaduppaṭivedhatāya saccānaṃ. |
Because of the supremely fine, subtle, and difficult-to-penetrate nature of the truths. |
evaṃ duppaṭivedhabhāvaṃ dassenti. |
Thus they show its difficult-to-penetrate nature. |
♦ “kathaṃ bahusaṃvararakkhiyabhāvaṃ dassenti? |
♦ “How do they show its nature of being protected by many restraints? |
yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṃ janamupentaṃ disvā bhīto osakkati paṭinivattati palāyati. |
Just as, great king, a certain man who has come to a great battlefield, being surrounded on all sides by the enemy army from every direction, seeing the people with spears in their hands approaching, being frightened, shrinks back, turns back, and flees. |
kiṃ kāraṇaṃ? |
What is the reason? |
bahuvidhayuddhamukharakkhaṇabhayā. evameva kho, mahārāja, ye keci pāpakā asaṃvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṃ sikkhāpadaṃ parirakkhituṃ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti. |
Because of the fear of protecting oneself from the many faces of battle. Just so, great king, whoever are wicked, unrestrained, shameless, inactive, impatient, fickle, wavering, inconstant, and foolish, and are ordained in the Jina's teaching, they, being unable to protect the many training rules, shrinking back, turning back, fleeing, soon return to a lower state. |
kiṃ kāraṇaṃ? |
What is the reason? |
bahuvidhasaṃvararakkhiyabhāvattā jinasāsanassa. |
Because of the nature of the Jina's teaching of being protected by many restraints. |
evaṃ bahuvidhasaṃvararakkhiyabhāvaṃ dassenti. |
Thus they show its nature of being protected by many restraints. |
♦ “thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarā yeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti. |
♦ “Even in the best of lands, great king, in a jasmine bush, there are flowers infested with worms. Those buds, being shriveled, fall off in the middle. And by their falling, the jasmine bush is not considered to be disgraced. |
yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṃ abhibyāpenti. |
The flowers that remain there, with their proper fragrance, pervade all directions. |
evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. |
Just so, great king, those who, having been ordained in the Jina's teaching, return to a lower state, they are like the worm-infested jasmine flowers in the Jina's teaching, without color or fragrance, of un-colored form and character, incapable of growth. And by their returning to a lower state, the Jina's teaching is not considered to be disgraced. |
ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaragandhena abhibyāpenti. |
The monks who remain there pervade the world with its gods with the excellent fragrance of virtue. |
♦ “sālīnampi, mahārāja, nirātaṅkānaṃ lohitakānaṃ antare karumbhakaṃ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti. |
♦ “Even among unblemished red rice, great king, a type of rice called karumbhaka arises in the middle and perishes in the middle. And by its perishing, the red rice is not considered to be disgraced. |
ye tattha ṭhitā sālī, te rājūpabhogā honti. |
The rice that remains there is fit for a king's consumption. |
evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṃ na pāpuṇitvā antarā yeva hīnāyāvattanti, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. |
Just so, great king, those who, having been ordained in the Jina's teaching, return to a lower state, they are like the karumbhakas among the red rice, not growing in the Jina's teaching, not attaining fullness, and in the middle they return to a lower state. And by their returning to a lower state, the Jina's teaching is not considered to be disgraced. |
ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti. |
The monks who remain there are fit for Arahantship. |
♦ “kāmadadassāpi, mahārāja, maṇiratanassa ekadesaṃ kakkasaṃ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṃ hīḷitaṃ nāma hoti. |
♦ “Even in a wish-fulfilling jewel, great king, a rough part arises. And because of the arising of the rough part there, the jewel is not considered to be disgraced. |
yaṃ tattha parisuddhaṃ maṇiratanassa, taṃ janassa hāsakaraṃ hoti. |
The pure part of the jewel that is there brings joy to the people. |
evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. |
Just so, great king, those who, having been ordained in the Jina's teaching, return to a lower state, they are the rough parts, the husks in the Jina's teaching. And by their returning to a lower state, the Jina's teaching is not considered to be disgraced. |
ye tattha ṭhitā bhikkhū, te devamanussānaṃ hāsajanakā honti. |
The monks who remain there are a source of joy to gods and men. |
♦ “jātisampannassapi, mahārāja, lohitacandanassa ekadesaṃ pūtikaṃ hoti appagandhaṃ. |
♦ “Even in a well-born piece of red sandalwood, great king, a foul-smelling part, with little fragrance, occurs. |
na tena lohitacandanaṃ hīḷitaṃ nāma hoti. |
By that, the red sandalwood is not considered to be disgraced. |
yaṃ tattha apūtikaṃ sugandhaṃ, taṃ samantā vidhūpeti abhibyāpeti. |
The part that is not foul-smelling, the fragrant part, fumigates and pervades all around. |
evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṃ hīnāyāvattanena jinasāsanaṃ hīḷitaṃ nāma hoti. |
Just so, great king, those who, having been ordained in the Jina's teaching, return to a lower state, they are like the foul-smelling part in the heart of red sandalwood, to be discarded in the Jina's teaching. And by their returning to a lower state, the Jina's teaching is not considered to be disgraced. |
ye tattha ṭhitā bhikkhū, te sadevakaṃ lokaṃ sīlavaracandanagandhena anulimpayantī”ti. |
The monks who remain there anoint the world with its gods with the excellent fragrance of the sandalwood of virtue.” |
♦ “sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṃ jinasāsanaṃ seṭṭhabhāvena paridīpitaṃ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṃ yeva paridīpentī”ti. |
♦ “Excellent, venerable Nāgasena, by this and that suitable, by this and that similar reason, the Jina's teaching has been rendered blameless and its excellence has been shown. Even those who return to a lower state show the excellence of the Jina's teaching.” |
♦ hīnāyāvattanapañho pañcamo. |
♦ The fifth question of returning to a lower state. |
♦ 6. arahantavedanāvediyanapañho |
♦ 6. The Question of an Arahant Experiencing Feeling |
♦ 6. “bhante nāgasena, tumhe bhaṇatha ‘arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasikan’ti. |
♦ 6. “Venerable Nāgasena, you say, ‘An Arahant experiences one feeling, a bodily one, not a mental one.’ |
kiṃ nu kho, bhante nāgasena, arahato cittaṃ yaṃ kāyaṃ nissāya pavattati, tattha arahā anissaro assāmī avasavattī”ti ? |
Well then, venerable Nāgasena, is the Arahant's mind, which depends on the body, there, is the Arahant not the master, not the lord, not in control?” |
“āma, mahārājā”ti. |
“Yes, great king.” |
“na kho, bhante nāgasena, yuttametaṃ, yaṃ so sakacittassa pavattamāne kāye anissaro hoti assāmī avasavattī; |
“This is not right, venerable Nāgasena, that he should not be the master, not the lord, not in control of his own mind while it is proceeding in the body. |
sakuṇopi tāva, bhante, yasmiṃ kulāvake paṭivasati, tattha so issaro hoti sāmī vasavattī”ti. |
Even a bird, venerable sir, in whatever nest it dwells, there it is the master, the lord, in control.” |
♦ “dasayime, mahārāja, kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti. |
♦ “There are these ten, great king, things connected with the body that follow and revolve with the body in life after life. |
katame dasa? |
Which ten? |
sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo middhaṃ jarā byādhi maraṇaṃ. |
Cold, heat, hunger, thirst, defecation, urination, sleepiness, old age, sickness, and death. |
ime kho, mahārāja, dasa kāyānugatā dhammā bhave bhave kāyaṃ anudhāvanti anuparivattanti, tattha arahā anissaro assāmī avasavattī”ti. |
These ten, great king, things connected with the body follow and revolve with the body in life after life. There the Arahant is not the master, not the lord, not in control.” |
♦ “bhante nāgasena, kena kāraṇena arahato kāye āṇā nappavattati issariyaṃ vā, tattha me kāraṇaṃ brūhī”ti? |
♦ “Venerable Nāgasena, for what reason does the Arahant's command not prevail in the body, or his mastery? Tell me the reason for that.” |
“yathā, mahārāja, ye keci pathavinissitā sattā, sabbe te pathaviṃ nissāya caranti viharanti vuttiṃ kappenti, api nu kho, mahārāja, tesaṃ pathaviyā āṇā pavattati issariyaṃ vā”ti? |
“Just as, great king, whatever beings are dependent on the earth, all of them move about, live, and carry on their lives depending on the earth. Does their command or mastery, great king, prevail over the earth?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, arahato cittaṃ kāyaṃ nissāya pavattati, na ca arahato kāye āṇā pavattati issariyaṃ vā”ti. |
“Just so, great king, the Arahant's mind depends on the body, but the Arahant's command or mastery does not prevail over the body.” |
♦ “bhante nāgasena, kena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī”ti? |
♦ “Venerable Nāgasena, for what reason does an ordinary person experience both bodily and mental feeling?” |
“abhāvitattā, mahārāja, cittassa puthujjano kāyikampi cetasikampi vedanaṃ vedayati. |
“Because of the un-developed nature, great king, of the mind, an ordinary person experiences both bodily and mental feeling. |
yathā, mahārāja, goṇo chāto paritasito abaladubbalaparittakatiṇesu vā latāya vā upanibaddho assa, yadā so goṇo parikupito hoti, tadā saha upanibandhanena pakkamati. |
Just as, great king, a bull that is hungry and thirsty, weak, feeble, and tied with a small rope of grass or a creeper, when that bull becomes enraged, then it runs away with its tether. |
evameva kho, mahārāja, abhāvitacittassa vedanā uppajjitvā cittaṃ parikopeti, cittaṃ parikupitaṃ kāyaṃ ābhujati nibbhujati samparivattakaṃ karoti. |
Just so, great king, for one with an un-developed mind, a feeling arises and enrages the mind. The enraged mind bends, contorts, and twists the body. |
atha kho so abhāvitacitto tasati ravati bheravarāvamabhiravati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena puthujjano kāyikampi cetasikampi vedanaṃ vedayatī”ti. |
Then that un-developed person trembles, cries out, and utters a terrible roar. This is the reason, great king, for which an ordinary person experiences both bodily and mental feeling.” |
♦ “kiṃ pana taṃ kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasikan”ti? |
♦ “What then is the reason for which an Arahant experiences one feeling, a bodily one, not a mental one?” |
“arahato, mahārāja, cittaṃ bhāvitaṃ hoti subhāvitaṃ dantaṃ sudantaṃ assavaṃ vacanakaraṃ, so dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena arahā ekaṃ vedanaṃ vedayati kāyikaṃ, na cetasikan”ti. |
“The Arahant's mind, great king, is developed, well-developed, tamed, well-tamed, docile, and obedient. He, when touched by a painful feeling, firmly grasps, ‘It is impermanent.’ He binds his mind to the pillar of concentration. His mind, being bound to the pillar of concentration, does not waver or move; it stands firm and undistracted. By the outburst of the change of feeling, his body bends, contorts, and twists. This is the reason, great king, for which an Arahant experiences one feeling, a bodily one, not a mental one.” |
♦ “bhante nāgasena, taṃ nāma loke acchariyaṃ yaṃ kāye calamāne cittaṃ na calati, tattha me kāraṇaṃ brūhī”ti. |
♦ “Venerable Nāgasena, it is a wonder in the world that when the body moves, the mind does not move. Tell me the reason for that.” |
“yathā, mahārāja, mahatimahārukkhe khandhasākhāpalāsasampanne anilabalasamāhate sākhā calati, api nu tassa khandhopi calatī”ti? |
“Just as, great king, in a great tree with a trunk, branches, and leaves, when struck by the force of the wind, the branches move. Does its trunk also move?” |
“na hi, bhante”ti . |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, arahā dukkhāya vedanāya phuṭṭho samāno ‘aniccan’ti daḷhaṃ gaṇhāti, samādhithambhe cittaṃ upanibandhati, tassa taṃ cittaṃ samādhithambhe upanibandhanaṃ na vedhati na calati, ṭhitaṃ hoti avikkhittaṃ, tassa vedanāvikāravipphārena kāyo ābhujati nibbhujati samparivattati, cittaṃ pana tassa na vedhati na calati khandho viya mahārukkhassā”ti. |
“Just so, great king, an Arahant, when touched by a painful feeling, firmly grasps, ‘It is impermanent.’ He binds his mind to the pillar of concentration. His mind, being bound to the pillar of concentration, does not waver or move; it stands firm and undistracted. By the outburst of the change of feeling, his body bends, contorts, and twists. But his mind does not waver or move, like the trunk of a great tree.” |
“acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, na me evarūpo sabbakāliko dhammapadīpo diṭṭhapubbo”ti. |
“Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena! I have never before seen such a lamp of the Dhamma for all time.” |
♦ arahantavedanāvediyanapañho chaṭṭho. |
♦ The sixth question of an Arahant experiencing feeling. |
♦ 7. abhisamayantarāyakarapañho |
♦ 7. The Question of what Obstructs Comprehension |
♦ 7. “bhante nāgasena, idha yo koci gihī pārājikaṃ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya ‘gihipārājikaṃ ajjhāpannosmī’ti, napi tassa añño koci ācikkheyya ‘gihipārājikaṃ ajjhāpannosī’ti. |
♦ 7. “Venerable Nāgasena, here a certain householder might have committed a pārājika offense. Later, he might be ordained. He himself might not know, ‘I have committed a householder's pārājika offense,’ nor would anyone else tell him, ‘You have committed a householder's pārājika offense.’ |
so ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā”ti? |
And he might practice accordingly. Would he have comprehension of the Dhamma?” |
“na hi, mahārājā”ti. |
“No, great king.” |
“kena, bhante, kāraṇenā”ti? |
“For what reason, venerable sir?” |
“yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī”ti. |
“The cause for his comprehension of the Dhamma, that is cut off for him. Therefore, there is no comprehension of the Dhamma.” |
♦ “bhante nāgasena, tumhe bhaṇatha ‘jānantassa kukkuccaṃ hoti, kukkucce sati āvaraṇaṃ hoti, āvaṭe citte dhammābhisamayo na hotī’ti. |
♦ “Venerable Nāgasena, you say, ‘For one who knows, there is remorse. When there is remorse, there is an obstruction. When the mind is obstructed, there is no comprehension of the Dhamma.’ |
imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā”ti. |
But for this one who does not know, who has no remorse, who dwells with a peaceful mind, for what reason is there no comprehension of the Dhamma? This question goes to two extremes. Think about it and answer.” |
♦ “ruhati, mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṃ sukhasayitaṃ bījan”ti? |
♦ “Does a seed, great king, grow in good soil, in good mud, in a fertile field, sown in autumn, lying well?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“api nu, mahārāja, taññeva bījaṃ ghanaselasilātale ruheyyā”ti? |
“But, great king, would that same seed grow on a solid rock slab?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana, mahārāja, taññeva bījaṃ kalale ruhati, kissa ghanasele na ruhatī”ti? |
“Why then, great king, does that same seed grow in mud, why does it not grow on a solid rock?” |
“natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṃ na ruhatī”ti. |
“There is no cause, venerable sir, for that seed to grow on a solid rock. Without a cause, a seed does not grow.” |
“evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti. |
“Just so, great king, the cause by which he would have comprehension of the Dhamma, that cause is cut off for him. Without a cause, there is no comprehension of the Dhamma. |
♦ “yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, te yeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī”ti? |
♦ “Or just as, great king, sticks, clods, balls, and clubs find a place on the earth. But, great king, do those same sticks, clods, balls, and clubs find a place in the sky?” |
“na hi bhante”ti. |
“No, indeed, venerable sir.” |
“kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena te yeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī”ti? |
“What is the reason here, great king, for which those same sticks, clods, balls, and clubs find a place on the earth, for what reason do they not stand in the sky?” |
“natthi, bhante, tesaṃ daṇḍaleḍḍulaguḷamuggarānaṃ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī”ti . |
“There is no cause, venerable sir, for those sticks, clods, balls, and clubs to stand in the air. Without a cause, they do not stand.” |
“evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti. |
“Just so, great king, by that fault, the cause for comprehension is cut off for him. When the cause is destroyed, without a cause, there is no comprehension. |
♦ “yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, so yeva aggi udake jalatī”ti? |
♦ “Or just as, great king, a fire burns on land. But, great king, does that same fire burn in water?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kiṃ panettha, mahārāja, kāraṇaṃ, yena kāraṇena so yeva aggi thale jalati, kena kāraṇena udake na jalatī”ti? |
“What is the reason here, great king, for which that same fire burns on land, for what reason does it not burn in water?” |
“natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī”ti. |
“There is no cause, venerable sir, for the fire to burn in water. Without a cause, it does not burn.” |
“evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī”ti. |
“Just so, great king, by that fault, the cause for comprehension is cut off for him. When the cause is destroyed, without a cause, there is no comprehension of the Dhamma.” |
♦ “bhante nāgasena, punapetaṃ atthaṃ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṃ hotīti, kāraṇena maṃ saññāpehī”ti. |
♦ “Venerable Nāgasena, think again on this matter. I am not satisfied in my mind about it, that for one who does not know, when there is no remorse, there is an obstruction. Explain it to me with a reason.” |
“api nu, mahārāja, visaṃ halāhalaṃ ajānantena khāyitaṃ jīvitaṃ haratī”ti? |
“Does, great king, a deadly poison, eaten by one who does not know, take away life?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti. |
“Just so, great king, an evil deed done even without knowing is an obstruction to comprehension. |
♦ “api nu, mahārāja, aggi ajānitvā akkamantaṃ ḍahatī”ti? |
♦ “Does, great king, a fire, stepped on by one who does not know, burn him?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti. |
“Just so, great king, an evil deed done even without knowing is an obstruction to comprehension. |
♦ “api nu, mahārāja, ajānantaṃ āsīviso ḍaṃsitvā jīvitaṃ haratī”ti? |
♦ “Does, great king, a venomous snake, having bitten one who does not know, take away life?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“evameva kho, mahārāja, ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hoti. |
“Just so, great king, an evil deed done even without knowing is an obstruction to comprehension. |
♦ “nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena ajānantenapi kataṃ pāpaṃ abhisamayantarāyakaraṃ hotī”ti? |
♦ “Was it not, great king, the king of Kalinga, the recluse Kolañña, surrounded by the seven treasures, riding on the jewel of an elephant, while going to see his family, even without knowing, was not able to go over the site of the Bodhi tree? This is the reason here, great king, for which an evil deed done even without knowing is an obstruction to comprehension.” |
“jinabhāsitaṃ, bhante nāgasena, kāraṇaṃ na sakkā paṭikkosituṃ, esovetassa attho tathā sampaṭicchāmī”ti. |
“A reason spoken by the Jina, venerable Nāgasena, cannot be refuted. This is its meaning, I accept it as such.” |
♦ abhisamayantarāyakarapañho sattamo. |
♦ The seventh question of what obstructs comprehension. |
♦ 8. dussīlapañho |
♦ 8. The Question of the Immoral |
♦ 8. “bhante nāgasena, gihidussīlassa ca samaṇadussīlassa ca ko viseso, kiṃ nānākaraṇaṃ, ubhopete samasamagatikā, ubhinnampi samasamo vipāko hoti, udāhu kiñci nānākāraṇaṃ atthī”ti? |
♦ 8. “Venerable Nāgasena, between an immoral householder and an immoral recluse, what is the difference, what is the distinction? Are they both of the same destiny, do both have the same result, or is there some distinction?” |
♦ “dasa yime, mahārāja, guṇā samaṇadussīlassa gihidussīlato visesena atirekā, dasahi ca kāraṇehi uttariṃ dakkhiṇaṃ visodheti. |
♦ “There are these ten, great king, qualities by which an immoral recluse is superior and more excellent than an immoral householder, and for ten reasons he further purifies an offering. |
♦ “katame dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā? |
♦ “What are the ten qualities by which an immoral recluse is superior and more excellent than an immoral householder? |
idha, mahārāja, samaṇadussīlo buddhe sagāravo hoti, dhamme sagāravo hoti, saṅghe sagāravo hoti, sabrahmacārīsu sagāravo hoti, uddesaparipucchāya vāyamati, savanabahulo hoti, bhinnasīlopi, mahārāja, dussīlo parisagato ākappaṃ upaṭṭhapeti, garahabhayā kāyikaṃ vācasikaṃ rakkhati, padhānābhimukhañcassa hoti cittaṃ, bhikkhusāmaññaṃ upagato hoti. |
Here, great king, an immoral recluse is respectful towards the Buddha, respectful towards the Dhamma, respectful towards the Saṅgha, respectful towards his fellow celibates. He strives in study and inquiry. He is rich in listening. Even though his virtue is broken, great king, an immoral one, having gone to the assembly, maintains his appearance. For fear of blame, he protects his bodily and verbal actions. And his mind is directed towards striving. He has attained the state of a monk. |
karontopi, mahārāja, samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati. |
Even when doing evil, great king, an immoral recluse acts in secret. |
yathā, mahārāja, itthī sapatikā nilīyitvā rahasseneva pāpamācarati; |
Just as, great king, a married woman, hiding, secretly commits an evil act. |
evameva kho, mahārāja, karontopi samaṇadussīlo pāpaṃ paṭicchannaṃ ācarati. |
Just so, great king, even when doing evil, an immoral recluse acts in secret. |
ime kho, mahārāja, dasa guṇā samaṇadussīlassa gihidussīlato visesena atirekā. |
These, great king, are the ten qualities by which an immoral recluse is superior and more excellent than an immoral householder. |
♦ “katamehi dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti? |
♦ “For what ten reasons does he further purify an offering? |
anavajjakavacadhāraṇatāyapi dakkhiṇaṃ visodheti, isisāmaññabhaṇḍuliṅgadhāraṇatopi dakkhiṇaṃ visodheti, saṅghasamayamanuppaviṭṭhatāyapi dakkhiṇaṃ visodheti, buddhadhammasaṅghasaraṇagatatāyapi dakkhiṇaṃ visodheti, padhānāsayaniketavāsitāyapi dakkhiṇaṃ visodheti, jinasāsanadhara pariyesanatopi dakkhiṇaṃ visodheti, pavaradhammadesanatopi dakkhiṇaṃ visodheti, dhammadīpagatiparāyaṇatāyapi dakkhiṇaṃ visodheti, ‘aggo buddho’ti ekantaujudiṭṭhitāyapi dakkhiṇaṃ visodheti, uposathasamādānatopi dakkhiṇaṃ visodheti. |
By wearing the blameless robe, he purifies an offering. By wearing the insignia and emblems of a sage's state, he purifies an offering. By having entered the community of the Saṅgha, he purifies an offering. By having gone for refuge to the Buddha, Dhamma, and Saṅgha, he purifies an offering. By dwelling in a place and lodging for striving, he purifies an offering. By seeking the support of the Jina's teaching, he purifies an offering. By teaching the excellent Dhamma, he purifies an offering. By having the Dhamma-lamp as his guide and goal, he purifies an offering. By having the exclusively upright view, ‘The Buddha is the chief,’ he purifies an offering. By undertaking the Uposatha, he purifies an offering. |
imehi kho, mahārāja, dasahi kāraṇehi uttariṃ dakkhiṇaṃ visodheti . |
For these ten reasons, great king, he further purifies an offering. |
♦ “suvipannopi hi, mahārāja, samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti. |
♦ “Even though he has fallen away, great king, an immoral recluse purifies the offerings of the donors. |
yathā, mahārāja, udakaṃ subahalampi kalalakaddamarajojallaṃ apaneti; |
Just as, great king, water removes a great deal of mud, filth, and dirt. |
evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti. |
Just so, great king, even though he has fallen away, an immoral recluse purifies the offerings of the donors. |
♦ “yathā vā pana, mahārāja, uṇhodakaṃ sukudhitampi jjalantaṃ mahantaṃ aggikkhandhaṃ nibbāpeti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti. |
♦ “Or just as, great king, hot water, even though it is boiling and burning, extinguishes a great mass of fire. Just so, great king, even though he has fallen away, an immoral recluse purifies the offerings of the donors. |
♦ “yathā vā pana, mahārāja, bhojanaṃ virasampi khudādubbalyaṃ apaneti, evameva kho, mahārāja, suvipannopi samaṇadussīlo dāyakānaṃ dakkhiṇaṃ visodheti. |
♦ “Or just as, great king, food, even though it is tasteless, removes the weakness of hunger. Just so, great king, even though he has fallen away, an immoral recluse purifies the offerings of the donors. |
♦ “bhāsitampetaṃ, mahārāja, tathāgatena devātidevena majjhimanikāyavaralañchake dakkhiṇavibhaṅge veyyākaraṇe — |
♦ “This was said, great king, by the Tathāgata, the god of gods, in the excellent collection of the Majjhima Nikāya, in the explanation of the analysis of offerings — |
♦ “‘yo sīlavā dussīlesu dadāti dānaṃ, dhammena laddhaṃ supasannacitto. |
♦ “‘He who is virtuous gives a gift to the immoral, lawfully obtained, with a very pure mind. |
♦ abhisaddahaṃ kammaphalaṃ uḷāraṃ, sā dakkhiṇā dāyakato visujjhatī’”ti . |
Having full faith in the great fruit of kamma, that offering is purified by the giver.’ |
♦ “acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvento amatamadhuraṃ savanūpagaṃ akāsi. |
♦ “Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena! We have asked so many questions, and you, explaining them with similes and reasons, have made them sweet and pleasant to hear. |
yathā nāma, bhante, sūdo vā sūdantevāsī vā tāvatakaṃ maṃsaṃ labhitvā nānāvidhehi sambhārehi sampādetvā rājūpabhogaṃ karoti; |
Just as, venerable sir, a cook or a cook's apprentice, having obtained so much meat and preparing it with various ingredients, makes it fit for a king's consumption. |
evameva kho, bhante nāgasena, tāvatakaṃ mayaṃ pañhaṃ apucchimha, taṃ tvaṃ opammehi kāraṇehi vibhāvetvā amatamadhuraṃ savanūpagaṃ akāsī”ti. |
Just so, venerable Nāgasena, we have asked so many questions, and you, explaining them with similes and reasons, have made them sweet and pleasant to hear.” |
♦ dussīlapañho aṭṭhamo. |
♦ The eighth question of the immoral. |
♦ 9. udakasattajīvapañho |
♦ 9. The Question of Life in Water |
♦ 9. “bhante nāgasena, imaṃ udakaṃ aggimhi tappamānaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ, kiṃ nu kho, bhante nāgasena, udakaṃ jīvati, kiṃ kīḷamānaṃ saddāyati, udāhu aññena paṭipīḷitaṃ saddāyatī”ti? |
♦ 9. “Venerable Nāgasena, this water, when heated on a fire, sizzles and crackles and makes many kinds of sounds. Well then, venerable Nāgasena, is the water alive? Does it make a sound while playing, or does it make a sound when oppressed by something else?” |
“na hi, mahārāja, udakaṃ jīvati, natthi udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan”ti. |
“No, great king, water is not alive. There is no life or being in water. But, great king, because of the greatness of the force of the fire's heat, the water sizzles and crackles and makes many kinds of sounds.” |
♦ “bhante nāgasena, idhekacce titthiyā udakaṃ jīvatīti sītodakaṃ paṭikkhipitvā udakaṃ tāpetvā vekatikavekatikaṃ paribhuñjanti, te tumhe garahanti paribhavanti ‘ekindriyaṃ samaṇā sakyaputtiyā jīvaṃ viheṭhentī’ti, taṃ tesaṃ garahaṃ paribhavaṃ vinodehi apanehi nicchārehī”ti. |
♦ “Venerable Nāgasena, here certain heretics, saying that water is alive, having rejected cold water, heat water and consume it in a peculiar way. They blame and despise you, saying, ‘The recluses, the sons of the Sakyas, harm a one-facultied living being.’ Dispel, remove, and get rid of that blame and contempt of theirs.” |
“na hi, mahārāja, udakaṃ jīvati, natthi, mahārāja, udake jīvo vā satto vā, api ca, mahārāja, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhaṃ. |
“No, great king, water is not alive. There is, great king, no life or being in water. But, great king, because of the greatness of the force of the fire's heat, the water sizzles and crackles and makes many kinds of sounds. |
♦ “yathā, mahārāja, udakaṃ sobbhasarasaritadahataḷākakandarapadaraudapānaninnapokkharaṇigataṃ vātātapavegassa mahantatāya pariyādiyati parikkhayaṃ gacchati, api nu tattha udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan”ti? |
♦ “Just as, great king, water in hollows, lakes, rivers, pools, ponds, crevices, chasms, wells, lowlands, and lotus-ponds, because of the greatness of the force of the wind and sun, is diminished and goes to destruction. Does the water there sizzle and crackle and make many kinds of sounds?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“yadi, mahārāja, udakaṃ jīveyya, tatthāpi udakaṃ saddāyeyya, imināpi, mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan’ti. |
“If, great king, water were alive, there too the water would make a sound. By this reason too, great king, know that ‘there is no life or being in water; because of the greatness of the force of the fire's heat, the water sizzles and crackles and makes many kinds of sounds.’ |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti. |
♦ “Listen to yet another reason, great king, that ‘there is no life or being in water; because of the greatness of the force of the fire's heat, the water makes a sound.’ |
yadā pana, mahārāja, udakaṃ taṇḍulehi sammissitaṃ bhājanagataṃ hoti pihitaṃ uddhane aṭhapitaṃ, api nu tattha udakaṃ saddāyatī”ti? |
When, great king, water is mixed with rice, is in a covered vessel, and is placed on a stove, does the water there make a sound?” |
“na hi, bhante, acalaṃ hoti santasantan”ti. |
“No, indeed, venerable sir, it is still and calm.” |
“taṃ yeva pana, mahārāja, udakaṃ bhājanagataṃ aggiṃ ujjāletvā uddhane ṭhapitaṃ hoti, api nu tattha udakaṃ acalaṃ hoti santasantan”ti? |
“But that same water, great king, in a vessel, with the fire kindled, and placed on the stove, is the water there still and calm?” |
“na hi, bhante, calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotīti. |
“No, indeed, venerable sir, it moves, is agitated, is stirred up, is troubled, becomes wavy, it goes up and down, in all directions, it boils over, it foams. |
kissa pana taṃ, mahārāja, pākatikaṃ udakaṃ na calati santasantaṃ hoti, kissa pana aggigataṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī”ti? |
Why then, great king, does the natural water not move and is calm, why does the water on the fire move, get agitated, stirred up, troubled, become wavy, go up and down, in all directions, boil over, and foam?” |
“pākatikaṃ, bhante, udakaṃ na calati, aggikataṃ pana udakaṃ aggisantāpavegassa mahantatāya cicciṭāyati ciṭiciṭāyati saddāyati bahuvidhan”ti. |
“Natural water, venerable sir, does not move. Water on the fire, however, because of the greatness of the force of the fire's heat, sizzles and crackles and makes many kinds of sounds.” |
“imināpi mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti. |
“By this reason too, great king, know that ‘there is no life or being in water; because of the greatness of the force of the fire's heat, the water makes a sound.’ |
♦ “aparampi, mahārāja, uttaraṃ kāraṇaṃ suṇohi, natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyati. |
♦ “Listen to yet another reason, great king, there is no life or being in water; because of the greatness of the force of the fire's heat, the water makes a sound. |
hoti taṃ, mahārāja, udakaṃ ghare ghare udakavārakagataṃ pihitan”ti? |
Is that water, great king, in a covered water-jar in every house?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“api nu taṃ, mahārāja, udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hotī”ti. |
“Does that water, great king, move, get agitated, stirred up, troubled, become wavy, go up and down, in all directions, boil over, and foam?” |
“na hi, bhante, acalaṃ taṃ hoti pākatikaṃ udakavārakagataṃ udakan”ti. |
“No, indeed, venerable sir, that natural water in the water-jar is still.” |
♦ “sutapubbaṃ pana tayā, mahārāja, ‘mahāsamudde udakaṃ calati khubbhati luḷati āvilati ūmijātaṃ hoti, uddhamadho disāvidisaṃ gacchati, uttarati patarati pheṇamālī hoti, ussakkitvā ossakkitvā velāya paharati saddāyati bahuvidhan’”ti? |
♦ “Have you ever heard, great king, that ‘in the great ocean, the water moves, gets agitated, stirred up, troubled, becomes wavy, goes up and down, in all directions, boils over, foams, rises and falls, strikes the shore, and makes many kinds of sounds’?” |
“āma, bhante, sutapubbaṃ etaṃ mayā diṭṭhapubbañca ‘mahāsamudde udakaṃ hatthasatampi dvepi hatthasatāni gagane ussakkatī’”ti. |
“Yes, venerable sir, I have heard this and seen it myself, that ‘in the great ocean, the water rises a hundred hands-breadths, even two hundred hands-breadths into the air.’” |
“kissa, mahārāja, udakavārakagataṃ udakaṃ na calati na saddāyati, kissa pana mahāsamudde udakaṃ calati saddāyatī”ti? |
“Why, great king, does the water in the water-jar not move and not make a sound, why does the water in the great ocean move and make a sound?” |
“vātavegassa mahantatāya, bhante, mahāsamudde udakaṃ calati saddāyati, udakavārakagataṃ udakaṃ aghaṭṭitaṃ kehici na calati na saddāyatī”ti. |
“Because of the greatness of the force of the wind, venerable sir, the water in the great ocean moves and makes a sound. The water in the water-jar, not being struck by anything, does not move and does not make a sound.” |
“yathā, mahārāja, vātavegassa mahantatāya mahāsamudde udakaṃ calati saddāyati evameva aggisantāpavegassa mahantatāya udakaṃ saddāyatī”ti. |
“Just as, great king, because of the greatness of the force of the wind, the water in the great ocean moves and makes a sound, just so, because of the greatness of the force of the fire's heat, the water makes a sound.” |
♦ “nanu, mahārāja, bheripokkharaṃ sukkhaṃ sukkhena gocammena onandhantī”ti? |
♦ “Is it not, great king, that a drum-head is covered with dry cowhide?” |
“āma, bhante”. |
“Yes, venerable sir.” |
“api nu, mahārāja, bheriyā jīvo vā satto vā atthī”ti. |
“Is there, great king, any life or being in the drum?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana, mahārāja, bherī saddāyatī”ti? |
“Why then, great king, does the drum make a sound?” |
“itthiyā vā, bhante, purisassa vā tajjena vāyāmenā”ti. |
“By the effort of a woman, venerable sir, or a man, with a stick.” |
“yathā, mahārāja, itthiyā vā purisassa vā tajjena vāyāmena bherī saddāyati, evameva aggisantāpavegassa mahantatāya udakaṃ saddāyati. |
“Just as, great king, by the effort of a woman or a man with a stick, a drum makes a sound, just so, because of the greatness of the force of the fire's heat, the water makes a sound. |
imināpi, mahārāja, kāraṇena jānāhi ‘natthi udake jīvo vā satto vā, aggisantāpavegassa mahantatāya udakaṃ saddāyatī’ti. |
By this reason too, great king, know that ‘there is no life or being in water; because of the greatness of the force of the fire's heat, the water makes a sound.’ |
♦ “mayhampi tāva, mahārāja, tava pucchitabbaṃ atthi, evameso pañho suvinicchito hoti, kiṃ nu kho, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, udāhu ekaccehi yeva bhājanehi tappamānaṃ saddāyatī”ti? |
♦ “I too, great king, have something to ask you. Thus this question will be well decided. Well then, great king, does water being heated make a sound with all vessels, or does water being heated make a sound only with certain vessels?” |
“na hi, bhante, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyati, ekaccehi yeva bhājanehi udakaṃ tappamānaṃ saddāyatī”ti. |
“No, indeed, venerable sir, water being heated does not make a sound with all vessels; water being heated makes a sound only with certain vessels.” |
“tena hi, mahārāja, jahitosi sakasamayaṃ, paccāgatosi mama visayaṃ, natthi udake jīvo vā satto vā. |
“Then, great king, you have abandoned your own position and have come over to my side. There is no life or being in water. |
yadi, mahārāja, sabbehipi bhājanehi udakaṃ tappamānaṃ saddāyeyya, yuttamidaṃ ‘udakaṃ jīvatī’ti vattuṃ. |
If, great king, water being heated were to make a sound with all vessels, it would be right to say, ‘water is alive.’ |
na hi, mahārāja, udakaṃ dvayaṃ hoti, yaṃ saddāyati, taṃ jīvati, yaṃ na saddāyati, taṃ na jīvatīti. |
Water, great king, is not of two kinds, that which makes a sound is alive, and that which does not make a sound is not alive. |
yadi, mahārāja, udakaṃ jīveyya, mahantānaṃ hatthināgānaṃ ussannakāyānaṃ pabhinnānaṃ soṇḍāya ussiñcitvā mukhe pakkhipitvā kucchiṃ pavesayantānaṃ, tampi udakaṃ tesaṃ dantantare cippiyamānaṃ saddāyeyya. |
If, great king, water were alive, when great elephants, with huge bodies, in musth, having drawn it up with their trunks and put it in their mouths and let it into their stomachs, that water too, being squeezed between their tusks, would make a sound. |
hatthasatikāpi mahānāvā garukā bhārikā anekasatasahassabhāraparipūrā mahāsamudde vicaranti, tāhipi cippiyamānaṃ udakaṃ saddāyeyya. |
Even a great ship of a hundred hands-breadths, heavy and laden, filled with a burden of many hundreds of thousands, travels on the great ocean. The water squeezed by them too would make a sound. |
mahatimahantāpi macchā anekasatayojanikakāyā timī timiṅgalā timirapiṅgalā abbhantare nimuggā mahāsamudde nivāsaṭṭhānatāya paṭivasantā mahāudakadhārā ācamanti dhamanti ca, tesampi taṃ dantantarepi udarantarepi cippiyamānaṃ udakaṃ saddāyeyya. |
Even very great fish, with bodies of many hundreds of yojanas, Timis, Timiṅgalas, and Timirapiṅgalas, submerged within, dwelling in the great ocean as their place of residence, drink and discharge great streams of water. For them too, that water, being squeezed between their teeth and in their stomachs, would make a sound. |
yasmā ca kho, mahārāja, evarūpehi evarūpehi mahantehi paṭipīḷanehi paṭipīḷitaṃ udakaṃ na saddāyati tasmāpi natthi udake jīvo vā satto vāti, evametaṃ, mahārāja, dhārehī”ti. |
And because, great king, water, being oppressed by such great oppressions, does not make a sound, therefore too there is no life or being in water. So, great king, should you understand it.” |
♦ “sādhu, bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, yathā nāma, bhante nāgasena, mahagghaṃ maṇiratanaṃ chekaṃ ācariyaṃ kusalaṃ sikkhitaṃ maṇikāraṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ, muttāratanaṃ vā muttikaṃ dussaratanaṃ vā dussikaṃ, lohitacandanaṃ vā gandhikaṃ pāpuṇitvā kittiṃ labheyya thomanaṃ pasaṃsaṃ. |
♦ “Excellent, venerable Nāgasena, a flawed question has been explained with a suitable explanation. Just as, venerable Nāgasena, a precious jewel, having reached a skilled, clever, and trained lapidary, would receive fame, praise, and commendation; or a pearl, a pearl-worker; or a fine cloth, a cloth-worker; or red sandalwood, a perfumer, would receive fame, praise, and commendation. |
evameva kho, bhante nāgasena, dosāgato pañho anucchavikāya vibhattiyā vibhatto, evametaṃ tathā sampaṭicchāmī”ti. |
Just so, venerable Nāgasena, a flawed question has been explained with a suitable explanation. So it is, I accept it as such.” |
♦ udakasattajīvapañho navamo. |
♦ The ninth question of life in water. |
♦ buddhavaggo paṭhamo. |
♦ The first chapter on the Buddha. |
♦ imasmiṃ vagge nava pañhā. |
♦ In this chapter there are nine questions. |
♦ 2. nippapañcavaggo |
♦ 2. The Chapter on Non-Proliferation |
♦ 1. nippapañcapañho |
♦ 1. The Question of Non-Proliferation |
♦ 1. “bhante nāgasena, bhāsitampetaṃ bhagavatā ‘nippapañcārāmā, bhikkhave, viharatha nippapañcaratino’ti, katamaṃ taṃ nippapañcan”ti? |
♦ 1. “Venerable Nāgasena, this was said by the Blessed One: ‘Monks, dwell delighting in non-proliferation, taking delight in non-proliferation.’ What is that non-proliferation?” |
“sotāpattiphalaṃ, mahārāja, nippapañcaṃ, sakadāgāmiphalaṃ nippapañcaṃ, anāgāmiphalaṃ nippapañcaṃ, arahattaphalaṃ nippapañcan”ti. |
“The fruit of stream-entry, great king, is non-proliferation; the fruit of once-returning is non-proliferation; the fruit of non-returning is non-proliferation; the fruit of Arahantship is non-proliferation.” |
♦ “yadi, bhante nāgasena, sotāpattiphalaṃ nippapañcaṃ, sakadāgāmianāgāmiarahattaphalaṃ nippapañcaṃ, kissa pana ime bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, nanu te jinappaṭikkhittaṃ kammaṃ karotī”ti? |
♦ “If, venerable Nāgasena, the fruit of stream-entry, the fruit of once-returning, non-returning, and Arahantship is non-proliferation, why then do these monks recite and question the discourses, mixed prose and verse, expositions, verses, inspired utterances, birth stories, marvelous accounts, and question-and-answer texts, and are encumbered with new works, with giving and with offerings? Are they not doing an action rejected by the Conqueror?” |
♦ “ye te, mahārāja, bhikkhū uddisanti paripucchanti suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, navakammena palibujjhanti dānena ca pūjāya ca, sabbe te nippapañcassa pattiyā karonti. |
♦ “Those monks, great king, who recite and question the discourses, mixed prose and verse, expositions, verses, inspired utterances, birth stories, marvelous accounts, and question-and-answer texts, and are encumbered with new works, with giving and with offerings, they all do it for the attainment of non-proliferation. |
ye te, mahārāja, sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapaca honti. |
Those, great king, who are naturally pure, who have developed the habit-energies in the past, they become free from proliferation in a single moment of consciousness. |
ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti. |
But those monks who are greatly defiled, they become free from proliferation through these practices. |
♦ “yathā, mahārāja, eko puriso khette bījaṃ ropetvā attano yathābalavīriyena vinā pākāravatiyā dhaññaṃ uddhareyya, eko puriso khette bījaṃ ropetvā vanaṃ pavisitvā kaṭṭhañca sākhañca chinditvā vatipākāraṃ katvā dhaññaṃ uddhareyya. |
♦ “Just as, great king, one man, having sown seed in a field, would harvest the grain by his own strength and effort without a fence, while another man, having sown seed in a field, would go into the forest, cut wood and branches, make a fence, and harvest the grain. |
yā tattha tassa vatipākārapariyesanā, sā dhaññatthāya. |
The search for a fence there is for the sake of the grain. |
evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, vinā vatipākāraṃ puriso viya dhaññuddhāro. |
Just so, great king, those who are naturally pure, who have developed the habit-energies in the past, they become free from proliferation in a single moment of consciousness, like the man harvesting grain without a fence. |
ye pana te bhikkhū mahārajakkhā, te imehi payogehi nippapañcā honti, vatipākāraṃ katvā puriso viya dhaññuddhāro. |
But those monks who are greatly defiled, they become free from proliferation through these practices, like the man harvesting grain after making a fence. |
♦ “yathā vā pana, mahārāja, puriso mahatimahante ambarukkhamatthake phalapiṇḍi bhaveyya, atha tattha yo koci iddhimā āgantvā tassa phalaṃ hareyya, yo pana tattha aniddhimā, so kaṭṭhañca valliñca chinditvā nisseṇiṃ bandhitvā tāya taṃ rukkhaṃ abhiruhitvā phalaṃ hareyya. |
♦ “Or just as, great king, there might be a cluster of fruit at the top of a very large mango tree. Then some man with psychic powers would come and take that fruit. But a man without psychic powers would cut wood and vines, build a ladder, climb that tree with it, and take the fruit. |
yā tattha tassa nisseṇipariyesanā, sā phalatthāya. |
The search for a ladder there is for the sake of the fruit. |
evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena nippapañcā honti, iddhimā viya rukkhaphalaṃ haranto. |
Just so, great king, those who are naturally pure, who have developed the habit-energies in the past, they become free from proliferation in a single moment of consciousness, like the one with psychic powers taking the fruit from the tree. |
ye pana te bhikkhū mahārajakkhā, te iminā payogena saccāni abhisamenti, nisseṇiyā viya puriso rukkhaphalaṃ haranto . |
But those monks who are greatly defiled, they comprehend the truths by this practice, like the man taking the fruit from the tree by means of a ladder. |
♦ “yathā vā pana, mahārāja, eko puriso atthakaraṇiko ekako yeva sāmikaṃ upagantvā atthaṃ sādheti. |
♦ “Or just as, great king, one man with a legal case goes to his master alone and settles the matter. |
eko dhanavā dhanavasena parisaṃ vaḍḍhetvā parisāya atthaṃ sādheti. |
A rich man, through his wealth, increases his following and with his following settles the matter. |
yā tattha tassa parisapariyesanā, sā atthatthāya. |
The search for a following there is for the sake of the matter. |
evameva kho, mahārāja, ye te sabhāvaparisuddhā pubbe vāsitavāsanā, te ekacittakkhaṇena chasu abhiññāsu vasibhāvaṃ pāpuṇanti, puriso viya ekako atthasiddhiṃ karonto. |
Just so, great king, those who are naturally pure, who have developed the habit-energies in the past, they attain mastery in the six supernormal powers in a single moment of consciousness, like the man achieving his goal alone. |
ye pana te bhikkhū mahārajakkhā, te imehi payogehi sāmaññatthamabhisādhenti, parisāya viya puriso atthasiddhiṃ karonto. |
But those monks who are greatly defiled, they achieve the goal of recluseship through these practices, like the man achieving his goal with a following. |
♦ “uddesopi, mahārāja, bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. |
♦ “Recitation, great king, is of great help; questioning is of great help; new work is of great help; giving is of great help; and offering is of great help in their respective duties. |
yathā, mahārāja, puriso rājūpasevī katāvī amaccabhaṭabaladovārikānīkaṭṭhapārisajjajanehi, te tassa karaṇīye anuppatte sabbepi upakārā honti. |
Just as, great king, for a man who serves the king, who has made friends with the ministers, soldiers, guards, troops, and assembly members, when a duty arises for him, they all are of help. |
evameva kho, mahārāja, uddesopi bahukāro, paripucchāpi bahukārā, navakammampi bahukāraṃ, dānampi bahukāraṃ, pūjāpi bahukārā tesu tesu karaṇīyesu. |
Just so, great king, recitation is of great help, questioning is of great help, new work is of great help, giving is of great help, and offering is of great help in their respective duties. |
yadi, mahārāja, sabbepi abhijātiparisuddhā bhaveyyuṃ, anusāsanena karaṇīyaṃ na bhaveyya. |
If, great king, all were of pure and noble birth, there would be no need for instruction. |
yasmā ca kho, mahārāja, savanena karaṇīyaṃ hoti, thero, mahārāja, sāriputto aparimitamasaṅkheyyakappaṃ upādāya upacitakusalamūlo paññāya koṭiṃ gato, sopi vinā savanena nāsakkhi āsavakkhayaṃ pāpuṇituṃ. |
And because, great king, there is a need for hearing, the elder Sāriputta, great king, who for an immeasurable, incalculable aeon had accumulated roots of merit and had reached the pinnacle of wisdom, even he, without hearing, was not able to attain the destruction of the cankers. |
tasmā, mahārāja, bahukāraṃ savanaṃ, tathā uddesopi paripucchāpi. |
Therefore, great king, hearing is of great help, as are recitation and questioning. |
tasmā uddesaparipucchāpi nippapañcā saṅkhatā”ti. |
Therefore, recitation and questioning are also designated as non-proliferation.” |
“sunijjhāpito, bhante nāgasena, pañho, evametaṃ tathā sampaṭicchāmī”ti. |
“The question is well-clarified, venerable Nāgasena. So it is, I accept it as such.” |
♦ nippapañcapañho paṭhamo. |
♦ The first question on non-proliferation. |
♦ 2. khīṇāsavabhāvapañho |
♦ 2. The Question of the State of One who has Destroyed the Cankers |
♦ 2. “bhante nāgasena, tumhe bhaṇatha ‘yo gihī arahattaṃ patto, dve vāssa gatiyo bhavanti anaññā, tasmiṃ yeva divase pabbajati vā parinibbāyati vā. |
♦ 2. “Venerable Nāgasena, you say, ‘A householder who has attained Arahantship has two destinies and no other: on that very day he either goes forth or attains final Nibbāna. |
na so divaso sakkā atikkametun’ti. |
It is not possible for him to pass beyond that day.’ |
sace so, bhante nāgasena, tasmiṃ divase ācariyaṃ vā upajjhāyaṃ vā pattacīvaraṃ vā na labhetha, api nu kho so arahā sayaṃ vā pabbajeyya divasaṃ vā atikkameyya, añño koci arahā iddhimā āgantvā taṃ pabbājeyya vā parinibbāyeyya vā”ti? |
If, venerable Nāgasena, on that day he should not find a teacher or a preceptor or a bowl and robes, would that Arahant go forth by himself or would he pass beyond that day? Or would some other Arahant with psychic powers come and ordain him, or would he attain final Nibbāna?” |
“na so, mahārāja, arahā sayaṃ pabbajeyya, sayaṃ pabbajanto theyyaṃ āpajjati, na ca divasaṃ atikkameyya, aññassa arahantassa āgamanaṃ bhaveyya vā na vā bhaveyya, tasmiṃ yeva divase parinibbāyeyyā”ti. |
“That Arahant, great king, would not go forth by himself; going forth by himself, he would fall into a theft. Nor would he pass beyond the day. Another Arahant might come or might not come; on that very day he would attain final Nibbāna.” |
“tena hi, bhante nāgasena, arahattassa santabhāvo vijahito hoti, yena adhigatassa jīvitahāro bhavatī”ti. |
“In that case, venerable Nāgasena, the peaceful state of Arahantship is abandoned, by the attainment of which there is a loss of life.” |
♦ “visamaṃ, mahārāja, gihiliṅgaṃ, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. |
♦ “The lay-state, great king, is unequal. In the unequal state, due to the weakness of the state, a householder who has attained Arahantship on that very day either goes forth or attains final Nibbāna. |
neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā. |
This, great king, is not a fault of Arahantship; it is the fault of the lay-state, that is, the weakness of the state. |
♦ “yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyupālakaṃ jīvitarakkhakaṃ visamakoṭṭhassa mandadubbalagahaṇikassa avipākena jīvitaṃ harati. |
♦ “Just as, great king, food, the life-preserver and life-protector of all beings, for one with an unbalanced stomach, with a weak and feeble digestion, takes away life through indigestion. |
neso, mahārāja, doso bhojanassa, koṭṭhasseveso doso yadidaṃ aggidubbalatā. |
This, great king, is not a fault of the food; it is the fault of the stomach, that is, the weakness of the digestive fire. |
evameva kho, mahārāja, visame liṅge liṅgadubbalatāya arahattaṃ patto gihī tasmiṃ yeva divase pabbajati vā parinibbāyati vā. |
Just so, great king, in the unequal state, due to the weakness of the state, a householder who has attained Arahantship on that very day either goes forth or attains final Nibbāna. |
neso, mahārāja, doso arahattassa, gihiliṅgasseveso doso yadidaṃ liṅgadubbalatā. |
This, great king, is not a fault of Arahantship; it is the fault of the lay-state, that is, the weakness of the state. |
♦ “yathā vā pana, mahārāja, parittaṃ tiṇasalākaṃ upari garuke pāsāṇe ṭhapite dubbalatāya bhijjitvā patati. |
♦ “Or just as, great king, a small blade of grass placed on top of a heavy stone, due to its weakness, breaks and falls. |
evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ asakkonto tasmiṃ yeva divase pabbajati vā parinibbāyati vā. |
Just so, great king, a householder who has attained Arahantship, being unable to support Arahantship in that state, on that very day either goes forth or attains final Nibbāna. |
♦ “yathā vā pana, mahārāja, puriso abalo dubbalo nihīnajacco parittapuñño mahatimahārajjaṃ labhitvā khaṇena paripatati paridhaṃsati osakkati, na sakkoti issariyaṃ dhāretuṃ, evameva kho, mahārāja, arahattaṃ patto gihī tena liṅgena arahattaṃ dhāretuṃ na sakkoti, tena kāraṇena tasmiṃ yeva divase pabbajati vā parinibbāyati vā”ti. |
♦ “Or just as, great king, a man who is weak, feeble, of low birth, and of little merit, having obtained a great kingdom, in a moment falls, perishes, and declines; he is not able to maintain sovereignty. Just so, great king, a householder who has attained Arahantship is not able to support Arahantship in that state. For that reason, on that very day he either goes forth or attains final Nibbāna.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ khīṇāsavabhāvapañho dutiyo. |
♦ The second question on the state of one who has destroyed the cankers. |
♦ 3. khīṇāsavasatisammosapañho |
♦ 3. The Question of an Arahant's Lapse of Mindfulness |
♦ 3. “bhante nāgasena, atthi arahato satisammoso”ti? |
♦ 3. “Venerable Nāgasena, is there a lapse of mindfulness for an Arahant?” |
“vigatasatisammosā kho, mahārāja, arahanto, natthi arahantānaṃ satisammoso”ti. |
“Arahants, great king, are free from lapses of mindfulness; there is no lapse of mindfulness for Arahants.” |
“āpajjeyya pana, bhante, arahā āpattin”ti? |
“But could an Arahant, venerable sir, commit an offense?” |
“āma, mahārājā”ti. |
“Yes, great king.” |
“kismiṃ vatthusmin”ti? |
“In what matter?” |
“kuṭikāre, mahārāja, sañcaritte, vikāle kālasaññāya, pavārite appavāritasaññāya, anatiritte atirittasaññāyā”ti. |
“In building a hut, great king, in matchmaking, in eating at the wrong time with the perception of it being the right time, in eating when invited with the perception of not being invited, in eating more than is allowed with the perception of it not being more than is allowed.” |
♦ “bhante nāgasena, tumhe bhaṇatha ‘ye āpattiṃ āpajjanti, te dvīhi kāraṇehi āpajjanti anādariyena vā ajānanena vā’ti. |
♦ “Venerable Nāgasena, you say, ‘Those who commit an offense, they commit it for two reasons: out of disrespect or out of ignorance.’ |
api nu kho, bhante, arahato anādariyaṃ hoti, yaṃ arahā āpattiṃ āpajjatī”ti? |
Is there, venerable sir, disrespect in an Arahant, that an Arahant commits an offense?” |
“na hi, mahārājā”ti. |
“No, great king.” |
♦ “yadi, bhante nāgasena, arahā āpattiṃ āpajjati, natthi ca arahato anādariyaṃ, tena hi atthi arahato satisammoso”ti? |
♦ “If, venerable Nāgasena, an Arahant commits an offense, and there is no disrespect in an Arahant, then there is a lapse of mindfulness for an Arahant.” |
“natthi, mahārāja, arahato satisammoso, āpattiñca arahā āpajjatī”ti. |
“There is not, great king, a lapse of mindfulness for an Arahant, but an Arahant does commit an offense.” |
♦ “tena hi, bhante, kāraṇena maṃ saññāpehi, kiṃ tattha kāraṇan”ti? |
♦ “Then, venerable sir, explain the reason to me. What is the reason there?” |
“dveme, mahārāja, kilesā lokavajjaṃ paṇṇattivajjañcāti. |
“There are these two, great king, defilements: a fault in the world and a fault by convention. |
katamaṃ, mahārāja, lokavajjaṃ? |
What, great king, is a fault in the world? |
dasa akusalakammapathā, idaṃ vuccati lokavajjaṃ. |
The ten unwholesome paths of action. This is called a fault in the world. |
katamaṃ paṇṇattivajjaṃ? |
What is a fault by convention? |
yaṃ loke atthi samaṇānaṃ ananucchavikaṃ ananulomikaṃ, gihīnaṃ anavajjaṃ. |
That which in the world is unsuitable and not conforming for recluses, but is blameless for householders. |
tattha bhagavā sāvakānaṃ sikkhāpadaṃ paññapeti ‘yāvajīvaṃ anatikkamanīyan’ti. |
There the Blessed One lays down a training rule for his disciples: ‘It is not to be transgressed as long as life lasts.’ |
vikālabhojanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. |
Eating at the wrong time, great king, is blameless for the world, but it is a fault in the Jina's teaching. |
bhūtagāmavikopanaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. |
Destroying plant life, great king, is blameless for the world, but it is a fault in the Jina's teaching. |
udake hassadhammaṃ, mahārāja, lokassa anavajjaṃ, taṃ jinasāsane vajjaṃ. |
Sporting in the water, great king, is blameless for the world, but it is a fault in the Jina's teaching. |
iti evarūpāni evarūpāni, mahārāja, jinasāsane vajjāni, idaṃ vuccati paṇṇattivajjaṃ. |
Thus these and similar things, great king, are faults in the Jina's teaching. This is called a fault by convention. |
♦ “lokavajjaṃ abhabbo khīṇāsavo taṃ ajjhācarituṃ, yaṃ kilesaṃ paṇṇattivajjaṃ, taṃ ajānanto āpajjeyya. |
♦ “A fault in the world, one who has destroyed the cankers is incapable of committing it. That which is a defilement, a fault by convention, he might commit it unknowingly. |
avisayo, mahārāja, ekaccassa arahato sabbaṃ jānituṃ, na hi tassa balaṃ atthi sabbaṃ jānituṃ. |
It is not within the scope, great king, of every Arahant to know everything; he does not have the power to know everything. |
anaññātaṃ, mahārāja, arahato itthipurisānaṃ nāmampi gottampi, maggopi tassa mahiyā anaññāto; |
Unknown, great king, to an Arahant are the names and clans of men and women; the path on this earth is unknown to him. |
vimuttiṃ yeva, mahārāja, ekacco arahā jāneyya; |
Liberation alone, great king, a certain Arahant would know. |
chaḷabhiñño arahā sakavisayaṃ jāneyya; |
An Arahant with the six supernormal powers would know his own sphere. |
sabbaññū, mahārāja, tathāgatova sabbaṃ jānātī”ti. |
The all-knowing, great king, the Tathāgata alone knows everything.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ khīṇāsavasatisammosapañho tatiyo. |
♦ The third question on an Arahant's lapse of mindfulness. |
♦ 4. loke natthibhāvapañho |
♦ 4. The Question of what does not exist in the world |
♦ 4. “bhante nāgasena, dissanti loke buddhā, dissanti paccekabuddhā, dissanti tathāgatassa sāvakā, dissanti cakkavattirājāno, dissanti padesarājāno, dissanti devamanussā, dissanti sadhanā, dissanti adhanā, dissanti sugatā, dissanti duggatā, dissati purisassa itthiliṅgaṃ pātubhūtaṃ, dissati itthiyā purisaliṅgaṃ pātubhūtaṃ, dissati sukataṃ dukkataṃ kammaṃ, dissanti kalyāṇapāpakānaṃ kammānaṃ vipākūpabhogino sattā, atthi loke sattā aṇḍajā jalābujā saṃsedajā opapātikā, atthi sattā apadā dvipadā catuppadā bahuppadā, atthi loke yakkhā rakkhasā kumbhaṇḍā asurā dānavā gandhabbā petā pisācā, atthi kinnarā mahoragā nāgā supaṇṇā siddhā vijjādharā, atthi hatthī assā gāvo mahiṃsā oṭṭhā gadrabhā ajā eḷakā migā sūkarā sīhā byagghā dīpī acchā kokā taracchā soṇā siṅgālā, atthi bahuvidhā sakuṇā, atthi suvaṇṇaṃ rajataṃ muttā maṇi saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ veḷuriyo vajiraṃ phalikaṃ kāḷalohaṃ tambalohaṃ vaṭṭalohaṃ kaṃsalohaṃ, atthi khomaṃ koseyyaṃ kappāsikaṃ sāṇaṃ bhaṅgaṃ kambalaṃ, atthi sāli vīhi yavo kaṅgu kudrūso varako godhūmo muggo, māso tilaṃ kulatthaṃ, atthi mūlagandho sāragandho pheggugandho tacagandho pattagandho pupphagandho phalagandho sabbagandho, atthi tiṇa latā gaccha rukkha osadhi vanappati nadī pabbata samudda macchakacchapā sabbaṃ loke atthi. |
♦ 4. “Venerable Nāgasena, Buddhas are seen in the world, Paccekabuddhas are seen, the Tathāgata's disciples are seen, universal monarchs are seen, provincial kings are seen, gods and humans are seen, the wealthy are seen, the poor are seen, those in a happy state are seen, those in a wretched state are seen, the appearance of the female sex in a male is seen, the appearance of the male sex in a female is seen, good and bad kamma is seen, beings experiencing the results of good and bad kamma are seen, there are in the world egg-born, womb-born, moisture-born, and spontaneously born beings, there are beings without feet, with two feet, with four feet, with many feet, there are in the world yakkhas, rakkhasas, kumbhaṇḍas, asuras, dānavas, gandhabbas, petas, pisācas, there are kinnaras, mahoragas, nāgas, supaṇṇas, siddhas, vijjādharas, there are elephants, horses, cows, buffaloes, camels, donkeys, goats, sheep, deer, pigs, lions, tigers, leopards, bears, wolves, hyenas, dogs, jackals, there are many kinds of birds, there is gold, silver, pearl, gem, conch, stone, coral, ruby, cat's eye, beryl, diamond, crystal, black iron, copper, brass, bronze, there is linen, silk, cotton, hemp, jute, wool, there is rice, paddy, millet, panic grass, kudrūsa, varaka, wheat, green gram, black gram, sesame, horse gram, there is root-scent, heartwood-scent, sapwood-scent, bark-scent, leaf-scent, flower-scent, fruit-scent, all scents, there is grass, vine, bush, tree, herb, forest tree, river, mountain, ocean, fish, turtle, everything is in the world. |
yaṃ, bhante, loke natthi, taṃ me kathehī”ti. |
That which, venerable sir, does not exist in the world, tell me that.” |
♦ “tīṇimāni, mahārāja, loke natthi. |
♦ “These three things, great king, do not exist in the world. |
katamāni tīṇi? |
Which three? |
sacetanā vā acetanā vā ajarāmarā loke natthi, saṅkhārānaṃ niccatā natthi, paramatthena sattūpaladdhi natthi, imāni kho, mahārāja, tīṇi loke natthī”ti. |
Whether sentient or insentient, there are none in the world who are not subject to aging and death; there is no permanence of conditioned things; in the ultimate sense, there is no finding of a being. These three, great king, do not exist in the world.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ loke natthibhāvapañho catuttho. |
♦ The fourth question on what does not exist in the world. |
♦ 5. akammajādipañho |
♦ 5. The Question of what is not born of Kamma, etc. |
♦ 5. “bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṃ loke akammajaṃ ahetujaṃ anutujaṃ, taṃ me kathehī”ti. |
♦ 5. “Venerable Nāgasena, those produced by kamma are seen in the world, those produced by a cause are seen, those produced by season are seen. That which in the world is not born of kamma, not born of a cause, not born of a season, tell me that.” |
“dveme, mahārāja, lokasmiṃ akammajā ahetujā anutujā. |
“These two, great king, in the world are not born of kamma, not born of a cause, not born of a season. |
katame dve? |
Which two? |
ākāso, mahārāja, akammajo ahetujo anutujo; |
Space, great king, is not born of kamma, not born of a cause, not born of a season. |
nibbānaṃ, mahārāja, akammajaṃ ahetujaṃ anutujaṃ. |
Nibbāna, great king, is not born of kamma, not born of a cause, not born of a season. |
ime kho, mahārāja, dve akammajā ahetujā anutujā”ti. |
These two, great king, are not born of kamma, not born of a cause, not born of a season.” |
♦ “mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī”ti. |
♦ “Do not, venerable Nāgasena, misrepresent the word of the Jina; do not answer the question without knowing.” |
“kiṃ kho, mahārāja, ahaṃ vadāmi, yaṃ maṃ tvaṃ evaṃ vadesi ‘mā, bhante nāgasena, jinavacanaṃ makkhehi, mā ajānitvā pañhaṃ byākarohī’”ti? |
“What then, great king, am I saying, that you say to me thus, ‘Do not, venerable Nāgasena, misrepresent the word of the Jina; do not answer the question without knowing’?” |
“bhante nāgasena, yuttamidaṃ tāva vattuṃ ‘ākāso akammajo ahetujo anutujo’ti. |
“Venerable Nāgasena, it is right to say this much, ‘Space is not born of kamma, not born of a cause, not born of a season.’ |
anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṃ evaṃ vadesi ‘ahetujaṃ nibbānan’”ti. |
But by hundreds of reasons, venerable Nāgasena, the path for the realization of Nibbāna has been declared by the Blessed One to his disciples, and yet you say thus, ‘Nibbāna is not born of a cause.’” |
“saccaṃ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṃ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto”ti. |
“It is true, great king, that by hundreds of reasons the path for the realization of Nibbāna has been declared by the Blessed One to his disciples, but no cause has been declared for the production of Nibbāna.” |
♦ “ettha mayaṃ, bhante nāgasena, andhakārato andhakārataraṃ pavisāma, vanato vanataraṃ pavisāma, gahanato gahanataraṃ pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. |
♦ “Here, venerable Nāgasena, we enter from darkness into greater darkness, from a forest into a thicker forest, from a jungle into a denser jungle, where there is a cause for the realization of Nibbāna, but for the production of that Dhamma there is no cause. |
yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo. |
If, venerable Nāgasena, there is a cause for the realization of Nibbāna, then a cause for the production of Nibbāna should also be expected. |
♦ “yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo. |
♦ “Just as, venerable Nāgasena, a son has a father, for that reason a father of the father should also be expected. |
yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo . |
Just as a pupil has a teacher, for that reason a teacher of the teacher should also be expected. |
yathā aṅkurassa bījaṃ atthi, tena kāraṇena bījassapi bījaṃ icchitabbaṃ. |
Just as a sprout has a seed, for that reason a seed of the seed should also be expected. |
evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo. |
Just so, venerable Nāgasena, if there is a cause for the realization of Nibbāna, for that reason a cause for the production of Nibbāna should also be expected. |
♦ “yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi. |
♦ “Just as when there is a top of a tree or a vine, for that reason there is also a middle and a root. |
evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo’”ti. |
Just so, venerable Nāgasena, if there is a cause for the realization of Nibbāna, for that reason a cause for the production of Nibbāna should also be expected.’” |
♦ “anuppādanīyaṃ, mahārāja, nibbānaṃ, tasmā na nibbānassa uppādāya hetu akkhāto”ti. |
♦ “Nibbāna, great king, is not producible, therefore no cause has been declared for the production of Nibbāna.” |
“iṅgha, bhante nāgasena, kāraṇaṃ dassetvā kāraṇena maṃ saññāpehi, yathāhaṃ jāneyyaṃ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī”ti. |
“Come, venerable Nāgasena, showing the reason, explain to me with a reason, so that I may know that there is a cause for the realization of Nibbāna, but there is no cause for the production of Nibbāna.” |
♦ “tena hi, mahārāja, sakkaccaṃ sotaṃ odaha, sādhukaṃ suṇohi, vakkhāmi tattha kāraṇaṃ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṃ pabbatarājaṃ upagantun”ti? |
♦ “Then, great king, give ear carefully, listen well, I will speak the reason there. Could a man, great king, by his natural strength, go from here to the Himalaya, the king of mountains?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṃ pabbatarājaṃ idha āharitun”ti? |
“But could that man, great king, by his natural strength, bring the Himalaya, the king of mountains, here?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ. |
“Just so, great king, it is possible to declare the path for the realization of Nibbāna, but it is not possible to show a cause for the production of Nibbāna. |
♦ “sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṃ nāvāya uttaritvā pārimatīraṃ gantun”ti? |
♦ “Could a man, great king, by his natural strength, cross the great ocean in a boat and go to the farther shore?” |
“āma, bhante”ti? |
“Yes, venerable sir.” |
“sakkuṇeyya pana so, mahārāja, puriso pākatikena balena mahāsamuddassa pārimatīraṃ idha āharitun”ti? |
“But could that man, great king, by his natural strength, bring the farther shore of the great ocean here?” |
“na hi bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṃ, na sakkā nibbānassa uppādāya hetu dassetuṃ. |
“Just so, great king, it is possible to declare the path for the realization of Nibbāna, but it is not possible to show a cause for the production of Nibbāna. |
kiṃ kāraṇā? |
What is the reason? |
asaṅkhatattā dhammassā”ti. |
Because of the unconditioned nature of the Dhamma.” |
♦ “asaṅkhataṃ, bhante nāgasena, nibbānan”ti? |
♦ “Is Nibbāna, venerable Nāgasena, unconditioned?” |
“āma, mahārāja, asaṅkhataṃ nibbānaṃ na kehici kataṃ, nibbānaṃ, mahārāja, na vattabbaṃ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā”ti. |
“Yes, great king, Nibbāna is unconditioned, not made by anyone. Nibbāna, great king, cannot be said to be arisen or not arisen or producible or past or future or present or cognizable by the eye or cognizable by the ear or cognizable by the nose or cognizable by the tongue or cognizable by the body.” |
“yadi, bhante nāgasena, nibbānaṃ na uppannaṃ na anuppannaṃ na uppādanīyaṃ na atītaṃ na anāgataṃ na paccuppannaṃ na cakkhuviññeyyaṃ na sotaviññeyyaṃ na ghānaviññeyyaṃ na jivhāviññeyyaṃ na kāyaviññeyyaṃ, tena hi, bhante nāgasena, tumhe natthidhammaṃ nibbānaṃ apadisatha ‘natthi nibbānan’ti. |
“If, venerable Nāgasena, Nibbāna is not arisen, not un-arisen, not producible, not past, not future, not present, not cognizable by the eye, not cognizable by the ear, not cognizable by the nose, not cognizable by the tongue, not cognizable by the body, then, venerable Nāgasena, you point to a non-existent thing as Nibbāna, saying, ‘Nibbāna does not exist.’ |
“atthi, mahārāja, nibbānaṃ, manoviññeyyaṃ nibbānaṃ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṃ passatī”ti. |
“There is, great king, Nibbāna. Nibbāna is cognizable by the mind. With a purified, sublime, straight, unobstructed, and un-sensual mind, a rightly practiced noble disciple sees Nibbāna.” |
♦ “kīdisaṃ pana taṃ, bhante, nibbānaṃ, yaṃ taṃ opammehi ādīpanīyaṃ kāraṇehi maṃ saññāpehi, yathā atthidhammaṃ opammehi ādīpanīyan”ti. |
♦ “What is that Nibbāna like, venerable sir, that which can be pointed out by a simile? Explain it to me with reasons, so that an existing thing can be pointed out by a simile.” |
“atthi, mahārāja, vāto nāmā”ti? |
“Is there, great king, such a thing as wind?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“iṅgha, mahārāja, vātaṃ dassehi vaṇṇato vā saṇṭhānato vā aṇuṃ vā thūlaṃ vā dīghaṃ vā rassaṃ vā”ti. |
“Come, great king, show the wind by its color or its shape, whether it is small or large, long or short.” |
“na sakkā, bhante nāgasena, vāto upadassayituṃ, na so vāto hatthaggahaṇaṃ vā nimmaddanaṃ vā upeti, api ca atthi so vāto”ti. |
“It is not possible, venerable Nāgasena, to show the wind. That wind cannot be grasped by the hand or crushed, but there is that wind.” |
“yadi, mahārāja, na sakkā vāto upadassayituṃ, tena hi natthi vāto”ti? |
“If, great king, it is not possible to show the wind, then there is no wind.” |
“jānāmahaṃ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṃ, na cāhaṃ sakkomi vātaṃ upadassayitun”ti. |
“I know, venerable Nāgasena, that there is wind, it has entered my heart, but I am not able to show the wind.” |
“evameva kho, mahārāja, atthi nibbānaṃ, na ca sakkā nibbānaṃ upadassayituṃ vaṇṇena vā saṇṭhānena vā”ti. |
“Just so, great king, there is Nibbāna, but it is not possible to show Nibbāna by its color or its shape.” |
“sādhu, bhante nāgasena, sūpadassitaṃ opammaṃ, suniddiṭṭhaṃ kāraṇaṃ, evametaṃ tathā sampaṭicchāmi ‘atthi nibbānan’”ti. |
“Excellent, venerable Nāgasena, the simile is well-shown, the reason is well-stated. So it is, I accept that ‘Nibbāna exists.’” |
♦ akammajādipañho pañcamo. |
♦ The fifth question of what is not born of Kamma, etc. |
♦ 6. kammajādipañho |
♦ 6. The Question of what is born of Kamma, etc. |
♦ 6. “bhante nāgasena, katame ettha kammajā, katame hetujā, katame utujā, katame na kammajā, na hetujā, na utujā”ti? |
♦ 6. “Venerable Nāgasena, what here is born of kamma, what is born of a cause, what is born of a season, what is not born of kamma, not born of a cause, not born of a season?” |
“ye keci, mahārāja, sattā sacetanā, sabbe te kammajā; |
“Whatever beings, great king, are sentient, they are all born of kamma; |
aggi ca sabbāni ca bījajātāni hetujāni; |
Fire and all kinds of seeds are born of a cause; |
pathavī ca pabbatā ca udakañca vāto ca, sabbe te utujā; |
The earth and the mountains and the water and the wind, they are all born of a season; |
ākāso ca nibbānañca ime dve akammajā ahetujā anutujā. |
Space and Nibbāna, these two are not born of kamma, not born of a cause, not born of a season. |
nibbānaṃ pana, mahārāja, na vattabbaṃ kammajanti vā hetujanti vā utujanti vā uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā, api ca, mahārāja, manoviññeyyaṃ nibbānaṃ, yaṃ so sammāpaṭipanno ariyasāvako visuddhena ñāṇena passatī”ti. |
But Nibbāna, great king, cannot be said to be born of kamma or born of a cause or born of a season or arisen or not arisen or producible or past or future or present or cognizable by the eye or cognizable by the ear or cognizable by the nose or cognizable by the tongue or cognizable by the body. But, great king, Nibbāna is cognizable by the mind, which a rightly practiced noble disciple sees with purified knowledge.” |
“ramaṇīyo, bhante nāgasena, pañho suvinicchito nissaṃsayo ekantagato, vimati uppacchinnā, tvaṃ gaṇivarapavaramāsajjā”ti. |
“Delightful, venerable Nāgasena, the question is well-decided, without doubt, definite, doubt is cut off, having approached you, the best and foremost of the group.” |
♦ kammajādipañho chaṭṭho. |
♦ The sixth question of what is born of Kamma, etc. |
♦ 7. yakkhapañho |
♦ 7. The Question of Yakkhas |
♦ 7. “bhante nāgasena, atthi loke yakkhā nāmā”ti? |
♦ 7. “Venerable Nāgasena, are there such things as yakkhas in the world?” |
“āma, mahārāja, atthi loke yakkhā nāmā”ti. |
“Yes, great king, there are such things as yakkhas in the world.” |
“cavanti pana te, bhante, yakkhā tamhā yoniyā”ti? |
“Do those yakkhas, venerable sir, pass away from that mode of existence?” |
“āma, mahārāja, cavanti te yakkhā tamhā yoniyā”ti. |
“Yes, great king, those yakkhas pass away from that mode of existence.” |
“kissa pana, bhante nāgasena, tesaṃ matānaṃ yakkhānaṃ sarīraṃ na dissati, kuṇapagandhopi na vāyatī”ti? |
“Why then, venerable Nāgasena, is the body of those dead yakkhas not seen, nor does the smell of a corpse emanate?” |
“dissati, mahārāja, matānaṃ yakkhānaṃ sarīraṃ, kuṇapagandhopi tesaṃ vāyati, matānaṃ, mahārāja, yakkhānaṃ sarīraṃ kīṭavaṇṇena vā dissati, kimivaṇṇena vā dissati, kipillikavaṇṇena vā dissati, paṭaṅgavaṇṇena vā dissati, ahivaṇṇena vā dissati, vicchikavaṇṇena vā dissati, satapadivaṇṇena vā dissati, dijavaṇṇena vā dissati, migavaṇṇena vā dissatī”ti. |
“The body of dead yakkhas, great king, is seen, and the smell of a corpse emanates from them. The body of dead yakkhas, great king, is seen in the form of an insect, or it is seen in the form of a worm, or it is seen in the form of an ant, or it is seen in the form of a moth, or it is seen in the form of a snake, or it is seen in the form of a scorpion, or it is seen in the form of a centipede, or it is seen in the form of a bird, or it is seen in the form of a deer.” |
“ko hi, bhante nāgasena, añño idaṃ pañhaṃ puṭṭho visajjeyya aññatra tavādisena buddhimatā”ti. |
“Who else, venerable Nāgasena, asked this question, would answer it, other than one as intelligent as you?” |
♦ yakkhapañho sattamo. |
♦ The seventh question of Yakkhas. |
♦ 8. anavasesasikkhāpadapañho |
♦ 8. The Question of the Training Rules without Remainder |
♦ 8. “bhante nāgasena, ye te ahesuṃ tikicchakānaṃ pubbakā ācariyā seyyathidaṃ, nārado dhammantarī aṅgiraso kapilo kaṇḍaraggi sāmo atulo pubbakaccāyano, sabbepete ācariyā sakiṃ yeva roguppattiñca nidānañca sabhāvañca samuṭṭhānañca tikicchañca kiriyañca siddhāsiddhañca sabbaṃ taṃ niravasesaṃ jānitvā ‘imasmiṃ kāye ettakā rogā uppajjissantī’ti ekappahārena kalāpaggāhaṃ karitvā suttaṃ bandhiṃsu, asabbaññuno ete sabbe, kissa pana tathāgato sabbaññū samāno anāgataṃ kiriyaṃ buddhañāṇena jānitvā ‘ettake nāma vatthusmiṃ ettakaṃ nāma sikkhāpadaṃ paññapetabbaṃ bhavissatī’ti paricchinditvā anavasesato sikkhāpadaṃ na paññapesi, uppannuppanne vatthusmiṃ ayase pākaṭe dose vitthārike puthugate ujjhāyantesu manussesu tasmiṃ tasmiṃ kāle sāvakānaṃ sikkhāpadaṃ paññapesī”ti? |
♦ 8. “Venerable Nāgasena, those who were the former teachers of physicians, namely, Nārada, Dhammantari, Aṅgirasa, Kapila, Kaṇḍaraggi, Sāma, Atula, and Pubbakaccāyana, all these teachers, having at once known completely the origin of a disease, its cause, its nature, its arising, its treatment, its procedure, and its success or failure, having grasped it all at once, formulated a treatise, saying, ‘In this body, so many diseases will arise.’ All these were not all-knowing. Why then did the Tathāgata, being all-knowing, knowing the future procedure with his Buddha-knowledge, having determined, ‘In such and such a matter, such and such a training rule will have to be laid down,’ not lay down the training rule without remainder, but on each occasion when a matter arose, when a fault was manifest, widespread, and common, when people were complaining, at that time he laid down a training rule for his disciples?” |
♦ “ñātametaṃ, mahārāja, tathāgatassa ‘imasmiṃ samaye imesu manussesu sādhikaṃ diyaḍḍhasikkhāpadasataṃ paññapetabbaṃ bhavissatī’ti, api ca tathāgatassa evaṃ ahosi ‘sace kho ahaṃ sādhikaṃ diyaḍḍhasikkhāpadasataṃ ekappahāraṃ paññapessāmi, mahājano santāsamāpajjissati ‘bahukaṃ idha rakkhitabbaṃ, dukkaraṃ vata bho samaṇassa gotamassa sāsane pabbajitun’ti, pabbajitukāmāpi na pabbajissanti, vacanañca me na saddahissanti, asaddahantā te manussā apāyagāmino bhavissann-ti uppannuppanne vatthusmiṃ dhammadesanāya viññāpetvā pākaṭe dose sikkhāpadaṃ paññapessāmī’”ti. |
♦ “This was known, great king, to the Tathāgata: ‘At this time, for these people, more than one hundred and fifty training rules will have to be laid down.’ But it occurred to the Tathāgata thus: ‘If I were to lay down more than one hundred and fifty training rules at once, the great multitude would be terrified, thinking, “Much has to be protected here, it is difficult indeed to go forth in the teaching of the recluse Gotama.” Those who wish to go forth would not go forth, and they would not believe my word. Not believing, those people would be bound for a state of woe. On each occasion when a matter arises, having made it known by a teaching of the Dhamma, when a fault is manifest, I will lay down a training rule.’” |
“acchariyaṃ, bhante nāgasena, buddhānaṃ, abbhutaṃ, bhante nāgasena, buddhānaṃ, yāva mahantaṃ tathāgatassa sabbaññutañāṇaṃ, evametaṃ, bhante nāgasena, suniddiṭṭho eso attho tathāgatena, ‘bahukaṃ idha sikkhitabban’ti sutvā sattānaṃ santāso uppajjeyya, ekopi jinasāsane na pabbajeyya, evametaṃ tathā sampaṭicchāmī”ti. |
“Wonderful, venerable Nāgasena, are the Buddhas! Marvelous, venerable Nāgasena, are the Buddhas! How great is the all-knowing knowledge of the Tathāgata! So it is, venerable Nāgasena, this matter was well-stated by the Tathāgata. Hearing, ‘Much has to be learned here,’ terror would arise in beings, and not a single one would go forth in the Jina's teaching. So it is, I accept it as such.” |
♦ anavasesasikkhāpadapañho aṭṭhamo. |
♦ The eighth question on the training rules without remainder. |
♦ 9. sūriyatapanapañho |
♦ 9. The Question of the Sun's Shining |
♦ 9. “bhante nāgasena, ayaṃ sūriyo sabbakālaṃ kaṭhinaṃ tapati, udāhu kiñcikālaṃ mandaṃ tapatī”ti? |
♦ 9. “Venerable Nāgasena, does this sun shine fiercely at all times, or does it shine gently at some times?” |
“sabbakālaṃ, mahārāja, sūriyo kaṭhinaṃ tapati, na kiñcikālaṃ mandaṃ tapatī”ti. |
“At all times, great king, the sun shines fiercely; it does not shine gently at any time.” |
“yadi, bhante nāgasena, sūriyo sabbakālaṃ kaṭhinaṃ tapati, kissa pana appekadā sūriyo kaṭhinaṃ tapati, appekadā mandaṃ tapatī”ti? |
“If, venerable Nāgasena, the sun shines fiercely at all times, why then does the sun sometimes shine fiercely and sometimes shine gently?” |
“cattārome, mahārāja, sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapati. |
“There are these four, great king, diseases of the sun. Afflicted by one or another of these diseases, the sun shines gently. |
katame cattāro? |
Which four? |
abbhaṃ, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. |
Clouds, great king, are a disease of the sun; afflicted by that disease, the sun shines gently. |
mahikā, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. |
Mist, great king, is a disease of the sun; afflicted by that disease, the sun shines gently. |
megho, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. |
A thundercloud, great king, is a disease of the sun; afflicted by that disease, the sun shines gently. |
rāhu, mahārāja, sūriyassa rogo, tena rogena paṭipīḷito sūriyo mandaṃ tapati. |
Rāhu, great king, is a disease of the sun; afflicted by that disease, the sun shines gently. |
ime kho, mahārāja, cattāro sūriyassa rogā, yesaṃ aññatarena rogena paṭipīḷito sūriyo mandaṃ tapatī”ti. |
These, great king, are the four diseases of the sun. Afflicted by one or another of these diseases, the sun shines gently.” |
“acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, sūriyassapi tāva tejosampannassa rogo uppajjissati, kimaṅgaṃ pana aññesaṃ sattānaṃ, natthi, bhante, esā vibhatti aññassa aññatra tavādisena buddhimatā”ti. |
“Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena! Even for the sun, so endowed with heat, a disease will arise! What to say then of other beings? There is, venerable sir, no explanation of this for anyone other than one as intelligent as you.” |
♦ sūriyatapanapañho navamo. |
♦ The ninth question on the sun's shining. |
♦ 10. kaṭhinatapanapañho |
♦ 10. The Question of Fierce Shining |
♦ 10. “bhante nāgasena, kissa hemante sūriyo kaṭhinaṃ tapati, no tathā gimhe”ti? |
♦ 10. “Venerable Nāgasena, why does the sun shine fiercely in winter, but not so in summer?” |
“gimhe, mahārāja, anupahataṃ hoti rajojallaṃ, vātakkhubhitā reṇū gaganānugatā honti, ākāsepi abbhā subahalā honti, mahāvāto ca adhimattaṃ vāyati, te sabbe nānākulā samāyutā sūriyaraṃsiyo pidahanti, tena gimhe sūriyo mandaṃ tapati. |
“In summer, great king, the dust and dirt are not suppressed; the dust, stirred up by the wind, follows the sky. In the sky too, the clouds are very thick, and a great wind blows excessively. All these, being mixed together in various ways, cover the sun's rays. Therefore, in summer, the sun shines gently. |
♦ “hemante pana, mahārāja, heṭṭhā pathavī nibbutā hoti, upari mahāmegho upaṭṭhito hoti, upasantaṃ hoti rajojallaṃ, reṇu ca santasantaṃ gagane carati, vigatavalāhako ca hoti ākāso, vāto ca mandamandaṃ vāyati, etesaṃ uparatiyā visuddhā honti sūriyaraṃsiyo, upaghātavimuttassa sūriyassa tāpo ati viya tapati. |
♦ “In winter, however, great king, the earth below is cooled, a great cloud is present above, the dust and dirt are settled, and the dust moves calmly in the sky. The sky is free of clouds, and the wind blows gently. Due to the cessation of these, the sun's rays are purified. The heat of the sun, being free from obstruction, shines very intensely. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena sūriyo hemante kaṭhinaṃ tapati, no tathā gimhe”ti. |
This is the reason here, great king, for which the sun shines fiercely in winter, but not so in summer.” |
“sabbītimutto, bhante, sūriyo kaṭhinaṃ tapati, meghādisahagato kaṭhinaṃ na tapatī”ti. |
“When free from all afflictions, venerable sir, the sun shines fiercely; when accompanied by clouds and so on, it does not shine fiercely.” |
♦ kaṭhinatapanapañho dasamo. |
♦ The tenth question on fierce shining. |
♦ nippapañcavaggo dutiyo. |
♦ The second chapter on non-proliferation. |
♦ imasmiṃ vagge dasa pañhā. |
♦ In this chapter are ten questions. |
♦ 3. vessantaravaggo |
♦ 3. The Chapter on Vessantara |
♦ 1. vessantarapañho |
♦ 1. The Question of Vessantara |
♦ 1. “bhante nāgasena, sabbeva bodhisattā puttadāraṃ denti, udāhu vessantareneva raññā puttadāraṃ dinnan”ti? |
♦ 1. “Venerable Nāgasena, do all Bodhisattas give away their children and wives, or was it only by king Vessantara that his children and wife were given away?” |
“sabbepi, mahārāja, bodhisattā puttadāraṃ denti, na vessantareneva raññā puttadāraṃ dinnan”ti. |
“All Bodhisattas, great king, give away their children and wives; it was not only by king Vessantara that his children and wife were given away.” |
“api ca kho, bhante nāgasena, tesaṃ anumatena dentī”ti. |
“But, venerable Nāgasena, do they give with their consent?” |
“bhariyā, mahārāja, anumatā, dārakā pana bālatāya vilapiṃsu , yadi te atthato jāneyyuṃ, tepi anumodeyyuṃ, na te vilapeyyun”ti. |
“The wife, great king, consented. But the children, due to their immaturity, lamented. If they had known the meaning, they too would have approved; they would not have lamented.” |
♦ “dukkaraṃ, bhante nāgasena, bodhisattena kataṃ, yaṃ so attano orase piye putte brāhmaṇassa dāsatthāya adāsi. |
♦ “A difficult thing, venerable Nāgasena, was done by the Bodhisatta, that he gave his own dear sons for the sake of slavery to a brahmin. |
♦ “idampi dutiyaṃ dukkarato dukkarataraṃ, yaṃ so attano orase piye putte bālake taruṇake latāya bandhitvā tena brāhmaṇena latāya anumajjīyante disvā ajjhupekkhi. |
♦ “This second thing is more difficult than the difficult, that he, seeing his own dear, young, tender sons being tied with a vine and dragged by that brahmin with a vine, looked on with equanimity. |
♦ “idampi tatiyaṃ dukkarato dukkarataraṃ, yaṃ so sakena balena bandhanā muccitvā āgate dārake sārajjamupagate punadeva latāya bandhitvā adāsi. |
♦ “This third thing is more difficult than the difficult, that when the children, having freed themselves from their bonds by their own strength, came back agitated, he tied them again with a vine and gave them away. |
♦ “idampi catutthaṃ dukkarato dukkarataraṃ, yaṃ so dārake ‘ayaṃ kho, tāta, yakkho khādituṃ neti amhe’ti vilapante ‘mā bhāyitthā’ti na assāsesi. |
♦ “This fourth thing is more difficult than the difficult, that when the children were lamenting, ‘This, father, is a yakkha who is taking us away to eat us,’ he did not console them, saying, ‘Do not be afraid.’ |
♦ “idampi pañcamaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa rudamānassa pādesu nipatitvā ‘alaṃ, tāta, kaṇhājinaṃ nivattehi, ahameva gacchāmi yakkhena saha, khādatu maṃ yakkho’ti yācamānassa evaṃ na sampaṭicchi. |
♦ “This fifth thing is more difficult than the difficult, that when the prince Jāli, weeping, fell at his feet, begging, ‘Enough, father, let Kaṇhājinā return; I myself will go with the yakkha, let the yakkha eat me,’ he did not consent thus. |
♦ “idampi chaṭṭhaṃ dukkarato dukkarataraṃ, yaṃ so jālissa kumārassa ‘pāsāṇasamaṃ nūna te, tāta, hadayaṃ, yaṃ tvaṃ amhākaṃ dukkhitānaṃ pekkhamāno nimmanussake brahāraññe yakkhena nīyamāne na nivāresī’ti vilapamānassa kāruññaṃ nākāsi. |
♦ “This sixth thing is more difficult than the difficult, that when the prince Jāli was lamenting, ‘Your heart, father, must be like a stone, that you, seeing us suffering, being led away by a yakkha in the desolate great forest, did not prevent it,’ he did not show compassion. |
♦ “idampi sattamaṃ dukkarato dukkarataraṃ, yaṃ tassa ruḷaruḷassa bhīmabhīmassa nīte dārake adassanaṃ gamite na phali hadayaṃ satadhā vā sahassadhā vā, puññakāmena manujena kiṃ paradukkhāpanena, nanu nāma sakadānaṃ dātabbaṃ hotī”ti? |
♦ “This seventh thing is more difficult than the difficult, that when his heart was in turmoil, in great fear, when the children were taken away and had gone out of sight, his heart did not break into a hundred or a thousand pieces. By a man who desires merit, what is the use of causing suffering to another? Should not one give a gift of oneself?” |
♦ “dukkarassa, mahārāja, katattā bodhisattassa kittisaddo dasasahassiyā lokadhātuyā sadevamanussesu abbhuggato, devā devabhavane pakittenti, asurā asurabhavane pakittenti, garuḷā garuḷabhavane pakittenti, nāgā nāgabhavane pakittenti, yakkhā yakkhabhavane pakittenti, anupubbena tassa kittisaddo paramparāya ajjetarahi idha amhākaṃ samayaṃ anuppatto, taṃ mayaṃ dānaṃ pakittentā vikopentā nisinnā sudinnaṃ, udāhu duddinnanti. |
♦ “Because of the difficult deed done, great king, the fame of the Bodhisatta has spread throughout the ten-thousand-fold world system among gods and men. The gods proclaim it in the deva-realm, the asuras proclaim it in the asura-realm, the garuḷas proclaim it in the garuḷa-realm, the nāgas proclaim it in the nāga-realm, the yakkhas proclaim it in the yakkha-realm. Gradually, that fame has come down in succession to our time here today. We, sitting here, proclaiming and analyzing that gift, was it well-given or ill-given? |
so kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ dasa guṇe anudassati. |
And that fame, great king, reveals ten qualities of the Bodhisatta to the skillful, the wise, the intelligent, and the discerning. |
katame dasa? |
What ten? |
agedhatā nirālayatā cāgo pahānaṃ apunarāvattitā sukhumatā mahantatā duranubodhatā dullabhatā asadisatā buddhadhammassa, so kho panāyaṃ, mahārāja, kittisaddo nipuṇānaṃ viññūnaṃ vidūnaṃ vibhāvīnaṃ bodhisattānaṃ ime dasa guṇe anudassatī”ti. |
Non-greed, non-attachment, renunciation, abandonment, non-returning, subtlety, greatness, difficult to understand, rarity, and the unequalled nature of the Buddha-dhamma. And that fame, great king, reveals these ten qualities of the Bodhisatta to the skillful, the wise, the intelligent, and the discerning.” |
♦ “bhante nāgasena, yo paraṃ dukkhāpetvā dānaṃ deti, api nu taṃ dānaṃ sukhavipākaṃ hoti saggasaṃvattanikan”ti? |
♦ “Venerable Nāgasena, he who, having caused suffering to another, gives a gift, does that gift have a happy result and lead to heaven?” |
“āma, mahārāja, kiṃ vattabban”ti. |
“Yes, great king, what is there to be said?” |
“iṅgha, bhante nāgasena, kāraṇaṃ upadassehī”ti. |
“Come, venerable Nāgasena, show the reason.” |
“idha, mahārāja, koci samaṇo vā brāhmaṇo vā sīlavā hoti kalyāṇadhammo, so bhaveyya pakkhahato vā pīṭhasappī vā aññataraṃ vā byādhiṃ āpanno, tamenaṃ yo koci puññakāmo yānaṃ āropetvā patthitaṃ desamanupāpeyya, api nu kho, mahārāja, tassa purisassa tatonidānaṃ kiñci sukhaṃ nibbatteyya saggasaṃvattanikaṃ taṃ kamman”ti? |
“Here, great king, a certain samaṇa or brāhmaṇa might be virtuous, of good character. He might be paralyzed or a cripple or have some other disease. Someone who desires merit might put him in a vehicle and take him to his desired destination. Would that man, great king, from that cause, get any happiness? Would that kamma lead to heaven?” |
“āma, bhante, kiṃ vattabbaṃ? |
“Yes, venerable sir, what is there to be said? |
hatthiyānaṃ vā so, bhante, puriso labheyya assayānaṃ vā rathayānaṃ vā, thale thalayānaṃ jale jalayānaṃ devesu devayānaṃ manussesu manussayānaṃ, tadanucchavikaṃ tadanulomikaṃ bhave bhave nibbatteyya, tadanucchavikāni tadanulomikāni cassa sukhāni nibbatteyyuṃ, sugatito sugatiṃ gaccheyya, teneva kammābhisandena iddhiyānaṃ abhiruyha patthitaṃ nibbānanagaraṃ pāpuṇeyyā”ti. |
That man, venerable sir, would get an elephant-vehicle or a horse-vehicle or a chariot-vehicle; on land, a land-vehicle; on water, a water-vehicle; among the gods, a deva-vehicle; among humans, a human-vehicle. Befitting and suitable to that, in life after life, it would arise. Befitting and suitable to that, happiness would arise for him. From a happy state, he would go to a happier state. By that same flow of kamma, riding on a psychic vehicle, he would reach the desired city of Nibbāna.” |
“tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ, yaṃ so puriso balībadde dukkhāpetvā evarūpaṃ sukhaṃ anubhavati. |
“In that case, great king, a gift given by causing suffering to another has a happy result and leads to heaven, since that man, by causing suffering to the oxen, experiences such happiness. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yathā paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ. |
♦ “Listen to yet another reason, great king, how a gift given by causing suffering to another has a happy result and leads to heaven. |
idha, mahārāja, yo koci rājā janapadato dhammikaṃ baliṃ uddharāpetvā āṇāpavattanena dānaṃ dadeyya, api nu kho so, mahārāja, rājā tatonidānaṃ kiñci sukhaṃ anubhaveyya saggasaṃvattanikaṃ taṃ dānan”ti? |
Here, great king, a certain king, having collected a righteous tax from the country, might give a gift by the exercise of his authority. Would that king, great king, from that cause, experience any happiness? Would that gift lead to heaven?” |
“āma, bhante, kiṃ vattabbaṃ, tatonidānaṃ so, bhante, rājā uttariṃ anekasatasahassaguṇaṃ labheyya. |
“Yes, venerable sir, what is there to be said? From that cause, venerable sir, that king would receive a hundred thousand times more. |
rājūnaṃ atirājā bhaveyya, devānaṃ atidevo bhaveyya, brahmānaṃ atibrahmā bhaveyya, samaṇānaṃ atisamaṇo bhaveyya, brāhmaṇānaṃ atibrāhmaṇo bhaveyya, arahantānaṃ atiarahā bhaveyyā”ti. |
He would become a king over kings, a god over gods, a Brahmā over Brahmās, a samaṇa over samaṇas, a brāhmaṇa over brāhmaṇas, an Arahant over Arahants.” |
“tena hi, mahārāja, paradukkhāpanena dinnadānaṃ sukhavipākaṃ hoti saggasaṃvattanikaṃ, yaṃ so rājā balinā janaṃ pīḷetvā dinnadānena evarūpaṃ uttariṃ yasasukhaṃ anubhavatī”ti. |
“In that case, great king, a gift given by causing suffering to another has a happy result and leads to heaven, since that king, having oppressed the people with taxes, by the gift given, experiences such superior fame and happiness.” |
♦ “atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, yaṃ so sakaṃ bhariyaṃ parassa bhariyatthāya adāsi, sake orase putte brāhmaṇassa dāsatthāya adāsi, atidānaṃ nāma, bhante nāgasena, loke vidūhi ninditaṃ garahitaṃ, yathā nāma, bhante nāgasena, atibhārena sakaṭassa akkho bhijjati, atibhārena nāvā osīdati, atibhuttena bhojanaṃ visamaṃ pariṇamati, ativassena dhaññaṃ vinassati, atidānena bhogakkhayaṃ upeti, atitāpena pathavī upaḍayhati, atirāgena ummattako hoti, atidosena vajjho hoti, atimohena anayaṃ āpajjati, atilobhena coraggahaṇamupagacchati, atibhayena nirujjhati, atipūrena nadī uttarati, ativātena asani patati, atiagginā odanaṃ uttarati, atisañcaraṇena na ciraṃ jīvati. |
♦ “An excessive gift, venerable Nāgasena, was given by king Vessantara, that he gave his own wife to be the wife of another, he gave his own legitimate sons for the sake of slavery to a brahmin. An excessive gift, venerable Nāgasena, is blamed and censured by the wise in the world. Just as, venerable Nāgasena, by an excessive load the axle of a cart breaks, by an excessive load a boat sinks, by excessive eating food is digested poorly, by excessive rain the crop is ruined, by excessive giving one comes to the destruction of possessions, by excessive heat the earth is scorched, by excessive passion one becomes insane, by excessive hatred one becomes worthy of death, by excessive delusion one comes to ruin, by excessive greed one comes to be captured as a thief, by excessive fear one is paralyzed, by excessive fullness a river overflows, by excessive wind a thunderbolt falls, by excessive fire rice boils over, by excessive wandering one does not live long. |
evameva kho, bhante nāgasena, atidānaṃ nāma loke vidūhi ninditaṃ garahitaṃ, atidānaṃ, bhante nāgasena, vessantarena raññā dinnaṃ, na tattha kiñci phalaṃ icchitabban”ti. |
Just so, venerable Nāgasena, an excessive gift is blamed and censured by the wise in the world. An excessive gift, venerable Nāgasena, was given by king Vessantara; no fruit should be expected there.” |
♦ “atidānaṃ, mahārāja, loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti , atidānadāyī loke kittiṃ pāpuṇāti. |
♦ “An excessive gift, great king, is praised, extolled, and commended by the wise in the world. Whoever gives any kind of gift, the giver of an excessive gift obtains fame in the world. |
yathā, mahārāja, atipavaratāya dibbaṃ vanamūlaṃ gahitampi hatthapāse ṭhitānaṃ parajanānaṃ na dassayati, agado atijaccatāya pīḷāya samugghātako rogānaṃ antakaro, aggi atijotitāya ḍahati, udakaṃ atisītatāya nibbāpeti, padumaṃ parisuddhatāya na upalimpati vārikaddamena, maṇi atiguṇatāya kāmadado, vajiraṃ atitikhiṇatāya vijjhati maṇimuttāphalikaṃ, pathavī atimahantatāya naroragamigapakkhijalaselapabbatadume dhāreti, samuddo atimahantatāya aparipūraṇo, sineru atibhāratāya acalo, ākāso ativitthāratāya ananto, sūriyo atippabhatāya timiraṃ ghāteti, sīho atijātitāya vigatabhayo, mallo atibalavatāya paṭimallaṃ khippaṃ ukkhipati, rājā atipuññatāya adhipati, bhikkhu atisīlavantatāya nāgayakkhanaramarūhi namassanīyo, buddho atiaggatāya anupamo. |
Just as, great king, a divine forest root, due to its extreme excellence, even when taken, does not show itself to other people standing nearby; an antidote, due to its extreme nobility, is a destroyer of affliction and an ender of diseases; fire, due to its extreme brilliance, burns; water, due to its extreme coldness, extinguishes; a lotus, due to its purity, is not stained by water and mud; a gem, due to its extreme quality, is a wish-fulfiller; a diamond, due to its extreme sharpness, pierces gems, pearls, and crystal; the earth, due to its extreme greatness, supports men, snakes, deer, birds, water, rocks, mountains, and trees; the ocean, due to its extreme greatness, is not filled; Sineru, due to its extreme weight, is immovable; space, due to its extreme vastness, is endless; the sun, due to its extreme brilliance, destroys darkness; a lion, due to its extreme nobility, is without fear; a wrestler, due to his extreme strength, quickly lifts up his opponent; a king, due to his extreme merit, is the lord; a monk, due to his extreme virtue, is worthy of being worshipped by nāgas, yakkhas, men, and gods; the Buddha, due to his extreme supremacy, is unequalled. |
evameva kho, mahārāja, atidānaṃ nāma loke vidūhi vaṇṇitaṃ thutaṃ pasatthaṃ, ye keci yādisaṃ kīdisaṃ dānaṃ denti, atidānadāyī loke kittiṃ pāpuṇāti, atidānena vessantaro rājā dasasahassiyā lokadhātuyā vaṇṇito thuto pasattho mahito kittito, teneva atidānena vessantaro rājā ajjetarahi buddho jāto aggo sadevake loke. |
Just so, great king, an excessive gift is praised, extolled, and commended by the wise in the world. Whoever gives any kind of gift, the giver of an excessive gift obtains fame in the world. By an excessive gift, king Vessantara was praised, extolled, commended, honored, and famed in the ten-thousand-fold world system. By that very excessive gift, king Vessantara has now become the Buddha, the chief in the world with its gods. |
♦ “atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabban”ti? |
♦ “Is there, great king, in the world a gift that should be withheld, which should not be given when one worthy of offerings has arrived?” |
“dasa kho panimāni, bhante nāgasena, dānāni, yāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hoti. |
“There are these ten, venerable Nāgasena, gifts, which in the world are considered non-gifts. He who gives those gifts is bound for a state of woe. |
katamāni dasa? |
What ten? |
majjadānaṃ, bhante nāgasena, loke adānasammataṃ, yo taṃ dānaṃ deti, so apāyagāmī hoti. |
The gift of intoxicants, venerable Nāgasena, is considered a non-gift in the world. He who gives that gift is bound for a state of woe. |
samajjadānaṃ ... pe ... itthidānaṃ ... pe ... usabhadānaṃ ... pe ... cittakammadānaṃ ... pe ... satthadānaṃ ... pe ... visadānaṃ ... pe ... saṅkhalikadānaṃ ... pe ... kukkuṭasūkaradānaṃ ... pe ... tulākūṭamānakūṭadānaṃ, bhante nāgasena, loke adānasammataṃ hoti, yo taṃ dānaṃ deti, so apāyagāmī hoti. |
The gift of a festival... etc... the gift of a woman... etc... the gift of a bull... etc... the gift of a painting... etc... the gift of a weapon... etc... the gift of poison... etc... the gift of a chain... etc... the gift of a cock and a pig... etc... the gift of a false balance and a false measure, venerable Nāgasena, is considered a non-gift in the world. He who gives that gift is bound for a state of woe. |
imāni kho, bhante nāgasena, dasa dānāni loke adānasammatāni, yo tāni dānāni deti, so apāyagāmī hotī”ti. |
These, venerable Nāgasena, are the ten gifts that in the world are considered non-gifts. He who gives those gifts is bound for a state of woe.” |
♦ “nāhaṃ taṃ, mahārāja, adānasammataṃ pucchāmi, imaṃ khvāhaṃ, mahārāja, taṃ pucchāmi ‘atthi pana, mahārāja, loke ṭhapanīyaṃ dānaṃ, yaṃ dakkhiṇeyye anuppatte na dātabban’ti. |
♦ “I am not asking you, great king, about what is considered a non-gift. This is what I am asking you, great king: ‘Is there, great king, in the world a gift that should be withheld, which should not be given when one worthy of offerings has arrived?’ |
“natthi, bhante nāgasena, loke ṭhapanīyaṃ dānaṃ. |
“There is not, venerable Nāgasena, in the world a gift that should be withheld. |
yaṃ dakkhiṇeyye anuppatte na dātabbaṃ, cittappasāde uppanne keci dakkhiṇeyyānaṃ bhojanaṃ denti, keci acchādanaṃ, keci sayanaṃ, keci āvasathaṃ, keci attharaṇapāvuraṇaṃ, keci dāsidāsaṃ, keci khettavatthuṃ, keci dvipadacatuppadaṃ, keci sataṃ sahassaṃ satasahassaṃ, keci mahārajjaṃ, keci jīvitampi dentī”ti. |
Which should not be given when one worthy of offerings has arrived. When faith has arisen in the mind, some give food to those worthy of offerings, some clothing, some lodging, some a resting place, some bedding and covering, some male and female slaves, some fields and property, some two-footed and four-footed creatures, some a hundred, a thousand, a hundred thousand, some a great kingdom, and some even give their own lives.” |
“yadi pana, mahārāja, keci jīvitampi denti, kiṃ kāraṇā vessantaraṃ dānapatiṃ atibāḷhaṃ paripātesi sudinne putte ca dāre ca? |
“If then, great king, some even give their own lives, for what reason did you so harshly criticize the great giver Vessantara for the good gift of his children and wife? |
♦ “api nu kho, mahārāja, atthi lokapakati lokāciṇṇaṃ, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā”ti? |
♦ “Is there, great king, a custom in the world, a practice in the world, that a father is able to pledge or sell his son when he is in debt or in need of a livelihood?” |
“āma, bhante, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā”ti. |
“Yes, venerable sir, a father is able to pledge or sell his son when he is in debt or in need of a livelihood.” |
“yadi, mahārāja, labhati pitā puttaṃ iṇaṭṭo vā ājīvikapakato vā āvapituṃ vā vikkiṇituṃ vā, vessantaropi, mahārāja, rājā alabhamāno sabbaññutañāṇaṃ upadduto dukkhito tassa dhammadhanassa paṭilābhāya puttadāraṃ āvapesi ca vikkiṇi ca. |
“If, great king, a father is able to pledge or sell his son when he is in debt or in need of a livelihood, then Vessantara too, great king, the king, not obtaining the knowledge of omniscience, being oppressed and afflicted, for the attainment of that treasure of the Dhamma, pledged and sold his children and wife. |
iti, mahārāja, vessantarena raññā aññesaṃ dinnaṃ yeva dinnaṃ, kataṃ yeva kataṃ. |
Thus, great king, by king Vessantara, what was given to others was indeed given, what was done was indeed done. |
kissa pana tvaṃ, mahārāja, tena dānena vessantaraṃ dānapatiṃ atibāḷhaṃ apasādesī”ti? |
Why then, great king, did you so harshly disparage the great giver Vessantara for that gift?” |
♦ “nāhaṃ, bhante nāgasena, vessantarassa dānapatino dānaṃ garahāmi, api ca puttadāraṃ yācante niminitvā attānaṃ dātabban”ti. |
♦ “I, venerable Nāgasena, do not censure the gift of the great giver Vessantara, but when asked for his children and wife, he should have offered himself.” |
“etaṃ kho, mahārāja, asabbhikāraṇaṃ, yaṃ puttadāraṃ yācante attānaṃ dadeyya, yaṃ yaṃ hi yācante taṃ tadeva dātabbaṃ, etaṃ sappurisānaṃ kammaṃ. |
“That, great king, is an ungentlemanly reason, that when asked for his children and wife, he should give himself. Whatever is asked for, that very thing should be given; this is the action of good men. |
yathā, mahārāja, koci puriso pānīyaṃ āharāpeyya, tassa yo bhojanaṃ dadeyya, api nu so, mahārāja, puriso tassa kiccakārī assā”ti? |
Just as, great king, a certain man might ask for water. If someone were to give him food, would that man, great king, be doing what he was asked to do?” |
“na hi, bhante, yaṃ so āharāpeti, tameva tassa dento kiccakārī assā”ti. |
“No, indeed, venerable sir. He who gives the very thing that was asked for would be doing what he was asked to do.” |
“evameva kho, mahārāja, vessantaro rājā brāhmaṇe puttadāraṃ yācante puttadāraṃ yeva adāsi. |
“Just so, great king, king Vessantara, when the brahmin asked for his children and wife, gave his children and wife. |
sace, mahārāja, brāhmaṇo vessantarassa sarīraṃ yāceyya, na so, mahārāja, attānaṃ rakkheyya na kampeyya na rajjeyya, tassa dinnaṃ pariccattaṃ yeva sarīraṃ bhaveyya. |
If, great king, the brahmin had asked for Vessantara's body, he, great king, would not have protected himself, would not have trembled, would not have been attached; his body would have been given and relinquished. |
sace, mahārāja, koci vessantaraṃ dānapatiṃ upagantvā yāceyya ‘dāsattaṃ me upehī’ti, dinnaṃ pariccattaṃ yevassa sarīraṃ bhaveyya, na so datvā tapeyya , rañño, mahārāja, vessantarassa kāyo bahusādhāraṇo. |
If, great king, someone had approached the great giver Vessantara and asked, ‘Come, be my slave,’ his body would have been given and relinquished. He would not have regretted giving. The body of king Vessantara, great king, was for the common good of many. |
♦ “yathā, mahārāja, pakkā maṃsapesi bahusādhāraṇā, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. |
♦ “Just as, great king, a cooked piece of meat is for the common good of many, just so, great king, the body of king Vessantara was for the common good of many. |
yathā vā pana, mahārāja, phalito rukkho nānādijagaṇasādhāraṇo, evameva kho, mahārāja, rañño vessantarassa kāyo bahusādhāraṇo. |
Or just as, great king, a fruit-bearing tree is for the common good of various flocks of birds, just so, great king, the body of king Vessantara was for the common good of many. |
kiṃ kāraṇā? |
What is the reason? |
‘evāhaṃ paṭipajjanto sammāsambodhiṃ pāpuṇissāmī’ti. |
‘Practicing thus, I will attain perfect enlightenment.’ |
♦ “yathā, mahārāja, puriso adhano dhanatthiko dhanapariyesanaṃ caramāno ajapathaṃ saṅkupathaṃ vettapathaṃ gacchati, jalathalavāṇijjaṃ karoti, kāyena vācāya manasā dhanaṃ ārādheti, dhanappaṭilābhāya vāyamati. |
♦ “Just as, great king, a poor man, desirous of wealth, wandering in search of wealth, goes on the goat-path, the stake-path, the cane-path, he does trade by water and by land, he pleases wealth with body, speech, and mind, he strives for the attainment of wealth. |
evameva kho, mahārāja, vessantaro dānapati adhano buddhadhanena sabbaññutañāṇaratanappaṭilābhāya yācakānaṃ dhanadhaññaṃ dāsidāsaṃ yānavāhanaṃ sakalasāpateyyaṃ sakaṃ puttadāraṃ attānañca cajitvā sammāsambodhiṃ yeva pariyesati. |
Just so, great king, the great giver Vessantara, being poor in the wealth of the Buddha, for the attainment of the jewel of the knowledge of omniscience, having renounced wealth and grain, male and female slaves, vehicles, all his property, his own children and wife, and himself, he seeks only perfect enlightenment. |
♦ “yathā vā pana, mahārāja, amacco muddakāmo muddādhikaraṇaṃ yaṃ kiñci gehe dhanadhaññaṃ hiraññasuvaṇṇaṃ, taṃ sabbaṃ datvāpi muddappaṭilābhāya vāyamati. |
♦ “Or just as, great king, a minister, desirous of the seal of office, having given all the wealth and grain, gold and silver in his house, strives for the attainment of the seal of office. |
evameva kho, mahārāja, vessantaro dānapati sabbaṃ taṃ bāhirabbhantaradhanaṃ datvā jīvitampi paresaṃ datvā sammāsambodhiṃ yeva pariyesati. |
Just so, great king, the great giver Vessantara, having given all that external and internal wealth, having given his life to others, seeks only perfect enlightenment. |
♦ “api ca, mahārāja, vessantarassa dānapatino evaṃ ahosi ‘yaṃ so brāhmaṇo yācati, tamevāhaṃ tassa dento kiccakārī nāma homī’ti, evaṃ so tassa puttadāramadāsi. |
♦ “And, great king, it occurred to the great giver Vessantara: ‘Whatever that brahmin asks for, by giving him that very thing, I will be doing what is to be done.’ Thus he gave him his children and wife. |
na kho, mahārāja, vessantaro dānapati dessatāya brāhmaṇassa puttadāramadāsi, na adassanakāmatāya puttadāramadāsi, na atibahukā me puttadārā, ‘na sakkomi te posetun’ti puttadāramadāsi, na ukkaṇṭhito ‘appiyā me’ti nīharitukāmatāya puttadāramadāsi. |
It was not, great king, out of hatred that the great giver Vessantara gave his children and wife to the brahmin; not out of a desire not to see them did he give his children and wife; not because ‘I have too many children and wife, I cannot support them’ did he give his children and wife; not because he was weary and desired to get rid of them, thinking, ‘They are disagreeable to me,’ did he give his children and wife. |
atha kho sabbaññutañāṇaratanasseva piyattā sabbaññutañāṇassa kāraṇā vessantaro rājā evarūpaṃ atulaṃ vipulamanuttaraṃ piyaṃ manāpaṃ dayitaṃ pāṇasamaṃ puttadāradānavaraṃ brāhmaṇassa adāsi. |
But rather, because of his love for the jewel of the knowledge of omniscience, for the sake of the knowledge of omniscience, king Vessantara gave such an incomparable, vast, supreme, dear, pleasing, beloved, and life-equal excellent gift of his children and wife to the brahmin. |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā devātidevena cariyāpiṭake — |
♦ “This was said, great king, by the Blessed One, the god of gods, in the Cariyāpiṭaka — |
♦ “‘na me dessā ubho puttā, maddī devī na dessiyā. |
♦ “‘My two children are not hateful to me, nor is the goddess Maddī hateful. |
♦ sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsahan’ti. |
Omniscience is dear to me, therefore I gave what was dear.’ |
♦ “tasmā, mahārāja, vessataro rājā puttadānaṃ datvā paṇṇasālaṃ pavisitvā nipajji. |
♦ “Therefore, great king, king Vessantara, having given the gift of his children, entered his leaf-hut and lay down. |
tassa atipemena dukkhitassa balavasoko uppajji, hadayavatthu uṇhamahosi. |
Due to his extreme love and affliction, a great sorrow arose in him; his heart became hot. |
nāsikāya appahontiyā mukhena uṇhe assāsapassāse vissajjesi, assūni parivattitvā lohitabindūni hutvā nettehi nikkhamiṃsu. |
Being unable to breathe through his nose, he let out hot in-breaths and out-breaths through his mouth. Tears, turning into drops of blood, came out from his eyes. |
evameva kho, mahārāja, dukkhena vessantaro rājā brāhmaṇassa puttadāramadāsi ‘mā me dānapatho parihāyī’ti. |
Just so, great king, with difficulty king Vessantara gave his children and wife to the brahmin, thinking, ‘May my path of giving not decline.’ |
♦ “api ca, mahārāja, vessantaro rājā dve atthavase paṭicca brāhmaṇassa dve dārake adāsi. |
♦ “And, great king, king Vessantara, considering two benefits, gave the two children to the brahmin. |
katame dve? |
What two? |
dānapatho ca me aparihīno bhavissati, dukkhite ca me puttake vanamūlaphalehi itonidānaṃ ayyako mocessatīti. |
‘My path of giving will not be diminished, and from this cause my grandfather will free my afflicted children from the wild roots and fruits.’ |
jānāti hi, mahārāja, vessantaro rājā ‘na me dārakā sakkā kenaci dāsabhogena bhuñjituṃ, ime ca dārake ayyako nikkiṇissati, evaṃ amhākampi gamanaṃ bhavissatī’ti. |
For king Vessantara knows, great king, ‘My children cannot be enjoyed by anyone in servitude. And my grandfather will redeem these children. Thus we too will be able to go.’ |
ime kho, mahārāja, dve atthavase paṭicca brāhmaṇassa dve dārake adāsi. |
Considering these two benefits, great king, he gave the two children to the brahmin. |
♦ “api ca, mahārāja, vessantaro rājā jānāti ‘ayaṃ kho brāhmaṇo jiṇṇo vuḍḍho mahallako dubbalo bhaggo daṇḍaparāyaṇo khīṇāyuko parittapuñño, neso samattho ime dārake dāsabhogena bhuñjitun’ti. |
♦ “And, great king, king Vessantara knows, ‘This brahmin is old, aged, elderly, weak, bent, dependent on a staff, his life is short, and he has little merit. He is not able to enjoy these children in servitude.’ |
sakkuṇeyya pana, mahārāja, puriso pākatikena balena ime candimasūriye evaṃmahiddhike evaṃmahānubhāve gahetvā peḷāya vā samugge vā pakkhipitvā nippabhe katvā thālakaparibhogena paribhuñjitun”ti? |
Could a man, great king, by his natural strength, take these moon and sun, so powerful, so mighty, and having put them in a box or a casket, having made them without light, enjoy them as a common bowl?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, imasmiṃ loke candimasūriyappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjitunti. |
“Just so, great king, in this world, the children of Vessantara, who are comparable to the moon and sun, cannot be enjoyed by anyone in servitude. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
♦ “Listen to yet another reason, great king, for which the children of Vessantara cannot be enjoyed by anyone in servitude. |
yathā, mahārāja, rañño cakkavattissa maṇiratanaṃ subhaṃ jātimantaṃ aṭṭhaṃsaṃ suparikammakataṃ catuhatthāyāmaṃ sakaṭanābhipariṇāhaṃ na sakkā kenaci pilotikāya veṭhetvā peḷāya pakkhipitvā satthakanisānaparibhogena paribhuñjituṃ, evameva kho, mahārāja, loke cakkavattirañño maṇiratanappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
Just as, great king, the jewel of a universal monarch, beautiful, of noble birth, eight-sided, well-wrought, four hands long, and the circumference of a cart-hub, cannot be wrapped in a cloth by anyone, put in a box, and enjoyed as a common whetstone for a knife. Just so, great king, in the world, the children of Vessantara, who are comparable to the jewel of a universal monarch, cannot be enjoyed by anyone in servitude. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
♦ “Listen to yet another reason, great king, for which the children of Vessantara cannot be enjoyed by anyone in servitude. |
yathā, mahārāja, tidhā pabhinno sabbaseto sattappatiṭṭhito aṭṭharatanubbedho navaratanāyāmapariṇāho pāsādiko dassanīyo uposatho nāgarājā na sakkā kenaci suppena vā sarāvena vā pidahituṃ, govacchako viya vacchakasālāya pakkhipitvā pariharituṃ vā, evameva kho, mahārāja, loke uposathanāgarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
Just as, great king, the nāga-king Uposatha, thrice-moulting, all-white, with seven-fold stability, eight ratanas high, nine ratanas long and wide, handsome, beautiful, cannot be covered by anyone with a winnowing basket or a dish, or put in a calf-pen like a calf and taken care of. Just so, great king, in the world, the children of Vessantara, who are comparable to the nāga-king Uposatha, cannot be enjoyed by anyone in servitude. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
♦ “Listen to yet another reason, great king, for which the children of Vessantara cannot be enjoyed by anyone in servitude. |
yathā, mahārāja, mahāsamuddo dīghaputhulavitthiṇṇo gambhīro appameyyo duruttaro apariyogāḷho anāvaṭo na sakkā kenaci sabbattha pidahitvā ekatitthena paribhogaṃ kātuṃ, evameva kho, mahārāja, loke mahāsamuddappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
Just as, great king, the great ocean, long, wide, and vast, deep, immeasurable, difficult to cross, unfathomable, and open, cannot be covered everywhere by anyone and used as a single ford. Just so, great king, in the world, the children of Vessantara, who are comparable to the great ocean, cannot be enjoyed by anyone in servitude. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
♦ “Listen to yet another reason, great king, for which the children of Vessantara cannot be enjoyed by anyone in servitude. |
yathā, mahārāja, himavanto pabbatarājā pañcayojanasataṃ accuggato nabhe tisahassayojanāyāmavitthāro caturāsītikūṭasahassappaṭimaṇḍito pañcannaṃ mahānadīsatānaṃ pabhavo mahābhūtagaṇālayo nānāvidhagandhadharo dibbosadhasatasamalaṅkato nabhe valāhako viya accuggato dissati, evameva kho, mahārāja, loke himavantapabbatarājappaṭibhāgassa vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
Just as, great king, the Himalaya, the king of mountains, five hundred yojanas high in the sky, three thousand yojanas long and wide, adorned with eighty-four thousand peaks, the source of five hundred great rivers, the abode of great beings, the bearer of various kinds of scents, adorned with a hundred divine herbs, is seen as high as a cloud in the sky. Just so, great king, in the world, the children of Vessantara, who are comparable to the Himalaya, the king of mountains, cannot be enjoyed by anyone in servitude. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
♦ “Listen to yet another reason, great king, for which the children of Vessantara cannot be enjoyed by anyone in servitude. |
yathā, mahārāja, rattandhakāratimisāyaṃ uparipabbatagge jalamāno mahāaggikkhandho suvidūrepi paññāyati, evameva kho, mahārāja, vessantaro rājā pabbatagge jalamāno mahāaggikkhandho viya suvidūrepi pākaṭo paññāyati, tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
Just as, great king, a great mass of fire burning on a mountain top in the dark night is visible even from a great distance. Just so, great king, king Vessantara, like a great mass of fire burning on a mountain top, is manifest and visible even from a great distance. His children cannot be enjoyed by anyone in servitude. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, yena kāraṇena vessantarassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
♦ “Listen to yet another reason, great king, for which the children of Vessantara cannot be enjoyed by anyone in servitude. |
yathā, mahārāja, himavante pabbate nāgapupphasamaye ujuvāte vāyante dasa dvādasa yojanāni pupphagandho vāyati, evameva kho, mahārāja, vessantarassa rañño api yojanasahassehipi yāva akaniṭṭhabhavanaṃ etthantare surāsuragaruḷagandhabbayakkharakkhasamahoragakinnaraindabhavanesu kittisaddo abbhuggato, sīlavaragandho cassa sampavāyati, tena tassa dārakā na sakkā kenaci dāsabhogena bhuñjituṃ. |
Just as, great king, in the Himalaya mountain, at the time of the nāga-flower, when a straight wind blows, the scent of the flowers travels for ten or twelve yojanas. Just so, great king, the fame of king Vessantara has spread even for thousands of yojanas, up to the Akaniṭṭha heaven, among the realms of the suras, asuras, garuḷas, gandhabbas, yakkhas, rakkhasas, mahoragas, kinnaras, and Indras. And the excellent fragrance of his virtue wafts forth. Therefore, his children cannot be enjoyed by anyone in servitude. |
anusiṭṭho, mahārāja, jālī kumāro pitarā vessantarena raññā ‘ayyako te, tāta, tumhe brāhmaṇassa dhanaṃ datvā nikkiṇanto taṃ nikkhasahassaṃ datvā nikkiṇātu, kaṇhājinaṃ nikkiṇanto dāsasataṃ dāsisataṃ hatthisataṃ assasataṃ dhenusataṃ usabhasataṃ nikkhasatanti sabbasataṃ datvā nikkiṇātu, yadi te, tāta, ayyako tumhe brāhmaṇassa hatthato āṇāya balasā mudhā gaṇhāti, mā tumhe ayyakassa vacanaṃ karittha, brāhmaṇasseva anuyāyino hothā’ti, evamanusāsitvā putte pesesi, tato jālīkumāro gantvā ayyakena puṭṭho kathesi — |
Prince Jāli, great king, was instructed by his father, king Vessantara: ‘Your grandfather, my son, when redeeming you from the brahmin by giving wealth, let him redeem you by giving a thousand nikkhas. When redeeming Kaṇhājinā, let him redeem her by giving a hundred male slaves, a hundred female slaves, a hundred elephants, a hundred horses, a hundred cows, a hundred bulls, and a hundred nikkhas, a hundred of everything. If, my son, your grandfather takes you from the hand of the brahmin by force, by authority, for nothing, do not do your grandfather's bidding; be followers of the brahmin.’ Having thus instructed his sons, he sent them away. Then prince Jāli went and, when asked by his grandfather, said — |
♦ “‘sahassagghaṃ hi maṃ tāta, brāhmaṇassa pitā adā. |
♦ “‘My father gave me to the brahmin for the price of a thousand. |
♦ atho kaṇhājinaṃ kaññaṃ, hatthīnañca satena cā’”ti. |
And also the maiden Kaṇhājinā, and with a hundred elephants.’” |
♦ “sunibbeṭhito, bhante nāgasena, pañho; |
♦ “The question is well unraveled, venerable Nāgasena; |
subhinnaṃ diṭṭhijālaṃ; |
the net of views is well broken; |
sumaddito paravādo; |
the opposing view is well crushed; |
sakasamayo sudīpito; |
one's own position is well illuminated; |
byañjanaṃ suparisodhitaṃ; |
the letter is well purified; |
suvibhatto attho; |
the meaning is well explained; |
evametaṃ tathā sampaṭicchāmī”ti. |
so it is, I accept it as such.” |
♦ vessantarapañho paṭhamo. |
♦ The first question of Vessantara. |
♦ 2. dukkarakārikapañho |
♦ 2. The Question of the Difficult Practice |
♦ 2. “bhante nāgasena, sabbeva bodhisattā dukkarakārikaṃ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā”ti? |
♦ 2. “Venerable Nāgasena, do all Bodhisattas perform the difficult practice, or was the difficult practice performed only by the Bodhisatta Gotama?” |
“natthi, mahārāja, sabbesaṃ bodhisattānaṃ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā”ti. |
“There is not, great king, a difficult practice for all Bodhisattas; the difficult practice was performed only by the Bodhisatta Gotama.” |
♦ “bhante nāgasena, yadi evaṃ ayuttaṃ, yaṃ bodhisattānaṃ bodhisattehi vemattatā hotī”ti. |
♦ “Venerable Nāgasena, if so, it is not right that there should be a difference between Bodhisattas.” |
“catūhi, mahārāja, ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. |
“In four matters, great king, there is a difference between Bodhisattas. |
katamehi catūhi? |
In which four? |
kulavemattatā padhānavemattatā āyuvemattatā pamāṇavemattatāti. |
Difference in family, difference in striving, difference in lifespan, and difference in size. |
imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṃ bodhisattehi vemattatā hoti. |
In these four matters, great king, there is a difference between Bodhisattas. |
sabbesampi, mahārāja, buddhānaṃ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chāsādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā”ti. |
But in all Buddhas, in form, virtue, concentration, wisdom, liberation, the knowledge and vision of liberation, the four fearlessnesses, the ten powers of a Tathāgata, the six unique knowledges, the fourteen Buddha-knowledges, the eighteen Buddha-dhammas, and in the unique qualities of a Buddha, there is no difference; all Buddhas are equal in the Buddha-dhammas.” |
♦ “yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā”ti? |
♦ “If, venerable Nāgasena, all Buddhas are equal in the Buddha-dhammas, for what reason was the difficult practice performed only by the Bodhisatta Gotama?” |
“aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṃ ñāṇaṃ paripācayamānena dukkarakārikā katā”ti. |
“With immature knowledge, great king, with immature enlightenment, the Bodhisatta Gotama went forth on the great renunciation. The difficult practice was performed by him while he was maturing his immature knowledge.” |
♦ “bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṃ nikkhanto, nanu nāma ñāṇaṃ paripācetvā paripakke ñāṇe nikkhamitabban”ti? |
♦ “Venerable Nāgasena, for what reason did the Bodhisatta go forth on the great renunciation with immature knowledge, with immature enlightenment? Should he not have gone forth after maturing his knowledge, with mature knowledge?” |
♦ “bodhisatto, mahārāja, viparītaṃ itthāgāraṃ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṃ uppannaṃ disvā aññataro mārakāyiko devaputto ‘ayaṃ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṃ vacanamabravi -- |
♦ “The Bodhisatta, great king, having seen the women's quarters in disarray, became remorseful. In him who was remorseful, discontent arose. Seeing that his mind was discontented, a certain devaputta of Māra's host, thinking, ‘This is the time to dispel his discontented mind,’ stood in the air and spoke this word -- |
♦ “mārisa, mā kho tvaṃ ukkaṇṭhito ahosi, ito te sattame divase dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā, tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti. |
♦ “Friend, do not be discontented. On the seventh day from now, the divine wheel-treasure will appear to you, with a thousand spokes, with its rim, with its hub, complete in all its aspects. The jewels on the earth and those in the sky will come to you of their own accord. Your command will prevail with one voice over the four great continents with their two thousand surrounding small islands. And you will have more than a thousand sons, brave, of heroic form, crushers of opposing armies. Surrounded by those sons, endowed with the seven treasures, you will rule over the four continents.” |
♦ “yathā nāma divasasantattaṃ ayosūlaṃ sabbattha upaḍahantaṃ kaṇṇasotaṃ paviseyya, evameva kho, mahārāja, bodhisattassa taṃ vacanaṃ kaṇṇasotaṃ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji. |
♦ “Just as an iron spike heated during the day, scorching everywhere, might enter the ear-canal, just so, great king, that word entered the Bodhisatta's ear-canal. Thus he, who was already discontented by nature, by the word of that devatā, became even more agitated, disturbed, and moved. |
♦ “yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyosomattāya jaleyya, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajji. |
♦ “Just as, great king, a great mass of fire, burning, when scorched by other wood, would burn even more, just so, great king, the Bodhisatta, who was already discontented by nature, by the word of that devatā, became even more agitated, disturbed, and moved. |
♦ “yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyosomattāya cikkhallatarā assa, evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyosomattāya ubbijji saṃvijji saṃvegamāpajjī”ti. |
♦ “Or just as, great king, the great earth, naturally moist, with green grass produced, sprinkled with water, having become muddy, when rained upon again by a great cloud, would become even muddier, just so, great king, the Bodhisatta, who was already discontented by nature, by the word of that devatā, became even more agitated, disturbed, and moved.” |
♦ “api nu kho, bhante nāgasena, bodhisattassa yadi sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte”ti? |
♦ “But, venerable Nāgasena, if on the seventh day the divine wheel-treasure had appeared to the Bodhisatta, would the Bodhisatta have turned back when the divine wheel-treasure appeared?” |
“na hi, mahārāja, sattame divase bodhisattassa dibbaṃ cakkaratanaṃ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṃ, yadipi, mahārāja, sattame divase dibbaṃ cakkaratanaṃ nibbatteyya, bodhisatto na nivatteyya. |
“No, great king, on the seventh day the divine wheel-treasure would not have appeared to the Bodhisatta. But for the sake of temptation, that devatā spoke a falsehood. Even if, great king, on the seventh day the divine wheel-treasure had appeared, the Bodhisatta would not have turned back. |
kiṃ kāraṇaṃ? |
What is the reason? |
‘aniccan’ti, mahārāja, bodhisatto daḷhaṃ aggahesi, ‘dukkhaṃ anattā’ti daḷhaṃ aggahesi, upādānakkhayaṃ patto. |
‘It is impermanent,’ great king, the Bodhisatta firmly grasped. ‘It is suffering, not-self,’ he firmly grasped. He had reached the exhaustion of grasping. |
♦ “yathā, mahārāja, anotattadahato udakaṃ gaṅgaṃ nadiṃ pavisati, gaṅgāya nadiyā mahāsamuddaṃ pavisati, mahāsamuddato pātālamukhaṃ pavisati, api nu, mahārāja, taṃ udakaṃ pātālamukhagataṃ paṭinivattitvā mahāsamuddaṃ paviseyya, mahāsamuddato gaṅgaṃ nadiṃ paviseyya, gaṅgāya nadiyā puna anotattaṃ paviseyyā”ti? |
♦ “Just as, great king, water from the Anotatta lake enters the river Ganges, from the river Ganges it enters the great ocean, from the great ocean it enters the mouth of the abyss. But would that water, great king, having entered the mouth of the abyss, turn back and enter the great ocean, from the great ocean enter the river Ganges, from the river Ganges again enter the Anotatta lake?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, bodhisattena kappānaṃ satasahassaṃ caturo ca asaṅkhyeyye kusalaṃ paripācitaṃ imassa bhavassa kāraṇā, soyaṃ antimabhavo anuppatto paripakkaṃ bodhiñāṇaṃ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā paṭinivatteyyā”ti ? |
“Just so, great king, the Bodhisatta for a hundred thousand aeons and four incalculable aeons perfected the wholesome for the sake of this existence. This is his last existence; he has reached mature enlightenment-knowledge; in six years he will become the Buddha, the all-knowing, the chief person in the world. But would the Bodhisatta, great king, for the sake of the wheel-treasure, have turned back?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
♦ “api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. |
♦ “And, great king, the great earth might turn upside down with its forests and mountains, but the Bodhisatta would not turn back without attaining perfect enlightenment. |
āroheyyapi ce, mahārāja, gaṅgāya udakaṃ paṭisotaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; |
Even if, great king, the water of the Ganges were to flow upstream, the Bodhisatta would not turn back without attaining perfect enlightenment. |
visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṃ viya, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; |
Even if, great king, the great ocean with its immeasurable water-bearer were to dry up like the water in a cow's hoof-print, the Bodhisatta would not turn back without attaining perfect enlightenment. |
phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; |
Even if, great king, the Sineru mountain-king were to break into a hundred or a thousand pieces, the Bodhisatta would not turn back without attaining perfect enlightenment. |
pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṃ, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ; |
Even if, great king, the moon and sun with the stars were to fall to the earth like clods, the Bodhisatta would not turn back without attaining perfect enlightenment. |
saṃvatteyyapi ce, mahārāja, ākāso kilañjamiva, natveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṃ. |
Even if, great king, the sky were to be rolled up like a mat, the Bodhisatta would not turn back without attaining perfect enlightenment. |
kiṃ kāraṇā? |
What is the reason? |
padālitattā sabbabandhanānan”ti. |
Because all his fetters were broken.” |
♦ “bhante nāgasena, kati loke bandhanānī”ti? |
♦ “Venerable Nāgasena, how many fetters are there in the world?” |
“dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti. |
“There are these ten, great king, fetters in the world, bound by which beings do not escape. And even if they escape, they turn back. |
katamāni dasa? |
What ten? |
mātā, mahārāja, loke bandhanaṃ, pitā, mahārāja, loke bandhanaṃ, bhariyā, mahārāja, loke bandhanaṃ, puttā, mahārāja, loke bandhanaṃ, ñātī, mahārāja, loke bandhanaṃ, mittaṃ, mahārāja, loke bandhanaṃ, dhanaṃ, mahārāja, loke bandhanaṃ, lābhasakkāro, mahārāja, loke bandhanaṃ, issariyaṃ, mahārāja, loke bandhanaṃ, pañca kāmaguṇā, mahārāja, loke bandhanaṃ, imāni kho mahārāja dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī”ti. |
Mother, great king, is a fetter in the world. Father, great king, is a fetter in the world. Wife, great king, is a fetter in the world. Children, great king, are a fetter in the world. Relatives, great king, are a fetter in the world. Friends, great king, are a fetter in the world. Wealth, great king, is a fetter in the world. Gain and honor, great king, are a fetter in the world. Sovereignty, great king, is a fetter in the world. The five cords of sensual pleasure, great king, are a fetter in the world. These, great king, are the ten fetters in the world, bound by which beings do not escape. And even if they escape, they turn back. Those ten fetters of the Bodhisatta were cut and broken. Therefore, great king, the Bodhisatta does not turn back.” |
♦ “bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṃ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṃ ñāṇaparipākaṃ āgamayamānenā”ti? |
♦ “Venerable Nāgasena, if the Bodhisatta, when discontent arose in his mind, by the word of the devatā, with immature knowledge, with immature enlightenment, went forth on the renunciation, what was the use of his performing the difficult practice? Should he not have been eating all kinds of food while waiting for the maturing of his knowledge?” |
♦ “dasa kho panime, mahārāja, puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. |
♦ “There are these ten, great king, kinds of persons in the world who are despised, scorned, humiliated, derided, censured, disrespected, and disregarded. |
katame dasa? |
What ten? |
itthī, mahārāja, vidhavā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. |
A woman, great king, a widow in the world is despised, scorned, humiliated, derided, censured, disrespected, and disregarded. |
dubbalo, mahārāja, puggalo ... pe ... amittañāti, mahārāja, puggalo ... pe ... mahagghaso, mahārāja, puggalo ... pe ... agarukulavāsiko, mahārāja, puggalo ... pe ... pāpamitto, mahārāja, puggalo ... pe ... dhanahīno, mahārāja, puggalo ... pe ... ācārahīno, mahārāja, puggalo ... pe ... kammahīno, mahārāja, puggalo ... pe ... payogahīno, mahārāja, puggalo lokasmiṃ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato. |
A weak person, great king... etc... a person without friends and relatives, great king... etc... a person who eats much, great king... etc... a person who does not live in a respectable family, great king... etc... a person with bad friends, great king... etc... a person without wealth, great king... etc... a person without good conduct, great king... etc... a person without kamma, great king... etc... a person without effort, great king, in the world is despised, scorned, humiliated, derided, censured, disrespected, and disregarded. |
ime kho, mahārāja, dasa puggalā lokasmiṃ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. |
These, great king, are the ten kinds of persons in the world who are despised, scorned, humiliated, derided, censured, disrespected, and disregarded. |
imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṃ saññā uppajji ‘māhaṃ kammahīno assaṃ payogahīno garahito devamanussānaṃ, yaṃnūnāhaṃ kammassāmī assaṃ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyyan’ti, evaṃ kho, mahārāja, bodhisatto ñāṇaṃ paripācento dukkarakārikaṃ akāsī”ti. |
Remembering these ten conditions, great king, this perception arose in the Bodhisatta: ‘May I not be without kamma, without effort, censured by gods and men. Let me be the master of my kamma, with kamma as my guide, with kamma as my authority, with kamma as my virtue, with kamma as my yoke, with kamma as my abode, and let me dwell diligently.’ Thus, great king, the Bodhisatta, while maturing his knowledge, performed the difficult practice.” |
♦ “bhante nāgasena, bodhisatto dukkarakārikaṃ karonto evamāha ‘na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ, siyā nu kho añño maggo bodhāyā’ti. |
♦ “Venerable Nāgasena, the Bodhisatta, while performing the difficult practice, said thus: ‘I will not, by this harsh, difficult practice, attain the supramundane Dhamma, the special knowledge and vision of the noble ones. Might there be another path to enlightenment?’ |
api nu tasmiṃ samaye bodhisattassa maggaṃ ārabbha satisammoso ahosī”ti? |
Was there at that time a lapse of mindfulness in the Bodhisatta regarding the path?” |
♦ “pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. |
♦ “There are these twenty-five, great king, things that weaken the mind, by which the weakened mind is not properly concentrated for the destruction of the cankers. |
katame pañcavīsati? |
What twenty-five? |
kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya, upanāho ... pe ... makkho ... pe ... paḷāso ... pe ... issā ... pe ... macchariyaṃ ... pe ... māyā ... pe ... sāṭheyyaṃ ... pe ... thambho ... pe ... sārambho ... pe ... māno ... pe ... atimāno ... pe ... mado ... pe ... pamādo ... pe ... thinamiddhaṃ ... pe ... tandi ... pe ... ālasyaṃ ... pe ... pāpamittatā ... pe ... rūpā ... pe ... saddā ... pe ... gandhā ... pe ... rasā ... pe ... phoṭṭhabbā ... pe ... khudāpipāsā ... pe ... arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. |
Anger, great king, is a thing that weakens the mind, by which the weakened mind is not properly concentrated for the destruction of the cankers. Hostility... etc... contempt... etc... spite... etc... envy... etc... stinginess... etc... deceit... etc... craftiness... etc... obstinacy... etc... rivalry... etc... pride... etc... arrogance... etc... intoxication... etc... negligence... etc... sloth and torpor... etc... laziness... etc... indolence... etc... bad friendship... etc... forms... etc... sounds... etc... smells... etc... tastes... etc... tangibles... etc... hunger and thirst... etc... discontent, great king, is a thing that weakens the mind, by which the weakened mind is not properly concentrated for the ankers. |
ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṃ cittaṃ na sammā samādhiyati āsavānaṃ khayāya. |
These, great king, are the twenty-five things that weaken the mind, by which the weakened mind is not properly concentrated for the destruction of the cankers. |
♦ bodhisattassa kho, mahārāja, khudāpipāsā kāyaṃ pariyādiyiṃsu, kāye pariyādinne cittaṃ na sammā samādhiyati āsavānaṃ khayāya. |
The Bodhisatta's body, great king, was consumed by hunger and thirst. When the body was consumed, the mind was not properly concentrated for the destruction of the cankers. |
satasahassaṃ, mahārāja, kappānaṃ caturo ca asaṅkhyeyye kappe bodhisatto catunnaṃ yeva ariyasaccānaṃ abhisamayaṃ anvesi tāsu tāsu jātīsu, kiṃ panassa pacchime bhave abhisamayajātiyaṃ maggaṃ ārabbha satisammoso hessati? |
For a hundred thousand aeons, great king, and four incalculable aeons, the Bodhisatta sought the comprehension of the four noble truths in those and those births. What, then, in his last existence, the existence of comprehension, would there be a lapse of mindfulness regarding the path? |
api ca, mahārāja, bodhisattassa saññāmattaṃ uppajji ‘siyā nu kho añño maggo bodhāyā’ti. |
But, great king, this mere perception arose in the Bodhisatta: ‘Might there be another path to enlightenment?’ |
pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṃ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi ... pe ... catutthaṃ jhānaṃ upasampajja vihāsī”ti. |
Formerly, great king, the Bodhisatta, when he was one month old, at his father Sakka's work-place, in the cool shade of a rose-apple tree, on a couch, having sat cross-legged, secluded from sensual pleasures, secluded from unwholesome states, with thought and examination, with the joy and happiness born of seclusion, he entered and abided in the first jhāna... etc... he entered and abided in the fourth jhāna.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, ñāṇaṃ paripācento bodhisatto dukkarakārikaṃ akāsī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it. While maturing his knowledge, the Bodhisatta performed the difficult practice.” |
♦ dukkarakārikapañho dutiyo. |
♦ The second question on the difficult practice. |
♦ 3. kusalākusalabalavatarapañho |
♦ 3. The Question of the Greater Strength of the Wholesome and Unwholesome |
♦ 3. “bhante nāgasena, katamaṃ adhimattaṃ balavataraṃ kusalaṃ vā akusalaṃ vā”ti? |
♦ 3. “Venerable Nāgasena, which is much stronger, the wholesome or the unwholesome?” |
“kusalaṃ, mahārāja, adhimattaṃ balavataraṃ, no tathā akusalan’ti. |
“The wholesome, great king, is much stronger, not so the unwholesome.” |
“nāhaṃ, bhante nāgasena, taṃ vacanaṃ sampaṭicchāmi ‘kusalaṃ adhimattaṃ balavataraṃ, no tathā akusalan’ti, dissanti, bhante nāgasena, idha pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino gāmaghātikā panthadūsakā nekatikā vañcanikā, sabbe te tāvatakena pāpena labhanti hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇikaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattenapi telena osiñcanaṃ sunakhehipi khādāpanaṃ jīvasūlāropanaṃ asināpi sīsacchedaṃ, keci rattiṃ pāpaṃ katvā rattiṃ yeva vipākaṃ anubhavanti, keci rattiṃ katvā divā yeva anubhavanti, keci divā katvā divā yeva anubhavanti, keci divā katvā rattiṃ yeva anubhavanti, keci dve tayo divase vītivatte anubhavanti, sabbepi te diṭṭheva dhamme vipākaṃ anubhavanti. |
“I, venerable Nāgasena, do not accept that saying, ‘The wholesome is much stronger, not so the unwholesome.’ There are seen, venerable Nāgasena, here those who kill living beings, who take what is not given, who commit sexual misconduct, who speak falsehood, who destroy villages, who obstruct roads, who are fraudulent, who are deceitful. All of them, for that much evil, receive the cutting off of hands, the cutting off of feet, the cutting off of hands and feet, the cutting off of ears, the cutting off of the nose, the cutting off of ears and nose, the gruel-pot, the polished-shell head, the Rāhu-mouth, the fire-garland, the hand-torch, the straw-cloak, the bark-dress, the antelope-skin, the fish-hook, the coin-stamping, the lye-pickling, the turning on a pivot, the straw-mat, the sprinkling with hot oil, the being eaten by dogs, the being impaled alive, and the beheading with a sword. Some, having done evil at night, experience the result that very night. Some, having done it at night, experience it during the day. Some, having done it during the day, experience it that very day. Some, having done it during the day, experience it that very night. Some experience it after two or three days have passed. All of them experience the result in this very life. |
atthi pana, bhante nāgasena, koci ekassa vā dvinnaṃ vā tiṇṇaṃ vā catunnaṃ vā pañcannaṃ vā dasannaṃ vā satassa vā sahassassa vā satasahassassa vā saparivāraṃ dānaṃ datvā diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā anubhavitā sīlena vā uposathakammena vā”ti? |
Is there, venerable Nāgasena, anyone who, having given a gift with its retinue to one or two or three or four or five or ten or a hundred or a thousand or a hundred thousand, has experienced worldly wealth or fame or happiness in this very life through virtue or the Uposatha observance?” |
♦ “atthi, mahārāja, cattāro purisā dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā diṭṭheva dhamme teneva sarīradehena tidasapure samanuppattā”ti . |
♦ “There are, great king, four men who, having given a gift, having undertaken the precepts, and having performed the Uposatha observance, in this very life, with that very same physical body, have attained the city of the thirty-three.” |
“ko ca ko ca bhante”ti? |
“Who and who, venerable sir?” |
“mandhātā, mahārāja, rājā, nimi rājā, sādhīno rājā, guttilo ca gandhabbo”ti. |
“Mandhātā, great king, the king; Nimi, the king; Sādhīna, the king; and Guttila, the gandhabba.” |
♦ “bhante nāgasena, anekehi taṃ bhavasahassehi antaritaṃ, dvinnampetaṃ amhākaṃ parokkhaṃ, yadi samatthosi vattamānake bhave bhagavato dharamānakāle kathehī”ti? |
♦ “Venerable Nāgasena, that is separated by many thousands of existences; for both of us, it is beyond our sight. If you are able, speak of the present existence, in the time when the Blessed One was alive.” |
“vattamānakepi, mahārāja, bhave puṇṇako dāso therassa sāriputtassa bhojanaṃ datvā tadaheva seṭṭhiṭṭhānaṃ ajjhupagato, so etarahi puṇṇako seṭṭhīti paññāyi, gopālamātā devī attano kese vikkiṇitvā laddhehi aṭṭhahi kahāpaṇehi therassa mahākaccāyanassa attaṭṭhamakassa piṇḍapātaṃ datvā tadaheva rañño candapajjotassa aggamahesiṭṭhānaṃ pattā. |
“Even in the present existence, great king, the slave Puṇṇaka, having given food to the elder Sāriputta, that very day attained the position of a seṭṭhi. He is now known as Puṇṇaka the seṭṭhi. The goddess Gopālamātā, having sold her own hair and with the eight kahāpaṇas obtained, having given alms-food to the elder Mahākaccāyana, the eighth of his group, that very day attained the position of the chief queen of king Candapajjota. |
suppiyā upāsikā aññatarassa gilānabhikkhuno attano ūrumaṃsena paṭicchādanīyaṃ datvā dutiyadivase yeva rūḷhavaṇā sañchavī arogā jātā. |
The laywoman Suppiyā, having given a covering for a certain sick monk with the flesh of her own thigh, on the very next day, with her wound healed, with her skin restored, became healthy. |
mallikā devī bhagavato ābhidosikaṃ kummāsapiṇḍaṃ datvā tadaheva rañño kosalassa aggamahesī jātā. |
The goddess Mallikā, having given a small lump of sour gruel to the Blessed One, that very day became the chief queen of the king of Kosala. |
sumano mālākāro aṭṭhahi sumanapupphamuṭṭhīhi bhagavantaṃ pūjetvā taṃ divasaṃ yeva mahāsampattiṃ patto. |
Sumana the garland-maker, having honored the Blessed One with eight handfuls of jasmine flowers, that very day attained great prosperity. |
ekasāṭako brāhmaṇo uttarasāṭakena bhagavantaṃ pūjetvā taṃ divasaṃ yeva sabbaṭṭhakaṃ labhi, sabbepete, mahārāja, diṭṭhadhammikaṃ bhogañca yasañca anubhaviṃsū”ti. |
The brahmin Ekasāṭaka, having honored the Blessed One with his upper garment, that very day received all the eight things. All these, great king, experienced worldly wealth and fame in this very life.” |
♦ “bhante nāgasena, vicinitvā pariyesitvā cha jane yeva addasāsī”ti. |
♦ “Venerable Nāgasena, having searched and sought, you have found only six people.” |
“āma, mahārājā”ti. |
“Yes, great king.” |
“tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalaṃ. |
“In that case, venerable Nāgasena, the unwholesome is much stronger, not so the wholesome. |
ahañhi, bhante nāgasena, ekadivasaṃ yeva dasapi purise passāmi pāpassa kammassa vipākena sūlesu āropente, vīsampi tiṃsampi cattālīsampi paññāsampi purisasatampi purisasahassampi passāmi pāpassa kammassa vipākena sūlesu āropente. |
I, venerable Nāgasena, on a single day see ten men being impaled on stakes as a result of their evil kamma. I see twenty, thirty, forty, fifty, a hundred, a thousand men being impaled on stakes as a result of their evil kamma. |
nandakulassa, bhante nāgasena, bhaddasālo nāma senāpatiputto ahosi. |
Of the Nanda clan, venerable Nāgasena, there was a son of a general named Bhaddasāla. |
tena ca raññā candaguttena saṅgāmo samupabyūḷho ahosi. |
And with king Candagutta, a battle was arrayed. |
tasmiṃ kho pana, bhante nāgasena, saṅgāme ubhato balakāye asītikabandharūpāni ahesuṃ, ekasmiṃ kira sīsakabandhe paripāte ekaṃ kabandharūpaṃ uṭṭhahati, sabbepete pāpasseva kammassa vipākena anayabyasanaṃ āpannā. |
In that battle, venerable Nāgasena, on both sides of the army there were eighty headless bodies. For one head cut off, it is said, one headless body rises. All these came to ruin and disaster as a result of their evil kamma. |
imināpi, bhante nāgasena, kāraṇena bhaṇāmi akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalan”ti. |
For this reason too, venerable Nāgasena, I say the unwholesome is much stronger, not so the wholesome.” |
♦ “suyyati, bhante nāgasena, imasmiṃ buddhasāsane kosalena raññā asadisadānaṃ dinnan”ti? |
♦ “Is it heard, venerable Nāgasena, that in this Buddha's teaching an incomparable gift was given by the king of Kosala?” |
“āma, mahārāja, suyyatī”ti. |
“Yes, great king, it is heard.” |
“api nu kho, bhante nāgasena, kosalarājā taṃ asadisaṃ dānaṃ datvā tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā paṭilabhī”ti ? |
“But, venerable Nāgasena, did the king of Kosala, having given that incomparable gift, from that cause receive any worldly wealth or fame or happiness in this very life?” |
“na hi, mahārājā”ti. |
“No, great king.” |
“yadi, bhante nāgasena, kosalarājā evarūpaṃ anuttaraṃ dānaṃ datvāpi na labhi tatonidānaṃ kañci diṭṭhadhammikaṃ bhogaṃ vā yasaṃ vā sukhaṃ vā, tena hi, bhante nāgasena, akusalaṃ yeva adhimattaṃ balavataraṃ, no tathā kusalan”ti. |
“If, venerable Nāgasena, the king of Kosala, even after giving such a supreme gift, did not receive any worldly wealth or fame or happiness from that cause, then, venerable Nāgasena, the unwholesome is much stronger, not so the wholesome.” |
♦ “parittattā, mahārāja, akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamati, upamāyapi, mahārāja, etaṃ upaparikkhitabbaṃ. |
♦ “Due to its smallness, great king, the unwholesome ripens quickly. Due to its vastness, the wholesome ripens over a long time. This should be examined by a simile, great king. |
yathā, mahārāja, aparante janapade kumudabhaṇḍikā nāma dhaññajāti māsalūnā antogehagatā hoti, sālayo chappañcamāsehi pariṇamanti, kiṃ panettha, mahārāja, antaraṃ ko viseso kumudabhaṇḍikāya ca sālīnañcā”ti? |
Just as, great king, in a border country, a type of grain called kumudabhaṇḍikā, reaped in a month, is brought into the house, while rice ripens in five or six months. What is the difference here, great king, what is the distinction between kumudabhaṇḍikā and rice?” |
“parittattā, bhante, kumudabhaṇḍikāya, vipulattā ca sālīnaṃ. |
“Due to the smallness, venerable sir, of kumudabhaṇḍikā, and the vastness of rice. |
sālayo, bhante nāgasena, rājārahā rājabhojanaṃ, kumudabhaṇḍikā dāsakammakarānaṃ bhojanan”ti. |
Rice, venerable Nāgasena, is fit for a king, a king's food. Kumudabhaṇḍikā is the food of slaves and workers.” |
“evameva kho, mahārāja, parittattā akusalaṃ khippaṃ pariṇamati, vipulattā kusalaṃ dīghena kālena pariṇamatī”ti. |
“Just so, great king, due to its smallness, the unwholesome ripens quickly. Due to its vastness, the wholesome ripens over a long time.” |
♦ “yaṃ tattha, bhante nāgasena, khippaṃ pariṇamati, taṃ nāma loke adhimattaṃ balavataraṃ, tasmā akusalaṃ balavataraṃ, no tathā kusalaṃ. |
♦ “That which, venerable Nāgasena, ripens quickly, that is considered much stronger in the world. Therefore, the unwholesome is stronger, not so the wholesome. |
yathā nāma, bhante nāgasena, yo koci yodho mahatimahāyuddhaṃ pavisitvā paṭisattuṃ upakacchake gahetvā ākaḍḍhitvā khippataraṃ sāmino upaneyya, so yodho loke samattho sūro nāma. |
Just as, venerable Nāgasena, any warrior who enters a great battle, seizing an enemy by the armpits and dragging him, quickly brings him to his master, that warrior is called capable and brave in the world. |
yo ca bhisakko khippaṃ sallaṃ uddharati rogamapaneti, so bhisakko cheko nāma. |
And a physician who quickly extracts an arrow and removes a disease, that physician is called skilled. |
yo gaṇako sīghasīghaṃ gaṇetvā khippaṃ dassayati, so gaṇako cheko nāma. |
An accountant who, calculating very quickly, quickly shows the result, that accountant is called skilled. |
yo mallo khippaṃ paṭimallaṃ ukkhipitvā uttānakaṃ pāteti, so mallo samattho sūro nāma. |
A wrestler who quickly lifts his opponent and throws him on his back, that wrestler is called capable and brave. |
evameva kho, bhante nāgasena, yaṃ khippaṃ pariṇamati kusalaṃ vā akusalaṃ vā, taṃ loke adhimattaṃ balavataran”ti. |
Just so, venerable Nāgasena, that which ripens quickly, whether wholesome or unwholesome, that is much stronger in the world.” |
♦ “ubhayampi taṃ, mahārāja, kammaṃ samparāyavedanīyameva, api ca kho akusalaṃ sāvajjatāya khaṇena diṭṭhadhammavedanīyaṃ hoti, pubbakehi, mahārāja, khattiyehi ṭhapito eso niyamo ‘yo pāṇaṃ hanati, so daṇḍāraho ... pe ... yo adinnaṃ ādiyati ... pe ... yo paradāraṃ gacchati ... pe ... yo musā bhaṇati ... pe ... yo gāmaṃ ghāteti ... pe ... yo panthaṃ dūseti ... pe ... yo nikatiṃ karoti ... pe ... yo vañcanaṃ karoti, so daṇḍāraho vadhitabbo chettabbo bhettabbo hantabbo’ti. |
♦ “Both of those kammas, great king, are to be experienced in a future life. But the unwholesome, due to its blameworthiness, can be experienced in this very life in a moment. By the former khattiyas, great king, this rule was established: ‘He who kills a living being is deserving of punishment... etc... he who takes what is not given... etc... he who commits sexual misconduct... etc... he who speaks falsehood... etc... he who destroys a village... etc... he who obstructs a road... etc... he who commits fraud... etc... he who practices deceit, is deserving of punishment, to be killed, to be cut, to be broken, to be slain.’ |
taṃ te upādāya vicinitvā vicinitvā daṇḍenti vadhenti chindanti bhindanti hananti ca, api nu, mahārāja, atthi kehici ṭhapito niyamo ‘yo dānaṃ vā deti, sīlaṃ vā rakkhati, uposathakammaṃ vā karoti, tassa dhanaṃ vā yasaṃ vā dātabban’ti; |
Based on that, having investigated and investigated, they punish, kill, cut, break, and slay. But, great king, is there a rule established by anyone: ‘He who gives a gift or observes the precepts or performs the Uposatha observance, to him wealth or fame should be given’? |
api nu taṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā denti, corassa katakammassa vadhabandhanaṃ viyā”ti? |
Do they, having investigated and investigated, give wealth or fame, like the killing and binding of a thief for a crime committed?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“yadi, mahārāja, dāyakānaṃ vicinitvā vicinitvā dhanaṃ vā yasaṃ vā dadeyyuṃ, kusalampi diṭṭhadhammavedanīyaṃ bhaveyya, yasmā ca kho, mahārāja, dāyake na vicinanti ‘dhanaṃ vā yasaṃ vā dassāmā’ti, tasmā kusalaṃ na diṭṭhadhammavedanīyaṃ. |
“If, great king, they were to give wealth or fame to donors after investigating and investigating, the wholesome too would be experienced in this very life. But because, great king, they do not investigate donors, thinking, ‘We will give wealth or fame,’ therefore the wholesome is not experienced in this very life. |
iminā, mahārāja, kāraṇena akusalaṃ diṭṭhadhammavedanīyaṃ, samparāyeva so adhimattaṃ balavataraṃ vedanaṃ vedayatī”ti. |
For this reason, great king, the unwholesome is experienced in this very life, but in a future life, it is the much stronger feeling that is experienced.” |
“sādhu, bhante nāgasena, tavādisena buddhimantena vinā neso pañho sunibbeṭhiyo, lokikaṃ, bhante nāgasena, lokuttarena viññāpitan”ti. |
“Excellent, venerable Nāgasena! Without an intelligent person like you, this question could not be well unraveled. The worldly, venerable Nāgasena, has been explained by the supramundane.” |
♦ kusalākusalabalavatarapañho tatiyo. |
♦ The third question on the greater strength of the wholesome and unwholesome. |
♦ 4. pubbapetādisapañho |
♦ 4. The Question of dedicating to the departed ancestors |
♦ 4. “bhante nāgasena, ime dāyakā dānaṃ datvā pubbapetānaṃ ādisanti ‘idaṃ tesaṃ pāpuṇātū’ti, api nu te kiñci tatonidānaṃ vipākaṃ paṭilabhantī”ti? |
♦ 4. “Venerable Nāgasena, these donors, having given a gift, dedicate it to their departed ancestors, saying, ‘May this reach them.’ Do they receive any result from that cause?” |
“keci, mahārāja, paṭilabhanti, keci nappaṭilabhantī”ti. |
“Some, great king, receive it; some do not receive it.” |
“ke, bhante, paṭilabhanti, ke nappaṭilabhantī”ti? |
“Who, venerable sir, receive it, and who do not receive it?” |
“nirayūpapannā, mahārāja, nappaṭilabhanti, saggagatā nappaṭilabhanti, tiracchānayonigatā nappaṭilabhanti, catunnaṃ petānaṃ tayo petā nappaṭilabhanti vantāsikā khuppipāsino nijjhāmataṇhikā, labhanti petā paradattūpajīvino, tepi saramānā yeva labhantī”ti. |
“Those born in hell, great king, do not receive it; those gone to heaven do not receive it; those gone to the animal realm do not receive it. Of the four kinds of petas, three kinds of petas do not receive it: those who live on vomit, those who are tormented by hunger and thirst, and those who are consumed by thirst. The petas who live on what is given by others receive it, and they receive it only when they remember.” |
♦ “tena hi, bhante nāgasena, dāyakānaṃ dānaṃ visositaṃ hoti aphalaṃ, yesaṃ uddissa kataṃ yadi te nappaṭilabhantī”ti? |
♦ “In that case, venerable Nāgasena, the gift of the donors is wasted and fruitless, if those for whom it was intended do not receive it.” |
“na hi taṃ, mahārāja, dānaṃ aphalaṃ hoti avipākaṃ, dāyakā yeva tassa phalaṃ anubhavantī”ti. |
“That gift, great king, is not fruitless or without result; the donors themselves experience the fruit of it.” |
“tena hi, bhante nāgasena, kāraṇena maṃ saññāpehī”ti. |
“Then, venerable Nāgasena, explain the reason to me.” |
“idha, mahārāja, keci manussā macchamaṃsasurābhattakhajjakāni paṭiyādetvā ñātikulaṃ gacchanti, yadi te ñātakā taṃ upāyanaṃ na sampaṭiccheyyuṃ, api nu taṃ upāyanaṃ visositaṃ gaccheyya vinasseyya vā”ti? |
“Here, great king, some people, having prepared fish, meat, liquor, rice, and snacks, go to their relatives' family. If those relatives do not accept that gift, would that gift be wasted or destroyed?” |
“na hi, bhante, sāmikānaṃ yeva taṃ hotī”ti. |
“No, indeed, venerable sir, it would belong to the owners themselves.” |
“evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavanti. |
“Just so, great king, the donors themselves experience the fruit of it. |
yathā pana, mahārāja, puriso gabbhaṃ paviṭṭho asati purato nikkhamanamukhe kena nikkhameyyā”ti. |
Just as, great king, a man who has entered a womb, if there is no exit in front, by which way would he come out?” |
“paviṭṭheneva bhante”ti. |
“By the way he entered, venerable sir.” |
“evameva kho, mahārāja, dāyakā yeva tassa phalaṃ anubhavantī”ti. |
“Just so, great king, the donors themselves experience the fruit of it.” |
“hotu, bhante nāgasena, evametaṃ tathā sampaṭicchāmi, dāyakā yeva tassa phalaṃ anubhavanti, na mayaṃ taṃ kāraṇaṃ vilomemāti. |
“Let it be, venerable Nāgasena. So it is, I accept it. The donors themselves experience the fruit of it. We do not oppose that reason. |
♦ “bhante nāgasena, yadi imesaṃ dāyakānaṃ dinnadānaṃ pubbapetānaṃ pāpuṇāti, te ca tassa vipākaṃ anubhavanti. |
♦ “Venerable Nāgasena, if the gift given by these donors reaches the departed ancestors, and they experience the result of it. |
tena hi yo pāṇātipātī luddo lohitapāṇī paduṭṭhamanasaṅkappo manusse ghātetvā dāruṇaṃ kammaṃ katvā pubbapetānaṃ ādiseyya ‘imassa me kammassa vipāko pubbapetānaṃ pāpuṇātū’ti, api nu tassa vipāko pubbapetānaṃ pāpuṇātī”ti? |
In that case, if one who kills living beings, is cruel, with blood-stained hands, with a corrupt mind and intention, having killed people and done a terrible deed, were to dedicate it to his departed ancestors, saying, ‘May the result of this kamma of mine reach my departed ancestors,’ would the result of it reach the departed ancestors?” |
“na hi, mahārājā”ti. |
“No, great king.” |
♦ “bhante nāgasena, ko tattha hetu kiṃ kāraṇaṃ, yena kusalaṃ pāpuṇāti akusalaṃ na pāpuṇātī”ti? |
♦ “Venerable Nāgasena, what is the cause there, what is the reason, by which the wholesome reaches them but the unwholesome does not reach them?” |
“neso, mahārāja, pañho pucchitabbo, mā ca tvaṃ, mahārāja, ‘visajjako atthī’ti apucchitabbaṃ pucchi, ‘kissa ākāso nirālambo, kissa gaṅgā uddhammukhā na sandati, kissa ime manussā ca dijā ca dvipadā migā catuppadā’ti tampi maṃ tvaṃ pucchissasī”ti. |
“This question, great king, should not be asked. And do not you, great king, thinking, ‘There is an answerer,’ ask what should not be asked. ‘Why is space without support? Why does the Ganges not flow upstream? Why do these humans and birds have two feet, and animals four feet?’ You would ask me that too.” |
“nāhaṃ taṃ, bhante nāgasena, vihesāpekkho pucchāmi, api ca nibbāhanatthāya sandehassa pucchāmi, bahū manussā loke vāmagāmino vicakkhukā, ‘kinti te otāraṃ na labheyyun’ti evāhaṃ taṃ pucchāmī”ti. |
“I am not asking you, venerable Nāgasena, with the intention of harassing you, but I am asking for the sake of resolving a doubt. Many people in the world have wrong views and are blind. I am asking you so that ‘they may not find a wrong path.’” |
“na sakkā, mahārāja, saha akatena ananumatena saha pāpaṃ kammaṃ saṃvibhajituṃ. |
“It is not possible, great king, to share an evil deed with one who has not done it and has not approved of it. |
♦ “yathā, mahārāja, manussā udakanibbāhanena udakaṃ suvidūrampi haranti, api nu, mahārāja, sakkā ghanamahāselapabbato nibbāhanena yathicchitaṃ haritun”ti? |
♦ “Just as, great king, people carry water even to a great distance by means of a water-channel. But, great king, is it possible to carry a solid, great, rocky mountain as one wishes by means of a channel?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. |
“Just so, great king, it is possible to share the wholesome, but it is not possible to share the unwholesome. |
yathā vā pana, mahārāja, sakkā telena padīpo jāletuṃ, api nu, mahārāja, sakkā udakena padīpo jāletun”ti? |
Or just as, great king, it is possible to light a lamp with oil. But, great king, is it possible to light a lamp with water?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. |
“Just so, great king, it is possible to share the wholesome, but it is not possible to share the unwholesome. |
yathā vā pana, mahārāja, kassakā taḷākato udakaṃ nīharitvā dhaññaṃ paripācenti, api nu kho, mahārāja, sakkā mahāsamuddato udakaṃ nīharitvā dhaññaṃ paripācetun”ti? |
Or just as, great king, farmers, having taken water from a pond, ripen the grain. But, great king, is it possible to take water from the great ocean and ripen the grain?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“evameva kho, mahārāja, sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajitun”ti. |
“Just so, great king, it is possible to share the wholesome, but it is not possible to share the unwholesome.” |
♦ “bhante nāgasena, kena kāraṇena sakkā kusalaṃ saṃvibhajituṃ, na sakkā akusalaṃ saṃvibhajituṃ. |
♦ “Venerable Nāgasena, for what reason is it possible to share the wholesome, but not possible to share the unwholesome? |
kāraṇena maṃ saññāpehi, nāhaṃ andho anāloko sutvā vedissāmī”ti. |
Explain it to me with a reason. I am not blind and without light, that I will know just by hearing.” |
“akusalaṃ, mahārāja, thokaṃ, kusalaṃ bahukaṃ, thokattā akusalaṃ kattāraṃ yeva pariyādiyati, bahukattā kusalaṃ sadevakaṃ lokaṃ ajjhottharatī”ti. |
“The unwholesome, great king, is small; the wholesome is great. Because of its smallness, the unwholesome consumes only the doer. Because of its greatness, the wholesome pervades the world with its gods.” |
“opammaṃ karohī”ti. |
“Give a simile.” |
♦ “yathā, mahārāja, parittaṃ ekaṃ udakabindu pathaviyaṃ nipateyya, api nu kho taṃ, mahārāja, udakabindu dasapi dvādasapi yojanāni ajjhotthareyyā”ti? |
♦ “Just as, great king, a small, single drop of water might fall on the earth. Would that drop of water, great king, spread over ten or twelve yojanas?” |
“na hi, bhante, yattha taṃ udakabindu nipatitaṃ, tattheva pariyādiyatī”ti. |
“No, indeed, venerable sir. Where that drop of water has fallen, there it is consumed.” |
“kena kāraṇena, mahārājā”ti? |
“For what reason, great king?” |
“parittattā, bhante, udakabindussā”ti. |
“Because of the smallness, venerable sir, of the drop of water.” |
“evameva kho, mahārāja, parittaṃ akusalaṃ parittattā kattāraṃ yeva pariyādiyati, na sakkā saṃvibhajituṃ. |
“Just so, great king, the small unwholesome, because of its smallness, consumes only the doer; it is not possible to share it. |
♦ “yathā vā pana, mahārāja, mahatimahāmegho abhivasseyya tappayanto dharaṇitalaṃ, api nu kho so, mahārāja, mahāmegho samantato otthareyyā”ti. |
♦ “Or just as, great king, a great cloud might rain, satisfying the surface of the earth. Would that great cloud, great king, spread all around?” |
“āma, bhante, pūrayitvā so mahāmegho sobbhasara saritasākhākandarapadaradahataḷāka udapānapokkharaṇiyo dasapi dvādasapi yojanāni ajjhotthareyyā”ti. |
“Yes, venerable sir. That great cloud, having filled the hollows, lakes, river-branches, crevices, chasms, pools, ponds, wells, and lotus-ponds, would spread over ten or twelve yojanas.” |
“kena kāraṇena, mahārājā”ti? |
“For what reason, great king?” |
“mahantattā, bhante, meghassā”ti. |
“Because of the greatness, venerable sir, of the cloud.” |
“evameva kho, mahārāja, kusalaṃ bahukaṃ, bahukattā sakkā devamanussehipi saṃvibhajitun”ti. |
“Just so, great king, the wholesome is great; because of its greatness, it is possible to share it with gods and men.” |
♦ “bhante nāgasena, kena kāraṇena akusalaṃ thokaṃ kusalaṃ bahutaran”ti? |
♦ “Venerable Nāgasena, for what reason is the unwholesome small and the wholesome greater?” |
“idha, mahārāja, yo koci dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, so haṭṭho pahaṭṭho hasito pamudito pasannamānaso vedajāto hoti, tassa aparāparaṃ pīti uppajjati, pītimanassa bhiyyo bhiyyo kusalaṃ pavaḍḍhati. |
“Here, great king, whoever gives a gift, undertakes the precepts, or performs the Uposatha observance, he is joyful, elated, smiling, delighted, with a pleased mind, and experiences bliss. In him, joy arises again and again. With a joyful mind, the wholesome grows more and more. |
♦ “yathā, mahārāja, udapāne bahusalilasampuṇṇe ekena desena udakaṃ paviseyya, ekena nikkhameyya, nikkhamantepi aparāparaṃ uppajjati, na sakkā hoti khayaṃ pāpetuṃ. |
♦ “Just as, great king, in a well full of much water, water might enter from one side and exit from another. Even while it is exiting, more arises again and again; it is not possible to bring it to an end. |
evameva kho, mahārāja, kusalaṃ bhiyyo bhiyyo pavaḍḍhati. |
Just so, great king, the wholesome grows more and more. |
vassasatepi ce, mahārāja, puriso kataṃ kusalaṃ āvajjeyya, āvajjite āvajjite bhiyyo bhiyyo kusalaṃ pavaḍḍhati. |
Even after a hundred years, great king, if a man were to reflect on a wholesome deed done, as he reflects again and again, the wholesome grows more and more. |
tassa taṃ kusalaṃ sakkā hoti yathicchakehi saddhiṃ saṃvibhajituṃ, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena kusalaṃ bahutaraṃ. |
It is possible for him to share that wholesome deed with whomever he wishes. This is the reason here, great king, for which the wholesome is greater. |
♦ “akusalaṃ pana, mahārāja, karonto pacchā vippaṭisārī hoti, vippaṭisārino cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. |
♦ “But one who does an unwholesome deed, great king, afterwards feels remorse. The mind of one who feels remorse shrinks, contracts, turns back, does not expand, he grieves, is tormented, declines, diminishes, does not grow, and is consumed right there. |
yathā, mahārāja, sukkhāya nadiyā mahāpuḷināya unnatāvanatāya kuṭilasaṅkuṭilāya uparito parittaṃ udakaṃ āgacchantaṃ hāyati khīyati na parivaḍḍhati tattheva pariyādiyati. |
Just as, great king, in a dry river with a great sandbank, with high and low banks, winding and twisting, a little water coming from above declines, diminishes, does not grow, and is consumed right there. |
evameva kho, mahārāja, akusalaṃ karontassa cittaṃ paṭilīyati paṭikuṭati paṭivattati na sampasārīyati socati tappati hāyati khīyati na parivaḍḍhati tattheva pariyādiyati, idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akusalaṃ thokan”ti. |
Just so, great king, the mind of one who does an unwholesome deed shrinks, contracts, turns back, does not expand, he grieves, is tormented, declines, diminishes, does not grow, and is consumed right there. This is the reason here, great king, for which the unwholesome is small.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ pubbapetādisapañho catuttho. |
♦ The fourth question of dedicating to the departed ancestors. |
♦ 5. supinapañho |
♦ 5. The Question of Dreams |
♦ 5. “bhante nāgasena, imasmiṃ loke naranāriyo supinaṃ passanti kalyāṇampi pāpakampi, diṭṭhapubbampi adiṭṭhapubbampi, katapubbampi akatapubbampi, khemampi sabhayampi, dūrepi santikepi, bahuvidhānipi anekavaṇṇasahassāni dissanti, kiñcetaṃ supinaṃ nāma, ko cetaṃ passatī”ti? |
♦ 5. “Venerable Nāgasena, in this world men and women see dreams, both good and bad, both seen before and not seen before, both done before and not done before, both safe and dangerous, both far and near, and many various kinds, thousands of colors are seen. What is this dream, and who sees it?” |
“nimittametaṃ, mahārāja, supinaṃ nāma, yaṃ cittassa āpāta mupagacchati. |
“It is a sign, great king, that is called a dream, which comes into the range of the mind. |
chayime, mahārāja, supinaṃ passanti, vātiko supinaṃ passati, pittiko supinaṃ passati, semhiko supinaṃ passati, devatūpasaṃhārato supinaṃ passati, samudāciṇṇato supinaṃ passati, pubbanimittato supinaṃ passati, tatra, mahārāja, yaṃ pubbanimittato supinaṃ passati, taṃ yeva saccaṃ, avasesaṃ micchā”ti. |
These six, great king, see a dream: one with a wind disorder sees a dream, one with a bile disorder sees a dream, one with a phlegm disorder sees a dream, one sees a dream from a visitation of a deity, one sees a dream from what has been habitually practiced, and one sees a dream from a future sign. There, great king, the dream that one sees from a future sign, that alone is true; the rest is false.” |
♦ “bhante nāgasena, yo pubbanimittato supinaṃ passati, kiṃ tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, taṃ vā nimittaṃ cittassa āpātamupagacchati, añño vā āgantvā tassa ārocetī”ti? |
♦ “Venerable Nāgasena, he who sees a dream from a future sign, does his mind itself go and seek out that sign, or does that sign come into the range of the mind, or does another come and inform him of it?” |
“na, mahārāja, tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā tassa āroceti, atha kho taṃ yeva nimittaṃ cittassa āpātamupagacchati. |
“No, great king, his mind does not itself go and seek out that sign, nor does any other come and inform him of it, but rather that very sign comes into the range of the mind. |
yathā, mahārāja, ādāso na sayaṃ kuhiñci gantvā chāyaṃ vicināti, nāpi añño koci chāyaṃ ānetvā ādāsaṃ āropeti , atha kho yato kutoci chāyā āgantvā ādāsassa āpātamupagacchati, evameva kho, mahārāja, na tassa cittaṃ sayaṃ gantvā taṃ nimittaṃ vicināti, nāpi añño koci āgantvā āroceti, atha kho yato kutoci nimittaṃ āgantvā cittassa āpātamupagacchatī”ti. |
Just as, great king, a mirror does not itself go anywhere and seek out a reflection, nor does any other bring a reflection and place it on the mirror, but rather a reflection comes from somewhere and enters the range of the mirror. Just so, great king, his mind does not itself go and seek out that sign, nor does any other come and inform him of it, but rather a sign comes from somewhere and enters the range of the mind.” |
♦ “bhante nāgasena, yaṃ taṃ cittaṃ supinaṃ passati, api nu taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti? |
♦ “Venerable Nāgasena, that mind which sees a dream, does that mind know, ‘Such and such will be the result, whether safe or dangerous’?” |
“na hi, mahārāja, taṃ cittaṃ jānāti ‘evaṃvipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī”ti. |
“No, great king, that mind does not know, ‘Such and such will be the result, whether safe or dangerous.’ But when the sign has arisen, he tells others, and from that they interpret the meaning.” |
♦ “iṅgha, bhante nāgasena, kāraṇaṃ me dassehī”ti. |
♦ “Come, venerable Nāgasena, show me the reason.” |
“yathā, mahārāja, sarīre tilakā pīḷakā daddūni uṭṭhahanti lābhāya vā alābhāya vā, yasāya vā ayasāya vā, nindāya vā pasaṃsāya vā, sukhāya vā dukkhāya vā, api nu tā, mahārāja, pīḷakā jānitvā uppajjanti ‘imaṃ nāma mayaṃ atthaṃ nipphādessāmā’”ti? |
“Just as, great king, on the body moles, pimples, and rashes arise, for gain or for loss, for fame or for infamy, for blame or for praise, for happiness or for suffering. But do those pimples, great king, arise knowing, ‘We will produce this or that result’?” |
“na hi, bhante, yādise tā okāse pīḷakā sambhavanti, tattha tā pīḷakā disvā nemittakā byākaronti ‘evaṃ nāma vipāko bhavissatī’”ti. |
“No, indeed, venerable sir. In whatever place those pimples arise, seeing those pimples there, soothsayers predict, ‘Such and such will be the result.’” |
“evameva kho, mahārāja, yaṃ taṃ cittaṃ supinaṃ passati, na taṃ cittaṃ jānāti ‘evaṃ nāma vipāko bhavissati khemaṃ vā bhayaṃ vā’ti, nimitte pana uppanne aññesaṃ katheti, tato te atthaṃ kathentī”ti. |
“Just so, great king, that mind which sees a dream, that mind does not know, ‘Such and such will be the result, whether safe or dangerous.’ But when the sign has arisen, he tells others, and from that they interpret the meaning.” |
♦ “bhante nāgasena, yo supinaṃ passati, so niddāyanto, udāhu jāgaranto passatī”ti? |
♦ “Venerable Nāgasena, he who sees a dream, does he see it while sleeping, or while awake?” |
“yo so, mahārāja, supinaṃ passati, na so niddāyanto passati, nāpi jāgaranto passati. |
“He who, great king, sees a dream, he does not see it while sleeping, nor does he see it while awake. |
api ca okkante middhe asampatte bhavaṅge etthantare supinaṃ passati. |
But when sleep has set in, but before reaching the life-continuum, in between he sees a dream. |
middhasamārūḷhassa, mahārāja, cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavattaṃ cittaṃ sukhadukkhaṃ nappajānāti, appaṭivijānantassa supino na hoti, pavattamāne citte supinaṃ passati. |
For one who is overcome by sleep, great king, the mind has gone to the life-continuum. A mind that has gone to the life-continuum does not function. A mind that does not function does not know happiness and suffering. For one who does not know, there is no dream. When the mind is functioning, he sees a dream. |
♦ “yathā, mahārāja, timire andhakāre appabhāse suparisuddhepi ādāse chāyā na dissati, evameva kho, mahārāja, middhasamārūḷhe citte bhavaṅgagate tiṭṭhamānepi sarīre cittaṃ appavattaṃ hoti, appavatte citte supinaṃ na passati . |
♦ “Just as, great king, in darkness, in gloom, without light, even in a very pure mirror, a reflection is not seen. Just so, great king, when the mind is overcome by sleep and has gone to the life-continuum, even though the body is present, the mind is not functioning. When the mind is not functioning, he does not see a dream. |
yathā, mahārāja, ādāso, evaṃ sarīraṃ daṭṭhabbaṃ; |
The mirror, great king, should be seen as the body; |
yathā andhakāro, evaṃ middhaṃ daṭṭhabbaṃ; |
darkness should be seen as sleep; |
yathā āloko, evaṃ cittaṃ daṭṭhabbaṃ. |
light should be seen as the mind. |
♦ “yathā vā pana, mahārāja, mahikotthaṭassa sūriyassa pabhā na dissati santā yeva sūriyarasmi appavattā hoti, appavattāya sūriyarasmiyā āloko na hoti, evameva kho, mahārāja, middhasamārūḷhassa cittaṃ bhavaṅgagataṃ hoti, bhavaṅgagataṃ cittaṃ nappavattati, appavatte citte supinaṃ na passati. |
♦ “Or just as, great king, the light of the sun covered by mist is not seen; the sun's ray, though present, is not functioning. When the sun's ray is not functioning, there is no light. Just so, great king, for one who is overcome by sleep, the mind has gone to the life-continuum. A mind that has gone to the life-continuum does not function. When the mind is not functioning, he does not see a dream. |
yathā, mahārāja, sūriyo, evaṃ sarīraṃ daṭṭhabbaṃ; |
The sun, great king, should be seen as the body; |
yathā mahikottharaṇaṃ, evaṃ middhaṃ daṭṭhabbaṃ; |
the covering of mist should be seen as sleep; |
yathā sūriyarasmi, evaṃ cittaṃ daṭṭhabbaṃ. |
the sun's ray should be seen as the mind. |
♦ “dvinnaṃ, mahārāja, santepi sarīre cittaṃ appavattaṃ hoti, middhasamārūḷhassa bhavaṅgagatassa santepi sarīre cittaṃ appavattaṃ hoti, nirodhasamāpannassa santepi sarīre cittaṃ appavattaṃ hoti, jāgarantassa, mahārāja, cittaṃ lolaṃ hoti vivaṭaṃ pākaṭaṃ anibaddhaṃ, evarūpassa citte nimittaṃ āpātaṃ na upeti. |
♦ “For two, great king, even when the body is present, the mind is not functioning: for one overcome by sleep and gone to the life-continuum, even when the body is present, the mind is not functioning; for one who has attained cessation, even when the body is present, the mind is not functioning. For one who is awake, great king, the mind is fickle, open, manifest, and unbound. Into such a mind, a sign does not come into range. |
yathā, mahārāja, purisaṃ vivaṭaṃ pākaṭaṃ akiriyaṃ arahassaṃ rahassakāmā parivajjenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passati. |
Just as, great king, those who desire secrecy avoid a man who is open, manifest, and indiscreet. Just so, great king, a divine meaning does not come into the range of one who is awake. Therefore, one who is awake does not see a dream. |
yathā vā pana, mahārāja, bhikkhuṃ bhinnājīvaṃ anācāraṃ pāpamittaṃ dussīlaṃ kusītaṃ hīnavīriyaṃ kusalā bodhipakkhiyā dhammā āpātaṃ na upenti, evameva kho, mahārāja, jāgarantassa dibbo attho āpātaṃ na upeti, tasmā jāgaranto supinaṃ na passatī”ti. |
Or just as, great king, for a monk of broken livelihood, of bad conduct, with bad friends, immoral, lazy, and of flagging energy, the wholesome things pertaining to enlightenment do not come into range. Just so, great king, a divine meaning does not come into the range of one who is awake. Therefore, one who is awake does not see a dream.” |
♦ “bhante nāgasena, atthi middhassa ādimajjhapariyosānan”ti? |
♦ “Venerable Nāgasena, does sleep have a beginning, a middle, and an end?” |
“āma, mahārāja, atthi middhassa ādimajjhapariyosānan”ti. |
“Yes, great king, sleep has a beginning, a middle, and an end.” |
“katamaṃ ādi, katamaṃ majjhaṃ, katamaṃ pariyosānan”ti? |
“What is the beginning, what is the middle, what is the end?” |
“yo, mahārāja, kāyassa onāho pariyonāho dubbalyaṃ mandatā akammaññatā kāyassa, ayaṃ middhassa ādi; |
“The drooping, the pervading drooping, the weakness, the slowness, the unworkability of the body, great king, this is the beginning of sleep; |
yo, mahārāja, kapiniddāpareto vokiṇṇakaṃ jaggati , idaṃ middhassa majjhaṃ; |
the being overcome by monkey-sleep, when one is awake but in a scattered way, great king, this is the middle of sleep; |
bhavaṅgagati pariyosanaṃ. |
the going to the life-continuum is the end. |
majjhūpagato, mahārāja, kapiniddāpareto supinaṃ passati. |
Having reached the middle, great king, overcome by monkey-sleep, he sees a dream. |
yathā, mahārāja, koci yatacārī samāhitacitto ṭhitadhammo acalabuddhi pahīnakotūhalasaddaṃ vanamajjhogāhitvā sukhumaṃ atthaṃ cintayati, na ca so tattha middhaṃ okkamati, so tattha samāhito ekaggacitto sukhumaṃ atthaṃ paṭivijjhati, evameva kho, mahārāja, jāgaro na middhasamāpanno, majjhūpagato kapiniddāpareto supinaṃ passati. |
Just as, great king, someone of restrained conduct, of concentrated mind, of firm resolve, of unshakable wisdom, who has abandoned the noise of curiosity, having entered the middle of a forest, reflects on a subtle matter. And there he does not fall into sleep. There, being concentrated, with a one-pointed mind, he penetrates a subtle matter. Just so, great king, one who is awake is not overcome by sleep. Having reached the middle, overcome by monkey-sleep, he sees a dream. |
yathā, mahārāja, kotūhalasaddo, evaṃ jāgaraṃ daṭṭhabbaṃ; |
The noise of curiosity, great king, should be seen as wakefulness; |
yathā vivittaṃ vanaṃ, evaṃ kapiniddāpareto daṭṭhabbo; |
the secluded forest should be seen as being overcome by monkey-sleep; |
yathā so kotūhalasaddaṃ ohāya middhaṃ vivajjetvā majjhattabhūto sukhumaṃ atthaṃ paṭivijjhati, evaṃ jāgaro na middhasamāpanno kapiniddāpareto supinaṃ passatī”ti. |
just as he, having abandoned the noise of curiosity, having avoided sleep, being in the middle, penetrates a subtle matter, so one who is awake, not overcome by sleep, being overcome by monkey-sleep, sees a dream.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ supinapañho pañcamo. |
♦ The fifth question on dreams. |
♦ 6. akālamaraṇapañho |
♦ 6. The Question of Untimely Death |
♦ 6. “bhante nāgasena, ye te sattā maranti, sabbe te kāle yeva maranti, udāhu akālepi marantī”ti? |
♦ 6. “Venerable Nāgasena, those beings who die, do they all die only at the right time, or do they also die at an untimely moment?” |
“atthi, mahārāja, kālepi maraṇaṃ, atthi akālepi maraṇan”ti. |
“There is, great king, death at the right time, and there is also death at an untimely moment.” |
♦ “bhante nāgasena, ke kāle maranti, ke akāle marantī”ti? |
♦ “Venerable Nāgasena, who die at the right time, and who die at an untimely moment?” |
“diṭṭhapubbā pana, mahārāja, tayā ambarukkhā vā jamburukkhā vā, aññasmā vā pana phalarukkhā phalāni patantāni āmāni ca pakkāni cā”ti? |
“Have you ever seen, great king, from mango trees or rose-apple trees, or from other fruit trees, fruits falling, both unripe and ripe?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“yāni tāni, mahārāja, phalāni rukkhato patanti, sabbāni tāni kāle yeva patanti, udāhu akālepī”ti? |
“Those fruits, great king, that fall from the trees, do they all fall only at the right time, or also at an untimely moment?” |
“yāni tāni, bhante nāgasena, phalāni paripakkāni vilīnāni patanti, sabbāni tāni kāle patanti. |
“Those fruits, venerable Nāgasena, that are fully ripe and decayed and fall, all those fall at the right time. |
yāni pana tāni avasesāni phalāni tesu kānici kimividdhāni patanti, kānici laguḷahatāni patanti, kānici vātappahatāni patanti, kānici antopūtikāni hutvā patanti, sabbāni tāni akāle patantī”ti. |
But those other fruits, some of them fall because they are infested with worms, some fall because they are struck by a stick, some fall because they are struck by the wind, some fall because they are rotten inside; all those fall at an untimely moment.” |
“evameva kho, mahārāja, ye te jarāvegahatā maranti, te yeva kāle maranti, avasesā keci kammappaṭibāḷhā maranti, keci gatippaṭibāḷhā maranti, keci kiriyappaṭibāḷhā marantī”ti. |
“Just so, great king, those who die struck by the force of old age, they die at the right time. The others, some die struck by kamma, some die struck by their destiny, some die struck by their actions.” |
♦ “bhante nāgasena, ye te kammappaṭibāḷhā maranti, yepi te gatippaṭibāḷhā maranti, yepi te kiriyappaṭibāḷhā maranti, yepi te jarāvegappaṭibāḷhā maranti, sabbe te kāle yeva maranti, yopi mātukucchigato marati, so tassa kālo, kāle yeva so marati. |
♦ “Venerable Nāgasena, those who die struck by kamma, and those who die struck by their destiny, and those who die struck by their actions, and those who die struck by the force of old age, all of them die only at the right time. He who dies in his mother's womb, that is his time; he dies only at the right time. |
yopi vijātaghare marati, so tassa kālo, sopi kāle yeva marati. |
He who dies in the house of his birth, that is his time; he too dies only at the right time. |
yopi māsiko marati ... pe ... yopi vassasatiko marati, so tassa kālo, kāle yeva so marati, tena hi, bhante nāgasena, akāle maraṇaṃ nāma na hoti, ye keci maranti, sabbe te kāle yeva marantī”ti. |
He who dies at one month old... etc... he who dies at a hundred years old, that is his time; he dies only at the right time. In that case, venerable Nāgasena, there is no such thing as untimely death. Whoever dies, they all die only at the right time.” |
♦ “sattime, mahārāja, vijjamānepi uttariṃ āyusmiṃ akāle maranti. |
♦ “These seven, great king, even when there is a further lifespan, die at an untimely moment. |
katame satta? |
Which seven? |
jighacchito, mahārāja, bhojanaṃ alabhamāno upahatabbhantaro vijjamānepi uttariṃ āyusmiṃ akāle marati, pipāsito, mahārāja, pānīyaṃ alabhamāno parisukkhahadayo vijjamānepi uttariṃ āyusmiṃ akāle marati, ahinā daṭṭho, mahārāja, visavegābhihato tikicchakaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, visamāsito, mahārāja, ḍayhantesu aṅgapaccaṅgesu agadaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, aggigato, mahārāja, jhāyamāno nibbāpanaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, udakagato, mahārāja, patiṭṭhaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, sattihato, mahārāja, ābādhiko bhisakkaṃ alabhamāno vijjamānepi uttariṃ āyusmiṃ akāle marati, ime kho, mahārāja, satta vijjamānepi uttariṃ āyusmiṃ akāle maranti. |
One who is hungry, great king, not getting food, with his insides damaged, even when there is a further lifespan, dies at an untimely moment. One who is thirsty, great king, not getting water, with his heart dried up, even when there is a further lifespan, dies at an untimely moment. One bitten by a snake, great king, overcome by the force of the poison, not getting a doctor, even when there is a further lifespan, dies at an untimely moment. One who has eaten poison, great king, with his limbs burning, not getting an antidote, even when there is a further lifespan, dies at an untimely moment. One who has fallen into a fire, great king, being burned, not getting an extinguisher, even when there is a further lifespan, dies at an untimely moment. One who has fallen into water, great king, not getting a foothold, even when there is a further lifespan, dies at an untimely moment. One struck by a spear, great king, being sick, not getting a physician, even when there is a further lifespan, dies at an untimely moment. These seven, great king, even when there is a further lifespan, die at an untimely moment. |
tatrāpāhaṃ, mahārāja, ekaṃsena vadāmi. |
There too I, great king, speak definitively. |
♦ “aṭṭhavidhena, mahārāja, sattānaṃ kālaṅkiriyā hoti, vātasamuṭṭhānena pittasamuṭṭhānena semhasamuṭṭhānena sannipātikena utuvipariṇāmena visamaparihārena opakkamikena kammavipākena, mahārāja, sattānaṃ kālaṅkiriyā hoti. |
♦ “In eight ways, great king, the death of beings occurs: from an arising of wind, from an arising of bile, from an arising of phlegm, from a combination of these, from a change of season, from unbalanced care, from an external cause, and from the result of kamma, great king, the death of beings occurs. |
tatra, mahārāja, yadidaṃ kammavipākena kālaṅkiriyā, sā yeva tattha sāmayikā kālaṅkiriyā, avasesā asāmayikā kālaṅkiriyāti. |
There, great king, that which is death by the result of kamma, that alone is timely death. The others are untimely deaths. |
bhavati ca — |
And it is so — |
♦ “‘jighacchāya pipāsāya, ahidaṭṭhā visena ca. |
♦ “‘By hunger, by thirst, by snake-bite, and by poison, |
♦ aggiudakasattīhi, akāle tattha mīyati. |
♦ by fire, water, and spears, there one dies untimely. |
♦ vātapittena semhena, sannipātenutūhi ca. |
♦ By wind, bile, and phlegm, by their combination and by seasons, |
♦ visamopakkamakammehi, akāle tattha mīyatī’ti. |
♦ by unbalanced care and external action, there one dies untimely.’ |
♦ “keci, mahārāja, sattā pubbe katena tena tena akusalakammavipākena maranti. |
♦ “Some beings, great king, die from the result of this or that unwholesome kamma done in the past. |
idha, mahārāja, yo pubbe pare jighacchāya māreti, so bahūni vassasatasahassāni jighacchāya paripīḷito chāto parikilanto sukkhamilātahadayo bubhukkhito visukkhito jhāyanto abbhantaraṃ pariḍayhanto jighacchāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ. |
Here, great king, he who in the past kills others by hunger, he, for many hundreds of thousands of years, being afflicted by hunger, hungry, exhausted, with a withered and shriveled heart, famished, dried up, burning, with his insides scorching, dies only by hunger, whether young, middle-aged, or old. This too is his timely death. |
♦ “yo pubbe pare pipāsāya māreti, so bahūni vassasatasahassāni peto hutvā nijjhāmataṇhiko samāno lūkho kiso parisukkhitahadayo pipāsāya yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ. |
♦ “He who in the past kills others by thirst, he, for many hundreds of thousands of years, having become a peta, being consumed by thirst, rough, thin, with a dried-up heart, dies only by thirst, whether young, middle-aged, or old. This too is his timely death. |
♦ “yo pubbe pare ahinā ḍaṃsāpetvā māreti, so bahūni vassasatasahassāni ajagaramukheneva ajagaramukhaṃ kaṇhasappamukheneva kaṇhasappamukhaṃ parivattitvā tehi khāyitakhāyito ahīhi daṭṭho yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ. |
♦ “He who in the past kills others by having them bitten by a snake, he, for many hundreds of thousands of years, revolving from the mouth of a python to the mouth of a python, from the mouth of a black cobra to the mouth of a black cobra, being eaten and eaten by them, dies only being bitten by snakes, whether young, middle-aged, or old. This too is his timely death. |
♦ “yo pubbe pare visaṃ datvā māreti, so bahūni vassasatasahassāni ḍayhantehi aṅgapaccaṅgehi bhijjamānena sarīrena kuṇapagandhaṃ vāyanto viseneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ. |
♦ “He who in the past kills others by giving poison, he, for many hundreds of thousands of years, with his limbs burning, with his body breaking apart, smelling of a corpse, dies only by poison, whether young, middle-aged, or old. This too is his timely death. |
♦ “yo pubbe pare agginā māreti, so bahūni vassasatasahassāni aṅgārapabbateneva aṅgārapabbataṃ yamavisayeneva yamavisayaṃ parivattitvā daḍḍhavidaḍḍhagatto agginā yeva marati daharopi majjhimopi malallakopi, idampi tassa sāmayikamaraṇaṃ. |
♦ “He who in the past kills others by fire, he, for many hundreds of thousands of years, revolving from a mountain of embers to a mountain of embers, from a place of Yama to a place of Yama, with his body burned and scorched, dies only by fire, whether young, middle-aged, or old. This too is his timely death. |
♦ “yo pubbe pare udakena māreti, so bahūni vassasatasahassāni hataviluttabhaggadubbalagatto khubbhitacitto udakeneva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ. |
♦ “He who in the past kills others by water, he, for many hundreds of thousands of years, with his body beaten, plundered, broken, and weak, with an agitated mind, dies only by water, whether young, middle-aged, or old. This too is his timely death. |
♦ “yo pubbe pare sattiyā māreti, so bahūni vassasatasahassāni chinnabhinnakoṭṭitavikoṭṭito sattimukhasamāhato sattiyā yeva marati daharopi majjhimopi mahallakopi, idampi tassa sāmayikamaraṇaṃ”. |
♦ “He who in the past kills others by a spear, he, for many hundreds of thousands of years, being cut, pierced, pounded, and crushed, struck by the point of a spear, dies only by a spear, whether young, middle-aged, or old. This too is his timely death.” |
♦ “bhante nāgasena, akāle maraṇaṃ atthīti yaṃ vadeti, iṅgha me tvaṃ tattha kāraṇaṃ atidisāti”. |
♦ “Venerable Nāgasena, you say that there is untimely death. Come, show me the reason there.” |
“yathā, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso pariyādinnabhakkho upādānasaṅkhayā nibbāyati, so aggi vuccati ‘anītiko anupaddavo samaye nibbuto nāmā’ti, evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti. |
“Just as, great king, a great mass of fire, with its fuel of grass, wood, branches, and leaves consumed, having exhausted its fuel, is extinguished. That fire is said to be ‘calm, without trouble, extinguished at the right time.’ Just so, great king, whoever, having lived for many thousands of days, being old and decrepit, at the end of his lifespan, calm and without trouble, dies, he is said to have ‘reached death at the right time.’ |
♦ “yathā vā pana, mahārāja, mahatimahāaggikkhandho ādinnatiṇakaṭṭhasākhāpalāso assa, taṃ apariyādinne yeva tiṇakaṭṭhasākhāpalāse mahatimahāmegho abhippavassitvā nibbāpeyya, api nu kho, mahārāja, mahāaggikkhandho samaye nibbuto nāma hotī”ti? |
♦ “Or just as, great king, there might be a great mass of fire with its fuel of grass, wood, branches, and leaves. While its fuel of grass, wood, branches, and leaves is not yet consumed, a great cloud might rain heavily and extinguish it. Would that great mass of fire, great king, be said to be extinguished at the right time?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana so, mahārāja, pacchimo aggikkhandho purimakena aggikkhandhena samasamagatiko nāhosī”ti? |
“Why then, great king, was that latter mass of fire not of the same destiny as the former mass of fire?” |
“āgantukena, bhante, meghena paṭipīḷito so aggikkhandho asamaye nibbuto”ti. |
“Being oppressed by an adventitious cloud, venerable sir, that mass of fire was extinguished at an untimely moment.” |
evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati. |
Just so, great king, whoever dies at an untimely moment, he, being oppressed by an adventitious disease, whether from an arising of wind, or an arising of bile, or an arising of phlegm, or from their combination, or from a change of season, or from unbalanced care, or from an external cause, or from hunger, or from thirst, or from a snake-bite, or from eating poison, or from fire, or from water, or being oppressed by the force of a spear, dies at an untimely moment. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthi. |
This is the reason here, great king, for which there is untimely death. |
♦ “yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā ninnañca thalañca paripūrayanto abhivassati, so vuccati ‘megho anītiko anupaddavo vassatī’ti. |
♦ “Or just as, great king, a great cloud, having risen in the sky and raining, filling the lowlands and the highlands, that cloud is said to be ‘calm, without trouble, raining.’” |
evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘samaye maraṇamupagato’ti. |
“Just so, great king, whoever, having lived for a long time, being old and decrepit, at the end of his lifespan, calm and without trouble, dies, he is said to have ‘reached death at the right time.’ |
♦ “yathā vā pana, mahārāja, gagane mahatimahāvalāhako uṭṭhahitvā antarāyeva mahatā vātena abbhatthaṃ gaccheyya, api nu kho so, mahārāja, mahāvalāhako samaye vigato nāma hotī”ti? |
♦ “Or just as, great king, a great cloud, having risen in the sky, in the middle of its course might be dispersed by a great wind. Would that great cloud, great king, be said to have vanished at the right time?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana so, mahārāja, pacchimo valāhako purimena valāhakena samasamagatiko nāhosī”ti? |
“Why then, great king, was that latter cloud not of the same destiny as the former cloud?” |
“āgantukena, bhante, vātena paṭipīḷito so valāhako asamayappatto yeva vigato”ti . |
“Being oppressed by an adventitious wind, venerable sir, that cloud, not having reached its time, vanished.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā ... pe ... sattivegappaṭipīḷito vā akāle marati. |
“Just so, great king, whoever dies at an untimely moment, he, being oppressed by an adventitious disease, whether from an arising of wind... etc... or being oppressed by the force of a spear, dies at an untimely moment. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti. |
This is the reason here, great king, for which there is untimely death. |
♦ “yathā vā pana, mahārāja, balavā āsīviso kupito kiñcideva purisaṃ ḍaṃseyya, tassa taṃ visaṃ anītikaṃ anupaddavaṃ maraṇaṃ pāpeyya, taṃ visaṃ vuccati ‘anītikamanupaddavaṃ koṭigatan’ti. |
♦ “Or just as, great king, a powerful venomous snake, being angry, might bite a certain man. Its poison, being calm and without trouble, would bring death. That poison is said to be ‘calm, without trouble, having reached its limit.’” |
evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo jīvitakoṭigato sāmayikaṃ maraṇamupagato’ti. |
“Just so, great king, whoever, having lived for a long time, being old and decrepit, at the end of his lifespan, calm and without trouble, dies, he is said to be ‘calm, without trouble, having reached the limit of his life, having reached a timely death.’ |
♦ “yathā vā pana, mahārāja, balavatā āsīvisena daṭṭhassa antarāyeva āhituṇḍiko agadaṃ datvā avisaṃ kareyya, api nu kho taṃ, mahārāja, visaṃ samaye vigataṃ nāma hotī”ti? |
♦ “Or just as, great king, for one bitten by a powerful venomous snake, in the middle of the course, a snake-charmer, having given an antidote, might neutralize the poison. Would that poison, great king, be said to have vanished at the right time?” |
“na hi bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana taṃ, mahārāja, pacchimaṃ visaṃ purimakena visena samasamagatikaṃ nāhosī”ti? |
“Why then, great king, was that latter poison not of the same destiny as the former poison?” |
“āgantukena, bhante, agadena paṭipīḷitaṃ visaṃ akoṭigataṃ yeva vigatan”ti. |
“Being oppressed by an adventitious antidote, venerable sir, the poison, not having reached its limit, vanished.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā ... pe ... sattivegappaṭipīḷito vā akāle marati. |
“Just so, great king, whoever dies at an untimely moment, he, being oppressed by an adventitious disease, whether from an arising of wind... etc... or being oppressed by the force of a spear, dies at an untimely moment. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti. |
This is the reason here, great king, for which there is untimely death. |
♦ “yathā vā pana, mahārāja, issāso saraṃ pāteyya, sace so saro yathāgatigamanapathamatthakaṃ gacchati, so saro vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. |
♦ “Or just as, great king, an archer might shoot an arrow. If that arrow goes to the full extent of its path of travel, that arrow is said to be ‘calm, without trouble, having gone to the full extent of its path of travel.’” |
evameva kho, mahārāja, yo koci ciraṃ jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti. |
“Just so, great king, whoever, having lived for a long time, being old and decrepit, at the end of his lifespan, calm and without trouble, dies, he is said to have ‘reached death at the right time.’ |
♦ “yathā vā pana, mahārāja, issāso saraṃ pāteyya, tassa taṃ saraṃ tasmiṃ yeva khaṇe koci gaṇheyya, api nu kho so, mahārāja, saro yathāgatigamanapathamatthakaṃ gato nāma hotī”ti? |
♦ “Or just as, great king, an archer might shoot an arrow. At that very moment, someone might catch that arrow. Would that arrow, great king, be said to have gone to the full extent of its path of travel?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana so, mahārāja, pacchimo saro purimakena sarena samasamagatiko nāhosī”ti? |
“Why then, great king, was that latter arrow not of the same destiny as the former arrow?” |
“āgantukena, bhante, gahaṇena tassa sarassa gamanaṃ upacchinnan”ti. |
“By an adventitious catching, venerable sir, the travel of that arrow was cut off.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā ... pe ... sattivegappaṭipīḷito vā akāle marati. |
“Just so, great king, whoever dies at an untimely moment, he, being oppressed by an adventitious disease, whether from an arising of wind... etc... or being oppressed by the force of a spear, dies at an untimely moment. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti. |
This is the reason here, great king, for which there is untimely death. |
♦ “yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbattitvā yathāgatigamanapathamatthakaṃ gacchati, so saddo vuccati ‘anītiko anupaddavo yathāgatigamanapathamatthakaṃ gato nāmā’ti. |
♦ “Or just as, great king, someone might strike a metal vessel. By that striking, a sound is produced and goes to the full extent of its path of travel. That sound is said to be ‘calm, without trouble, having gone to the full extent of its path of travel.’” |
evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupāgato’ti. |
“Just so, great king, whoever, having lived for many thousands of days, being old and decrepit, at the end of his lifespan, calm and without trouble, dies, he is said to have ‘reached death at the right time.’ |
♦ “yathā vā pana, mahārāja, yo koci lohamayaṃ bhājanaṃ ākoṭeyya, tassa ākoṭanena saddo nibbatteyya, nibbatte sadde adūragate koci āmaseyya, saha āmasanena saddo nirujjheyya, api nu kho so, mahārāja, saddo yathāgatigamanapathamatthakaṃ gato nāma hotī”ti? |
♦ “Or just as, great king, someone might strike a metal vessel. By that striking, a sound would be produced. When the produced sound has not gone far, someone might touch it. With the touching, the sound would cease. Would that sound, great king, be said to have gone to the full extent of its path of travel?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana, mahārāja, pacchimo saddo purimakena saddena samasamagatiko nāhosī”ti? |
“Why then, great king, was that latter sound not of the same destiny as the former sound?” |
“āgantukena, bhante, āmasanena so saddo uparato”ti . |
“By an adventitious touching, venerable sir, that sound was stopped.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā ... pe ... sattivegappaṭipīḷito vā akāle marati. |
“Just so, great king, whoever dies at an untimely moment, he, being oppressed by an adventitious disease, whether from an arising of wind... etc... or being oppressed by the force of a spear, dies at an untimely moment. |
idamettha mahārāja kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti. |
This is the reason here, great king, for which there is untimely death. |
♦ “yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ sammā pavattamānena vassena otatavitatāakiṇṇabahuphalaṃ hutvā sassuṭṭhānasamayaṃ pāpuṇāti, taṃ dhaññaṃ vuccati ‘anītikamanupaddavaṃ samayasampattaṃ nāma hotī’ti. |
♦ “Or just as, great king, a grain-seed, well-sprouted in a field, with rain falling properly, having become full, widespread, dense, and with much fruit, reaches the time of harvest. That grain is said to be ‘calm, without trouble, having reached its time.’” |
evameva kho, mahārāja, yo koci bahūni divasasahassāni jīvitvā jarājiṇṇo āyukkhayā anītiko anupaddavo marati, so vuccati ‘anītiko anupaddavo samaye maraṇamupagato’ti. |
“Just so, great king, whoever, having lived for many thousands of days, being old and decrepit, at the end of his lifespan, calm and without trouble, dies, he is said to have ‘reached death at the right time.’ |
♦ “yathā vā pana, mahārāja, khette suvirūḷhaṃ dhaññabījaṃ udakena vikalaṃ mareyya, api nu kho taṃ, mahārāja, dhaññaṃ asamayasampattaṃ nāma hotī”ti? |
♦ “Or just as, great king, a grain-seed, well-sprouted in a field, might die from lack of water. Would that grain, great king, be said to have not reached its time?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana taṃ, mahārāja, pacchimaṃ dhaññaṃ purimakena dhaññena samasamagatikaṃ nāhosī”ti? |
“Why then, great king, was that latter grain not of the same destiny as the former grain?” |
“āgantukena, bhante, uṇhena paṭipīḷitaṃ taṃ dhaññaṃ matan”ti. |
“Being oppressed by an adventitious heat, venerable sir, that grain died.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā ... pe ... sattivegappaṭipīḷito vā akāle marati. |
“Just so, great king, whoever dies at an untimely moment, he, being oppressed by an adventitious disease, whether from an arising of wind... etc... or being oppressed by the force of a spear, dies at an untimely moment. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti. |
This is the reason here, great king, for which there is untimely death. |
♦ “sutapubbaṃ pana tayā, mahārāja, ‘sampannataruṇasassaṃ kimayo uṭṭhahitvā samūlaṃ nāsentī’”ti? |
♦ “Have you ever heard, great king, that ‘worms, having arisen, destroy a flourishing young crop from the root’?” |
“sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā”ti. |
“We have both heard it, venerable sir, and seen it.” |
“kiṃ nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭhan”ti? |
“Well then, was that crop, great king, destroyed at the right time, or was it destroyed at an untimely moment?” |
“akāle, bhante, yadi kho taṃ, bhante, sassaṃ kimayo na khādeyyuṃ, sassuddharaṇasamayaṃ pāpuṇeyyā”ti. |
“At an untimely moment, venerable sir. If, venerable sir, worms had not eaten that crop, it would have reached the time of harvest.” |
“kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī”ti? |
“But, great king, is the crop destroyed by an adventitious affliction? Does an unafflicted crop reach the time of harvest?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā ... pe ... sattivegappaṭipīḷito vā marati. |
“Just so, great king, whoever dies at an untimely moment, he dies being oppressed by an adventitious disease, whether from an arising of wind... etc... or from the force of a spear. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthīti. |
This is the reason here, great king, for which there is untimely death. |
♦ “sutapubbaṃ pana tayā, mahārāja, ‘sampanne sasse phalabhāranamite mañcaritapatte karakavassaṃ nāma vassajāti nipatitvā vināseti aphalaṃ karotī’ti? |
♦ “Have you ever heard, great king, that ‘on a flourishing crop, bent with the weight of its fruit, with its leaves spread out, a kind of rain called hail falls and destroys it, making it fruitless’?” |
“sutapubbañceva taṃ, bhante, amhehi diṭṭhapubbañcā”ti. |
“We have both heard it, venerable sir, and seen it.” |
“api nu kho taṃ, mahārāja, sassaṃ kāle naṭṭhaṃ, udāhu akāle naṭṭhan”ti? |
“But was that crop, great king, destroyed at the right time, or was it destroyed at an untimely moment?” |
“akāle, bhante, yadi kho taṃ, bhante, sassaṃ karakavassaṃ na vasseyya sassuddharaṇasamayaṃ pāpuṇeyyā”ti. |
“At an untimely moment, venerable sir. If, venerable sir, that crop had not been rained on by hail, it would have reached the time of harvest.” |
“kiṃ pana, mahārāja, āgantukena upaghātena sassaṃ vinassati, nirupaghātaṃ sassaṃ sassuddharaṇasamayaṃ pāpuṇātī”ti? |
“But, great king, is the crop destroyed by an adventitious affliction? Does an unafflicted crop reach the time of harvest?” |
“āma, bhante”ti. |
“Yes, venerable sir.” |
“evameva kho, mahārāja, yo koci akāle marati, so āgantukena rogena paṭipīḷito vātasamuṭṭhānena vā pittasamuṭṭhānena vā semhasamuṭṭhānena vā sannipātikena vā utupariṇāmajena vā visamaparihārajena vā opakkamikena vā jighacchāya vā pipāsāya vā sappadaṭṭhena vā visamāsitena vā agginā vā udakena vā sattivegappaṭipīḷito vā akāle marati. |
“Just so, great king, whoever dies at an untimely moment, he dies being oppressed by an adventitious disease, whether from an arising of wind, or an arising of bile, or an arising of phlegm, or from their combination, or from a change of season, or from unbalanced care, or from an external cause, or from hunger, or from thirst, or from a snake-bite, or from eating poison, or from fire, or from water, or being oppressed by the force of a spear. |
yadi pana āgantukena rogena paṭipīḷito na bhaveyya, samayeva maraṇaṃ pāpuṇeyya. |
If he were not oppressed by an adventitious disease, he would reach death at the right time. |
idamettha, mahārāja, kāraṇaṃ, yena kāraṇena akāle maraṇaṃ atthī”ti. |
This is the reason here, great king, for which there is untimely death.” |
♦ “acchariyaṃ, bhante nāgasena, abbhutaṃ bhante nāgasena, sudassitaṃ kāraṇaṃ, sudassitaṃ opammaṃ akāle maraṇassa paridīpanāya, ‘atthi akāle maraṇan’ti uttānīkataṃ pākaṭaṃ kataṃ vibhūtaṃ kataṃ, acittavikkhittakopi, bhante nāgasena, manujo ekamekenapi tāva opammena niṭṭhaṃ gaccheyya ‘atthi akāle maraṇan’ti, kiṃ pana manujo sacetano? |
♦ “Wonderful, venerable Nāgasena, marvelous, venerable Nāgasena! The reason has been well-shown, the simile has been well-shown for the explanation of untimely death. ‘There is untimely death’ has been made clear, manifest, and plain. Even a man with a distracted mind, venerable Nāgasena, by even a single simile, would come to the conclusion, ‘There is untimely death.’ What to say then of a conscious man? |
paṭhamopammenevāhaṃ, bhante, saññatto ‘atthi akāle maraṇan’ti, api ca aparāparaṃ nibbāhanaṃ sotukāmo na sampaṭicchin”ti. |
By the first simile alone, venerable sir, I was convinced, ‘There is untimely death.’ But, wishing to hear further explanations, I did not accept.” |
♦ akālamaraṇapañho chaṭṭho. |
♦ The sixth question of untimely death. |
♦ 7. cetiyapāṭihāriyapañho |
♦ 7. The Question of Miracles at a Cetiya |
♦ 7. “bhante nāgasena, sabbesaṃ parinibbutānaṃ cetiye pāṭihīraṃ hoti, udāhu ekaccānaṃ yeva hotī”ti? |
♦ 7. “Venerable Nāgasena, does a miracle occur at the cetiya of all who have attained parinibbāna, or does it occur only for some?” |
“ekaccānaṃ, mahārāja, hoti, ekaccānaṃ na hotī”ti. |
“For some, great king, it occurs; for some, it does not occur.” |
“katamesaṃ, bhante, hoti, katamesaṃ na hotī”ti? |
“For whom, venerable sir, does it occur, and for whom does it not occur?” |
“tiṇṇannaṃ, mahārāja, aññatarassa adhiṭṭhānā parinibbutassa cetiye pāṭihīraṃ hoti. |
“By the resolve of one of three, great king, a miracle occurs at the cetiya of one who has attained parinibbāna. |
katamesaṃ tiṇṇannaṃ? |
Of which three? |
idha, mahārāja, arahā devamanussānaṃ anukampāya tiṭṭhantova adhiṭṭhāti ‘evaṃnāma cetiye pāṭihīraṃ hotū’ti, tassa adhiṭṭhānavasena cetiye pāṭihīraṃ hoti, evaṃ arahato adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti. |
Here, great king, an Arahant, out of compassion for gods and humans, while still living, resolves, ‘May such-and-such a miracle occur at the cetiya.’ By the power of his resolve, a miracle occurs at the cetiya. Thus, by the power of the resolve of an Arahant, a miracle occurs at the cetiya of one who has attained parinibbāna. |
♦ “puna caparaṃ, mahārāja, devatā manussānaṃ anukampāya parinibbutassa cetiye pāṭihīraṃ dassenti ‘iminā pāṭihīrena saddhammo niccasampaggahito bhavissati, manussā ca pasannā kusalena abhivaḍḍhissantī’ti, evaṃ devatānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti. |
♦ “And again, great king, deities, out of compassion for humans, show a miracle at the cetiya of one who has attained parinibbāna, thinking, ‘By this miracle, the good Dhamma will be ever supported, and humans, being pleased, will grow in the wholesome.’ Thus, by the power of the resolve of deities, a miracle occurs at the cetiya of one who has attained parinibbāna. |
♦ “puna caparaṃ, mahārāja, itthī vā puriso vā saddho pasanno paṇḍito byatto medhāvī buddhisampanno yoniso cintayitvā gandhaṃ vā mālaṃ vā dussaṃ vā aññataraṃ vā kiñci adhiṭṭhahitvā cetiye ukkhipati ‘evaṃnāma hotū’ti, tassapi adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti, evaṃ manussānaṃ adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti. |
♦ “And again, great king, a woman or a man, faithful, pleased, wise, clever, intelligent, endowed with wisdom, having reflected properly, and having resolved upon a scent, a garland, a cloth, or something else, offers it up at the cetiya, thinking, ‘May it be thus-and-thus.’ By the power of his or her resolve, a miracle occurs at the cetiya of one who has attained parinibbāna. Thus, by the power of the resolve of humans, a miracle occurs at the cetiya of one who has attained parinibbāna. |
♦ “imesaṃ kho, mahārāja, tiṇṇannaṃ aññatarassa adhiṭṭhānavasena parinibbutassa cetiye pāṭihīraṃ hoti. |
♦ “By the power of the resolve of one of these three, great king, a miracle occurs at the cetiya of one who has attained parinibbāna. |
♦ “yadi, mahārāja, tesaṃ adhiṭṭhānaṃ na hoti, khīṇāsavassapi chaḷabhiññassa cetovasippattassa cetiye pāṭihīraṃ na hoti, asatipi, mahārāja, pāṭihīre caritaṃ disvā suparisuddhaṃ okappetabbaṃ niṭṭhaṃ gantabbaṃ saddahitabbaṃ ‘suparinibbuto ayaṃ buddhaputto’”ti. |
♦ “If, great king, there is no resolve from them, no miracle occurs at the cetiya of even one who has destroyed the cankers, who has the six supernormal powers, and who has attained mastery of the mind. Even when there is no miracle, great king, seeing his conduct, one should have faith, come to a conclusion, and believe in its complete purity, thinking, ‘This son of the Buddha has completely attained parinibbāna.’” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ cetiyapāṭihāriyapañho sattamo. |
♦ The seventh question on miracles at a cetiya. |
♦ 8. dhammābhisamayapañho |
♦ 8. The Question of the Comprehension of the Dhamma |
♦ 8. “bhante nāgasena, ye te sammā paṭipajjanti, tesaṃ sabbesaṃ yeva dhammābhisamayo hoti, udāhu kassaci na hotī”ti? |
♦ 8. “Venerable Nāgasena, for those who practice rightly, does comprehension of the Dhamma occur for all of them, or does it not occur for some?” |
“kassaci, mahārāja, hoti, kassaci na hotī”ti. |
“For some, great king, it occurs; for some, it does not occur.” |
“kassa bhante hoti, kassa na hotī”ti? |
“For whom, venerable sir, does it occur, and for whom does it not occur?” |
“tiracchānagatassa, mahārāja, suppaṭipannassāpi dhammābhisamayo na hoti, pettivisayūpapannassa ... pe ... micchādiṭṭhikassa ... pe ... kuhakassa ... pe ... mātughātakassa ... pe ... pitughātakassa ... pe ... arahantaghātakassa ... pe ... saṅghabhedakassa ... pe ... lohituppādakassa ... pe ... theyyasaṃvāsakassa ... pe ... titthiyapakkantassa ... pe ... bhikkhunidūsakassa ... pe ... terasannaṃ garukāpattīnaṃ aññataraṃ āpajjitvā avuṭṭhitassa ... pe ... paṇḍakassa ... pe ... ubhatobyañjanakassa suppaṭipannassāpi dhammābhisamayo na hoti ... pe ... yopi manussadaharako ūnakasattavassiko, tassa suppaṭipannassāpi dhammābhisamayo na hoti. |
“For one who has gone to the animal realm, great king, even if he practices rightly, comprehension of the Dhamma does not occur. For one born in the realm of the petas... etc... for one with wrong view... etc... for a hypocrite... etc... for a matricide... etc... for a patricide... etc... for a murderer of an Arahant... etc... for a schismatic... etc... for one who has shed the Buddha's blood... etc... for one who co-resides by theft... etc... for one who has gone over to the heretics... etc... for a defiler of a nun... etc... for one who has committed one of the thirteen serious offenses and has not been rehabilitated... etc... for a paṇḍaka... etc... for one of both sexes, even if he practices rightly, comprehension of the Dhamma does not occur... etc... and for a human child less than seven years old, even if he practices rightly, comprehension of the Dhamma does not occur. |
imesaṃ kho, mahārāja, soḷasannaṃ puggalānaṃ suppaṭipannānampi dhammābhisamayo na hotī”ti. |
For these sixteen individuals, great king, even if they practice rightly, comprehension of the Dhamma does not occur.” |
♦ “bhante nāgasena, ye te pannarasa puggalā viruddhā yeva, tesaṃ dhammābhisamayo hotu vā mā vā hotu, atha kena kāraṇena manussadaharakassa ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti? |
♦ “Venerable Nāgasena, those fifteen individuals are indeed opposed. Whether comprehension of the Dhamma occurs for them or not, let that be. But for what reason does comprehension of the Dhamma not occur for a human child less than seven years old, even if he practices rightly? |
ettha tāva pañho bhavati ‘nanu nāma daharakassa na rāgo hoti, na doso hoti, na moho hoti, na māno hoti, na micchādiṭṭhi hoti, na arati hoti, na kāmavitakko hoti, amissito kilesehi, so nāma daharako yutto ca patto ca arahati ca cattāri saccāni ekapaṭivedhena paṭivijjhitun’”ti. |
Here a question arises: ‘Surely a child has no lust, no hate, no delusion, no pride, no wrong view, no discontent, no sensual thought; he is unmixed with defilements. Such a child is fit and has attained and is worthy of penetrating the four truths in a single penetration.’” |
♦ “taññevettha, mahārāja, kāraṇaṃ, yenāhaṃ kāraṇena bhaṇāmi ‘ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī’ti. |
♦ “That is the very reason, great king, for which I say, ‘For one less than seven years old, even if he practices rightly, comprehension of the Dhamma does not occur.’ |
yadi, mahārāja, ūnakasattavassiko rajanīye rajjeyya, dussanīye dusseyya, mohanīye muyheyya, madanīye majjeyya, diṭṭhiṃ vijāneyya, ratiñca aratiñca vijāneyya, kusalākusalaṃ vitakkeyya, bhaveyya tassa dhammābhisamayo, api ca, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. |
If, great king, one less than seven years old were to be impassioned by what is passionate, angered by what is angering, deluded by what is deluding, intoxicated by what is intoxicating, if he were to know views, if he were to know pleasure and displeasure, if he were to think wholesome and unwholesome thoughts, he would have comprehension of the Dhamma. But, great king, the mind of one less than seven years old is weak, feeble, small, slight, little, faint, and undeveloped. The unconditioned element of Nibbāna is heavy, weighty, vast, and great. |
ūnakasattavassiko, mahārāja, tena dubbalena cittena parittakena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ. |
One less than seven years old, great king, with that weak, small, faint, and undeveloped mind, is not able to penetrate the heavy, weighty, vast, and great unconditioned element of Nibbāna. |
♦ “yathā, mahārāja, sinerupabbatarājā garuko bhāriko vipulo mahanto, api nu kho taṃ, mahārāja, puriso attano pākatikena thāmabalavīriyena sakkuṇeyya sinerupabbatarājānaṃ uddharitun”ti? |
♦ “Just as, great king, the Sineru mountain-king is heavy, weighty, vast, and great. But could a man, great king, with his own natural strength, power, and energy, lift up the Sineru mountain-king?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kena kāraṇena mahārājā”ti? |
“For what reason, great king?” |
“dubbalattā, bhante, purisassa, mahantattā sinerupabbatarājassā”ti. |
“Because of the weakness, venerable sir, of the man, and the greatness of the Sineru mountain-king.” |
“evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu garukā bhārikā vipulā mahatī. |
“Just so, great king, the mind of one less than seven years old is weak, feeble, small, slight, little, faint, and undeveloped. The unconditioned element of Nibbāna is heavy, weighty, vast, and great. |
ūnakasattavassiko tena dubbalena cittena parittena mandena avibhūtena na sakkoti garukaṃ bhārikaṃ vipulaṃ mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti. |
One less than seven years old, with that weak, small, faint, and undeveloped mind, is not able to penetrate the heavy, weighty, vast, and great unconditioned element of Nibbāna. For that reason, for one less than seven years old, even if he practices rightly, comprehension of the Dhamma does not occur. |
♦ “yathā vā pana, mahārāja, ayaṃ mahāpathavī dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā, api nu kho taṃ, mahārāja, mahāpathaviṃ sakkā parittakena udakabindukena temetvā udakacikkhallaṃ kātun”ti? |
♦ “Or just as, great king, this great earth is long, broad, wide, vast, extensive, and great. But is it possible, great king, to wet this great earth with a small drop of water and make it muddy?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kena kāraṇena, mahārājā”ti? |
“For what reason, great king?” |
“parittattā, bhante, udakabindussa, mahantattā mahāpathaviyā”ti. |
“Because of the smallness, venerable sir, of the drop of water, and the greatness of the great earth.” |
“evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, asaṅkhatā nibbānadhātu dīghā āyatā puthulā vitthatā visālā vitthiṇṇā vipulā mahantā. |
“Just so, great king, the mind of one less than seven years old is weak, feeble, small, slight, little, faint, and undeveloped. The unconditioned element of Nibbāna is long, broad, wide, vast, extensive, and great. |
ūnakasattavassiko tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti. |
One less than seven years old, with that weak, small, faint, and undeveloped mind, is not able to penetrate the great unconditioned element of Nibbāna. For that reason, for one less than seven years old, even if he practices rightly, comprehension of the Dhamma does not occur. |
♦ “yathā vā pana, mahārāja, abaladubbalaparittāppathokamandaggi bhaveyya, api nu kho, mahārāja, tāvatakena mandena agginā sakkā sadevake loke andhakāraṃ vidhamitvā ālokaṃ dassetun”ti? |
♦ “Or just as, great king, there might be a weak, feeble, small, slight, and faint fire. But, great king, is it possible with such a faint fire to dispel the darkness in the world with its gods and show the light?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kena kāraṇena mahārājā”ti? |
“For what reason, great king?” |
“mandattā, bhante, aggissa, lokassa mahantattā”ti. |
“Because of the faintness, venerable sir, of the fire, and the greatness of the world.” |
“evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatā ca avijjandhakārena pihitaṃ. |
“Just so, great king, the mind of one less than seven years old is weak, feeble, small, slight, little, faint, and undeveloped, and it is covered by the great darkness of ignorance. |
tasmā dukkaraṃ ñāṇālokaṃ dassayituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hoti. |
Therefore, it is difficult to show the light of knowledge. For that reason, for one less than seven years old, even if he practices rightly, comprehension of the Dhamma does not occur. |
♦ “yathā vā pana, mahārāja, āturo kiso aṇuparimitakāyo sālakakimi hatthināgaṃ tidhā pabhinnaṃ navāyataṃ tivitthataṃ dasapariṇāhaṃ aṭṭharatanikaṃ sakaṭṭhānamupagataṃ disvā gilituṃ parikaḍḍheyya, api nu kho so, mahārāja, sālakakimi sakkuṇeyya taṃ hatthināgaṃ gilitun”ti? |
♦ “Or just as, great king, a sick, thin, and tiny-bodied lizard-worm, seeing a great elephant, thrice-moulting, nine cubits long, three wide, ten in circumference, eighteen ratanas tall, having come to its place, might try to swallow it. But would that lizard-worm, great king, be able to swallow that great elephant?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kena kāraṇena, mahārājā”ti? |
“For what reason, great king?” |
“parittattā, bhante, sālakakimissa, mahantattā hatthināgassā”ti. |
“Because of the smallness, venerable sir, of the lizard-worm, and the greatness of the great elephant.” |
“evameva kho, mahārāja, ūnakasattavassikassa cittaṃ abalaṃ dubbalaṃ parittaṃ appaṃ thokaṃ mandaṃ avibhūtaṃ, mahatī asaṅkhatā nibbānadhātu. |
“Just so, great king, the mind of one less than seven years old is weak, feeble, small, slight, little, faint, and undeveloped. The unconditioned element of Nibbāna is great. |
so tena dubbalena cittena parittakena mandena avibhūtena na sakkoti mahatiṃ asaṅkhataṃ nibbānadhātuṃ paṭivijjhituṃ, tena kāraṇena ūnakasattavassikassa suppaṭipannassāpi dhammābhisamayo na hotī”ti. |
He, with that weak, small, faint, and undeveloped mind, is not able to penetrate the great unconditioned element of Nibbāna. For that reason, for one less than seven years old, even if he practices rightly, comprehension of the Dhamma does not occur.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ dhammābhisamayapañho aṭṭhamo. |
♦ The eighth question on the comprehension of the Dhamma. |
♦ 9. ekantasukhanibbānapañho |
♦ 9. The Question of Nibbāna as exclusively happy |
♦ 9. “bhante nāgasena, kiṃ ekantasukhaṃ nibbānaṃ, udāhu dukkhena missan”ti? |
♦ 9. “Venerable Nāgasena, is Nibbāna exclusively happy, or is it mixed with suffering?” |
“ekantasukhaṃ, mahārāja, nibbānaṃ, dukkhena amissan”ti. |
“Nibbāna, great king, is exclusively happy, unmixed with suffering.” |
♦ “na mayaṃ taṃ, bhante nāgasena, vacanaṃ saddahāma ‘ekantasukhaṃ nibbānan’ti, evamettha mayaṃ, bhante nāgasena, paccema ‘nibbānaṃ dukkhena missan’ti, kāraṇañcettha upalabhāma ‘nibbānaṃ dukkhena missan’ti. |
♦ “We do not, venerable Nāgasena, believe that saying, ‘Nibbāna is exclusively happy.’ Herein we, venerable Nāgasena, believe, ‘Nibbāna is mixed with suffering.’ And we find a reason here that ‘Nibbāna is mixed with suffering.’ |
katamaṃ ettha kāraṇaṃ ? |
What is the reason here? |
ye te, bhante nāgasena, nibbānaṃ pariyesanti, tesaṃ dissati kāyassa ca cittassa ca ātāpo paritāpo ṭhānacaṅkamanisajjāsayanāhārapariggaho middhassa ca uparodho āyatanānañca paṭipīḷanaṃ dhanadhaññapiyañātimittappajahanaṃ. |
For those, venerable Nāgasena, who seek Nibbāna, there is seen affliction and torment of body and mind, the practice of standing, walking, sitting, and lying down, the taking of food, the restraining of sleep, the oppression of the sense-faculties, and the abandoning of wealth, grain, dear ones, relatives, and friends. |
ye keci loke sukhitā sukhasamappitā, te sabbepi pañcahi kāmaguṇehi āyatane ramenti brūhenti, manāpikamanāpikabahuvidhasubhanimittena rūpena cakkhuṃ ramenti brūhenti, manāpikamanāpikagītavāditabahuvidhasubhanimittena saddena sotaṃ ramenti brūhenti, manāpikamanāpikapupphaphalapattatacamūlasārabahuvidhasubhanimittena gandhena ghānaṃ ramenti brūhenti, manāpikamanāpikakhajjabhojjaleyyapeyyasāyanīyabahuvidhasubhanimittena rasena jivhaṃ ramenti bruhenti, manāpikamanāpikasaṇhasukhumamudumaddavabahuvidhasubhanimittena phassena kāyaṃ ramenti brūhenti, manāpikamanāpikakalyāṇapāpakasubhāsubhabahuvidhavitakkamanasikārena manaṃ ramenti brūhenti. |
Whoever in the world are happy and endowed with happiness, they all, with the five cords of sensual pleasure, delight and indulge their sense-faculties. With the pleasing, delightful, and manifold beautiful sign of form, they delight and indulge the eye. With the pleasing, delightful, and manifold beautiful sign of song and music, they delight and indulge the ear. With the pleasing, delightful, and manifold beautiful sign of flower, fruit, leaf, bark, root, and heartwood, they delight and indulge the nose. With the pleasing, delightful, and manifold beautiful sign of things to be eaten, drunk, chewed, and tasted, they delight and indulge the tongue. With the pleasing, delightful, and manifold beautiful sign of the soft, smooth, gentle, and malleable tangible, they delight and indulge the body. With the pleasing, delightful, and manifold beautiful sign of good and bad, beautiful and ugly, and various thoughts and attentions, they delight and indulge the mind. |
tumhe taṃ cakkhusotaghānajivhākāyamanobrūhanaṃ hanatha upahanatha, chindatha upacchindatha, rundhatha uparundhatha. |
You strike, damage, cut, sever, restrain, and obstruct that indulgence of the eye, ear, nose, tongue, body, and mind. |
tena kāyopi paritapati, cittampi paritapati, kāye paritatte kāyikadukkhavedanaṃ vediyati, citte paritatte cetasikadukkhavedanaṃ vedayati. |
By that, the body is tormented, and the mind is tormented. When the body is tormented, one feels bodily painful feeling. When the mind is tormented, one feels mental painful feeling. |
nanu māgaṇḍiyopi paribbājako bhagavantaṃ garahamāno evamāha ‘bhūnahu samaṇo gotamo’ti. |
Did not even Māgaṇḍiya the wanderer, censuring the Blessed One, say thus, ‘The recluse Gotama is a destroyer of growth’? |
idamettha kāraṇaṃ, yenāhaṃ kāraṇena brūmi ‘nibbānaṃ dukkhena missan’”ti. |
This is the reason here, for which reason I say, ‘Nibbāna is mixed with suffering.’” |
♦ “na hi, mahārāja, nibbānaṃ dukkhena missaṃ, ekantasukhaṃ nibbānaṃ. |
♦ “No, great king, Nibbāna is not mixed with suffering; Nibbāna is exclusively happy. |
yaṃ pana tvaṃ, mahārāja, brūsi ‘nibbānaṃ dukkhan’ti, netaṃ dukkhaṃ nibbānaṃ nāma, nibbānassa pana sacchikiriyāya pubbabhāgo eso, nibbānapariyesanaṃ etaṃ, ekantasukhaṃ yeva, mahārāja, nibbānaṃ, na dukkhena missaṃ. |
As for what you, great king, say, ‘Nibbāna is suffering,’ that suffering is not what is called Nibbāna. But that is the preliminary part for the realization of Nibbāna; that is the search for Nibbāna. Nibbāna itself, great king, is exclusively happy, not mixed with suffering. |
ettha kāraṇaṃ vadāmi. |
I will give a reason here. |
atthi, mahārāja, rājūnaṃ rajjasukhaṃ nāmā”ti? |
Is there, great king, such a thing as the happiness of kingship for kings?” |
“āma, bhante, atthi rājūnaṃ rajjasukhan”ti. |
“Yes, venerable sir, there is the happiness of kingship for kings.” |
“api nu kho taṃ, mahārāja, rajjasukhaṃ dukkhena missan”ti? |
“But is that happiness of kingship, great king, mixed with suffering?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana te, mahārāja, rājāno paccante kupite tesaṃ paccantanissitānaṃ paṭisedhāya amaccehi pariṇāyakehi bhaṭehi balatthehi parivutā pavāsaṃ gantvā ḍaṃsamakasavātātapapaṭipīḷitā samavisame paridhāvanti, mahāyuddhañca karonti, jīvitasaṃsayañca pāpuṇantī”ti? |
“Why then, great king, do kings, when the borderlands are in revolt, for the suppression of those dwelling in the borderlands, surrounded by their ministers, leaders, soldiers, and troops, go on long journeys, are oppressed by the bites of flies, mosquitoes, wind, and sun, run over even and uneven ground, fight great battles, and come into danger of their lives?” |
“netaṃ, bhante nāgasena, rajjasukhaṃ nāma, rajjasukhassa pariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, rājāno rajjaṃ pariyesitvā rajjasukhaṃ anubhavanti, evaṃ, bhante nāgasena, rajjasukhaṃ dukkhena amissaṃ, aññaṃ taṃ rajjasukhaṃ, aññaṃ dukkhan”ti. |
“That, venerable Nāgasena, is not what is called the happiness of kingship; that is the preliminary part of the search for the happiness of kingship. With difficulty, venerable Nāgasena, kings seek kingship and then experience the happiness of kingship. Thus, venerable Nāgasena, the happiness of kingship is unmixed with suffering. The happiness of kingship is one thing, suffering is another.” |
“evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ. |
“Just so, great king, Nibbāna is exclusively happy, not mixed with suffering. |
ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, nihatapaccāmittā viya rājāno rajjasukhaṃ. |
But those who seek Nibbāna, they, having afflicted their body and mind, having practiced standing, walking, sitting, and lying down, having taken food, having restrained sleep, having oppressed their sense-faculties, having renounced their body and life, seek Nibbāna with difficulty and then experience the exclusively happy Nibbāna, like kings who have defeated their enemies experience the happiness of kingship. |
evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ nibbānaṃ, aññaṃ dukkhanti. |
Thus, great king, Nibbāna is exclusively happy, not mixed with suffering. Nibbāna is one thing, suffering is another. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbānanti. |
♦ “Listen to yet another reason, great king, that Nibbāna is exclusively happy, not mixed with suffering; suffering is one thing, Nibbāna is another. |
atthi, mahārāja, ācariyānaṃ sippavantānaṃ sippasukhaṃ nāmā”ti? |
Is there, great king, such a thing as the happiness of skill for skilled teachers?” |
“āma, bhante, atthi ācariyānaṃ sippavantānaṃ sippasukhan”ti. |
“Yes, venerable sir, there is the happiness of skill for skilled teachers.” |
“api nu kho taṃ, mahārāja, sippasukhaṃ dukkhena missan”ti? |
“But is that happiness of skill, great king, mixed with suffering?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“kissa pana te, mahārāja, ācariyā ācariyānaṃ abhivādanapaccuṭṭhānena udakāharaṇagharasammajjanadantakaṭṭhamukhodakānuppadānena ucchiṭṭhapaṭiggahaṇaucchādananahāpanapādaparikammena sakacittaṃ nikkhipitvā paracittānuvattanena dukkhaseyyāya visamabhojanena kāyaṃ ātāpentī”ti? |
“Why then, great king, do those teachers afflict their bodies by paying homage and rising up for their teachers, by fetching water, sweeping the house, giving tooth-sticks and water for the mouth, by accepting their leftovers, by anointing, bathing, and performing foot-care, by suppressing their own minds and conforming to the minds of others, by sleeping uncomfortably, and by eating poor food?” |
“netaṃ, bhante nāgasena, sippasukhaṃ nāma, sippapariyesanāya pubbabhāgo eso, dukkhena, bhante nāgasena, ācariyā sippaṃ pariyesitvā sippasukhaṃ anubhavanti, evaṃ, bhante nāgasena, sippasukhaṃ dukkhena amissaṃ, aññaṃ taṃ sippasukhaṃ, aññaṃ dukkhan”ti. |
“That, venerable Nāgasena, is not what is called the happiness of skill; that is the preliminary part of the search for skill. With difficulty, venerable Nāgasena, teachers seek skill and then experience the happiness of skill. Thus, venerable Nāgasena, the happiness of skill is unmixed with suffering. The happiness of skill is one thing, suffering is another.” |
“evameva kho, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ. |
“Just so, great king, Nibbāna is exclusively happy, not mixed with suffering. |
ye pana taṃ nibbānaṃ pariyesanti, te kāyañca cittañca ātāpetvā ṭhānacaṅkamanisajjāsayanāhāraṃ pariggahetvā middhaṃ uparundhitvā āyatanāni paṭipīḷetvā kāyañca jīvitañca pariccajitvā dukkhena nibbānaṃ pariyesitvā ekantasukhaṃ nibbānaṃ anubhavanti, ācariyā viya sippasukhaṃ. |
But those who seek Nibbāna, they, having afflicted their body and mind, having practiced standing, walking, sitting, and lying down, having taken food, having restrained sleep, having oppressed their sense-faculties, having renounced their body and life, seek Nibbāna with difficulty and then experience the exclusively happy Nibbāna, like teachers the happiness of skill. |
evaṃ, mahārāja, ekantasukhaṃ nibbānaṃ, na dukkhena missaṃ, aññaṃ dukkhaṃ, aññaṃ nibbānan”ti. |
Thus, great king, Nibbāna is exclusively happy, not mixed with suffering. Suffering is one thing, Nibbāna is another.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ ekantasukhanibbānapañho navamo. |
♦ The ninth question on Nibbāna as exclusively happy. |
♦ 10. nibbānarūpasaṇṭhānapañho |
♦ 10. The Question of the Form and Shape of Nibbāna |
♦ 10. “bhante nāgasena, ‘nibbānaṃ nibbānan’ti yaṃ vadesi, sakkā pana tassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti? |
♦ 10. “Venerable Nāgasena, what you say, ‘Nibbāna, Nibbāna,’ is it possible to show the form or shape or age or size of that Nibbāna by a simile or a reason or a cause or a method?” |
“appaṭibhāgaṃ, mahārāja, nibbānaṃ, na sakkā nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti. |
“Nibbāna, great king, is incomparable. It is not possible to show the form or shape or age or size of Nibbāna by a simile or a reason or a cause or a method.” |
“etampāhaṃ, bhante nāgasena, na sampaṭicchāmi, yaṃ atthidhammassa nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā apaññāpanaṃ, kāraṇena maṃ saññāpehī”ti. |
“I do not accept this, venerable Nāgasena, that for an existing thing, Nibbāna, its form or shape or age or size cannot be declared by a simile or a reason or a cause or a method. Explain it to me with a reason.” |
“hotu, mahārāja, kāraṇena taṃ saññāpessāmi. |
“Let it be, great king, I will explain it to you with a reason. |
atthi, mahārāja, mahāsamuddo nāmā”ti? |
Is there, great king, such a thing as the great ocean?” |
“āma, bhante, attheso mahāsamuddo”ti. |
“Yes, venerable sir, there is the great ocean.” |
“sace taṃ, mahārāja, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, evaṃ puṭṭho tvaṃ, mahārāja, kinti tassa byākareyyāsī”ti? |
“If, great king, someone were to ask you thus, ‘How much water is in the great ocean, and how many beings are there that dwell in the great ocean?’ Thus asked, great king, how would you answer him?” |
“sace maṃ, bhante, koci evaṃ puccheyya ‘kittakaṃ, mahārāja, mahāsamudde udakaṃ, kati pana te sattā, ye mahāsamudde paṭivasantī’ti, tamahaṃ, bhante, evaṃ vadeyyaṃ ‘apucchitabbaṃ maṃ tvaṃ ambho purisa pucchasi, nesā pucchā kenaci pucchitabbā, ṭhapanīyo eso pañho. |
“If, venerable sir, someone were to ask me thus, ‘How much water is in the great ocean, and how many beings are there that dwell in the great ocean?’ I, venerable sir, would say to him thus, ‘You are asking me, good sir, what should not be asked. This question should not be asked by anyone. This question should be set aside. |
avibhatto lokakkhāyikehi mahāsamuddo, na sakkā mahāsamudde udakaṃ pariminituṃ sattā vā ye tattha vāsamupagatāti evāhaṃ bhante tassa paṭivacanaṃ dadeyyan’”ti. |
The great ocean has not been divided by those who describe the world. It is not possible to measure the water in the great ocean or the beings who have taken up residence there.’ Thus, venerable sir, I would give him my answer.” |
♦ “kissa pana, tvaṃ mahārāja, atthidhamme mahāsamudde evaṃ paṭivacanaṃ dadeyyāsi, nanu vigaṇetvā tassa ācikkhitabbaṃ ‘ettakaṃ mahāsamudde udakaṃ, ettakā ca sattā mahāsamudde paṭivasantī”ti? |
♦ “Why then, great king, would you give such an answer about the great ocean, which is an existing thing? Should you not, having calculated, tell him, ‘This much water is in the great ocean, and this many beings dwell in the great ocean’?” |
“na sakkā, bhante, avisayo eso pañho”ti. |
“It is not possible, venerable sir. This question is beyond the scope.” |
♦ “yathā, mahārāja, atthidhamme yeva mahāsamudde na sakkā udakaṃ parigaṇetuṃ sattā vā ye tattha vāsamupagatā, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, vigaṇeyya, mahārāja, iddhimā cetovasippatto mahāsamudde udakaṃ tatrāsaye ca satte, na tveva so iddhimā cetovasippatto sakkuṇeyya nibbānassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ. |
♦ “Just as, great king, in the great ocean, which is an existing thing, it is not possible to count the water or the beings who have taken up residence there, just so, great king, of Nibbāna, which is an existing thing, it is not possible to show its form or shape or age or size by a simile or a reason or a cause or a method. A person with psychic powers, who has attained mastery of the mind, great king, could count the water in the great ocean and the beings residing there, but even that person with psychic powers, who has attained mastery of the mind, would not be able to show the form or shape or age or size of Nibbāna by a simile or a reason or a cause or a method. |
♦ “aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitunti. |
♦ “Listen to yet another reason, great king, that of Nibbāna, which is an existing thing, it is not possible to show its form or shape or age or size by a simile or a reason or a cause or a method. |
atthi, mahārāja, devesu arūpakāyikā nāma devā”ti. |
Are there, great king, among the gods, gods called the formless-bodied?” |
“āma, bhante, suyyati ‘atthi devesu arūpakāyikā nāma devā’”ti. |
“Yes, venerable sir, it is heard, ‘There are among the gods, gods called the formless-bodied.’” |
“sakkā pana, mahārāja, tesaṃ arūpakāyikānaṃ devānaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti? |
“But is it possible, great king, to show the form or shape or age or size of those formless-bodied gods by a simile or a reason or a cause or a method?” |
“na hi, bhante”ti. |
“No, indeed, venerable sir.” |
“tena hi, mahārāja, natthi arūpakāyikā devā”ti? |
“In that case, great king, there are no formless-bodied gods.” |
“atthi, bhante, arūpakāyikā devā, na ca sakkā tesaṃ rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti. |
“There are, venerable sir, formless-bodied gods, but it is not possible to show their form or shape or age or size by a simile or a reason or a cause or a method.” |
“yathā, mahārāja, atthisattānaṃ yeva arūpakāyikānaṃ devānaṃ na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ, evameva kho, mahārāja, atthidhammasseva nibbānassa na sakkā rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayitun”ti. |
“Just as, great king, of the formless-bodied gods, who are existing beings, it is not possible to show their form or shape or age or size by a simile or a reason or a cause or a method, just so, great king, of Nibbāna, which is an existing thing, it is not possible to show its form or shape or age or size by a simile or a reason or a cause or a method.” |
♦ “bhante nāgasena, hotu ekantasukhaṃ nibbānaṃ, na ca sakkā tassa rūpaṃ vā saṇṭhānaṃ vā vayaṃ vā pamāṇaṃ vā opammena vā kāraṇena vā hetunā vā nayena vā upadassayituṃ. |
♦ “Venerable Nāgasena, let it be that Nibbāna is exclusively happy, and it is not possible to show its form or shape or age or size by a simile or a reason or a cause or a method. |
atthi pana, bhante, nibbānassa guṇaṃ aññehi anupaviṭṭhaṃ kiñci opammanidassanamattan”ti? |
But is there, venerable sir, some simile or indication of a quality of Nibbāna that has entered into other things?” |
“sarūpato, mahārāja, natthi, guṇato pana sakkā kiñci opammanidassanamattaṃ upadassayitun”ti. |
“In its essence, great king, there is none, but by its qualities it is possible to show some simile or indication.” |
“sādhu, bhante nāgasena, yathāhaṃ labhāmi nibbānassa guṇatopi ekadesaparidīpanamattaṃ, tathā sīghaṃ brūhi, nibbāpehi me hadayapariḷāhaṃ vinaya sītalamadhuravacanamālutenā”ti. |
“Excellent, venerable Nāgasena! So that I may obtain even a partial explanation of the qualities of Nibbāna, so speak quickly. Quench the burning of my heart, dispel it with the cool and sweet wind of your words.” |
♦ “padumassa, mahārāja, eko guṇo nibbānaṃ anupaviṭṭho, udakassa dve guṇā, agadassa tayo guṇā, mahāsamuddassa cattāro guṇā, bhojanassa pañca guṇā, ākāsassa dasa guṇā, maṇiratanassa tayo guṇā, lohitacandanassa tayo guṇā, sappimaṇḍassa tayo guṇā, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti. |
♦ “Of the lotus, great king, one quality has entered into Nibbāna; of water, two qualities; of an antidote, three qualities; of the great ocean, four qualities; of food, five qualities; of space, ten qualities; of a jewel, three qualities; of red sandalwood, three qualities; of ghee-cream, three qualities; of a mountain peak, five qualities have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘padumassa eko guṇo nibbānaṃ anupaviṭṭho’ti yaṃ vadesi, katamo padumassa eko guṇo nibbānaṃ anupaviṭṭho”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of the lotus, one quality has entered into Nibbāna,’ what is the one quality of the lotus that has entered into Nibbāna?” |
“yathā, mahārāja, padumaṃ anupalittaṃ udakena, evameva kho, mahārāja, nibbānaṃ sabbakilesehi anupalittaṃ. |
“Just as, great king, a lotus is unsullied by water, just so, great king, Nibbāna is unsullied by all defilements. |
ayaṃ, mahārāja, padumassa eko guṇo nibbānaṃ anupaviṭṭho”ti. |
This, great king, is the one quality of the lotus that has entered into Nibbāna.” |
♦ “bhante nāgasena, ‘udakassa dve guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame udakassa dve guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of water, two qualities have entered into Nibbāna,’ what are the two qualities of water that have entered into Nibbāna?” |
“yathā, mahārāja, udakaṃ sītalaṃ pariḷāhanibbāpanaṃ, evameva kho, mahārāja, nibbānaṃ sītalaṃ sabbakilesapariḷāhanibbāpanaṃ. |
“Just as, great king, water is cool and quenches fever, just so, great king, Nibbāna is cool and quenches the fever of all defilements. |
ayaṃ, mahārāja, udakassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of water that has entered into Nibbāna. |
puna caparaṃ, mahārāja, udakaṃ kilantatasitapipāsitaghammābhitattānaṃ janapasupajānaṃ pipāsāvinayanaṃ, evameva kho, mahārāja, nibbānaṃ kāmataṇhābhavataṇhāvibhavataṇhāpipāsāvinayanaṃ. |
And again, great king, water dispels the thirst of people, cattle, and creatures who are weary, thirsty, parched, and afflicted by heat. Just so, great king, Nibbāna dispels the thirst of craving for sensual pleasures, craving for existence, and craving for non-existence. |
ayaṃ, mahārāja, udakassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of water that has entered into Nibbāna. |
ime kho, mahārāja, udakassa dve guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the two qualities of water that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘agadassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame agadassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of an antidote, three qualities have entered into Nibbāna,’ what are the three qualities of an antidote that have entered into Nibbāna?” |
“yathā, mahārāja, agado visapīḷitānaṃ sattānaṃ paṭisaraṇaṃ, evameva kho, mahārāja, nibbānaṃ kilesavisapīḷitānaṃ sattānaṃ paṭisaraṇaṃ. |
“Just as, great king, an antidote is a refuge for beings afflicted by poison, just so, great king, Nibbāna is a refuge for beings afflicted by the poison of the defilements. |
ayaṃ, mahārāja, agadassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of an antidote that has entered into Nibbāna. |
puna caparaṃ, mahārāja, agado rogānaṃ antakaro, evameva kho, mahārāja, nibbānaṃ sabbadukkhānaṃ antakaraṃ. |
And again, great king, an antidote is an ender of diseases. Just so, great king, Nibbāna is an ender of all sufferings. |
ayaṃ, mahārāja, agadassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of an antidote that has entered into Nibbāna. |
puna caparaṃ, mahārāja, agado amataṃ, evameva kho, mahārāja, nibbānaṃ amataṃ. |
And again, great king, an antidote is immortal. Just so, great king, Nibbāna is immortal. |
ayaṃ, mahārāja, agadassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of an antidote that has entered into Nibbāna. |
ime kho, mahārāja, agadassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the three qualities of an antidote that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of the great ocean, four qualities have entered into Nibbāna,’ what are the four qualities of the great ocean that have entered into Nibbāna?” |
“yathā, mahārāja, mahāsamuddo suñño sabbakuṇapehi, evameva kho, mahārāja, nibbānaṃ suññaṃ sabbakilesakuṇapehi. |
“Just as, great king, the great ocean is empty of all corpses, just so, great king, Nibbāna is empty of all the corpses of the defilements. |
ayaṃ, mahārāja, mahāsamuddassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of the great ocean that has entered into Nibbāna. |
puna caparaṃ, mahārāja, mahāsamuddo mahanto anorapāro, na paripūrati sabbasavantīhi, evameva kho, mahārāja, nibbānaṃ mahantaṃ anorapāraṃ, na pūrati sabbasattehi. |
And again, great king, the great ocean is great, shoreless, and is not filled by all the rivers. Just so, great king, Nibbāna is great, shoreless, and is not filled by all beings. |
ayaṃ, mahārāja, mahāsamuddassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of the great ocean that has entered into Nibbāna. |
puna caparaṃ, mahārāja, mahāsamuddo mahantānaṃ bhūtānaṃ āvāso, evameva kho, mahārāja, nibbānaṃ mahantānaṃ arahantānaṃ vimalakhīṇāsavabalappattavasībhūtamahābhūtānaṃ āvāso. |
And again, great king, the great ocean is the abode of great beings. Just so, great king, Nibbāna is the abode of great Arahants, immaculate, canker-freed, who have attained power and mastery, great beings. |
ayaṃ, mahārāja, mahāsamuddassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of the great ocean that has entered into Nibbāna. |
puna caparaṃ, mahārāja, mahāsamuddo aparimitavividhavipulavīcipupphasaṃkusumito, evameva kho, mahārāja, nibbānaṃ aparimitavividhavipulaparisuddhavijjāvimuttipupphasaṃkusumitaṃ. |
And again, great king, the great ocean is adorned with immeasurable, various, and vast flowers of waves. Just so, great king, Nibbāna is adorned with the immeasurable, various, vast, and pure flowers of knowledge and liberation. |
ayaṃ, mahārāja, mahāsamuddassa catuttho guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the fourth quality of the great ocean that has entered into Nibbāna. |
ime kho, mahārāja, mahāsamuddassa cattāro guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the four qualities of the great ocean that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of food, five qualities have entered into Nibbāna,’ what are the five qualities of food that have entered into Nibbāna?” |
“yathā, mahārāja, bhojanaṃ sabbasattānaṃ āyudhāraṇaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ jarāmaraṇanāsanato āyudhāraṇaṃ. |
“Just as, great king, food is the preserver of the life of all beings, just so, great king, Nibbāna, when realized, is the preserver of life by destroying aging and death. |
ayaṃ, mahārāja, bhojanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of food that has entered into Nibbāna. |
puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ balavaḍḍhanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ iddhibalavaḍḍhanaṃ. |
And again, great king, food is the increaser of the strength of all beings. Just so, great king, Nibbāna, when realized, is the increaser of the psychic power of all beings. |
ayaṃ, mahārāja, bhojanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of food that has entered into Nibbāna. |
puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ vaṇṇajananaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ guṇavaṇṇajananaṃ. |
And again, great king, food is the producer of the beauty of all beings. Just so, great king, Nibbāna, when realized, is the producer of the beauty of the qualities of all beings. |
ayaṃ, mahārāja, bhojanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of food that has entered into Nibbāna. |
puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ darathavūpasamanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbakilesadarathavūpasamanaṃ. |
And again, great king, food is the pacifier of the distress of all beings. Just so, great king, Nibbāna, when realized, is the pacifier of the distress of all the defilements of all beings. |
ayaṃ, mahārāja, bhojanassa catuttho guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the fourth quality of food that has entered into Nibbāna. |
puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ jighacchādubbalyapaṭivinodanaṃ, evameva kho, mahārāja, nibbānaṃ sacchikataṃ sabbasattānaṃ sabbadukkhajighacchādubbalyapaṭivinodanaṃ. |
And again, great king, food is the remover of the weakness of hunger of all beings. Just so, great king, Nibbāna, when realized, is the remover of the weakness of the hunger for all suffering of all beings. |
ayaṃ, mahārāja, bhojanassa pañcamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the fifth quality of food that has entered into Nibbāna. |
ime kho, mahārāja, bhojanassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the five qualities of food that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of space, ten qualities have entered into Nibbāna,’ what are the ten qualities of space that have entered into Nibbāna?” |
“yathā, mahārāja, ākāso na jāyati, na jīyati, na mīyati, na cavati, na uppajjati, duppasaho, acorāharaṇo, anissito, vihagagamano, nirāvaraṇo, ananto. |
“Just as, great king, space is not born, does not age, does not die, does not pass away, does not arise, is unconquerable, cannot be stolen, is unsupported, is the path of birds, is unobstructed, is endless. |
evameva kho, mahārāja, nibbānaṃ na jāyati, na jīyati, na mīyati, na cavati, na uppajjati, duppasahaṃ, acorāharaṇaṃ, anissitaṃ, ariyagamanaṃ, nirāvaraṇaṃ, anantaṃ. |
Just so, great king, Nibbāna is not born, does not age, does not die, does not pass away, does not arise, is unconquerable, cannot be stolen, is unsupported, is the path of the noble ones, is unobstructed, is endless. |
ime kho, mahārāja, ākāsassa dasa guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the ten qualities of space that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of a jewel, three qualities have entered into Nibbāna,’ what are the three qualities of a jewel that have entered into Nibbāna?” |
“yathā, mahārāja, maṇiratanaṃ kāmadadaṃ, evameva kho, mahārāja, nibbānaṃ kāmadadaṃ. |
“Just as, great king, a jewel is a wish-fulfiller, just so, great king, Nibbāna is a wish-fulfiller. |
ayaṃ, mahārāja, maṇiratanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of a jewel that has entered into Nibbāna. |
puna caparaṃ, mahārāja, maṇiratanaṃ hāsakaraṃ, evameva kho, mahārāja, nibbānaṃ hāsakaraṃ. |
And again, great king, a jewel brings joy. Just so, great king, Nibbāna brings joy. |
ayaṃ, mahārāja, maṇiratanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of a jewel that has entered into Nibbāna. |
puna caparaṃ, mahārāja, maṇiratanaṃ ujjotattakaraṃ, evameva kho, mahārāja, nibbānaṃ ujjotattakaraṃ . |
And again, great king, a jewel brings brilliance. Just so, great king, Nibbāna brings brilliance. |
ayaṃ, mahārāja, maṇiratanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of a jewel that has entered into Nibbāna. |
ime kho, mahārāja, maṇiratanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the three qualities of a jewel that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of red sandalwood, three qualities have entered into Nibbāna,’ what are the three qualities of red sandalwood that have entered into Nibbāna?” |
“yathā, mahārāja, lohitacandanaṃ dullabhaṃ, evameva kho, mahārāja, nibbānaṃ dullabhaṃ. |
“Just as, great king, red sandalwood is rare, just so, great king, Nibbāna is rare. |
ayaṃ, mahārāja, lohitacandanassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of red sandalwood that has entered into Nibbāna. |
puna caparaṃ, mahārāja, lohitacandanaṃ asamasugandhaṃ, evameva kho, mahārāja, nibbānaṃ asamasugandhaṃ. |
And again, great king, red sandalwood has an unequalled fragrance. Just so, great king, Nibbāna has an unequalled fragrance. |
ayaṃ, mahārāja, lohitacandanassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of red sandalwood that has entered into Nibbāna. |
puna caparaṃ, mahārāja, lohitacandanaṃ sajjanapasatthaṃ , evameva kho, mahārāja, nibbānaṃ ariyasajjanapasatthaṃ. |
And again, great king, red sandalwood is praised by the good. Just so, great king, Nibbāna is praised by the noble and good. |
ayaṃ, mahārāja, lohitacandanassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of red sandalwood that has entered into Nibbāna. |
ime kho, mahārāja, lohitacandanassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the three qualities of red sandalwood that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of ghee-cream, three qualities have entered into Nibbāna,’ what are the three qualities of ghee-cream that have entered into Nibbāna?” |
“yathā, mahārāja, sappimaṇḍo vaṇṇasampanno, evameva kho, mahārāja, nibbānaṃ guṇavaṇṇasampannaṃ. |
“Just as, great king, ghee-cream is endowed with color, just so, great king, Nibbāna is endowed with the color of its qualities. |
ayaṃ, mahārāja, sappimaṇḍassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of ghee-cream that has entered into Nibbāna. |
puna caparaṃ, mahārāja, sappimaṇḍo gandhasampanno, evameva kho, mahārāja, nibbānaṃ sīlagandhasampannaṃ. |
And again, great king, ghee-cream is endowed with fragrance. Just so, great king, Nibbāna is endowed with the fragrance of virtue. |
ayaṃ, mahārāja, sappimaṇḍassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of ghee-cream that has entered into Nibbāna. |
puna caparaṃ, mahārāja, sappimaṇḍo rasasampanno, evameva kho, mahārāja, nibbānaṃ rasasampannaṃ. |
And again, great king, ghee-cream is endowed with taste. Just so, great king, Nibbāna is endowed with taste. |
ayaṃ, mahārāja, sappimaṇḍassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of ghee-cream that has entered into Nibbāna. |
ime kho, mahārāja, sappimaṇḍassa tayo guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the three qualities of ghee-cream that have entered into Nibbāna.” |
♦ “bhante nāgasena, ‘girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā’ti yaṃ vadesi, katame girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti? |
♦ “Venerable Nāgasena, what you say, ‘Of a mountain peak, five qualities have entered into Nibbāna,’ what are the five qualities of a mountain peak that have entered into Nibbāna?” |
“yathā, mahārāja, girisikharaṃ accuggataṃ, evameva kho, mahārāja, nibbānaṃ accugataṃ. |
“Just as, great king, a mountain peak is lofty, just so, great king, Nibbāna is lofty. |
ayaṃ, mahārāja, girisikharassa paṭhamo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the first quality of a mountain peak that has entered into Nibbāna. |
puna caparaṃ, mahārāja, girisikharaṃ acalaṃ, evameva kho, mahārāja, nibbānaṃ acalaṃ. |
And again, great king, a mountain peak is unshakable. Just so, great king, Nibbāna is unshakable. |
ayaṃ, mahārāja, girisikharassa dutiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the second quality of a mountain peak that has entered into Nibbāna. |
puna caparaṃ, mahārāja, girisikharaṃ duradhirohaṃ, evameva kho, mahārāja, nibbānaṃ duradhirohaṃ sabbakilesānaṃ. |
And again, great king, a mountain peak is difficult to climb. Just so, great king, Nibbāna is difficult to climb for all the defilements. |
ayaṃ, mahārāja, girisikharassa tatiyo guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the third quality of a mountain peak that has entered into Nibbāna. |
puna caparaṃ, mahārāja, girisikharaṃ sabbabījānaṃ avirūhanaṃ, evameva kho, mahārāja, nibbānaṃ sabbakilesānaṃ avirūhanaṃ. |
And again, great king, a mountain peak is a place where no seeds grow. Just so, great king, Nibbāna is a place where no defilements grow. |
ayaṃ, mahārāja, girisikharassa catuttho guṇo nibbānaṃ anupaviṭṭho. |
This, great king, is the fourth quality of a mountain peak that has entered into Nibbāna. |
puna caparaṃ, mahārāja, girisikharaṃ anunayappaṭighavippamuttaṃ, evameva kho, mahārāja, nibbānaṃ anunayappaṭighavippamuttaṃ. |
And again, great king, a mountain peak is free from attachment and aversion. Just so, great king, Nibbāna is free from attachment and aversion. |
ayaṃ, mahārāja, girisikharassa pañcamo guṇo nibbānaṃ anupaviṭṭho . |
This, great king, is the fifth quality of a mountain peak that has entered into Nibbāna. |
ime kho, mahārāja, girisikharassa pañca guṇā nibbānaṃ anupaviṭṭhā”ti. |
These, great king, are the five qualities of a mountain peak that have entered into Nibbāna.” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ nibbānarūpasaṇṭhānapañho dasamo. |
♦ The tenth question of the form and shape of Nibbāna. |
♦ 11. nibbānasacchikaraṇapañho |
♦ 11. The Question of the Realization of Nibbāna |
♦ 11. “bhante nāgasena, tumhe bhaṇatha ‘nibbānaṃ na atītaṃ, na anāgataṃ, na paccuppannaṃ, na uppannaṃ na anuppannaṃ na uppādanīyan’ti. |
♦ 11. “Venerable Nāgasena, you say, ‘Nibbāna is not past, not future, not present, not arisen, not un-arisen, not producible.’ |
idha, bhante nāgasena, yo koci sammāpaṭipanno nibbānaṃ sacchikaroti, so uppannaṃ sacchikaroti, udāhu uppādetvā sacchikarotī”ti? |
Here, venerable Nāgasena, he who, being rightly practiced, realizes Nibbāna, does he realize what has arisen, or does he realize it by producing it?” |
“yo koci, mahārāja, sammāpaṭipanno nibbānaṃ sacchikaroti, so na uppannaṃ sacchikaroti, na uppādetvā sacchikaroti, api ca, mahārāja, atthesā nibbānadhātu, yaṃ so sammāpaṭipanno sacchikarotī”ti. |
“He who, great king, being rightly practiced, realizes Nibbāna, he does not realize what has arisen, nor does he realize it by producing it. But, great king, there is that element of Nibbāna, which he who is rightly practiced realizes.” |
♦ “mā, bhante nāgasena, imaṃ pañhaṃ paṭicchannaṃ katvā dīpehi, vivaṭaṃ pākaṭaṃ katvā dīpehi chandajāto ussāhajāto, yaṃ te sikkhitaṃ, taṃ sabbaṃ etthevākirāhi, etthāyaṃ jano sammūḷho vimatijāto saṃsayapakkhando, bhindetaṃ antodosasallan”ti. |
♦ “Do not, venerable Nāgasena, explain this question by concealing it. Explain it by making it open and manifest. With desire and effort born, whatever you have learned, pour it all out here. Here this person is deluded, with doubt born, with a mind in suspense. Break this inner arrow of fault.” |
“atthesā, mahārāja, nibbānadhātu santā sukhā paṇītā, taṃ sammāpaṭipanno jinānusiṭṭhiyā saṅkhāre sammasanto paññāya sacchikaroti. |
“There is, great king, that element of Nibbāna, peaceful, happy, and sublime. He who is rightly practiced, by the instruction of the Jina, contemplating the conditioned things, realizes it with wisdom. |
yathā, mahārāja, antevāsiko ācariyānusiṭṭhiyā vijjaṃ paññāya sacchikaroti, evameva kho, mahārāja, sammāpaṭipanno jinānusiṭṭhiyā paññāya nibbānaṃ sacchikaroti. |
Just as, great king, a pupil, by the instruction of his teacher, realizes a science with wisdom, just so, great king, he who is rightly practiced, by the instruction of the Jina, realizes Nibbāna with wisdom. |
♦ “kathaṃ pana taṃ nibbānaṃ daṭṭhabbanti? |
♦ “How then is that Nibbāna to be seen? |
anītito nirupaddavato abhayato khemato santato sukhato sātato paṇītato sucito sītalato daṭṭhabbaṃ. |
It is to be seen as free from calamity, free from trouble, fearless, secure, peaceful, happy, pleasant, sublime, pure, and cool. |
♦ “yathā, mahārāja, puriso bahukaṭṭhapuñjena jalitakaṭṭhitena agginā dayhamāno vāyāmena tato muñcitvā niraggikokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatatividhaggisantāpaṃ paramasukhaṃ nibbānaṃ sacchikaroti. |
♦ “Just as, great king, a man, being burned by a fire with a great pile of blazing, heated wood, by striving might escape from it and, having entered a fire-free place, might there obtain supreme happiness. Just so, great king, he who is rightly practiced, by wise attention, realizes the supreme happiness of Nibbāna, which is free from the heat of the three fires. |
yathā, mahārāja, aggi, evaṃ tividhaggi daṭṭhabbo; |
The fire, great king, should be seen as the three fires; |
yathā aggigato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; |
the man who has fallen into the fire should be seen as one who is rightly practiced; |
yathā niraggikokāso, evaṃ nibbānaṃ daṭṭhabbaṃ. |
the fire-free place should be seen as Nibbāna. |
♦ “yathā vā pana, mahārāja, puriso ahikukkuramanussakuṇapasarīravaḷañjakoṭṭhāsarāsigato kuṇapajaṭājaṭitantaramanupaviṭṭho vāyāmena tato muñcitvā nikkuṇapokāsaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesakuṇapaṃ paramasukhaṃ nibbānaṃ sacchikaroti. |
♦ “Or just as, great king, a man, having fallen into a heap of corpses of snakes, dogs, humans, and scavengers, having entered into the midst of the tangled mass of corpses, by striving might escape from it and, having entered a corpse-free place, might there obtain supreme happiness. Just so, great king, he who is rightly practiced, by wise attention, realizes the supreme happiness of Nibbāna, which is free from the corpse of the defilements. |
yathā, mahārāja, kuṇapaṃ, evaṃ pañca kāmaguṇā daṭṭhabbā; |
The corpse, great king, should be seen as the five cords of sensual pleasure; |
yathā kuṇapagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; |
the man who has fallen among the corpses should be seen as one who is rightly practiced; |
yathā nikkuṇapokāso, evaṃ nibbānaṃ daṭṭhabbaṃ. |
the corpse-free place should be seen as Nibbāna. |
♦ “yathā vā pana, mahārāja, puriso bhīto tasito kampito viparītavibbhantacitto vāyāmena tato muñcitvā daḷhaṃ thiraṃ acalaṃ abhayaṭṭhānaṃ pavisitvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatabhayasantāsaṃ paramasukhaṃ nibbānaṃ sacchikaroti. |
♦ “Or just as, great king, a man, being afraid, terrified, trembling, with a confused and bewildered mind, by striving might escape from it and, having entered a firm, stable, unshakable, and fearless place, might there obtain supreme happiness. Just so, great king, he who is rightly practiced, by wise attention, realizes the supreme happiness of Nibbāna, which is free from fear and terror. |
yathā, mahārāja, bhayaṃ, evaṃ jātijarābyādhimaraṇaṃ paṭicca aparāparaṃ pavattabhayaṃ daṭṭhabbaṃ; |
Fear, great king, should be seen as the fear that arises again and again on account of birth, aging, sickness, and death; |
yathā bhīto puriso, evaṃ sammāpaṭipanno daṭṭhabbo; |
the frightened man should be seen as one who is rightly practiced; |
yathā abhayaṭṭhānaṃ, evaṃ nibbānaṃ daṭṭhabbaṃ. |
the fearless place should be seen as Nibbāna. |
♦ “yathā vā pana, mahārāja, puriso kiliṭṭhamalinakalalakaddamadese patito vāyāmena taṃ kalalakaddamaṃ apavāhetvā parisuddhavimaladesamupagantvā tattha paramasukhaṃ labheyya, evameva kho, mahārāja, yo sammāpaṭipanno, so yoniso manasikārena byapagatakilesamalakaddamaṃ paramasukhaṃ nibbānaṃ sacchikaroti. |
♦ “Or just as, great king, a man, having fallen into a place of filth, slime, mire, and mud, by striving might wash away that mire and mud and, having come to a pure and immaculate place, might there obtain supreme happiness. Just so, great king, he who is rightly practiced, by wise attention, realizes the supreme happiness of Nibbāna, which is free from the filth and mud of the defilements. |
yathā, mahārāja, kalalaṃ, evaṃ lābhasakkārasiloko daṭṭhabbo; |
The mire, great king, should be seen as gain, honor, and fame; |
yathā kalalagato puriso, evaṃ sammāpaṭipanno daṭṭhabbo; |
the man who has fallen into the mire should be seen as one who is rightly practiced; |
yathā parisuddhavimaladeso, evaṃ nibbānaṃ daṭṭhabbaṃ. |
the pure and immaculate place should be seen as Nibbāna. |
♦ “tañca pana nibbānaṃ sammāpaṭipanno kinti sacchikaroti? |
♦ “And how does one who is rightly practiced realize that Nibbāna? |
yo so, mahārāja, sammāpaṭipanno, so saṅkhārānaṃ pavattaṃ sammasati. |
He who, great king, is rightly practiced, he contemplates the process of conditioned things. |
pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. |
Contemplating the process, he sees there birth, he sees aging, he sees sickness, he sees death. He does not see any happiness or pleasure there, neither at the beginning, nor in the middle, nor at the end. |
so tattha kiñci na gayhūpagaṃ passati. |
He does not see anything to be grasped there. |
yathā, mahārāja, puriso divasasantatte ayoguḷe jalite tatte kaṭhite āditopi majjhatopi pariyosānatopi na kiñci gayhūpagaṃ padesaṃ passati, evameva kho, mahārāja, yo saṅkhārānaṃ pavattaṃ sammasati, so pavattaṃ sammasamāno tattha jātiṃ passati jaraṃ passati byādhiṃ passati maraṇaṃ passati, na tattha kiñci sukhaṃ sātaṃ passati āditopi majjhatopi pariyosānatopi. |
Just as, great king, a man does not see any place to be grasped in an iron ball heated during the day, blazing, hot, and scorching, neither at the beginning, nor in the middle, nor at the end. Just so, great king, he who contemplates the process of conditioned things, contemplating the process, sees there birth, sees aging, sees sickness, sees death. He does not see any happiness or pleasure there, neither at the beginning, nor in the middle, nor at the end. |
so tattha na kiñci gayhūpagaṃ passati, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati. |
He does not see anything to be grasped there. In him who does not see anything to be grasped, discontent arises in his mind, a burning enters his body. He, being without protection, without refuge, without a place of refuge, becomes disgusted with existences. |
♦ “yathā, mahārāja, puriso jalitajālaṃ mahantaṃ aggikkhandhaṃ paviseyya, so tattha atāṇo asaraṇo asaraṇībhūto aggimhi nibbindeyya, evameva kho, mahārāja, tassa gayhūpagaṃ apassantassa citte arati saṇṭhāti, kāyasmiṃ ḍāho okkamati, so atāṇo asaraṇo asaraṇībhūto bhavesu nibbindati. |
♦ “Just as, great king, a man might enter a great, blazing mass of fire with burning flames. There, being without protection, without refuge, without a place of refuge, he would become disgusted with the fire. Just so, great king, in him who does not see anything to be grasped, discontent arises in his mind, a burning enters his body. He, being without protection, without refuge, without a place of refuge, becomes disgusted with existences. |
♦ “tassa pavatte bhayadassāvissa evaṃ cittaṃ uppajjati ‘santattaṃ kho panetaṃ pavattaṃ sampajjalitaṃ bahudukkhaṃ bahūpāyāsaṃ, yadi koci labhetha appavattaṃ etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan’ti. |
♦ “In him who sees danger in the process, this thought arises: ‘This process is heated, blazing, with much suffering, with much trouble. If one could obtain the non-process, that is peace, that is sublime, that is, the calming of all conditioned things, the relinquishing of all substrata of existence, the destruction of craving, dispassion, cessation, Nibbāna.’ |
iti hetaṃ tassa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇan’ti. |
Thus his mind leaps toward the non-process, is pleased, exults, and rejoices, thinking, ‘I have obtained an escape.’ |
♦ “yathā, mahārāja, puriso vippanaṭṭho videsapakkhando nibbāhanamaggaṃ disvā tattha pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdho me nibbāhanamaggo’ti, evameva kho, mahārāja, pavatte bhayadassāvissa appavatte cittaṃ pakkhandati pasīdati pahaṃsayati tusayati ‘paṭiladdhaṃ kho me nissaraṇan’ti. |
♦ “Just as, great king, a man who is lost, gone to a foreign country, seeing the path of escape, leaps toward it, is pleased, exults, and rejoices, thinking, ‘I have obtained the path of escape.’ Just so, great king, in him who sees danger in the process, his mind leaps toward the non-process, is pleased, exults, and rejoices, thinking, ‘I have obtained an escape.’ |
♦ “so appavattatthāya maggaṃ āyūhati gavesati bhāveti bahulīkaroti, tassa tadatthaṃ sati santiṭṭhati, tadatthaṃ vīriyaṃ santiṭṭhati, tadatthaṃ pīti santiṭṭhati, tassa taṃ cittaṃ aparāparaṃ manasikaroto pavattaṃ samatikkamitvā appavattaṃ okkamati, appavattamanuppatto, mahārāja, sammāpaṭipanno ‘nibbānaṃ sacchikarotī’ti vuccatī”ti. |
♦ “He, for the sake of the non-process, strives, seeks, develops, and makes much of the path. For that purpose, his mindfulness is established; for that purpose, his energy is established; for that purpose, his joy is established. His mind, as he attends to it again and again, having transcended the process, enters the non-process. Having reached the non-process, great king, one who is rightly practiced is said to ‘realize Nibbāna.’” |
“sādhu, bhante nāgasena, evametaṃ tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena, so it is, I accept it as such.” |
♦ nibbānasacchikaraṇapañho ekādasamo. |
♦ The eleventh question on the realization of Nibbāna. |
♦ 12. nibbānasannihitapañho |
♦ 12. The Question of the Location of Nibbāna |
♦ 12. “bhante nāgasena, atthi so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihitan”ti? |
♦ 12. “Venerable Nāgasena, is there a place, in the eastern direction or the southern direction or the western direction or the northern direction, or above or below or across, where Nibbāna is located?” |
“natthi, mahārāja, so padeso puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya uddhaṃ vā adho vā tiriyaṃ vā, yattha nibbānaṃ sannihitan”ti. |
“There is no place, great king, in the eastern direction or the southern direction or the western direction or the northern direction, or above or below or across, where Nibbāna is located.” |
♦ “yadi, bhante nāgasena, natthi nibbānassa sannihitokāso, tena hi natthi nibbānaṃ? |
♦ “If, venerable Nāgasena, there is no place where Nibbāna is located, then there is no Nibbāna. |
yesañca taṃ nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā, kāraṇaṃ tattha vakkhāmi, yathā, bhante nāgasena, mahiyā dhaññuṭṭhānaṃ khettaṃ atthi, gandhuṭṭhānaṃ pupphaṃ atthi, pupphuṭṭhānaṃ gumbo atthi, phaluṭṭhānaṃ rukkho atthi, ratanuṭṭhānaṃ ākaro atthi, tattha yo koci yaṃ yaṃ icchati, so tattha gantvā taṃ taṃ harati, evameva kho, bhante nāgasena, yadi nibbānaṃ atthi, tassa nibbānassa uṭṭhānokāsopi icchitabbo, yasmā ca kho, bhante nāgasena, nibbānassa uṭṭhānokāso natthi, tasmā natthi nibbānanti brūmi, yesañca nibbānaṃ sacchikataṃ, tesampi sacchikiriyā micchā”ti. |
And for those by whom Nibbāna has been realized, their realization is also false. I will state the reason there. Just as, venerable Nāgasena, on the earth there is a field for the production of grain, there is a flower for the production of scent, there is a bush for the production of flowers, there is a tree for the production of fruit, there is a mine for the production of jewels. There, whoever desires whatever, he goes there and gets that. Just so, venerable Nāgasena, if Nibbāna exists, a place for the production of that Nibbāna should also be expected. But because, venerable Nāgasena, there is no place for the production of Nibbāna, therefore I say there is no Nibbāna. And for those by whom Nibbāna has been realized, their realization is also false.” |
♦ “natthi, mahārāja, nibbānassa sannihitokāso, atthi cetaṃ nibbānaṃ, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti. |
♦ “There is no place, great king, where Nibbāna is located, but there is this Nibbāna. One who is rightly practiced, by wise attention, realizes Nibbāna. |
yathā pana, mahārāja, atthi aggi nāma, natthi tassa sannihitokāso, dve kaṭṭhāni saṅghaṭṭento aggiṃ adhigacchati. |
Just as, great king, there is such a thing as fire, but there is no place where it is located. By rubbing two sticks together, one obtains fire. |
evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikaroti. |
Just so, great king, there is Nibbāna, but there is no place where it is located. One who is rightly practiced, by wise attention, realizes Nibbāna. |
♦ “yathā vā pana, mahārāja, atthi satta ratanāni nāma. |
♦ “Or just as, great king, there are such things as the seven treasures. |
seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanaṃ. |
Namely, the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure. |
na ca tesaṃ ratanānaṃ sannihitokāso atthi, khattiyassa pana sammāpaṭipannassa paṭipattibalena tāni ratanāni upagacchanti. |
But there is no place where these treasures are located. But for a khattiya who is rightly practiced, by the power of his practice, those treasures come to him. |
evameva kho, mahārāja, atthi nibbānaṃ, natthi tassa sannihitokāso, sammāpaṭipanno yoniso manasikārena nibbānaṃ sacchikarotī”ti. |
Just so, great king, there is Nibbāna, but there is no place where it is located. One who is rightly practiced, by wise attention, realizes Nibbāna.” |
♦ “bhante nāgasena, nibbānassa sannihitokāso mā hotu, atthi pana taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī”ti? |
♦ “Venerable Nāgasena, let there be no place where Nibbāna is located. But is there a place where, being established, one who is rightly practiced realizes Nibbāna?” |
“āma, mahārāja, atthi taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī”ti. |
“Yes, great king, there is a place where, being established, one who is rightly practiced realizes Nibbāna.” |
♦ “katamaṃ pana, bhante, taṃ ṭhānaṃ, yattha ṭhito sammāpaṭipanno nibbānaṃ sacchikarotī”ti? |
♦ “What then, venerable sir, is that place where, being established, one who is rightly practiced realizes Nibbāna?” |
“sīlaṃ, mahārāja, ṭhānaṃ, sīle patiṭṭhito yoniso manasikaronto sakkayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti. |
“Virtue, great king, is the place. Established in virtue, practicing wise attention, whether in the land of the Sakas and Yavanas, or in China and Vilāta, or in Alasanda, or in Nikumba, or in Kasi and Kosala, or in Kashmir and Gandhāra, or on the top of a mountain, or in the Brahma-world, wherever he may be, one who is rightly practiced realizes Nibbāna. |
yathā, mahārāja, yo koci cakkhumā puriso sakayavanepi cīnavilātepi alasandepi nigumbepi kāsikosalepi kasmīrepi gandhārepi nagamuddhanipi brahmalokepi yattha katthacipi ṭhito ākāsaṃ passati, evameva kho, mahārāja, sīle patiṭṭhito yoniso manasikaronto sakayavanepi ... pe ... yattha katthacipi ṭhito sammāpaṭipanno nibbānaṃ sacchikaroti. |
Just as, great king, any man with sight, whether in the land of the Sakas and Yavanas, or in China and Vilāta, or in Alasanda, or in Nikumba, or in Kasi and Kosala, or in Kashmir and Gandhāra, or on the top of a mountain, or in the Brahma-world, wherever he may be, sees the sky. Just so, great king, established in virtue, practicing wise attention, whether in the land of the Sakas and Yavanas... etc... wherever he may be, one who is rightly practiced realizes Nibbāna. |
♦ “yathā vā pana, mahārāja, sakayavanepi ... pe ... yattha katthacipi ṭhitassa pubbadisā atthi, evameva kho, mahārāja, sīle patiṭṭhitassa yoniso manasikarontassa sakkayavanepi ... pe ... yattha katthacipi ṭhitassa sammāpaṭipannassa atthi nibbānasacchikiriyā”ti. |
♦ “Or just as, great king, for one who is in the land of the Sakas and Yavanas... etc... wherever he may be, the eastern direction exists. Just so, great king, for one who is established in virtue, practicing wise attention, whether in the land of the Sakas and Yavanas... etc... wherever he may be, for one who is rightly practiced, there is the realization of Nibbāna.” |
“sādhu, bhante nāgasena, desitaṃ tayā nibbānaṃ, desitā nibbānasacchikiriyā, parikkhatā sīlaguṇā, dassitā sammāpaṭipatti, ussāpito dhammaddhajo, saṇṭhapitā dhammanetti, avañjho suppayuttānaṃ sammāpayogo, evametaṃ gaṇivarapavara tathā sampaṭicchāmī”ti. |
“Excellent, venerable Nāgasena! You have explained Nibbāna, you have explained the realization of Nibbāna, you have examined the qualities of virtue, you have shown the right practice, you have raised the banner of the Dhamma, you have established the guideline of the Dhamma, the right practice of the well-yoked is not in vain. So it is, O best and foremost of the group, I accept it as such.” |
♦ nibbānasannihitapañho dvādasamo. |
♦ The twelfth question on the location of Nibbāna. |
♦ vessantaravaggo tatiyo. |
♦ The third chapter on Vessantara. |
♦ imasmiṃ vagge dvādasa pañhā. |
♦ In this chapter are twelve questions. |
♦ 4. anumānavaggo |
♦ 4. The Chapter on Inference |
♦ 1. anumānapañho |
♦ 1. The Question on Inference |
♦ 1. atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā ñātukāmo sotukāmo dhāretukāmo ñāṇālokaṃ daṭṭhukāmo aññāṇaṃ bhinditukāmo ñāṇālokaṃ uppādetukāmo avijjandhakāraṃ nāsetukāmo adhimattaṃ dhitiñca ussāhañca satiñca sampajaññañca upaṭṭhapetvā āyasmantaṃ nāgasenaṃ etadavoca “bhante nāgasena, kiṃ pana buddho tayā diṭṭho”ti. |
♦ 1. Then King Milinda approached the venerable Nāgasena. Having approached, he paid homage to the venerable Nāgasena and sat down to one side. Seated to one side, King Milinda, wishing to know, to hear, to remember, to see the light of knowledge, to break ignorance, to produce the light of knowledge, to destroy the darkness of ignorance, having established extreme firmness, effort, mindfulness, and clear comprehension, said this to the venerable Nāgasena: “Venerable Nāgasena, have you seen the Buddha?” |
“na hi, mahārājā”ti. |
“No, great king.” |
“kiṃ pana te ācariyehi buddho diṭṭho”ti? |
“But have your teachers seen the Buddha?” |
“na hi, mahārājā”ti. |
“No, great king.” |
“bhante nāgasena, na kira tayā buddho diṭṭho, nāpi kira te ācariyehi buddho diṭṭho, tena hi, bhante nāgasena, natthi buddho, na hettha buddho paññāyatī”ti. |
“Venerable Nāgasena, you have not seen the Buddha, nor have your teachers seen the Buddha. In that case, venerable Nāgasena, there is no Buddha; a Buddha is not known here.” |
♦ “atthi pana te, mahārāja, pubbakā khattiyā, ye te tava khattiyavaṃsassa pubbaṅgamā”ti? |
♦ “Are there, great king, former khattiyas, who were the forerunners of your khattiya lineage?” |
“āma, bhante. |
“Yes, venerable sir. |
ko saṃsayo, atthi pubbakā khattiyā, ye mama khattiyavaṃsassa pubbaṅgamā”ti. |
What doubt is there? There are former khattiyas, who were the forerunners of my khattiya lineage.” |
“diṭṭhapubbā tayā, mahārāja, pubbakā khattiyā”ti? |
“Have you, great king, seen the former khattiyas?” |
“na hi bhante”ti. |
“No, indeed, venerable sir.” |
“ye pana taṃ, mahārāja, anusāsanti purohitā senāpatino akkhadassā mahāmattā, tehi pubbakā khattiyā diṭṭhapubbā”ti? |
“Those who instruct you, great king, the purohitas, generals, judges, and chief ministers, have they seen the former khattiyas?” |
“na hi bhante”ti. |
“No, indeed, venerable sir.” |
“yadi pana te, mahārāja, pubbakā khattiyā na diṭṭhā, nāpi kira te anusāsakehi pubbakā khattiyā diṭṭhā, tena hi natthi pubbakā khattiyā, na hettha pubbakā khattiyā paññāyantī”ti. |
“If then, great king, the former khattiyas have not been seen, nor have they been seen by your instructors, then there are no former khattiyas; former khattiyas are not known here.” |
♦ “dissanti, bhante nāgasena, pubbakānaṃ khattiyānaṃ anubhūtāni paribhogabhaṇḍāni. |
♦ “There are seen, venerable Nāgasena, the things used and enjoyed by the former khattiyas. |
seyyathidaṃ, setacchattaṃ uṇhīsaṃ pādukā vālabījanī khaggaratanaṃ mahārahāni ca sayanāni. |
Namely, the white parasol, the diadem, the slippers, the whisk, the jewel of a sword, and the costly couches. |
yehi mayaṃ jāneyyāma saddaheyyāma ‘atthi pubbakā khattiyā’ti. |
By these we know and believe, ‘There were former khattiyas.’” |
“evameva kho, mahārāja, mayampetaṃ bhagavantaṃ jāneyyāma saddaheyyāma. |
“Just so, great king, we too know and believe this about the Blessed One. |
atthi taṃ kāraṇaṃ, yena mayaṃ kāraṇena jāneyyāma saddaheyyāma ‘atthi so bhagavā’ti. |
There is a reason, by which reason we know and believe, ‘There was that Blessed One.’ |
katamaṃ taṃ kāraṇaṃ? |
What is that reason? |
atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena anubhūtāni paribhogabhaṇḍāni. |
There are, great king, things used and enjoyed by that Blessed One, the knowing one, the seeing one, the Arahant, the Perfectly Enlightened One. |
seyyathidaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, yehi sadevako loko jānāti saddahati ‘atthi so bhagavā’ti. |
Namely, 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, and the noble eightfold path. By these, the world with its gods knows and believes, ‘There was that Blessed One.’ |
iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbo ‘atthi so bhagavā’ti. |
By this reason, great king, by this cause, by this method, by this inference, it is to be known, ‘There was that Blessed One.’ |
♦ “‘bahū jane tārayitvā, nibbuto upadhikkhaye. |
♦ “‘Having saved many people, he was extinguished at the exhaustion of the substrata of existence. |
♦ anumānena ñātabbaṃ, atthi so dvipaduttamo’”ti. |
♦ By inference it should be known, there was that best of two-footed beings.’” |
♦ “bhante nāgasena, opammaṃ karohī”ti. |
♦ “Venerable Nāgasena, give a simile.” |
“yathā, mahārāja, nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ tāva samaṃ anunnatamanonataṃ asakkharapāsāṇaṃ nirupaddavamanavajjaṃ ramaṇīyaṃ bhūmibhāgaṃ anuviloketvā yaṃ tattha visamaṃ, taṃ samaṃ kārāpetvā khāṇukaṇṭakaṃ visodhāpetvā tattha nagaraṃ māpeyya sobhanaṃ vibhattaṃ bhāgaso mitaṃ ukkiṇṇaparikhāpākāraṃ daḷhagopuraṭṭālakoṭṭakaṃ puthucaccaracatukkasandhisiṅghāṭakaṃ sucisamatalarājamaggaṃ suvibhattāntarāpaṇaṃ ārāmuyyānataḷākapokkharaṇiudapānasampannaṃ bahuvidhadevaṭṭhānappaṭimaṇḍitaṃ sabbadosavirahitaṃ, so tasmiṃ nagare sabbathā vepullattaṃ patte aññaṃ desaṃ upagaccheyya, atha taṃ nagaraṃ aparena samayena iddhaṃ bhaveyya phītaṃ subhikkhaṃ khemaṃ samiddhaṃ sivaṃ anītikaṃ nirupaddavaṃ nānājanasamākulaṃ, puthū khattiyā brāhmaṇā vessā suddā hatthārohā assārohā rathikā pattikā dhanuggahā tharuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā vammino yodhino dāsikaputtā bhaṭiputtā mallakā gaṇakā āḷārikā sūdā kappakā nahāpakā cundā mālākārā suvaṇṇakārā sajjhukārā sīsakārā tipukārā lohakārā vaṭṭakārā ayokārā maṇikārā pesakārā kumbhakārā veṇukārā loṇakārā cammakārā rathakārā dantakārā rajjukārā kocchakārā suttakārā vilīvakārā dhanukārā jiyakārā usukārā cittakārā raṅgakārā rajakā tantavāyā tunnavāyā heraññikā dussikā gandhikā tiṇahārakā kaṭṭhahārakā bhatakā paṇṇikā phalikā mūlikā odanikā pūvikā macchikā maṃsikā majjikā naṭakā naccakā laṅghakā indajālikā vetālikā mallā chavaḍāhakā pupphachaḍḍakā venā nesādā gaṇikā lāsikā kumbhadāsiyo sakkayavanacīnavilātā ujjenakā bhārukacchakā kāsikosalā parantakā māgadhakā sāketakā soreyyakā pāveyyakā koṭumbaramāthurakā alasandakasmīragandhārā taṃ nagaraṃ vāsāya upagatā nānāvisayino janā navaṃ suvibhattaṃ adosamanavajjaṃ ramaṇīyaṃ taṃ nagaraṃ passitvā anumānena jānanti ‘cheko vata bho so nagaravaḍḍhakī, yo imassa nagarassa māpetā’ti. |
“Just as, great king, a city-architect, wishing to build a city, first having surveyed a plot of land that is even, not high, not low, without gravel and stones, free from trouble, blameless, and pleasant, having had what is uneven there made even, having had the stumps and thorns cleared, would there build a city that is beautiful, well-divided, measured in parts, with a deep moat and wall, with strong gate-towers and bastions, with wide main roads, crossroads, and squares, with a clean and level royal road, with well-divided inner markets, endowed with parks, gardens, ponds, lotus-pools, and wells, adorned with many kinds of shrines, and free from all faults. He, when that city has in every way reached its full development, would go to another country. Then that city, at a later time, would be prosperous, flourishing, with abundant food, safe, rich, blissful, calm, untroubled, filled with various people. Many khattiyas, brāhmaṇas, vessas, suddas, elephant-riders, horse-riders, charioteers, foot-soldiers, archers, swordsmen, attendants, messengers, alms-givers, nobles, royal princes, skirmishers, great elephants, heroes, armored men, warriors, sons of slaves, sons of mercenaries, wrestlers, accountants, cooks, barbers, bath-attendants, garland-makers, goldsmiths, silversmiths, lead-workers, tin-workers, coppersmiths, brass-workers, blacksmiths, jewelers, weavers, potters, bamboo-workers, salt-makers, leather-workers, chariot-makers, ivory-workers, rope-makers, basket-makers, thread-makers, wicker-workers, bow-makers, bowstring-makers, arrow-makers, painters, dyers, washermen, weavers, tailors, bankers, cloth-merchants, perfumers, grass-cutters, wood-cutters, hired servants, sellers of leaves, sellers of fruits, sellers of roots, sellers of rice, sellers of cakes, sellers of fish, sellers of meat, sellers of liquor, actors, dancers, acrobats, magicians, bards, wrestlers, corpse-burners, flower-gatherers, bamboo-workers, hunters, courtesans, female dancers, female water-carriers, people from Sakka, Yavana, Cīna, Vilāta, Ujjeni, Bhārukaccha, Kāsī, Kosala, Parantaka, Māgadha, Sāketa, Soreyya, Pāveyyaka, Koṭumbara, Māthura, Alasanda, Kasmīra, and Gandhāra, having come to that city to live, people of various countries, seeing that new, well-divided, faultless, blameless, and pleasant city, know by inference, ‘Skilled indeed was that city-architect, who was the builder of this city.’ |
evameva kho, mahārāja, so bhagavā asamo asamasamo appaṭisamo asadiso atulo asaṅkhyeyo appameyyo aparimeyyo amitaguṇo guṇapāramippatto anantadhiti anantatejo anantavīriyo anantabalo buddhabalapāramiṃ gato sasenamāraṃ parājetvā diṭṭhijālaṃ padāletvā avijjaṃ khepetvā vijjaṃ uppādetvā dhammukkaṃ dhārayitvā sabbaññutaṃ pāpuṇitvā vijitasaṅgāmo dhammanagaraṃ māpesi. |
Just so, great king, that Blessed One, the unequal, the equal of the unequal, the incomparable, the unlike, the immeasurable, the incalculable, the unfathomable, the immeasurable, of infinite qualities, who had reached the perfection of qualities, of infinite firmness, of infinite majesty, of infinite energy, of infinite power, who had reached the perfection of the Buddha's power, having defeated Māra with his army, having broken the net of views, having dispelled ignorance, having produced knowledge, holding the torch of the Dhamma, having attained omniscience, having won the battle, built the city of the Dhamma. |
♦ “bhagavato kho, mahārāja, dhammanagaraṃ sīlapākāraṃ hiriparikhaṃ ñāṇadvārakoṭṭhakaṃ vīriyāṭṭālakaṃ saddhāesikaṃ satidovārikaṃ paññāpāsādaṃ suttantacaccaraṃ abhidhammasiṅghāṭakaṃ vinayavinicchayaṃ satipaṭṭhānavīthikaṃ, tassa kho pana, mahārāja, satipaṭṭhānavīthiyaṃ evarūpā āpaṇā pasāritā honti. |
♦ “The city of the Dhamma of the Blessed One, great king, has virtue for its wall, moral shame for its moat, knowledge for its gate and bastion, energy for its watchtower, faith for its pillar, mindfulness for its doorkeeper, wisdom for its palace, the Suttanta for its main road, the Abhidhamma for its crossroads, the Vinaya for its court of justice, and the foundations of mindfulness for its street. And in that street of the foundations of mindfulness, great king, such shops are spread out. |
seyyathīdaṃ, pupphāpaṇaṃ gandhāpaṇaṃ phalāpaṇaṃ agadāpaṇaṃ osadhāpaṇaṃ amatāpaṇaṃ ratanāpaṇaṃ sabbāpaṇan”ti. |
Namely, the flower-shop, the scent-shop, the fruit-shop, the antidote-shop, the medicine-shop, the ambrosia-shop, the jewel-shop, and the everything-shop.” |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato pupphāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's flower shop?" |
“atthi kho pana, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ārammaṇavibhattiyo akkhātā. |
"Indeed, great king, the Blessed One, the Knower, the Seer, the Arahant, the Fully Enlightened One, has declared the distinctions of meditation objects. |
seyyathīdaṃ, aniccasaññā dukkhasaññā anattasaññā asubhasaññā ādīnavasaññā pahānasaññā virāgasaññā nirodhasaññā sabbaloke anabhiratisaññā sabbasaṅkhāresu aniccasaññā ānāpānassati uddhumātakasaññā vinīlakasaññā vipubbakasaññā vicchiddakasaññā vikkhāyitakasaññā vikkhittakasaññā hatavikkhittakasaññā lohitakasaññā puḷavakasaññā aṭṭhikasaññā mettāsaññā karuṇāsaññā muditāsaññā upekkhāsaññā maraṇānussati kāyagatāsati, ime kho, mahārāja, buddhena bhagavatā ārammaṇavibhattiyo akkhātā. |
These are: the perception of impermanence, the perception of suffering, the perception of non-self, the perception of impurity, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of non-delight in the entire world, the perception of impermanence in all fabrications, mindfulness of breathing, the perception of a bloated corpse, the perception of a discolored corpse, the perception of a festering corpse, the perception of a cut-up corpse, the perception of a gnawed corpse, the perception of a scattered corpse, the perception of a dismembered and scattered corpse, the perception of a bloody corpse, the perception of a worm-eaten corpse, the perception of a skeletal corpse, the perception of loving-kindness, the perception of compassion, the perception of sympathetic joy, the perception of equanimity, mindfulness of death, mindfulness of the body. These, great king, are the distinctions of meditation objects declared by the Blessed Buddha. |
tattha yo koci jarāmaraṇā muccitukāmo, so tesu aññataraṃ ārammaṇaṃ gaṇhāti, tena ārammaṇena rāgā vimuccati, dosā vimuccati, mohā vimuccati, mānato vimuccati, diṭṭhito vimuccati, saṃsāraṃ tarati, taṇhāsotaṃ nivāreti, tividhaṃ malaṃ visodheti, sabbakilese upahantvā amalaṃ virajaṃ suddhaṃ paṇḍaraṃ ajātiṃ ajaraṃ amaraṃ sukhaṃ sītibhūtaṃ abhayaṃ nagaruttamaṃ nibbānanagaraṃ pavisitvā arahatte cittaṃ vimoceti, idaṃ vuccati mahārāja ‘bhagavato pupphāpaṇan’ti. |
Therein, whoever desires to be freed from old age and death, takes up one of these meditation objects. Through that object, they are freed from lust, freed from hatred, freed from delusion, freed from conceit, freed from wrong views, they cross over saṃsāra, they stop the current of craving, they purify the three defilements, having destroyed all defilements, they enter the stainless, dustless, pure, white, unborn, unaging, deathless, happy, cooled, fearless, supreme city, the city of Nibbana, and liberate their mind in arahantship. This, great king, is called 'the Blessed One's flower shop.'" |
♦ “‘kammamūlaṃ gahetvāna, āpaṇaṃ upagacchatha. |
♦ "'Having taken up the root of kamma, go to the shop. |
♦ ārammaṇaṃ kiṇitvāna, tato muccatha muttiyā’”ti. |
♦ Having bought the object, then be liberated through liberation.'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato gandhāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's perfume shop?" |
“atthi kho pana, mahārāja, tena bhagavatā sīlavibhattiyo akkhātā, yena sīlagandhena anulittā bhagavato puttā sadevakaṃ lokaṃ sīlagandhena dhūpenti sampadhūpenti, disampi anudisampi anuvātampi paṭivātampi vāyanti ativāyanti, pharitvā tiṭṭhanti. |
"Indeed, great king, the Blessed One has declared the distinctions of **virtue (sīla)**, by the scent of which the sons of the Blessed One perfume and thoroughly perfume the world with its devas. They waft and thoroughly waft in every direction, with the wind and against the wind, filling all. |
katamā tā sīlavibhattiyo? |
What are these distinctions of virtue? |
saraṇasīlaṃ pañcaṅgasīlaṃ aṭṭhaṅgasīlaṃ dasaṅgasīlaṃ pañcuddesapariyāpannaṃ pātimokkhasaṃvarasīlaṃ. |
**Refuge-virtue (saraṇasīla)**, **five-limbed virtue (pañcaṅgasīla)**, **eight-limbed virtue (aṭṭhaṅgasīla)**, **ten-limbed virtue (dasaṅgasīla)**, and **virtue of restraint by the Pātimokkha**, which is included in the five sections. |
idaṃ vuccati, mahārāja, ‘bhagavato gandhāpaṇan’ti. |
This, great king, is called 'the Blessed One's perfume shop.' |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
And this was said by the Blessed One, the God of gods, great king— |
♦ “‘na pupphagandho paṭivātameti, na candanaṃ taggaramallikā vā. |
♦ "'The scent of flowers does not go against the wind, nor does sandalwood, tagara, or jasmine. |
♦ satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati . |
♦ But the scent of the virtuous goes against the wind; the good person pervades all directions. |
♦ “‘candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī. |
♦ "'Sandalwood, tagara, or even lotus, or jasmine. |
♦ etesaṃ gandhajātānaṃ, sīlagandho anuttaro. |
♦ Among these kinds of scents, the scent of virtue is unsurpassed. |
♦ “‘appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ. |
♦ "'Slight is this scent, that of tagara and sandalwood. |
♦ yo ca sīlavataṃ gandho, vāti devesu uttamo’”ti. |
♦ But the scent of the virtuous, supreme, wafts among the devas.'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato phalāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's fruit shop?" |
“phalāni kho, mahārāja, bhagavatā akkhātāni. |
"Indeed, great king, the Blessed One has declared the **fruits**. |
seyyathīdaṃ, sotāpattiphalaṃ sakadāgāmiphalaṃ anāgāmiphalaṃ arahattaphalaṃ suññataphalasamāpatti animittaphalasamāpatti appaṇihitaphalasamāpatti . |
These are: the **fruit of stream-entry (sotāpattiphala)**, the **fruit of once-returning (sakadāgāmiphala)**, the **fruit of non-returning (anāgāmiphala)**, the **fruit of arahantship (arahattaphala)**, the **attainment of the fruition of emptiness (suññataphalasamāpatti)**, the **attainment of the fruition of the signless (animittaphalasamāpatti)**, the **attainment of the fruition of the aimless (appaṇihitaphalasamāpatti)**. |
tattha yo koci yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ kiṇāti. |
Therein, whoever desires any fruit, gives the root of kamma and buys the desired fruit. |
yadi sotāpattiphalaṃ, yadi sakadāgāmiphalaṃ, yadi anāgāmiphalaṃ, yadi arahattaphalaṃ, yadi suññataphalasamāpattiṃ, yadi animittaphalasamāpattiṃ, yadi appaṇihitaphalasamāpattiṃ. |
Whether it be the fruit of stream-entry, whether the fruit of once-returning, whether the fruit of non-returning, whether the fruit of arahantship, whether the attainment of the fruition of emptiness, whether the attainment of the fruition of the signless, whether the attainment of the fruition of the aimless. |
yathā, mahārāja, kassaci purisassa dhuvaphalo ambo bhaveyya, so na tāva tato phalāni pāteti, yāva kayikā na āgacchanti, anuppatte pana kayike mūlaṃ gahetvā evaṃ ācikkhati ‘ambho purisa eso kho dhuvaphalo ambo, tato yaṃ icchasi, ettakaṃ phalaṃ gaṇhāhi salāṭukaṃ vā dovilaṃ vā kesikaṃ vā āmaṃ vā pakkaṃ vā’ti, so tena attanā dinnamūlena yadi salāṭukaṃ icchati, salāṭukaṃ gaṇhāti, yadi dovilaṃ icchati, dovilaṃ gaṇhāti, yadi kesikaṃ icchati, kesikaṃ gaṇhāti, yadi āmakaṃ icchati, āmakaṃ gaṇhāti, yadi pakkaṃ icchati, pakkaṃ gaṇhāti. |
Just as, great king, if a certain man has a mango tree that bears fruit constantly, he does not pluck the fruits from it until buyers come. But when buyers arrive, taking the price, he tells them: 'O man, this is a constantly fruiting mango tree; from it take as many fruits as you wish, whether unripe or half-ripe, or ripe and firm, or unripe or ripe.' So, with the price he has given, if he wants unripe ones, he takes unripe ones; if he wants half-ripe, he takes half-ripe; if he wants ripe and firm, he takes ripe and firm; if he wants unripe, he takes unripe; if he wants ripe, he takes ripe. |
evameva kho, mahārāja, yo yaṃ phalaṃ icchati, so kammamūlaṃ datvā patthitaṃ phalaṃ gaṇhāti, yadi sotāpattiphalaṃ ... pe ... yadi appaṇihitaphalasamāpattiṃ, idaṃ vuccati, mahārāja, ‘bhagavato phalāpaṇan’ti. |
Even so, great king, whoever desires any fruit, gives the root of kamma and takes the desired fruit, whether the fruit of stream-entry... (and so on) ...whether the attainment of the fruition of the aimless. This, great king, is called 'the Blessed One's fruit shop.'" |
♦ “‘kammamūlaṃ janā datvā, gaṇhanti amatamphalaṃ. |
♦ "'Having given the root of kamma, people receive the deathless fruit. |
♦ tena te sukhitā honti, ye kītā amatapphalan’”ti. |
♦ Thereby they are happy, those who have bought the deathless fruit.'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato agadāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's medicine shop?" |
“agadāni kho, mahārāja, bhagavatā akkhātāni, yehi agadehi so bhagavā sadevakaṃ lokaṃ kilesavisato parimoceti. |
"Indeed, great king, the Blessed One has declared the **medicines**, with which the Blessed One liberates the world with its devas from the poison of defilements. |
katamāni pana tāni agadāni? |
What then are those medicines? |
yānimāni, mahārāja, bhagavatā cattāri ariyasaccāni akkhātāni. |
These, great king, are the **four noble truths (cattāri ariyasaccāni)** declared by the Blessed One. |
seyyathīdaṃ, dukkhaṃ ariyasaccaṃ dukkhasamudayaṃ ariyasaccaṃ dukkhanirodhaṃ ariyasaccaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ, tattha ye keci aññāpekkhā catusaccaṃ dhammaṃ suṇanti, te jātiyā parimuccanti, jarāya parimuccanti, maraṇā parimuccanti, sokaparidevadukkhadomanassupāyāsehi parimuccanti, idaṃ vuccati mahārāja ‘bhagavato agadāpaṇan’ti. |
That is to say: the **noble truth of suffering (dukkhaṃ ariyasaccaṃ)**, the **noble truth of the origin of suffering (dukkhasamudayaṃ ariyasaccaṃ)**, the **noble truth of the cessation of suffering (dukkhanirodhaṃ ariyasaccaṃ)**, the **noble truth of the path leading to the cessation of suffering (dukkhanirodhagāminī paṭipadā ariyasaccaṃ)**. Therein, whoever, seeking knowledge, listens to the Dharma of the four truths, they are freed from birth, freed from old age, freed from death, freed from sorrow, lamentation, pain, grief, and despair. This, great king, is called 'the Blessed One's medicine shop.'" |
♦ “‘ye keci agadā loke , visānaṃ paṭibāhakā. |
♦ "'Whatever medicines there are in the world, repellents of poisons. |
♦ dhammāgadasamaṃ natthi, etaṃ pivatha bhikkhavo’”ti. |
♦ There is nothing equal to the medicine of the Dharma; drink this, O bhikkhus!'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato osadhāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's pharmacy?" |
“osadhāni kho, mahārāja, bhagavatā akkhātāni, yehi osadhehi so bhagavā devamanusse tikicchati. |
"Indeed, great king, the Blessed One has declared the **remedies (osadhāni)**, with which the Blessed One heals devas and humans. |
seyyathīdaṃ, cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, etehi osadhehi bhagavā micchādiṭṭhiṃ vireceti, micchāsaṅkappaṃ vireceti, micchāvācaṃ vireceti, micchākammantaṃ vireceti, micchāājīvaṃ vireceti, micchāvāyāmaṃ vireceti, micchāsatiṃ vireceti, micchāsamādhiṃ vireceti, lobhavamanaṃ kāreti, dosavamanaṃ kāreti, mohavamanaṃ kāreti, mānavamanaṃ kāreti, diṭṭhivamanaṃ kāreti, vicikicchāvamanaṃ kāreti, uddhaccavamanaṃ kāreti, thinamiddhavamanaṃ kāreti, ahirikānottappavamanaṃ kāreti, sabbakilesavamanaṃ kāreti, idaṃ vuccati, mahārāja, ‘bhagavato osadhāpaṇan’ti. |
These are: the **four foundations of mindfulness (cattāro satipaṭṭhānā)**, the **four right efforts (cattāro sammappadhānā)**, the **four bases of spiritual power (cattāro iddhipādā)**, the **five faculties (pañcindriyāni)**, the **five powers (pañca balāni)**, the **seven factors of awakening (satta bojjhaṅgā)**, the **Noble Eightfold Path (ariyo aṭṭhaṅgiko maggo)**. With these remedies, the Blessed One purifies wrong view, purifies wrong thought, purifies wrong speech, purifies wrong action, purifies wrong livelihood, purifies wrong effort, purifies wrong mindfulness, purifies wrong concentration. He causes the vomiting of greed, causes the vomiting of hatred, causes the vomiting of delusion, causes the vomiting of conceit, causes the vomiting of wrong views, causes the vomiting of doubt, causes the vomiting of restlessness, causes the vomiting of sloth and torpor, causes the vomiting of shamelessness and fearlessness of wrongdoing, causes the vomiting of all defilements. This, great king, is called 'the Blessed One's pharmacy.'" |
♦ “‘ye keci osadhā loke, vijjanti vividhā bahū. |
♦ "'Whatever remedies there are in the world, diverse and many. |
♦ dhammosadhasamaṃ natthi, etaṃ pivatha bhikkhavo. |
♦ There is nothing equal to the remedy of the Dharma; drink this, O bhikkhus! |
♦ “‘dhammosadhaṃ pivitvāna, ajarāmaraṇā siyuṃ. |
♦ "'Having drunk the Dharma remedy, they become unaging and deathless. |
♦ bhāvayitvā ca passitvā, nibbutā upadhikkhaye’”ti. |
♦ Having developed and seen, they are extinguished with the cessation of attachments.'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato amatāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's ambrosia shop?" |
“amataṃ kho, mahārāja, bhagavatā akkhātaṃ, yena amatena so bhagavā sadevakaṃ lokaṃ abhisiñci, yena amatena abhisittā devamanussā jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsehi parimucciṃsu. |
"Indeed, great king, the Blessed One has declared **ambrosia (amataṃ)**, with which the Blessed One anointed the world with its devas, and being anointed with that ambrosia, devas and humans were liberated from birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair. |
katamaṃ taṃ amataṃ? |
What is that ambrosia? |
yadidaṃ kāyagatāsati. |
It is **mindfulness of the body (kāyagatāsati)**. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’ti. |
And this, great king, was spoken by the Blessed One, the God of gods: 'Bhikkhus, those who partake of mindfulness of the body, partake of the deathless.' |
idaṃ vuccati, mahārāja, ‘bhagavato amatāpaṇan’ti. |
This, great king, is called 'the Blessed One's ambrosia shop.'" |
♦ “‘byādhitaṃ janataṃ disvā, amatāpaṇaṃ pasārayi. |
♦ "'Seeing humanity afflicted, he spread out the ambrosia shop. |
♦ kammena taṃ kiṇitvāna, amataṃ ādetha bhikkhavo’”ti. |
♦ Having bought it with kamma, take the ambrosia, O bhikkhus!'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato ratanāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's jewel shop?" |
“ratanāni kho, mahārāja, bhagavatā akkhātāni, yehi ratanehi vibhūsitā bhagavato puttā sadevakaṃ lokaṃ virocanti obhāsenti pabhāsenti jalanti pajjalanti uddhaṃ adho tiriyaṃ ālokaṃ dassenti. |
"Indeed, great king, the Blessed One has declared the **jewels (ratanāni)**, adorned with which the sons of the Blessed One shine, illuminate, radiate, blaze, and glitter, showing light upwards, downwards, and across, throughout the world with its devas. |
katamāni tāni ratanāni? |
What are these jewels? |
sīlaratanaṃ samādhiratanaṃ paññāratanaṃ vimuttiratanaṃ vimuttiñāṇadassanaratanaṃ paṭisambhidāratanaṃ bojjhaṅgaratanaṃ. |
The **jewel of virtue (sīlaratanaṃ)**, the **jewel of concentration (samādhiratanaṃ)**, the **jewel of wisdom (paññāratanaṃ)**, the **jewel of liberation (vimuttiratanaṃ)**, the **jewel of knowledge and vision of liberation (vimuttiñāṇadassanaratanaṃ)**, the **jewel of analytical knowledge (paṭisambhidāratanaṃ)**, the **jewel of the factors of awakening (bojjhaṅgaratanaṃ)**. |
♦ “katamaṃ, mahārāja, bhagavato sīlaratanaṃ? |
♦ "What, great king, is the Blessed One's **jewel of virtue**? |
pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlaṃ cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ maggasīlaṃ phalasīlaṃ. |
It is the **virtue of restraint by the Pātimokkha (pātimokkhasaṃvarasīlaṃ)**, the **virtue of sense-restraint (indriyasaṃvarasīlaṃ)**, the **virtue of purification of livelihood (ājīvapārisuddhisīlaṃ)**, the **virtue of reliance on requisites (paccayasannissitasīlaṃ)**, the **minor virtues (cūḷasīlaṃ)**, the **middle virtues (majjhimasīlaṃ)**, the **great virtues (mahāsīlaṃ)**, the **virtue of the path (maggalasīlaṃ)**, the **virtue of the fruit (phalasīlaṃ)**. |
sīlaratanena kho, mahārāja, vibhūsitassa puggalassa sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā pihayati pattheti, sīlaratanapiḷandho kho, mahārāja, bhikkhu disampi anudisampi uddhampi adhopi tiriyampi virocati ativirocati , heṭṭhato avīciṃ uparito bhavaggaṃ upādāya etthantare sabbaratanāni atikkamitvā abhibhavitvā ajjhottharitvā tiṭṭhati, evarūpāni kho, mahārāja, sīlaratanāni bhagavato ratanāpaṇe pasāritāni, idaṃ vuccati mahārāja ‘bhagavato sīlaratanan’ti. |
Adorned with the jewel of virtue, great king, a person is envied and longed for by the world with its devas, Māra, Brahmā, ascetics, and brahmins, and by all humanity. Adorned with the jewel of virtue, great king, a bhikkhu shines and thoroughly shines, illuminates, radiates, and thoroughly radiates, blazing and glittering in every direction, upwards, downwards, and across. From the Avīci hell below to the highest realm of existence above, it surpasses, overwhelms, and outshines all other jewels in between. Such, great king, are the jewels of virtue displayed in the Blessed One's jewel shop. This, great king, is called 'the Blessed One's jewel of virtue.'" |
♦ “‘evarūpāni sīlāni, santi buddhassa āpaṇe. |
♦ "'Such virtues exist in the Buddha's shop. |
♦ kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā’ti. |
♦ Having bought it with kamma, adorn yourselves with this jewel!'" |
♦ “katamaṃ, mahārāja, bhagavato samādhiratanaṃ? |
♦ "What, great king, is the Blessed One's **jewel of concentration**? |
savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkāvicāro samādhi, suññato samādhi, animitto samādhi, appaṇihito samādhi. |
It is **concentration with initial and sustained application (savitakkasavicāro samādhi)**, **concentration with only sustained application (avitakkavicāramatto samādhi)**, **concentration without initial and sustained application (avitakkāvicāro samādhi)**, **empty concentration (suññato samādhi)**, **signless concentration (animitto samādhi)**, **aimless concentration (appaṇihito samādhi)**. |
samādhiratanaṃ kho, mahārāja, piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhaccadiṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti . |
When a bhikkhu is adorned with the jewel of concentration, great king, all those thoughts of sensual desire, ill-will, and harm, and those mental objects of conceit, restlessness, wrong views, doubt, and various bad thoughts—all of them, upon encountering concentration, disperse, scatter, and are destroyed. They do not persist, they do not cling. |
yathā, mahārāja, vāri pokkharapatte vikirati vidhamati viddhaṃsati na saṇṭhāti na upalimpati. |
Just as, great king, water on a lotus leaf disperses, scatters, and is destroyed; it does not persist, it does not cling. |
taṃ kissa hetu? |
What is the reason for that? |
parisuddhattā padumassa. |
Because of the purity of the lotus. |
evameva kho, mahārāja, samādhiratanaṃ piḷandhassa bhikkhuno ye te kāmavitakkabyāpādavitakkavihiṃsāvitakkamānuddhacca diṭṭhivicikicchākilesavatthūni vividhāni ca kuvitakkāni, te sabbe samādhiṃ āsajja vikiranti vidhamanti viddhaṃsanti na saṇṭhanti na upalimpanti. |
Even so, great king, for a bhikkhu adorned with the jewel of concentration, all those thoughts of sensual desire, ill-will, and harm, and those mental objects of conceit, restlessness, wrong views, doubt, and various bad thoughts—all of them, upon encountering concentration, disperse, scatter, and are destroyed. They do not persist, they do not cling. |
taṃ kissa hetu? |
What is the reason for that? |
parisuddhattā samādhissa. |
Because of the purity of concentration. |
idaṃ vuccati, mahārāja, ‘bhagavato samādhiratanan’ti, evarūpāni kho, mahārāja, samādhiratanāni bhagavato ratanāpaṇe pasāritāni. |
This, great king, is called 'the Blessed One's jewel of concentration.' Such, great king, are the jewels of concentration displayed in the Blessed One's jewel shop." |
♦ “‘samādhiratanamālassa, kuvitakkā na jāyare. |
♦ "'For one who possesses the jewel of concentration, bad thoughts do not arise. |
♦ na ca vikkhipate cittaṃ, etaṃ tumhe piḷandhathā’ti. |
♦ Nor does the mind become scattered; wear this yourselves!'" |
♦ “katamaṃ, mahārāja, bhagavato paññāratanaṃ? |
♦ "What, great king, is the Blessed One's **jewel of wisdom**? |
yāya, mahārāja, paññāya ariyasāvako ‘idaṃ kusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, idaṃ hīnaṃ, idaṃ paṇītaṃ, idaṃ kaṇhaṃ, idaṃ sukkaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ pajānāti, ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
That wisdom, great king, by which the noble disciple truly knows 'this is wholesome,' truly knows 'this is unwholesome,' truly knows 'this is blameworthy,' 'this is blameless,' 'this should be cultivated,' 'this should not be cultivated,' 'this is inferior,' 'this is excellent,' 'this is dark,' 'this is bright,' 'this is partly dark and partly bright.' Truly knows 'this is suffering,' truly knows 'this is the origin of suffering,' truly knows 'this is the cessation of suffering,' truly knows 'this is the path leading to the cessation of suffering.' |
idaṃ vuccati mahārāja ‘bhagavato paññāratanan’ti. |
This, great king, is called 'the Blessed One's jewel of wisdom.'" |
♦ “‘paññāratanamālassa, na ciraṃ vattate bhavo. |
♦ "'For one who possesses the jewel of wisdom, existence does not long endure. |
♦ khippaṃ phasseti amataṃ, na ca so rocate bhave’ti. |
♦ Swiftly he touches the deathless, and he does not delight in existence.'" |
♦ “katamaṃ, mahārāja, bhagavato vimuttiratanaṃ”? |
♦ "What, great king, is the Blessed One's **jewel of liberation**?" |
“vimuttiratanaṃ kho, mahārāja, arahattaṃ vuccati, arahattaṃ patto kho, mahārāja, bhikkhu ‘vimuttiratanaṃ piḷandho’ti vuccati. |
"The **jewel of liberation**, great king, is called arahantship. A bhikkhu who has attained arahantship, great king, is said to be 'adorned with the jewel of liberation.' |
yathā, mahārāja, puriso muttākalāpamaṇikalāpapavāḷakalāpābharaṇappaṭimaṇḍito agalutagaratālīsakalohitacandanānulittagatto nāgapunnāgasālasalaḷacampakayūthikātimuttakapāṭaluppalavassikamallikāvicitto sesajane atikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati mālāgandharatanābharaṇehi, evameva kho, mahārāja, arahattaṃ patto khīṇāsavo vimuttiratanapiḷandho upādāyupādāya vimuttānaṃ bhikkhūnaṃ atikkamitvā samatikkamitvā virocati ativirocati obhāsati pabhāsati sampabhāsati jalati pajjalati abhibhavati ajjhottharati vimuttiyā. |
Just as, great king, a man adorned with necklaces of pearls, jewels, and corals, with his body anointed with aloe, tagara, talisaka, and red sandalwood, adorned with various kinds of jasmine, punnaga, sala, salalata, champaka, yuthika, atimuttaka, patala, utpala, vassika, and mallika flowers, surpasses and outshines other people, radiates, illuminates, shines brightly, blazes, and glitters, overwhelms and outshines with garlands, perfumes, jewels, and ornaments. Even so, great king, a bhikkhu who has attained arahantship, whose taints are destroyed, adorned with the jewel of liberation, surpasses and outshines other liberated bhikkhus, radiating, illuminating, shining brightly, blazing, and glittering, overwhelming and outshining them through liberation. |
taṃ kissa hetu? |
What is the reason for that? |
aggaṃ, mahārāja, etaṃ piḷandhanaṃ sabbapiḷandhanānaṃ, yadidaṃ vimuttipiḷandhanaṃ. |
This adornment, great king, is supreme among all adornments, namely, the adornment of liberation. |
idaṃ vuccati, mahārāja, ‘bhagavato vimuttiratanan’ti. |
This, great king, is called 'the Blessed One's jewel of liberation.'" |
♦ “‘maṇimālādharaṃ geha, jano sāmiṃ udikkhati. |
♦ "'People in a house adorned with jewel necklaces look up to the master. |
♦ vimuttiratanamālantu, udikkhanti sadevakā’ti. |
♦ But those adorned with the jewel of liberation are looked up to by the devas.'" |
♦ “katamaṃ mahārāja, bhagavato vimuttiñāṇadassanaratanaṃ? |
♦ "What, great king, is the Blessed One's **jewel of knowledge and vision of liberation**?" |
paccavekkhaṇañāṇaṃ, mahārāja, bhagavato vimuttiñāṇadassanaratananti vuccati, yena ñāṇena ariyasāvako maggaphalanibbānāni pahīnakilesāvasiṭṭhakilese ca paccavekkhati. |
"The **knowledge of reviewing (paccavekkhaṇañāṇaṃ)**, great king, is called the Blessed One's jewel of knowledge and vision of liberation, by which knowledge the noble disciple reviews the path, fruition, and Nibbana, and the defilements that have been abandoned and the defilements that remain. |
♦ “‘ye ñāṇena bujjhanti, ariyā katakiccataṃ. |
♦ "'Those noble ones who awaken by knowledge, having fulfilled their task, |
♦ taṃ ñāṇaratanaṃ laddhuṃ, vāyametha jinorasā’ti. |
♦ Strive to obtain that jewel of knowledge, O sons of the Victor!'" |
♦ “katamaṃ, mahārāja, bhagavato paṭisambhidāratanaṃ? |
♦ "What, great king, is the Blessed One's **jewel of analytical knowledge (paṭisambhidāratanaṃ)**?" |
catasso kho, mahārāja, paṭisambhidāyo atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidāti. |
"There are, great king, **four analytical knowledges (catasso paṭisambhidāyo)**: **analytical knowledge of meaning (atthapaṭisambhidā)**, **analytical knowledge of the Dharma (dhammapaṭisambhidā)**, **analytical knowledge of language (niruttipaṭisambhidā)**, and **analytical knowledge of ready wit (paṭibhānapaṭisambhidā)**. |
imehi kho, mahārāja, catūhi paṭisambhidāratanehi samalaṅkato bhikkhu yaṃ yaṃ parisaṃ upasaṅkamati, yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto abhīru acchambhī anutrāsī vigatalomahaṃso parisaṃ upasaṅkamati. |
Adorned with these four jewels of analytical knowledge, great king, a bhikkhu approaches any assembly, whether an assembly of kṣatriyas, brahmins, householders, or ascetics, with confidence, without embarrassment, fearless, intrepid, undaunted, with the hair of his body not standing on end. He approaches the assembly. |
♦ “yathā, mahārāja, yodho saṅgāmasūro sannaddhapañcāvudho acchambhito saṅgāmaṃ otarati, ‘sace amittā dūre bhavissanti usunā pātayissāmi, tato orato bhavissanti sattiyā paharissāmi, tato orato bhavissanti kaṇayena paharissāmi, upagataṃ santaṃ maṇḍalaggena dvidhā chindissāmi, kāyūpagataṃ churikāya vinivijjhissāmī’ti , evameva kho, mahārāja, catupaṭisambhidāratanamaṇḍito bhikkhu acchambhito parisaṃ upasaṅkamati. |
♦ "Just as, great king, a warrior, heroic in battle, clad in five weapons, fearless, enters battle, thinking: 'If the enemies are far away, I will strike them with arrows; if they are closer, I will strike them with a spear; if they are still closer, I will strike them with a javelin; if they are close, I will cleave them in two with the edge of my sword; if they are at my body, I will pierce them with a dagger.' Even so, great king, a bhikkhu adorned with the four analytical knowledge jewels approaches an assembly fearlessly. |
yo koci maṃ atthapaṭisambhide pañhaṃ pucchissati, tassa atthena atthaṃ kathayissāmi, kāraṇena kāraṇaṃ kathayissāmi, hetunā hetuṃ kathayissāmi, nayena nayaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena. |
Whoever asks me a question about analytical knowledge of meaning, I will explain meaning with meaning, reason with reason, cause with cause, method with method, I will remove doubt, dispel uncertainty, and satisfy them with my answer to the question. |
♦ “yo koci maṃ dhammapaṭisambhide pañhaṃ pucchissati, tassa dhammena dhammaṃ kathayissāmi, amatena amataṃ kathayissāmi, asaṅkhatena asaṅkhataṃ kathayissāmi, nibbānena nibbānaṃ kathayissāmi, suññatena suññataṃ kathayissāmi, animittena animittaṃ kathayissāmi, appaṇihitena appaṇihitaṃ kathayissāmi, anejena anejaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhāveyyākaraṇena. |
♦ "Whoever asks me a question about analytical knowledge of the Dharma, I will explain Dharma with Dharma, the deathless with the deathless, the unconditioned with the unconditioned, Nibbana with Nibbana, emptiness with emptiness, the signless with the signless, the aimless with the aimless, the unshaken with the unshaken, I will remove doubt, dispel uncertainty, and satisfy them with my answer to the question. |
♦ “yo koci maṃ niruttipaṭisambhide pañhaṃ pucchissati, tassa niruttiyā niruttiṃ kathayissāmi, padena padaṃ kathayissāmi, anupadena anupadaṃ kathayissāmi, akkharena akkharaṃ kathayissāmi, sandhiyā sandhiṃ kathayissāmi, byañjanena byañjanaṃ kathayissāmi, anubyañjanena anubyañjanaṃ kathayissāmi, vaṇṇena vaṇṇaṃ kathayissāmi, sarena saraṃ kathayissāmi, paññattiyā paññattiṃ kathayissāmi, vohārena vohāraṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇena. |
♦ "Whoever asks me a question about analytical knowledge of language, I will explain language with language, word with word, subsequent word with subsequent word, syllable with syllable, conjunction with conjunction, consonant with consonant, anubyañjana with anubyañjana, letter with letter, vowel with vowel, concept with concept, usage with usage, I will remove doubt, dispel uncertainty, and satisfy them with my answer to the question. |
♦ “yo koci maṃ paṭibhānapaṭisambhide pañhaṃ pucchissati, tassa paṭibhānena paṭibhānaṃ kathayissāmi, opammena opammaṃ kathayissāmi, lakkhaṇena lakkhaṇaṃ kathayissāmi, rasena rasaṃ kathayissāmi, nissaṃsayaṃ karissāmi, vimatiṃ vivecessāmi, tosayissāmi pañhaveyyākaraṇenāti, idaṃ vuccati, mahārāja, ‘bhagavato paṭisambhidāratanan’ti. |
♦ "Whoever asks me a question about analytical knowledge of ready wit, I will explain ready wit with ready wit, simile with simile, characteristic with characteristic, essence with essence, I will remove doubt, dispel uncertainty, and satisfy them with my answer to the question." This, great king, is called 'the Blessed One's jewel of analytical knowledge.'" |
♦ “‘paṭisambhidā kiṇitvāna, ñāṇena phassayeyya yo. |
♦ "'Whoever, having bought analytical knowledge, touches it with knowledge, |
♦ acchambhito anubbiggo, atirocati sadevake’ti. |
♦ Fearless, undismayed, he surpasses the devas.'" |
♦ “katamaṃ, mahārāja, bhagavato bojjhaṅgaratanaṃ? |
♦ "What, great king, is the Blessed One's **jewel of the factors of awakening (bojjhaṅgaratanaṃ)**?" |
sattime, mahārāja, bojjhaṅgā, satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. |
"These, great king, are the **seven factors of awakening**: **mindfulness as a factor of awakening (satisambojjhaṅgo)**, **investigation of states as a factor of awakening (dhammavicayasambojjhaṅgo)**, **energy as a factor of awakening (vīriyasambojjhaṅgo)**, **rapture as a factor of awakening (pītisambojjhaṅgo)**, **tranquillity as a factor of awakening (passaddhisambojjhaṅgo)**, **concentration as a factor of awakening (samādhisambojjhaṅgo)**, **equanimity as a factor of awakening (upekkhāsambojjhaṅgo)**. |
imehi kho, mahārāja, sattahi bojjhaṅgaratanehi paṭimaṇḍito bhikkhu sabbaṃ tamaṃ abhibhuyya sadevakaṃ lokaṃ obhāseti pabhāseti ālokaṃ janeti. |
Adorned with these seven jewels of the factors of awakening, great king, a bhikkhu, overcoming all darkness, illuminates and radiates throughout the world with its devas, generating light. |
idaṃ vuccati, mahārāja, ‘bhagavato bojjhaṅgaratanan’ti. |
This, great king, is called 'the Blessed One's jewel of the factors of awakening.'" |
♦ “‘bojjhaṅgaratanamālassa, uṭṭhahanti sadevakā. |
♦ "'For one who possesses the jewel of the factors of awakening, the devas rise up. |
♦ kammena taṃ kiṇitvāna, ratanaṃ vo piḷandhathā’”ti. |
♦ Having bought it with kamma, adorn yourselves with this jewel!'" |
♦ “bhante nāgasena, katamaṃ buddhassa bhagavato sabbāpaṇan”ti? |
♦ "Bhante Nāgasena, what is the Buddha's universal shop?" |
“sabbāpaṇaṃ kho, mahārāja, bhagavato navaṅgaṃ buddhavacanaṃ sārīrikāni pāribhogikāni cetiyāni saṅgharatanañca. |
"The **universal shop (sabbāpaṇaṃ)** of the Blessed One, great king, is the **nine-fold Buddha-word (navaṅgaṃ buddhavacanaṃ)**, the **corporeal relics (sārīrikāni cetiyāni)**, the **relics of use (pāribhogikāni cetiyāni)**, and the **jewel of the Sangha (saṅgharatanañca)**. |
sabbāpaṇe, mahārāja, bhagavatā jātisampatti pasāritā, bhogasampatti pasāritā, āyusampatti pasāritā, ārogyasampatti pasāritā, vaṇṇasampatti pasāritā, paññāsampatti pasāritā, mānusikasampatti pasāritā, dibbasampatti pasāritā, nibbānasampatti pasāritā. |
In the universal shop, great king, the Blessed One has displayed the **attainment of birth (jātisampatti)**, the **attainment of wealth (bhogasampatti)**, the **attainment of longevity (āyusampatti)**, the **attainment of health (ārogyasampatti)**, the **attainment of beauty (vaṇṇasampatti)**, the **attainment of wisdom (paññāsampatti)**, the **attainment of human qualities (mānusikasampatti)**, the **attainment of divine qualities (dibbasampatti)**, and the **attainment of Nibbana (nibbānasampatti)**. |
tattha ye taṃ taṃ sampattiṃ icchanti, te kammamūlaṃ datvā patthitapatthitaṃ sampattiṃ kiṇanti, keci sīlasamādānena kiṇanti, keci uposathakammena kiṇanti, appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. |
Therein, those who desire that particular attainment, give the root of kamma and buy the desired attainment. Some buy it with the undertaking of virtue, some buy it with the Uposatha practice. Even with a small amount of the root of kamma, they obtain attainments one after another. |
yathā, mahārāja, āpaṇikassa āpaṇe tilamuggamāse parittakenapi taṇḍulamuggamāsena appakenapi mūlena upādāyupādāya gaṇhanti, evameva kho, mahārāja, bhagavato sabbāpaṇe appamattakenapi kammamūlena upādāyupādāya sampattiyo paṭilabhanti. |
Just as, great king, in a merchant's shop, people take sesame, mung beans, and lentils, even with a small amount of rice, mung beans, and lentils, they take it one after another with little money. Even so, great king, in the Blessed One's universal shop, people obtain attainments one after another even with a small amount of the root of kamma. |
idaṃ vuccati, mahārāja, ‘bhagavato sabbāpaṇan’ti. |
This, great king, is called 'the Blessed One's universal shop.'" |
♦ “‘āyu arogatā vaṇṇaṃ, saggaṃ uccākulīnatā. |
♦ "'Longevity, health, beauty, heaven, high birth, |
♦ asaṅkhatañca amataṃ, atthi sabbāpaṇe jine. |
♦ And the unconditioned, the deathless, exist in the Victor's universal shop. |
♦ “‘appena bahukenāpi, kammamūlena gayhati. |
♦ "'With little or with much, it is obtained by the root of kamma. |
♦ kiṇitvā saddhāmūlena, samiddhā hotha bhikkhavo’ti. |
♦ Having bought it with the root of faith, be prosperous, O bhikkhus!'" |
♦ “bhagavato kho, mahārāja, dhammanagare evarūpā janā paṭivasanti, suttantikā venayikā ābhidhammikā dhammakathikā jātakabhāṇakā dīghabhāṇakā majjhimabhāṇakā saṃyuttabhāṇakā aṅguttarabhāṇakā khuddakabhāṇakā sīlasampannā samādhisampannā paññāsampannā bojjhaṅgabhāvanāratā vipassakā sadatthamanuyuttā āraññikā rukkhamūlikā abbhokāsikā palālapuñjikā sosānikā nesajjikā paṭipannakā phalaṭṭhā sekkhā phalasamaṅgino sotāpannā sakadāgāmino anāgāmino arahanto tevijjā chaḷabhiññā iddhimanto paññāya pāramiṃgatā satipaṭṭhānasammappadhānaiddhipādaindriyabalabojjhaṅgamaggavarajhānavimokkharū pārūpasantasukhasamāpattikusalā, tehi arahantehi ākulaṃ samākulaṃ ākiṇṇaṃ samākiṇṇaṃ naḷavanasaravanamiva dhammanagaraṃ ahosi. |
♦ "Indeed, great king, in the Dharma-city of the Blessed One, such people dwell: reciters of suttas, masters of the Vinaya, masters of the Abhidhamma, Dharma preachers, reciters of Jātakas, reciters of Dīgha Nikāya, reciters of Majjhima Nikāya, reciters of Saṃyutta Nikāya, reciters of Aṅguttara Nikāya, reciters of Khuddaka Nikāya; those endowed with virtue, endowed with concentration, endowed with wisdom, devoted to the development of the factors of awakening, practicing insight, intent on their own welfare; forest dwellers, root-of-tree dwellers, open-air dwellers, straw-heap dwellers, charnel-ground dwellers, those who practice sitting (never lying down), those on the path, those who have attained the fruit, trainees, those endowed with the fruit: stream-enterers, once-returners, non-returners, arahants; those with the three knowledges, those with the six supernormal powers, those with psychic power, those who have reached the perfection of wisdom, skilled in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the faculties, the powers, the factors of awakening, the Noble Path, and the supreme absorptions and liberations; those skilled in the attainment of pleasant tranquility—the Dharma-city was crowded and bustling, thick and dense with such arahants, like a bamboo forest or a reed forest. |
bhavatīha — |
It is said here: |
♦ “‘vītarāgā vītadosā, vītamohā anāsavā. |
♦ "'Freed from passion, freed from hatred, freed from delusion, taintless, |
♦ vītataṇhā anādānā, dhammanagare vasanti te. |
♦ Freed from craving, without clinging, they dwell in the city of Dharma. |
♦ “‘āraññikā dhutadharā, jhāyino lūkhacīvarā. |
♦ "'Forest dwellers, upholders of ascetic practices, meditators, wearing coarse robes, |
♦ vivekābhiratā dhīrā, dhammanagare vasanti te. |
♦ Delighting in solitude, wise ones, they dwell in the city of Dharma. |
♦ “‘nesajjikā santhatikā, athopi ṭhānacaṅkamā. |
♦ "'Those who practice sitting, those who wear coarse robes, and also those who stand and walk, |
♦ paṃsukūladharā sabbe, dhammanagare vasanti te. |
♦ All who wear rag-robes, they dwell in the city of Dharma. |
♦ “‘ticīvaradharā santā, cammakhaṇḍacatutthakā. |
♦ "'Wearing the three robes, peaceful, with a piece of hide as a fourth, |
♦ ratā ekāsane viññū, dhammanagare vasanti te. |
♦ Delighting in single-seatedness, the discerning, they dwell in the city of Dharma. |
♦ “‘appicchā nipakā dhīrā, appāhārā alolupā. |
♦ "'Of few wishes, discerning, wise, with little food, not greedy, |
♦ lābhālābhena santuṭṭhā, dhammanagare vasanti te. |
♦ Content with gain and loss, they dwell in the city of Dharma. |
♦ “‘jhāyī jhānaratā dhīrā, santacittā samāhitā. |
♦ "'Meditators, delighting in meditation, wise, with calm minds, concentrated, |
♦ ākiñcaññaṃ patthayānā, dhammanagare vasanti te. |
♦ Desiring nothingness, they dwell in the city of Dharma. |
♦ “‘paṭipannā phalaṭṭhā ca, sekkhā phalasamaṅgino. |
♦ "'Those on the path and those who have attained the fruit, trainees and those endowed with the fruit, |
♦ āsīsakā uttamatthaṃ, dhammanagare vasanti te. |
♦ Aspiring to the supreme goal, they dwell in the city of Dharma. |
♦ “‘sotāpannā ca vimalā, sakadāgāmino ca ye. |
♦ "'Stream-enterers and the stainless ones, and also the once-returners, |
♦ anāgāmī ca arahanto, dhammanagare vasanti te. |
♦ Non-returners and arahants, they dwell in the city of Dharma. |
♦ “‘satipaṭṭhānakusalā, bojjhaṅgabhāvanāratā. |
♦ "'Skilled in the foundations of mindfulness, delighting in the development of the factors of awakening, |
♦ vipassakā dhammadharā, dhammanagare vasanti te. |
♦ Practicing insight, upholders of the Dharma, they dwell in the city of Dharma. |
♦ “‘iddhipādesu kusalā, samādhibhāvanāratā. |
♦ "'Skilled in the bases of spiritual power, delighting in the development of concentration, |
♦ sammappadhānānuyuttā, dhammanagare vasanti te. |
♦ Dedicated to right efforts, they dwell in the city of Dharma. |
♦ “‘abhiññāpāramippattā, pettike gocare ratā. |
♦ "'Those who have attained the perfection of supernormal powers, delighting in their ancestral domain, |
♦ antalikkhamhi caraṇā, dhammanagare vasanti te. |
♦ Moving in the sky, they dwell in the city of Dharma. |
♦ “‘okkhittacakkhū mitabhāṇī, guttadvārā susaṃvutā. |
♦ "'With downcast eyes, speaking little, with guarded doors, well restrained, |
♦ sudantā uttame damme , dhammanagare vasanti te. |
♦ Well-trained in the supreme training, they dwell in the city of Dharma. |
♦ “‘tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā. |
♦ "'Those with the three knowledges and the six supernormal powers, who have reached the perfection of psychic power, |
♦ paññāya pāramippattā, dhammanagare vasanti te’ti. |
♦ Who have attained the perfection of wisdom, they dwell in the city of Dharma.'" |
♦ “ye kho te, mahārāja, bhikkhū aparimitañāṇavaradharā asaṅgā atulaguṇā atulayasā atulabalā atulatejā dhammacakkānuppavattakā paññāpāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammasenāpatino’ ’ti vuccanti. |
♦ "Those bhikkhus, great king, who possess limitless and supreme knowledge, who are unattached, with incomparable qualities, incomparable renown, incomparable power, incomparable radiance, who set the Wheel of Dharma in motion, who have reached the perfection of wisdom—such bhikkhus, great king, are called 'Dharma-generals' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū iddhimanto adhigatappaṭisambhidāpattavesārajjā gaganacarā durāsadā duppasahā anālambacarā sasāgaramahidharapathavikampako candasūriyaparimajjakā vikubbanādhiṭṭhānābhinīhārakusalā iddhiyā pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘purohitā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are endowed with psychic power, who have attained analytical knowledges and are confident in them, who move through the sky, who are difficult to approach, difficult to overcome, who move without support, who can shake the earth with its oceans and mountains, who can touch the sun and moon, skilled in transformations and resolves, who have reached the perfection of psychic power—such bhikkhus, great king, are called 'chief priests' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū dhutaṅgamanugatā appicchā santuṭṭhā viññattimanesanajigucchakā piṇḍāya sapadānacārino bhamarāva gandhamanughāyitvā pavisanti vivittakānanaṃ, kāye ca jīvite ca nirapekkhā arahattamanuppattā dhutaṅgaguṇe agganikkhittā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘akkhadassā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who follow the ascetic practices, who are of few wishes, content, who abhor solicitation and seeking, who go on almsround from house to house, like bees who smell the fragrance and enter the solitary forest, without attachment to body and life, who have attained arahantship, who are foremost in the ascetic qualities—such bhikkhus, great king, are called 'eye-witnesses' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū parisuddhā vimalā nikkilesā cutūpapātakusalā dibbacakkhumhi pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘nagarajotakā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are pure, stainless, free from defilements, skilled in passing away and reappearing, who have reached the perfection of the divine eye—such bhikkhus, great king, are called 'city-illuminators' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā sithiladhanitadīgharassagarukalahukakkharaparicchedakusalā navaṅgasāsanadharā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammarakkhā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are learned, who have mastered the traditions, who uphold the Dharma, who uphold the Vinaya, who uphold the Mātikas, who are skilled in distinguishing between loose and firm, long and short, heavy and light syllables, who uphold the nine-fold teaching—such bhikkhus, great king, are called 'Dharma-guardians' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū vinayaññū vinayakovidā ṭhānāṭṭhānakusalā āpattānāpattigarukalahukasatekicchātekicchavuṭṭhānadesanāniggaha- paṭikammaosāraṇanissāraṇapaṭisāraṇakusalā vinaye pāramiṃ gatā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘rūparakkhā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who know the Vinaya, who are skilled in the Vinaya, skilled in what is proper and improper, skilled in what is an offense and what is not an offense, what is heavy and light, what is curable and incurable, in rehabilitation, in admonition, in reprimand, in excommunication, in expulsion, in reconciliation, who have reached the perfection in the Vinaya—such bhikkhus, great king, are called 'form-guardians' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū vimuttivarakusumamālabaddhā varapavaramahagghaseṭṭhabhāvamanuppattā bahujanakantamabhipatthitā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘pupphāpaṇikā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are bound by the best flowers of liberation, who have attained the excellent, supreme, precious, and best state, who are desired by many people—such bhikkhus, great king, are called 'flower-merchants' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū catusaccābhisamayappaṭividdhā diṭṭhasaccā viññātasāsanā catūsu sāmaññaphalesu tiṇṇavicikicchā paṭiladdhaphalasukhā aññesampi paṭipannānaṃ te phale saṃvibhajanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘phalāpaṇikā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who have penetrated the four noble truths, who have seen the truth, who have understood the teaching, who have overcome doubt in the four fruits of recluseship, who have obtained the happiness of the fruits, who distribute those fruits to others who are practicing—such bhikkhus, great king, are called 'fruit-merchants' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū sīlasaṃvaragandhamanulittā anekavidhabahuguṇadharā kilesamaladuggandhavidhamakā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘gandhāpaṇikā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are anointed with the fragrance of moral restraint, who possess various and many good qualities, who dispel the foul odor of the defilements—such bhikkhus, great king, are called 'perfume-merchants' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū dhammakāmā piyasamudāhārā abhidhamme abhivinaye uḷārapāmojjā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi dhammavararasaṃ pivanti, kāyena vācāya manasā dhammavararasamogāḷhā adhimattapaṭibhānā dhammesu dhammesanappaṭipannā ito vā tato vā yattha yattha appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, tattha tattha gantvā taṃ taṃ kathārasaṃ pivanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘soṇḍā pipāsā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are desirous of Dharma, who speak pleasant words, who feel great joy in the Abhidhamma and Abhivinaya, who, whether in the forest, at the foot of a tree, or in an empty dwelling, drink the excellent essence of the Dharma; immersed in the excellent essence of the Dharma by body, speech, and mind, with exceedingly keen wit, pursuing the Dharma in relation to the Dharma, wherever there is talk of fewness of wishes, talk of contentment, talk of solitude, talk of non-association, talk of rousing energy, talk of virtue, talk of concentration, talk of wisdom, talk of liberation, talk of the knowledge and vision of liberation, they go there and drink that essence of talk—such bhikkhus, great king, are called 'Drunkards of Truth' or 'Thirsty Ones' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū pubbarattāpararattaṃ jāgariyānuyogamanuyuttā nisajjaṭṭhānacaṅkamehi rattindivaṃ vītināmenti, bhāvanānuyogamanuyuttā kilesapaṭibāhanāya sadatthappasutā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘nagaraguttikā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are devoted to vigilance in the first and last watches of the night, who spend their nights and days sitting, standing, and walking, who are devoted to development, intent on their own welfare for the purpose of repelling defilements—such bhikkhus, great king, are called 'city-guards' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū navaṅgaṃ buddhavacanaṃ atthato ca byañjanato ca nayato ca kāraṇato ca hetuto ca udāharaṇato ca vācenti anuvācenti bhāsanti anubhāsanti, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammāpaṇikā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who recite and repeat, speak and explain the nine-fold Buddha-word in terms of meaning, words, method, reason, cause, and example—such bhikkhus, great king, are called 'Dharma-shopkeepers' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū dhammaratanabhogena āgamapariyattisutabhogena bhogino dhanino niddiṭṭhasarabyañjanalakkhaṇappaṭivedhā viññū pharaṇā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘dhammaseṭṭhino’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who are wealthy and rich in the wealth of Dharma, in the wealth of scriptural knowledge, who are discerning, pervading, proficient in distinguishing phrases, syllables, and characteristics—such bhikkhus, great king, are called 'Dharma-chiefs' in the Blessed One's Dharma-city. |
♦ “ye pana te, mahārāja, bhikkhū uḷāradesanāpaṭivedhā pariciṇṇārammaṇavibhattiniddesā sikkhāguṇapāramippattā, evarūpā kho, mahārāja, bhikkhū bhagavato dhammanagare ‘vissutadhammikā’ ’ti vuccanti. |
♦ "And those bhikkhus, great king, who possess profound insight into the teaching, who are skilled in presenting and explaining various meditation objects, who have reached the perfection of the qualities of training—such bhikkhus, great king, are called 'renowned Dhamma-experts' in the Blessed One's Dharma-city. |
♦ “evaṃ suvibhattaṃ kho, mahārāja, bhagavato dhammanagaraṃ evaṃ sumāpitaṃ evaṃ suvihitaṃ evaṃ suparipūritaṃ evaṃ suvavatthāpitaṃ evaṃ surakkhitaṃ evaṃ sugopitaṃ evaṃ duppasayhaṃ paccatthikehi paccāmittehi, iminā, mahārāja, kāraṇena iminā hetunā iminā nayena iminā anumānena ñātabbaṃ atthi so bhagavāti. |
♦ "So well-arranged, great king, is the Dharma-city of the Blessed One; so well-built, so well-ordered, so well-filled, so well-established, so well-guarded, so well-protected, so difficult to assault by enemies and adversaries. By this reason, great king, by this cause, by this method, by this inference, it should be known that the Blessed One exists. |
♦ “‘yathāpi nagaraṃ disvā, suvibhattaṃ manoramaṃ. |
♦ "'Just as seeing a well-arranged, delightful city, |
♦ anumānena jānanti, vaḍḍhakissa mahattanaṃ. |
♦ People know by inference the greatness of the architect. |
♦ “‘tatheva lokanāthassa, disvā dhammapuraṃ varaṃ. |
♦ "'Even so, having seen the supreme city of Dharma of the Lord of the world, |
♦ anumānena jānanti, atthi so bhagavā iti. |
♦ People know by inference that the Blessed One exists. |
♦ “‘anumānena jānanti, ūmiṃ disvāna sāgare. |
♦ "'They know by inference, seeing a wave in the ocean. |
♦ yathāyaṃ dissate ūmi, mahanto so bhavissati. |
♦ As this wave appears, so great will it be. |
♦ “‘tathā buddhaṃ sokanudaṃ, sabbatthamaparājitaṃ. |
♦ "'Even so, the Buddha, dispelling sorrow, undefeated in all things, |
♦ taṇhakkhayamanuppattaṃ, bhavasaṃsāramocanaṃ. |
♦ Having attained the destruction of craving, liberating from the cycle of existence. |
♦ “‘anumānena ñātabbaṃ, ūmiṃ disvā sadevake. |
♦ "'It should be known by inference, seeing a wave among the devas. |
♦ yathā dhammūmivipphāro, aggo buddho bhavissati. |
♦ As the Dharma-wave spreads forth, the Buddha will be supreme. |
♦ “‘anumānena jānanti, disvā accuggataṃ giriṃ. |
♦ "'They know by inference, seeing a very high mountain. |
♦ yathā accuggato eso, himavā so bhavissati. |
♦ As this is very high, it must be the Himalayas. |
♦ “‘tathā disvā dhammagiriṃ, sītībhūtaṃ nirūpadhiṃ. |
♦ "'Even so, seeing the Dharma-mountain, cooled, without clinging, |
♦ accuggataṃ bhagavato, acalaṃ suppatiṭṭhitaṃ. |
♦ Very high, stable, well-established of the Blessed One. |
♦ “‘anumānena ñātabbaṃ, disvāna dhammapabbataṃ. |
♦ "'It should be known by inference, having seen the Dharma-mountain. |
♦ tathā hi so mahāvīro, aggo buddho bhavissati. |
♦ Indeed, that great hero, the Buddha, will be supreme. |
♦ “‘yathāpi gajarājassa, padaṃ disvāna mānusā. |
♦ "'Just as people, seeing the footprint of a great elephant, |
♦ anumānena jānanti, mahā eso gajo iti. |
♦ Know by inference: "This is a great elephant." |
♦ “‘tatheva buddhanāgassa, padaṃ disvā vibhāvino. |
♦ "'Even so, having seen the footprint of the Buddha-elephant, the Discerner, |
♦ anumānena jānanti, uḷāro so bhavissati. |
♦ They know by inference: "He will be noble." |
♦ “‘anumānena jānanti, bhīte disvāna kummige. |
♦ "'They know by inference, seeing the frightened deer. |
♦ migarājassa saddena, bhītāme kummigā iti. |
♦ "By the roar of the king of beasts, these deer are frightened." |
♦ “‘tatheva titthiye disvā, vitthate bhītamānase. |
♦ "'Even so, seeing the sectarians, expanded and fearful in mind, |
♦ anumānena ñātabbaṃ, dhammarājena gajjitaṃ. |
♦ It should be known by inference that the Dharma-King has roared. |
♦ “‘nibbutaṃ pathaviṃ disvā, haritapattaṃ mahodikaṃ. |
♦ "'Seeing the earth refreshed, with green leaves and much water, |
♦ anumānena jānanti, mahāmeghena nibbutaṃ. |
♦ They know by inference that it has been refreshed by a great cloud. |
♦ “‘tathevimaṃ janaṃ disvā, āmoditapamoditaṃ. |
♦ "'Even so, seeing this populace joyful and delighted, |
♦ anumānena ñātabbaṃ, dhammameghena tappitaṃ. |
♦ It should be known by inference that it has been satisfied by the Dharma-cloud. |
♦ “‘laggaṃ disvā bhusaṃ paṅkaṃ, kalaladdagataṃ mahiṃ. |
♦ "'Seeing much mud clinging, the earth immersed in mire and filth, |
♦ anumānena jānanti, vārikkhandho mahā gato. |
♦ They know by inference that a great mass of water has gone. |
♦ “‘tathevimaṃ janaṃ disvā, rajapaṅkasamohitaṃ. |
♦ "'Even so, seeing this populace stained with dust and defilement, |
♦ vahitaṃ dhammanadiyā, visaṭṭhaṃ dhammasāgare. |
♦ Carried away by the Dharma-river, released into the Dharma-ocean. |
♦ “‘dhammāmatagataṃ disvā, sadevakamimaṃ mahiṃ. |
♦ "'Seeing this world, with its devas, gone to the ambrosia of Dharma, |
♦ anumānena ñātabbaṃ, dhammakkhandho mahā gato. |
♦ It should be known by inference that a great mass of Dharma has gone. |
♦ “‘anumānena jānanti, ghāyitvā gandhamuttamaṃ. |
♦ "'They know by inference, having smelled the supreme fragrance. |
♦ yathāyaṃ vāyate gandho, hessanti pupphitā dumā. |
♦ As this fragrance wafts, the trees must be in bloom. |
♦ “‘tathevāyaṃ sīlagandho, pavāyati sadevake. |
♦ "'Even so, this fragrance of virtue wafts among the devas. |
♦ anumānena ñātabbaṃ, atthi buddho anuttaro’ti. |
♦ It should be known by inference that the Buddha is unsurpassed.'" |
♦ “evarūpena kho, mahārāja, kāraṇasatena kāraṇasahassena hetusatena hetusahassena nayasatena nayasahassena opammasatena opammasahassena sakkā buddhabalaṃ upadassayituṃ. |
♦ "In such a way, great king, by hundreds of reasons, thousands of reasons, hundreds of causes, thousands of causes, hundreds of methods, thousands of methods, hundreds of similes, thousands of similes, the power of the Buddha can be demonstrated. |
yathā, mahārāja, dakkho mālākāro nānāpuppharāsimhā ācariyānusiṭṭhiyā paccattapurisakārena vicittaṃ mālāguṇarāsiṃ kareyya, evameva kho, mahārāja, so bhagavā vicittapuppharāsi viya anantaguṇo appameyyaguṇo, ahametarahi jinasāsane mālākāro viya pupphaganthako pubbakānaṃ ācariyānaṃ maggenapi mayhaṃ buddhibalenapi asaṅkhyeyyenapi kāraṇena anumānena buddhabalaṃ dīpayissāmi, tvaṃ panettha chandaṃ janehi savanāyā”ti. |
Just as, great king, a skilled garland-maker, from a heap of various flowers, by the instruction of his teacher and by his own effort, would make a beautiful heap of garlands; even so, great king, that Blessed One is like a heap of various flowers, possessing infinite qualities, immeasurable qualities. Now I, like a garland-maker or flower-stringer in the teaching of the Victor, by the path of the former teachers and by the power of my own wisdom, will manifest the Buddha's power by countless reasons and inferences. Do you, therefore, generate a desire to listen." |
♦ “dukkaraṃ, bhante nāgasena, aññesaṃ evarūpena kāraṇena anumānena buddhabalaṃ upadassayituṃ, nibbutosmi, bhante nāgasena, tumhākaṃ paramavicittena pañhaveyyākaraṇenā”ti. |
♦ "It is difficult, Bhante Nāgasena, for others to demonstrate the Buddha's power by such reasons and inferences. I am extinguished, Bhante Nāgasena, by your exceedingly wonderful answers to the questions." |
♦ anumānapañho paṭhamo. |
♦ The First Question on Inference. |
| --- |
♦ 2. dhutaṅgapañho |
♦ 2. The Question on Ascetic Practices (Dhutanga) |
♦ “passatāraññake bhikkhū, ajjhogāḷhe dhute guṇe. |
♦ "'Seeing the forest-dwelling bhikkhus, deeply immersed in ascetic qualities, |
♦ puna passati gihī rājā, anāgāmiphale ṭhite. |
♦ Again, the king sees householders established in the fruit of non-returning. |
♦ “ubhopi te viloketvā, uppajji saṃsayo mahā. |
♦ "Having looked at both, a great doubt arose. |
♦ bujjheyya ce gihī dhamme, dhutaṅgaṃ nipphalaṃ siyā. |
♦ If a householder can awaken to the Dharma, then ascetic practices would be fruitless. |
♦ “paravādivādamathanaṃ, nipuṇaṃ piṭakattaye. |
♦ "This dispeller of others' arguments, subtle in the three Pitakas. |
♦ handa pucche kathiseṭṭhaṃ, so me kaṅkhaṃ vinessatī”ti. |
♦ Come, let me ask the best of speakers, he will dispel my doubt.'" |
♦ atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca “bhante nāgasena, atthi koci gihī agāriko kāmabhogī puttadārasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārayanto jātarūparajataṃ sādiyanto maṇimuttākañcanavicittamoḷibaddho yena santaṃ paramatthaṃ nibbānaṃ sacchikatan”ti? |
Then King Milinda approached the Venerable Nāgasena. Having approached and greeted the Venerable Nāgasena, he sat down to one side. Sitting to one side, King Milinda spoke to the Venerable Nāgasena: "Bhante Nāgasena, is there any householder, a layman, one who enjoys sensual pleasures, dwelling amidst sons and wives, using Kāśī sandalwood, wearing garlands, scents, and unguents, accepting gold and silver, with his head adorned with various jewels, pearls, and gold, by whom the supreme reality, Nibbana, has been realized?" |
♦ “na, mahārāja, ekaññeva sataṃ na dve satāni na tīṇi cattāri pañca satāni na sahassaṃ na satasahassaṃ na koṭisataṃ na koṭisahassaṃ na koṭisatasahassaṃ, tiṭṭhatu mahārāja dasannaṃ vīsatiyā satassa sahassassa abhisamayo, katamena te pariyāyena anuyogaṃ dammī”ti. |
♦ "No, great king, not one hundred, not two hundred, not three, four, or five hundred, not a thousand, not a hundred thousand, not a hundred million, not a thousand million, not a hundred thousand million. Let alone, great king, the realization of ten, twenty, a hundred, a thousand. By what method shall I give you the answer?" |
♦ “tvamevetaṃ brūhī”ti. |
♦ "You yourself tell it." |
“tenahi te, mahārāja, kathayissāmi satena vā sahassena vā satasahassena vā koṭiyā vā koṭisatena vā koṭisahassena vā koṭisatasahassena vā, yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutavaraṅgaguṇanissitā thā, tā sabbā idha samosarissanti. |
"Then, great king, I will tell you, by hundreds, or by thousands, or by hundreds of thousands, or by ten millions, or by hundreds of millions, or by thousands of millions, or by hundreds of thousands of millions, whatever discourses in the nine-fold Buddha-word pertain to **austere practices (sallekhitācārappaṭipatti)** and **excellent ascetic qualities (dhutavaraṅgaguṇanissitā)**, all of them will gather here. |
yathā, mahārāja, ninnunnatasamavisamathalāthaladesabhāge abhivuṭṭhaṃ udakaṃ, sabbaṃ taṃ tato vinigaḷitvā mahodadhiṃ sāgaraṃ samosarati, evameva kho, mahārāja, sampādake sati yā kāci navaṅge buddhavacane sallekhitācārappaṭipattidhutaṅgaguṇadharanissitā kathā, tā sabbā idha samosarissanti. |
Just as, great king, water that has fallen in high, low, uneven, and level, wet and dry places, all of it flows from there and gathers into the great ocean. Even so, great king, when the right conditions are present, whatever discourses in the nine-fold Buddha-word pertain to austere practices and those who uphold ascetic qualities, all of them will gather here. |
♦ “mayhampettha, mahārāja, paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati. |
♦ "And for me, great king, by the clarity of my wisdom, the elucidation of reasons will gather here, so that this meaning will be well-explained, varied, complete, pure, and brought together. |
yathā, mahārāja, kusalo lekhācariyo anusiṭṭho lekhaṃ osārento attano byattatāya buddhiyā kāraṇaparidīpanena lekhaṃ paripūreti, evaṃ sā lekhā samattā paripuṇṇā anūnikā bhavissati. |
Just as, great king, a skilled scribe, having been instructed, when writing a document, completes the document by the clarity of his wisdom and the elucidation of reasons, so that the document will be complete, perfect, and lacking nothing. |
evameva mayhampettha paribyattatāya buddhiyā kāraṇaparidīpanaṃ samosarissati, teneso attho suvibhatto vicitto paripuṇṇo parisuddho samānīto bhavissati. |
Even so, for me, by the clarity of my wisdom, the elucidation of reasons will gather here, so that this meaning will be well-explained, varied, complete, pure, and brought together. |
♦ “nagare, mahārāja, sāvatthiyā pañcakoṭimattā ariyasāvakā bhagavato upāsakaupāsikāyo sattapaṇṇāsasahassāni tīṇi ca satasahassāni anāgāmiphale patiṭṭhitā, te sabbepi gihī yeva, na pabbajitā. |
♦ "In the city of Sāvatthī, great king, five hundred thousand noble disciples, male and female lay followers of the Blessed One, three hundred and fifty-seven thousand, were established in the fruit of non-returning. All of them were householders, not renunciants. |
puna tattheva kaṇḍambamūle yamakapāṭihāriye vīsati pāṇakoṭiyo abhisamiṃsu, puna cūḷarāhulovāde , mahāmaṅgalasuttante, samacittapariyāye, parābhavasuttante, purābhedasuttante, kalahavivādasuttante, cūḷabyūhasuttante, mahābyūhasuttante, tuvaṭakasuttante, sāriputtasuttante gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi. |
Again, at the same spot, at the root of the Kaṇḍamba tree, at the Twin Miracle, twenty million beings attained comprehension. Again, in the Cūḷarāhulovāda Sutta, the Mahāmaṅgala Sutta, the Samacitta-pariyāya, the Parābhava Sutta, the Purābheda Sutta, the Kalahavivāda Sutta, the Cūḷabyūha Sutta, the Mahābyūha Sutta, the Tuvaṭaka Sutta, the Sāriputta Sutta, countless devas attained comprehension of the Dharma. |
♦ “nagare rājagahe paññāsasahassāni tīṇi ca satasahassāni ariyasāvakā bhagavato upāsakaupāsikāyo, puna tattheva dhanapālahatthināgadamane navuti pāṇakoṭiyo, pārāyanasamāgame pāsāṇakacetiye cuddasa pāṇakoṭiyo, puna indasālaguhāyaṃ asīti devatākoṭiyo, puna bārāṇasiyaṃ isipatane migadāye paṭhame dhammadesane aṭṭhārasa brahmakoṭiyo aparimāṇā ca devatāyo, puna tāvatiṃsabhavane paṇḍukambalasilāyaṃ abhidhammadesanāya asīti devatākoṭiyo, devorohaṇe saṅkassanagaradvāre lokavivaraṇapāṭihāriye pasannānaṃ naramarūnaṃ tiṃsa koṭiyo abhisamiṃsu. |
♦ "In the city of Rājagaha, three hundred and fifty thousand noble disciples, male and female lay followers of the Blessed One. Again, at the same spot, at the taming of the elephant Dhanapāla, ninety million beings attained comprehension. At the Pārāyana assembly, at the Pāsāṇaka Cetiya, fourteen million beings. Again, in the Indasāla cave, eighty million devas. Again, in Bārāṇasī, at Isipatana in the Deer Park, at the first Dharma discourse, eighteen million Brahmās and countless devas. Again, in the Tāvatiṃsa heaven, on the Paṇḍukambala stone, at the Dharma discourse on the Abhidhamma, eighty million devas. At the descent of the devas, at the city gate of Saṅkassa, at the miracle of the opening of the world, thirty million devoted humans and devas attained comprehension. |
♦ puna sakkesu kapilavatthusmiṃ nigrodhārāme buddhavaṃsadesanāya mahāsamayasuttantadesanāya ca gaṇanapathamatītānaṃ devatānaṃ dhammābhisamayo ahosi . |
Again, among the Sakyas in Kapilavatthu, at the Nigrodhārāma, at the discourse on the Buddha lineage and the discourse on the Mahāsamaya Sutta, countless devas attained comprehension of the Dharma. |
puna sumanamālākārasamāgame, garahadinnasamāgame, ānandaseṭṭhisamāgame, jambukājīvakasamāgame, maṇḍukadevaputtasamāgame, maṭṭhakuṇḍalidevaputtasamāgame, sulasānagarasobhinisamāgame, sirimānagarasobhinisamāgame, pesakāradhītusamāgame, cūḷasubhaddāsamāgame, sāketabrāhmaṇassa āḷāhanadassanasamāgame, sūnāparantakasamāgame, sakkapañhasamāgame, tirokuṭṭasamāgame , ratanasuttasamāgame paccekaṃ caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, yāvatā, mahārāja, bhagavā loke aṭṭhāsi, tāva tīsu maṇḍalesu soḷasasu mahājanapadesu yattha yattha bhagavā vihāsi, tattha tattha yebhuyyena dve tayo cattāro pañca sataṃ sahassaṃ satasahassaṃ devā ca manussā ca santaṃ paramatthaṃ nibbānaṃ sacchikariṃsu. |
Again, at the assembly of Sumanamālākāra, the assembly of Garahadinna, the assembly of Ānandaseṭṭhi, the assembly of Jambukājīvaka, the assembly of the deva-son Maṇḍuka, the assembly of the deva-son Maṭṭhakuṇḍalī, the assembly of the city beauty Sulasa, the assembly of the city beauty Sirimā, the assembly of the weaver's daughter, the assembly of Cūḷasubhaddā, the assembly at the sight of the cremation of the brahmin of Sāketa, the assembly of Sūnāparantaka, the assembly of Sakka's question, the assembly of Tirokuṭṭa, the assembly of the Ratana Sutta, eighty-four thousand beings each attained comprehension of the Dharma. As long as the Blessed One resided in the world, in the three districts and sixteen great countries, wherever the Blessed One dwelt, there, for the most part, two, three, four, five hundred, a thousand, a hundred thousand devas and humans realized the supreme reality, Nibbana. |
ye te, mahārāja, devā gihī yeva, na te pabbajitā, etāni ceva, mahārāja, aññāni ca anekāni devatākoṭisatasahassāni gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikariṃsū”ti. |
Those devas, great king, were householders, not renunciants. These, great king, and many hundreds of thousands of millions of other devas, who were householders, laymen, enjoying sensual pleasures, realized the supreme reality, Nibbana." |
♦ “yadi, bhante nāgasena, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, atha imāni dhutaṅgāni kimatthaṃ sādhenti, tena kāraṇena dhutaṅgāni akiccakarāni honti. |
♦ "If, Bhante Nāgasena, householders, laymen, who enjoy sensual pleasures, realize the supreme reality, Nibbana, then what is the purpose of practicing these **ascetic qualities (dhutaṅgāni)**? For that reason, the ascetic qualities would be useless. |
yadi, bhante nāgasena, vinā mantosadhehi byādhayo vūpasamanti, kiṃ vamanavirecanādinā sarīradubbalakaraṇena? |
If, Bhante Nāgasena, diseases are cured without incantations and medicines, why then the weakening of the body by emetics, purgatives, and so on? |
yadi muṭṭhīhi paṭisattuniggaho bhavati, kiṃ asisattisaradhanukodaṇḍalaguḷamuggarehi? |
If the enemy can be overcome with fists, why swords, spears, bows, javelins, clubs, and hammers? |
yadi gaṇṭhikuṭilasusirakaṇṭalatāsākhā ālambitvā rukkhamabhirūhanaṃ bhavati, kiṃ dīghadaḷhanisseṇipariyesanena? |
If one can climb a tree by clinging to thorny, crooked, hollow, thorny branches, why search for a long, strong ladder? |
yadi thaṇḍilaseyyāya dhātusamatā bhavati, kiṃ sukhasamphassamahatimahāsirisayanapariyesanena? |
If equanimity of humors results from sleeping on the ground, why search for a soft, pleasant, great, splendid bed? |
yadi ekako sāsaṅkasappaṭibhayavisamakantārataraṇasamattho bhavati, kiṃ sannaddhasajjamahatimahāsatthapariyesanena? |
If one is able to cross a dangerous, fearful, uneven wilderness alone, why search for a well-equipped, prepared, great, splendid caravan? |
yadi nadisaraṃ bāhunā tarituṃ samattho bhavati, kiṃ dhuvasetunāvāpariyesanena? |
If one is able to cross a river or lake by swimming, why search for a permanent bridge or boat? |
yadi sakasantakena ghāsacchādanaṃ kātuṃ pahoti, kiṃ parūpasevanapiyasamullāpapacchāpuredhāvanena? |
If one can obtain food and clothing for oneself, why serve others, flatter them, and run before and after them? |
yadi akhātataḷāke udakaṃ labhati, kiṃ udapānataḷākapokkharaṇikhaṇanena? |
If one can find water in un-dug ponds, why dig wells, tanks, and ponds? |
evameva kho, bhante nāgasena, yadi gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, kiṃ dhutaguṇavarasamādiyanenā”ti? |
Even so, Bhante Nāgasena, if householders, laymen, who enjoy sensual pleasures, realize the supreme reality, Nibbana, what is the point of undertaking excellent ascetic qualities?" |
♦ “aṭṭhavīsati kho panime, mahārāja, dhutaṅgaguṇā yathābhuccaguṇā, yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni. |
♦ "Indeed, great king, there are twenty-eight **qualities of ascetic practices (dhutaṅgaguṇā)**, which are true qualities, by which qualities the ascetic practices are desired and longed for by all Buddhas. |
katame aṭṭhavīsati? |
Which twenty-eight? |
idha, mahārāja, dhutaṅgaṃ suddhājīvaṃ sukhaphalaṃ anavajjaṃ na paradukkhāpanaṃ abhayaṃ asampīḷanaṃ ekantavaḍḍhikaṃ aparihāniyaṃ amāyaṃ ārakkhā patthitadadaṃ sabbasattadamanaṃ saṃvarahitaṃ patirūpaṃ anissitaṃ vippamuttaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ mānappahānaṃ kuvitakkacchedanaṃ kaṅkhāvitaraṇaṃ kosajjaviddhaṃsanaṃ aratippahānaṃ khamanaṃ atulaṃ appamāṇaṃ sabbadukkhakkhayagamanaṃ, ime kho, mahārāja, aṭṭhavīsati dhutaṅgaguṇā yathābhuccaguṇā yehi guṇehi dhutaṅgāni sabbabuddhānaṃ pihayitāni patthitāni. |
Here, great king, ascetic practice is **purity of livelihood (suddhājīvaṃ)**, **pleasant in fruit (sukhaphalaṃ)**, **blameless (anavajjaṃ)**, **not causing harm to others (na paradukkhāpanaṃ)**, **fearless (abhayaṃ)**, **not oppressive (asampīḷanaṃ)**, **exclusively increasing (ekantavaḍḍhikaṃ)**, **not diminishing (aparihāniyaṃ)**, **without deceit (amāyaṃ)**, **a protection (ārakkhā)**, **granting what is desired (patthitadadaṃ)**, **taming all beings (sabbasattadamanaṃ)**, **endowed with restraint (saṃvarahitaṃ)**, **suitable (patirūpaṃ)**, **unattached (anissitaṃ)**, **liberated (vippamuttaṃ)**, **destruction of passion (rāgakkhayaṃ)**, **destruction of hatred (dosakkhayaṃ)**, **destruction of delusion (mohakkhayaṃ)**, **abandonment of conceit (mānappahānaṃ)**, **cutting off bad thoughts (kuvitakkacchedanaṃ)**, **overcoming doubt (kaṅkhāvitaraṇaṃ)**, **destruction of sloth (kosajjaviddhaṃsanaṃ)**, **abandonment of discontent (aratippahānaṃ)**, **forbearance (khamanaṃ)**, **incomparable (atulaṃ)**, **immeasurable (appamāṇaṃ)**, **leading to the destruction of all suffering (sabbadukkhakkhayagamanaṃ)**. These, great king, are the twenty-eight true qualities of ascetic practices, by which qualities the ascetic practices are desired and longed for by all Buddhas. |
♦ “ye kho te, mahārāja, dhutaguṇe sammā upasevanti, te aṭṭhārasahi guṇehi samupetā bhavanti. |
♦ "Those, great king, who properly practice these ascetic qualities, are endowed with eighteen qualities. |
katamehi aṭṭhārasahi? |
Which eighteen? |
ācāro tesaṃ suvisuddho hoti, paṭipadā supūritā hoti, kāyikaṃ vācasikaṃ surakkhitaṃ hoti, manosamācāro suvisuddho hoti, vīriyaṃ supaggahitaṃ hoti, bhayaṃ vūpasammati, attānudiṭṭhibyapagatā hoti, āghāto uparato hoti, mettā upaṭṭhitā hoti, āhāro pariññāto hoti, sabbasattānaṃ garukato hoti, bhojane mattaññū hoti, jāgariyamanuyutto hoti, aniketo hoti, yattha phāsu tattha vihārī hoti, pāpajegucchī hoti, vivekārāmo hoti, satataṃ appamatto hoti, ye te, mahārāja, dhutaguṇe sammā upasevanti, te imehi aṭṭhārasahi guṇehi samupetā bhavanti. |
Their **conduct is very pure (ācāro tesaṃ suvisuddho hoti)**, their **practice is fully accomplished (paṭipadā supūritā hoti)**, their **bodily and verbal actions are well-guarded (kāyikaṃ vācasikaṃ surakkhitaṃ hoti)**, their **mental conduct is very pure (manosamācāro suvisuddho hoti)**, their **energy is well-exerted (vīriyaṃ supaggahitaṃ hoti)**, **fear subsides (bhayaṃ vūpasammati)**, **self-view is eliminated (attānudiṭṭhibyapagatā hoti)**, **anger ceases (āghāto uparato hoti)**, **loving-kindness is established (mettā upaṭṭhitā hoti)**, **food is fully understood (āhāro pariññāto hoti)**, they are **respected by all beings (sabbasattānaṃ garukato hoti)**, they are **moderate in eating (bhojane mattaññū hoti)**, they are **devoted to vigilance (jāgariyamanuyutto hoti)**, they are **homeless (aniketo hoti)**, they **dwell wherever it is conducive (yattha phāsu tattha vihārī hoti)**, they **abhor evil (pāpajegucchī hoti)**, they **delight in solitude (vivekārāmo hoti)**, they are **constantly diligent (satataṃ appamatto hoti)**. Those, great king, who properly practice these ascetic qualities, are endowed with these eighteen qualities. |
♦ “dasa ime, mahārāja, puggalā dhutaguṇārahā. |
♦ "These ten types of individuals, great king, are worthy of ascetic qualities. |
katame dasa? |
Which ten? |
saddho hoti hirimā dhitimā akuho atthavasī alolo sikkhākāmo daḷhasamādāno anujjhānabahulo mettāvihārī, ime kho, mahārāja, dasa puggalā dhutaguṇārahā. |
One who is **faithful (saddho hoti)**, **conscientious (hirimā)**, **resolute (dhitimā)**, **not deceitful (akuho)**, **master of their aim (atthavasī)**, **not greedy (alolo)**, **desirous of training (sikkhākāmo)**, **firm in undertaking (daḷhasamādāno)**, **given to non-grumbling (anujjhānabahulo)**, **and dwelling in loving-kindness (mettāvihārī)**. These, great king, are the ten types of individuals worthy of ascetic qualities. |
♦ “ye te, mahārāja, gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, sabbe te purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattha cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramattaṃ nibbānaṃ sacchikaronti. |
♦ "Those, great king, who are householders, laymen, who enjoy sensual pleasures, who realize the supreme reality, Nibbana—all of them, in previous existences, practiced and perfected themselves in the thirteen ascetic qualities. Having purified their conduct and practice there, they, being householders in this very existence, realize the supreme reality, Nibbana. |
♦ “yathā, mahārāja, kusalo issāso antevāsike paṭhamaṃ tāva upāsanasālāyaṃ cāpabhedacāpāropanaggahaṇamuṭṭhippaṭipīḷanāṅgulivināmanapādaṭhapanasaraggahaṇasannahanāakaḍḍhana saddhāraṇalakkhaniyamanakhipane tiṇapurisakachakaṇa tiṇapalālamattikāpuñjaphalakalakkhavedhe anusikkhāpetvā rañño santike upāsanaṃ ārādhayitvā ājaññarathagajaturaṅgadhanadhaññahiraññasuvaṇṇadāsidāsabhariyagāmavaraṃ labhati, evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti. |
♦ "Just as, great king, a skilled archer, having first trained his pupils in the archery hall in breaking the bow, stringing the bow, grasping, pressing the fist, bending the fingers, placing the feet, taking the arrow, aiming, pulling, holding steady, hitting the target, releasing the arrow, and having them practice on straw men, dung heaps, piles of grass, straw, and clay, and hitting a fruit, then having satisfied the king with his archery, receives a splendid chariot, elephants, horses, wealth, grain, gold, silver, servants, slave girls, wives, and villages. Even so, great king, those who are householders, laymen, who enjoy sensual pleasures, who realize the supreme reality, Nibbana—all of them, in previous existences, practiced and perfected themselves in the thirteen ascetic qualities. Having purified their conduct and practice there, they, being householders in this very existence, realize the supreme reality, Nibbana. |
na, mahārāja, dhutaguṇesu pubbāsevanaṃ vinā ekissā yeva jātiyā arahattaṃ sacchikiriyā hoti, uttamena pana vīriyena uttamāya paṭipattiyā tathārūpena ācariyena kalyāṇamittena arahattaṃ sacchikiriyā hoti. |
No, great king, without prior practice in the ascetic qualities, the realization of arahantship does not occur in a single existence. Rather, it is through supreme energy, supreme practice, and such a teacher and good friend that arahantship is realized. |
♦ “yathā vā pana, mahārāja, bhisakko sallakatto ācariyaṃ dhanena vā vattappaṭipattiyā vā ārādhetvā sattaggahaṇachedanalekhanavedhanasalluddharaṇavaṇadhovanasosanabhesajjānulimpanavamana virecanānuvāsanakiriyamanusikkhitvā vijjāsu katasikkho katūpāsano katahattho āture upasaṅkamati tikicchāya, evameva kho, mahārāja, ye te gihī agārikā kāmabhogino santaṃ paramatthaṃ nibbānaṃ sacchikaronti, te sabbe purimāsu jātīsu terasasu dhutaguṇesu katūpāsanā katabhūmikammā, te tattheva cārañca paṭipattiñca sodhayitvā ajjetarahi gihī yeva santā santaṃ paramatthaṃ nibbānaṃ sacchikaronti, na, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo hoti. |
♦ "Or again, great king, just as a physician and surgeon, having pleased his teacher with wealth or by dutiful service, trains himself in grasping instruments, cutting, lancing, piercing, extracting splinters, washing wounds, drying them, applying medicines, anointing, causing vomiting, purgation, and enema, and being skilled in these arts, practiced, and experienced, approaches patients for treatment. Even so, great king, those who are householders, laymen, who enjoy sensual pleasures, who realize the supreme reality, Nibbana—all of them, in previous existences, practiced and perfected themselves in the thirteen ascetic qualities. Having purified their conduct and practice there, they, being householders in this very existence, realize the supreme reality, Nibbana. No, great king, for those who are not purified by the ascetic qualities, comprehension of the Dharma does not occur. |
♦ “yathā, mahārāja, udakassa asecanena bījānaṃ avirūhanaṃ hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti. |
♦ "Just as, great king, without watering, seeds do not sprout, even so, great king, for those not purified by ascetic qualities, comprehension of the Dharma does not occur. |
♦ “yathā vā pana, mahārāja, akatakusalānaṃ akatakalyāṇānaṃ sugatigamanaṃ na hoti, evameva kho, mahārāja, dhutaguṇehi avisuddhānaṃ dhammābhisamayo na hoti. |
♦ "Or again, great king, just as for those who have not done good, who have not done wholesome deeds, there is no going to a happy destination, even so, great king, for those not purified by ascetic qualities, comprehension of the Dharma does not occur. |
♦ “pathavisamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patiṭṭhānaṭṭhena. |
♦ "Like the earth, great king, are the ascetic qualities for those who desire purity, in the sense of being a **foundation (patiṭṭhānaṭṭhena)**. |
āposamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamaladhovanaṭṭhena. |
Like water, great king, are the ascetic qualities for those who desire purity, in the sense of **washing away all defilements and impurities (sabbakilesamaladhovanaṭṭhena)**. |
tejosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavanajjhāpanaṭṭhena . |
Like fire, great king, are the ascetic qualities for those who desire purity, in the sense of **burning up the forest of all defilements (sabbakilesavanajjhāpanaṭṭhena)**. |
vāyosamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalarajopavāhanaṭṭhena. |
Like wind, great king, are the ascetic qualities for those who desire purity, in the sense of **blowing away all defilements, impurities, and dust (sabbakilesamalarajopavāhanaṭṭhena)**. |
agadasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesabyādhivūpasamanaṭṭhena. |
Like an antidote, great king, are the ascetic qualities for those who desire purity, in the sense of **alleviating all diseases of defilements (sabbakilesabyādhivūpasamanaṭṭhena)**. |
amatasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesavisanāsanaṭṭhena. |
Like ambrosia, great king, are the ascetic qualities for those who desire purity, in the sense of **destroying all poisons of defilements (sabbakilesavisanāsanaṭṭhena)**. |
khettasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇasassavirūhanaṭṭhena. |
Like a field, great king, are the ascetic qualities for those who desire purity, in the sense of **causing the sprouting of the harvest of all qualities of recluseship (sabbasāmaññaguṇasassavirūhanaṭṭhena)**. |
manoharasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ patthiticchitasabbasampattivaradadaṭṭhena. |
Like a mind-delighting jewel, great king, are the ascetic qualities for those who desire purity, in the sense of **granting all desired and longed-for attainments (patthiticchitasabbasampattivaradadaṭṭhena)**. |
nāvāsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṃsāramahaṇṇavapāragamanaṭṭhena. |
Like a boat, great king, are the ascetic qualities for those who desire purity, in the sense of **crossing to the other shore of the ocean of saṃsāra (saṃsāramahaṇṇavapāragamanaṭṭhena)**. |
bhīruttāṇasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jarāmaraṇabhītānaṃ assāsakaraṇaṭṭhena. |
Like a refuge for the fearful, great king, are the ascetic qualities for those who desire purity, in the sense of **giving solace to those fearful of old age and death (jarāmaraṇabhītānaṃ assāsakaraṇaṭṭhena)**. |
mātusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesadukkhappaṭipīḷitānaṃ anuggāhakaṭṭhena. |
Like a mother, great king, are the ascetic qualities for those who desire purity, in the sense of **helping those oppressed by the suffering of defilements (kilesadukkhappaṭipīḷitānaṃ anuggāhakaṭṭhena)**. |
pitusamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kusalavaḍḍhikāmānaṃ sabbasāmaññaguṇajanakaṭṭhena. |
Like a father, great king, are the ascetic qualities for those who desire purity, in the sense of **generating all qualities of recluseship for those who desire to increase wholesomeness (kusalavaḍḍhikāmānaṃ sabbasāmaññaguṇjanakaṭṭhena)**. |
mittasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbasāmaññaguṇapariyesanāvisaṃvādakaṭṭhena. |
Like a friend, great king, are the ascetic qualities for those who desire purity, in the sense of **not betraying the search for all qualities of recluseship (sabbasāmaññaguṇapariyesanāvisaṃvādakaṭṭhena)**. |
padumasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbakilesamalehi anupalittaṭṭhena. |
Like a lotus, great king, are the ascetic qualities for those who desire purity, in the sense of **not being stained by all defilements (sabbakilesamalehi anupalittaṭṭhena)**. |
catujjātiyavaragandhasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesaduggandhapaṭivinodanaṭṭhena. |
Like the four-fold excellent fragrance, great king, are the ascetic qualities for those who desire purity, in the sense of **dispelling the foul odor of defilements (kilesaduggandhapaṭivinodanaṭṭhena)**. |
girirājavarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ aṭṭhalokadhammavātehi akampiyaṭṭhena. |
Like the king of mountains, great king, are the ascetic qualities for those who desire purity, in the sense of **not being shaken by the eight worldly winds (aṭṭhalokadhammavātehi akampiyaṭṭhena)**. |
ākāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbattha gahaṇāpagatauruvisaṭavitthatamahantaṭṭhena. |
Like space, great king, are the ascetic qualities for those who desire purity, in the sense of **being vast, spread out, and great, free from attachment everywhere (sabbattha gahaṇāpagatauruvisaṭavitthatamahantaṭṭhena)**. |
nadīsamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesamalapavāhanaṭṭhena. |
Like a river, great king, are the ascetic qualities for those who desire purity, in the sense of **carrying away defilements and impurities (kilesamalapavāhanaṭṭhena)**. |
sudesakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ jātikantārakilesavanagahananittharaṇaṭṭhena. |
Like a good guide, great king, are the ascetic qualities for those who desire purity, in the sense of **crossing the wilderness of birth and defilements (jātikantārakilesavanagahananittharaṇaṭṭhena)**. |
mahāsatthavāhasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ sabbabhayasuññakhemābhayavarapavaranibbānanagarasampāpanaṭṭhena . |
Like a great caravan leader, great king, are the ascetic qualities for those who desire purity, in the sense of **leading to the excellent, supreme, safe, and fearless city of Nibbana, free from all dangers (sabbabhayasuññakhemābhayavarapavaranibbānanagarasampāpanaṭṭhena)**. |
sumajjitavimalādāsasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ saṅkhārānaṃ sabhāvadassanaṭṭhena. |
Like a well-polished, pure mirror, great king, are the ascetic qualities for those who desire purity, in the sense of **showing the true nature of fabrications (saṅkhārānaṃ sabhāvadassanaṭṭhena)**. |
phalakasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesalaguḷasarasattipaṭibāhanaṭṭhena. |
Like a shield, great king, are the ascetic qualities for those who desire purity, in the sense of **warding off the clubs, arrows, and spears of defilements (kilesalaguḷasarasattipaṭibāhanaṭṭhena)**. |
chattasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ kilesavassatividhaggisantāpātapapaṭibāhanaṭṭhena. |
Like an umbrella, great king, are the ascetic qualities for those who desire purity, in the sense of **warding off the three kinds of burning heat of defilements, like rain and sun (kilesavassatividhaggisantāpātapapaṭibāhanaṭṭhena)**. |
candasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ pihayitapatthitaṭṭhena. |
Like the moon, great king, are the ascetic qualities for those who desire purity, in the sense of **being desired and longed for (pihayitapatthitaṭṭhena)**. |
sūriyasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ mohatamatimiranāsanaṭṭhena. |
Like the sun, great king, are the ascetic qualities for those who desire purity, in the sense of **dispelling the darkness and gloom of delusion (mohatamatimiranāsanaṭṭhena)**. |
sāgarasamaṃ, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ anekavidhasāmaññaguṇavararatanuṭṭhānaṭṭhena, aparimitāsaṅkhyeyyāppameyyaṭṭhena ca. |
Like the ocean, great king, are the ascetic qualities for those who desire purity, in the sense of **being the source of various excellent jewels of qualities of recluseship (anekavidhasāmaññaguṇavararatanuṭṭhānaṭṭhena)**, and in the sense of **being limitless, countless, and immeasurable (aparimitāsaṅkhyeyyappameyyaṭṭhena ca)**. |
evaṃ kho, mahārāja, dhutaguṇaṃ visuddhikāmānaṃ bahūpakāraṃ sabbadarathapariḷāhanudaṃ aratinudaṃ bhayanudaṃ bhavanudaṃ khīlanudaṃ malanudaṃ sokanudaṃ dukkhanudaṃ rāganudaṃ dosanudaṃ mohanudaṃ mānanudaṃ diṭṭhinudaṃ sabbākusaladhammanudaṃ yasāvahaṃ hitāvahaṃ sukhāvahaṃ phāsukaraṃ pītikaraṃ yogakkhemakaraṃ anavajjaṃ iṭṭhasukhavipākaṃ guṇarāsiguṇapuñjaṃ aparimitāsaṅkhyeyya appameyyaguṇaṃ varaṃ pavaraṃ aggaṃ. |
Thus, great king, the ascetic qualities are very beneficial for those who desire purity, dispelling all suffering and fever, dispelling discontent, dispelling fear, dispelling existence, dispelling obstacles, dispelling impurities, dispelling sorrow, dispelling suffering, dispelling passion, dispelling hatred, dispelling delusion, dispelling conceit, dispelling wrong views, dispelling all unwholesome states. They bring fame, welfare, happiness, ease, joy, security, blamelessness, desirable and happy results. They are a heap of qualities, a mass of qualities, limitless, countless, immeasurable qualities; excellent, supreme, distinguished, special, superior, extensive, broad, vast, great, weighty, heavy. |
♦ “yathā, mahārāja, manussā upatthambhavasena bhojanaṃ upasevanti, hitavasena bhesajjaṃ upasevanti, upakāravasena mittaṃ upasevanti, tāraṇavasena nāvaṃ upasevanti, sugandhavasena mālāgandhaṃ upasevanti, abhayavasena bhīruttāṇaṃ upasevanti, patiṭṭhāvasena pathaviṃ upasevanti, sippavasena ācariyaṃ upasevanti, yasavasena rājānaṃ upasevanti, kāmadadavasena maṇiratanaṃ upasevanti, evameva kho, mahārāja, sabbasāmaññaguṇadadavasena ariyā dhutaguṇaṃ upasevanti. |
♦ "Just as, great king, people partake of food for sustenance, partake of medicine for welfare, partake of a friend for help, partake of a boat for crossing, partake of garlands and perfumes for good scent, partake of a refuge for the fearful for safety, partake of the earth for support, partake of a teacher for learning a skill, partake of a king for fame, partake of a wish-fulfilling jewel for desired objects, even so, great king, the noble ones partake of the ascetic qualities for the purpose of granting all qualities of recluseship. |
♦ “yathā vā pana, mahārāja, udakaṃ bījavirūhanāya, aggi jhāpanāya, āhāro balāharaṇāya, latā bandhanāya, satthaṃ chedanāya, pānīyaṃ pipāsāvinayanāya, nidhi assāsakaraṇāya, nāvā tīrasampāpanāya, bhesajjaṃ byādhivūpasamanāya, yānaṃ sukhagamanāya, bhīruttāṇaṃ bhayavinodanāya, rājā ārakkhatthāya, phalakaṃ daṇḍaleḍḍulaguḷasarasattipaṭibāhanāya, ācariyo anusāsanāya, mātā posanāya, ādāso olokanāya, alaṅkāro sobhanāya, vatthaṃ paṭicchādanāya, nisseṇī ārohanāya, tulā visamavikkhepanāya , mantaṃ parijappanāya, āvudhaṃ tajjanīyapaṭibāhanāya, padīpo andhakāravidhamanāya, vāto pariḷāhanibbāpanāya, sippaṃ vuttinipphādanāya, agadaṃ jīvitarakkhaṇāya, ākaro ratanuppādanāya, ratanaṃ alaṅkarāya, āṇā anatikkamanāya, issariyaṃ vasavattanāya, evameva kho, mahārāja, dhutaguṇaṃ sāmaññabījavirūhanāya, kilesamalajhāpanāya, iddhibalāharaṇāya, satisaṃvaranibandhanāya, vimativicikicchāsamucchedanāya, taṇhāpipāsāvinayanāya, abhisamayāssāsakaraṇāya, caturoghanittharaṇāya, kilesabyādhivūpasamāya, nibbānasukhappaṭilābhāya, jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsabhayavinodanāya, sāmaññaguṇaparirakkhaṇāya, aratikuvitakkapaṭibāhanāya, sakalasāmaññatthānusāsanāya, sabbasāmaññaguṇaposanāya, samathavipassanāmaggaphalanibbānadassanāya, sakalalokathutathomitamahatimahāsobhanakaraṇāya, sabbāpāyapidahanāya, sāmaññatthaselasikharamuddhani abhirūhanāya, vaṅkakuṭilavisamacittavikkhepanāya , sevitabbāsevitabbadhamme sādhusajjhāyakaraṇāya, sabbakilesapaṭisattutajjanāya, avijjandhakāravidhamanāya, tividhaggisantāpapariḷāhanibbāpanāya, saṇhasukhumasantasamāpattinipphādanāya, sakalasāmaññaguṇaparirakkhaṇāya, bojjhaṅgavararatanuppādanāya, yogijanālaṅkaraṇāya, anavajjanipuṇasukhumasantisukhamanatikkamanāya, sakalasāmaññāriyadhammavasavattanāya. |
♦ "Or again, great king, just as water is for the sprouting of seeds, fire for burning, food for acquiring strength, a creeper for binding, a weapon for cutting, drink for quenching thirst, a treasure for giving solace, a boat for reaching the shore, medicine for alleviating disease, a vehicle for comfortable travel, a refuge for the fearful for dispelling fear, a king for protection, a shield for warding off blows from sticks, clods, clubs, arrows, and spears, a teacher for instruction, a mother for nourishment, a mirror for looking, an ornament for beautification, clothing for covering, a ladder for climbing, a balance for weighing unevenly, an incantation for whispering, a weapon for repelling threats, a lamp for dispelling darkness, wind for extinguishing heat, a skill for earning a living, an antidote for preserving life, a mine for producing jewels, a jewel for adornment, a command for not transgressing, sovereignty for exercising control. Even so, great king, the ascetic quality is for the sprouting of the seeds of recluseship, for burning up the defilements, for acquiring psychic power, for binding mindfulness and restraint, for cutting off doubt and uncertainty, for quenching the thirst of craving, for giving solace of comprehension, for crossing the four floods, for alleviating the disease of defilements, for obtaining the happiness of Nibbana, for dispelling the fear of birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair, for protecting the qualities of recluseship, for repelling discontent and bad thoughts, for instructing in all aspects of recluseship, for nourishing all qualities of recluseship, for seeing tranquility, insight, the path, fruit, and Nibbana, for causing great beauty praised and extolled by the entire world, for closing all states of woe, for climbing to the summit of the rock of recluseship, for dispelling crooked, distorted, uneven thoughts, for rightly studying the dhammas that should be cultivated and not cultivated, for repelling all enemies of defilements, for dispelling the darkness of ignorance, for extinguishing the three kinds of burning heat, for producing subtle, peaceful, tranquil attainments, for protecting all qualities of recluseship, for producing the best jewels of the factors of awakening, for adorning yogis, for the unsurpassed, skillful, subtle, peaceful happiness of tranquility, for controlling all noble dhammas of recluseship. |
iti, mahārāja, imesaṃ guṇānaṃ adhigamāya yadidaṃ ekamekaṃ dhutaguṇaṃ, evaṃ, mahārāja, atuliyaṃ dhutaguṇaṃ appameyyaṃ asamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭiseṭṭhaṃ uttaraṃ seṭṭhaṃ visiṭṭhaṃ adhikaṃ āyataṃ puthulaṃ visaṭaṃ vitthataṃ garukaṃ bhāriyaṃ mahantaṃ. |
Thus, great king, for the attainment of these qualities, each single ascetic quality is, great king, incomparable, immeasurable, unequaled, unmatched, unexcelled, superior, supreme, distinguished, excellent, extensive, broad, vast, great, weighty, heavy. |
♦ “yo kho, mahārāja, puggalo pāpiccho icchāpakato kuhako luddho odariko lābhakāmo yasakāmo kittikāmo ayutto appatto ananucchaviko anaraho appatirūpo dhutaṅgaṃ samādiyati, so diguṇaṃ daṇḍamāpajjati, sabbaguṇaghātamāpajjati, diṭṭhadhammikaṃ hīḷanaṃ khīḷanaṃ garahanaṃ uppaṇḍanaṃ khipanaṃ asambhogaṃ nissāraṇaṃ nicchubhanaṃ pavāhanaṃ pabbājanaṃ paṭilabhati, samparāyepi satayojanike avīcimahāniraye uṇhakaṭhitatattasantattāccijālāmālake anekavassakoṭisatasahassāni uddhamadho tiriyaṃ pheṇuddehakaṃ samparivattakaṃ paccati, tato muccitvā kisapharusakāḷaṅgapaccaṅgo sūnuddhumātasusiruttamaṅgo chāto pipāsito visamabhīmarūpavaṇṇo bhaggakaṇṇasoto ummīlitanimīlitanettanayano arugattapakkagatto puḷavākiṇṇasabbakāyo vātamukhe jalamāno viya aggikkhandho anto jalamāno pajjalamāno atāṇo asaraṇo āruṇṇaruṇṇakāruññaravaṃ paridevamāno nijjhāmataṇhiko samaṇamahāpeto hutvā āhiṇḍamāno mahiyā aṭṭassaraṃ karoti. |
♦ "Whoever, great king, being of evil wishes, overcome by desire, deceitful, greedy, gluttonous, desirous of gain, desirous of fame, desirous of renown, unfit, unworthy, unsuitable, undeserving, unbefitting, undertakes an ascetic practice, he incurs a twofold penalty, he incurs the destruction of all good qualities, he receives scorn, contempt, reproach, ridicule, insult, non-association, expulsion, rejection, banishment, and ostracism in this very life. And in the next world, in the Avīci great hell, which is a hundred leagues in circumference, hot, boiling, intensely hot, burning, with flames, he burns, rotating upwards, downwards, and sideways, with spewing foam, for hundreds of thousands of millions of years. Having been freed from there, with a lean, coarse, dark, stunted body, with a bloated, hollow head, hungry and thirsty, with a terrifying, fearsome appearance, with broken ears and hearing, with eyes that open and close, with a body covered in sores and rotting, with his entire body infested with worms, burning within like a blazing fire in the wind's mouth, blazing and burning, without refuge, without shelter, lamenting with crying, wailing, pitiable sounds, he becomes a great tormented spirit, a wandering ascetic, and makes a loud noise on the earth. |
♦ “yathā, mahārāja, koci ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko khattiyābhisekena abhisiñcati, so labhati hatthacchedaṃ pādacchedaṃ hatthapādacchedaṃ kaṇṇacchedaṃ nāsacchedaṃ kaṇṇanāsacchedaṃ bilaṅgathālikaṃ saṅkhamuṇḍikaṃ rāhumukhaṃ jotimālikaṃ hatthapajjotikaṃ erakavattikaṃ cīrakavāsikaṃ eṇeyyakaṃ baḷisamaṃsikaṃ kahāpaṇakaṃ khārāpatacchikaṃ palighaparivattikaṃ palālapīṭhakaṃ tattena telena osiñcanaṃ sunakhehi khādāpanaṃ jīvasūlāropanaṃ asinā sīsacchedaṃ anekavihitampi kammakāraṇaṃ anubhavati. |
♦ "Just as, great king, an unfit, unworthy, unsuitable, undeserving, unbefitting, low-born, low-caste person who anoints himself with a royal anointing, receives the cutting off of hands, the cutting off of feet, the cutting off of hands and feet, the cutting off of ears, the cutting off of the nose, the cutting off of ears and nose, the gruel-bowl punishment, the conch-head punishment, the Rāhu-mouth punishment, the garland of flames punishment, the hand-torch punishment, the ear-bandage punishment, the bark-dress punishment, the antelope punishment, the fish-hook punishment, the kāhāpaṇa punishment, the alkaline-trough punishment, the turning by a club punishment, the straw-mat punishment, being drenched with hot oil, being devoured by dogs, being impaled alive, the cutting off of the head with a sword, and experiences various kinds of torment. |
kiṃ kāraṇā? |
For what reason? |
ayutto appatto ananucchaviko anaraho appatirūpo hīno kujātiko mahante issariye ṭhāne attānaṃ ṭhapesi, velaṃ ghātesi, evameva kho, mahārāja, yo koci puggalo pāpiccho ... pe ... mahiyā aṭṭassaraṃ karoti. |
Because he, unfit, unworthy, unsuitable, undeserving, unbefitting, low-born, low-caste, placed himself in a great position of authority, transgressed the boundary. Even so, great king, whoever is a person of evil wishes... (and so on) ...makes a loud noise on the earth. |
♦ “yo pana, mahārāja, puggalo yutto patto anucchaviko araho patirūpo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo pahitatto asaṭho amāyo anodariko alābhakāmo ayasakāmo akittikāmo saddho saddhāpabbajito jarāmaraṇā muccitukāmo ‘sāsanaṃ paggaṇhissāmī’ti dhutaṅgaṃ samādiyati, so diguṇaṃ pūjaṃ arahati devānañca piyo hoti manāpo pihayito patthito, jātisumanamallikādīnaṃ viya pupphaṃ nahātānulittassa, jighacchitassa viya paṇītabhojanaṃ, pipāsitassa viya sītalavimalasurabhipānīyaṃ, visagatassa viya osadhavaraṃ, sīghagamanakāmassa viya ājaññarathavaruttamaṃ, atthakāmassa viya manoharamaṇiratanaṃ, abhisiñcitukāmassa viya paṇḍaravimalasetacchattaṃ, dhammakāmassa viya arahattaphalādhigamamanuttaraṃ. |
♦ "But whoever, great king, is a person who is fit, worthy, suitable, deserving, befitting, of few wishes, content, secluded, unattached, energetic, resolute, honest, without deceit, not gluttonous, not desirous of gain, not desirous of fame, not desirous of renown, faithful, having gone forth in faith, desiring to be liberated from old age and death, thinking 'I will uphold the teaching,' undertakes an ascetic practice—he is worthy of double honor, and is dear and pleasing to the devas, desired and longed for, like a flower of jasmine, mallikā, etc., to one who has bathed and anointed himself; like delicious food to one who is hungry; like cool, pure, fragrant water to one who is thirsty; like the best medicine to one who has been poisoned; like the best royal chariot to one who desires swift travel; like a mind-delighting jewel to one who desires profit; like a white, pure, untainted umbrella to one who desires to be anointed; like the unsurpassed attainment of arahantship to one who desires the Dharma. |
tassa cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, samathavipassanā adhigacchati, adhigamappaṭipatti pariṇamati, cattāri sāmaññaphalāni catasso paṭisambhidā tisso vijjā chaḷabhiññā kevalo ca samaṇadhammo sabbe tassādheyyā honti, vimuttipaṇḍaravimalasetacchattena abhisiñcati. |
For him, the **four foundations of mindfulness (cattāro satipaṭṭhānā)** reach completion of development; the **four right efforts (cattāro sammappadhānā)**, the **four bases of spiritual power (cattāro iddhipādā)**, the **five faculties (pañcindriyāni)**, the **five powers (pañca balāni)**, the **seven factors of awakening (satta bojjhaṅgā)**, the **Noble Eightfold Path (ariyo aṭṭhaṅgiko maggo)** reach completion of development; tranquility and insight are attained; the practice of attainment ripens; the **four fruits of recluseship (cattāri sāmaññaphalāni)**, the **four analytical knowledges (catasso paṭisambhidā)**, the **three knowledges (tisso vijjā)**, the **six supernormal powers (chaḷabhiññā)**, and the **entire practice of recluseship (kevalo ca samaṇadhammo)**—all these become his domain. He is anointed with the white, pure, untainted umbrella of liberation. |
♦ “yathā, mahārāja, rañño khattiyassa abhijātakulakulīnassa khattiyābhisekena abhisittassa paricaranti saraṭṭhanegamajānapadabhaṭabalā aṭṭhattiṃsā ca rājaparisā naṭanaccakā mukhamaṅgalikā sotthivācakā samaṇabrāhmaṇasabbapāsaṇḍagaṇā abhigacchanti, yaṃ kiñci pathaviyā paṭṭanaratanākaranagarasuṅkaṭṭhānaverajjakachejjabhejjajanamanusāsanaṃ sabbattha sāmiko bhavati, evameva kho, mahārāja, yo koci puggalo yutto patto ... pe ... vimuttipaṇḍaravimalasetacchattena abhisiñcati. |
♦ "Just as, great king, a born and noble kṣatriya king, being anointed with the kṣatriya anointing, is served by the forces of his own kingdom, towns, and villages, and by the thirty-eight royal advisors, actors, dancers, eulogists, fortune-tellers, and all groups of ascetics, brahmins, and sectarians come to him. He becomes master of whatever there is on earth: ports, jewel mines, cities, customs posts, territories where things are cut or broken, and where people are disciplined. Even so, great king, whoever is a person who is fit, worthy... (and so on) ...is anointed with the white, pure, untainted umbrella of liberation. |
♦ “terasimāni, mahārāja, dhutaṅgāni, yehi suddhikato nibbānamahāsamuddaṃ pavisitvā bahuvidhaṃ dhammakīḷamabhikīḷati, rūpārūpāṭṭhasamāpattiyo vaḷañjeti, iddhividhaṃ dibbasotadhātuṃ paracittavijānanaṃ pubbenivāsānussatiṃ dibbacakkhuṃ sabbāsavakkhayañca pāpuṇāti. |
♦ "These thirteen **ascetic practices (dhutaṅgāni)**, great king, by which one, being purified, enters the great ocean of Nibbana and performs various Dharma-games, practices the eight attainments of form and formless realms, attains psychic power, the divine ear-element, knowledge of others' minds, recollection of past lives, the divine eye, and the destruction of all taints. |
katame terasa? |
Which thirteen? |
paṃsukūlikaṅgaṃ tecīvarikaṅgaṃ piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacchābhattikaṅgaṃ āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsanthatikaṅgaṃ nesajjikaṅgaṃ, imehi kho, mahārāja, terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo. |
The **practice of wearing rag-robes (paṃsukūlikaṅgaṃ)**, the **practice of wearing only three robes (tecīvarikaṅgaṃ)**, the **practice of going for alms (piṇḍapātikaṅgaṃ)**, the **practice of going for alms in a continuous round (sapadānacārikaṅgaṃ)**, the **practice of eating only one meal (ekāsanikaṅgaṃ)**, the **practice of eating from one bowl (pattapiṇḍikaṅgaṃ)**, the **practice of refusing further food (khalupacchābhattikaṅgaṃ)**, the **practice of dwelling in the forest (āraññikaṅgaṃ)**, the **practice of dwelling at the root of a tree (rukkhamūlikaṅgaṃ)**, the **practice of dwelling in the open air (abbhokāsikaṅgaṃ)**, the **practice of dwelling in a charnel ground (sosānikaṅgaṃ)**, the **practice of any assigned sleeping place (yathāsanthatikaṅgaṃ)**, the **practice of sitting (nesajjikaṅgaṃ)**. By these thirteen ascetic qualities, great king, having been formerly practiced, observed, cultivated, repeatedly cultivated, fulfilled, and perfected, one obtains pure recluseship. The pure, peaceful, happy attainments become his domain. |
♦ “yathā, mahārāja, sadhano nāviko paṭṭane suṭṭhu katasuṅko mahāsamuddaṃ pavisitvā vaṅgaṃ takkolaṃ cīnaṃ sovīraṃ suraṭṭhaṃ alasandaṃ kolapaṭṭanaṃ suvaṇṇabhūmiṃ gacchati aññampi yaṃ kiñci nāvāsañcaraṇaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi kevalaṃ sāmaññaṃ paṭilabhati, tassādheyyā honti kevalā santā sukhā samāpattiyo. |
♦ "Just as, great king, a wealthy sailor, having paid proper customs duty at the port, enters the great ocean and goes to Vaṅga, Takkola, Cīna, Sovīra, Surāṭṭha, Alasanda, Kolapaṭṭana, Suvaṇṇabhūmi, and whatever other places boats travel. Even so, great king, by these thirteen ascetic qualities, having been formerly practiced, observed, cultivated, repeatedly cultivated, fulfilled, and perfected, one obtains pure recluseship. The pure, peaceful, happy attainments become his domain. |
♦ “yathā, mahārāja, kassako paṭhamaṃ khettadosaṃ tiṇakaṭṭhapāsāṇaṃ apanetvā kasitvā vapitvā sammā udakaṃ pavesetvā rakkhitvā gopetvā lavanamaddanena bahudhaññako hoti, tassādheyyā bhavanti ye keci adhanā kapaṇā daliddā duggatajanā, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi ... pe ... kevalā santā sukhā samāpattiyo. |
♦ "Just as, great king, a farmer first clears the field of weeds, wood, and stones, then plows, sows, properly irrigates, protects, and guards, and by harvesting and threshing, becomes abundant in grain, and whatever poor, destitute, miserable, wretched people there are, they become his domain. Even so, great king, by these thirteen ascetic qualities, having been formerly practiced... (and so on) ...the pure, peaceful, happy attainments. |
♦ “yathā vā pana, mahārāja, khattiyo muddhāvasitto abhijātakulīno chejjabhejjajanamanusāsane issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca mahāpathavī tassādheyyā hoti, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi jinasāsanavare issaro hoti vasavattī sāmiko icchākaraṇo, kevalā ca samaṇaguṇā tassādheyyā honti. |
♦ "Or again, great king, just as a Kṣatriya king, whose head has been anointed, of noble birth, is master of and has control over the people, and whatever should be cut or broken, and whatever he desires, the entire great earth becomes his domain. Even so, great king, by these thirteen ascetic qualities, having been formerly practiced, observed, cultivated, repeatedly cultivated, fulfilled, and perfected, one becomes master of the supreme teaching of the Victor, having control over it, and whatever he desires, and all the qualities of recluseship become his domain. |
♦ “nanu, mahārāja, thero upaseno vaṅgantaputto sallekhadhutaguṇe paripūrakāritāya anādiyitvā sāvatthiyā saṅghassa katikaṃ sapariso naradammasārathiṃ paṭisallānagataṃ upasaṅkamitvā bhagavato pāde sirasā vanditvā ekamantaṃ nisīdi, bhagavā ca taṃ suvinītaṃ parisaṃ oloketvā haṭṭhatuṭṭho pamudito udaggo parisāya saddhiṃ sallāpaṃ sallapitvā asambhinnena brahmassarena etadavoca ‘pāsādikā kho pana tyāyaṃ upasena parisā, kataṃ tvaṃ upasena parisaṃ vinesī’ti. |
♦ "Did not, great king, the Elder Upasena Vaṅgantaputta, having perfected the austere ascetic qualities, disregarding the Sangha's rule in Sāvatthī, approached the Buddha, the charioteer of men to be tamed, who was in retreat, and having bowed his head at the Blessed One's feet, sat down to one side? And the Blessed One, seeing that well-trained assembly, delighted, joyful, exultant, and elated, conversed with the assembly in an unbroken divine voice, and said: 'Indeed, Upasena, this assembly of yours is pleasing. How, Upasena, did you train this assembly?' |
sopi sabbaññunā dasabalena devātidevena puṭṭho yathābhūtasabhāvaguṇavasena bhagavantaṃ etadavoca -- |
And he, being asked by the Omniscient One, the Ten-Powered One, the God of gods, spoke to the Blessed One according to the true nature of their qualities: |
♦ “yo koci maṃ, bhante, upasaṅkamitvā pabbajjaṃ vā nissayaṃ vā yācati, tamahaṃ evaṃ vadāmi “ahaṃ kho āvuso āraññiko piṇḍapātiko paṃsukūliko tecīvariko. |
♦ "Whoever, Bhante, approaches me and asks for ordination or dependence, I tell him: 'Friend, I am a forest-dweller, an alms-eater, a rag-robe wearer, a three-robe wearer. |
sace tvampi āraññiko bhavissasi piṇḍapātiko paṃsukūliko tecīvariko, evāhaṃ taṃ pabbājessāmi nissayaṃ dassāmī”ti, sace so me, bhante, paṭissuṇitvā nandati oramati, evāhaṃ taṃ pabbājemi nissayaṃ demi, sace na nandati na oramati, na taṃ pabbājemi, na nissayaṃ demi, evāhaṃ, bhante, parisaṃ vinemī”ti. |
If you too will be a forest-dweller, an alms-eater, a rag-robe wearer, a three-robe wearer, then I will ordain you and give you dependence.' If, Bhante, he agrees and is pleased, then I ordain him and give him dependence. If he is not pleased, I do not ordain him, nor do I give him dependence. Thus, Bhante, I train the assembly." |
evaṃ kho , mahārāja, dhutaguṇavarasamādiṇṇo jinasāsanavare issaro hoti. |
Thus, great king, one who has undertaken excellent ascetic qualities becomes a master in the supreme teaching of the Victor. |
vasavattī sāmiko icchākaraṇo, tassādheyyā honti kevalā santā sukhā samāpattiyo. |
He is in control, master, fulfilling his wishes, and the pure, peaceful, happy attainments become his domain. |
♦ “yathā, mahārāja, padumaṃ abhivuddhaparisuddhaudiccajātippabhavaṃ siniddhaṃ mudu lobhanīyaṃ sugandhaṃ piyaṃ patthitaṃ pasatthaṃ jalakaddamamanupalittaṃ aṇupattakesarakaṇṇikābhimaṇḍitaṃ bhamaragaṇasevitaṃ sītalasalilasaṃvaddhaṃ, evameva kho, mahārāja, imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi upacaritehi paripūritehi ariyasāvako tiṃsaguṇavarehi samupeto hoti. |
♦ "Just as, great king, a lotus, grown pure from the very best Northern origin, is smooth, soft, alluring, fragrant, beloved, desired, praised, unstained by water and mud, adorned with fully developed stamens and pericarp, frequented by swarms of bees, and grown in cool water. Even so, great king, a noble disciple, having formerly practiced, observed, cultivated, repeatedly cultivated, fulfilled, and perfected these thirteen ascetic qualities, is endowed with thirty excellent qualities. |
♦ “katamehi tiṃsaguṇavarehi? |
♦ "Which thirty excellent qualities? |
siniddhamudumaddavamettacitto hoti, ghātitahatavihatakileso hoti, hatanihatamānadabbo hoti, acaladaḷhaniviṭṭhanibbematikasaddho hoti, paripuṇṇapīṇitapahaṭṭhalobhanīyasantasukhasamāpattilābhī hoti, sīlavarapavarāsamasucigandhaparibhāvito hoti, devamanussānaṃ piyo hoti manāpo, khīṇāsavāriyavarapuggalapatthito, devamanussānaṃ vanditapūjito, budhavibudhapaṇḍitajanānaṃ thutathavitathomitapasattho, idha vā huraṃ vā lokena anupalitto, appathokavajjepi bhayadassāvī, vipulavarasampattikāmānaṃ maggaphalavaratthasādhano, āyācitavipulapaṇītapaccayabhāgī, aniketasayano, jhānajjhositatappavaravihārī, vijaṭitakilesajālavatthu, bhinnabhaggasaṅkuṭitasañchinnagatinīvaraṇo, akuppadhammo, abhinītavāso, anavajjabhogī, gativimutto, uttiṇṇasabbavicikiccho, vimuttijjhositattho , diṭṭhadhammo, acaladaḷhabhīruttāṇamupagato, samucchinnānusayo, sabbāsavakkhayaṃ patto, santasukhasamāpattivihārabahulo, sabbasamaṇaguṇasamupeto, imehi tiṃsaguṇavarehi samupeto hoti. |
He is **endowed with a smooth, soft, gentle mind of loving-kindness (siniddhamudumaddavamettacitto hoti)**; his **defilements are destroyed, killed, and annihilated (ghātitahatavihatakileso hoti)**; his **conceit and arrogance are destroyed and eradicated (hatanihatamānadabbo hoti)**; his **faith is unshakeable, firm, and unwavering (acaladaḷhaniviṭṭhanibbematikasaddho hoti)**; he **obtains full, abundant, joyful, alluring, peaceful, and happy attainments (paripuṇṇapīṇitapahaṭṭhalobhanīyasantasukhasamāpattilābhī hoti)**; he is **pervaded by the pure, supreme, incomparable fragrance of virtue (sīlavarapavarāsamasucigandhaparibhāvito hoti)**; he is **dear and pleasing to devas and humans (devamanussānaṃ piyo hoti manāpo)**; he is **desired by the arahants, the supreme noble individuals (khīṇāsavāriyavarapuggalapatthito)**; he is **revered and honored by devas and humans (devamanussānaṃ vanditapūjito)**; he is **praised, extolled, and lauded by the wise and learned (budhavibudhapaṇḍitajanānaṃ thutathavitathomitapasattho)**; he is **unstained by the world, here or hereafter (idha vā huraṃ vā lokena anupalitto)**; he **sees danger even in a small fault (appathokavajjepi bhayadassāvī)**; he is the **accomplisher of the excellent goal of the path and fruit for those who desire vast excellent attainments (vipulavarasampattikāmānaṃ maggaphalavaratthasādhano)**; he is a **recipient of requested abundant and excellent requisites (āyācitavipulapaṇītapaccayabhāgī)**; he has **no fixed abode (aniketasayano)**; he is an **excellent meditator, delighting in jhāna and abiding in it (jhānajjhositatappavaravihārī)**; he has **untangled the network of defilements (vijaṭitakilesajālavatthu)**; he has **broken, shattered, and cut off the hindrances to progress (bhinnabhaggasaṅkuṭitasañchinnagatinīvaraṇo)**; his **state is unshakable (akuppadhammo)**; his **abode is well-established (abhinītavāso)**; he **enjoys blameless livelihood (anavajjabhogī)**; he is **freed from destinations (gativimutto)**; he has **crossed all doubt (uttiṇṇasabbavicikiccho)**; his **goal is pervaded by liberation (vimuttijjhositattho)**; he has **seen the Dharma (diṭṭhadhammo)**; he has **entered an unshakeable, firm refuge for the fearful (acaladaḷhabhīruttāṇamupagato)**; his **latent tendencies are uprooted (samucchinnānusayo)**; he has **attained the destruction of all taints (sabbāsavakkhayaṃ patto)**; he **abides frequently in peaceful and happy attainments (santasukhasamāpattivihārabahulo)**; he is **endowed with all qualities of recluseship (sabbasamaṇaguṇasamupeto)**. He is endowed with these thirty excellent qualities. |
♦ “nanu, mahārāja, thero sāriputto dasasahassilokadhātuyā aggapuriso ṭhapetvā dasabalaṃ lokācariyaṃ, sopi aparimitamasaṅkhyeyyakappe samācitakusalamūlo brāhmaṇakulakulīno manāpikaṃ kāmaratiṃ anekasatasaṅkhaṃ dhanavarañca ohāya jinasāsane pabbajitvā imehi terasahi dhutaguṇehi kāyavacīcittaṃ damayitvā ajjetarahi anantaguṇasamannāgato gotamassa bhagavato sāsanavare dhammacakkamanuppavattako jāto. |
♦ "Did not, great king, the Elder Sāriputta, the foremost man in the ten-thousand world-system, apart from the Ten-Powered One, the Teacher of the World—he too, having accumulated roots of wholesome deeds for countless immeasurable eons, born into a brahmin family, abandoned sensual delights and countless hundreds of excellent wealth, and having gone forth into the teaching of the Victor, having disciplined his body, speech, and mind with these thirteen ascetic qualities, has now become endowed with infinite qualities and is the one who sets in motion the unsurpassed Wheel of Dharma in the supreme teaching of the Blessed Gotama. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ekaṅguttaranikāyavaralañchake -- |
And this, great king, was spoken by the Blessed One, the God of gods, in the section of the Aṅguttara Nikāya— |
♦ “nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti, yathayidaṃ bhikkhave, sāriputto, sāriputto. |
♦ "'Bhikkhus, I do not see any other single person who rightly sets in motion the unsurpassed Wheel of Dharma set in motion by the Tathāgata, as does Sāriputta, bhikkhus. Sāriputta, bhikkhus, rightly sets in motion the unsurpassed Wheel of Dharma set in motion by the Tathāgata.'" |
bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī’”ti. |
|
♦ “sādhu, bhante nāgasena, yaṃ kiñci navaṅgaṃ buddhavacanaṃ, yā ca lokuttarā kiriyā, yā ca loke adhigamavipulavarasampattiyo, sabbaṃ taṃ terasasu dhutaguṇesu samodhānopagata” nti. |
♦ "Excellent, Bhante Nāgasena, whatever is the nine-fold Buddha-word, and whatever is the supramundane activity, and whatever are the vast excellent attainments in the world—all of that is encompassed within the thirteen ascetic qualities." |
♦ dhutaṅgapañho dutiyo. |
♦ The Second Question on Ascetic Practices. |
♦ anumānavaggo catuttho. |
♦ The Fourth Chapter on Inference. |
♦ 6. opammakathāpañho |
♦ 6. The Chapter of Similes |
♦ [unnamed] |
♦ [unnamed] |
♦ mātikā |
♦ Table of Contents (Mātikā) |
♦ bhante nāgasena, katihaṅgehi samannāgato bhikkhu arahattaṃ sacchikarotīti? |
♦ "Bhante Nāgasena, how many factors must a bhikkhu be endowed with to realize arahantship?" |
♦ idha, mahārāja, arahattaṃ sacchikātukāmena bhikkhunā -- |
♦ "Here, great king, a bhikkhu who wishes to realize arahantship should take— |
♦ gadrabhassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a donkey (gadrabhassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ kukkuṭassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from a fowl (kukkuṭassa pañca aṅgāni gahetabbāni)**. |
♦ kalandakassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a squirrel (kalandakassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ dīpiniyā ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a leopardess (dīpiniyā ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ dīpikassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a leopard (dīpikassa dve aṅgāni gahetabbāni)**. |
♦ kummassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from a tortoise (kummassa pañca aṅgāni gahetabbāni)**. |
♦ vaṃsassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a bamboo (vaṃsassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ cāpassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a bow (cāpassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ vāyasassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a crow (vāyasassa dve aṅgāni gahetabbāni)**. |
♦ makkaṭassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a monkey (makkaṭassa dve aṅgāni gahetabbāni)**. |
♦ gadrabhavaggo paṭhamo. |
♦ The Donkey Chapter, first. |
♦ lābulatāya ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a gourd vine (lābulatāya ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ padumassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a lotus (padumassa tīṇi aṅgāni gahetabbāni)**. |
♦ bījassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a seed (bījassa dve aṅgāni gahetabbāni)**. |
♦ sālakalyāṇikāya ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a beautiful rice plant (sālakalyāṇikāya ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ nāvāya tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a ship (nāvāya tīṇi aṅgāni gahetabbāni)**. |
♦ nāvālagganakassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from an anchor (nāvālagganakassa dve aṅgāni gahetabbāni)**. |
♦ kūpassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a well (kūpassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ niyāmakassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a steersman (niyāmakassa tīṇi aṅgāni gahetabbāni)**. |
♦ kammakārassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a worker (kammakārassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ samuddassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from the ocean (samuddassa pañca aṅgāni gahetabbāni)**. |
♦ samuddavaggo dutiyo. |
♦ The Ocean Chapter, second. |
♦ pathaviyā pañca aṅgāni gahetabbāni. |
♦ **Five qualities from the earth (pathaviyā pañca aṅgāni gahetabbāni)**. |
♦ āpassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from water (āpassa pañca aṅgāni gahetabbāni)**. |
♦ tejassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from fire (tejassa pañca aṅgāni gahetabbāni)**. |
♦ vāyussa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from wind (vāyussa pañca aṅgāni gahetabbāni)**. |
♦ pabbatassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from a mountain (pabbatassa pañca aṅgāni gahetabbāni)**. |
♦ ākāsassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from space (ākāsassa pañca aṅgāni gahetabbāni)**. |
♦ candassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from the moon (candassa pañca aṅgāni gahetabbāni)**. |
♦ sūriyassa satta aṅgāni gahetabbāni. |
♦ **Seven qualities from the sun (sūriyassa satta aṅgāni gahetabbāni)**. |
♦ sakkassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from Sakka (sakkassa tīṇi aṅgāni gahetabbāni)**. |
♦ cakkavattissa cattāri aṅgāni gahetabbāni. |
♦ **Four qualities from a universal monarch (cakkavattissa cattāri aṅgāni gahetabbāni)**. |
♦ pathavīvaggo tatiyo. |
♦ The Earth Chapter, third. |
♦ upacikāya ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from an ant (upacikāya ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ biḷārassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a cat (biḷārassa dve aṅgāni gahetabbāni)**. |
♦ undūrassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a mouse (undūrassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ vicchikassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a scorpion (vicchikassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ nakulassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a mongoose (nakulassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ jarasiṅgālassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from an old jackal (jarasiṅgālassa dve aṅgāni gahetabbāni)**. |
♦ migassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a deer (migassa tīṇi aṅgāni gahetabbāni)**. |
♦ gorūpassa cattāri aṅgāni gahetabbāni. |
♦ **Four qualities from a cow (gorūpassa cattāri aṅgāni gahetabbāni)**. |
♦ varāhassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a boar (varāhassa dve aṅgāni gahetabbāni)**. |
♦ hatthissa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from an elephant (hatthissa pañca aṅgāni gahetabbāni)**. |
♦ upacikāvaggo catuttho. |
♦ The Ant Chapter, fourth. |
♦ sīhassa satta aṅgāni gahetabbāni. |
♦ **Seven qualities from a lion (sīhassa satta aṅgāni gahetabbāni)**. |
♦ cakkavākassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a sheldrake (cakkavākassa tīṇi aṅgāni gahetabbāni)**. |
♦ peṇāhikāya dve aṅgāni gahetabbāni. |
♦ **Two qualities from a female serpent (peṇāhikāya dve aṅgāni gahetabbāni)**. |
♦ gharakapotassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a domestic pigeon (gharakapotassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ ulūkassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from an owl (ulūkassa dve aṅgāni gahetabbāni)**. |
♦ satapattassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a woodpecker (satapattassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ vaggulissa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a bat (vaggulissa dve aṅgāni gahetabbāni)**. |
♦ jalūkāya ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a leech (jalūkāya ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ sappassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a snake (sappassa tīṇi aṅgāni gahetabbāni)**. |
♦ ajagarassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a python (ajagarassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ sīhavaggo pañcamo. |
♦ The Lion Chapter, fifth. |
♦ panthamakkaṭakassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a path monkey (panthamakkaṭakassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ thanasitadārakassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a suckling infant (thanasitadārakassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ cittakadharakummassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a painted tortoise (cittakadharakummassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ pavanassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from the wind (pavanassa pañca aṅgāni gahetabbāni)**. |
♦ rukkhassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a tree (rukkhassa tīṇi aṅgāni gahetabbāni)**. |
♦ meghassa pañca aṅgāni gahetabbāni. |
♦ **Five qualities from a cloud (meghassa pañca aṅgāni gahetabbāni)**. |
♦ maṇiratanassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a jewel (maṇiratanassa tīṇi aṅgāni gahetabbāni)**. |
♦ māgavikassa cattāri aṅgāni gahetabbāni. |
♦ **Four qualities from a fowler (māgavikassa cattāri aṅgāni gahetabbāni)**. |
♦ bāḷisikassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a fisherman (bāḷisikassa dve aṅgāni gahetabbāni)**. |
♦ tacchakassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a carpenter (tacchakassa dve aṅgāni gahetabbāni)**. |
♦ makkaṭavaggo chaṭṭho. |
♦ The Monkey Chapter, sixth. |
♦ kumbhassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a pot (kumbhassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ kāḷāyasassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from an iron (kāḷāyasassa dve aṅgāni gahetabbāni)**. |
♦ chattassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from an umbrella (chattassa tīṇi aṅgāni gahetabbāni)**. |
♦ khettassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a field (khettassa tīṇi aṅgāni gahetabbāni)**. |
♦ agadassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a medicine (agadassa dve aṅgāni gahetabbāni)**. |
♦ bhojanassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from food (bhojanassa tīṇi aṅgāni gahetabbāni)**. |
♦ issāsassa cattāri aṅgāni gahetabbāni. |
♦ **Four qualities from an archer (issāsassa cattāri aṅgāni gahetabbāni)**. |
♦ kumbhavaggo sattamo. |
♦ The Pot Chapter, seventh. |
♦ rañño cattāri aṅgāni gahetabbāni. |
♦ **Four qualities from a king (rañño cattāri aṅgāni gahetabbāni)**. |
♦ dovārikassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a doorkeeper (dovārikassa dve aṅgāni gahetabbāni)**. |
♦ nisadāya ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a mat (nisadāya ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ padīpassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a lamp (padīpassa dve aṅgāni gahetabbāni)**. |
♦ mayūrassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a peacock (mayūrassa dve aṅgāni gahetabbāni)**. |
♦ turaṅgassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a horse (turaṅgassa dve aṅgāni gahetabbāni)**. |
♦ soṇḍikassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a liquor merchant (soṇḍikassa dve aṅgāni gahetabbāni)**. |
♦ indakhīlassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a pillar (indakhīlassa dve aṅgāni gahetabbāni)**. |
♦ tulāya ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a balance (tulāya ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ khaggassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a sword (khaggassa dve aṅgāni gahetabbāni)**. |
♦ macchassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a fish (macchassa dve aṅgāni gahetabbāni)**. |
♦ iṇaggāhakassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a debt collector (iṇaggāhakassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ byādhitassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a sick person (byādhitassa dve aṅgāni gahetabbāni)**. |
♦ matassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a dead person (matassa dve aṅgāni gahetabbāni)**. |
♦ nadiyā dve aṅgāni gahetabbāni. |
♦ **Two qualities from a river (nadiyā dve aṅgāni gahetabbāni)**. |
♦ usabhassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a bull (usabhassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ maggassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a path (maggassa dve aṅgāni gahetabbāni)**. |
♦ suṅkasāyikassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a customs officer (suṅkasāyikassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ corassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a thief (corassa tīṇi aṅgāni gahetabbāni)**. |
♦ sakuṇagghiyā ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a bird-catcher's trap (sakuṇagghiyā ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ sunakhassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a dog (sunakhassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ tikicchakassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a physician (tikicchakassa tīṇi aṅgāni gahetabbāni)**. |
♦ gabbhiniyā dve aṅgāni gahetabbāni. |
♦ **Two qualities from a pregnant woman (gabbhiniyā dve aṅgāni gahetabbāni)**. |
♦ camariyā ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a yak (camariyā ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ kikiyā dve aṅgāni gahetabbāni. |
♦ **Two qualities from a peafowl (kikiyā dve aṅgāni gahetabbāni)**. |
♦ kapotikāya tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a female dove (kapotikāya tīṇi aṅgāni gahetabbāni)**. |
♦ ekanayanassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from one-eyed person (ekanayanassa dve aṅgāni gahetabbāni)**. |
♦ kassakassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a farmer (kassakassa tīṇi aṅgāni gahetabbāni)**. |
♦ jambukasiṅgāliyā ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a female jackal (jambukasiṅgāliyā ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ caṅgavārakassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a spy (caṅgavārakassa dve aṅgāni gahetabbāni)**. |
♦ dabbiyā ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a spoon (dabbiyā ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ iṇasādhakassa tīṇi aṅgāni gahetabbāni. |
♦ **Three qualities from a debt collector (iṇasādhakassa tīṇi aṅgāni gahetabbāni)**. |
♦ anuvicinakassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from an investigator (anuvicinakassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ sārathissa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a charioteer (sārathissa dve aṅgāni gahetabbāni)**. |
♦ bhojakassa dve aṅgāni gahetabbāni. |
♦ **Two qualities from a cook (bhojakassa dve aṅgāni gahetabbāni)**. |
♦ tunnavāyassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a tailor (tunnavāyassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ nāvikassa ekaṃ aṅgaṃ gahetabbaṃ. |
♦ **One quality from a sailor (nāvikassa ekaṃ aṅgaṃ gahetabbaṃ)**. |
♦ bhamarassa dve aṅgāni gahetabbānīti. |
♦ **Two qualities from a bee (bhamarassa dve aṅgāni gahetabbānīti)**. |
♦ mātikā niṭṭhitā. |
♦ The Table of Contents is finished. |
♦ 1. gadrabhavaggo |
♦ 1. The Donkey Chapter |
♦ 1. gadrabhaṅgapañho |
♦ 1. The Question on the Donkey's Quality |
♦ 1. “bhante nāgasena, ‘gadrabhassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 1. "Bhante Nāgasena, when you say 'one quality from a donkey should be taken,' what is that one quality to be taken?" |
“yathā, mahārāja, gadrabho nāma saṅkārakūṭepi catukkepi siṅghāṭakepi gāmadvārepi thusarāsimhipi yattha katthaci sayati, na sayanabahulo hoti, evameva kho, mahārāja, yoginā yogāvacarena tiṇasanthārepi paṇṇasanthārepi kaṭṭhamañcakepi chamāyapi yattha katthaci cammakhaṇḍaṃ pattharitvā yattha katthaci sayitabbaṃ, na sayanabahulena bhavitabbaṃ. |
"Just as, great king, a donkey lies down anywhere—on a refuse heap, in a crossroads, at a market, at a village gate, on a heap of chaff—it is not particular about its sleeping place. Even so, great king, a yogi, a meditator, should spread a piece of hide and lie down anywhere—on a bed of grass, on a bed of leaves, on a wooden cot, on the bare ground. He should not be particular about his sleeping place. |
idaṃ, mahārāja, gadrabhassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is one quality to be taken from a donkey. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘kaliṅgarūpadhānā, bhikkhave, etarahi mama sāvakā viharanti appamattā ātāpino padhānasmin’ti. |
And this, great king, was spoken by the Blessed One, the God of gods: 'My disciples, bhikkhus, nowadays dwell with only a log for a pillow, diligent, ardent, striving.' |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatināpi — |
And this, great king, was spoken by the Elder Sāriputta, the Dharma-general: |
♦ “‘pallaṅkena nisinnassa, jaṇṇukenābhivassati. |
♦ "'For one sitting cross-legged, the knee rains upon him. |
♦ alaṃ phāsuvihārāya, pahitattassa bhikkhuno’”ti. |
♦ Enough for a comfortable dwelling for a bhikkhu who has exerted himself.'" |
♦ gadrabhaṅgapañho paṭhamo. |
♦ The first question on the donkey's quality. |
♦ 2. kukkuṭaṅgapañho |
♦ 2. The Question of the Chicken's Qualities |
♦ 2. “bhante nāgasena, ‘kukkuṭassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 2. “Venerable Nāgasena, you say, ‘Five qualities of a chicken are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, kukkuṭo kālena samayena paṭisallīyati, evameva kho, mahārāja, yoginā yogāvacarena kālena samayeneva cetiyaṅgaṇaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā sarīraṃ paṭijaggitvā nahāyitvā cetiyaṃ vanditvā vuḍḍhānaṃ bhikkhūnaṃ dassanāya gantvā kālena samayena suññāgāraṃ pavisitabbaṃ. |
“Just as, great king, a chicken goes to roost at the proper time, even so, great king, a yogi, a practitioner of yoga, should at the proper time, having swept the stupa-precinct, having set out drinking water and water for use, having taken care of his body and bathed, having paid homage at the stupa, having gone to see the elder bhikkhus, enter an empty dwelling at the proper time. |
idaṃ, mahārāja, kukkuṭassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a chicken to be adopted. |
♦ “puna caparaṃ, mahārāja, kukkuṭo kālena samayeneva vuṭṭhāti. |
♦ “Furthermore, great king, a chicken gets up at the proper time. |
evameva kho, mahārāja, yoginā yogāvacarena kālena samayeneva vuṭṭhahitvā cetiyaṅgaṇaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā sarīraṃ paṭijaggitvā cetiyaṃ vanditvā punadeva suññāgāraṃ pavisitabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, should at the proper time get up, sweep the stupa-precinct, set out drinking water and water for use, take care of his body, pay homage at the stupa, and again enter an empty dwelling. |
idaṃ, mahārāja, kukkuṭassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a chicken to be adopted. |
♦ “puna caparaṃ, mahārāja, kukkuṭo pathaviṃ khaṇitvā khaṇitvā ajjhohāraṃ ajjhoharati. |
♦ “Furthermore, great king, a chicken, having scratched and scratched the earth, finds its food. |
evameva kho, mahārāja, yoginā yogāvacarena paccavekkhitvā paccavekkhitvā ajjhohāraṃ ajjhoharitabbaṃ ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. |
Even so, great king, a yogi, a practitioner of yoga, having reflected again and again, should take his food, thinking: ‘Not for amusement, not for intoxication, not for beautification, not for adornment, but only for the maintenance and continuance of this body, for the cessation of discomfort, and for the support of the holy life, thinking: “Thus I will put an end to old feelings and not arouse new feelings, and I will be healthy, blameless, and live in comfort.”’ |
idaṃ, mahārāja, kukkuṭassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a chicken to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā. |
♦ “‘Like the flesh of one’s own son in a desert, and like the greasing of an axle, |
♦ evaṃ āhari āhāraṃ, yāpanatthamamucchito’ti. |
♦ So should one take food, for sustenance, without attachment.’ |
♦ “puna caparaṃ, mahārāja, kukkuṭo sacakkhukopi rattiṃ andho hoti. |
♦ “Furthermore, great king, a chicken, though having eyes, is blind at night. |
evameva kho, mahārāja, yoginā yogāvacarena anandheneva andhena viya bhavitabbaṃ, araññepi gocaragāme piṇḍāya carantenapi rajanīyesu rūpasaddagandharasaphoṭṭhabbadhammesu andhena badhirena mūgena viya bhavitabbaṃ, na nimittaṃ gahetabbaṃ, nānubyañjanaṃ gahetabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, though not blind, should be as if blind; though in the forest or in a village for alms, he should be as one blind, deaf, and dumb towards alluring forms, sounds, smells, tastes, touches, and mental objects; he should not grasp the sign, nor grasp the secondary characteristics. |
idaṃ, mahārāja, kukkuṭassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a chicken to be adopted. |
bhāsitampetaṃ, mahārāja, therena mahākaccāyanena — |
This has been said, great king, by the Elder Mahākaccāyana — |
♦ ‘cakkhumāssa yathā andho, sotavā badhiro yathā. |
♦ ‘Let him be as if blind though having eyes, as if deaf though having ears, |
♦ paññavāssa yathā mūgo, balavā dubbaloriva. |
♦ As if dumb though having wisdom, as if weak though strong. |
♦ attātthe samuppanne, sayetha matasāyikan’ti. |
♦ When a matter of personal gain arises, let him lie down as if dead.’ |
♦ “puna caparaṃ, mahārāja, kukkuṭo leḍḍudaṇḍalaguḷamuggarehi paripātiyantopi sakaṃ gehaṃ na vijahati. |
♦ “Furthermore, great king, a chicken, though being beaten with clods, sticks, clubs, and mallets, does not abandon its home. |
evameva kho, mahārāja, yoginā yogāvacarena cīvarakammaṃ karontenapi navakammaṃ karontenapi vattappaṭivattaṃ karontenapi uddisantenapi uddisāpentenapi yoniso manasikāro na vijahitabbo, sakaṃ kho panetaṃ, mahārāja, yogino gehaṃ, yadidaṃ yoniso manasikāro . |
Even so, great king, a yogi, a practitioner of yoga, though making robes, though doing new work, though performing duties and counter-duties, though reciting or having others recite, should not abandon wise attention. For this, great king, is the home of a yogi, that is, wise attention. |
idaṃ, mahārāja, kukkuṭassa pañcamaṃ aṅgaṃ gahetabbaṃ . |
This, great king, is the fifth quality of a chicken to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? |
This has been said, great king, by the Blessed One, the god of gods: ‘And what, bhikkhus, is a bhikkhu’s own pasture, his paternal domain? |
yadidaṃ cattāro satipaṭṭhānā’ti. |
That is, the four establishments of mindfulness.’ |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatināpi — |
This has been said, great king, also by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘yathā sudanto mātaṅgo, sakaṃ soṇḍaṃ na maddati. |
♦ “‘Just as a well-tamed elephant does not crush its own trunk, |
♦ bhakkhābhakkhaṃ vijānāti, attano vuttikappanaṃ. |
♦ Knowing what is edible and inedible, suitable for its own livelihood. |
♦ “‘tatheva buddhaputtena, appamattena vā pana. |
♦ “‘In the same way, by a son of the Buddha, whether diligent or not, |
♦ jinavacanaṃ na madditabbaṃ, manasikāravaruttaman’”ti. |
♦ The word of the Victor should not be crushed, which is the excellent and supreme wise attention.’” |
♦ kukkuṭaṅgapañho dutiyo. |
♦ The second question on the qualities of the chicken is finished. |
♦ 3. kalandakaṅgapañho |
♦ 3. The Question of the Squirrel's Quality |
♦ 3. “bhante nāgasena, ‘kalandakassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘One quality of a squirrel is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, kalandako paṭisattumhi opatante naṅguṭṭhaṃ papphoṭetvā mahantaṃ katvā teneva naṅguṭṭhalaguḷena paṭisattuṃ paṭibāhati, evameva kho, mahārāja, yoginā yogāvacarena kilesasattumhi opatante satipaṭṭhānalaguḷaṃ papphoṭetvā mahantaṃ katvā teneva satipaṭṭhānalaguḷena sabbakilesā paṭibāhitabbā. |
“Just as, great king, a squirrel, when an enemy is approaching, puffs up its tail, making it large, and with that tail-club wards off the enemy, even so, great king, a yogi, a practitioner of yoga, when the enemy of defilements is approaching, should puff up the club of the foundations of mindfulness, making it large, and with that club of the foundations of mindfulness, all defilements should be warded off. |
idaṃ, mahārāja, kalandakassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a squirrel to be adopted. |
bhāsitampetaṃ, mahārāja, therena cūḷapanthakena — |
This has been said, great king, by the Elder Cūḷapanthaka — |
♦ ‘yadā kilesā opatanti, sāmaññaguṇadhaṃsanā. |
♦ ‘When defilements approach, which destroy the quality of monkhood, |
♦ satipaṭṭhānalaguḷena, hantabbā te punappunan’”ti. |
♦ With the club of the foundations of mindfulness, they should be struck again and again.’” |
♦ kalandakaṅgapañho tatiyo. |
♦ The third question on the quality of the squirrel is finished. |
♦ 4. dīpiniyaṅgapañho |
♦ 4. The Question of the Pantheress's Quality |
♦ 4. “bhante nāgasena, ‘dīpiniyā ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘One quality of a pantheress is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, dīpinī sakiṃ yeva gabbhaṃ gaṇhāti, na punappunaṃ purisaṃ upeti? |
“Just as, great king, a pantheress conceives only once, and does not approach a male again and again? |
evameva kho, mahārāja, yoginā yogāvacarena āyatiṃ paṭisandhiṃ uppattiṃ gabbhaseyyaṃ cutiṃ bhedaṃ khayaṃ vināsaṃ saṃsārabhayaṃ duggatiṃ visamaṃ sampīḷitaṃ disvā ‘punabbhave nappaṭisandahissāmī’ti yoniso manasikāro karaṇīyo. |
Even so, great king, a yogi, a practitioner of yoga, having seen future rebirth, arising, lying in the womb, death, breaking up, decay, destruction, the fear of saṃsāra, the bad destination, the uneven, and the oppressed, should make the wise resolve: ‘I will not be reborn again.’ |
idaṃ, mahārāja, dīpiniyā ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a pantheress to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena suttanipāte dhaniyagopālakasutte — |
This has been said, great king, by the Blessed One, the god of gods, in the Suttanipāta, in the Dhaniya the Cowherd Sutta — |
♦ “‘usabhoriva chetva bandhanāni, nāgo pūtilataṃva dālayitvā. |
♦ “‘Like a bull having broken its bonds, like an elephant having torn a rotten creeper, |
♦ nāhaṃ punupessaṃ gabbhaseyyaṃ, atha ce patthayasī pavassa devā’”ti. |
♦ I will not come to lie in a womb again; so if you wish, O god, rain down.’” |
♦ dīpiniyaṅgapañho catuttho. |
♦ The fourth question on the quality of the pantheress is finished. |
♦ 5. dīpikaṅgapañho |
♦ 5. The Question of the Panther's Qualities |
♦ 5. “bhante nāgasena, ‘dīpikassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 5. “Venerable Nāgasena, you say, ‘Two qualities of a panther are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, dīpiko araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā mige gaṇhāti, evameva kho, mahārāja, yoginā yogāvacarena vivekaṃ sevitabbaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhaseyyakaṃ paṭisallānasāruppaṃ; |
“Just as, great king, a panther in the forest, relying on a thicket of grass, a thicket of woods, or a thicket of mountains, lies in wait and catches deer, even so, great king, a yogi, a practitioner of yoga, should resort to seclusion: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest glade, an open space, a heap of straw, a place with little sound, with little noise, free from the wind of people, suitable for human seclusion, suitable for meditation; |
vivekaṃ sevamāno hi, mahārāja, yogī yogāvacaro nacirasseva chaḷabhiññāsu ca vasibhāvaṃ pāpuṇāti. |
for a yogi, a practitioner of yoga, resorting to seclusion, great king, soon attains mastery in the six supernormal powers. |
idaṃ, mahārāja, dīpikassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a panther to be adopted. |
bhāsitampetaṃ, mahārāja, therehi dhammasaṅgāhakehi — |
This has been said, great king, by the Elders who compiled the Dhamma — |
♦ “‘yathāpi dīpiko nāma, nilīyitvā gaṇhate mige. |
♦ “‘Just as a panther, lying in wait, catches deer, |
♦ tathevāyaṃ buddhaputto, yuttayogo vipassako. |
♦ So this son of the Buddha, yoked to the practice, a seer of insight, |
♦ araññaṃ pavisitvāna, gaṇhāti phalamuttaman’ti. |
♦ Having entered the forest, obtains the supreme fruit.’ |
♦ “puna caparaṃ, mahārāja, dīpiko yaṃ kiñci pasuṃ vadhitvā vāmena passena patitaṃ na bhakkheti. |
♦ “Furthermore, great king, a panther, having killed any beast, does not eat it if it has fallen on its left side. |
evameva kho, mahārāja, yoginā yogāvacarena veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā mattikādānena vā cuṇṇadānena vā dantakaṭṭhadānena vā mukhodakadānena vā cātukamyatāya vā muggasupyatāya vā pāribhaṭa yatāya vā jaṅghapesanīyena vā vejjakammena vā dūtakammena vā pahiṇagamanena vā piṇḍapaṭipiṇḍena vā dānānuppadānena vā vatthuvijjāya vā nakkhattavijjāya vā aṅgavijjāya vā aññataraññatarena vā buddhappaṭikuṭṭhena micchājīvena nipphāditaṃ bhojanaṃ na bhuñjitabbaṃ vāmena passena patitaṃ pasuṃ viya dīpiko. |
Even so, great king, a yogi, a practitioner of yoga, should not eat food obtained by wrong livelihood condemned by the Buddha, such as by giving bamboo, by giving a bowl, by giving flowers, by giving fruit, by giving bath-powder, by giving clay, by giving powder, by giving a tooth-stick, by giving water for washing the face, by flattery, by bean-soup talk, by being a go-between, by running errands, by medical practice, by being a messenger, by going on errands, by exchanging alms for alms, by giving gifts in return for gifts, by the science of building sites, by the science of the stars, by the science of limbs, or by any other kind of wrong livelihood condemned by the Buddha, just as the panther does not eat a beast fallen on its left side. |
idaṃ, mahārāja, dīpikassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a panther to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘vacīviññattivipphārā, uppannaṃ madhupāyasaṃ. |
♦ “‘Honeyed rice-pudding that has arisen from a display of verbal suggestion, |
♦ sace bhutto bhaveyyāhaṃ, sājīvo garahito mama. |
♦ If I were to eat it, that livelihood of mine would be reprehensible. |
♦ “‘yadipi me antaguṇaṃ, nikkhamitvā bahī care. |
♦ “‘Even if my entrails should come out and trail behind me, |
♦ neva bhindeyyamājīvaṃ, cajamānopi jīvitan’”ti. |
♦ I would not break my livelihood, even giving up my life.’” |
♦ dīpikaṅgapañho pañcamo. |
♦ The fifth question on the qualities of the panther is finished. |
♦ 6. kummaṅgapañho |
♦ 6. The Question of the Tortoise's Qualities |
♦ 6. “bhante nāgasena, ‘kummassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘Five qualities of a tortoise are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, kummo udakacaro udakeyeva vāsaṃ kappeti, evameva kho, mahārāja, yoginā yogāvacarena sabbapāṇabhūtapuggalānaṃ hitānukampinā mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena sabbāvantaṃ lokaṃ pharitvā viharitabbaṃ. |
“Just as, great king, a tortoise is an aquatic animal and makes its home in the water, even so, great king, a yogi, a practitioner of yoga, with a mind full of loving-kindness, compassionate for the welfare of all living beings and creatures, should dwell pervading the entire world with a mind that is vast, exalted, immeasurable, without hostility, and without ill-will. |
idaṃ, mahārāja, kummassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a tortoise to be adopted. |
♦ “puna caparaṃ, mahārāja, kummo udake uppilavanto sīsaṃ ukkhipitvā yadi koci passati, tattheva nimujjati gāḷhamogāhati ‘mā maṃ te puna passeyyun’ti, evameva kho, mahārāja, yoginā yogāvacarena kilesesu opatantesu ārammaṇasare nimujjitabbaṃ gāḷhamogāhitabbaṃ ‘mā maṃ kilesā puna passeyyun’ti. |
♦ “Furthermore, great king, a tortoise, floating in the water, raises its head, and if it sees anyone, it dives right there, sinking deep, thinking, ‘May they not see me again.’ Even so, great king, a yogi, a practitioner of yoga, when defilements are approaching, should dive into the object of meditation, sinking deep, thinking, ‘May the defilements not see me again.’ |
idaṃ, mahārāja, kummassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a tortoise to be adopted. |
♦ “puna caparaṃ, mahārāja, kummo udakato nikkhamitvā kāyaṃ otāpeti, evameva kho, mahārāja, yoginā yogāvacarena nisajjaṭṭhānasayanacaṅkamato mānasaṃ nīharitvā sammappadhāne mānasaṃ otāpetabbaṃ. |
♦ “Furthermore, great king, a tortoise, coming out of the water, warms its body. Even so, great king, a yogi, a practitioner of yoga, having brought his mind out from the postures of sitting, standing, lying down, and walking, should warm his mind in the right exertions. |
idaṃ, mahārāja, kummassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a tortoise to be adopted. |
♦ “puna caparaṃ, mahārāja, kummo pathaviṃ khaṇitvā vivitte vāsaṃ kappeti, evameva kho, mahārāja, yoginā yogāvacarena lābhasakkārasilokaṃ pajahitvā suññaṃ vivittaṃ kānanaṃ vanapatthaṃ pabbataṃ kandaraṃ giriguhaṃ appasaddaṃ appanigghosaṃ pavivittamogāhitvā vivitte yeva vāsaṃ upagantabbaṃ. |
♦ “Furthermore, great king, a tortoise digs into the earth and makes its dwelling in a secluded place. Even so, great king, a yogi, a practitioner of yoga, having abandoned gain, honor, and fame, should enter a secluded, empty place—a grove, a forest, a mountain, a ravine, a mountain cave—a place with little sound and little noise, secluded, and should take up his dwelling in seclusion. |
idaṃ, mahārāja, kummassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a tortoise to be adopted. |
bhāsitampetaṃ, mahārāja, therena upasenena vaṅgantaputtena — |
This has been said, great king, by the Elder Upasena, son of the Vanganta — |
♦ “‘vivittaṃ appanigghosaṃ, vāḷamiganisevitaṃ. |
♦ “‘A secluded place with little noise, frequented by wild beasts, |
♦ seve senāsanaṃ bhikkhu, paṭisallānakāraṇā’ti. |
♦ A bhikkhu should resort to such a dwelling, for the sake of solitude.’ |
♦ “puna caparaṃ, mahārāja, kummo cārikaṃ caramāno yadi kañci passati vā, saddaṃ suṇāti vā, soṇḍipañcamāni aṅgāni sake kapāle nidahitvā appossukko tuṇhībhūto tiṭṭhati kāyamanurakkhanto, evameva kho, mahārāja, yoginā yogāvacarena sabbattha rūpasaddagandharasaphoṭṭhabbadhammesu āpatantesu chasu dvāresu saṃvarakavāṭaṃ anugghāṭetvā mānasaṃ samodahitvā saṃvaraṃ katvā satena sampajānena vihātabbaṃ samaṇadhammaṃ anurakkhamānena. |
♦ “Furthermore, great king, a tortoise, while wandering about, if it sees anyone or hears a sound, it draws its five limbs, including its neck, into its own shell and remains quiet and still, protecting its body. Even so, great king, a yogi, a practitioner of yoga, should, when forms, sounds, smells, tastes, touches, and mental objects of all kinds impinge upon the six sense doors, without opening the door of restraint, having controlled his mind and established restraint, dwell with mindfulness and clear comprehension, protecting the monastic discipline. |
idaṃ, mahārāja, kummassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of a tortoise to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare kummūpamasuttante — |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya, in the Sutta on the Simile of the Tortoise — |
♦ “‘kummova aṅgāni sake kapāle, samodahaṃ bhikkhu manovitakke. |
♦ “‘Like a tortoise drawing its limbs into its own shell, so a bhikkhu should control his thoughts. |
♦ anissito aññamaheṭhayāno, parinibbutonūpavadeyya kañcī’”ti. |
♦ Unattached, not harming another, fully extinguished, whom could he revile?’” |
♦ kummaṅgapañho chaṭṭho. |
♦ The sixth question on the qualities of the tortoise is finished. |
♦ 7. vaṃsaṅgapañho |
♦ 7. The Question of the Bamboo's Quality |
♦ 7. “bhante nāgasena, ‘vaṃsassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘One quality of bamboo is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, vaṃso yattha vāto, tattha anulometi, nāññatthamanudhāvati, evameva kho, mahārāja, yoginā yogāvacarena yaṃ buddhena bhagavatā bhāsitaṃ navaṅgaṃ satthu sāsanaṃ, taṃ anulomayitvā kappiye anavajje ṭhatvā samaṇadhammaṃ yeva pariyesitabbaṃ. |
“Just as, great king, bamboo bends with the wind, wherever it blows, and does not run in any other direction, even so, great king, a yogi, a practitioner of yoga, should follow the nine-fold teaching of the Master as spoken by the Buddha, and standing in what is allowable and blameless, he should seek only the monastic discipline. |
idaṃ, mahārāja, vaṃsassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of bamboo to be adopted. |
bhāsitampetaṃ mahārāja therena rāhulena — |
This has been said, great king, by the Elder Rāhula — |
♦ “‘navaṅgaṃ buddhavacanaṃ, anulometvāna sabbadā. |
♦ “‘Following the nine-fold word of the Buddha always, |
♦ kappiye anavajjasmiṃ, ṭhatvāpāyaṃ samuttarin’”ti. |
♦ Standing in what is allowable and blameless, I have crossed over the flood.’” |
♦ vaṃsaṅgapañho sattamo. |
♦ The seventh question on the quality of the bamboo is finished. |
♦ 8. cāpaṅgapañho |
♦ 8. The Question of the Bow's Quality |
♦ 8. “bhante nāgasena, ‘cāpassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 8. “Venerable Nāgasena, you say, ‘One quality of a bow is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, cāpo sutacchito namito yāvaggamūlaṃ samakameva anunamati nappaṭitthambhati, evameva kho, mahārāja, yoginā yogāvacarena theranavamajjhimasamakesu anunamitabbaṃ nappaṭipharitabbaṃ. |
“Just as, great king, a bow that is well-shaped and bent, bends evenly from the tip to the base and does not resist, even so, great king, a yogi, a practitioner of yoga, should bend towards elders, new, and middle-ranking monks, and not be resistant. |
idaṃ, mahārāja, cāpassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a bow to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena vidhura [puṇṇaka] jātake — |
This has been said, great king, by the Blessed One, the god of gods, in the Vidhura [Puṇṇaka] Jātaka — |
♦ “‘cāpovūnudaro dhīro, vaṃso vāpi pakampaye . |
♦ “‘A hero like a bent bow, or like a shaking bamboo, |
♦ paṭilomaṃ na vatteyya, sa rājavasatiṃ vase’”ti. |
♦ Should not act against the grain; he may dwell in the king’s residence.’” |
♦ cāpaṅgapañho aṭṭhamo. |
♦ The eighth question on the quality of the bow is finished. |
♦ 9. vāyasaṅgapañho |
♦ 9. The Question of the Crow's Qualities |
♦ 9. “bhante nāgasena, ‘vāyasassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 9. “Venerable Nāgasena, you say, ‘Two qualities of a crow are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, vāyaso āsaṅkitaparisaṅkito yattappayatto carati, evameva kho, mahārāja, yoginā yogāvacarena āsaṅkitaparisaṅkitena yattapayattena upaṭṭhitāya satiyā saṃvutehi indriyehi caritabbaṃ. |
“Just as, great king, a crow moves about suspiciously and cautiously, with effort and exertion, even so, great king, a yogi, a practitioner of yoga, should move about suspiciously and cautiously, with effort and exertion, with mindfulness established and senses restrained. |
idaṃ, mahārāja, vāyasassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a crow to be adopted. |
♦ “puna caparaṃ, mahārāja, vāyaso yaṃ kiñci bhojanaṃ disvā ñātīhi saṃvibhajitvā bhuñjati, evameva kho, mahārāja, yoginā yogāvacarena ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi paṭivibhattabhoginā bhavitabbaṃ sīlavantehi sabrahmacārīhi. |
♦ “Furthermore, great king, a crow, upon finding any food, shares it with its kin before eating. Even so, great king, a yogi, a practitioner of yoga, with whatever gains are righteous and righteously obtained, even if it is only the contents of his bowl, should be one who shares and enjoys them with virtuous fellow monks. |
idaṃ, mahārāja, vāyasassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a crow to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘sace me upanāmenti, yathāladdhaṃ tapassino. |
♦ “‘If ascetics bring me whatever they have obtained, |
♦ sabbe saṃvibhajitvāna, tato bhuñjāmi bhojanan’”ti. |
♦ Having shared it with all, I then eat my meal.’” |
♦ vāyasaṅgapañho navamo. |
♦ The ninth question on the qualities of the crow is finished. |
♦ 10. makkaṭaṅgapañho |
♦ 10. The Question of the Monkey's Qualities |
♦ 10. “bhante nāgasena, ‘makkaṭassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 10. “Venerable Nāgasena, you say, ‘Two qualities of a monkey are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, makkaṭo vāsamupagacchanto tathārūpe okāse mahatimahārukkhe pavivitte sabbaṭṭhakasākhe bhīruttāṇe vāsamupagacchati, evameva kho, mahārāja, yoginā yogāvacarena lajjiṃ pesalaṃ sīlavantaṃ kalyāṇadhammaṃ bahussutaṃ dhammadharaṃ vinayadharaṃ piyaṃ garubhāvanīyaṃ vattāraṃ vacanakkhamaṃ ovādakaṃ viññāpakaṃ sandassakaṃ samādapakaṃ samuttejakaṃ sampahaṃsakaṃ evarūpaṃ kalyāṇamittaṃ ācariyaṃ nissāya viharitabbaṃ. |
“Just as, great king, a monkey, when going to its dwelling, goes to dwell in such a place, in a very large tree, in a secluded spot, with all its branches providing a safe refuge from fear. Even so, great king, a yogi, a practitioner of yoga, should live in dependence on a good friend and teacher who is conscientious, scrupulous, virtuous, of good character, learned, a master of the Dhamma, a master of the Vinaya, dear, respected, a speaker, tolerant of speech, an admonisher, an instructor, a clarifier, an establisher, an encourager, and a delighter. |
idaṃ, mahārāja, makkaṭassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a monkey to be adopted. |
♦ “puna caparaṃ, mahārāja, makkaṭo rukkhe yeva carati tiṭṭhati nisīdati, yadi niddaṃ okkamati, tattheva rattiṃ vāsamanubhavati. |
♦ “Furthermore, great king, a monkey moves, stands, and sits only in a tree; if it falls asleep, it spends the night there. |
evameva kho, mahārāja, yoginā yogāvacarena pavanābhimukhena bhavitabbaṃ, pavane yeva ṭhānacaṅkamanisajjāsayanaṃ niddaṃ okkamitabbaṃ, tattheva satipaṭṭhānamanubhavitabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, should be facing the forest; he should stand, walk, sit, lie down, and fall asleep only in the forest; there he should experience the establishment of mindfulness. |
idaṃ, mahārāja, makkaṭassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a monkey to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘caṅkamantopi tiṭṭhanto, nisajjāsayanena vā. |
♦ “‘Whether walking or standing, in sitting or in lying down, |
♦ pavane sobhate bhikkhu, pavanantaṃva vaṇṇitan’”ti. |
♦ A bhikkhu shines in the forest, like the forest itself is described.’” |
♦ makkaṭaṅgapañho dasamo. |
♦ The tenth question on the qualities of the monkey is finished. |
♦ gadrabhavaggo paṭhamo. |
♦ The First Chapter on the Donkey is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ gadrabho ceva kukkuṭo, kalando dīpini dīpiko. |
♦ The donkey and the chicken, the squirrel, the pantheress, the panther. |
♦ kummo vaṃso ca cāpo ca, vāyaso atha makkaṭoti. |
♦ The tortoise, the bamboo, and the bow, the crow, and then the monkey. |
♦ 2. samuddavaggo |
♦ 2. The Chapter on the Ocean |
♦ 1. lābulataṅgapañho |
♦ 1. The Question of the Gourd-Vine's Quality |
♦ 1. “bhante nāgasena, ‘lābulatāya ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 1. “Venerable Nāgasena, you say, ‘One quality of a gourd-vine is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, lābulatā tiṇe vā kaṭṭhe vā latāya vā soṇḍikāhi ālambitvā tassūpari vaḍḍhati, evameva kho, mahārāja, yoginā yogāvacarena arahatte abhivaḍḍhitukāmena manasā ārammaṇaṃ ālambitvā arahatte abhivaḍḍhitabbaṃ. |
“Just as, great king, a gourd-vine, by clinging with its tendrils to grass, or wood, or another vine, grows up over it, even so, great king, a yogi, a practitioner of yoga, wishing to grow in arahantship, having grasped an object of meditation with his mind, should grow in arahantship. |
idaṃ, mahārāja, lābulatāya ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a gourd-vine to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘yathā lābulatā nāma, tiṇe kaṭṭhe latāya vā. |
♦ “‘Just as a gourd-vine, by clinging with its tendrils to grass, wood, or another vine, |
♦ ālambitvā soṇḍikāhi, tato vaḍḍhati uppari. |
♦ Grows upwards from there. |
♦ “‘tatheva buddhaputtena, arahattaphalakāminā. |
♦ “‘In the same way, a son of the Buddha, desiring the fruit of Arahantship, |
♦ ārammaṇaṃ ālambitvā, vaḍḍhitabbaṃ asekkhaphale’”ti. |
♦ Having grasped an object of meditation, should grow in the fruit of the non-trainee.’” |
♦ lābulataṅgapañho paṭhamo. |
♦ The first question on the quality of the gourd-vine is finished. |
♦ 2. padumaṅgapañho |
♦ 2. The Question of the Lotus's Qualities |
♦ 2. “bhante nāgasena, ‘padumassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti ? |
♦ 2. “Venerable Nāgasena, you say, ‘Three qualities of a lotus are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, padumaṃ udake jātaṃ udake saṃvaddhaṃ anupalittaṃ udakena, evameva kho, mahārāja, yoginā yogāvacarena kule gaṇe lābhe yase sakkāre sammānanāya paribhogapaccayesu ca sabbattha anupalittena bhavitabbaṃ. |
“Just as, great king, a lotus is born in the water, grows up in the water, but is unsullied by the water, even so, great king, a yogi, a practitioner of yoga, should be unsullied in all things: in family, in a group, in gain, in fame, in honor, in respect, and in the requisites for use. |
idaṃ, mahārāja, padumassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a lotus to be adopted. |
♦ “puna caparaṃ, mahārāja, padumaṃ udakā accuggamma ṭhāti. |
♦ “Furthermore, great king, a lotus rises above the water and stands. |
evameva kho, mahārāja, yoginā yogāvacarena sabbalokaṃ abhibhavitvā accuggamma lokuttaradhamme ṭhātabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, having overcome the whole world, should rise above it and stand in the transcendent Dhamma. |
idaṃ, mahārāja, padumassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a lotus to be adopted. |
♦ “puna caparaṃ, mahārāja, padumaṃ appamattakenapi anilena eritaṃ calati. |
♦ “Furthermore, great king, a lotus, stirred by even a light breeze, trembles. |
evameva kho, mahārāja, yoginā yogāvacarena appamattakesupi kilesesu saṃyamo karaṇīyo, bhayadassāvinā viharitabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, should practice restraint even with respect to minor defilements, and should dwell seeing danger. |
idaṃ, mahārāja, padumassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a lotus to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū’ti. |
This has been said, great king, by the Blessed One, the god of gods: ‘Seeing danger even in the slightest faults, he undertakes and trains in the training rules.’ |
♦ padumaṅgapañho dutiyo. |
♦ The second question on the qualities of the lotus is finished. |
♦ 3. bījaṅgapañho |
♦ 3. The Question of the Seed's Qualities |
♦ 3. “bhante nāgasena, ‘bījassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘Two qualities of a seed are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, bījaṃ appakampi samānaṃ bhaddake khette vuttaṃ deve sammā dhāraṃ pavecchante subahūni phalāni anudassati, evameva kho, mahārāja, yoginā yogāvacarena yathā paṭipāditaṃ sīlaṃ kevalaṃ sāmaññaphalamanudassati. |
“Just as, great king, a seed, though small, when sown in a good field and when the god sends down a proper shower of rain, yields much fruit, even so, great king, a yogi, a practitioner of yoga, just as the virtue he has practiced yields the fruit of monkhood. |
evaṃ sammā paṭipajjitabbaṃ. |
Thus he should practice correctly. |
idaṃ, mahārāja, bījassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a seed to be adopted. |
♦ “puna caparaṃ, mahārāja, bījaṃ suparisodhite khette ropitaṃ khippameva saṃvirūhati, evameva kho, mahārāja, yoginā yogāvacarena mānasaṃ supariggahitaṃ suññāgāre parisodhitaṃ satipaṭṭhānakhettavare khittaṃ khippameva virūhati. |
♦ “Furthermore, great king, a seed, planted in a well-prepared field, sprouts quickly. Even so, great king, the mind of a yogi, a practitioner of yoga, being well-controlled and purified in an empty dwelling, sown in the excellent field of the foundations of mindfulness, sprouts quickly. |
idaṃ, mahārāja, bījassa dutiyaṃ aṅgaṃ gahetabbaṃ . |
This, great king, is the second quality of a seed to be adopted. |
bhāsitampetaṃ, mahārāja, therena anuruddhena — |
This has been said, great king, by the Elder Anuruddha — |
♦ “‘yathāpi khette parisuddhe, bījañcassa patiṭṭhitaṃ. |
♦ “‘Just as a seed in a well-purified field is established, |
♦ vipulaṃ tassa phalaṃ hoti, api toseti kassakaṃ. |
♦ Its fruit is abundant, and it satisfies the farmer. |
♦ “‘tatheva yogino cittaṃ, suññāgāre visodhitaṃ. |
♦ “‘So too the mind of a yogi, purified in an empty dwelling, |
♦ satipaṭṭhānakhettamhi, khippameva virūhatī’”ti. |
♦ In the field of the foundations of mindfulness, sprouts quickly.’” |
♦ bījaṅgapañho tatiyo. |
♦ The third question on the qualities of the seed is finished. |
♦ 4. sālakalyāṇikaṅgapañho |
♦ 4. The Question of the Sāla Tree's Quality |
♦ 4. “bhante nāgasena, ‘sālakalyāṇikāya ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘One quality of a beautiful sāla tree is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, sālakalyāṇikā nāma antopathaviyaṃ yeva abhivaḍḍhati hatthasatampi bhiyyopi, evameva kho, mahārāja, yoginā yogāvacarena cattāri sāmaññaphalāni catasso paṭisambhidā chaḷabhiññāyo kevalañca samaṇadhammaṃ suññāgāre yeva paripūrayitabbaṃ. |
“Just as, great king, a beautiful sāla tree grows even within the earth, to a hundred hands and even more, even so, great king, a yogi, a practitioner of yoga, should bring to perfection the four fruits of monkhood, the four analytical knowledges, the six supernormal powers, and the entire monastic discipline, right in an empty dwelling. |
idaṃ, mahārāja, sālakalyāṇikāya ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a beautiful sāla tree to be adopted. |
bhāsitampetaṃ, mahārāja, therena rāhulena — |
This has been said, great king, by the Elder Rāhula — |
♦ “‘sālakalyāṇikā nāma, pādapo dharaṇīruho. |
♦ “‘A beautiful sāla tree, a tree growing on the earth, |
♦ antopathaviyaṃ yeva, satahatthopi vaḍḍhati. |
♦ Grows even within the earth, up to a hundred hands. |
♦ “‘yathā kālamhi sampatte, paripākena so dumo. |
♦ “‘When the time comes, that tree, by its ripening, |
♦ uggañchitvāna ekāhaṃ, satahatthopi vaḍḍhati. |
♦ Having shot up in a single day, grows a hundred hands. |
♦ “‘evamevāhaṃ mahāvīra, sālakalyāṇikā viya. |
♦ “‘Even so, O great hero, I, like a beautiful sāla tree, |
♦ abbhantare suññāgāre, dhammato abhivaḍḍhayin’”ti. |
♦ Will grow in the Dhamma within an empty dwelling.’” |
♦ sālakalyāṇikaṅgapañho catuttho. |
♦ The fourth question on the quality of the beautiful sāla tree is finished. |
♦ 5. nāvaṅgapañho |
♦ 5. The Question of the Ship's Qualities |
♦ 5. “bhante nāgasena, ‘nāvāya tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 5. “Venerable Nāgasena, you say, ‘Three qualities of a ship are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, nāvā bahuvidhadārusaṅghāṭasamavāyena bahumpi janaṃ tārayati, evameva kho, mahārāja, yoginā yogāvacarena ācārasīlaguṇavattappaṭivattabahuvidhadhammasaṅghāṭasamavāyena sadevako loko tārayitabbo. |
“Just as, great king, a ship, through the combination and assembly of many kinds of timber, carries many people across, even so, great king, a yogi, a practitioner of yoga, through the combination and assembly of many kinds of Dhamma—of conduct, virtue, qualities, duties, and counter-duties—should carry across the world with its devas. |
idaṃ, mahārāja, nāvāya paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a ship to be adopted. |
♦ “puna caparaṃ, mahārāja, nāvā bahuvidhaūmitthanitavegavisaṭamāvaṭṭavegaṃ sahati, evameva kho, mahārāja, yoginā yogāvacarena bahuvidhakilesaūmivegaṃ lābhasakkārayasasilokapūjanavandanā parakulesu nindāpasaṃsāsukhadukkhasammānanavimānanabahuvidhadosaūmivegañca sahitabbaṃ. |
♦ “Furthermore, great king, a ship withstands the force of many kinds of waves, the roaring, the spreading, and the swirling force. Even so, great king, a yogi, a practitioner of yoga, should withstand the force of the many kinds of waves of defilement: gain, honor, fame, praise, and veneration in other families; blame and praise, pleasure and pain, respect and disrespect, and the force of the many kinds of waves of faults. |
idaṃ, mahārāja, nāvāya dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a ship to be adopted. |
♦ “puna caparaṃ, mahārāja, nāvā aparimitamanantamapāramakkhobhitagambhīre mahatimahāghose timitimiṅgalamakaramacchagaṇākule mahatimahāsamudde carati, evameva kho, mahārāja, yoginā yogāvacarena tiparivaṭṭa dvādasākāra catusaccābhisamayappaṭivedhe mānasaṃ sañcārayitabbaṃ. |
♦ “Furthermore, great king, a ship travels on the great ocean, which is immeasurable, infinite, boundless, unshakeable, and deep, with a great roar, teeming with schools of timi, timiṅgala, makara, and other fish. Even so, great king, a yogi, a practitioner of yoga, should direct his mind to the comprehension and penetration of the four noble truths, with their three revolutions and twelve aspects. |
idaṃ, mahārāja, nāvāya tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a ship to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare saccasaṃyutte -- |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya, in the Saccasaṃyutta -- |
♦ “‘vitakkentā ca kho tumhe, bhikkhave, “idaṃ dukkhan”ti vitakkeyyātha, “ayaṃ dukkhasamudayo”ti vitakkeyyātha, “ayaṃ dukkhanirodho”ti vitakkeyyātha, “ayaṃ dukkhanirodhagāminī paṭipadā”ti vitakkeyyāthā’”ti. |
♦ “‘And while you are thinking, bhikkhus, you should think, “This is suffering,” you should think, “This is the origin of suffering,” you should think, “This is the cessation of suffering,” you should think, “This is the path leading to the cessation of suffering.”’” |
♦ nāvaṅgapañho pañcamo. |
♦ The fifth question on the qualities of the ship is finished. |
♦ 6. nāvālagganakaṅgapañho |
♦ 6. The Question of the Anchor's Qualities |
♦ 6. “bhante nāgasena, ‘nāvālagganakassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘Two qualities of a ship's anchor are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, nāvālagganakaṃ bahūumijālākulavikkhobhitasalilatale mahatimahāsamudde nāvaṃ laggeti ṭhapeti, na deti disāvidisaṃ harituṃ, evameva kho, mahārāja, yoginā yogāvacarena rāgadosamohūmijāle mahatimahāvitakkasampahāre cittaṃ laggetabbaṃ, na dātabbaṃ disāvidisaṃ harituṃ. |
“Just as, great king, a ship's anchor secures and holds a ship in the great ocean on the surface of the water, which is agitated and disturbed by many waves, and does not let it be carried in all directions, even so, great king, a yogi, a practitioner of yoga, should secure his mind in the great assault of thoughts, in the waves of lust, hatred, and delusion, and not let it be carried in all directions. |
idaṃ, mahārāja, nāvālagganakassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a ship's anchor to be adopted. |
♦ “puna caparaṃ, mahārāja, nāvālagganakaṃ na plavati visīdati, hatthasatepi udake nāvaṃ laggeti ṭhānamupaneti, evameva kho, mahārāja, yoginā yogāvacarena lābhayasasakkāramānanavandanapūjanāpacitīsu lābhaggayasaggepi na plavitabbaṃ, sarīrayāpanamattake yeva cittaṃ ṭhapetabbaṃ. |
♦ “Furthermore, great king, a ship's anchor neither floats nor sinks; even in a hundred fathoms of water, it secures the ship and brings it to a standstill. Even so, great king, a yogi, a practitioner of yoga, should not float in gain, fame, honor, respect, veneration, and offerings, even in the highest gain and fame, but should keep his mind only on what is necessary for the sustenance of his body. |
idaṃ, mahārāja, nāvālagganakassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a ship's anchor to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘yathā samudde lagganakaṃ, na plavati visīdati. |
♦ “‘Just as an anchor in the ocean neither floats nor sinks, |
♦ tatheva lābhasakkāre, mā plavatha visīdathā’”ti. |
♦ So in gain and honor, do not float or sink.’” |
♦ nāvālagganakaṅgapañho chaṭṭho. |
♦ The sixth question on the qualities of the anchor is finished. |
♦ 7. kūpaṅgapañho |
♦ 7. The Question of the Well's Quality |
♦ 7. “bhante nāgasena, ‘kūpassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘One quality of a well is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, kūpo rajjuñca varattañca laṅkārañca dhāreti, evameva kho, mahārāja, yoginā yogāvacarena satisampajaññasamannāgatena bhavitabbaṃ, abhikkante paṭikkante ālokite vilokite samiñjite pasārite saṅghāṭipattacīvaradhāraṇe asite pīte khāyite sāyite uccārapassāvakamme gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārinā bhavitabbaṃ. |
“Just as, great king, a well holds a rope, a strap, and a bucket, even so, great king, a yogi, a practitioner of yoga, should be endowed with mindfulness and clear comprehension; he should act with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching, when wearing the sanghāti, bowl, and robes, when eating, drinking, chewing, and savoring, in defecating and urinating, when walking, standing, sitting, sleeping, waking, speaking, and in silence. |
idaṃ, mahārāja, kūpassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a well to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena ‘sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī’”ti. |
This has been said, great king, by the Blessed One, the god of gods: ‘Let a bhikkhu, bhikkhus, dwell mindful and clearly comprehending; this is our instruction to you.’” |
♦ kūpaṅgapañho sattamo. |
♦ The seventh question on the quality of the well is finished. |
♦ 8. niyāmakaṅgapañho |
♦ 8. The Question of the Helmsman's Qualities |
♦ 8. “bhante nāgasena, ‘niyāmakassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 8. “Venerable Nāgasena, you say, ‘Three qualities of a helmsman are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, niyāmako rattindivaṃ satataṃ samitaṃ appamatto yattappayatto nāvaṃ sāreti, evameva kho, mahārāja, yoginā yogāvacarena cittaṃ niyāmayamānena rattindivaṃ satataṃ samitaṃ appamattena yattappayattena yoniso manasikārena cittaṃ niyāmetabbaṃ. |
“Just as, great king, a helmsman steers the ship day and night, constantly and always, diligently and with effort, even so, great king, a yogi, a practitioner of yoga, while controlling his mind, should control his mind day and night, constantly and always, diligently and with effort, with wise attention. |
idaṃ, mahārāja, niyāmakassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a helmsman to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena dhammapade — |
This has been said, great king, by the Blessed One, the god of gods, in the Dhammapada — |
♦ “‘appamādaratā hotha, sacittamanurakkhatha. |
♦ “‘Delight in diligence, guard your own mind. |
♦ duggā uddharathattānaṃ, paṅke sannova kuñjaro’ti. |
♦ Lift yourself out of the mire, like an elephant sunk in the mud.’ |
♦ “puna caparaṃ, mahārāja, niyāmakassa yaṃ kiñci mahāsamudde kalyāṇaṃ vā pāpakaṃ vā, sabbaṃ taṃ viditaṃ hoti, evameva kho, mahārāja, yoginā yogāvacarena kusalākusalaṃ sāvajjānavajjaṃ hīnappaṇītaṃ kaṇhasukkasappaṭibhāgaṃ vijānitabbaṃ. |
♦ “Furthermore, great king, whatever is in the great ocean, whether good or bad, is all known to the helmsman. Even so, great king, a yogi, a practitioner of yoga, should know what is wholesome and unwholesome, what is blameable and blameless, what is low and excellent, what has a counterpart of black and white. |
idaṃ, mahārāja, niyāmakassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a helmsman to be adopted. |
♦ “puna caparaṃ, mahārāja, niyāmako yante muddikaṃ deti ‘mā koci yantaṃ āmasitthā’ti, evameva kho, mahārāja, yoginā yogāvacarena citte saṃvaramuddikā dātabbā ‘mā kiñci pāpakaṃ akusalavitakkaṃ vitakkesī’ti, idaṃ, mahārāja, niyāmakassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
♦ “Furthermore, great king, the helmsman puts a seal on the rudder, thinking, ‘Let no one touch the rudder.’ Even so, great king, a yogi, a practitioner of yoga, should put the seal of restraint on his mind, thinking, ‘Let me not think any evil, unwholesome thought.’ This, great king, is the third quality of a helmsman to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare ‘mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathīdaṃ, kāmavitakkaṃ byāpādavitakkaṃ vihiṃsāvitakkan’”ti. |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya: ‘Do not, bhikkhus, think evil, unwholesome thoughts, that is, sensual thoughts, thoughts of ill-will, and thoughts of cruelty.’” |
♦ niyāmakaṅgapañho aṭṭhamo. |
♦ The eighth question on the qualities of the helmsman is finished. |
♦ 9. kammakāraṅgapañho |
♦ 9. The Question of the Workman's Quality |
♦ 9. “bhante nāgasena, ‘kammakārassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 9. “Venerable Nāgasena, you say, ‘One quality of a workman is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, kammakāro evaṃ cintayati ‘bhatako ahaṃ imāya nāvāya kammaṃ karomi, imāyāhaṃ nāvāya vāhasā bhattavetanaṃ labhāmi, na me pamādo karaṇīyo, appamādena me ayaṃ nāvā vāhetabbā’ti, evameva kho, mahārāja, yoginā yogāvacarena evaṃ cintayitabbaṃ ‘imaṃ kho ahaṃ cātumahābhūtikaṃ kāyaṃ sammasanto satataṃ samitaṃ appamatto upaṭṭhitassati sato sampajāno samāhito ekaggacitto jātijarābyādhimaraṇasokaparidevadukkhadomanassupāyāsehi parimuccissāmīti appamādo me karaṇīyo’ti, idaṃ, mahārāja, kammakārassa ekaṃ aṅgaṃ gahetabbaṃ. |
“Just as, great king, a workman thinks thus: ‘I am a hired hand doing work on this ship; by means of this ship’s cargo I receive my food and wages. I should not be negligent; I must guide this ship with diligence.’ Even so, great king, a yogi, a practitioner of yoga, should think thus: ‘Reflecting on this body made of the four great elements, constantly and always, diligently, with mindfulness established, mindful, clearly comprehending, concentrated, with a one-pointed mind, I will be liberated from birth, old age, disease, death, sorrow, lamentation, pain, grief, and despair. I must be diligent.’ This, great king, is the one quality of a workman to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘kāyaṃ imaṃ sammasatha, parijānātha punappunaṃ. |
♦ “‘Contemplate this body, know it again and again. |
♦ kāye sabhāvaṃ disvāna, dukkhassantaṃ karissathā’ti. |
♦ Having seen the nature of the body, you will make an end of suffering.’” |
♦ kammakāraṅgapañho navamo. |
♦ The ninth question on the quality of the workman is finished. |
♦ 10. samuddaṅgapañho |
♦ 10. The Question of the Ocean's Qualities |
♦ 10. “bhante nāgasena, ‘samuddassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 10. “Venerable Nāgasena, you say, ‘Five qualities of the ocean are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, mahāsamuddo matena kuṇapena saddhiṃ na saṃvasati, evameva kho, mahārāja, yoginā yogāvacarena rāgadosamohamānadiṭṭhimakkhapaḷāsaissāmacchariyamāyāsāṭheyyakuṭilavisamaduccaritakilesamalehi saddhiṃ na saṃvasitabbaṃ. |
“Just as, great king, the great ocean does not cohabit with a dead corpse, even so, great king, a yogi, a practitioner of yoga, should not cohabit with the stains of defilement: lust, hatred, delusion, pride, views, envy, stinginess, hypocrisy, fraud, cunning, crookedness, evil conduct. |
idaṃ, mahārāja, samuddassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of the ocean to be adopted. |
♦ “puna caparaṃ, mahārāja, mahāsamuddo muttāmaṇiveḷuriyasaṅkhasilāpavāḷaphalikamaṇivividharatananicayaṃ dhārento pidahati, na bahi vikirati. |
♦ “Furthermore, great king, the great ocean, holding a collection of various jewels such as pearls, gems, beryl, conch shells, crystal, coral, and various other gems, conceals them and does not scatter them abroad. |
evameva kho, mahārāja, yoginā yogāvacarena maggaphalajhānavimokkhasamādhisamāpattivipassanābhiññāvividhaguṇaratanāni adhigantvā pidahitabbāni, na bahi nīharitabbāni. |
Even so, great king, a yogi, a practitioner of yoga, having attained the various jewel-like qualities of the path, fruits, absorptions, liberations, concentrations, attainments, insight, and supernormal powers, should conceal them and not display them abroad. |
idaṃ, mahārāja, samuddassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of the ocean to be adopted. |
♦ “puna caparaṃ, mahārāja, mahāsamuddo mahantehi mahābhūtehi saddhiṃ saṃvasati. |
♦ “Furthermore, great king, the great ocean cohabits with great and mighty beings. |
evameva kho, mahārāja, yoginā yogāvacarena appicchaṃ santuṭṭhaṃ dhutavādaṃ sallekhavuttiṃ ācārasampannaṃ lajjiṃ pesalaṃ garuṃ bhāvanīyaṃ vattāraṃ vacanakkhamaṃ codakaṃ pāpagarahiṃ ovādakaṃ anusāsakaṃ viññāpakaṃ sandassakaṃ samādapakaṃ samuttejakaṃ sampahaṃsakaṃ kalyāṇamittaṃ sabrahmacāriṃ nissāya vasitabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, should live in dependence on a good friend and fellow monk who is of few wishes, content, an ascetic, of austere practice, endowed with good conduct, conscientious, scrupulous, venerable, respectable, a speaker, tolerant of speech, a reprover, a blamer of evil, an admonisher, an instructor, a clarifier, an establisher, an encourager, and a delighter. |
idaṃ, mahārāja, mahāsamuddassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of the great ocean to be adopted. |
♦ “puna caparaṃ, mahārāja, mahāsamuddo navasalilasampuṇṇāhi gaṅgāyamunāaciravatīsarabhūmahīādīhi nadīsatasahassehi antalikkhe saliladhārāhi ca pūritopi sakaṃ velaṃ nātivattati. |
♦ “Furthermore, great king, the great ocean, though filled by hundreds of thousands of rivers such as the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī, which are full of fresh water, and by streams of water from the sky, does not transgress its own boundary. |
evameva kho, mahārāja, yoginā yogāvacarena lābhasakkārasilokavandanamānanapūjanakāraṇā jīvitahetupi sañcicca sikkhāpadavītikkamo na karaṇīyo. |
Even so, great king, a yogi, a practitioner of yoga, should not, for the sake of gain, honor, fame, veneration, respect, and offerings, or even for the sake of his life, intentionally transgress the training rules. |
idaṃ, mahārāja, mahāsamuddassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of the great ocean to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena -- |
This has been said, great king, by the Blessed One, the god of gods -- |
♦ ‘seyyathāpi, mahārāja , mahāsamuddo ṭhitadhammo velaṃ nātikkamati, evameva kho, mahārāja, yaṃ mahā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’ti. |
‘Just as, great king, the great ocean has a stable nature and does not transgress its boundary, even so, great king, whatever training rule has been laid down for my great disciples, my disciples do not transgress it even for the sake of their lives.’ |
♦ “puna caparaṃ, mahārāja, mahāsamuddo sabbasavantīhi gaṅgāyamunāaciravatīsarabhūmahīhi antalikkhe udakadhārāhipi na paripūrati. |
♦ “Furthermore, great king, the great ocean is not filled by all the flowing rivers—the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—nor by the streams of water from the sky. |
evameva kho, mahārāja, yoginā yogāvacarena uddesaparipucchāsavanadhāraṇavinicchayābhidhammavinayagāḷhasuttantaviggahapadanikkhepapadasandhi padavibhattinavaṅgajinasāsanavaraṃ suṇantenāpi na tappitabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, should not be satisfied even while listening to the excellent nine-fold teaching of the Victor: recitation, inquiry, hearing, retaining, determining, the Abhidhamma, the Vinaya, the profound Suttanta, the analysis of words, word connections, word divisions. |
idaṃ, mahārāja, mahāsamuddassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of the great ocean to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena sutasomajātake — |
This has been said, great king, by the Blessed One, the god of gods, in the Sutasoma Jātaka — |
♦ “‘aggi yathā tiṇakaṭṭhaṃ dahanto, na tappati sāgaro vā nadīhi. |
♦ “‘As fire, burning grass and wood, is not satisfied, or the ocean by the rivers, |
♦ evampi ce paṇḍitā rājaseṭṭha, sutvā na tappanti subhāsitenā’”ti. |
♦ Even so, O best of kings, the wise are not satisfied by hearing well-spoken words.’” |
♦ samuddaṅgapañho dasamoṣamuddavaggo dutiyo. |
♦ The tenth question on the ocean’s qualities in the second chapter on the ocean is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ lābulatā ca padumaṃ, bījaṃ sālakalyāṇikā. |
♦ The gourd-vine and the lotus, the seed, the beautiful sāla tree, |
♦ nāvā ca nāvālagganaṃ, kūpo niyāmako tathā. |
♦ The ship and the ship's anchor, the well, and the helmsman likewise, |
♦ kammakāro samuddo ca, vaggo tena pavuccatīti. |
♦ The workman and the ocean, by this the chapter is declared. |
♦ 3. pathavīvaggo |
♦ 3. The Chapter on the Earth |
♦ 1. pathavīaṅgapañho |
♦ 1. The Question of the Earth's Qualities |
♦ 1. “bhante nāgasena, ‘pathaviyā pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 1. “Venerable Nāgasena, you say, ‘Five qualities of the earth are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, pathavī iṭṭhāniṭṭhāni kappūrāgarutagaracandanakuṅkumādīni ākirantepi pittasemhapubbaruhirasedamedakheḷasiṅghāṇikalasika- muttakarīsādīni ākirantepi tādisā yeva, evameva kho, mahārāja, yoginā yogāvacarena iṭṭhāniṭṭhe lābhālābhe yasāyase nindāpasaṃsāya sukhadukkhe sabbattha tādinā yeva bhavitabbaṃ. |
“Just as, great king, the earth remains the same whether one scatters upon it desirable things like camphor, aloeswood, tagara, sandalwood, and saffron, or whether one scatters upon it undesirable things like bile, phlegm, pus, blood, sweat, fat, tears, mucus, excrement, and urine, even so, great king, a yogi, a practitioner of yoga, should be the same in all circumstances: desirable and undesirable, gain and loss, fame and disgrace, praise and blame, pleasure and pain. |
idaṃ, mahārāja, pathaviyā paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of the earth to be adopted. |
♦ “puna caparaṃ, mahārāja, pathavī maṇḍanavibhūsanāpagatā sakagandhaparibhāvitā, evameva kho, mahārāja, yoginā yogāvacarena vibhūsanāpagatena sakasīlagandhaparibhāvitena bhavitabbaṃ. |
♦ “Furthermore, great king, the earth is free from decoration and adornment, pervaded by its own scent. Even so, great king, a yogi, a practitioner of yoga, should be free from adornment, pervaded by the scent of his own virtue. |
idaṃ, mahārāja, pathaviyā dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of the earth to be adopted. |
♦ “puna caparaṃ, mahārāja, pathavī nirantarā akhaṇḍacchiddā asusirā bahalā ghanā vitthiṇṇā, evameva kho, mahārāja, yoginā yogāvacarena nirantaramakhaṇḍacchiddamasusirabahalaghanavitthiṇṇasīlena bhavitabbaṃ. |
♦ “Furthermore, great king, the earth is continuous, unbroken, without holes, without cavities, solid, dense, and vast. Even so, great king, a yogi, a practitioner of yoga, should be of continuous, unbroken, without holes, without cavities, solid, dense, and vast virtue. |
idaṃ, mahārāja, pathaviyā tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of the earth to be adopted. |
♦ “puna caparaṃ, mahārāja, pathavī gāmanigamanagarajanapadarukkhapabbatanadītaḷākapokkharaṇīmigapakkhimanujanaranārigaṇaṃ dhārentīpi akilāsu hoti, evameva kho, mahārāja, yoginā yogāvacarena ovadantenapi anusāsantenapi viññāpentenapi sandassentenapi samādapentenapi samuttejentenapi sampahaṃsentenapi dhammadesanāsu akilāsunā bhavitabbaṃ. |
♦ “Furthermore, great king, the earth, while supporting villages, towns, cities, districts, trees, mountains, rivers, lakes, ponds, and multitudes of beasts, birds, men, and women, is not weary. Even so, great king, a yogi, a practitioner of yoga, should not be weary in teaching, in instructing, in explaining, in showing, in establishing, in encouraging, and in delighting in the teachings of the Dhamma. |
idaṃ, mahārāja, pathaviyā catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of the earth to be adopted. |
♦ “puna caparaṃ, mahārāja, pathavī anunayappaṭighavippamuttā, evameva kho, mahārāja, yoginā yogāvacarena anunayappaṭighavippamuttena pathavisamena cetasā viharitabbaṃ. |
♦ “Furthermore, great king, the earth is free from favor and aversion. Even so, great king, a yogi, a practitioner of yoga, should dwell with a mind like the earth, free from favor and aversion. |
idaṃ, mahārāja, pathaviyā pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of the earth to be adopted. |
bhāsitampetaṃ, mahārāja, upāsikāya cūḷasubhaddāya sakasamaṇe parikittayamānāya — |
This has been said, great king, by the laywoman Cūḷasubhaddā, praising her own monks — |
♦ “‘ekañce bāhaṃ vāsiyā, tacche kupitamānasā . |
♦ “‘If with an axe, with an angry mind, one were to chop one arm, |
♦ ekañcebāhaṃ gandhena, ālimpeyya pamoditā . |
♦ And if with joy one were to anoint the other arm with perfume, |
♦ “‘amusmiṃ paṭigho natthi, rāgo asmiṃ na vijjati. |
♦ “‘There is no aversion in the one, and no lust in the other. |
♦ pathavīsamacittā te, tādisā samaṇā mamā’”ti. |
♦ Their minds are like the earth; such are my monks.’” |
♦ pathavīaṅgapañho paṭhamo. |
♦ The first question on the qualities of the earth is finished. |
♦ 2. āpaṅgapañho |
♦ 2. The Question of Water's Qualities |
♦ 2. “bhante nāgasena, ‘āpassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 2. “Venerable Nāgasena, you say, ‘Five qualities of water are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, āpo susaṇṭhitamakampitamaluḷitasabhāvaparisuddho, evameva kho, mahārāja, yoginā yogāvacarena kuhanalapananemittakanippesikataṃ apanetvā susaṇṭhitamakampitamaluḷitasabhāvaparisuddhācārena bhavitabbaṃ. |
“Just as, great king, water is well-composed, unagitated, untroubled, and naturally pure, even so, great king, a yogi, a practitioner of yoga, having removed hypocrisy, flattery, hinting, and belittling, should be of well-composed, unagitated, untroubled, and naturally pure conduct. |
idaṃ, mahārāja, āpassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of water to be adopted. |
♦ “puna caparaṃ, mahārāja, āpo sītalasabhāvasaṇṭhito, evameva kho, mahārāja, yoginā yogāvacarena sabbasattesu khantimettānuddayasampannena hitesinā anukampakena bhavitabbaṃ. |
♦ “Furthermore, great king, water is of a cool and calm nature. Even so, great king, a yogi, a practitioner of yoga, should be endowed with patience, loving-kindness, and compassion for all beings, wishing for their welfare and being compassionate. |
idaṃ, mahārāja, āpassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of water to be adopted. |
♦ “puna caparaṃ, mahārāja, āpo asuciṃ suciṃ karoti, evameva kho, mahārāja, yoginā yogāvacarena gāme vā araññe vā upajjhāye upajjhāyamattesu ācariye ācariyamattesu sabbattha anadhikaraṇena bhavitabbaṃ anavasesakārinā. |
♦ “Furthermore, great king, water makes the unclean clean. Even so, great king, a yogi, a practitioner of yoga, whether in a village or in the forest, with his preceptor or those like a preceptor, with his teacher or those like a teacher, should in all places be one who does not create disputes, who leaves nothing undone. |
idaṃ, mahārāja, āpassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of water to be adopted. |
♦ “puna caparaṃ, mahārāja, āpo bahujanapatthito, evameva kho, mahārāja, yoginā yogāvacarena appicchasantuṭṭhapavivittapaṭisallānena satataṃ sabbalokamabhipatthitena bhavitabbaṃ. |
♦ “Furthermore, great king, water is desired by many people. Even so, great king, a yogi, a practitioner of yoga, through being of few wishes, content, secluded, and devoted to solitude, should be constantly desired by the whole world. |
idaṃ, mahārāja, āpassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of water to be adopted. |
♦ “puna caparaṃ, mahārāja, āpo na kassaci ahitamupadahati, evameva kho, mahārāja, yoginā yogāvacarena parabhaṇḍanakalahaviggahavivādarittajjhānāratijananaṃ kāyavacīcittehi pāpakaṃ na karaṇīyaṃ. |
♦ “Furthermore, great king, water causes no harm to anyone. Even so, great king, a yogi, a practitioner of yoga, should not do any evil with body, speech, or mind that would generate quarrels, disputes, strife, arguments, empty absorption, and discontent in others. |
idaṃ, mahārāja, āpassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of water to be adopted. |
bhāsitampetaṃ mahārāja, bhagavatā, devātidevena kaṇhajātake — |
This has been said, great king, by the Blessed One, the god of gods, in the Kaṇha Jātaka — |
♦ “‘varañce me ado sakka, sabbabhūtānamissara. |
♦ “‘If you grant me a boon, Sakka, lord of all beings, |
♦ na mano vā sarīraṃ vā, maṃ-kate sakka kassaci. |
♦ May my mind or body, for my sake, Sakka, |
♦ kadāci upahaññetha, etaṃ sakka varaṃ vare’”ti. |
♦ Never be harmed by anyone; this boon, Sakka, I would choose.’” |
♦ āpaṅgapañho dutiyo. |
♦ The second question on the qualities of water is finished. |
♦ 3. tejaṅgapañho |
♦ 3. The Question of Fire's Qualities |
♦ 3. “bhante nāgasena, ‘tejassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘Five qualities of fire are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, tejo tiṇakaṭṭhasākhāpalāsaṃ ḍahati, evameva kho, mahārāja, yoginā yogāvacarena ye te abbhantarā vā bāhirā vā kilesā iṭṭhāniṭṭhārammaṇānubhavanā, sabbe te ñāṇagginā ḍahitabbā. |
“Just as, great king, fire burns grass, wood, branches, and leaves, even so, great king, a yogi, a practitioner of yoga, should burn with the fire of knowledge all those defilements, whether internal or external, which are experienced as desirable or undesirable objects. |
idaṃ, mahārāja, tejassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of fire to be adopted. |
♦ “puna caparaṃ, mahārāja, tejo niddayo akāruṇiko, evameva kho, mahārāja, yoginā yogāvacarena sabbakilesesu kāruññānuddayā na kātabbā. |
♦ “Furthermore, great king, fire is merciless and without compassion. Even so, great king, a yogi, a practitioner of yoga, should not have compassion or pity for any defilements. |
idaṃ, mahārāja, tejassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of fire to be adopted. |
♦ “puna caparaṃ, mahārāja, tejo sītaṃ paṭihanati, evameva kho, mahārāja, yoginā yogāvacarena vīriyasantāpatejaṃ abhijanetvā kilesā paṭihantabbā. |
♦ “Furthermore, great king, fire dispels cold. Even so, great king, a yogi, a practitioner of yoga, having generated the heat of energetic striving, should dispel the defilements. |
idaṃ, mahārāja, tejassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of fire to be adopted. |
♦ “puna caparaṃ, mahārāja, tejo anunayappaṭighavippamutto uṇhamabhijaneti, evameva kho, mahārāja, yoginā yogāvacarena anunayappaṭighavippamuttena tejosamena cetasā viharitabbaṃ. |
♦ “Furthermore, great king, fire, free from favor and aversion, generates heat. Even so, great king, a yogi, a practitioner of yoga, should dwell with a mind like fire, free from favor and aversion. |
idaṃ, mahārāja, tejassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of fire to be adopted. |
♦ “puna caparaṃ, mahārāja, tejo andhakāraṃ vidhamitvā ālokaṃ dassayati, evameva kho, mahārāja, yoginā yogāvacarena avijjandhakāraṃ vidhamitvā ñāṇālokaṃ dassayitabbaṃ. |
♦ “Furthermore, great king, fire dispels darkness and reveals light. Even so, great king, a yogi, a practitioner of yoga, having dispelled the darkness of ignorance, should reveal the light of knowledge. |
idaṃ, mahārāja, tejassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of fire to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena sakaṃ puttaṃ rāhulaṃ ovadantena -- |
This has been said, great king, by the Blessed One, the god of gods, advising his own son Rāhula -- |
♦ ‘tejosamaṃ , rāhula, bhāvanaṃ bhāvehi, tejosamaṃ hi te, rāhula, bhāvanaṃ bhāvayato uppannā? |
‘Develop the meditation like fire, Rāhula. For when you, Rāhula, develop the meditation like fire, arisen |
manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassantī’”ti. |
pleasant and unpleasant contacts will not take possession of your mind.’” |
♦ tejaṅgapañho tatiyo. |
♦ The third question on the qualities of fire is finished. |
♦ 4. vāyuṅgapañho |
♦ 4. The Question of Wind's Qualities |
♦ 4. “bhante nāgasena, ‘vāyussa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘Five qualities of wind are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, vāyu supupphitavanasaṇḍantaraṃ abhivāyati, evameva kho, mahārāja, yoginā yogāvacarena vimuttivarakusumapupphitārammaṇavanantare ramitabbaṃ. |
“Just as, great king, the wind blows through the middle of a forest grove of flowering trees, even so, great king, a yogi, a practitioner of yoga, should delight in the forest grove of the objects of meditation, flowered with the excellent flowers of liberation. |
idaṃ, mahārāja, vāyussa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of wind to be adopted. |
♦ “puna caparaṃ, mahārāja, vāyu dharaṇīruhapādapagaṇe mathayati, evameva kho, mahārāja, yoginā yogāvacarena vanantaragatena saṅkhāre vicinantena kilesā mathayitabbā. |
♦ “Furthermore, great king, the wind shakes the groups of trees growing on the earth. Even so, great king, a yogi, a practitioner of yoga, having gone to the forest, while investigating the formations, should shake the defilements. |
idaṃ, mahārāja, vāyussa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of wind to be adopted. |
♦ “puna caparaṃ, mahārāja, vāyu ākāse carati, evameva kho, mahārāja, yoginā yogāvacarena lokuttaradhammesu mānasaṃ sañcārayitabbaṃ. |
♦ “Furthermore, great king, the wind moves in space. Even so, great king, a yogi, a practitioner of yoga, should direct his mind to the supramundane states. |
idaṃ, mahārāja, vāyussa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of wind to be adopted. |
♦ “puna caparaṃ, mahārāja, vāyu gandhaṃ anubhavati, evameva kho, mahārāja, yoginā yogāvacarena attano sīlavarasurabhigandho anubhavitabbo. |
♦ “Furthermore, great king, the wind experiences smells. Even so, great king, a yogi, a practitioner of yoga, should experience the excellent, fragrant scent of his own virtue. |
idaṃ, mahārāja, vāyussa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of wind to be adopted. |
♦ “puna caparaṃ, mahārāja, vāyu nirālayo aniketavāsī, evameva kho, mahārāja, yoginā yogāvacarena nirālayamaniketamasanthavena sabbattha vimuttena bhavitabbaṃ. |
♦ “Furthermore, great king, the wind is without a home and has no fixed abode. Even so, great king, a yogi, a practitioner of yoga, should be free from attachments, without a home, without familiarity, and liberated in every way. |
idaṃ, mahārāja, vāyussa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of wind to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena suttanipāte — |
This has been said, great king, by the Blessed One, the god of gods, in the Suttanipāta — |
♦ “‘santhavāto bhayaṃ jātaṃ, niketā jāyate rajo. |
♦ “‘From familiarity, fear is born; from a home, dust arises. |
♦ aniketamasanthavaṃ, etaṃ ve munidassanan’”ti. |
♦ Without a home, without familiarity—this indeed is the vision of a sage.’” |
♦ vāyuṅgapañho catuttho. |
♦ The fourth question on the qualities of wind is finished. |
♦ 5. pabbataṅgapañho |
♦ 5. The Question of the Mountain's Qualities |
♦ 5. “bhante nāgasena, ‘pabbatassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti ? |
♦ 5. “Venerable Nāgasena, you say, ‘Five qualities of a mountain are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, pabbato acalo akampito asampavedhī, evameva kho, mahārāja, yoginā yogāvacarena sammānane vimānane sakkāre asakkāre garukāre agarukāre yase ayase nindāya pasaṃsāya sukhe dukkhe iṭṭhāniṭṭhesu sabbattha rūpasaddagandharasaphoṭṭhabbadhammesu rajanīyesu na rajjitabbaṃ, dussanīyesu na dussitabbaṃ, muyhanīyesu na muyhitabbaṃ, na kampitabbaṃ na calitabbaṃ, pabbatena viya acalena bhavitabbaṃ. |
“Just as, great king, a mountain is unshakable, immovable, and un-trembling, even so, great king, a yogi, a practitioner of yoga, in respect and disrespect, in honor and dishonor, in regard and disregard, in fame and disrepute, in praise and blame, in pleasure and pain, in all desirable and undesirable forms, sounds, smells, tastes, touches, and mental objects, should not be attached to what is alluring, should not be averse to what is repulsive, should not be deluded by what is deluding, should not tremble, should not waver, he should be unshakable like a mountain. |
idaṃ, mahārāja, pabbatassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a mountain to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘selo yathā ekaghano , vātena na samīrati. |
♦ “‘As a solid rock is not shaken by the wind, |
♦ evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā’ti. |
♦ So the wise are not moved by praise or blame.’ |
♦ “puna caparaṃ, mahārāja, pabbato thaddho na kenaci saṃsaṭṭho, evameva kho, mahārāja, yoginā yogāvacarena thaddhena asaṃsaṭṭhena bhavitabbaṃ, na kenaci saṃsaggo karaṇīyo. |
♦ “Furthermore, great king, a mountain is firm and unattached to anything. Even so, great king, a yogi, a practitioner of yoga, should be firm and unattached; he should not form any attachment to anyone. |
idaṃ, mahārāja, pabbatassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a mountain to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ. |
♦ “‘Unattached to householders and to the homeless, both, |
♦ anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇan’ti. |
♦ Without a home, of few wishes, him I call a Brahmin.’ |
♦ “puna caparaṃ, mahārāja, pabbate bījaṃ na virūhati, evameva kho, mahārāja, yoginā yogāvacarena sakamānase kilesā na virūhāpetabbā. |
♦ “Furthermore, great king, a seed does not sprout on a mountain. Even so, great king, a yogi, a practitioner of yoga, should not let defilements sprout in his own mind. |
idaṃ, mahārāja, pabbatassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a mountain to be adopted. |
bhāsitampetaṃ, mahārāja, therena subhūtinā — |
This has been said, great king, by the Elder Subhūti — |
♦ “‘rāgūpasaṃhitaṃ cittaṃ, yadā uppajjate mama. |
♦ “‘When a mind associated with lust arises in me, |
♦ sayaṃva paccavekkhāmi , ekaggo taṃ damemahaṃ. |
♦ I myself reflect on it, and with one-pointedness, I subdue it. |
♦ “‘rajjase rajanīye ca, dussanīye ca dussase. |
♦ “‘You are lustful for the lustful, and hostile to the hostile, |
♦ muyhase mohanīye ca, nikkhamassu vanā tuvaṃ. |
♦ You are deluded by the deluding; get out of this forest. |
♦ “‘visuddhānaṃ ayaṃ vāso, nimmalānaṃ tapassinaṃ. |
♦ “‘This is the dwelling of the pure, of the stainless ascetics. |
♦ mā kho visuddhaṃ dūsesi, nikkhamassu vanā tuvan’ti. |
♦ Do not defile the pure; get out of this forest.’ |
♦ “puna caparaṃ, mahārāja, pabbato accuggato, evameva kho, mahārāja, yoginā yogāvacarena ñāṇaccuggatena bhavitabbaṃ. |
♦ “Furthermore, great king, a mountain is very high. Even so, great king, a yogi, a practitioner of yoga, should be exalted in knowledge. |
idaṃ, mahārāja, pabbatassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a mountain to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘pamādaṃ appamādena, yadā nudati paṇḍito. |
♦ “‘When the wise one drives out heedlessness with heedfulness, |
♦ paññāpāsādamāruyha, asoko sokiniṃ pajaṃ. |
♦ Having ascended the palace of wisdom, he, free from sorrow, looks upon the sorrowing crowd. |
♦ pabbataṭṭhova bhūmaṭṭhe , dhīro bāle avekkhatī’ti. |
♦ As one standing on a mountain looks upon those on the ground, so the wise one looks upon the foolish.’ |
♦ “puna caparaṃ, mahārāja, pabbato anunnato anonato, evameva kho, mahārāja, yoginā yogāvacarena unnatāvanati na karaṇīyā. |
♦ “Furthermore, great king, a mountain is not high and not low. Even so, great king, a yogi, a practitioner of yoga, should not be high or low. |
idaṃ, mahārāja, pabbatassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of a mountain to be adopted. |
bhāsitampetaṃ, mahārāja, upāsikāya cūḷasubhaddāya sakasamaṇe parikittayamānāya — |
This has been said, great king, by the laywoman Cūḷasubhaddā, praising her own monks — |
♦ “‘lābhena unnato loko, alābhena ca onato. |
♦ “‘The world is elated by gain and dejected by loss. |
♦ lābhālābhena ekatthā , tādisā samaṇā mamā’”ti. |
♦ In gain and loss, they are the same; such are my monks.’” |
♦ pabbataṅgapañho pañcamo. |
♦ The fifth question on the qualities of the mountain is finished. |
♦ 6. ākāsaṅgapañho |
♦ 6. The Question of Space's Qualities |
♦ 6. “bhante nāgasena, ‘ākāsassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘Five qualities of space are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, ākāso sabbaso agayho, evameva kho, mahārāja, yoginā yogāvacarena sabbaso kilesehi agayhena bhavitabbaṃ. |
“Just as, great king, space is completely ungraspable, even so, great king, a yogi, a practitioner of yoga, should be completely ungraspable by the defilements. |
idaṃ, mahārāja, ākāsassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of space to be adopted. |
♦ “puna caparaṃ, mahārāja, ākāso isitāpasabhūtadijagaṇānusañcarito, evameva kho, mahārāja, yoginā yogāvacarena ‘aniccaṃ dukkhaṃ anattā’ti saṅkhāresu mānasaṃ sañcārayitabbaṃ. |
♦ “Furthermore, great king, space is traversed by hosts of seers, ascetics, and birds. Even so, great king, a yogi, a practitioner of yoga, should direct his mind to the formations as ‘impermanent, suffering, and not-self.’ |
idaṃ, mahārāja, ākāsassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of space to be adopted. |
♦ “puna caparaṃ, mahārāja, ākāso santāsanīyo, evameva kho, mahārāja, yoginā yogāvacarena sabbabhavapaṭisandhīsu mānasaṃ ubbejayitabbaṃ, assādo na kātabbo. |
♦ “Furthermore, great king, space is terrifying. Even so, great king, a yogi, a practitioner of yoga, should make his mind tremble at all future rebirths and should not take delight in them. |
idaṃ, mahārāja, ākāsassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of space to be adopted. |
♦ “puna caparaṃ, mahārāja, ākāso ananto appamāṇo aparimeyyo, evameva kho, mahārāja, yoginā yogāvacarena anantasīlena aparimitañāṇena bhavitabbaṃ. |
♦ “Furthermore, great king, space is infinite, immeasurable, and boundless. Even so, great king, a yogi, a practitioner of yoga, should be of infinite virtue and immeasurable knowledge. |
idaṃ, mahārāja, ākāsassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of space to be adopted. |
♦ “puna caparaṃ, mahārāja, ākāso alaggo asatto appatiṭṭhito apalibuddho, evameva kho, mahārāja, yoginā yogāvacarena kule gaṇe lābhe āvāse palibodhe paccaye sabbakilesesu ca sabbattha alaggena bhavitabbaṃ, anāsattena appatiṭṭhitena apalibuddhena bhavitabbaṃ. |
♦ “Furthermore, great king, space is unattached, unbound, unestablished, and unimpeded. Even so, great king, a yogi, a practitioner of yoga, should be unattached in all things: in family, in a group, in gain, in a dwelling, in impediments, in requisites, and in all defilements; he should be unattached, unestablished, and unimpeded. |
idaṃ, mahārāja, ākāsassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of space to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena sakaṃ puttaṃ rāhulaṃ ovadantena — ‘seyyathāpi, rāhula , ākāso na katthaci patiṭṭhito, evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi, ākāsasamaṃ hi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ pariyādāya ṭhassantī’”ti. |
This has been said, great king, by the Blessed One, the god of gods, advising his own son Rāhula — ‘Just as, Rāhula, space is not established anywhere, even so you, Rāhula, should develop the meditation like space. For when you, Rāhula, develop the meditation like space, arisen pleasant and unpleasant contacts will not take possession of your mind.’” |
♦ ākāsaṅgapañho chaṭṭho. |
♦ The sixth question on the qualities of space is finished. |
♦ 7. candaṅgapañho |
♦ 7. The Question of the Moon's Qualities |
♦ 7. “bhante nāgasena, ‘candassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘Five qualities of the moon are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, cando sukkapakkhe udayanto uttaruttariṃ vaḍḍhati, evameva kho, mahārāja, yoginā yogāvacarena ācārasīlaguṇavattappaṭipattiyā āgamādhigame paṭisallāne satipaṭṭhāne indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyoge uttaruttariṃ vaḍḍhitabbaṃ. |
“Just as, great king, the moon, rising in the bright fortnight, grows ever higher, even so, great king, a yogi, a practitioner of yoga, should grow ever higher in conduct, virtue, qualities, and practice, in scriptural learning and attainment, in solitude, in the foundations of mindfulness, in guarding the sense doors, in moderation in eating, and in the practice of wakefulness. |
idaṃ, mahārāja, candassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of the moon to be adopted. |
♦ “puna caparaṃ, mahārāja, cando uḷārādhipati, evameva kho, mahārāja, yoginā yogāvacarena uḷārena chandādhipatinā bhavitabbaṃ. |
♦ “Furthermore, great king, the moon is a great sovereign. Even so, great king, a yogi, a practitioner of yoga, should be a sovereign with a great will. |
idaṃ, mahārāja, candassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of the moon to be adopted. |
♦ “puna caparaṃ, mahārāja, cando nisāya carati, evameva kho, mahārāja, yoginā yogāvacarena pavivittena bhavitabbaṃ. |
♦ “Furthermore, great king, the moon moves at night. Even so, great king, a yogi, a practitioner of yoga, should be secluded. |
idaṃ, mahārāja, candassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of the moon to be adopted. |
♦ “puna caparaṃ, mahārāja, cando vimānaketu, evameva kho, mahārāja, yoginā yogāvacarena sīlaketunā bhavitabbaṃ. |
♦ “Furthermore, great king, the moon is the banner of the sky. Even so, great king, a yogi, a practitioner of yoga, should be a banner of virtue. |
idaṃ, mahārāja, candassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of the moon to be adopted. |
♦ “puna caparaṃ, mahārāja, cando āyācitapatthito udeti, evameva kho, mahārāja, yoginā yogāvacarena āyācitapatthitena kulāni upasaṅkamitabbāni. |
♦ “Furthermore, great king, the moon, when requested and desired, rises. Even so, great king, a yogi, a practitioner of yoga, should approach families when requested and desired. |
idaṃ, mahārāja, candassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of the moon to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare ‘candūpamā, bhikkhave, kulāni upasaṅkamatha, apakasseva kāyaṃ apakassa cittaṃ niccanavakā kulesu appagabbhā’”ti . |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya: ‘Like the moon, bhikkhus, approach families, with body drawn back, with mind drawn back, always new in families, not forward.’” |
♦ candaṅgapañho sattamo. |
♦ The seventh question on the qualities of the moon is finished. |
♦ 8. sūriyaṅgapañho |
♦ 8. The Question of the Sun's Qualities |
♦ 8. “bhante nāgasena, ‘sūriyassa satta aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni satta aṅgāni gahetabbānī”ti? |
♦ 8. “Venerable Nāgasena, you say, ‘Seven qualities of the sun are to be adopted.’ What are those seven qualities to be adopted?” |
“yathā, mahārāja, sūriyo sabbaṃ udakaṃ parisoseti, evameva kho, mahārāja, yoginā yogāvacarena sabbakilesā anavasesaṃ parisosetabbā. |
“Just as, great king, the sun dries up all water, even so, great king, a yogi, a practitioner of yoga, should dry up all defilements without remainder. |
idaṃ, mahārāja, sūriyassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of the sun to be adopted. |
♦ “puna caparaṃ, mahārāja, sūriyo tamandhakāraṃ vidhamati, evameva kho, mahārāja, yoginā yogāvacarena sabbaṃ rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ sabbaṃ duccaritatamaṃ vidhamayitabbaṃ. |
♦ “Furthermore, great king, the sun dispels the darkness. Even so, great king, a yogi, a practitioner of yoga, should dispel all the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of pride, the darkness of views, the darkness of defilements, and all the darkness of misconduct. |
idaṃ, mahārāja, sūriyassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of the sun to be adopted. |
♦ “puna caparaṃ, mahārāja, sūriyo abhikkhaṇaṃ carati, evameva kho, mahārāja, yoginā yogāvacarena abhikkhaṇaṃ yoniso manasikāro kātabbo. |
♦ “Furthermore, great king, the sun moves constantly. Even so, great king, a yogi, a practitioner of yoga, should constantly practice wise attention. |
idaṃ, mahārāja, sūriyassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of the sun to be adopted. |
♦ “puna caparaṃ, mahārāja, sūriyo raṃsimālī, evameva kho, mahārāja, yoginā yogāvacarena ārammaṇamālinā bhavitabbaṃ. |
♦ “Furthermore, great king, the sun is adorned with rays. Even so, great king, a yogi, a practitioner of yoga, should be adorned with the objects of meditation. |
idaṃ, mahārāja, sūriyassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of the sun to be adopted. |
♦ “puna caparaṃ, mahārāja, sūriyo mahājanakāyaṃ santāpento carati, evameva kho, mahārāja, yoginā yogāvacarena ācārasīlaguṇavattappaṭipattiyā jhānavimokkhasamādhisamāpattīndriyabalabojjhaṅgasatipaṭṭhānasammappadhānaiddhipādehi sadevako loko santāpayitabbo. |
♦ “Furthermore, great king, the sun moves, scorching the great mass of people. Even so, great king, a yogi, a practitioner of yoga, should scorch the world with its devas by his conduct, virtue, qualities, and practice, by his absorptions, liberations, concentrations, attainments, faculties, powers, enlightenment factors, foundations of mindfulness, right exertions, and bases of psychic power. |
idaṃ, mahārāja, sūriyassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of the sun to be adopted. |
♦ “puna caparaṃ, mahārāja, sūriyo rāhubhayā bhīto carati, evameva kho, mahārāja, yoginā yogāvacarena duccaritaduggativisamakantāravipākavinipātakilesajālajaṭite diṭṭhisaṅghāṭapaṭimukke kupathapakkhande kummaggapaṭipanne satte disvā mahatā saṃvegabhayena mānasaṃ saṃvejetabbaṃ. |
♦ “Furthermore, great king, the sun moves in fear of the fear of Rāhu. Even so, great king, a yogi, a practitioner of yoga, seeing beings caught in the net of defilements, entangled in the thicket of views, fallen on the wrong path, and following the wrong way, which is a wilderness of misconduct, a bad destination, and a precipice of suffering, should make his mind tremble with great fear and emotion. |
idaṃ, mahārāja, sūriyassa chaṭṭhaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the sixth quality of the sun to be adopted. |
♦ “puna caparaṃ, mahārāja, sūriyo kalyāṇapāpake dasseti, evameva kho, mahārāja, yoginā yogāvacarena indriyabalabojjhaṅgasatipaṭṭhānasammappadhānaiddhipādalokiyalokuttaradhammā dassetabbā. |
♦ “Furthermore, great king, the sun reveals good and evil. Even so, great king, a yogi, a practitioner of yoga, should reveal the mundane and supramundane states: the faculties, powers, enlightenment factors, foundations of mindfulness, right exertions, and bases of psychic power. |
idaṃ, mahārāja, sūriyassa sattamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the seventh quality of the sun to be adopted. |
bhāsitampetaṃ, mahārāja, therena vaṅgīsena — |
This has been said, great king, by the Elder Vaṅgīsa — |
♦ “‘yathāpi sūriyo udayanto, rūpaṃ dasseti pāṇinaṃ. |
♦ “‘Just as the rising sun reveals forms to living beings, |
♦ suciñca asuciñcāpi, kalyāṇañcāpi pāpakaṃ. |
♦ Both clean and unclean, both good and evil, |
♦ “‘tathā bhikkhu dhammadharo, avijjāpihitaṃ janaṃ. |
♦ “‘So a bhikkhu, a master of the Dhamma, reveals to the people veiled by ignorance |
♦ pathaṃ dasseti vividhaṃ, ādiccovudayaṃ yathā’”ti. |
♦ The various paths, like the rising sun.’” |
♦ sūriyaṅgapañho aṭṭhamo. |
♦ The eighth question on the qualities of the sun is finished. |
♦ 9. sakkaṅgapañho |
♦ 9. The Question of Sakka's Qualities |
♦ 9. “bhante nāgasena, ‘sakkassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 9. “Venerable Nāgasena, you say, ‘Three qualities of Sakka are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, sakko ekantasukhasamappito, evameva kho, mahārāja, yoginā yogāvacarena ekantapavivekasukhābhiratena bhavitabbaṃ. |
“Just as, great king, Sakka is endowed with perfect happiness, even so, great king, a yogi, a practitioner of yoga, should be devoted to the perfect happiness of seclusion. |
idaṃ, mahārāja, sakkassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of Sakka to be adopted. |
♦ “puna caparaṃ, mahārāja, sakko deve disvā paggaṇhāti, hāsamabhijaneti, evameva kho, mahārāja, yoginā yogāvacarena kusalesu dhammesu alīnamatanditaṃ santaṃ mānasaṃ paggahetabbaṃ, hāsamabhijanetabbaṃ, uṭṭhahitabbaṃ ghaṭitabbaṃ vāyamitabbaṃ . |
♦ “Furthermore, great king, Sakka, seeing the devas, encourages them and generates joy. Even so, great king, a yogi, a practitioner of yoga, should encourage his unstruck, untiring, and calm mind in wholesome states, generate joy, stand up, strive, and make an effort. |
idaṃ, mahārāja, sakkassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of Sakka to be adopted. |
♦ “puna caparaṃ, mahārāja, sakkassa anabhirati nuppajjati, evameva kho, mahārāja, yoginā yogāvacarena suññāgāre anabhirati na uppādetabbā. |
♦ “Furthermore, great king, no discontent arises in Sakka. Even so, great king, a yogi, a practitioner of yoga, should not arouse discontent in an empty dwelling. |
idaṃ, mahārāja, sakkassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of Sakka to be adopted. |
bhāsitampetaṃ, mahārāja, therena subhūtinā — |
This has been said, great king, by the Elder Subhūti — |
♦ “‘sāsane te mahāvīra, yato pabbajito ahaṃ. |
♦ “‘In your teaching, O great hero, from the time I went forth, |
♦ nābhijānāmi uppannaṃ, mānasaṃ kāmasaṃhitan’”ti. |
♦ I do not recall a mind arising that was connected with sensual desire.’” |
♦ sakkaṅgapañho navamo. |
♦ The ninth question on the qualities of Sakka is finished. |
♦ 10. cakkavattiṅgapañho |
♦ 10. The Question of the Universal Monarch's Qualities |
♦ 10. “bhante nāgasena, ‘cakkavattissa cattāri aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni cattāri aṅgāni gahetabbānī”ti? |
♦ 10. “Venerable Nāgasena, you say, ‘Four qualities of a universal monarch are to be adopted.’ What are those four qualities to be adopted?” |
“yathā, mahārāja, cakkavattī catūhi saṅgahavatthūhi janaṃ saṅgaṇhāti, evameva kho, mahārāja, yoginā yogāvacarena catassannaṃ parisānaṃ mānasaṃ saṅgahetabbaṃ anuggahetabbaṃ sampahaṃsetabbaṃ. |
“Just as, great king, a universal monarch gathers the people with the four bases of sympathy, even so, great king, a yogi, a practitioner of yoga, should gather, support, and delight the minds of the four assemblies. |
idaṃ, mahārāja, cakkavattissa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a universal monarch to be adopted. |
♦ “puna caparaṃ, mahārāja, cakkavattissa vijite corā na uṭṭhahanti, evameva kho, mahārāja, yoginā yogāvacarena kāmarāgabyāpādavihiṃsāvitakkā na uppādetabbā. |
♦ “Furthermore, great king, in the dominion of a universal monarch, thieves do not arise. Even so, great king, a yogi, a practitioner of yoga, should not arouse thoughts of sensual desire, ill-will, and cruelty. |
idaṃ, mahārāja, cakkavattissa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a universal monarch to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘vitakkūpasame ca yo rato, asubhaṃ bhāvayate sadā sato. |
♦ “‘He who is devoted to the calming of thoughts, and always mindfully develops the meditation on the unpleasant, |
♦ esa kho byantikāhiti, esa checchati mārabandhanan’ti. |
♦ He will surely make an end, he will cut Māra's bond.’ |
♦ “puna caparaṃ, mahārāja, cakkavattī divase divase samuddapariyantaṃ mahāpathaviṃ anuyāyati kalyāṇapāpakāni vicinamāno, evameva kho, mahārāja, yoginā yogāvacarena kāyakammaṃ vacīkammaṃ manokammaṃ divase divase paccavekkhitabbaṃ ‘kiṃ nu kho me imehi tīhi ṭhānehi anupavajjassa divaso vītivattatī’ti. |
♦ “Furthermore, great king, a universal monarch day by day surveys the great earth, up to the ocean's edge, investigating good and evil. Even so, great king, a yogi, a practitioner of yoga, should day by day reflect on his bodily actions, verbal actions, and mental actions, thinking, ‘Has my day passed blamelessly in these three respects?’ |
idaṃ, mahārāja, cakkavattissa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a universal monarch to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena aṅguttaranikāyavare -- |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Aṅguttara Nikāya -- |
♦ ‘kathambhūtassa me rattindivā vītivattantīti pabbajitena abhiṇhaṃ paccavekkhitabban’ti. |
‘How have my days and nights passed? This should be constantly reflected upon by one who has gone forth.’ |
♦ “puna caparaṃ, mahārāja, cakkavattissa abbhantarabāhirārakkhā susaṃvihitā hoti, evameva kho, mahārāja, yoginā yogāvacarena abbhantarānaṃ bāhirānaṃ kilesānaṃ ārakkhāya satidovāriko ṭhapetabbo. |
♦ “Furthermore, great king, a universal monarch has his internal and external guards well arranged. Even so, great king, a yogi, a practitioner of yoga, should place the gatekeeper of mindfulness to guard against internal and external defilements. |
idaṃ, mahārāja, cakkavattissa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a universal monarch to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena -- |
This has been said, great king, by the Blessed One, the god of gods -- |
♦ ‘satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’”ti. |
‘The gatekeeper of mindfulness, bhikkhus, the noble disciple, abandons the unwholesome, develops the wholesome, abandons the blameable, develops the blameless, and keeps himself pure.’” |
♦ cakkavattiṅgapañho dasamo. |
♦ The tenth question on the qualities of the universal monarch is finished. |
♦ pathavīvaggo tatiyo. |
♦ The third chapter on the earth is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ pathavī āpo ca tejo ca, vāyo ca pabbatena ca. |
♦ The earth, water, and fire, wind and the mountain, |
♦ ākāso candasūriyo ca, sakko ca cakkavattināti. |
♦ Space, the moon and sun, Sakka and the universal monarch. |
♦ 4. upacikāvaggo |
♦ 4. The Chapter on the White Ant |
♦ 1. upacikaṅgapañho |
♦ 1. The Question of the White Ant's Quality |
♦ 1. “bhante nāgasena, ‘upacikāya ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 1. “Venerable Nāgasena, you say, ‘One quality of a white ant is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, upacikā upari chadanaṃ katvā attānaṃ pidahitvā gocarāya carati, evameva kho, mahārāja, yoginā yogāvacarena sīlasaṃvarachadanaṃ katvā mānasaṃ pidahitvā piṇḍāya caritabbaṃ, sīlasaṃvarachadanena kho, mahārāja, yogī yogāvacaro sabbabhayasamatikkanto hoti. |
“Just as, great king, a white ant, having made a covering above, covers itself and goes about for food, even so, great king, a yogi, a practitioner of yoga, having made the covering of virtuous restraint, should cover his mind and go for alms. With the covering of virtuous restraint, great king, a yogi, a practitioner of yoga, is beyond all fear. |
idaṃ, mahārāja, upacikāya ekaṃ aṅgaṃ gahetabbaṃ, bhāsitampetaṃ, mahārāja, therena upasenena vaṅgantaputtena — |
This, great king, is the one quality of a white ant to be adopted, and this has been said, great king, by the Elder Upasena, son of the Vanganta — |
♦ “‘sīlasaṃvarachadanaṃ, yogī katvāna mānasaṃ. |
♦ “‘The covering of virtuous restraint, the yogi having made for his mind, |
♦ anupalitto lokena, bhayā ca parimuccatī’”ti. |
♦ Unsullied by the world, is liberated from fear.’” |
♦ upacikaṅgapañho paṭhamo. |
♦ The first question on the quality of the white ant is finished. |
♦ 2. biḷāraṅgapañho |
♦ 2. The Question of the Cat's Qualities |
♦ 2. “bhante nāgasena, ‘biḷārassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 2. “Venerable Nāgasena, you say, ‘Two qualities of a cat are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, biḷāro guhāgatopi susiragatopi hammiyantaragatopi undūraṃ yeva pariyesati, evameva kho, mahārāja, yoginā yogāvacarena gāmagatenāpi araññagatenāpi rukkhamūlagatenāpi suññāgāragatenāpi satataṃ samitaṃ appamattena kāyagatāsatibhojanaṃ yeva pariyesitabbaṃ. |
“Just as, great king, a cat, whether it has gone into a cave, a hole, or the interior of a house, seeks only for mice, even so, great king, a yogi, a practitioner of yoga, whether he has gone to a village, to the forest, to the root of a tree, or to an empty dwelling, should constantly and always, with diligence, seek only the food of mindfulness directed to the body. |
idaṃ, mahārāja, biḷārassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a cat to be adopted. |
♦ “puna caparaṃ, mahārāja, biḷāro āsanne yeva gocaraṃ pariyesati, evameva kho, mahārāja, yoginā yogāvacarena imesu yeva pañcasu upādānakkhandhesu udayabbayānupassinā viharitabbaṃ ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. |
♦ “Furthermore, great king, a cat seeks its prey only in the immediate vicinity. Even so, great king, a yogi, a practitioner of yoga, should dwell contemplating the arising and passing away in these very five aggregates of clinging: ‘Thus is form, thus is the origin of form, thus is the passing away of form; thus is feeling, thus is the origin of feeling, thus is the passing away of feeling; thus is perception, thus is the origin of perception, thus is the passing away of perception; thus are formations, thus is the origin of formations, thus is the passing away of formations; thus is consciousness, thus is the origin of consciousness, thus is the passing away of consciousness.’ |
idaṃ, mahārāja, biḷārassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a cat to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘na ito dūre bhavitabbaṃ, bhavaggaṃ kiṃ karissati. |
♦ “‘One should not be far from this; what will the summit of existence do? |
♦ paccuppannamhi vohāre, sake kāyamhi vindathā’”ti. |
♦ In the present transaction, find it in your own body.’” |
♦ biḷāraṅgapañho dutiyo. |
♦ The second question on the qualities of the cat is finished. |
♦ 3. undūraṅgapañho |
♦ 3. The Question of the Mouse's Quality |
♦ 3. “bhante nāgasena, ‘undūrassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘One quality of a mouse is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, undūro itocito ca vicaranto āhārūpāsīsako yeva carati, evameva kho, mahārāja, yoginā yogāvacarena itocito ca vicarantena yoniso manasikārūpāsīsakeneva bhavitabbaṃ. |
“Just as, great king, a mouse, wandering here and there, goes about only with the aim of food, even so, great king, a yogi, a practitioner of yoga, wandering here and there, should be one with the aim of wise attention. |
idaṃ, mahārāja, undūrassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a mouse to be adopted. |
bhāsitampetaṃ, mahārāja, therena upasenena vaṅgantaputtena — |
This has been said, great king, by the Elder Upasena, son of the Vanganta — |
♦ “‘dhammāsīsaṃ karitvāna, viharanto vipassako. |
♦ “‘Having made the Dhamma his aim, the practitioner of insight dwells, |
♦ anolīno viharati, upasanto sadā sato’”ti. |
♦ He dwells without laziness, always calm and mindful.’” |
♦ undūraṅgapañho tatiyo. |
♦ The third question on the quality of the mouse is finished. |
♦ 4. vicchikaṅgapañho |
♦ 4. The Question of the Scorpion's Quality |
♦ 4. “bhante nāgasena, ‘vicchikassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘One quality of a scorpion is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, vicchiko naṅgulāvudho naṅgulaṃ ussāpetvā carati, evameva kho, mahārāja, yoginā yogāvacarena ñāṇāvudhena bhavitabbaṃ, ñāṇaṃ ussāpetvā viharitabbaṃ . |
“Just as, great king, a scorpion has its tail as its weapon and moves with its tail raised, even so, great king, a yogi, a practitioner of yoga, should have knowledge as his weapon and should dwell with knowledge raised. |
idaṃ, mahārāja, vicchikassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a scorpion to be adopted. |
bhāsitampetaṃ, mahārāja, therena upasenena vaṅgantaputtena — |
This has been said, great king, by the Elder Upasena, son of the Vanganta — |
♦ “‘ñāṇakhaggaṃ gahetvāna, viharanto vipassako. |
♦ “‘Having taken the sword of knowledge, the practitioner of insight dwells, |
♦ parimuccati sabbabhayā, duppasaho ca so bhave’”ti. |
♦ He is liberated from all fear, and he would be hard to overcome.’” |
♦ vicchikaṅgapañho catuttho. |
♦ The fourth question on the quality of the scorpion is finished. |
♦ 5. nakulaṅgapañho |
♦ 5. The Question of the Mongoose's Quality |
♦ 5. “bhante nāgasena, ‘nakulassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 5. “Venerable Nāgasena, you say, ‘One quality of a mongoose is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, nakulo uragamupagacchanto bhesajjena kāyaṃ paribhāvetvā uragamupagacchati gahetuṃ, evameva kho, mahārāja, yoginā yogāvacarena kodhāghātabahulaṃ kalahaviggahavivādavirodhābhibhūtaṃ lokamupagacchantena mettābhesajjena mānasaṃ anulimpitabbaṃ. |
“Just as, great king, a mongoose, when approaching a snake, having pervaded its body with medicine, approaches the snake to catch it, even so, great king, a yogi, a practitioner of yoga, when approaching the world, which is full of anger and wrath, overcome by quarrels, disputes, arguments, and opposition, should anoint his mind with the medicine of loving-kindness. |
idaṃ, mahārāja, nakulassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a mongoose to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘tasmā sakaṃ paresampi, kātabbā mettabhāvanā. |
♦ “‘Therefore, the meditation of loving-kindness should be practiced for oneself and for others. |
♦ mettacittena pharitabbaṃ, etaṃ buddhāna sāsanan’”ti. |
♦ One should pervade with a mind of loving-kindness; this is the teaching of the Buddhas.’” |
♦ nakulaṅgapañho pañcamo. |
♦ The fifth question on the quality of the mongoose is finished. |
♦ 6. jarasiṅgālaṅgapañho |
♦ 6. The Question of the Old Jackal's Qualities |
♦ 6. “bhante nāgasena, ‘jarasiṅgālassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘Two qualities of an old jackal are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, jarasiṅgālo bhojanaṃ paṭilabhitvā ajigucchamāno yāvadatthaṃ āharayati, evameva kho, mahārāja, yoginā yogāvacarena bhojanaṃ paṭilabhitvā ajigucchamānena sarīrayāpanamattameva paribhuñjitabbaṃ. |
“Just as, great king, an old jackal, having obtained food, eats as much as it wants without disgust, even so, great king, a yogi, a practitioner of yoga, having obtained food, should eat only as much as is necessary for the sustenance of his body, without disgust. |
idaṃ, mahārāja, jarasiṅgālassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an old jackal to be adopted. |
bhāsitampetaṃ, mahārāja, therena mahākassapena — |
This has been said, great king, by the Elder Mahākassapa — |
♦ “‘senāsanamhā oruyha, gāmaṃ piṇḍāya pāvisiṃ. |
♦ “‘Having come down from my dwelling, I entered the village for alms. |
♦ bhuñjantaṃ purisaṃ kuṭṭhiṃ, sakkacca naṃ upaṭṭhahiṃ. |
♦ A man with leprosy was eating; I attended on him respectfully. |
♦ “‘so me pakkena hatthena, ālopaṃ upanāmayi. |
♦ “‘With his rotting hand, he offered me a morsel. |
♦ ālopaṃ pakkhipantassa, aṅgulipettha chijjatha. |
♦ As he was putting the morsel, a finger broke off there. |
♦ “‘kuṭṭamūlañca nissāya, ālopaṃ taṃ abhuñjisaṃ. |
♦ “‘And leaning against the base of the wall, I ate that morsel. |
♦ bhuñjamāne vā bhutte vā, jegucchaṃ me na vijjatī’ti. |
♦ While eating or having eaten, no disgust arose in me.’ |
♦ “puna caparaṃ, mahārāja, jarasiṅgālo bhojanaṃ paṭilabhitvā na vicināti lūkhaṃ vā paṇītaṃ vāti, evameva kho, mahārāja, yoginā yogāvacarena bhojanaṃ paṭilabhitvā na vicinitabbaṃ ‘lūkhaṃ vā paṇītaṃ vā sampannaṃ vā asampannaṃ vā’ti, yathāladdhena santussitabbaṃ. |
♦ “Furthermore, great king, an old jackal, having obtained food, does not distinguish whether it is coarse or fine. Even so, great king, a yogi, a practitioner of yoga, having obtained food, should not distinguish whether it is coarse or fine, perfect or imperfect, but should be content with whatever he has received. |
idaṃ, mahārāja, jarasiṅgālassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an old jackal to be adopted. |
bhāsitampetaṃ, mahārāja, therena upasenena vaṅgantaputtena — |
This has been said, great king, by the Elder Upasena, son of the Vanganta — |
♦ “‘lūkhenapi ca santusse, nāññaṃ patthe rasaṃ bahuṃ. |
♦ “‘Be content even with coarse food, do not desire many tastes. |
♦ rasesu anugiddhassa, jhāne na ramate mano. |
♦ For one who is greedy for tastes, the mind does not delight in meditation. |
♦ itarītarena santuṭṭho , sāmaññaṃ paripūratī’”ti. |
♦ By being content with whatever, he fulfills his monkhood.’” |
♦ jarasiṅgālaṅgapañho chaṭṭho. |
♦ The sixth question on the qualities of the old jackal is finished. |
♦ 7. migaṅgapañho |
♦ 7. The Question of the Deer's Qualities |
♦ 7. “bhante nāgasena, ‘migassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘Three qualities of a deer are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, migo divā araññe carati, rattiṃ abbhokāse, evameva kho, mahārāja, yoginā yogāvacarena divā araññe viharitabbaṃ, rattiṃ abbhokāse. |
“Just as, great king, a deer wanders in the forest by day and in the open at night, even so, great king, a yogi, a practitioner of yoga, should dwell in the forest by day and in the open at night. |
idaṃ, mahārāja, migassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a deer to be adopted. |
♦ “bhāsitampetaṃ, mahārāja, bhagavatā devātidevena lomahaṃsanapariyāye -- |
♦ “This has been said, great king, by the Blessed One, the god of gods, in the discourse on the hair-raising experience -- |
♦ ‘so kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā , tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe. |
‘I, Sāriputta, on those cold, wintry nights, between the eights, during the time of snowfall, dwelt at night in the open and by day in a forest grove. |
gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe’ti. |
In the last month of the hot season, I dwelt by day in the open and at night in a forest grove.’ |
♦ “puna caparaṃ, mahārāja, migo sattimhi vā sare vā opatante vañceti palāyati, na kāyamupaneti, evameva kho, mahārāja, yoginā yogāvacarena kilesesu opatantesu vañcayitabbaṃ palāyitabbaṃ, na cittamupanetabbaṃ. |
♦ “Furthermore, great king, a deer, when a spear or an arrow is approaching, dodges and flees, and does not bring its body near. Even so, great king, a yogi, a practitioner of yoga, when defilements are approaching, should dodge and flee, and not bring his mind near. |
idaṃ, mahārāja, migassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a deer to be adopted. |
♦ “puna caparaṃ, mahārāja, migo manusse disvā yena vā tena vā palāyati ‘mā maṃ te addasaṃsū’ti, evameva kho, mahārāja, yoginā yogāvacarena bhaṇḍanakalahaviggahavivādasīle dussīle kusīte saṅgaṇikārāme disvā yena vā tena vā palāyitabbaṃ ‘mā maṃ te addasaṃsu, ahañca te mā addasan’ti. |
♦ “Furthermore, great king, a deer, upon seeing humans, flees in any direction, thinking, ‘May they not see me.’ Even so, great king, a yogi, a practitioner of yoga, upon seeing those who are quarrelsome, contentious, given to disputes and arguments, immoral, lazy, and fond of company, should flee in any direction, thinking, ‘May they not see me, and may I not see them.’ |
idaṃ, mahārāja, migassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a deer to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘mā me kadāci pāpiccho, kusīto hīnavīriyo. |
♦ “‘May I never have as a companion one of evil wishes, lazy, of low energy, |
♦ appassuto anācāro, sammato ahu katthacī’”ti. |
♦ Unlearned and of bad conduct, anywhere at all.’” |
♦ migaṅgapañho sattamo. |
♦ The seventh question on the qualities of the deer is finished. |
♦ 8. gorūpaṅgapañho |
♦ 8. The Question of the Ox's Qualities |
♦ 8. “bhante nāgasena, ‘gorūpassa cattāri aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni cattāri aṅgāni gahetabbānī”ti? |
♦ 8. “Venerable Nāgasena, you say, ‘Four qualities of an ox are to be adopted.’ What are those four qualities to be adopted?” |
“yathā, mahārāja, gorūpo sakaṃ gehaṃ na vijahati, evameva kho, mahārāja, yoginā yogāvacarena sako kāyo na vijahitabbo ‘aniccucchādanaparimaddanabhedanavikiraṇaviddhaṃsanadhammo ayaṃ kāyo’ti. |
“Just as, great king, an ox does not abandon its own home, even so, great king, a yogi, a practitioner of yoga, should not abandon his own body, thinking, ‘This body is subject to impermanence, to being anointed and massaged, to breaking up, scattering, and destruction.’ |
idaṃ, mahārāja, gorūpassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an ox to be adopted. |
♦ “puna caparaṃ, mahārāja, gorūpo ādinnadhuro sukhadukkhena dhuraṃ vahati, evameva kho, mahārāja, yoginā yogāvacarena ādinnabrahmacariyena sukhadukkhena yāva jīvitapariyādānā āpāṇakoṭikaṃ brahmacariyaṃ caritabbaṃ. |
♦ “Furthermore, great king, an ox, having taken up the yoke, carries the yoke through pleasure and pain. Even so, great king, a yogi, a practitioner of yoga, having undertaken the holy life, should practice the holy life through pleasure and pain until the end of life, to the very limit of his breath. |
idaṃ, mahārāja, gorūpassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an ox to be adopted. |
♦ “puna caparaṃ, mahārāja, gorūpo chandena ghāyamāno pānīyaṃ pivati, evameva kho, mahārāja, yoginā yogāvacarena ācariyupajjhāyānaṃ anusiṭṭhi chandena pemena pasādena ghāyamānena paṭiggahetabbā. |
♦ “Furthermore, great king, an ox, being led by its will, drinks water. Even so, great king, a yogi, a practitioner of yoga, should accept the instruction of his teachers and preceptors, being led by will, affection, and confidence. |
idaṃ, mahārāja, gorūpassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of an ox to be adopted. |
♦ “puna caparaṃ, mahārāja, gorūpo yena kenaci vāhiyamāno vahati, evameva kho, mahārāja, yoginā yogāvacarena theranavamajjhimabhikkhūnampi gihiupāsakassāpi ovādānusāsanī sirasā sampaṭicchitabbā. |
♦ “Furthermore, great king, an ox, being driven by anyone, pulls. Even so, great king, a yogi, a practitioner of yoga, should accept with his head the advice and instruction of elder, new, and middle-ranking bhikkhus, as well as of lay followers. |
idaṃ, mahārāja, gorūpassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of an ox to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘tadahu pabbajito santo, jātiyā sattavassiko. |
♦ “‘Though ordained on that very day, and seven years old by birth, |
♦ sopi maṃ anusāseyya, sampaṭicchāmi matthake . |
♦ Even he might instruct me; I would accept it on my head. |
♦ “‘tibbaṃ chandañca pemañca, tasmiṃ disvā upaṭṭhape. |
♦ “‘Seeing in him a strong will and affection, I would attend on him. |
♦ ṭhapeyyācariyaṭṭhāne, sakkacca naṃ punappunan’”ti. |
♦ I would place him in the position of a teacher, and respectfully, again and again.’” |
♦ gorūpaṅgapañho aṭṭhamo. |
♦ The eighth question on the qualities of the ox is finished. |
♦ 9. varāhaṅgapañho |
♦ 9. The Question of the Boar's Qualities |
♦ 9. “bhante nāgasena, ‘varāhassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 9. “Venerable Nāgasena, you say, ‘Two qualities of a boar are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, varāho santattakaṭhite gimhasamaye sampatte udakaṃ upagacchati, evameva kho, mahārāja, yoginā yogāvacarena dosena citte āluḷitakhalitavibbhantasantatte sītalāmatapaṇītamettābhāvanaṃ upagantabbaṃ. |
“Just as, great king, a boar, when the hot summer season arrives, approaches water, even so, great king, a yogi, a practitioner of yoga, when his mind is agitated, disturbed, confused, and heated by hatred, should approach the cool, ambrosial, and excellent meditation on loving-kindness. |
idaṃ, mahārāja, varāhassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a boar to be adopted. |
♦ “puna caparaṃ, mahārāja, varāho cikkhallamudakamupagantvā nāsikāya pathaviṃ khaṇitvā doṇiṃ katvā doṇikāya sayati, evameva kho, mahārāja, yoginā yogāvacarena mānase kāyaṃ nikkhipitvā ārammaṇantaragatena sayitabbaṃ. |
♦ “Furthermore, great king, a boar, having approached muddy water, digs the earth with its snout, makes a trough, and lies down in the trough. Even so, great king, a yogi, a practitioner of yoga, having placed his body in his mind, should lie down within the object of meditation. |
idaṃ, mahārāja, varāhassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a boar to be adopted. |
bhāsitampetaṃ, mahārāja, therena piṇḍolabhāradvājena — |
This has been said, great king, by the Elder Piṇḍolabhāradvāja — |
♦ “‘kāye sabhāvaṃ disvāna, vicinitvā vipassako. |
♦ “‘Having seen the nature in the body, and having investigated it, the practitioner of insight, |
♦ ekākiyo adutiyo, seti ārammaṇantare’”ti. |
♦ Alone and without a second, lies down within the object of meditation.’” |
♦ varāhaṅgapañho navamo. |
♦ The ninth question on the qualities of the boar is finished. |
♦ 10. hatthiṅgapañho |
♦ 10. The Question of the Elephant's Qualities |
♦ 10. “bhante nāgasena, ‘hatthissa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 10. “Venerable Nāgasena, you say, ‘Five qualities of an elephant are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, hatthī nāma caranto yeva pathaviṃ dāleti, evameva kho, mahārāja, yoginā yogāvacarena kāyaṃ sammasamāneneva sabbe kilesā dāletabbā. |
“Just as, great king, an elephant, while just walking, crushes the earth, even so, great king, a yogi, a practitioner of yoga, while just contemplating the body, should crush all defilements. |
idaṃ, mahārāja, hatthissa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an elephant to be adopted. |
♦ “puna caparaṃ, mahārāja, hatthī sabbakāyeneva apaloketi, ujukaṃ yeva pekkhati, na disāvidisā viloketi, evameva kho, mahārāja, yoginā yogāvacarena sabbakāyena apalokinā bhavitabbaṃ, na disāvidisā viloketabbā, na uddhaṃ ulloketabbaṃ, na adho oloketabbaṃ, yugamattapekkhinā bhavitabbaṃ. |
♦ “Furthermore, great king, an elephant looks with its whole body, looks straight ahead, and does not look in all directions. Even so, great king, a yogi, a practitioner of yoga, should be one who looks with his whole body, should not look in all directions, should not look up, should not look down, he should be one who looks a yoke's length ahead. |
idaṃ, mahārāja, hatthissa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an elephant to be adopted. |
♦ “puna caparaṃ, mahārāja, hatthī anibaddhasayano gocarāyamanugantvā na tameva desaṃ vāsatthamupagacchati, na dhuvappatiṭṭhālayo, evameva kho, mahārāja, yoginā yogāvacarena anibaddhasayanena bhavitabbaṃ, nirālayena piṇḍāya gantabbaṃ, yadi passati vipassako manuññaṃ patirūpaṃ ruciradese bhavaṃ maṇḍapaṃ vā rukkhamūlaṃ vā guhaṃ vā pabbhāraṃ vā, tattheva vāsamupagantabbaṃ, dhuvappatiṭṭhālayo na kātabbo. |
♦ “Furthermore, great king, an elephant has no fixed sleeping place; having gone after its grazing ground, it does not go to that same place to rest; it does not have a permanent, established dwelling. Even so, great king, a yogi, a practitioner of yoga, should have no fixed sleeping place; he should go for alms without attachment. If the practitioner of insight sees a delightful, suitable pavilion, or the root of a tree, or a cave, or a mountain slope in a pleasant place, he should take up his dwelling there, he should not make a permanent, established dwelling. |
idaṃ, mahārāja, hatthissa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of an elephant to be adopted. |
♦ “puna caparaṃ, mahārāja, hatthī udakaṃ ogāhitvā sucivimalasītalasalilaparipuṇṇaṃ kumuduppalapadumapuṇḍarīkasañchannaṃ mahatimahantaṃ padumasaraṃ ogāhitvā kīḷati gajavarakīḷaṃ, evameva kho, mahārāja, yoginā yogāvacarena sucivimalavippasannamanāviladhammavaravāripuṇṇaṃ vimuttikusumasañchannaṃ mahāsatipaṭṭhānapokkharaṇiṃ ogāhitvā ñāṇena saṅkhārā odhunitabbā vidhunitabbā, yogāvacarakīḷā kīḷitabbā. |
♦ “Furthermore, great king, an elephant, having entered the water, having entered a great lotus pond covered with white water lilies, blue water lilies, lotuses, and white lotuses, filled with pure, clear, cool water, plays the noble elephant's play. Even so, great king, a yogi, a practitioner of yoga, having entered the great mindfulness pond, covered with the flowers of liberation, filled with the excellent water of the pure, clear, limpid, and untroubled Dhamma, should shake off and winnow the formations with knowledge, he should play the yogi's play. |
idaṃ, mahārāja, hatthissa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of an elephant to be adopted. |
♦ “puna caparaṃ, mahārāja, hatthī sato pādaṃ uddharati, sato pādaṃ nikkhipati, evameva kho, mahārāja, yoginā yogāvacarena satena sampajānena pādaṃ uddharitabbaṃ, satena sampajānena pādaṃ nikkhipitabbaṃ, abhikkamapaṭikkame samiñjanapasāraṇe sabbattha satena sampajānena bhavitabbaṃ. |
♦ “Furthermore, great king, an elephant lifts its foot with mindfulness, it places its foot with mindfulness. Even so, great king, a yogi, a practitioner of yoga, should lift his foot with mindfulness and clear comprehension, he should place his foot with mindfulness and clear comprehension; in going forward and returning, in bending and stretching, in all things he should be mindful and clearly comprehending. |
idaṃ, mahārāja, hatthissa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of an elephant to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare — |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya — |
♦ “‘kāyena saṃvaro sādhu, sādhu vācāya saṃvaro. |
♦ “‘Restraint with the body is good, good is restraint with speech. |
♦ manasā saṃvaro sādhu, sādhu sabbattha saṃvaro. |
♦ Restraint with the mind is good, good is restraint in all things. |
♦ sabbattha saṃvuto lajjī, rakkhitoti pavuccatī’”ti. |
♦ The conscientious one restrained in all things is said to be protected.’” |
♦ hatthiṅgapañho dasamo. |
♦ The tenth question on the qualities of the elephant is finished. |
upacikāvaggo catuttho. |
The fourth chapter on the white ant is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ upacikā biḷāro ca, undūro vicchikena ca. |
♦ The white ant and the cat, the mouse and the scorpion, |
♦ nakulo siṅgālo migo, |
♦ The mongoose, jackal, deer, |
♦ gorūpo varāho hatthinā dasāti. |
♦ The ox, boar, and elephant make ten. |
♦ 5. sīhavaggo |
♦ 5. The Chapter on the Lion |
♦ 1. sīhaṅgapañho |
♦ 1. The Question of the Lion's Qualities |
♦ 1. “bhante nāgasena, ‘sīhassa satta aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni satta aṅgāni gahetabbānī”ti? |
♦ 1. “Venerable Nāgasena, you say, ‘Seven qualities of a lion are to be adopted.’ What are those seven qualities to be adopted?” |
“yathā, mahārāja, sīho nāma setavimalaparisuddhapaṇḍaro, evameva kho, mahārāja, yoginā yogāvacarena setavimalaparisuddhapaṇḍaracittena byapagatakukkuccena bhavitabbaṃ. |
“Just as, great king, a lion is white, clear, pure, and pale, even so, great king, a yogi, a practitioner of yoga, should have a white, clear, pure, and pale mind, free from remorse. |
idaṃ, mahārāja, sīhassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a lion to be adopted. |
♦ “puna caparaṃ, mahārāja, sīho catucaraṇo vikkantacārī, evameva kho, mahārāja, yoginā yogāvacarena caturiddhipādacaraṇena bhavitabbaṃ. |
♦ “Furthermore, great king, a lion is a four-footed, vigorous walker. Even so, great king, a yogi, a practitioner of yoga, should have the four bases of psychic power as his feet. |
idaṃ, mahārāja, sīhassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a lion to be adopted. |
♦ “puna caparaṃ, mahārāja, sīho abhirūparucirakesarī, evameva kho, mahārāja, yoginā yogāvacarena abhirūparucirasīlakesarinā bhavitabbaṃ. |
♦ “Furthermore, great king, a lion has a beautiful, fine mane. Even so, great king, a yogi, a practitioner of yoga, should have the beautiful, fine mane of virtue. |
idaṃ, mahārāja, sīhassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a lion to be adopted. |
♦ “puna caparaṃ, mahārāja, sīho jīvitapariyādānepi na kassaci onamati, evameva kho, mahārāja, yoginā yogāvacarena cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārapariyādānepi na kassaci onamitabbaṃ. |
♦ “Furthermore, great king, a lion does not bow down to anyone, even at the cost of its life. Even so, great king, a yogi, a practitioner of yoga, should not bow down to anyone, even at the cost of his robes, alms-food, lodging, and medicinal requisites. |
idaṃ, mahārāja, sīhassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a lion to be adopted. |
♦ “puna caparaṃ, mahārāja, sīho sapadānabhakkho yasmiṃ okāse nipatati, tattheva yāvadatthaṃ bhakkhayati, na varamaṃsaṃ vicināti, evameva kho, mahārāja, yoginā yogāvacarena sapadānabhakkhena bhavitabbaṃ, na kulāni vicinitabbāni, na pubbagehaṃ hitvā kulāni upasaṅkamitabbāni, na bhojanaṃ vicinitabbaṃ, yasmiṃ okāse kabaḷaṃ ādīyati, tasmiṃ yeva okāse bhuñjitabbaṃ sarīrayāpanatthaṃ , na varabhojanaṃ vicinitabbaṃ. |
♦ “Furthermore, great king, a lion eats in turn; wherever it falls upon, there it eats its fill, and does not choose the best meat. Even so, great king, a yogi, a practitioner of yoga, should be one who eats in turn; he should not choose families, he should not, having left his previous home, approach families; he should not choose his food; wherever he receives a morsel, he should eat it there for the sustenance of his body, he should not choose the best food. |
idaṃ, mahārāja, sīhassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of a lion to be adopted. |
♦ “puna caparaṃ, mahārāja, sīho asannidhibhakkho, sakiṃ gocaraṃ bhakkhayitvā na puna taṃ upagacchati, evameva kho, mahārāja, yoginā yogāvacarena asannidhikāraparibhoginā bhavitabbaṃ. |
♦ “Furthermore, great king, a lion does not store food; having eaten its prey once, it does not approach it again. Even so, great king, a yogi, a practitioner of yoga, should be one who uses things without storing them. |
idaṃ, mahārāja, sīhassa chaṭṭhaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the sixth quality of a lion to be adopted. |
♦ “puna caparaṃ, mahārāja, sīho bhojanaṃ aladdhā na paritassati, laddhāpi bhojanaṃ agadhito amucchito anajjhosanno paribhuñjati, evameva kho, mahārāja, yoginā yogāvacarena bhojanaṃ aladdhā na paritassitabbaṃ, laddhāpi bhojanaṃ agadhitena amucchitena anajjhosannena ādīnavadassāvinā nissaraṇapaññena paribhuñjitabbaṃ. |
♦ “Furthermore, great king, a lion, when it does not get food, is not distressed; and when it does get food, it eats it without being greedy, infatuated, or attached. Even so, great king, a yogi, a practitioner of yoga, when he does not get food, should not be distressed; and when he does get food, he should eat it without being greedy, infatuated, or attached, seeing the danger and with the wisdom of escape. |
idaṃ, mahārāja, sīhassa sattamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the seventh quality of a lion to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare theraṃ mahākassapaṃ parikittayamānena -- |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya, praising the Elder Mahākassapa -- |
♦ ‘santuṭṭhoyaṃ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’”ti. |
‘This Kassapa, bhikkhus, is content with any kind of alms-food, and he speaks in praise of contentment with any kind of alms-food. And he does not resort to improper searching for the sake of alms-food. When he does not get alms-food, he is not distressed, and when he gets alms-food, he eats it without being greedy, infatuated, or attached, seeing the danger and with the wisdom of escape.’” |
♦ sīhaṅgapañho paṭhamo. |
♦ The first question on the qualities of the lion is finished. |
♦ 2. cakkavākaṅgapañho |
♦ 2. The Question of the Sheldrake's Qualities |
♦ 2. “bhante nāgasena, ‘cakkavākassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānīti”? |
♦ 2. “Venerable Nāgasena, you say, ‘Three qualities of a sheldrake are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, cakkavāko yāva jīvitapariyādānā dutiyikaṃ na vijahati, evameva kho, mahārāja, yoginā yogāvacarena yāva jīvitapariyādānā yoniso manasikāro na vijahitabbo. |
“Just as, great king, a sheldrake does not abandon its mate until the end of its life, even so, great king, a yogi, a practitioner of yoga, should not abandon wise attention until the end of his life. |
idaṃ, mahārāja, cakkavākassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a sheldrake to be adopted. |
♦ “puna caparaṃ, mahārāja, cakkavāko sevālapaṇakabhakkho, tena ca santuṭṭhiṃ āpajjati, tāya ca santuṭṭhiyā balena ca vaṇṇena ca na parihāyati, evameva kho, mahārāja, yoginā yogāvacarena yathālābhasantoso karaṇīyo, yathālābhasantuṭṭho kho, mahārāja, yogī yogāvacaro na parihāyati sīlena, na parihāyati samādhinā, na parihāyati paññāya, na parihāyati vimuttiyā, na parihāyati vimuttiñāṇadassanena, na parihāyati sabbehi kusalehi dhammehi. |
♦ “Furthermore, great king, a sheldrake eats moss and water plants, and is content with that, and with that contentment it does not decline in strength and beauty. Even so, great king, a yogi, a practitioner of yoga, should be content with whatever he receives. A yogi, a practitioner of yoga, who is content with whatever he receives, great king, does not decline in virtue, does not decline in concentration, does not decline in wisdom, does not decline in liberation, does not decline in the knowledge and vision of liberation, and does not decline in any wholesome states. |
idaṃ, mahārāja, cakkavākassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a sheldrake to be adopted. |
♦ “puna caparaṃ, mahārāja, cakkavāko pāṇe na viheṭhayati, evameva kho, mahārāja, yoginā yogāvacarena nihitadaṇḍena nihitasatthena lajjinā dayāpannena sabbapāṇabhūtahitānukampinā bhavitabbaṃ. |
♦ “Furthermore, great king, a sheldrake does not harm living beings. Even so, great king, a yogi, a practitioner of yoga, should have laid down the rod, laid down the sword, be conscientious, compassionate, and full of loving-kindness for the welfare of all living beings. |
idaṃ, mahārāja, cakkavākassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a sheldrake to be adopted. |
bhāsatampetaṃ, mahārāja, bhagavatā devātidevena cakkavākajātake — |
This has been said, great king, by the Blessed One, the god of gods, in the Cakkavāka Jātaka — |
♦ “‘yo na hanti na ghāteti, na jināti na jāpaye. |
♦ “‘He who does not kill, does not cause to be killed, does not conquer, does not cause to conquer, |
♦ mettaṃso sabbabhūtesu, veraṃ tassa na kenacī’”ti. |
♦ He has loving-kindness for all beings; he has no enmity with anyone.’” |
♦ cakkavākaṅgapañho dutiyo. |
♦ The second question on the qualities of the sheldrake is finished. |
♦ 3. peṇāhikaṅgapañho |
♦ 3. The Question of the Osprey's Qualities |
♦ 3. “bhante nāgasena, ‘peṇāhikāya dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘Two qualities of an osprey are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, peṇāhikā sakapatimhi usūyāya chāpake na posayati, evameva kho, mahārāja, yoginā yogāvacarena sakamane kilese uppanne usūyāyitabbaṃ, satipaṭṭhānena sammāsaṃvarasusire pakkhipitvā manodvāre kāyagatāsati bhāvetabbā. |
“Just as, great king, an osprey, out of jealousy for its own mate, does not raise its young, even so, great king, a yogi, a practitioner of yoga, should be jealous of the defilements that have arisen in his own mind, and having put them into the well-covered hole of the foundations of mindfulness, he should develop mindfulness directed to the body at the door of the mind. |
idaṃ, mahārāja, peṇāhikāya paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an osprey to be adopted. |
♦ “puna caparaṃ, mahārāja, peṇāhikā pavane divasaṃ gocaraṃ caritvā sāyaṃ pakkhigaṇaṃ upeti attano guttiyā, evameva kho, mahārāja, yoginā yogāvacarena ekakena pavivekaṃ sevitabbaṃ saṃyojanaparimuttiyā, tatra ratiṃ alabhamānena upavādabhayaparirakkhaṇāya saṅghaṃ osaritvā saṅgharakkhitena vasitabbaṃ. |
♦ “Furthermore, great king, an osprey, having wandered for food in the forest during the day, approaches a flock of birds in the evening for its own protection. Even so, great king, a yogi, a practitioner of yoga, should resort to seclusion alone for the sake of liberation from the fetters. If he does not find delight there, he should, for protection from the fear of blame, resort to the Sangha and live protected by the Sangha. |
idaṃ, mahārāja, peṇāhikāya dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an osprey to be adopted. |
bhāsitampetaṃ, mahārāja, brahmunā sahampatinā bhagavato santike — |
This has been said, great king, by Brahma Sahampati in the presence of the Blessed One — |
♦ “‘sevetha pantāni senāsanāni, careyya saṃyojanavippamokkhā. |
♦ “‘One should resort to secluded lodgings, and practice for the release from the fetters. |
♦ sace ratiṃ nādhigaccheyya tattha, saṅghe vase rakkhitatto satīmā’”ti. |
♦ If one does not find delight there, one should live in the Sangha, with a protected self, mindful.’” |
♦ peṇāhikaṅgapañho tatiyo. |
♦ The third question on the qualities of the osprey is finished. |
♦ 4. gharakapotaṅgapañho |
♦ 4. The Question of the House-Pigeon's Quality |
♦ 4. “bhante nāgasena, ‘gharakapotassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘One quality of a house-pigeon is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, gharakapoto paragehe vasamāno na tesaṃ kiñci bhaṇḍassa nimittaṃ gaṇhāti, majjhatto vasati saññābahulo, evameva kho, mahārāja, yoginā yogāvacarena parakulaṃ upagatena tasmiṃ kule itthīnaṃ vā purisānaṃ vā mañce vā pīṭhe vā vatthe vā alaṅkāre vā upabhoge vā paribhoge vā bhojanavikatīsu vā na nimittaṃ gahetabbaṃ, majjhattena bhavitabbaṃ, samaṇasaññā paccupaṭṭhapetabbā. |
“Just as, great king, a house-pigeon, while living in another’s house, does not take the sign of any of their belongings, it lives impartially, full of perception. Even so, great king, a yogi, a practitioner of yoga, having gone to another’s family, should not take the sign of the beds, chairs, clothes, ornaments, things for use, or various kinds of food of the women or men in that family; he should be impartial, and should establish the perception of a monk. |
idaṃ, mahārāja, gharakapotassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a house-pigeon to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena cūḷanāradajātake — |
This has been said, great king, by the Blessed One, the god of gods, in the Cūḷanārada Jātaka — |
♦ “‘pavisitvā parakulaṃ, pānatthaṃ bhojanāya vā . |
♦ “‘Having entered another’s family, for the sake of drink or food, |
♦ mitaṃ khāde mitaṃ bhuñje, na ca rūpe manaṃ kare’”ti. |
♦ One should eat moderately, one should eat moderately, and not set one’s mind on forms.’” |
♦ gharakapotaṅgapañho catuttho. |
♦ The fourth question on the quality of the house-pigeon is finished. |
♦ 5. ulūkaṅgapañho |
♦ 5. The Question of the Owl's Qualities |
♦ 5. “bhante nāgasena, ‘ulūkassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 5. “Venerable Nāgasena, you say, ‘Two qualities of an owl are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, ulūko kākehi paṭiviruddho, rattiṃ kākasaṅghaṃ gantvā bahūpi kāke hanati, evameva kho, mahārāja, yoginā yogāvacarena aññāṇena paṭiviruddho kātabbo, ekena raho nisīditvā aññāṇaṃ sampamadditabbaṃ, mūlato chinditabbaṃ. |
“Just as, great king, an owl is hostile to crows, and at night, going to a flock of crows, it kills many crows, even so, great king, a yogi, a practitioner of yoga, should be made hostile to ignorance; sitting alone in seclusion, he should completely crush ignorance, and cut it off at the root. |
idaṃ, mahārāja, ulūkassa paṭhamaṃ gahetabbaṃ. |
This, great king, is the first quality of an owl to be adopted. |
♦ “puna caparaṃ, mahārāja, ulūko suppaṭisallīno hoti, evameva kho, mahārāja, yoginā yogāvacarena paṭisallānārāmena bhavitabbaṃ paṭisallānaratena. |
♦ “Furthermore, great king, an owl is very solitary. Even so, great king, a yogi, a practitioner of yoga, should delight in solitude, be fond of solitude. |
idaṃ, mahārāja, ulūkassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an owl to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare -- |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya -- |
♦ “‘idha, bhikkhave, bhikkhu paṭisallānārāmo paṭisallānarato “idaṃ dukkhan”ti yathābhūtaṃ pajānāti, “ayaṃ dukkhasamudayo”ti yathā bhūthaṃ pajānāti, “ayaṃ dukkhanirodho”ti yathābhūtaṃ pajānāti, “ayaṃ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṃ pajānātī’”ti. |
♦ “‘Here, bhikkhus, a bhikkhu delights in solitude, is fond of solitude, and knows as it really is, “This is suffering,” he knows as it really is, “This is the origin of suffering,” he knows as it really is, “This is the cessation of suffering,” he knows as it really is, “This is the path leading to the cessation of suffering.”’” |
♦ ulūkaṅgapañho pañcamo. |
♦ The fifth question on the qualities of the owl is finished. |
♦ 6. satapattaṅgapañho |
♦ 6. The Question of the Woodpecker's Quality |
♦ 6. “bhante nāgasena, ‘satapattassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘One quality of a woodpecker is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, satapatto ravitvā paresaṃ khemaṃ vā bhayaṃ vā ācikkhati, evameva kho, mahārāja, yoginā yogāvacarena paresaṃ dhammaṃ desayamānena vinipātaṃ bhayato dassayitabbaṃ, nibbānaṃ khemato dassayitabbaṃ. |
“Just as, great king, a woodpecker, by singing, announces to others whether there is safety or danger, even so, great king, a yogi, a practitioner of yoga, while teaching the Dhamma to others, should show the downfall as dangerous, and should show Nibbāna as safe. |
idaṃ, mahārāja, satapattassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a woodpecker to be adopted. |
bhāsitampetaṃ, mahārāja, therena piṇḍolabhāradvājena — |
This has been said, great king, by the Elder Piṇḍolabhāradvāja — |
♦ “‘niraye bhayasantāsaṃ, nibbāne vipulaṃ sukhaṃ. |
♦ “‘The terror of fear in hell, and the vast happiness in Nibbāna, |
♦ ubhayānetānatthāni dassetabbāni yoginā’”ti. |
♦ Both these meanings should be shown by the yogi.’” |
♦ satapattaṅgapañho chaṭṭho. |
♦ The sixth question on the quality of the woodpecker is finished. |
♦ 7. vagguliṅgapañho |
♦ 7. The Question of the Bat's Qualities |
♦ 7. “bhante nāgasena, ‘vaggulissa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘Two qualities of a bat are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, vagguli gehaṃ pavisitvā vicaritvā nikkhamati, na tattha palibuddhati, evameva kho, mahārāja, yoginā yogāvacarena gāmaṃ piṇḍāya pavisitvā sapadānaṃ vicaritvā paṭiladdhalābhena khippameva nikkhamitabbaṃ, na tattha palibuddhena bhavitabbaṃ. |
“Just as, great king, a bat, having entered a house and wandered about, departs without being entangled there, even so, great king, a yogi, a practitioner of yoga, having entered a village for alms and wandered from house to house, should depart quickly with the alms he has received, and not be entangled there. |
idaṃ, mahārāja, vaggulissa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a bat to be adopted. |
♦ “puna caparaṃ, mahārāja, vagguli paragehe vasamāno na tesaṃ parihāniṃ karoti, evameva kho, mahārāja, yoginā yogāvacarena kulāni upasaṅkamitvā atiyācanāya vā viññattibahulatāya vā kāyadosabahulatāya vā atibhāṇitāya vā samānasukhadukkhatāya vā na tesaṃ koci vippaṭisāro karaṇīyo, napi tesaṃ mūlakammaṃ parihāpetabbaṃ, sabbathā vaḍḍhi yeva icchitabbā. |
♦ “Furthermore, great king, a bat, while living in another's house, does not cause them any loss. Even so, great king, a yogi, a practitioner of yoga, having approached families, should not cause them any remorse by excessive asking, by much hinting, by much bodily misconduct, by excessive talk, or by having the same pleasures and pains; nor should he cause their root work to decline; in every way, only their increase should be desired. |
idaṃ, mahārāja, vaggulissa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a bat to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena dīghanikāyavare lakkhaṇasuttante — |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Dīgha Nikāya, in the Lakkhaṇa Suttanta — |
♦ “‘suddhāya sīlena sutena buddhiyā, cāgena dhammena bahūhi sādhuhi. |
♦ “‘By pure virtue, by learning, by wisdom, by charity, by the Dhamma, by many good things, |
♦ dhanena dhaññena ca khettavatthunā, puttehi dārehi catuppadehi ca. |
♦ By wealth, by grain, and by fields and lands, by sons and wives, and by four-footed animals, |
♦ “‘ñātīhi mittehi ca bandhavehi, balena vaṇṇena sukhena cūbhayaṃ. |
♦ “‘By kinsmen, by friends, and by relatives, by strength, by beauty, and by both kinds of happiness, |
♦ kathaṃ na hāyeyyuṃ pareti icchati, atthasamiddhiñca panābhikaṅkhatī’”ti. |
♦ He wishes, ‘How may others not decline?’ and he desires the accomplishment of their welfare.’” |
♦ vagguliṅgapañho sattamo. |
♦ The seventh question on the qualities of the bat is finished. |
♦ 8. jalūkaṅgapañho |
♦ 8. The Question of the Leech's Quality |
♦ 8. “bhante nāgasena, ‘jalūkāya ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 8. “Venerable Nāgasena, you say, ‘One quality of a leech is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, jalūkā yattha allīyati, tattheva daḷhaṃ allīyitvā ruhiraṃ pivati, evameva kho, mahārāja, yoginā yogāvacarena yasmiṃ ārammaṇe cittaṃ allīyati, taṃ ārammaṇaṃ vaṇṇato ca saṇṭhānato ca disato ca okāsato ca paricchedato ca liṅgato ca nimittato ca daḷhaṃ patiṭṭhāpetvā tenevārammaṇena vimuttirasamasecanakaṃ pātabbaṃ. |
“Just as, great king, a leech, wherever it clings, there it clings firmly and drinks blood, even so, great king, a yogi, a practitioner of yoga, in whatever object of meditation his mind clings, having firmly established that object of meditation in terms of its color, shape, direction, location, boundary, characteristics, and sign, should, with that very object of meditation, drink the ambrosial drink of liberation. |
idaṃ, mahārāja, jalūkāya ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a leech to be adopted. |
bhāsitampetaṃ, mahārāja, therena anuruddhena — |
This has been said, great king, by the Elder Anuruddha — |
♦ “‘parisuddhena cittena, ārammaṇe patiṭṭhāya. |
♦ “‘With a purified mind, established in the object of meditation, |
♦ tena cittena pātabbaṃ, vimuttirasamasecanan’”ti. |
♦ With that mind one should drink the ambrosial drink of liberation.’” |
♦ jalūkaṅgapañho aṭṭhamo. |
♦ The eighth question on the quality of the leech is finished. |
♦ 9. sappaṅgapañho |
♦ 9. The Question of the Snake's Qualities |
♦ 9. “bhante nāgasena, ‘sappassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 9. “Venerable Nāgasena, you say, ‘Three qualities of a snake are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, sappo urena gacchati, evameva kho, mahārāja, yoginā yogāvacarena paññāya caritabbaṃ, paññāya caramānassa kho, mahārāja, yogino cittaṃ ñāye carati, vilakkhaṇaṃ vivajjeti, salakkhaṇaṃ bhāveti. |
“Just as, great king, a snake goes on its chest, even so, great king, a yogi, a practitioner of yoga, should move with wisdom. Of a yogi who moves with wisdom, great king, the mind moves in the right way, avoids the wrong characteristics, and develops the right characteristics. |
idaṃ, mahārāja, sappassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a snake to be adopted. |
♦ “puna caparaṃ, mahārāja, sappo caramāno osadhaṃ parivajjento carati, evameva kho, mahārāja, yoginā yogāvacarena duccaritaṃ parivajjentena caritabbaṃ. |
♦ “Furthermore, great king, a snake, while moving, moves avoiding medicine. Even so, great king, a yogi, a practitioner of yoga, should move avoiding misconduct. |
idaṃ, mahārāja, sappassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a snake to be adopted. |
♦ “puna caparaṃ, mahārāja, sappo manusse disvā tappati socati cintayati, evameva kho mahārāja yoginā yogāvacarena kuvitakke, vitakketvā aratiṃ uppādayitvā tappitabbaṃ socitabbaṃ cintayitabbaṃ ‘pamādena me divaso vītināmito, na so puna sakkā laddhun’ti. |
♦ “Furthermore, great king, a snake, upon seeing humans, is distressed, grieves, and thinks. Even so, great king, a yogi, a practitioner of yoga, having had a wrong thought, and having aroused discontent, should be distressed, grieve, and think, ‘My day has passed in negligence; it cannot be gotten back again.’ |
idaṃ, mahārāja, sappassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a snake to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā bhallāṭiyajātake dvinnaṃ kinnarānaṃ — |
This has been said, great king, by the Blessed One, in the Bhallāṭiya Jātaka, of two kinnaras — |
♦ “‘mayekarattaṃ vippavasimha ludda, akāmakā aññamaññaṃ sarantā. |
♦ “‘We were separated for one night, O hunter, unwillingly, remembering each other. |
♦ tamekarattaṃ anutappamānā, socāma ‘sā ratti puna nahessatī’”ti. |
♦ Grieving over that one night, we sorrow, ‘That night will not be again.’” |
♦ sappaṅgapañho navamo. |
♦ The ninth question on the qualities of the snake is finished. |
♦ 10. ajagaraṅgapañho |
♦ 10. The Question of the Python's Quality |
♦ 10. “bhante nāgasena, ‘ajagarassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 10. “Venerable Nāgasena, you say, ‘One quality of a python is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, ajagaro mahatimahākāyo bahūpi divase ūnūdaro dīnataro kucchipūraṃ āhāraṃ na labhati, aparipuṇṇo yeva yāvadeva sarīrayāpanamattakena yāpeti, evameva kho, mahārāja, yogino yogāvacarassa bhikkhācariyappasutassa parapiṇḍamupagatassa paradinnappāṭikaṅkhissa sayaṃgāhappaṭiviratassa dullabhaṃ udaraparipūraṃ āhāraṃ, api ca atthavasikena kulaputtena cattāro pañca ālope abhuñjitvā avasesaṃ udakena paripūretabbaṃ. |
“Just as, great king, a python, with its very large body, for many days, with an empty stomach, more miserable, does not get a full stomach of food, but incomplete, it subsists on just enough to sustain its body, even so, great king, for a yogi, a practitioner of yoga, devoted to the alms-round, dependent on others’ alms, expecting what is given by others, refraining from taking for himself, a full stomach of food is difficult to obtain. And yet, a son of good family, for a purpose, having eaten four or five morsels, should fill the rest with water. |
idaṃ, mahārāja, ajagarassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a python to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘allaṃ sukkhaṃ vā bhuñjanto, na bāḷhaṃ suhito siyā. |
♦ “‘Eating wet or dry food, one should not be too full. |
♦ ūnūdaro mitāhāro, sato bhikkhu paribbaje. |
♦ With an empty stomach, eating moderately, a mindful bhikkhu should wander. |
♦ “‘cattāro pañca ālope, abhutvā udakaṃ pive. |
♦ “‘Having eaten four or five morsels, one should drink water. |
♦ alaṃ phāsu vihārāya, pahitattassa bhikkhuno’”ti. |
♦ This is enough for the comfortable abiding of a bhikkhu who has exerted himself.’” |
♦ ajagaraṅgapañho dasamo. |
♦ The tenth question on the quality of the python is finished. |
♦ sīhavaggo pañcamo. |
♦ The fifth chapter on the lion is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ kesarī cakkavāko ca, peṇāhi gharakapotako. |
♦ The lion and the sheldrake, the osprey and the house-pigeon, |
♦ ulūko satapatto ca, vagguli ca jalūpikā. |
♦ The owl and the woodpecker, the bat and the leech, |
♦ sappo ajagaro ceva, vaggo tena pavuccatīti. |
♦ The snake and the python, by this the chapter is declared. |
♦ 6. makkaṭakavaggo |
♦ 6. The Chapter on the Spider |
♦ 1. panthamakkaṭakaṅgapañho |
♦ 1. The Question of the Spider's Quality |
♦ 1. “bhante nāgasena, ‘panthamakkaṭakassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 1. “Venerable Nāgasena, you say, ‘One quality of a spider is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, panthamakkaṭako panthe makkaṭajālavitānaṃ katvā yadi tattha jālake laggati kimi vā makkhikā vā paṭaṅgo vā, taṃ gahetvā bhakkhayati, evameva kho, mahārāja, yoginā yogāvacarena chasu dvāresu satipaṭṭhānajālavitānaṃ katvā yadi tattha kilesamakkhikā bajjhanti, tattheva ghātetabbā. |
“Just as, great king, a spider, having made a web-canopy on the path, if a worm, or a fly, or a moth gets stuck in the web there, it catches and eats it, even so, great king, a yogi, a practitioner of yoga, having made a web-canopy of the foundations of mindfulness at the six sense-doors, if the flies of the defilements are caught there, they should be killed right there. |
idaṃ, mahārāja, panthamakkaṭakassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a spider to be adopted. |
bhāsitampetaṃ, mahārāja, therena anuruddhena — |
This has been said, great king, by the Elder Anuruddha — |
♦ “‘cittaṃ niyame chasu dvāresu, satipaṭṭhānavaruttame. |
♦ “‘One should control the mind at the six doors, in the excellent and supreme foundations of mindfulness. |
♦ kilesā tattha laggā ce, hantabbā te vipassinā’”ti. |
♦ If defilements are stuck there, they should be killed by the one who sees insight.’” |
♦ panthamakkaṭakaṅgapañho paṭhamo. |
♦ The first question on the quality of the spider is finished. |
♦ 2. thanassitadārakaṅgapañho |
♦ 2. The Question of the Sucking Infant's Quality |
♦ 2. “bhante nāgasena, ‘thanassitadārakassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti ? |
♦ 2. “Venerable Nāgasena, you say, ‘One quality of a sucking infant is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, thanassitadārako sadatthe laggati, khīratthiko rodati, evameva kho, mahārāja, yoginā yogāvacarena sadatthe laggitabbaṃ, sabbattha dhammañāṇena bhavitabbaṃ, uddese paripucchāya sammappayoge paviveke garusaṃvāse kalyāṇamittasevane. |
“Just as, great king, a sucking infant clings to its own welfare, and wanting milk, it cries, even so, great king, a yogi, a practitioner of yoga, should cling to his own welfare, and should have knowledge of the Dhamma in all things: in recitation, in inquiry, in right application, in seclusion, in living with a teacher, and in associating with good friends. |
idaṃ, mahārāja, thanassitadārakassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a sucking infant to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena dīghanikāyavare parinibbānasuttante — |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Dīgha Nikāya, in the Parinibbāna Suttanta — |
♦ “‘iṅghaṃ tumhe, ānanda, sāratthe ghaṭatha, sāratthe anuyuñjatha. |
♦ “‘Come, Ānanda, strive for the essential, apply yourselves to the essential. |
♦ sāratthe appamattā ātāpino pahitattā viharathā’”ti. |
♦ Dwell diligent, ardent, and resolute in the essential.’” |
♦ thanassitadārakaṅgapañho dutiyo. |
♦ The second question on the quality of the sucking infant is finished. |
♦ 3. cittakadharakummaṅgapañho |
♦ 3. The Question of the Painted Tortoise's Quality |
♦ 3. “bhante nāgasena, ‘cittakadharakummassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘One quality of a painted tortoise is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, cittakadharakummo udakabhayā udakaṃ parivajjetvā vicarati, tāya ca pana udakaṃ parivajjanāya āyunā na parihāyati, evameva kho, mahārāja, yoginā yogāvacarena pamāde bhayadassāvinā bhavitabbaṃ, appamāde guṇavisesadassāvinā. |
“Just as, great king, a painted tortoise, for fear of water, wanders about avoiding water, and yet by that avoiding of water, it does not decline in life-span, even so, great king, a yogi, a practitioner of yoga, should be one who sees danger in negligence, and sees a special quality in diligence. |
tāya ca pana bhayadassāvitāya na parihāyati sāmaññā, nibbānassa santike upeti . |
And by that seeing of danger, he does not decline from monkhood, but approaches close to Nibbāna. |
idaṃ, mahārāja, cittakadharakummassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a painted tortoise to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena dhammapade — |
This has been said, great king, by the Blessed One, the god of gods, in the Dhammapada — |
♦ “‘appamādarato bhikkhu, pamāde bhayadassi vā. |
♦ “‘The bhikkhu who delights in diligence, or who sees danger in negligence, |
♦ abhabbo parihānāya, nibbānasseva santike’”ti. |
♦ is incapable of decline, he is in the very presence of Nibbāna.’” |
♦ cittakadharakummaṅgapañho catuttho. |
♦ The fourth question on the quality of the painted tortoise is finished. |
♦ 4. pavanaṅgapañho |
♦ 4. The Question of the Forest's Qualities |
♦ 4. “bhante nāgasena, ‘pavanassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘Five qualities of a forest are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, pavanaṃ nāma asucijanaṃ paṭicchādeti, evameva kho, mahārāja, yoginā yogāvacarena paresaṃ aparaddhaṃ khalitaṃ paṭicchādetabbaṃ na vivaritabbaṃ. |
“Just as, great king, a forest conceals impure people, even so, great king, a yogi, a practitioner of yoga, should conceal the faults and failings of others, not reveal them. |
idaṃ, mahārāja, pavanassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a forest to be adopted. |
♦ “puna caparaṃ, mahārāja, pavanaṃ suññaṃ pacurajanehi, evameva kho, mahārāja, yoginā yogāvacarena rāgadosamohamānadiṭṭhijālehi sabbehi ca kilesehi suññena bhavitabbaṃ. |
♦ “Furthermore, great king, a forest is empty of many people. Even so, great king, a yogi, a practitioner of yoga, should be empty of the nets of lust, hatred, delusion, pride, and views, and of all defilements. |
idaṃ, mahārāja, pavanassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a forest to be adopted. |
♦ “puna caparaṃ, mahārāja, pavanaṃ vivittaṃ janasambādharahitaṃ, evameva kho, mahārāja, yoginā yogāvacarena pāpakehi akusalehi dhammehi anariyehi pavivittena bhavitabbaṃ. |
♦ “Furthermore, great king, a forest is secluded, free from the crowd of people. Even so, great king, a yogi, a practitioner of yoga, should be secluded from evil, unwholesome, and ignoble states. |
idaṃ, mahārāja, pavanassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a forest to be adopted. |
♦ “puna caparaṃ, mahārāja, pavanaṃ santaṃ parisuddhaṃ, evameva kho, mahārāja, yoginā yogāvacarena santena parisuddhena bhavitabbaṃ, nibbutena pahīnamānena pahīnamakkhena bhavitabbaṃ. |
♦ “Furthermore, great king, a forest is calm and pure. Even so, great king, a yogi, a practitioner of yoga, should be calm and pure, extinguished, with pride abandoned, with envy abandoned. |
idaṃ, mahārāja, pavanassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a forest to be adopted. |
♦ “puna caparaṃ, mahārāja, pavanaṃ ariyajanasaṃsevitaṃ, evameva kho, mahārāja, yoginā yogāvacarena ariyajanasaṃsevitena bhavitabbaṃ. |
♦ “Furthermore, great king, a forest is frequented by noble people. Even so, great king, a yogi, a practitioner of yoga, should be frequented by noble people. |
idaṃ, mahārāja, pavanassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of a forest to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena saṃyuttanikāyavare — |
This has been said, great king, by the Blessed One, the god of gods, in the excellent Saṃyutta Nikāya — |
♦ “‘pavivittehi ariyehi, pahitattehi jhāyibhi. |
♦ “‘With the secluded, noble ones, the resolute, the meditators, |
♦ niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase’”ti. |
♦ Always with aroused energy, with the wise, one should dwell together.’” |
♦ pavanaṅgapañho catuttho. |
♦ The fourth question on the qualities of the forest is finished. |
♦ 5. rukkhaṅgapañho |
♦ 5. The Question of the Tree's Qualities |
♦ 5. “bhante nāgasena, ‘rukkhassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 5. “Venerable Nāgasena, you say, ‘Three qualities of a tree are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, rukkho nāma pupphaphaladharo, evameva kho, mahārāja, yoginā yogāvacarena vimuttipupphasāmaññaphaladhārinā bhavitabbaṃ. |
“Just as, great king, a tree is a bearer of flowers and fruits, even so, great king, a yogi, a practitioner of yoga, should be a bearer of the flowers of liberation and the fruits of monkhood. |
idaṃ, mahārāja, rukkhassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a tree to be adopted. |
♦ “puna caparaṃ, mahārāja, rukkho upagatānamanuppaviṭṭhānaṃ janānaṃ chāyaṃ deti, evameva kho, mahārāja, yoginā yogāvacarena upagatānamanuppaviṭṭhānaṃ puggalānaṃ āmisappaṭisandhārena vā dhammappaṭisanthārena vā paṭisantharitabbaṃ. |
♦ “Furthermore, great king, a tree gives shade to the people who approach and enter it. Even so, great king, a yogi, a practitioner of yoga, should extend hospitality to the people who approach and enter, either with material hospitality or with the hospitality of the Dhamma. |
idaṃ, mahārāja, rukkhassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a tree to be adopted. |
♦ “puna caparaṃ, mahārāja, rukkho chāyāvemattaṃ na karoti, evameva kho, mahārāja, yoginā yogāvacarena sabbasattesu vemattatā na kātabbā, coravadhakapaccatthikesupi attanipi samasamā mettābhāvanā kātabbā, ‘kinti ime sattā averā abyāpajjā anīghā sukhī attānaṃ parihareyyun’ti. |
♦ “Furthermore, great king, a tree does not show partiality in its shade. Even so, great king, a yogi, a practitioner of yoga, should not show partiality towards any beings; he should practice the meditation of loving-kindness equally towards thieves, murderers, and enemies, as towards himself, thinking, ‘How may these beings be without enmity, without ill-will, without trouble, and may they maintain themselves in happiness.’ |
idaṃ, mahārāja, rukkhassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a tree to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘vadhake devadattamhi, core aṅgulimālake. |
♦ “‘Towards the murderer Devadatta, the robber Aṅgulimāla, |
♦ dhanapāle rāhule ca, sabbattha samako munī’”ti. |
♦ Dhanapāla and Rāhula, the sage is equal in all respects.’” |
♦ rukkhaṅgapañho pañcamo. |
♦ The fifth question on the qualities of the tree is finished. |
♦ 6. meghaṅgapañho |
♦ 6. The Question of the Cloud's Qualities |
♦ 6. “bhante nāgasena, ‘meghassa pañca aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni pañca aṅgāni gahetabbānī”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘Five qualities of a cloud are to be adopted.’ What are those five qualities to be adopted?” |
“yathā, mahārāja, megho uppannaṃ rajojallaṃ vūpasameti, evameva kho, mahārāja, yoginā yogāvacarena uppannaṃ kilesarajojallaṃ vūpasametabbaṃ. |
“Just as, great king, a cloud settles the arisen dust and dirt, even so, great king, a yogi, a practitioner of yoga, should settle the arisen dust and dirt of the defilements. |
idaṃ, mahārāja, meghassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a cloud to be adopted. |
♦ “puna caparaṃ, mahārāja, megho pathaviyā uṇhaṃ nibbāpeti, evameva kho, mahārāja, yoginā yogāvacarena mettābhāvanāya sadevako loko nibbāpetabbo. |
♦ “Furthermore, great king, a cloud extinguishes the heat of the earth. Even so, great king, a yogi, a practitioner of yoga, should extinguish the world with its devas with the meditation of loving-kindness. |
idaṃ, mahārāja, meghassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a cloud to be adopted. |
♦ “puna caparaṃ, mahārāja, megho sabbabījāni viruhāpeti, evameva kho, mahārāja, yoginā yogāvacarena sabbasattānaṃ saddhaṃ uppādetvā taṃ saddhābījaṃ tīsu sampattīsu ropetabbaṃ, dibbamānusikāsu sukhasampattīsu yāvaparamatthanibbānasukhasampatti. |
♦ “Furthermore, great king, a cloud makes all seeds sprout. Even so, great king, a yogi, a practitioner of yoga, having aroused faith in all beings, should plant that seed of faith in the three attainments: in the happy attainments of the divine and human worlds, up to the supreme happy attainment of Nibbāna. |
idaṃ, mahārāja, meghassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a cloud to be adopted. |
♦ “puna caparaṃ, mahārāja, megho ututo samuṭṭhahitvā dharaṇitalaruhe tiṇarukkhalatāgumbaosadhivanappatayo parirakkhati, evameva kho, mahārāja, yoginā yogāvacarena yoniso manasikāraṃ nibbattetvā tena yoniso manasikārena samaṇadhammo parirakkhitabbo, yoniso manasikāramūlakā sabbe kusalā dhammā. |
♦ “Furthermore, great king, a cloud, having arisen from the season, protects the grasses, trees, vines, bushes, herbs, and forests growing on the surface of the earth. Even so, great king, a yogi, a practitioner of yoga, having produced wise attention, should, with that wise attention, protect the monastic discipline. All wholesome states have wise attention as their root. |
idaṃ, mahārāja, meghassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a cloud to be adopted. |
♦ “puna caparaṃ, mahārāja, megho vassamāno naditaḷākapokkharaṇiyo kandarapadarasarasobbhaudapānāni ca paripūreti udakadhārāhi, evameva kho, mahārāja, yoginā yogāvacarena āgamapariyattiyā dhammameghamabhivassayitvā adhigamakāmānaṃ mānasaṃ paripūrayitabbaṃ. |
♦ “Furthermore, great king, a cloud, while raining, fills the rivers, lakes, ponds, ravines, chasms, pools, and wells with streams of water. Even so, great king, a yogi, a practitioner of yoga, by raining down the cloud of the Dhamma through scriptural learning, should fill the minds of those who desire attainment. |
idaṃ, mahārāja, meghassa pañcamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fifth quality of a cloud to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘bodhaneyyaṃ janaṃ disvā, satasahassepi yojane. |
♦ “‘Seeing a person who can be awakened, even at a distance of a hundred thousand leagues, |
♦ khaṇena upagantvāna, bodheti taṃ mahāmunī’”ti. |
♦ The great sage, having approached in a moment, awakens him.’” |
♦ meghaṅgapañho chaṭṭho. |
♦ The sixth question on the qualities of the cloud is finished. |
♦ 7. maṇiratanaṅgapañho |
♦ 7. The Question of the Jewel's Qualities |
♦ 7. “bhante nāgasena, ‘maṇiratanassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘Three qualities of a jewel are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, maṇiratanaṃ ekantaparisuddhaṃ, evameva kho, mahārāja, yoginā yogāvacarena ekantaparisuddhājīvena bhavitabbaṃ. |
“Just as, great king, a jewel is completely pure, even so, great king, a yogi, a practitioner of yoga, should be of completely pure livelihood. |
idaṃ, mahārāja, maṇiratanassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a jewel to be adopted. |
♦ “puna caparaṃ, mahārāja, maṇiratanaṃ na kenaci saddhiṃ missīyati, evameva kho, mahārāja, yoginā yogāvacarena pāpehi pāpasahāyehi saddhiṃ na missitabbaṃ. |
♦ “Furthermore, great king, a jewel does not mix with anything. Even so, great king, a yogi, a practitioner of yoga, should not mix with evil people and evil companions. |
idaṃ, mahārāja, maṇiratanassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a jewel to be adopted. |
♦ “puna caparaṃ, mahārāja, maṇiratanaṃ jātiratanehi yojīyati, evameva kho, mahārāja, yoginā yogāvacarena uttamavarajātimantehi saddhiṃ saṃvasitabbaṃ, paṭipannakaphalaṭṭhasekkhaphalasamaṅgīhi sotāpannasakadāgāmianāgāmiarahantatevijjachaḷabhiññasamaṇamaṇiratanehi saddhiṃ saṃvasitabbaṃ. |
♦ “Furthermore, great king, a jewel is associated with jewels of its own kind. Even so, great king, a yogi, a practitioner of yoga, should live with those of the highest, most excellent kind; he should live with the monk-jewels who are Stream-enterers, Once-returners, Non-returners, and Arahants, endowed with the fruit of the path and the fruit of the non-trainee, those with the three knowledges and the six supernormal powers. |
idaṃ, mahārāja, maṇiratanassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a jewel to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena suttanipāte — |
This has been said, great king, by the Blessed One, the god of gods, in the Suttanipāta — |
♦ “‘suddhā suddhehi saṃvāsaṃ, kappayavho patissatā. |
♦ “‘The pure should associate with the pure, you should arrange it mindfully. |
♦ tato samaggā nipakā, dukkhassantaṃ karissathā’”ti. |
♦ Then, harmonious and wise, you will make an end of suffering.’” |
♦ maṇiratanapañho sattamo. |
♦ The seventh question on the jewel is finished. |
♦ 8. māgavikaṅgapañho |
♦ 8. The Question of the Hunter's Qualities |
♦ 8. “bhante nāgasena, ‘māgavikassa cattāri aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni cattāri aṅgāni gahetabbānī”ti? |
♦ 8. “Venerable Nāgasena, you say, ‘Four qualities of a hunter are to be adopted.’ What are those four qualities to be adopted?” |
“yathā, mahārāja, māgaviko appamiddho hoti, evameva kho, mahārāja, yoginā yogāvacarena appamiddhena bhavitabbaṃ. |
“Just as, great king, a hunter is not very sleepy, even so, great king, a yogi, a practitioner of yoga, should not be very sleepy. |
idaṃ, mahārāja, māgavikassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a hunter to be adopted. |
♦ “puna caparaṃ, mahārāja, māgaviko migesu yeva cittaṃ upanibandhati, evameva kho, mahārāja, yoginā yogāvacarena ārammaṇesu yeva cittaṃ upanibandhitabbaṃ. |
♦ “Furthermore, great king, a hunter focuses his mind only on the deer. Even so, great king, a yogi, a practitioner of yoga, should focus his mind only on the objects of meditation. |
idaṃ, mahārāja, māgavikassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a hunter to be adopted. |
♦ “puna caparaṃ, mahārāja, māgaviko kālaṃ kammassa jānāti, evameva kho, mahārāja, yoginā yogāvacarena paṭisallānassa kālo jānitabbo ‘ayaṃ kālo paṭisallānassa, ayaṃ kālo nikkhamanāyā’ti. |
♦ “Furthermore, great king, a hunter knows the time for his work. Even so, great king, a yogi, a practitioner of yoga, should know the time for solitude, thinking, ‘This is the time for solitude, this is the time for coming out.’ |
idaṃ, mahārāja, māgavikassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a hunter to be adopted. |
♦ “puna caparaṃ, mahārāja, māgaviko migaṃ disvā hāsamabhijaneti ‘imaṃ lacchāmī’ti, evameva kho, mahārāja, yoginā yogāvacarena ārammaṇe abhiramitabbaṃ, hāsamabhijanetabbaṃ ‘uttariṃ visesamadhigacchissāmī’ti. |
♦ “Furthermore, great king, a hunter, upon seeing a deer, generates joy, thinking, ‘I will get this one.’ Even so, great king, a yogi, a practitioner of yoga, should delight in the object of meditation, and generate joy, thinking, ‘I will attain a higher distinction.’ |
idaṃ, mahārāja, māgavikassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of a hunter to be adopted. |
bhāsitampetaṃ mahārāja therena mogharājena — |
This has been said, great king, by the Elder Mogharāja — |
♦ “‘ārammaṇe labhitvāna, pahitattena bhikkhunā. |
♦ “‘Having obtained an object of meditation, the bhikkhu who has exerted himself |
♦ bhiyyo hāso janetabbo, adhigacchissāmi uttarin’”ti. |
♦ Should generate more joy, thinking, ‘I will attain what is higher.’” |
♦ māgavikaṅgapañho aṭṭhamo. |
♦ The eighth question on the qualities of the hunter is finished. |
♦ 9. bāḷisikaṅgapañho |
♦ 9. The Question of the Fisherman's Qualities |
♦ 9. “bhante nāgasena, ‘bāḷisikassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 9. “Venerable Nāgasena, you say, ‘Two qualities of a fisherman are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, bāḷisiko baḷisena macche uddharati, evameva kho, mahārāja, yoginā yogāvacarena ñāṇena uttariṃ sāmaññaphalāni uddharitabbāni. |
“Just as, great king, a fisherman pulls out fish with a hook, even so, great king, a yogi, a practitioner of yoga, should pull out the higher fruits of monkhood with knowledge. |
idaṃ, mahārāja, bāḷisikassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a fisherman to be adopted. |
♦ “puna caparaṃ, mahārāja, bāḷisiko parittakaṃ vadhitvā vipulaṃ lābhamadhigacchati, evameva kho, mahārāja, yoginā yogāvacarena parittalokāmisamattaṃ pariccajitabbaṃ. |
♦ “Furthermore, great king, a fisherman, having killed a small thing, obtains a great gain. Even so, great king, a yogi, a practitioner of yoga, should renounce the small amount of worldly gain. |
lokāmisamattaṃ, mahārāja, pariccajitvā yogī yogāvacaro vipulaṃ sāmaññaphalaṃ adhigacchati. |
Having renounced the amount of worldly gain, great king, a yogi, a practitioner of yoga, attains the great fruit of monkhood. |
idaṃ, mahārāja, bāḷisikassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a fisherman to be adopted. |
bhāsitampetaṃ, mahārāja, therena rāhulena — |
This has been said, great king, by the Elder Rāhula — |
♦ “‘suññatañcānimittañca, vimokkhañcāppaṇihitaṃ. |
♦ “‘Emptiness and the signless, liberation and the unconditioned, |
♦ caturo phale chaḷabhiññā, cajitvā lokāmisaṃ labhe’”ti. |
♦ The four fruits and the six supernormal powers, one obtains by renouncing worldly gain.’” |
♦ bāḷisikaṅgapañho navamo. |
♦ The ninth question on the qualities of the fisherman is finished. |
♦ 10. tacchakaṅgapañho |
♦ 10. The Question of the Carpenter's Qualities |
♦ 10. “bhante nāgasena, ‘tacchakassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti? |
♦ 10. “Venerable Nāgasena, you say, ‘Two qualities of a carpenter are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, tacchako kāḷasuttaṃ anulometvā rukkhaṃ tacchati, evameva kho, mahārāja, yoginā yogāvacarena jinasāsanamanulomayitvā sīlapathaviyaṃ patiṭṭhahitvā saddhāhatthena paññāvāsiṃ gahetvā kilesā tacchetabbā. |
“Just as, great king, a carpenter, following a black line, hews a tree, even so, great king, a yogi, a practitioner of yoga, following the teaching of the Victor, having established himself on the ground of virtue, taking the adze of wisdom in the hand of faith, should hew the defilements. |
idaṃ, mahārāja, tacchakassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a carpenter to be adopted. |
♦ “puna caparaṃ, mahārāja, tacchako phegguṃ apaharitvā sāramādiyati, evameva kho, mahārāja, yoginā yogāvacarena sassataṃ ucchedaṃ taṃ jīvaṃ taṃ sarīraṃ aññaṃ jīvaṃ aññaṃ sarīraṃ taduttamaṃ aññaduttamaṃ akatamabhabbaṃ apurisakāraṃ abrahmacariyavāsaṃ sattavināsaṃ navasattapātubhāvaṃ saṅkhārasassatabhāvaṃ yo karoti, so paṭisaṃvedeti, añño karoti, añño paṭisaṃvedeti, kammaphaladassanā ca kiriyaphaladiṭṭhi ca iti evarūpāni ceva aññāni ca vivādapathāni apanetvā saṅkhārānaṃ sabhāvaṃ paramasuññataṃ nirīhanijjīvataṃ accantaṃ suññataṃ ādiyitabbaṃ. |
♦ “Furthermore, great king, a carpenter removes the sapwood and takes the heartwood. Even so, great king, a yogi, a practitioner of yoga, having removed such views as eternalism, annihilationism, that the soul is the body, that the soul is one thing and the body another, that the highest is that, that the highest is another, that things are uncreated and incapable of being, that there is no personal action, that there is no holy life, that beings are destroyed, that new beings appear, that formations are eternal, that he who acts is he who experiences, that one acts and another experiences, and the views of the result of kamma and the result of action, and other such paths of dispute, should take the nature of the formations, the supreme emptiness, the state of being without effort and without a self, the ultimate emptiness. |
idaṃ, mahārāja, tacchakassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a carpenter to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena suttanipāte — |
This has been said, great king, by the Blessed One, the god of gods, in the Suttanipāte — |
♦ “‘kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha. |
♦ “‘Blow away the duckweed, cast off the dross. |
♦ tato palāpe vāhetha, assamaṇe samaṇamānine. |
♦ Then drive away the chatterers, the false monks who pretend to be monks. |
♦ “‘niddhamitvāna pāpicche, pāpāacāragocare. |
♦ “‘Having blown away the evil-willed, those of evil conduct and resort, |
♦ suddhā suddhehi saṃvāsaṃ, kappayavho patissatā. |
♦ The pure should associate with the pure, you should arrange it mindfully. |
♦ tato samaggā nipakā, dukkhassantaṃ karissathā’”ti. |
♦ Then, harmonious and wise, you will make an end of suffering.’” |
♦ tacchakaṅgapañho dasamo. |
♦ The tenth question on the qualities of the carpenter is finished. |
♦ makkaṭakavaggo chaṭṭho. |
♦ The sixth chapter on the spider is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ makkaṭo dārako kummo, vanaṃ rukkho ca pañcamo. |
♦ The spider, the infant, the tortoise, the forest, and the tree is the fifth. |
♦ megho maṇi māgaviko, bāḷisī tacchakena cāti. |
♦ The cloud, the jewel, the hunter, the fisherman, and the carpenter. |
♦ 7. kumbhavaggo |
♦ 7. The Chapter on the Pot |
♦ 1. kumbhaṅgapañho |
♦ 1. The Question of the Pot's Quality |
♦ 1. “bhante nāgasena, ‘kumbhassa ekaṃ aṅgaṃ gahetabban’ti yaṃ vadesi, katamaṃ taṃ ekaṃ aṅgaṃ gahetabban”ti? |
♦ 1. “Venerable Nāgasena, you say, ‘One quality of a pot is to be adopted.’ What is that one quality to be adopted?” |
“yathā, mahārāja, kumbho sampuṇṇo na saṇati, evameva kho, mahārāja, yoginā yogāvacarena āgame adhigame pariyattiyaṃ sāmaññe pāramiṃ patvā na saṇitabbaṃ, na tena māno karaṇīyo, na dabbo dassetabbo, nihatamānena nihatadabbena bhavitabbaṃ, ujukena amukharena avikatthinā. |
“Just as, great king, a full pot does not make a sound, even so, great king, a yogi, a practitioner of yoga, having reached the pinnacle in scripture, in attainment, in learning, and in monkhood, should not make a sound; he should not have pride because of it, he should not show pride; he should have his pride humbled, his pride humbled, he should be straightforward, not garrulous, not boastful. |
idaṃ, mahārāja, kumbhassa ekaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the one quality of a pot to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena suttanipāte — |
This has been said, great king, by the Blessed One, the god of gods, in the Suttanipāta — |
♦ “‘yadūnakaṃ taṃ saṇati, yaṃ pūraṃ santameva taṃ. |
♦ “‘That which is half-full makes a sound, that which is full is calm. |
♦ aḍḍhakumbhūpamo bālo, rahado pūrova paṇḍito’”ti. |
♦ The fool is like a half-full pot, the wise one is like a full lake.’” |
♦ kumbhaṅgapañho paṭhamo. |
♦ The first question on the quality of the pot is finished. |
♦ 2. kāḷāyasaṅgapañho |
♦ 2. The Question of the Black Iron's Qualities |
♦ 2. “bhante nāgasena, ‘kāḷāyasassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti ? |
♦ 2. “Venerable Nāgasena, you say, ‘Two qualities of black iron are to be adopted.’ What are those two qualities to be adopted?” |
“yathā, mahārāja, kāḷāyaso supīto vamati , evameva kho, mahārāja, yogino yogāvacarassa mānasaṃ yoniso manasikārena apītaṃ vamati. |
“Just as, great king, black iron, when well-heated, vomits, even so, great king, the mind of a yogi, a practitioner of yoga, unheated by wise attention, vomits. |
idaṃ, mahārāja, kāḷāyasassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of black iron to be adopted. |
♦ “puna caparaṃ, mahārāja, kāḷāyaso sakiṃ pītaṃ udakaṃ na vamati, evameva kho, mahārāja, yoginā yogāvacarena yo sakiṃ uppanno pasādo, na puna so vamitabbo ‘uḷāro so bhagavā sammāsambuddho, svākkhāto dhammo, suppaṭipanno saṅgho’ti. |
♦ “Furthermore, great king, black iron does not vomit the water it has drunk once. Even so, great king, a yogi, a practitioner of yoga, should not vomit the confidence that has once arisen, thinking, ‘The Blessed One is the rightly self-awakened one, the Dhamma is well-proclaimed, the Sangha is well-practiced.’ |
‘rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccanti yaṃ sakiṃ uppannaṃ ñāṇaṃ, na puna taṃ vamitabbaṃ. |
‘Form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent.’ The knowledge that has once arisen should not be vomited. |
idaṃ, mahārāja, kāḷāyasassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of black iron to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘dassanamhi parisodhito naro, ariyadhamme niyato visesagū. |
♦ “‘A man purified in vision, firm in the noble Dhamma, a knower of distinctions, |
♦ nappavedhati anekabhāgaso, sabbaso ca mukhabhāvameva so’”ti. |
♦ does not waver in many parts, and is in every way a man of the mouth.’” |
♦ kāḷāyasaṅgapañho dutiyo. |
♦ The second question on the qualities of the black iron is finished. |
♦ 3. chattaṅgapañho |
♦ 3. The Question of the Umbrella's Qualities |
♦ 3. “bhante nāgasena, ‘chattassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 3. “Venerable Nāgasena, you say, ‘Three qualities of an umbrella are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, chattaṃ upari muddhani carati, evameva kho, mahārāja, yoginā yogāvacarena kilesānaṃ upari muddhani carena bhavitabbaṃ. |
“Just as, great king, an umbrella moves above the head, even so, great king, a yogi, a practitioner of yoga, should be one who moves above the head of the defilements. |
idaṃ, mahārāja, chattassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an umbrella to be adopted. |
♦ “puna caparaṃ, mahārāja, chattaṃ muddhanupatthambhaṃ hoti, evameva kho, mahārāja, yoginā yogāvacarena yoniso manasikārupatthambhena bhavitabbaṃ. |
♦ “Furthermore, great king, an umbrella is a support for the head. Even so, great king, a yogi, a practitioner of yoga, should be supported by wise attention. |
idaṃ, mahārāja, chattassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an umbrella to be adopted. |
♦ “puna caparaṃ, mahārāja, chattaṃ vātātapameghavuṭṭhiyo paṭihanati, evameva kho, mahārāja, yoginā yogāvacarena nānāvidhadiṭṭhiputhusamaṇabrāhmaṇānaṃ matavātatividhaggisantāpakilesavuṭṭhiyo paṭihantabbā . |
♦ “Furthermore, great king, an umbrella wards off wind, sun, clouds, and rain. Even so, great king, a yogi, a practitioner of yoga, should ward off the wind of the views of various monks and brahmins, the heat of the three kinds of fire, and the rain of defilements. |
idaṃ, mahārāja, chattassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of an umbrella to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘yathāpi chattaṃ vipulaṃ, acchiddaṃ thirasaṃhitaṃ. |
♦ “‘Just as a large umbrella, without holes, firmly constructed, |
♦ vātātapaṃ nivāreti, mahatī meghavuṭṭhiyo. |
♦ Wards off wind and sun, and great rains from the clouds, |
♦ “‘tatheva buddhaputtopi, sīlachattadharo suci. |
♦ “‘So too the son of the Buddha, a pure bearer of the umbrella of virtue, |
♦ kilesavuṭṭhiṃ vāreti, santāpatividhaggayo’”ti. |
♦ Wards off the rain of defilements, and the heat of the three kinds of fire.’” |
♦ chattaṅgapañho tatiyo. |
♦ The third question on the qualities of the umbrella is finished. |
♦ 4. khettaṅgapañho |
♦ 4. The Question of the Field's Qualities |
♦ 4. “bhante nāgasena, ‘khettassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 4. “Venerable Nāgasena, you say, ‘Three qualities of a field are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, khettaṃ mātikāsampannaṃ hoti, evameva kho, mahārāja, yoginā yogāvacarena sucaritavattappaṭivattamātikāsampannena bhavitabbaṃ. |
“Just as, great king, a field is endowed with water channels, even so, great king, a yogi, a practitioner of yoga, should be endowed with the water channels of right conduct, duties, and counter-duties. |
idaṃ, mahārāja, khettassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of a field to be adopted. |
♦ “puna caparaṃ, mahārāja, khettaṃ mariyādāsampannaṃ hoti, tāya ca mariyādāya udakaṃ rakkhitvā dhaññaṃ paripāceti, evameva kho, mahārāja, yoginā yogāvacarena sīlahirimariyādāsampannena bhavitabbaṃ, tāya ca sīlahirimariyādāya sāmaññaṃ rakkhitvā cattāri sāmaññaphalāni gahetabbāni. |
♦ “Furthermore, great king, a field is endowed with boundaries, and with that boundary, having protected the water, it ripens the grain. Even so, great king, a yogi, a practitioner of yoga, should be endowed with the boundary of virtue and conscientiousness, and with that boundary of virtue and conscientiousness, having protected his monkhood, he should obtain the four fruits of monkhood. |
idaṃ, mahārāja, khettassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of a field to be adopted. |
♦ “puna caparaṃ, mahārāja, khettaṃ uṭṭhānasampannaṃ hoti, kassakassa hāsajanakaṃ appampi bījaṃ vuttaṃ bahu hoti, bahu vuttaṃ bahutaraṃ hoti, evameva kho, mahārāja, yoginā yogāvacarena uṭṭhānasampannena vipulaphaladāyinā bhavitabbaṃ, dāyakānaṃ hāsajanakena bhavitabbaṃ, yathā appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ hoti. |
♦ “Furthermore, great king, a field is endowed with produce; it is a joy to the farmer; a little seed sown becomes much, and much sown becomes more. Even so, great king, a yogi, a practitioner of yoga, should be endowed with produce, yielding abundant fruit, a joy to the donors, so that a little given becomes much, and much given becomes more. |
idaṃ, mahārāja, khettassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of a field to be adopted. |
bhāsitampetaṃ, mahārāja, therena upālinā vinayadharena — |
This has been said, great king, by the Elder Upāli, the master of the Vinaya — |
♦ “‘khettūpamena bhavitabbaṃ, uṭṭhānavipuladāyinā. |
♦ “‘One should be like a field, yielding abundant produce, |
♦ esa khettavaro nāma, yo dadāti vipulaṃ phalan’”ti. |
♦ This is the name of an excellent field, which gives abundant fruit.’” |
♦ khettaṅgapañho catuttho. |
♦ The fourth question on the qualities of the field is finished. |
♦ 5. agadaṅgapañho |
♦ 5. The Question of the Antidote's Qualities |
♦ 5. “bhante nāgasena, ‘agadassa dve aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni dve aṅgāni gahetabbānī”ti. |
♦ 5. “Venerable Nāgasena, you say, ‘Two qualities of an antidote are to be adopted.’ What are those two qualities to be adopted.” |
“yathā, mahārāja, agade kimī na saṇṭhahanti, evameva kho, mahārāja, yoginā yogāvacarena mānase kilesā na saṇṭhapetabbā. |
“Just as, great king, worms do not survive in an antidote, even so, great king, a yogi, a practitioner of yoga, should not allow defilements to survive in his mind. |
idaṃ, mahārāja, agadassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an antidote to be adopted. |
♦ “puna caparaṃ, mahārāja, agado daṭṭhaphuṭṭhadiṭṭhāsitapītakhāyitasāyitaṃ sabbaṃ visaṃ paṭihanati, evameva kho, mahārāja, yoginā yogāvacarena rāgadosamohamānadiṭṭhivisaṃ sabbaṃ paṭihanitabbaṃ. |
♦ “Furthermore, great king, an antidote counteracts all poison, whether bitten, touched, seen, eaten, drunk, chewed, or savored. Even so, great king, a yogi, a practitioner of yoga, should counteract all the poison of lust, hatred, delusion, pride, and views. |
idaṃ, mahārāja, agadassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an antidote to be adopted. |
bhāsitampetaṃ, mahārāja, bhagavatā devātidevena — |
This has been said, great king, by the Blessed One, the god of gods — |
♦ “‘saṅkhārānaṃ sabhāvatthaṃ, daṭṭhukāmena yoginā. |
♦ “‘The yogi who wishes to see the true nature of formations |
♦ agadeneva hotabbaṃ, kilesavisanāsane’”ti. |
♦ should be like an antidote in destroying the poison of defilements.’” |
♦ agadaṅgapañho pañcamo. |
♦ The fifth question on the qualities of the antidote is finished. |
♦ 6. bhojanaṅgapañho |
♦ 6. The Question of Food's Qualities |
♦ 6. “bhante nāgasena, ‘bhojanassa tīṇi aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni tīṇi aṅgāni gahetabbānī”ti? |
♦ 6. “Venerable Nāgasena, you say, ‘Three qualities of food are to be adopted.’ What are those three qualities to be adopted?” |
“yathā, mahārāja, bhojanaṃ sabbasattānaṃ upatthambho, evameva kho, mahārāja, yoginā yogāvacarena sabbasattānaṃ maggupatthambhena bhavitabbaṃ. |
“Just as, great king, food is the support of all beings, even so, great king, a yogi, a practitioner of yoga, should be a support for all beings on the path. |
idaṃ, mahārāja, bhojanassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of food to be adopted. |
♦ “puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ balaṃ vaḍḍheti, evameva kho, mahārāja, yoginā yogāvacarena puññavaḍḍhiyā vaḍḍhitabbaṃ. |
♦ “Furthermore, great king, food increases the strength of all beings. Even so, great king, a yogi, a practitioner of yoga, should grow in the increase of merit. |
idaṃ, mahārāja, bhojanassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of food to be adopted. |
♦ “puna caparaṃ, mahārāja, bhojanaṃ sabbasattānaṃ abhipatthitaṃ, evameva kho, mahārāja, yoginā yogāvacarena sabbalokābhipatthitena bhavitabbaṃ. |
♦ “Furthermore, great king, food is desired by all beings. Even so, great king, a yogi, a practitioner of yoga, should be desired by the whole world. |
idaṃ, mahārāja, bhojanassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of food to be adopted. |
bhāsitampetaṃ, mahārāja, therena mahāmoggallānena — |
This has been said, great king, by the Elder Mahāmoggallāna — |
♦ “‘saṃyamena niyamena, sīlena paṭipattiyā. |
♦ “‘By restraint, by discipline, by virtue, by practice, |
♦ patthitena bhavitabbaṃ, sabbalokassa yoginā’”ti. |
♦ The yogi should be desired by the whole world.’” |
♦ bhojanaṅgapañho chaṭṭho. |
♦ The sixth question on the qualities of food is finished. |
♦ 7. issāsaṅgapañho |
♦ 7. The Question of the Archer's Qualities |
♦ 7. “bhante nāgasena, ‘issāsassa cattāri aṅgāni gahetabbānī’ti yaṃ vadesi, katamāni tāni cattāri aṅgāni gahetabbānī”ti? |
♦ 7. “Venerable Nāgasena, you say, ‘Four qualities of an archer are to be adopted.’ What are those four qualities to be adopted?” |
“yathā, mahārāja, issāso sare pātayanto ubho pāde pathaviyaṃ daḷhaṃ patiṭṭhāpeti, jaṇṇuavekallaṃ karoti, sarakalāpaṃ kaṭisandhimhi ṭhapeti, kāyaṃ upatthaddhaṃ karoti, dve hatthe sandhiṭṭhānaṃ āropeti, muṭṭhiṃ pīḷayati, aṅguliyo nirantaraṃ karoti, gīvaṃ paggaṇhāti, cakkhūni mukhañca pidahati, nimittaṃ ujuṃ karoti, hāsamuppādeti ‘vijjhissāmī’ti, evameva kho, mahārāja, yoginā yogāvacarena sīlapathaviyaṃ vīriyapāde patiṭṭhāpetabbaṃ, khantisoraccaṃ avekallaṃ kātabbaṃ, saṃvare cittaṃ ṭhapetabbaṃ, saṃyamaniyame attā upanetabbo, icchā mucchā pīḷayitabbā, yoniso manasikāre cittaṃ nirantaraṃ kātabbaṃ, vīriyaṃ paggahetabbaṃ, cha dvārā pidahitabbā, sati upaṭṭhapetabbā, hāsamuppādetabbaṃ ‘sabbakilese ñāṇanārācena vijjhissāmī’ti. |
“Just as, great king, an archer, when shooting arrows, plants both feet firmly on the ground, makes his knees firm, places his quiver at his hip, makes his body stiff, places both hands on the joint, squeezes his fist, makes his fingers continuous, raises his neck, closes his eyes and mouth, makes the target straight, and arouses joy, thinking, ‘I will hit it,’ even so, great king, a yogi, a practitioner of yoga, should establish his feet of energy on the ground of virtue, make his patience and gentleness firm, place his mind in restraint, bring himself to restraint and discipline, squeeze out desire and infatuation, make his mind continuous in wise attention, raise his energy, close the six doors, establish mindfulness, and arouse joy, thinking, ‘I will hit all the defilements with the arrow of knowledge.’ |
idaṃ, mahārāja, issāsassa paṭhamaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the first quality of an archer to be adopted. |
♦ “puna caparaṃ, mahārāja, issāso āḷakaṃ pariharati vaṅkajimhakuṭilanārācassa ujukaraṇāya. |
♦ “Furthermore, great king, an archer carries a straightening tool for straightening crooked, bent, and warped arrows. |
evameva kho, mahārāja, yoginā yogāvacarena imasmiṃ kāye satipaṭṭhānāaḷakaṃ pariharitabbaṃ vaṅkajimhakuṭilacittassa ujukaraṇāya. |
Even so, great king, a yogi, a practitioner of yoga, should carry the straightening tool of the foundations of mindfulness on this body for straightening the crooked, bent, and warped mind. |
idaṃ, mahārāja, issāsassa dutiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the second quality of an archer to be adopted. |
♦ “puna caparaṃ, mahārāja, issāso lakkhe upāseti, evameva kho, mahārāja, yoginā yogāvacarena imasmiṃ kāye upāsitabbaṃ. |
♦ “Furthermore, great king, an archer practices on a target. Even so, great king, a yogi, a practitioner of yoga, should practice on this body. |
kathaṃ mahārāja yoginā yogāvacarena imasmiṃ kāye upāsitabbaṃ? |
How, great king, should a yogi, a practitioner of yoga, practice on this body? |
aniccato upāsitabbaṃ, dukkhato upāsitabbaṃ, anattato upāsitabbaṃ, rogato ... pe ... gaṇḍato ... pe ... sallato ... pe ... aghato ... pe ... ābādhato ... pe ... parato ... pe ... palokato ... pe ... ītito ... pe ... upaddavato ... pe ... bhayato ... pe ... upasaggato ... pe ... calato ... pe ... pabhaṅguto ... pe ... addhuvato ... pe ... atāṇato ... pe ... aleṇato ... pe ... asaraṇato ... pe ... rittato ... pe ... tucchato ... pe ... suññato ... pe ... ādīnavato ... pe ... vipariṇāmadhammato ... pe ... asārato ... pe ... aghamūlato ... pe ... vadhakato ... pe ... vibhavato ... pe ... sāsavato ... pe ... saṅkhatato ... pe ... mārāmisato ... pe ... jātidhammato ... pe ... jarādhammato ... pe ... byādhidhammato ... pe ... maraṇadhammato ... pe ... sokadhammato ... pe ... paridevadhammato ... pe ... upāyāsadhammato ... pe ... saṃkilesadhammato ... pe ... evaṃ kho, mahārāja, yoginā yogāvacarena imasmiṃ kāye upāsitabbaṃ. |
He should practice on it as impermanent, as suffering, as not-self, as a disease... as a boil... as a dart... as misery... as an affliction... as other... as perishable... as a calamity... as a disaster... as a fear... as an oppression... as unstable... as fragile... as not lasting... as no protection... as no shelter... as no refuge... as empty... as void... as essenceless... as a source of misery... as a murderer... as subject to decay... as tainted... as conditioned... as Māra’s bait... as subject to birth... as subject to old age... as subject to disease... as subject to death... as subject to sorrow... as subject to lamentation... as subject to despair... as subject to defilement... thus, great king, a yogi, a practitioner of yoga, should practice on this body. |
idaṃ, mahārāja, issāsassa tatiyaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the third quality of an archer to be adopted. |
♦ “puna caparaṃ, mahārāja, issāso sāyaṃ pātaṃ upāsati. |
♦ “Furthermore, great king, an archer practices in the evening and in the morning. |
evameva kho, mahārāja, yoginā yogāvacarena sāyaṃ pātaṃ ārammaṇe upāsitabbaṃ. |
Even so, great king, a yogi, a practitioner of yoga, should practice on the object of meditation in the evening and in the morning. |
idaṃ, mahārāja, issāsassa catutthaṃ aṅgaṃ gahetabbaṃ. |
This, great king, is the fourth quality of an archer to be adopted. |
bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā — |
This has been said, great king, by the Elder Sāriputta, the general of the Dhamma — |
♦ “‘yathā issāsako nāma, sāyaṃ pātaṃ upāsati. |
♦ “‘Just as an archer practices in the evening and in the morning, |
♦ upāsanaṃ ariñcanto , labhate bhattavetanaṃ. |
♦ Not neglecting his practice, he receives his food and wages. |
♦ “‘tatheva buddhaputtopi, karoti kāyupāsanaṃ. |
♦ “‘So too the son of the Buddha practices contemplation of the body. |
♦ kāyupāsanaṃ ariñcanto, arahattamadhigacchatī’”ti. |
♦ Not neglecting the contemplation of the body, he attains Arahantship.’” |
♦ issāsaṅgapañho sattamo. |
♦ The seventh question on the qualities of the archer is finished. |
♦ kumbhavaggo sattamo . |
♦ The seventh chapter on the pot is finished. |
♦ tassuddānaṃ — |
♦ The summary thereof — |
♦ kumbho ca kāḷāyaso ca, chattaṃ khettañca agado. |
♦ The pot and the black iron, the umbrella, the field, and the antidote, |
♦ bhojanena ca issāso, vuttaṃ dāni vidūhīti. |
♦ With food and the archer, it is now spoken by the wise. |
♦ opammakathāpañho niṭṭhito. |
♦ The question of the similes is finished. |
♦ nigamanaṃ |
♦ Conclusion |
♦ iti chasu kaṇḍesu bāvīsativaggapatimaṇḍitesu dvāsaṭṭhiadhikā dvesatā imasmiṃ potthake āgatā milindapañhā samattā, anāgatā ca pana dvācattālīsā honti, āgatā ca anāgatā ca sabbā samodhānetvā catūhi adhikā tisatapañhā honti, sabbāva milindapañhāti saṅkhaṃ gacchanti. |
♦ Thus, in six sections, adorned with twenty-two chapters, two hundred and sixty-two questions of Milinda have come in this book and are finished; and there are forty-two more to come. Taking together those that have come and those that are to come, there are three hundred and four questions in all; all are counted as the Questions of Milinda. |
♦ rañño ca therassa ca pucchāvisajjanāvasāne caturāsītisatasahassayojanabahalā udakapariyantaṃ katvā ayaṃ mahāpathavī chadhā kampittha, vijjullatā nicchariṃsu, devatā dibbapupphavassaṃ pavassiṃsu, mahābrahmā sādhukāramadāsi, mahāsamuddakucchiyaṃ meghatthanitanigghoso viya mahāghoso ahosi, iti so milindo rājā ca orodhagaṇā ca sirasā añjaliṃ paṇāmetvā vandiṃsu. |
♦ At the end of the questions and answers of the king and the elder, this great earth, eighty-four hundred thousand yojanas in breadth, down to the water’s edge, shook in six ways, flashes of lightning shot forth, the deities rained down a shower of divine flowers, the great Brahma gave a shout of approval, and in the belly of the great ocean a great sound arose like the sound of the roaring of a cloud. Then that king Milinda and the assembly of his court paid homage with their heads and folded hands. |
♦ milindo rājā ativiya pamuditahadayo sumathitamānahadayo buddhasāsane sāramatino ratanattaye sunikkaṅkho niggumbo nitthaddho hutvā therassa guṇesu pabbajjāsu paṭipadāiriyāpathesu ca ativiya pasanno vissattho nirālayo nihatamānatthambho uddhaṭadāṭho viya bhujagindo evamāha “sādhu, bhante nāgasena, buddhavisayo pañho tayā visajjito, imasmiṃ buddhasāsane ṭhapetvā dhammasenāpatiṃ sāriputtattheraṃ añño tayā sadiso pañhavisajjane natthi, khamatha, bhante nāgasena, mama accayaṃ, upāsakaṃ maṃ, bhante nāgasena, dhāretha ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
♦ King Milinda, with a heart exceedingly delighted, with his pride crushed, with his mind intent on the essence of the Buddha’s teaching, without doubt in the Triple Gem, without stubble, with his stiffness removed, like a serpent with its fangs removed, became exceedingly pleased with the elder’s qualities, his going forth, his practice, and his deportment, and being confident, without attachment, with his pride and obstinacy humbled, he said thus: “Excellent, venerable Nāgasena, the question concerning the Buddha’s domain has been answered by you. In this teaching of the Buddha, except for the general of the Dhamma, the Elder Sāriputta, there is no one like you in answering questions. Forgive me, venerable Nāgasena, my transgression. Regard me, venerable Nāgasena, as a lay follower who has gone for refuge for life from this day forth.” |
♦ tadā rājā saha balakāyehi nāgasenattheraṃ payirupāsitvā milindaṃ nāma vihāraṃ kāretvā therassa niyyātetvā catūhi paccayehi nāgasenaṃ koṭisatehi bhikkhūhi saddhiṃ paricari, punapi therassa paññāya pasīditvā puttassa rajjaṃ niyyātetvā agārasmā anagāriyaṃ pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, tena vuttaṃ — |
♦ Then the king, with his army, having served the Elder Nāgasena, had a monastery called Milinda built and dedicated it to the elder, and he served Nāgasena with hundreds of thousands of bhikkhus with the four requisites. Again, being pleased with the elder’s wisdom, he entrusted the kingdom to his son, went forth from the household life into homelessness, developed insight, and attained Arahantship. Therefore it is said — |
♦ “paññā pasatthā lokasmiṃ, katā saddhammaṭṭhitiyā. |
♦ “Wisdom is praised in the world, established for the stability of the true Dhamma. |
♦ paññāya vimatiṃ hantvā, santiṃ papponti paṇḍitā. |
♦ Having destroyed doubt with wisdom, the wise attain peace. |
♦ yasmiṃ khandhe ṭhitā paññā, sati tattha anūnakā. |
♦ In whatever aggregate wisdom is established, there mindfulness is not lacking. |
♦ pūjā visesassādhāro, aggo seṭṭho anuttaro. |
♦ It is the basis for special honor, the highest, the best, the supreme. |
♦ tasmā hi paṇḍito poso, sampassaṃ hitamattano . |
♦ Therefore, the wise person, seeing his own welfare, |
♦ paññavantaṃbhipūjeyya, cetiyaṃ viya sādaro”ti . |
♦ should honor the wise one with respect, like a stupa.” |
♦ laṅkāyaṃ doṇinagare, vasatā doṇināminā. |
♦ In Laṅkā, in the city of Doṇi, dwelling there, by the one named Doṇi, |
♦ mahātherena lekhitvā, suṭṭhapitaṃ yathāsutaṃ. |
♦ a great elder, having written it, it was well established as heard. |
♦ milindarājapañho ca, nāgasenavisajjanaṃ. |
♦ The Questions of King Milinda and the Answers of Nāgasena. |
♦ milindo hi mahāpañño, nāgaseno supaṇḍito. |
♦ Milinda was of great wisdom, Nāgasena was very wise. |
♦ iminā puññakammena, ito gacchāmi tussitaṃ. |
♦ By this meritorious deed, may I go from here to delight. |
♦ metteyyaṃnāgate passe, suṇeyyaṃ dhammamuttamanti. |
♦ May I see Metteyya in the future, and hear the supreme Dhamma. |
♦ milindapañho niṭṭhito. |
♦ The Questions of Milinda is finished. |