Mahāniddesa |
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Aṭṭhakavagga |
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1. Kāmasuttaniddesa |
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Namo tassa Bhagavato Arahato Sammāsambuddhassa. |
Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. |
Kāmaṁ kāmayamānassa, |
For one who desires sensual pleasures, |
Tassa ce taṁ samijjhati; |
If that (desire) of his succeeds; |
Addhā pītimano hoti, |
He certainly becomes glad-minded, |
Laddhā macco yadicchati. |
The mortal, having obtained what he wished for. |
Kāmaṁ kāmayamānassāti kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca. |
"For one who desires sensual pleasures" (Kāmaṁ kāmayamānassa): "Sensual pleasures" (kāmā), in brief, are of two kinds—sensual pleasures as objects (vatthukāmā) and sensual pleasures as defilements (kilesakāmā). |
Katame vatthukāmā? |
What are sensual pleasures as objects? |
Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā; |
Agreeable forms, agreeable sounds, agreeable smells, agreeable tastes, agreeable tangible objects; |
attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṁ vatthu hiraññaṁ suvaṇṇaṁ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṁ kiñci rajanīyaṁ vatthu—vatthukāmā. |
coverings, robes, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, fields, property, gold coin, wrought gold, villages, towns, royal cities, the kingdom and the country, the treasury and the granary, and whatever other thing is enticing—these are sensual pleasures as objects. |
Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā; |
Furthermore, past sensual pleasures, future sensual pleasures, present sensual pleasures; |
ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā; |
internal sensual pleasures, external sensual pleasures, internal-external sensual pleasures; |
hīnā kāmā majjhimā kāmā paṇītā kāmā; |
inferior sensual pleasures, medium sensual pleasures, superior sensual pleasures; |
āpāyikā kāmā mānusikā kāmā dibbā kāmā; |
sensual pleasures of the states of deprivation, human sensual pleasures, divine sensual pleasures; |
paccupaṭṭhitā kāmā nimmitā kāmā animmitā kāmā paranimmitā kāmā; |
available sensual pleasures, created sensual pleasures, uncreated sensual pleasures, sensual pleasures created by others; |
pariggahitā kāmā apariggahitā kāmā mamāyitā kāmā amamāyitā kāmā; |
possessed sensual pleasures, unpossessed sensual pleasures, cherished sensual pleasures, uncherished sensual pleasures; |
sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, |
all phenomena of the sensual sphere, all phenomena of the form sphere, all phenomena of the formless sphere, |
taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā—ime vuccanti vatthukāmā. |
which are bases for craving, objects of craving, desirable in the sense of being wished for, enticing in the sense of arousing passion, intoxicating in the sense of causing delusion—these are called sensual pleasures as objects. |
Katame kilesakāmā? |
What are sensual pleasures as defilements? |
Chando kāmo rāgo kāmo chandarāgo kāmo; saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo; |
Desire is a sensual pleasure, lust is a sensual pleasure, desire and lust is a sensual pleasure; intention is a sensual pleasure, lust is a sensual pleasure, intention and lust is a sensual pleasure; |
yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ. |
whatever in regard to sensual pleasures is sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual burning, sensual intoxication, sensual clinging, the flood of sensuality, the yoke of sensuality, the clinging to sensuality, the hindrance of sensual desire. |
“Addasaṁ kāma te mūlaṁ, |
"Sensual pleasure, I have seen your root, |
Saṅkappā kāma jāyasi; |
From intention, sensual pleasure, you are born; |
Na taṁ saṅkappayissāmi, |
I will not form intentions of you, |
Evaṁ kāma na hehisī”ti.— |
Thus, sensual pleasure, you will not be."— |
Ime vuccanti kilesakāmā. |
These are called sensual pleasures as defilements. |
Kāmayamānassāti kāmayamānassa icchamānassa sādiyamānassa patthayamānassa pihayamānassa abhijappamānassāti—kāmaṁ kāmayamānassa. |
"For one who desires" (kāmayamānassa) means: for one who is desiring, wishing, enjoying, longing for, yearning for, craving for—thus "for one who desires sensual pleasures." |
Tassa ce taṁ samijjhatīti. |
"If that (desire) of his succeeds" (Tassa ce taṁ samijjhati). |
Tassa ceti tassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā. |
"Of his" (Tassa ce) means: of his, whether a noble warrior, a brahmin, a merchant, a worker, a householder, one gone forth, a deva, or a human being. |
Tanti vatthukāmā vuccanti—manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā. |
"That" (Taṁ) refers to what are called sensual pleasures as objects—agreeable forms, agreeable sounds, agreeable smells, agreeable tastes, agreeable tangible objects. |
Samijjhatīti ijjhati samijjhati labhati paṭilabhati adhigacchati vindatīti—tassa ce taṁ samijjhati. |
"Succeeds" (samijjhati) means: it succeeds, it prospers, one gets, one obtains, one attains, one finds—thus "if that (desire) of his succeeds." |
Addhā pītimano hotīti. |
"He certainly becomes glad-minded" (Addhā pītimano hoti). |
Addhāti ekaṁsavacanaṁ nissaṁsayavacanaṁ nikkaṅkhāvacanaṁ advejjhavacanaṁ adveḷhakavacanaṁ niyogavacanaṁ apaṇṇakavacanaṁ avatthāpanavacanametaṁ—addhāti. |
"Certainly" (Addhā) is a word of affirmation, a word of certainty, a word free from doubt, a word without ambiguity, a word without hesitation, a word of necessity, an indubitable word, a word of establishment—this is "certainly." |
Pītīti yā pañcakāmaguṇapaṭisaññuttā pīti pāmujjaṁ āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṁ attamanatā abhipharaṇatā cittassa. |
"Gladness" (Pīti) means: that which is connected with the five strands of sensual pleasure—joy, delight, rejoicing, exultation, laughter, mirth, satisfaction, contentment, elation, mental happiness, suffusion of the mind. |
Manoti yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu, ayaṁ vuccati mano. |
"Minded" (Mano) means: that which is mind, mentality, heart, the pure (mind), mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the mind-consciousness-element born of that; this is called mind. |
Ayaṁ mano imāya pītiyā sahagato hoti sahajāto saṁsaṭṭho sampayutto ekuppādo ekanirodho ekavatthuko ekārammaṇo. |
This mind is accompanied by this gladness, co-arisen, associated, conjoined, of single arising, of single cessation, of single basis, of single object. |
Pītimano hotīti pītimano hoti tuṭṭhamano haṭṭhamano pahaṭṭhamano attamano udaggamano muditamano pamoditamano hotīti—addhā pītimano hoti. |
"Becomes glad-minded" (Pītimano hoti) means: he becomes glad-minded, content-minded, joyful-minded, elated-minded, happy-minded, exultant-minded, delighted-minded, overjoyed-minded—thus "he certainly becomes glad-minded." |
Laddhā macco yadicchatīti. |
"The mortal, having obtained what he wished for" (Laddhā macco yadicchati). |
Laddhāti labhitvā paṭilabhitvā adhigantvā vinditvā. |
"Having obtained" (Laddhā) means: having gotten, having received, having attained, having found. |
Maccoti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. |
"Mortal" (Macco) means: a being, a man, a human, a person, an individual, a living being, one born, a creature, one come from Indra (a human), a man. |
Yadicchatīti yaṁ icchati yaṁ sādiyati yaṁ pattheti yaṁ piheti yaṁ abhijappati, rūpaṁ vā saddaṁ vā gandhaṁ vā rasaṁ vā phoṭṭhabbaṁ vāti, laddhā macco yadicchati. |
"What he wished for" (Yadicchati) means: what he wishes for, what he enjoys, what he longs for, what he yearns for, what he craves for, be it form, or sound, or smell, or taste, or tangible object—"the mortal, having obtained what he wished for." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Kāmaṁ kāmayamānassa, |
"For one who desires sensual pleasures, |
tassa ce taṁ samijjhati; |
if that (desire) of his succeeds; |
Addhā pītimano hoti, |
He certainly becomes glad-minded, |
laddhā macco yadicchatī”ti. |
the mortal, having obtained what he wished for." |
Tassa ce kāmayānassa, |
If for that desiring one, |
chandajātassa jantuno; |
for the creature in whom desire has arisen; |
Te kāmā parihāyanti, |
Those sensual pleasures diminish, |
sallaviddhova ruppati. |
He is afflicted as if pierced by a dart. |
Tassa ce kāmayānassāti. |
"If for that desiring one" (Tassa ce kāmayānassa). |
Tassa ceti tassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā. |
"Of that" (Tassa ce) means: of that, whether a noble warrior, a brahmin, a merchant, a worker, a householder, one gone forth, a deva, or a human being. |
Kāmayānassāti kāme icchamānassa sādiyamānassa patthayamānassa pihayamānassa abhijappamānassa. |
"Desiring one" (kāmayānassa) means: one wishing for sensual pleasures, enjoying them, longing for them, yearning for them, craving for them. |
Atha vā kāmataṇhāya yāyati niyyati vuyhati saṁharīyati. |
Or, by sensual craving one is driven, led, carried away, swept along. |
Yathā hatthiyānena vā assayānena vā goyānena vā ajayānena vā meṇḍayānena vā oṭṭhayānena vā kharayānena vā yāyati niyyati vuyhati saṁharīyati; |
Just as by an elephant vehicle, or a horse vehicle, or an ox vehicle, or a goat vehicle, or a ram vehicle, or a camel vehicle, or a donkey vehicle one is driven, led, carried away, swept along; |
evamevaṁ kāmataṇhāya yāyati niyyati vuyhati saṁharīyatīti—tassa ce kāmayānassa. |
even so by sensual craving one is driven, led, carried away, swept along—thus "if for that desiring one." |
Chandajātassa jantunoti. |
"For the creature in whom desire has arisen" (Chandajātassa jantuno). |
Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ, tassa so kāmacchando jāto hoti sañjāto nibbatto abhinibbatto pātubhūto. |
"Desire" (Chando) means: whatever in regard to sensual pleasures is sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual burning, sensual intoxication, sensual clinging, the flood of sensuality, the yoke of sensuality, the clinging to sensuality, the hindrance of sensual desire; for him that sensual desire is born, originated, produced, fully produced, manifested. |
Jantunoti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassāti—chandajātassa jantuno. |
"For the creature" (jantuno) means: for the being, the man, the human, the person, the individual, the living being, the born one, the creature, one come from Indra, the man—thus "for the creature in whom desire has arisen." |
Te kāmā parihāyantīti—te vā kāmā parihāyanti, so vā kāmehi parihāyati. |
"Those sensual pleasures diminish" (Te kāmā parihāyanti) means—either those sensual pleasures diminish, or he diminishes from (loses) sensual pleasures. |
Kathaṁ te kāmā parihāyanti? |
How do those sensual pleasures diminish? |
Tassa tiṭṭhantasseva te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti, nihitaṁ vā nādhigacchati, duppayuttā vā kammantā bhijjanti, kule vā kulaṅgāro uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti aniccatāyeva aṭṭhamī. |
While he is still living, kings may carry off those possessions, or thieves may carry them off, or fire may burn them, or water may sweep them away, or unloved heirs may carry them off, or what was hidden he does not find, or badly undertaken works fail, or a black sheep arises in the family, who scatters, dissipates, and destroys those possessions; impermanence itself is the eighth (cause). |
Evaṁ te kāmā hāyanti parihāyanti paridhaṁsenti paripatanti antaradhāyanti vippalujjanti. |
Thus those sensual pleasures decrease, diminish, are destroyed, fall away, disappear, are lost. |
Kathaṁ so kāmehi parihāyati? |
How does he diminish from (lose) sensual pleasures? |
Tiṭṭhanteva te bhoge so cavati marati vippalujjati. |
While those possessions are still there, he passes away, dies, is lost. |
Evaṁ so kāmehi hāyati parihāyati paridhaṁsati paripatati antaradhāyati vippalujjati. |
Thus he decreases from, diminishes from, is destroyed from, falls away from, disappears from, is lost from sensual pleasures. |
Corā haranti rājāno, |
Thieves carry off, kings too, |
aggi dahati nassati; |
fire burns, it is lost; |
Atha antena jahati, |
Then in the end he abandons, |
sarīraṁ sapariggahaṁ; |
the body along with its possessions; |
Etadaññāya medhāvī, |
Knowing this, the wise person, |
bhuñjetha ca dadetha ca. |
should enjoy and should give. |
Datvā ca bhutvā ca yathānubhāvaṁ, anindito saggamupeti ṭhānanti, te kāmā parihāyanti. |
Having given and having enjoyed according to his ability, blameless he goes to a heavenly state—those sensual pleasures diminish. |
Sallaviddhova ruppatīti. |
"He is afflicted as if pierced by a dart" (Sallaviddhova ruppati). |
Yathā ayomayena vā sallena viddho, aṭṭhimayena vā sallena dantamayena vā sallena visāṇamayena vā sallena kaṭṭhamayena vā sallena viddho ruppati kuppati ghaṭṭīyati pīḷīyati, byādhito domanassito hoti, |
Just as one pierced by an iron dart, or pierced by a bone dart, or by an ivory dart, or by a horn dart, or by a wooden dart, is afflicted, is agitated, is struck, is oppressed, becomes diseased and dejected; |
evamevaṁ vatthukāmānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. |
even so, due to the change and alteration of objective sensual pleasures, there arise sorrow, lamentation, pain, grief, and despair. |
So kāmasallena ca sokasallena ca viddho, ruppati kuppati ghaṭṭīyati pīḷīyati byādhito domanassito hotīti—sallaviddhova ruppati. |
He, pierced by the dart of sensuality and by the dart of sorrow, is afflicted, is agitated, is struck, is oppressed, becomes diseased and dejected—thus "he is afflicted as if pierced by a dart." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Tassa ce kāmayānassa, |
"If for that desiring one, |
chandajātassa jantuno; |
for the creature in whom desire has arisen; |
Te kāmā parihāyanti, |
Those sensual pleasures diminish, |
sallaviddhova ruppatī”ti. |
He is afflicted as if pierced by a dart." |
Yo kāme parivajjeti, |
He who avoids sensual pleasures, |
sappasseva padā siro; |
As (one would avoid) with the foot the head of a snake; |
Somaṁ visattikaṁ loke, |
He, mindful, overcomes this attachment |
sato samativattati. |
in the world. |
Yo kāme parivajjetīti. |
"He who avoids sensual pleasures" (Yo kāme parivajjeti). |
Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṁṭhānappatto yaṁdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. |
"He who" (Yo) means: whoever, of whatever sort, however constituted, however dwelling, of whatever manner, having attained whatever station, endowed with whatever qualities, whether a noble warrior, or a brahmin, or a merchant, or a worker, or a householder, or one gone forth, or a deva, or a human being. |
Kāme parivajjetīti. |
"Avoids sensual pleasures" (kāme parivajjeti). |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
"Sensual pleasures" (Kāmā), in brief, are of two kinds—sensual pleasures as objects and sensual pleasures as defilements ... (as previously detailed) ... these are called sensual pleasures as objects ... (as previously detailed) ... these are called sensual pleasures as defilements. |
Kāme parivajjetīti dvīhi kāraṇehi kāme parivajjeti—vikkhambhanato vā samucchedato vā. |
"Avoids sensual pleasures" means: he avoids sensual pleasures for two reasons—either by suppression or by eradication. |
Kathaṁ vikkhambhanato kāme parivajjeti? |
How does he avoid sensual pleasures by suppression? |
“Aṭṭhikaṅkalūpamā kāmā appassādaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “maṁsapesūpamā kāmā bahusādhāraṇaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “tiṇukkūpamā kāmā anudahanaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “aṅgārakāsūpamā kāmā mahāpariḷāhaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “supinakūpamā kāmā ittarapaccupaṭṭhānaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “yācitakūpamā kāmā tāvakālikaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “rukkhaphalūpamā kāmā sambhañjanaparibhañjanaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “asisūnūpamā kāmā adhikuṭṭanaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “sattisūlūpamā kāmā vinivijjhanaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “sappasirūpamā kāmā sappaṭibhayaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti, “aggikkhandhūpamā kāmā mahābhitāpanaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeti. |
Seeing "sensual pleasures are like a skeleton, due to their meager satisfaction," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a piece of meat, due to being common to many," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a grass torch, due to burning along with one," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a pit of hot coals, due to the great burning," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a dream, due to their brief appearance," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like borrowed goods, due to their temporary nature," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like fruit on a tree, due to being broken and plundered," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a slaughterhouse, due to the great chopping," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a spear and stake, due to piercing through," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a snake's head, due to the great danger," he avoids sensual pleasures by suppression; seeing "sensual pleasures are like a mass of fire, due to the great scorching," he avoids sensual pleasures by suppression. |
Buddhānussatiṁ bhāventopi vikkhambhanato kāme parivajjeti, dhammānussatiṁ bhāventopi …pe… saṅghānussatiṁ bhāventopi … sīlānussatiṁ bhāventopi … cāgānussatiṁ bhāventopi … devatānussatiṁ bhāventopi … ānāpānassatiṁ bhāventopi … maraṇassatiṁ bhāventopi … kāyagatāsatiṁ bhāventopi … upasamānussatiṁ bhāventopi vikkhambhanato kāme parivajjeti. |
Also, by developing the recollection of the Buddha, he avoids sensual pleasures by suppression; by developing the recollection of the Dhamma ... (and so on for) ... by developing the recollection of the Sangha ... by developing the recollection of virtue ... by developing the recollection of generosity ... by developing the recollection of deities ... by developing mindfulness of breathing ... by developing mindfulness of death ... by developing mindfulness directed to the body ... by developing the recollection of peace, he avoids sensual pleasures by suppression. |
Paṭhamaṁ jhānaṁ bhāventopi vikkhambhanato kāme parivajjeti …pe… dutiyaṁ jhānaṁ bhāventopi … tatiyaṁ jhānaṁ bhāventopi … catutthaṁ jhānaṁ bhāventopi … ākāsānañcāyatanasamāpattiṁ bhāventopi … viññāṇañcāyatanasamāpattiṁ bhāventopi … ākiñcaññāyatanasamāpattiṁ bhāventopi … nevasaññānāsaññāyatanasamāpattiṁ bhāventopi vikkhambhanato kāme parivajjeti. |
Also, by developing the first jhana, he avoids sensual pleasures by suppression ... (and so on for) ... by developing the second jhana ... by developing the third jhana ... by developing the fourth jhana ... by developing the attainment of the base of boundless space ... by developing the attainment of the base of boundless consciousness ... by developing the attainment of the base of nothingness ... by developing the attainment of the base of neither perception nor non-perception, he avoids sensual pleasures by suppression. |
Evaṁ vikkhambhanato kāme parivajjeti. |
Thus he avoids sensual pleasures by suppression. |
Kathaṁ samucchedato kāme parivajjeti? |
How does he avoid sensual pleasures by eradication? |
Sotāpattimaggaṁ bhāventopi apāyagamanīye kāme samucchedato parivajjeti, sakadāgāmimaggaṁ bhāventopi oḷārike kāme samucchedato parivajjeti, anāgāmimaggaṁ bhāventopi anusahagate kāme samucchedato parivajjeti, arahattamaggaṁ bhāventopi sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ samucchedato kāme parivajjeti. |
By developing the path of stream-entry, he avoids sensual pleasures leading to states of deprivation by eradication; by developing the path of once-returning, he avoids gross sensual pleasures by eradication; by developing the path of non-returning, he avoids subtle sensual pleasures by eradication; by developing the path of Arahantship, he avoids all sensual pleasures in every way, entirely, completely, without remainder, by eradication. |
Evaṁ samucchedato kāme parivajjetīti—yo kāme parivajjeti. |
Thus he avoids sensual pleasures by eradication—"he who avoids sensual pleasures." |
Sappasseva padā siroti. |
"As (one would avoid) with the foot the head of a snake" (Sappasseva padā siro). |
Sappo vuccati ahi. |
A "sappa" is called a snake (ahi). |
Kenaṭṭhena sappo? |
For what reason (is it called) "sappa"? |
Saṁsappanto gacchatīti sappo; bhujanto gacchatīti bhujago; urena gacchatīti urago; pannasiro gacchatīti pannago; sirena supatīti sarīsapo; bile sayatīti bilāsayo; guhāyaṁ sayatīti guhāsayo; dāṭhā tassa āvudhoti dāṭhāvudho; visaṁ tassa ghoranti ghoraviso; jivhā tassa duvidhāti dvijivho; dvīhi jivhāhi rasaṁ sāyatīti dvirasaññū. |
It goes gliding (saṁsappanto), thus it is a "sappa"; it goes crookedly (bhujanto), thus it is a "bhujaga" (serpent); it goes on its chest (urena), thus it is an "uraga" (reptile); it goes with its head down (pannasiro), thus it is a "pannaga" (hooded snake); it creeps on its head/body (sirena supatīti), thus it is a "sarīsapa" (creeping thing); it lies in a hole (bile sayati), thus it is a "bilāsaya" (hole-dweller); it lies in a cave (guhāyaṁ sayati), thus it is a "guhāsaya" (cave-dweller); its fangs are its weapon (dāṭhā tassa āvudho), thus it is "dāṭhāvudha" (fang-weaponed); its venom is dreadful (visaṁ tassa ghoraṁ), thus it is "ghoravisa" (dreadful-venomed); its tongue is twofold (jivhā tassa duvidhā), thus it is "dvijivha" (two-tongued); with two tongues it tastes flavor (dvīhi jivhāhi rasaṁ sāyati), thus it is "dvirasaññū" (knower of two tastes). |
Yathā puriso jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo pādena sappasiraṁ vajjeyya vivajjeyya parivajjeyya abhinivajjeyya; |
Just as a man who desires to live, not to die, who desires happiness and is averse to suffering, would shun, avoid, steer clear of, completely avoid a snake's head with his foot; |
evamevaṁ sukhakāmo dukkhapaṭikkūlo kāme vajjeyya vivajjeyya parivajjeyya abhinivajjeyyāti—sappasseva padā siro. |
even so, one who desires happiness and is averse to suffering should shun, avoid, steer clear of, completely avoid sensual pleasures—thus "as (one would avoid) with the foot the head of a snake." |
Somaṁ visattikaṁ loke, sato samativattatīti. |
"He, mindful, overcomes this attachment in the world" (Somaṁ visattikaṁ loke, sato samativattati). |
Soti yo kāme parivajjeti. |
"He" (So) means: he who avoids sensual pleasures. |
Visattikā vuccati taṇhā. |
"Attachment" (Visattikā) is said to be craving (taṇhā). |
Yo rāgo sārāgo anunayo anurodho nandī nandirāgo, cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko, ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā, suttaṁ visatā āyūhinī dutiyā paṇidhi bhavanetti, vanaṁ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṁ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā dhanāsā puttāsā jīvitāsā, jappā pajappā abhijappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañjikatā sādhukamyatā, adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā, kāmataṇhā bhavataṇhā vibhavataṇhā, rūpataṇhā arūpataṇhā nirodhataṇhā, rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chadanaṁ bandhanaṁ, upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ, dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo, taṇhānadī taṇhājālaṁ taṇhāgaddūlaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ. |
Whatever is passion, strong passion, compliance, endearment, delight, impassioned delight; strong passion of the mind, desire, infatuation, clinging, greed, intense greed, attachment, mire; agitation, illusion, producer, originator, sewer (that stitches one to rebirth), snarer, river, attachment (visattikā); thread, diffuseness, collector, companion, aspiration, leader to existence; jungle, undergrowth, bond, affection, longing, fetter; hope, wishing, state of wishing; hope for forms, hope for sounds, hope for smells, hope for tastes, hope for tangibles; hope for gain, hope for wealth, hope for sons, hope for life; murmuring, excessive murmuring, intense murmuring, state of murmuring, state of being murmured at, greediness, state of being greedy, state of having been greedy, servility, desire for pleasure; unrighteous passion, uneven greed, liking, longing, aspiration, yearning, strong aspiration; craving for sensual pleasures, craving for existence, craving for non-existence; craving for form, craving for the formless, craving for cessation; craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental objects; flood, yoke, bond, clinging, obstruction, hindrance, covering, bondage; defilement, underlying tendency, outburst, creeper, manifoldness (of craving); root of suffering, source of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain; river of craving, net of craving, leash of craving, ocean of craving, covetousness, greed, unwholesome root. |
Visattikāti. |
"Attachment" (Visattikā). |
Kenaṭṭhena visattikā? |
For what reason (is it called) "visattikā"? |
Visatāti visattikā; visālāti visattikā; visaṭāti visattikā; visakkatīti visattikā; visaṁharatīti visattikā; visaṁvādikāti visattikā; visamūlāti visattikā; visaphalāti visattikā; visaparibhogoti visattikā; |
It spreads (visata), thus it is visattikā; it is wide-spreading (visālā), thus it is visattikā; it is diffused (visaṭā), thus it is visattikā; it adheres (visakkati), thus it is visattikā; it carries away (visaṁharati), thus it is visattikā; it is deceitful (visaṁvādikā), thus it is visattikā; it has a poisonous root (visamūlā), thus it is visattikā; it has a poisonous fruit (visaphalā), thus it is visattikā; its enjoyment is poison (visaparibhogo), thus it is visattikā; |
visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe, kule gaṇe āvāse lābhe yase, pasaṁsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre, kāmadhātuyā rūpadhātuyā arūpadhātuyā, kāmabhave rūpabhave arūpabhave, saññābhave asaññābhave nevasaññānāsaññābhave, ekavokārabhave catuvokārabhave pañcavokārabhave, atīte anāgate paccuppanne, diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. |
Or, that craving is wide-spreading (visālā) and diffused (visaṭā, vitthatā) in regard to forms, sounds, smells, tastes, tangibles; in regard to family, group, dwelling, gain, fame, praise, pleasure, robes, almsfood, lodging, requisites of medicine for the sick; in the sensual realm, form realm, formless realm; in sensual existence, form existence, formless existence; in perceptual existence, non-perceptual existence, neither-perceptual-nor-non-perceptual existence; in one-constituent existence, four-constituent existence, five-constituent existence; in the past, future, present; in things seen, heard, sensed, cognized—thus it is visattikā. |
Loketi apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. |
"In the world" (Loke) means: in the world of woe, the human world, the deva world; in the world of aggregates, the world of elements, the world of sense-bases. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu … citte … dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato. |
"Mindful" (Sato) means: for four reasons one is mindful—developing the establishment of mindfulness by contemplating the body in the body, one is mindful; concerning feelings ... concerning mind ... developing the establishment of mindfulness by contemplating dhammas in dhammas, one is mindful. |
Aparehipi catūhi kāraṇehi sato—asatiparivajjanāya sato, satikaraṇīyānaṁ dhammānaṁ katattā sato, satiparibandhānaṁ dhammānaṁ hatattā sato, satinimittānaṁ dhammānaṁ asammuṭṭhattā sato. |
Also by four other reasons one is mindful—by avoiding non-mindfulness, one is mindful; because of having done things that should be done with mindfulness, one is mindful; because of having destroyed things that are obstacles to mindfulness, one is mindful; because of not having forgotten the signs for mindfulness, one is mindful. |
Aparehipi catūhi kāraṇehi sato—satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohaṇatāya sato. |
Also by four other reasons one is mindful—because of being endowed with mindfulness, one is mindful; because of mastery in mindfulness, one is mindful; because of proficiency in mindfulness, one is mindful; because of not descending from mindfulness, one is mindful. |
Aparehipi catūhi kāraṇehi sato—sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. |
Also by four other reasons one is mindful—because of being attached (to wholesome states), one is mindful; because of being calmed, one is mindful; because of being tranquil, one is mindful; because of being endowed with peaceful qualities, one is mindful. |
Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. |
Through recollection of the Buddha, one is mindful; through recollection of the Dhamma, one is mindful; through recollection of the Sangha, one is mindful; through recollection of virtue, one is mindful; through recollection of generosity, one is mindful; through recollection of deities, one is mindful; through mindfulness of breathing, one is mindful; through mindfulness of death, one is mindful; through mindfulness directed to the body, one is mindful; through recollection of peace, one is mindful. |
Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṁ vuccati sati. |
That which is mindfulness, recollection, re-mindfulness, mindfulness, remembrance, bearing in mind, non-superficiality, non-forgetfulness, mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called mindfulness. |
Imāya satiyā upeto hoti samupeto upagato samupagato upapanno samupapanno samannāgato, so vuccati sato. |
He is endowed with this mindfulness, fully endowed, approached, fully approached, possessed, fully possessed, furnished with—he is called mindful. |
Somaṁ visattikaṁ loke, sato samativattatīti. |
"He, mindful, overcomes this attachment in the world" (Somaṁ visattikaṁ loke, sato samativattati). |
Loke vā sā visattikā, loke vā taṁ visattikaṁ sato tarati uttarati patarati samatikkamati vītivattatīti—somaṁ visattikaṁ loke, sato samativattati. |
Either that attachment is in the world, or the mindful one crosses over, surmounts, passes beyond, transcends, goes beyond that attachment in the world—thus "He, mindful, overcomes this attachment in the world." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yo kāme parivajjeti, |
"He who avoids sensual pleasures, |
sappasseva padā siro; |
As (one would avoid) with the foot the head of a snake; |
Somaṁ visattikaṁ loke, |
He, mindful, overcomes this attachment |
sato samativattatī”ti. |
in the world." |
Khettaṁ vatthuṁ hiraññaṁ vā, |
Fields, property, or gold, |
Gavāssaṁ dāsaporisaṁ; |
Cattle and horses, slaves and servants; |
Thiyo bandhū puthu kāme, |
Women, relatives, various sensual pleasures, |
Yo naro anugijjhati. |
The man who is greedy for (these). |
Khettaṁ vatthuṁ hiraññaṁ vāti. |
"Fields, property, or gold" (Khettaṁ vatthuṁ hiraññaṁ vā). |
Khettanti sālikkhettaṁ vīhikkhettaṁ muggakkhettaṁ māsakkhettaṁ yavakkhettaṁ godhumakkhettaṁ tilakkhettaṁ. |
"Fields" (Khettaṁ) means: a rice field, a paddy field, a bean field, a pulse field, a barley field, a wheat field, a sesame field. |
Vatthunti gharavatthuṁ koṭṭhakavatthuṁ purevatthuṁ pacchāvatthuṁ ārāmavatthuṁ vihāravatthuṁ. |
"Property" (Vatthuṁ) means: house-property, granary-property, front-property, back-property, monastery-property, dwelling-property. |
Hiraññanti hiraññaṁ vuccati kahāpaṇoti—khettaṁ vatthuṁ hiraññaṁ vā. |
"Gold" (Hiraññaṁ) means: gold is called kahāpaṇa (a coin)—thus "fields, property, or gold." |
Gavāssaṁ dāsaporisanti. |
"Cattle and horses, slaves and servants" (Gavāssaṁ dāsaporisaṁ). |
Gavanti gavā vuccanti. |
"Cattle" (Gavā) are called oxen/cows. |
Assāti pasukādayo vuccanti. |
"Horses" (Assā) refers to horses and other beasts of burden. |
Dāsāti cattāro dāsā—antojātako dāso, dhanakkītako dāso, sāmaṁ vā dāsabyaṁ upeti, akāmako vā dāsavisayaṁ upeti. |
"Slaves" (Dāsā) means: four kinds of slaves—one born in the house, a slave bought with money, one who becomes a slave of his own accord, or one who comes into slavery unwillingly. |
“Āmāya dāsāpi bhavanti heke, |
"Some are slaves by birth, |
Dhanena kītāpi bhavanti dāsā; |
Some are slaves bought with wealth; |
Sāmañca eke upayanti dāsyaṁ, |
Some enter slavery of their own accord, |
Bhayāpanuṇṇāpi bhavanti dāsā”ti. |
Some are slaves driven by fear." |
Purisāti tayo purisā—bhatakā, kammakarā, upajīvinoti—gavāssaṁ dāsaporisaṁ. |
"Servants" (Purisā) means: three kinds of servants—hired workers, laborers, dependents—thus "cattle and horses, slaves and servants." |
Thiyo bandhū puthu kāmeti. |
"Women, relatives, various sensual pleasures" (Thiyo bandhū puthu kāme). |
Thiyoti itthipariggaho vuccati. |
"Women" (Thiyo) refers to the taking of a wife. |
Bandhūti cattāro bandhū—ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mantabandhavāpi bandhu, sippabandhavāpi bandhu. |
"Relatives" (Bandhū) means: four kinds of relatives—blood relatives are relatives, clan relatives are relatives, counsel-relatives (allies) are relatives, craft-relatives (colleagues) are relatives. |
Puthu kāmeti bahū kāme. Ete puthu kāmā manāpikā rūpā …pe… manāpikā phoṭṭhabbāti—thiyo bandhū puthu kāme. |
"Various sensual pleasures" (Puthu kāme) means many sensual pleasures. These various sensual pleasures are agreeable forms ... (as previously detailed) ... agreeable tangible objects—thus "women, relatives, various sensual pleasures." |
Yo naro anugijjhatīti. |
"The man who is greedy for (these)" (Yo naro anugijjhati). |
Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṁṭhānappatto yaṁdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. |
"Who" (Yo) means: whoever, of whatever sort, however constituted, however dwelling, of whatever manner, having attained whatever station, endowed with whatever qualities, whether a noble warrior, or a brahmin, or a merchant, or a worker, or a householder, or one gone forth, or a deva, or a human being. |
Naroti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. |
"Man" (Naro) means: a being, a man, a human, a person, an individual, a living being, one born, a creature, one come from Indra, a man. |
Anugijjhatīti kilesakāmena vatthukāmesu gijjhati anugijjhati paligijjhati palibajjhatīti—yo naro anugijjhati. |
"Is greedy for" (Anugijjhati) means: through defilement-sensual-pleasures one is greedy for object-sensual-pleasures, is very greedy, is intensely greedy, is attached—thus "the man who is greedy for (these)." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Khettaṁ vatthuṁ hiraññaṁ vā, |
"Fields, property, or gold, |
gavāssaṁ dāsaporisaṁ; |
Cattle and horses, slaves and servants; |
Thiyo bandhū puthu kāme, |
Women, relatives, various sensual pleasures, |
yo naro anugijjhatī”ti. |
The man who is greedy for (these)." |
Abalā naṁ balīyanti, |
The weak (defilements) overpower him, |
maddantenaṁ parissayā; |
Dangers crush him; |
Tato naṁ dukkhamanveti, |
Then suffering follows him, |
nāvaṁ bhinnamivodakaṁ. |
Like water into a broken boat. |
Abalā naṁ balīyantīti. |
"The weak (defilements) overpower him" (Abalā naṁ balīyanti). |
Abalāti abalā kilesā dubbalā appabalā appathāmakā hīnā nihīnā (…) omakā lāmakā chatukkā parittā. |
"Weak" (Abalā) means: weak defilements, feeble, of little strength, of little power, inferior, low, (...) base, mean, worthless, trifling. |
Te kilesā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddantīti, evampi abalā naṁ balīyanti. |
Those defilements overwhelm that person, completely overwhelm, conquer, engulf, take complete possession of, crush him—thus also "the weak (defilements) overpower him." |
Atha vā abalaṁ puggalaṁ dubbalaṁ appabalaṁ appathāmakaṁ hīnaṁ nihīnaṁ omakaṁ lāmakaṁ chatukkaṁ parittaṁ, yassa natthi saddhābalaṁ vīriyabalaṁ satibalaṁ samādhibalaṁ paññābalaṁ hiribalaṁ ottappabalaṁ. |
Or, the weak person, feeble, of little strength, of little power, inferior, low, base, mean, worthless, trifling, who has no power of faith, power of energy, power of mindfulness, power of concentration, power of wisdom, power of moral shame, power of moral dread. |
Te kilesā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddantīti—evampi abalā naṁ balīyantīti. |
Those defilements overwhelm that person, completely overwhelm, conquer, engulf, take complete possession of, crush him—thus also "the weak (defilements) overpower him." |
Maddantenaṁ parissayāti. |
"Dangers crush him" (Maddantenaṁ parissayā). |
Dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca. |
Two kinds of dangers—manifest dangers and hidden dangers. |
Katame pākaṭaparissayā? |
What are the manifest dangers? |
Sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo, kāso sāso pināso ḍāho jaro, kucchirogo mucchā pakkhandikā sūlā visūcikā, kuṭṭhaṁ gaṇḍo kilāso soso apamāro, daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ, madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā, opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā iti vā—ime vuccanti pākaṭaparissayā. |
Lions, tigers, panthers, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or thieves, or hostile humans, or those who have done (harmful) deeds, or those who have not done (such) deeds; eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, outer-ear-disease, mouth-disease, tooth-disease; cough, asthma, catarrh, burning sensation, fever; stomach-disease, fainting, dysentery, sharp pains, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itch, scabies, psoriasis, impetigo, bleeding piles; diabetes, shoulder-(pain), pimples, fistula; illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from a combination (of these), illnesses arising from change of seasons, illnesses arising from improper care; illnesses due to external attack, illnesses arising from kamma-result; cold, heat, hunger, thirst, excrement, urine, contact with gadflies, mosquitoes, wind, sun, and reptiles, or such—these are called manifest dangers. |
Katame paṭicchannaparissayā? |
What are the hidden dangers? |
Kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, kāmacchandanīvaraṇaṁ byāpādanīvaraṇaṁ thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ vicikicchānīvaraṇaṁ, rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṁ, māyā sāṭheyyaṁ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā—ime vuccanti paṭicchannaparissayā. |
Bodily misconduct, verbal misconduct, mental misconduct; the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; passion, aversion, delusion, anger, hostility, contempt, rivalry, envy, avarice; deceit, hypocrisy, obstinacy, presumption, conceit, excessive conceit, intoxication, negligence; all defilements, all misconducts, all vexations, all burnings, all torments, all unwholesome formations—these are called hidden dangers. |
Parissayāti kenaṭṭhena parissayā? |
"Dangers" (Parissayā), in what sense are they dangers? |
Parisahantīti parissayā, parihānāya saṁvattantīti parissayā, tatrāsayāti parissayā. |
They overwhelm, thus they are dangers; they lead to decline, thus they are dangers; they are lairs therein, thus they are dangers. |
Kathaṁ parisahantīti parissayā? |
How do they overwhelm, thus they are dangers? |
Te parissayā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. |
Those dangers overwhelm that person, completely overwhelm, conquer, engulf, take complete possession of, crush him. |
Evaṁ parisahantīti parissayā. |
Thus they overwhelm, thus they are dangers. |
Kathaṁ parihānāya saṁvattantīti parissayā? |
How do they lead to decline, thus they are dangers? |
Te parissayā kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Those dangers lead to the obstruction and decline of wholesome qualities. |
Katamesaṁ kusalānaṁ dhammānaṁ? |
Of which wholesome qualities? |
Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya, sīlesu paripūrikāritāya indriyesu guttadvāratāya bhojane mattaññutāya, jāgariyānuyogassa satisampajaññassa, catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogassa catunnaṁ sammappadhānānaṁ bhāvanānuyogassa catunnaṁ iddhipādānaṁ bhāvanānuyogassa, pañcannaṁ indriyānaṁ bhāvanānuyogassa pañcannaṁ balānaṁ bhāvanānuyogassa, sattannaṁ bojjhaṅgānaṁ bhāvanānuyogassa, ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa—imesaṁ kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Of right practice, of順向 practice, of unopposed practice, of unhindered practice, of meaningful practice, of practice in accordance with Dhamma; of fulfillment in virtues, of guarding the sense-doors, of moderation in eating; of application to wakefulness, of mindfulness and clear comprehension; of application to the development of the four establishments of mindfulness, of application to the development of the four right strivings, of application to the development of the four bases of psychic power; of application to the development of the five faculties, of application to the development of the five powers; of application to the development of the seven factors of enlightenment; of application to the development of the Noble Eightfold Path—to the obstruction and decline of these wholesome qualities they lead. |
Evaṁ parihānāya saṁvattantīti—parissayā. |
Thus they lead to decline—thus they are dangers. |
Kathaṁ tatrāsayāti parissayā? |
How are they lairs therein, thus they are dangers? |
Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. |
Therein these evil, unwholesome qualities arise, dependent on the individual existence. |
Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti, evamevaṁ tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. |
Just as creatures that dwell in holes lie in holes, creatures that dwell in water lie in water, creatures that dwell in forests lie in forests, creatures that dwell in trees lie in trees, even so, therein these evil, unwholesome qualities arise, dependent on the individual existence. |
Evampi tatrāsayāti—parissayā. |
Thus also they are lairs therein—thus they are dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti ye pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā, tyassa anto vasanti anvāsavanti pāpakā akusalā dhammāti—tasmā sāntevāsikoti vuccati. Te naṁ samudācaranti. Samudācaranti naṁ pāpakā akusalā dhammāti—tasmā sācariyakoti vuccati. |
"A bhikkhu with an inner resident, bhikkhus, with a teacher, dwells in suffering, not comfortably. And how, bhikkhus, does a bhikkhu with an inner resident, with a teacher, dwell in suffering, not comfortably? Here, bhikkhus, when a bhikkhu sees a form with the eye, evil unwholesome states arise, lustful thoughts connected with the fetters; these dwell within him, they follow him—evil unwholesome states—therefore he is called 'with an inner resident.' They assail him. Evil unwholesome states assail him—therefore he is called 'with a teacher.' |
Puna caparaṁ, bhikkhave, bhikkhuno sotena saddaṁ sutvā, ghānena gandhaṁ ghāyitvā, jivhāya rasaṁ sāyitvā, kāyena phoṭṭhabbaṁ phusitvā, manasā dhammaṁ viññāya uppajjanti ye pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā, tyassa anto vasanti anvāsavanti pāpakā akusalā dhammāti—tasmā sāntevāsikoti vuccati. Te naṁ samudācaranti. Samudācaranti naṁ pāpakā akusalā dhammāti—tasmā sācariyakoti vuccati. Evaṁ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharatī”ti. |
Furthermore, bhikkhus, when a bhikkhu hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, touches a tangible object with the body, cognizes a mental object with the mind, evil unwholesome states arise, lustful thoughts connected with the fetters; these dwell within him, they follow him—evil unwholesome states—therefore he is called 'with an inner resident.' They assail him. Evil unwholesome states assail him—therefore he is called 'with a teacher.' Thus indeed, bhikkhus, a bhikkhu with an inner resident, with a teacher, dwells in suffering, not comfortably." |
Evampi tatrāsayāti—parissayā. |
Thus also they are lairs therein—thus they are dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Tayome, bhikkhave, antarāmalā—antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso …pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā—antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. |
"These three, bhikkhus, are internal stains—internal enemies, internal foes, internal murderers, internal adversaries. What three? Greed, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. Aversion ... (and so on for) ... Delusion, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. These, bhikkhus, are the three internal stains—internal enemies, internal foes, internal murderers, internal adversaries. |
Anatthajanano lobho, |
Greed brings non-benefit, |
lobho cittappakopano; |
Greed agitates the mind; |
Bhayamantarato jātaṁ, |
Fear born from within, |
taṁ jano nāvabujjhati. |
That people do not understand. |
Luddho atthaṁ na jānāti, |
The greedy one knows not the benefit, |
luddho dhammaṁ na passati; |
The greedy one sees not the Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ lobho sahate naraṁ. |
When greed overcomes a man. |
Anatthajanano doso, |
Aversion brings non-benefit, |
doso cittappakopano; |
Aversion agitates the mind; |
Bhayamantarato jātaṁ, |
Fear born from within, |
taṁ jano nāvabujjhati. |
That people do not understand. |
Kuddho atthaṁ na jānāti, |
The angry one knows not the benefit, |
kuddho dhammaṁ na passati; |
The angry one sees not the Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ doso sahate naraṁ. |
When aversion overcomes a man. |
Anatthajanano moho, |
Delusion brings non-benefit, |
moho cittappakopano; |
Delusion agitates the mind; |
Bhayamantarato jātaṁ, |
Fear born from within, |
taṁ jano nāvabujjhati. |
That people do not understand. |
Mūḷho atthaṁ na jānāti, |
The deluded one knows not the benefit, |
mūḷho dhammaṁ na passati; |
The deluded one sees not the Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ moho sahate naran”ti. |
When delusion overcomes a man." |
Evampi tatrāsayāti—parissayā. |
Thus also they are lairs therein—thus they are dangers. |
Vuttampi hetaṁ bhagavatā—“tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti, ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati, ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja …pe… moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati, ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti, ahitāya dukkhāya aphāsuvihārāya. |
This too was said by the Blessed One—"Three qualities, sire, arising internally in a person, arise for his non-benefit, for his suffering, for his uncomfortable living. What three? Greed, sire, is a quality in a person which, arising internally, arises for his non-benefit, for his suffering, for his uncomfortable living. Aversion, sire ... (and so on for) ... Delusion, sire, is a quality in a person which, arising internally, arises for his non-benefit, for his suffering, for his uncomfortable living. These three qualities, sire, in a person, arising internally, arise for his non-benefit, for his suffering, for his uncomfortable living. |
Lobho doso ca moho ca, |
Greed, aversion, and delusion, |
purisaṁ pāpacetasaṁ; |
In a person of evil mind; |
Hiṁsanti attasambhūtā, |
Born from oneself, they harm (him), |
tacasāraṁva samphalan”ti. |
Like its own fruit (harms) the bamboo." |
Evampi tatrāsayāti—parissayā. |
Thus also they are lairs therein—thus they are dangers. |
Vuttampi cetaṁ bhagavatā— |
And this was said by the Blessed One— |
“Rāgo ca doso ca itonidānā, |
"Passion and aversion have their source from this, |
Arati rati lomahaṁso itojā; |
Discontent, delight, and horripilation are born from this; |
Ito samuṭṭhāya manovitakkā, |
Arising from this, thoughts of the mind, |
Kumārakā dhaṅkamivossajantī”ti. |
Like boys release their crows (i.e., make noise/mischief)." |
Evampi tatrāsayāti—parissayā. |
Thus also they are lairs therein—thus they are dangers. |
Maddantenaṁ parissayāti. |
"Dangers crush him" (Maddantenaṁ parissayā). |
Te parissayā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddantīti—maddantenaṁ parissayā. |
Those dangers overwhelm that person, completely overwhelm, conquer, engulf, take complete possession of, crush him—thus "dangers crush him." |
Tato naṁ dukkhamanvetīti. |
"Then suffering follows him" (Tato naṁ dukkhamanveti). |
Tatoti tato tato parissayato taṁ puggalaṁ dukkhaṁ anveti anugacchati anvāyikaṁ hoti, jātidukkhaṁ anveti anugacchati anvāyikaṁ hoti, jarādukkhaṁ anveti anugacchati anvāyikaṁ hoti, byādhidukkhaṁ anveti anugacchati anvāyikaṁ hoti, maraṇadukkhaṁ anveti anugacchati anvāyikaṁ hoti, sokaparidevadukkhadomanassupāyāsadukkhaṁ anveti anugacchati anvāyikaṁ hoti, nerayikaṁ dukkhaṁ, tiracchānayonikaṁ dukkhaṁ, pettivisayikaṁ dukkhaṁ anveti anugacchati anvāyikaṁ hoti, mānusikaṁ dukkhaṁ … gabbhokkantimūlakaṁ dukkhaṁ … gabbhe ṭhitimūlakaṁ dukkhaṁ … gabbhā vuṭṭhānamūlakaṁ dukkhaṁ … jātassūpanibandhakaṁ dukkhaṁ … jātassa parādheyyakaṁ dukkhaṁ … attūpakkamaṁ dukkhaṁ … parūpakkamaṁ dukkhaṁ anveti anugacchati anvāyikaṁ hoti, dukkhadukkhaṁ anveti anugacchati anvāyikaṁ hoti, saṅkhāradukkhaṁ … vipariṇāmadukkhaṁ … cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo, kāso sāso pināso ḍāho jaro, kucchirogo mucchā pakkhandikā sūlā visūcikā, kuṭṭhaṁ gaṇḍo kilāso soso apamāro, daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ, madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā, opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassadukkhaṁ … mātumaraṇaṁ dukkhaṁ … pitumaraṇaṁ dukkhaṁ … bhātumaraṇaṁ dukkhaṁ … bhaginimaraṇaṁ dukkhaṁ … puttamaraṇaṁ dukkhaṁ … dhītumaraṇaṁ dukkhaṁ … ñātibyasanaṁ dukkhaṁ … bhogabyasanaṁ dukkhaṁ … rogabyasanaṁ dukkhaṁ … sīlabyasanaṁ dukkhaṁ … diṭṭhibyasanaṁ dukkhaṁ anveti anugacchati anvāyikaṁ hotīti—tato naṁ dukkhamanveti. |
"Then" (Tato) means: from that, from that danger, suffering follows that person, pursues him, becomes his attendant; the suffering of birth follows, pursues, becomes attendant; the suffering of old age follows, pursues, becomes attendant; the suffering of sickness follows, pursues, becomes attendant; the suffering of death follows, pursues, becomes attendant; the suffering of sorrow, lamentation, pain, grief, and despair follows, pursues, becomes attendant; hellish suffering, animal-realm suffering, ghost-realm suffering follows, pursues, becomes attendant; human suffering ... suffering rooted in conception ... suffering rooted in remaining in the womb ... suffering rooted in exiting the womb ... suffering connected with birth ... suffering of being dependent after birth ... suffering from self-inflicted harm ... suffering from harm inflicted by others follows, pursues, becomes attendant; the suffering of pain follows, pursues, becomes attendant; the suffering of formations ... the suffering of change ... eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, outer-ear-disease, mouth-disease, tooth-disease; cough, asthma, catarrh, burning sensation, fever; stomach-disease, fainting, dysentery, sharp pains, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itch, scabies, psoriasis, impetigo, bleeding piles; diabetes, shoulder-(pain), pimples, fistula; illnesses arising from bile, illnesses arising from phlegm, illnesses arising from wind, illnesses arising from a combination (of these), illnesses arising from change of seasons, illnesses arising from improper care; illnesses due to external attack, illnesses arising from kamma-result; the suffering of cold, heat, hunger, thirst, excrement, urine, contact with gadflies, mosquitoes, wind, sun, and reptiles ... the suffering of mother's death ... the suffering of father's death ... the suffering of brother's death ... the suffering of sister's death ... the suffering of son's death ... the suffering of daughter's death ... the suffering of loss of relatives ... the suffering of loss of wealth ... the suffering of loss through illness ... the suffering of loss of virtue ... the suffering of loss of view follows, pursues, becomes attendant—thus "then suffering follows him." |
Nāvaṁ bhinnamivodakanti. |
"Like water into a broken boat" (Nāvaṁ bhinnamivodakaṁ). |
Yathā bhinnaṁ nāvaṁ dakamesiṁ tato tato udakaṁ anveti anugacchati anvāyikaṁ hoti, puratopi udakaṁ anveti anugacchati anvāyikaṁ hoti, pacchatopi … heṭṭhatopi … passatopi udakaṁ anveti anugacchati anvāyikaṁ hoti; |
Just as water seeks a broken boat, from here and there water follows it, pursues it, becomes attendant to it; from the front water follows, pursues, becomes attendant; from the back ... from below ... from the sides water follows, pursues, becomes attendant; |
evamevaṁ tato tato parissayato taṁ puggalaṁ dukkhaṁ anveti anugacchati anvāyikaṁ hoti, jātidukkhaṁ anveti anugacchati anvāyikaṁ hoti …pe… diṭṭhibyasanaṁ dukkhaṁ anveti anugacchati anvāyikaṁ hotīti—nāvaṁ bhinnamivodakaṁ. |
even so, from this and that danger, suffering follows that person, pursues him, becomes attendant to him; the suffering of birth follows, pursues, becomes attendant ... (as detailed above) ... the suffering of loss of view follows, pursues, becomes attendant—thus "like water into a broken boat." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Abalā naṁ balīyanti, |
"The weak (defilements) overpower him, |
maddante naṁ parissayā; |
Dangers crush him; |
Tato naṁ dukkhamanveti, |
Then suffering follows him, |
nāvaṁ bhinnamivodakan”ti. |
Like water into a broken boat." |
Tasmā jantu sadā sato, |
Therefore, a creature, always mindful, |
kāmāni parivajjaye; |
Should avoid sensual pleasures; |
Te pahāya tare oghaṁ, |
Having abandoned them, he would cross the flood, |
nāvaṁ sitvāva pāragū. |
Like one who has bailed out a boat, gone to the far shore. |
Tasmā jantu sadā satoti. |
"Therefore, a creature, always mindful" (Tasmā jantu sadā sato). |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā etaṁ ādīnavaṁ sampassamāno kāmesūti—tasmā. |
"Therefore" (Tasmā) means: therefore, for that reason, on that account, due to that cause, from that origin, seeing this danger in sensual pleasures—thus "therefore." |
Jantūti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. |
"Creature" (Jantu) means: a being, a man, a human, a person, an individual, a living being, one born, a creature, one come from Indra, a man. |
Sadāti sadā sabbadā sabbakālaṁ niccakālaṁ dhuvakālaṁ satataṁ samitaṁ abbokiṇṇaṁ poṅkhānupoṅkhaṁ udakūmikajātaṁ avīci santati sahitaṁ phassitaṁ, purebhattaṁ pacchābhattaṁ purimayāmaṁ majjhimayāmaṁ pacchimayāmaṁ, kāḷe juṇhe vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. |
"Always" (Sadā) means: always, at all times, every time, constantly, perpetually, continuously, uninterruptedly, successively, like a series of water waves, unceasingly, connectedly, contacted; before the meal, after the meal, in the first watch of the night, in the middle watch, in the last watch; in the dark (fortnight), in the bright (fortnight), in the rainy season, in winter, in summer; in the first stage of life, in the middle stage of life, in the last stage of life. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu … citte … dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato. Aparehi catūhi kāraṇehi sato …pe… so vuccati satoti—tasmā jantu sadā sato. |
"Mindful" (Sato) means: for four reasons one is mindful—developing the establishment of mindfulness by contemplating the body in the body, one is mindful; concerning feelings ... concerning mind ... developing the establishment of mindfulness by contemplating dhammas in dhammas, one is mindful. By four other reasons one is mindful ... (as previously detailed) ... he is called mindful—thus "Therefore, a creature, always mindful." |
Kāmāni parivajjayeti. |
"Should avoid sensual pleasures" (Kāmāni parivajjaye). |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
"Sensual pleasures" (Kāmāni), in brief, are of two kinds—sensual pleasures as objects and sensual pleasures as defilements ... (as previously detailed) ... these are called sensual pleasures as objects ... (as previously detailed) ... these are called sensual pleasures as defilements. |
Kāmāni parivajjayeti dvīhi kāraṇehi kāme parivajjeyya—vikkhambhanato vā samucchedato vā. |
"Should avoid sensual pleasures" means: he should avoid sensual pleasures for two reasons—either by suppression or by eradication. |
Kathaṁ vikkhambhanato kāme parivajjeyya? |
How should he avoid sensual pleasures by suppression? |
“Aṭṭhikaṅkalūpamā kāmā appassādaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeyya, “maṁsapesūpamā kāmā bahusādhāraṇaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeyya, “tiṇukkūpamā kāmā anudahanaṭṭhenā”ti passanto vikkhambhanato kāme parivajjeyya …pe… nevasaññānāsaññāyatanasamāpattiṁ bhāvento vikkhambhanato kāme parivajjeyya. |
Seeing "sensual pleasures are like a skeleton, due to their meager satisfaction," he should avoid sensual pleasures by suppression; seeing "sensual pleasures are like a piece of meat, due to being common to many," he should avoid sensual pleasures by suppression; seeing "sensual pleasures are like a grass torch, due to burning along with one," he should avoid sensual pleasures by suppression ... (as previously detailed with various similes and meditative attainments) ... by developing the attainment of the base of neither perception nor non-perception, he should avoid sensual pleasures by suppression. |
Evaṁ vikkhambhanato kāme parivajjeyya …pe… evaṁ samucchedato kāme parivajjeyyāti—kāmāni parivajjaye. |
Thus he should avoid sensual pleasures by suppression ... (as previously detailed regarding eradication) ... thus he should avoid sensual pleasures by eradication—"should avoid sensual pleasures." |
Te pahāya tare oghanti. |
"Having abandoned them, he would cross the flood" (Te pahāya tare oghaṁ). |
Teti vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gamitvā; kāmacchandanīvaraṇaṁ pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gamitvā; byāpādanīvaraṇaṁ …pe… thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gamitvā kāmoghaṁ bhavoghaṁ diṭṭhoghaṁ avijjoghaṁ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti—te pahāya tare oghaṁ. |
"Them" (Te) means: having fully understood sensual pleasures as objects, and having abandoned, given up, dispelled, brought to an end, annihilated sensual pleasures as defilements; having abandoned, given up, dispelled, brought to an end, annihilated the hindrance of sensual desire; the hindrance of ill-will ... (and so on for) ... the hindrance of sloth and torpor ... the hindrance of restlessness and remorse ... the hindrance of doubt, having abandoned, given up, dispelled, brought to an end, annihilated them, he should cross, surmount, pass beyond, transcend, go beyond the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance—thus "Having abandoned them, he would cross the flood." |
Nāvaṁ sitvāva pāragūti. |
"Like one who has bailed out a boat, gone to the far shore" (Nāvaṁ sitvāva pāragū). |
Yathā garukaṁ nāvaṁ bhārikaṁ udakaṁ sitvā osiñcitvā chaḍḍetvā lahukāya nāvāya khippaṁ lahuṁ appakasireneva pāraṁ gaccheyya; |
Just as, having bailed out, drawn out, thrown out the heavy, burdensome water from a boat, with a light boat one might quickly, easily, and with little effort go to the far shore; |
evamevaṁ vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gamitvā; kāmacchandanīvaraṇaṁ … byāpādanīvaraṇaṁ … thinamiddhanīvaraṇaṁ … uddhaccakukkuccanīvaraṇaṁ … vicikicchānīvaraṇaṁ pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gamitvā khippaṁ lahuṁ appakasireneva pāraṁ gaccheyya. |
even so, having fully understood sensual pleasures as objects, and having abandoned, given up, dispelled, brought to an end, annihilated sensual pleasures as defilements; the hindrance of sensual desire ... the hindrance of ill-will ... the hindrance of sloth and torpor ... the hindrance of restlessness and remorse ... the hindrance of doubt, having abandoned, given up, dispelled, brought to an end, annihilated them, quickly, easily, and with little effort he would go to the far shore. |
Pāraṁ vuccati amataṁ nibbānaṁ. |
The "far shore" is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Pāraṁ gaccheyyāti—pāraṁ adhigaccheyya, pāraṁ phuseyya, pāraṁ sacchikareyya. |
"Would go to the far shore" means—he would attain the far shore, he would touch the far shore, he would realize the far shore. |
Pāragūti yopi pāraṁ gantukāmo sopi pāragū; yopi pāraṁ gacchati sopi pāragū; yopi pāraṅgato, sopi pāragū. |
"Gone to the far shore" (Pāragū) means: he who desires to go to the far shore is also one going to the far shore; he who is going to the far shore is also one going to the far shore; he who has gone to the far shore, he too is one gone to the far shore. |
Vuttampi hetaṁ bhagavatā— |
This too was said by the Blessed One— |
“Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanaṁ. So abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū. Abhiññāpāragū sabbadhammānaṁ, pariññāpāragū sabbadukkhānaṁ, pahānapāragū sabbakilesānaṁ, bhāvanāpāragū catunnaṁ ariyamaggānaṁ, sacchikiriyāpāragū nirodhassa, samāpattipāragū sabbasamāpattīnaṁ. So vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā. So pāraṅgato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiko pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho, dukkhaṁ tassa pariññātaṁ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ, sacchikātabbaṁ sacchikataṁ. |
"Crossed over, gone to the far shore, standing on high ground, a brahmin—this, bhikkhus, is a designation for an Arahant. He is one who has gone to the far shore of direct knowledge, gone to the far shore of full understanding, gone to the far shore of abandoning, gone to the far shore of development, gone to the far shore of realization, gone to the far shore of attainment. Gone to the far shore of direct knowledge of all dhammas, gone to the far shore of full understanding of all suffering, gone to the far shore of abandoning all defilements, gone to the far shore of developing the four noble paths, gone to the far shore of realizing cessation, gone to the far shore of all attainments. He has attained mastery, attained perfection in noble virtue; attained mastery, attained perfection in noble concentration; attained mastery, attained perfection in noble wisdom; attained mastery, attained perfection in noble liberation. He has gone to the far shore, reached the far shore; gone to the end, reached the end; gone to the summit, reached the summit; gone to the boundary, reached the boundary; gone to the conclusion, reached the conclusion; gone to protection, reached protection; gone to shelter, reached shelter; gone to refuge, reached refuge; gone to fearlessness, reached fearlessness; gone to the unfallen, reached the unfallen; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. He has lived the life, completed the practice, traversed the path, reached the destination, reached the summit, fulfilled the holy life, attained the supreme view, developed the path, abandoned defilements, penetrated the unshakeable, realized cessation. Suffering for him is fully understood, its origin is abandoned, the path is developed, cessation is realized. What should be directly known is directly known, what should be fully understood is fully understood, what should be abandoned is abandoned, what should be developed is developed, what should be realized is realized. |
So ukkhittapaligho saṅkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. |
He has lifted the bolt, filled up the trench, pulled out the thorn, is without a bar, noble, with banner lowered, burden dropped, disjoined, free from the five fetters, endowed with the six factors, with single guard, with four supports, with individual truths dispelled, with search for existence stilled, with untroubled thoughts, with bodily formations calmed, with well-liberated mind, with well-liberated wisdom, accomplished, having lived the holy life, the highest person, the supreme person, one who has reached the supreme attainment. |
So nevācinati nāpacinati, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva saṁsibbati na ussineti, visinitvā ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena … asekkhena paññākkhandhena … asekkhena vimuttikkhandhena … asekkhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṁ sampaṭipādiyitvā ṭhito. Ejaṁ samatikkamitvā ṭhito. Kilesaggiṁ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṁ samādāya ṭhito, muttipaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya … muditāya … upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santussitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṁsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo arahā. |
He neither accumulates nor diminishes; having not accumulated, he stands firm. He neither abandons nor clings; having abandoned, he stands firm. He neither sews nor unravels; having unraveled, he stands firm. He neither fumigates nor causes to be fumigated; having fumigated, he stands firm. He stands firm because he is endowed with the adept's aggregate of virtue. He stands firm because he is endowed with the adept's aggregate of concentration ... adept's aggregate of wisdom ... adept's aggregate of liberation ... adept's aggregate of knowledge and vision of liberation. Having fully established truth, he stands firm. Having transcended agitation, he stands firm. Having extinguished the fire of defilements, he stands firm; through non-returning, he stands firm; having undertaken what is done, he stands firm; through experiencing liberation, he stands firm; through the purity of loving-kindness, he stands firm; through the purity of compassion ... sympathetic joy ... equanimity, he stands firm; through absolute purity, he stands firm; through the purity of non-identification, he stands firm; through being liberated, he stands firm; through being content, he stands firm; standing at the end of aggregates, standing at the end of elements, standing at the end of sense-bases, standing at the end of destinations, standing at the end of rebirths, standing at the end of re-linking, standing at the end of existence, standing at the end of saṁsāra, standing at the end of the round (of rebirth), standing in the final existence, standing in the final body, an Arahant bearing his last body. |
Tassāyaṁ pacchimako bhavo, |
This is his last existence, |
carimoyaṁ samussayo; |
This is the final body; |
Jātimaraṇasaṁsāro, |
The round of birth and death, |
natthi tassa punabbhavo”ti. |
For him there is no more re-becoming." |
Nāvaṁ sitvāva pāragūti. |
"Like one who has bailed out a boat, gone to the far shore." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Tasmā jantu sadā sato, |
"Therefore, a creature, always mindful, |
kāmāni parivajjaye; |
Should avoid sensual pleasures; |
Te pahāya tare oghaṁ, |
Having abandoned them, he would cross the flood, |
nāvaṁ sitvāva pāragū”ti. |
Like one who has bailed out a boat, gone to the far shore." |
Kāmasuttaniddeso paṭhamo. |
First is the Exposition of the Discourse on Sensual Pleasures. |
Mnd 2 |
Mnd 2 |
Guhaṭṭhakasuttaniddesa—Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 |
Exposition of the Sutta on the Cave – Great Council Tipitaka, Buddhist Era 2500 |
Mahāniddesa |
Great Expositions |
Aṭṭhakavagga |
Chapter of Eights |
2. Guhaṭṭhakasuttaniddesa |
2. Exposition of the Sutta on the Cave |
Atha guhaṭṭhakasuttaniddesaṁ vakkhati— |
Now the exposition of the Sutta on the Cave will be spoken— |
Satto guhāyaṁ bahunābhichanno, |
A being attached in a cave, covered by much, |
Tiṭṭhaṁ naro mohanasmiṁ pagāḷho; |
A man standing, deeply immersed in delusion; |
Dūre vivekā hi tathāvidho so, |
Far from seclusion is such a one, |
Kāmā hi loke na hi suppahāyā. |
For desires in the world are not easy to abandon. |
Satto guhāyaṁ bahunābhichannoti. |
A being attached in a cave, covered by much. |
Sattoti hi kho vuttaṁ, api ca guhā tāva vattabbā. |
"Being" is indeed said, and also "cave" is to be spoken of. |
Guhā vuccati kāyo. |
Cave is called the body. |
Kāyoti vā guhāti vā dehoti vā sandehoti vā nāvāti vā rathoti vā dhajoti vā vammikoti vā nagaranti vā nīḷanti vā kuṭīti vā gaṇḍoti vā kumbhoti vā nāgoti vā kāyassetaṁ adhivacanaṁ. |
Body or cave or frame or constitution or boat or chariot or banner or anthill or city or nest or hut or boil or pot or serpent – this is a designation for the body. |
Satto guhāyanti guhāyaṁ satto visatto āsatto laggo laggito palibuddho. |
"Attached in a cave" means in the cave attached, clinging, stuck, adhered, ensnared. |
Yathā bhittikhile vā nāgadante vā gaṇḍaṁ sattaṁ visattaṁ āsattaṁ laggaṁ laggitaṁ palibuddhaṁ; |
Just as a boil is attached, clinging, stuck, adhered, ensnared on a wall-peg or an elephant's tusk; |
evamevaṁ guhāyaṁ satto visatto āsatto laggo laggito palibuddho. |
Even so, in the cave, a being is attached, clinging, stuck, adhered, ensnared. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; |
"In form, Rādha, whatever desire, whatever passion, whatever delight, whatever craving, whatever clingings and graspings, mental adherences, resolves, and underlying tendencies there are, therein one is attached, therein one is clinging; |
tasmā sattoti vuccati. |
Therefore, one is called a 'being.' |
Vedanāya kho, rādha …pe… saññāya kho, rādha … saṅkhāresu kho, rādha … viññāṇe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; |
In feeling, Rādha… (etc.)… in perception, Rādha… in mental formations, Rādha… in consciousness, Rādha, whatever desire, whatever passion, whatever delight, whatever craving, whatever clingings and graspings, mental adherences, resolves, and underlying tendencies there are, therein one is attached, therein one is clinging; |
tasmā sattoti vuccati. |
Therefore, one is called a 'being.' |
Sattoti lagganādhivacanan”ti—satto guhāyaṁ. |
'Being' is a term for attachment"—thus, "attached in a cave." |
Bahunābhichannoti bahukehi kilesehi channo, rāgena channo dosena channo mohena channo kodhena channo upanāhena channo makkhena channo paḷāsena channo issāya channo macchariyena channo māyāya channo sāṭheyyena channo thambhena channo sārambhena channo mānena channo atimānena channo madena channo pamādena channo—sabbakilesehi … sabbaduccaritehi … sabbadarathehi … sabbapariḷāhehi … sabbasantāpehi … sabbākusalābhisaṅkhārehi channo vichanno ucchanno āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti—satto guhāyaṁ bahunābhichanno. |
Covered by much" means covered by many defilements: covered by passion, covered by aversion, covered by delusion, covered by anger, covered by hostility, covered by denigration, covered by domineering, covered by envy, covered by stinginess, covered by deceit, covered by craftiness, covered by obstinacy, covered by impetuosity, covered by conceit, covered by arrogance, covered by intoxication, covered by negligence—covered by all defilements… by all misconduct… by all distresses… by all fevers… by all torments… by all unwholesome formations, covered, thoroughly covered, overwhelmed, veiled, shrouded, enveloped, hidden, concealed, turned upside down—thus, "a being attached in a cave, covered by much. |
Tiṭṭhaṁ naro mohanasmiṁ pagāḷhoti tiṭṭhanto naro ratto rāgavasena tiṭṭhati, duṭṭho dosavasena tiṭṭhati, mūḷho mohavasena tiṭṭhati, vinibaddho mānavasena tiṭṭhati, parāmaṭṭho diṭṭhivasena tiṭṭhati, vikkhepagato uddhaccavasena tiṭṭhati, aniṭṭhaṅgato vicikicchāvasena tiṭṭhati, thāmagato anusayavasena tiṭṭhati. |
"A man standing, deeply immersed in delusion" means a man standing, impassioned, stands through passion; corrupted, stands through aversion; deluded, stands through delusion; bound, stands through conceit; misapprehending, stands through views; distracted, stands through restlessness; unconcluded, stands through doubt; stubborn, stands through underlying tendencies. |
Evampi tiṭṭhaṁ naro. |
Thus also, "a man standing." |
Vuttañhetaṁ bhagavatā—“santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
This was said by the Blessed One: "There are, monks, forms cognizable by the eye that are desirable, lovely, agreeable, pleasant, connected with desire, enticing. If a monk delights in them, welcomes them, and stands clinging to them. |
Santi, bhikkhave, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhatī”ti. |
There are, monks, sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body… mental phenomena cognizable by the mind that are desirable, lovely, agreeable, pleasant, connected with desire, enticing. If a monk delights in them, welcomes them, and stands clinging to them." |
Evampi tiṭṭhaṁ naro. |
Thus also, "a man standing." |
Vuttañhetaṁ bhagavatā—“rūpūpayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati, rūpārammaṇaṁ rūpapatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati. |
This was said by the Blessed One: "Or, monks, consciousness, when standing, stands dependent on form, with form as its object, with form as its support, and with delight as its watering, it comes to growth, increase, and abundance. |
Vedanūpayaṁ vā, bhikkhave … saññūpayaṁ … saṅkhārūpayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati, saṅkhārārammaṇaṁ saṅkhārapatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjatī”ti. |
Or, monks, dependent on feeling… on perception… on mental formations, consciousness, when standing, stands with mental formations as its object, with mental formations as its support, and with delight as its watering, it comes to growth, increase, and abundance." |
Evampi tiṭṭhaṁ naro. |
Thus also, "a man standing." |
Vuttampi hetaṁ bhagavatā—“kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. |
This too was said by the Blessed One: "If, monks, there is passion for the nutriment of physical food, if there is delight, if there is craving, consciousness is established there and has come to growth. |
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassāvakkanti. |
Where consciousness is established and has come to growth, there is the descent of name-and-form. |
Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṁ vuddhi. |
Where there is the descent of name-and-form, there is the growth of formations. |
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. |
Where there is the growth of formations, there is future rebirth and renewed existence. |
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. |
Where there is future rebirth and renewed existence, there is future birth, aging, and death. |
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sarajaṁ saupāyāsanti vadāmī”ti. |
Where there is future birth, aging, and death, that, monks, I say is accompanied by sorrow, by defilement, by despair." |
Evampi tiṭṭhaṁ naro. |
Thus also, "a man standing." |
“Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre … viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. |
"If, monks, for the nutriment of contact… (etc.)… if, monks, for the nutriment of mental volition… if, monks, for the nutriment of consciousness, there is passion, there is delight, there is craving, consciousness is established there and has come to growth. |
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassāvakkanti. |
Where consciousness is established and has come to growth, there is the descent of name-and-form. |
Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṁ vuddhi. |
Where there is the descent of name-and-form, there is the growth of formations. |
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. |
Where there is the growth of formations, there is future rebirth and renewed existence. |
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. |
Where there is future rebirth and renewed existence, there is future birth, aging, and death. |
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sarajaṁ saupāyāsanti vadāmī”ti. |
Where there is future birth, aging, and death, that, monks, I say is accompanied by sorrow, by defilement, by despair." |
Evampi tiṭṭhaṁ naro. |
Thus also, "a man standing." |
Mohanasmiṁ pagāḷhoti. |
Deeply immersed in delusion. |
Mohanā vuccanti pañca kāmaguṇā. |
"Delusions" are called the five strands of sensual pleasure. |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; |
Forms cognizable by the eye that are desirable, lovely, agreeable, pleasant, connected with desire, enticing; |
sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body that are desirable, lovely, agreeable, pleasant, connected with desire, enticing. |
Kiṁ kāraṇā mohanā vuccanti pañca kāmaguṇā? |
For what reason are the five strands of sensual pleasure called "delusions"? |
Yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti, mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitā, taṁ kāraṇā mohanā vuccanti pañca kāmaguṇā. |
For the most part, gods and humans are deluded, thoroughly deluded, utterly deluded by the five strands of sensual pleasure; deluded, thoroughly deluded, utterly deluded, blinded by ignorance, veiled, shrouded, enveloped, hidden, concealed, turned upside down, for that reason the five strands of sensual pleasure are called "delusions." |
Mohanasmiṁ pagāḷhoti mohanasmiṁ pagāḷho ogāḷho ajjhogāḷho nimuggoti—tiṭṭhaṁ naro mohanasmiṁ pagāḷho. |
Deeply immersed in delusion" means deeply immersed, submerged, sunk, plunged in delusion—thus, "a man standing, deeply immersed in delusion. |
Dūre vivekā hi tathāvidho soti. |
Far from seclusion is such a one. |
Vivekāti tayo vivekā—kāyaviveko, cittaviveko, upadhiviveko. |
"Seclusion" means three kinds of seclusion: physical seclusion, mental seclusion, seclusion from acquisitions. |
Katamo kāyaviveko? |
What is physical seclusion? |
Idha bhikkhu vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Here, a monk resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a glen, a mountain cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
Kāyena vivitto viharati. |
He dwells secluded in body. |
So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. |
He goes alone, stands alone, sits alone, makes his bed alone, enters a village for alms alone, returns alone, sits in solitude alone, undertakes walking meditation alone; he moves, dwells, conducts himself, maintains himself, supports himself, sustains himself alone. |
Ayaṁ kāyaviveko. |
This is physical seclusion. |
Katamo cittaviveko? |
What is mental seclusion? |
Paṭhamaṁ jhānaṁ samāpannassa nīvaraṇehi cittaṁ vivittaṁ hoti. |
For one who has attained the first jhāna, the mind is secluded from the hindrances. |
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārehi cittaṁ vivittaṁ hoti. |
For one who has attained the second jhāna, the mind is secluded from thought and examination. |
Tatiyaṁ jhānaṁ samāpannassa pītiyā cittaṁ vivittaṁ hoti. |
For one who has attained the third jhāna, the mind is secluded from rapture. |
Catutthaṁ jhānaṁ samāpannassa sukhadukkhehi cittaṁ vivittaṁ hoti. |
For one who has attained the fourth jhāna, the mind is secluded from pleasure and pain. |
Ākāsānañcāyatanaṁ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṁ vivittaṁ hoti. |
For one who has attained the sphere of infinite space, the mind is secluded from perception of form, perception of resistance, perception of diversity. |
Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññāya cittaṁ vivittaṁ hoti. |
For one who has attained the sphere of infinite consciousness, the mind is secluded from the perception of the sphere of infinite space. |
Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññāya cittaṁ vivittaṁ hoti. |
For one who has attained the sphere of nothingness, the mind is secluded from the perception of the sphere of infinite consciousness. |
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññāya cittaṁ vivittaṁ hoti. |
For one who has attained the sphere of neither perception nor non-perception, the mind is secluded from the perception of the sphere of nothingness. |
Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti. |
For a stream-enterer, the mind is secluded from personality view, doubt, adherence to rules and observances, the underlying tendency to views, the underlying tendency to doubt, and from defilements connected with these. |
Sakadāgāmissa oḷārikā kāmarāgasaṁyojanā paṭighasaṁyojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti. |
For a once-returner, the mind is secluded from the gross fetter of sensual lust, the fetter of ill will, the gross underlying tendency to sensual lust, the underlying tendency to ill will, and from defilements connected with these. |
Anāgāmissa anusahagatā kāmarāgasaṁyojanā paṭighasaṁyojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti. |
For a non-returner, the mind is secluded from the subtle fetter of sensual lust, the fetter of ill will, the subtle underlying tendency to sensual lust, the underlying tendency to ill will, and from defilements connected with these. |
Arahato rūpārūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā, tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṁ vivittaṁ hoti. |
For an Arahant, the mind is secluded from passion for form and formlessness, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to passion for existence, the underlying tendency to ignorance, and from defilements connected with these, and from all external signs. |
Ayaṁ cittaviveko. |
This is mental seclusion. |
Katamo upadhiviveko? |
What is seclusion from acquisitions? |
Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
Acquisitions are called defilements, aggregates, and volitional formations. |
Upadhiviveko vuccati amataṁ nibbānaṁ. |
Seclusion from acquisitions is called the deathless, Nibbāna. |
Yo sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Ayaṁ upadhiviveko. |
This is seclusion from acquisitions. |
Kāyaviveko ca vivekaṭṭhakāyānaṁ nekkhammābhiratānaṁ, cittaviveko ca parisuddhacittānaṁ paramavodānappattānaṁ, upadhiviveko ca nirūpadhīnaṁ puggalānaṁ visaṅkhāragatānaṁ. |
Physical seclusion is for those of secluded body, delighting in renunciation; mental seclusion is for those of purified mind, who have attained supreme cleansing; seclusion from acquisitions is for persons without acquisitions, who have gone to the unconditioned. |
Dūre vivekā hīti. |
Far from seclusion is. |
Yo so evaṁ guhāyaṁ satto, evaṁ bahukehi kilesehi channo, evaṁ mohanasmiṁ pagāḷho, so kāyavivekāpi dūre, cittavivekāpi dūre, upadhivivekāpi dūre vidūre suvidūre na santike na sāmantā anāsanne vivekaṭṭhe. |
Whoever is thus attached in a cave, thus covered by many defilements, thus deeply immersed in delusion, he is far from physical seclusion, far from mental seclusion, far from seclusion from acquisitions, very far, extremely far, not near, not in the vicinity, not close to the state of seclusion. |
Tathāvidhoti tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so mohanasmiṁ pagāḷhoti—dūre vivekā hi tathāvidho so. |
Such a one" means of such a kind, of such a state, of such a sort, of such a counterpart, who is deeply immersed in delusion—thus, "Far from seclusion is such a one. |
Kāmā hi loke na hi suppahāyāti. |
For desires in the world are not easy to abandon. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca. |
"Desires" means, in summary, two kinds of desires: sensual objects and defiling desires. |
Katame vatthukāmā? |
What are sensual objects? |
Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṁ vatthuṁ hiraññaṁ suvaṇṇaṁ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṁ kiñci rajanīyaṁ vatthu—vatthukāmā. |
Agreeable forms, agreeable sounds, agreeable odors, agreeable tastes, agreeable tangibles; coverings, robes, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares; fields, property, gold, bullion; villages, towns, royal cities, kingdoms and countries, treasuries and granaries; whatever enticing object—these are sensual objects. |
Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā, ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā paccupaṭṭhitā kāmā, nimmitā kāmā animmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā. |
And also past desires, future desires, present desires; internal desires, external desires, internal-external desires; inferior desires, medium desires, superior desires; desires of the woeful states, human desires, divine desires, present desires; created desires, uncreated desires, desires created by others; possessed desires, unpossessed desires; desires held as 'mine,' desires not held as 'mine'; all phenomena of the sensual sphere, all phenomena of the form sphere, all phenomena of the formless sphere; objects of craving, objective bases of craving, desires in the sense of being desirable, in the sense of being enticing, in the sense of being intoxicating. |
Ime vuccanti vatthukāmā. |
These are called sensual objects. |
Katame kilesakāmā? |
What are defiling desires? |
Chando kāmo rāgo kāmo chandarāgo kāmo, saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ. |
Desire as wish, desire as passion, desire as wish-passion; desire as intention, desire as passion, desire as intention-passion; that which in regard to sensual pleasures is sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual intoxication, sensual obsession, the flood of sensuality, the yoke of sensuality, the clinging to sensuality, the hindrance of sensual desire. |
“Addasaṁ kāma te mūlaṁ, |
"I have seen, O Desire, your root, |
Saṅkappā kāma jāyasi; |
From intention, O Desire, you are born; |
Na taṁ saṅkappayissāmi, |
I will not form intentions of you, |
Evaṁ kāma na hehisī”ti. |
Thus, O Desire, you will not be"— |
— |
— |
Ime vuccanti kilesakāmā. |
These are called defiling desires. |
Loketi apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. |
"In the world" means in the woeful world, in the human world, in the divine world; in the world of aggregates, in the world of elements, in the world of sense-bases. |
Kāmā hi loke na hi suppahāyāti. |
For desires in the world are not easy to abandon. |
Kāmā hi loke duppahāyā duccajjā duppariccajjā dunnimmadayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattāti—kāmā hi loke na hi suppahāyā. |
For desires in the world are hard to abandon, hard to give up, hard to relinquish, hard to get rid of, hard to disentangle, hard to completely disentangle, hard to cross, hard to cross over completely, hard to overcome, hard to turn away from—thus, "for desires in the world are not easy to abandon." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Satto guhāyaṁ bahunābhichanno, |
"A being attached in a cave, covered by much, |
Tiṭṭhaṁ naro mohanasmiṁ pagāḷho; |
A man standing, deeply immersed in delusion; |
Dūre vivekā hi tathāvidho so, |
Far from seclusion is such a one, |
Kāmā hi loke na hi suppahāyā”ti. |
For desires in the world are not easy to abandon." |
Icchānidānā bhavasātabaddhā, |
Caused by wishes, bound to the pleasures of existence, |
Te duppamuñcā na hi aññamokkhā; |
They are hard to release, not freed by another; |
Pacchā pure vāpi apekkhamānā, |
Longing for what is behind or ahead, |
Ime va kāme purime va jappaṁ. |
These very desires, or former ones, they murmur. |
Icchānidānā bhavasātabaddhāti. |
Caused by wishes, bound to the pleasures of existence. |
Icchā vuccati taṇhā. |
"Wish" is called craving. |
Yo rāgo sārāgo anunayo anurodho nandī nandirāgo, cittassa sārāgo icchā mucchā ajjhosānaṁ gedho paligedho saṅgo paṅko, ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā, suttaṁ visaṭā āyūhinī dutiyā paṇidhi bhavanetti, vanaṁ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṁ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā dhanāsā puttāsā jīvitāsā, jappā pajappā abhijappā jappanā jappitattaṁ loluppaṁ loluppāyanā loluppāyitattaṁ pucchañchikatā sādhukamyatā, adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā, kāmataṇhā bhavataṇhā vibhavataṇhā, rūpataṇhā arūpataṇhā nirodhataṇhā, rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, ogho yogo gantho upādānaṁ āvaraṇaṁ nīvaraṇaṁ chadanaṁ bandhanaṁ, upakkileso anusayo pariyuṭṭhānaṁ latā vevicchaṁ, dukkhamūlaṁ dukkhanidānaṁ dukkhappabhavo mārapāso mārabaḷisaṁ māravisayo, taṇhānadī taṇhājālaṁ taṇhāgaddulaṁ taṇhāsamuddo abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion, compliance, accord, delight, delight-passion; strong passion of the mind, wish, infatuation, obsession, greed, intense greed, attachment, mire; agitation, illusion, producer, begetter, sewer, net, flowing stream, poison creeper; thread, diffuseness, weaver, companion, aspiration, guide to existence; jungle, thicket, current, affection, longing, bond; hope, hoping, state of hoping; hope for forms, hope for sounds, hope for odors, hope for tastes, hope for tangibles; hope for gain, hope for wealth, hope for sons, hope for life; murmuring, muttering, intense murmuring, state of murmuring, cupidity, state of cupidity, state of intense cupidity, covetousness, desire for what is good; unrighteous passion, uneven greed, liking, desiring, aspiration, yearning, complete aspiration; craving for sensual pleasures, craving for existence, craving for non-existence; craving for form, craving for formlessness, craving for cessation; craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena; flood, yoke, knot, clinging, obstruction, hindrance, covering, bond; defilement, underlying tendency, obsession, creeper, perplexity; root of suffering, cause of suffering, origin of suffering, Māra's snare, Māra's hook, Māra's domain; river of craving, net of craving, leash of craving, ocean of craving, covetousness, greed, unwholesome root. |
Icchānidānāti icchānidānakā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti—icchānidānā. |
Caused by wishes" means having wishes as their cause, having wishes as their reason, having wishes as their condition, having wishes as their ground, originating from wishes—thus, "caused by wishes. |
Bhavasātabaddhāti. Ekaṁ bhavasātaṁ—sukhā vedanā. |
"Bound to the pleasures of existence." One pleasure of existence is pleasant feeling. |
Dve bhavasātāni—sukhā ca vedanā iṭṭhañca vatthu. |
Two pleasures of existence are pleasant feeling and a desirable object. |
Tīṇi bhavasātāni—yobbaññaṁ, ārogyaṁ, jīvitaṁ. |
Three pleasures of existence are youth, health, life. |
Cattāri bhavasātāni—lābho, yaso, pasaṁsā, sukhaṁ. |
Four pleasures of existence are gain, fame, praise, happiness. |
Pañca bhavasātāni—manāpikā rūpā, manāpikā saddā, manāpikā gandhā, manāpikā rasā, manāpikā phoṭṭhabbā. |
Five pleasures of existence are agreeable forms, agreeable sounds, agreeable odors, agreeable tastes, agreeable tangibles. |
Cha bhavasātāni—cakkhusampadā, sotasampadā, ghānasampadā, jivhāsampadā, kāyasampadā, manosampadā. |
Six pleasures of existence are excellence of the eye, excellence of the ear, excellence of the nose, excellence of the tongue, excellence of the body, excellence of the mind. |
Bhavasātabaddhā, sukhāya vedanāya sātabaddhā, iṭṭhasmiṁ vatthusmiṁ baddhā, yobbaññe baddhā, ārogye baddhā, jīvite baddhā, lābhe baddhā, yase baddhā, pasaṁsāyaṁ baddhā, sukhe baddhā, manāpikesu rūpesu baddhā, saddesu, gandhesu, rasesu, manāpikesu phoṭṭhabbesu baddhā, cakkhusampadāya baddhā, sota, ghāna, jivhā, kāya, manosampadāya baddhā, vibaddhā ābaddhā laggā laggitā palibaddhāti—icchānidānā bhavasātabaddhā. |
Bound to the pleasures of existence, bound by pleasant feeling, bound to a desirable object, bound to youth, bound to health, bound to life, bound to gain, bound to fame, bound to praise, bound to happiness, bound to agreeable forms, sounds, odors, tastes, agreeable tangibles, bound to excellence of the eye, ear, nose, tongue, body, mind, bound, tied, stuck, adhered, ensnared—thus, "caused by wishes, bound to the pleasures of existence." |
Te duppamuñcā na hi aññamokkhāti te vā bhavasātavatthū duppamuñcā, sattā vā etto dummocayā. |
"They are hard to release, not freed by another" means those objects of pleasure of existence are hard to release, or beings are hard to be freed from them. |
Kathaṁ te bhavasātavatthū duppamuñcā? |
How are those objects of pleasure of existence hard to release? |
Sukhā vedanā duppamuñcā, iṭṭhaṁ vatthu duppamuñcaṁ, yobbaññaṁ duppamuñcaṁ, ārogyaṁ duppamuñcaṁ, jīvitaṁ duppamuñcaṁ, lābho duppamuñco, yaso duppamuñco, pasaṁsā duppamuñcā, sukhaṁ duppamuñcaṁ, manāpikā rūpā duppamuñcā, manāpikā saddā, gandhā, rasā, phoṭṭhabbā duppamuñcā, cakkhusampadā duppamuñcā, sota, ghāna, jivhā, kāya, manosampadā duppamuñcā dummocayā duppamocayā dunniveṭhayā dubbiniveṭhayā, duttarā duppatarā dussamatikkamā dubbinivattā. |
Pleasant feeling is hard to release, a desirable object is hard to release, youth is hard to release, health is hard to release, life is hard to release, gain is hard to release, fame is hard to release, praise is hard to release, happiness is hard to release, agreeable forms are hard to release, agreeable sounds, odors, tastes, tangibles are hard to release, excellence of the eye, ear, nose, tongue, body, mind is hard to release, hard to be freed from, hard to be completely freed from, hard to disentangle, hard to completely disentangle, hard to cross, hard to cross over completely, hard to overcome, hard to turn away from. |
Evaṁ te bhavasātavatthū duppamuñcā. |
Thus, those objects of pleasure of existence are hard to release. |
Kathaṁ sattā etto dummocayā? |
How are beings hard to be freed from them? |
Sukhāya vedanāya sattā dummocayā, iṭṭhasmā vatthusmā dummocayā, yobbaññā dummocayā, ārogyā dummocayā, jīvitā dummocayā, lābhā dummocayā, yasā dummocayā, pasaṁsāya dummocayā, sukhā dummocayā, manāpikehi rūpehi dummocayā, manāpikehi saddehi, gandhehi, rasehi, phoṭṭhabbehi dummocayā, cakkhusampadāya dummocayā, sota, ghāna, jivhā, kāya … manosampadāya dummocayā duruddharā, dussamuddharā dubbuṭṭhāpayā dussamuṭṭhāpayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattā. |
Beings are hard to be freed from pleasant feeling, hard to be freed from a desirable object, hard to be freed from youth, hard to be freed from health, hard to be freed from life, hard to be freed from gain, hard to be freed from fame, hard to be freed from praise, hard to be freed from happiness, hard to be freed from agreeable forms, hard to be freed from agreeable sounds, odors, tastes, tangibles, hard to be freed from excellence of the eye, ear, nose, tongue, body… mind, hard to uplift, hard to completely uplift, hard to make stand up, hard to completely make stand up, hard to disentangle, hard to completely disentangle, hard to cross, hard to cross over completely, hard to overcome, hard to turn away from. |
Evaṁ sattā etto dummocayāti—te duppamuñcā. |
Thus, beings are hard to be freed from them—thus, "they are hard to release." |
Na hi aññamokkhāti te attanā palipapalipannā na sakkonti paraṁ palipapalipannaṁ uddharituṁ. |
"Not freed by another" means those who are themselves mired in the bog cannot uplift another who is mired in the bog. |
Vuttañhetaṁ bhagavatā—“so vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati. |
This was said by the Blessed One: "Indeed, Cunda, that one who is himself mired in the bog will uplift another who is mired in the bog—this is not possible. |
So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjatī”ti. |
Indeed, Cunda, that one who is himself untamed, undisciplined, unextinguished will tame, discipline, extinguish another—this is not possible." |
Evampi na hi aññamokkhā. |
Thus also, "not freed by another." |
Atha vā natthañño koci mocetā. |
Or, there is no other who can free them. |
Te yadi muñceyyuṁ, sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṁ anulomapaṭipadaṁ apaccanīkapaṭipadaṁ anvatthapaṭipadaṁ dhammānudhammapaṭipadaṁ paṭipajjamānā muñceyyunti. |
If they were to be freed, they would be freed by their own strength, their own power, their own energy, their own exertion, their own manly strength, their own manly power, their own manly energy, their own manly exertion, by themselves practicing the right path, the conformable path, the unopposing path, the meaningful path, the path in accordance with Dhamma. |
Evampi na hi aññamokkhā. |
Thus also, "not freed by another." |
Vuttampi hetaṁ bhagavatā— |
This too was said by the Blessed One— |
“Nāhaṁ sahissāmi pamocanāya, |
"I will not be able to free (them), |
Kathaṅkathiṁ dhotaka kiñci loke; |
O Dhotaka, from any doubt in the world; |
Dhammañca seṭṭhaṁ abhijānamāno, |
But by understanding the supreme Dhamma, |
Evaṁ tuvaṁ oghamimaṁ taresī”ti. |
Thus you will cross this flood." |
Evampi na hi aññamokkhā. |
Thus also, "not freed by another." |
Vuttampi hetaṁ bhagavatā— |
This too was said by the Blessed One— |
“Attanā hi kataṁ pāpaṁ, |
"By oneself indeed is evil done, |
attanā saṅkilissati; |
By oneself one is defiled; |
Attanā akataṁ pāpaṁ, |
By oneself evil is not done, |
attanāva visujjhati; |
By oneself one is purified; |
Suddhī asuddhi paccattaṁ, |
Purity and impurity are individual, |
nāñño aññaṁ visodhaye”ti. |
No one can purify another." |
Evampi na hi aññamokkhā. |
Thus also, "not freed by another." |
Vuttampi hetaṁ bhagavatā—“evamevaṁ kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā. |
This too was said by the Blessed One: "Even so, brahmin, Nibbāna exists, the path leading to Nibbāna exists, and I, the instructor, exist. |
Atha ca pana mama sāvakā mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā appekacce accantaniṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. |
And yet, some of my disciples, being thus advised and thus instructed by me, attain the ultimate Nibbāna, some do not attain it. |
Ettha kyāhaṁ, brāhmaṇa, karomi? |
What can I do in this, brahmin? |
Maggakkhāyī, brāhmaṇa, tathāgato. |
The Tathāgata, brahmin, is a proclaimer of the path. |
Maggaṁ buddho ācikkhati. |
The Buddha points out the path. |
Attanā paṭipajjamānā mucceyyun”ti. |
Practicing by themselves, they would be freed." |
Evampi na hi aññamokkhāti—te duppamuñcā na hi aññamokkhā. |
Thus also, "not freed by another"—thus, "they are hard to release, not freed by another." |
Pacchā pure vāpi apekkhamānāti. |
Longing for what is behind or ahead. |
Pacchā vuccati anāgataṁ, pure vuccati atītaṁ. |
"Behind" is called the future, "ahead" is called the past. |
Api ca atītaṁ upādāya anāgatañca paccuppannañca pacchā, anāgataṁ upādāya atītañca paccuppannañca pure. |
And also, taking the past as a basis, the future and present are "behind"; taking the future as a basis, the past and present are "ahead." |
Kathaṁ pure apekkhaṁ karoti? |
How does one long for what is ahead (past)? |
“Evaṁrūpo ahosiṁ atītamaddhānan”ti tattha nandiṁ samannāneti. |
"I was of such form in the past" – therein one brings forth delight. |
“Evaṁvedano ahosiṁ … evaṁsañño ahosiṁ … evaṁsaṅkhāro ahosiṁ … evaṁviññāṇo ahosiṁ atītamaddhānan”ti tattha nandiṁ samannāneti. |
"I had such feeling… I had such perception… I had such formations… I had such consciousness in the past" – therein one brings forth delight. |
Evampi pure apekkhaṁ karoti. |
Thus also, one longs for what is ahead (past). |
Atha vā “iti me cakkhu ahosi atītamaddhānaṁ, iti rūpā”ti—tattha chandarāgapaṭibaddhaṁ hoti viññāṇaṁ. |
Or, "Thus was my eye in the past, thus were forms"—therein consciousness is bound by desire and passion. |
Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. |
Because consciousness is bound by desire and passion, one delights in it. |
Tadabhinandanto evampi pure apekkhaṁ karoti. |
Delighting in it, thus also one longs for what is ahead (past). |
“Iti me sotaṁ ahosi atītamaddhānaṁ, iti saddā”ti …pe… “iti me ghānaṁ ahosi atītamaddhānaṁ, iti gandhā”ti … “iti me jivhā ahosi atītamaddhānaṁ, iti rasā”ti … “iti me kāyo ahosi atītamaddhānaṁ, iti phoṭṭhabbā”ti … “iti me mano ahosi atītamaddhānaṁ, iti dhammā”ti—tattha chandarāgapaṭibaddhaṁ hoti viññāṇaṁ. |
"Thus was my ear in the past, thus were sounds"... (etc.)... "Thus was my nose in the past, thus were odors"... "Thus was my tongue in the past, thus were tastes"... "Thus was my body in the past, thus were tangibles"... "Thus was my mind in the past, thus were mental phenomena"—therein consciousness is bound by desire and passion. |
Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. |
Because consciousness is bound by desire and passion, one delights in it. |
Tadabhinandanto evampi pure apekkhaṁ karoti. |
Delighting in it, thus also one longs for what is ahead (past). |
Atha vā yānissa tāni pubbe mātugāmena saddhiṁ hasitalapitakīḷitāni tadassādeti taṁ nikāmeti, tena ca vittiṁ āpajjati. |
Or, those former laughings, talkings, and playings with women, one savors that, desires that, and thereby finds enjoyment. |
Evampi pure apekkhaṁ karoti. |
Thus also, one longs for what is ahead (past). |
Kathaṁ pacchā apekkhaṁ karoti? |
How does one long for what is behind (future)? |
“Evaṁrūpo siyaṁ anāgatamaddhānan”ti tattha nandiṁ samannāneti. |
"May I be of such form in the future"—therein one brings forth delight. |
“Evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānan”ti tattha nandiṁ samannāneti. |
"May I have such feeling… May I have such perception… May I have such formations… May I have such consciousness in the future"—therein one brings forth delight. |
Evampi pacchā apekkhaṁ karoti. |
Thus also, one longs for what is behind (future). |
Atha vā “iti me cakkhu siyā anāgatamaddhānaṁ, iti rūpā”ti—appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati. |
Or, "May my eye be thus in the future, may forms be thus"—one directs the mind to the attainment of what has not been attained. |
Cetaso paṇidhānapaccayā tadabhinandati. |
Due to the directing of the mind, one delights in it. |
Tadabhinandanto evampi pacchā apekkhaṁ karoti. |
Delighting in it, thus also one longs for what is behind (future). |
“Iti me sotaṁ siyā anāgatamaddhānaṁ, iti saddā”ti … “iti me ghānaṁ siyā anāgatamaddhānaṁ, iti gandhā”ti … “iti me jivhā siyā anāgatamaddhānaṁ, iti rasā”ti … “iti me kāyo siyā anāgatamaddhānaṁ, iti phoṭṭhabbā”ti … “iti me mano siyā anāgatamaddhānaṁ, iti dhammā”ti—appaṭiladdhassa paṭilābhāya cittaṁ paṇidahati. |
"May my ear be thus in the future, may sounds be thus"... "May my nose be thus in the future, may odors be thus"... "May my tongue be thus in the future, may tastes be thus"... "May my body be thus in the future, may tangibles be thus"... "May my mind be thus in the future, may mental phenomena be thus"—one directs the mind to the attainment of what has not been attained. |
Cetaso paṇidhānapaccayā tadabhinandati. |
Due to the directing of the mind, one delights in it. |
Tadabhinandanto evampi pacchā apekkhaṁ karotīti—pacchā pure vāpi apekkhamānā. |
Delighting in it, thus also one longs for what is behind (future)—thus, "longing for what is behind or ahead." |
Ime va kāme purime va jappanti. |
These very desires, or former ones, they murmur. |
Ime va kāmeti paccuppanne pañca kāmaguṇe icchantā sādiyantā patthayantā pihayantā abhijappantā. |
"These very desires" means wishing for, delighting in, aspiring to, yearning for, intensely murmuring for the five present strands of sensual pleasure. |
Purime va jappanti atīte pañca kāmaguṇe jappantā pajappantā abhijappantāti—ime va kāme purime va jappaṁ. |
Or former ones, they murmur" means murmuring, muttering, intensely murmuring for the five past strands of sensual pleasure—thus, "these very desires, or former ones, they murmur. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Icchānidānā bhavasātabaddhā, |
"Caused by wishes, bound to the pleasures of existence, |
Te duppamuñcā na hi aññamokkhā; |
They are hard to release, not freed by another; |
Pacchā pure vāpi apekkhamānā, |
Longing for what is behind or ahead, |
Ime va kāme purime va jappan”ti. |
These very desires, or former ones, they murmur." |
Kāmesu giddhā pasutā pamūḷhā, |
Greedy for sensual pleasures, intent on them, deluded, |
Avadāniyā te visame niviṭṭhā; |
They are ungenerous, settled in the uneven; |
Dukkhūpanītā paridevayanti, |
Overcome by suffering, they lament, |
Kiṁsū bhavissāma ito cutāse. |
What will we become, having fallen from here? |
Kāmesu giddhā pasutā pamūḷhāti. |
Greedy for sensual pleasures, intent on them, deluded. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
"Sensual pleasures" means, in summary, two kinds of desires: sensual objects and defiling desires… (etc.)… these are called sensual objects… (etc.)… these are called defiling desires. |
Gedho vuccati taṇhā. |
"Greedy" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Kilesakāmena vatthukāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti—kāmesu giddhā. |
By defiling desire, impassioned for sensual objects, greedy, rapacious, infatuated, obsessed, stuck, adhered, ensnared—thus, "greedy for sensual pleasures." |
Pasutāti yepi kāme esanti gavesanti pariyesanti, taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
"Intent on them" means those who seek, search for, look for sensual pleasures, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti … sadde … gandhe … rase … phoṭṭhabbe …pe… pariyesanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Those who, through craving, seek, search for, look for forms… sounds… odors… tastes… tangibles… (etc.)… look for, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yepi taṇhāvasena rūpe paṭilabhanti … sadde … gandhe … rase … phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Those who, through craving, obtain forms… sounds… odors… tastes… tangibles, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yepi taṇhāvasena rūpe paribhuñjanti … sadde … gandhe … rase … phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Those who, through craving, enjoy forms… sounds… odors… tastes… tangibles, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yathā kalahakārako kalahapasuto, kammakārako kammapasuto, gocare caranto gocarapasuto, jhāyī jhānapasuto; |
Just as a quarrelsome person is intent on quarreling, a worker is intent on work, one moving in a pasture is intent on the pasture, a meditator is intent on meditation; |
evamevaṁ yepi kāme esanti gavesanti pariyesanti, taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Even so, those who seek, search for, look for sensual pleasures, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti … sadde … gandhe … rase … phoṭṭhabbe …pe… pariyesanti taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Those who, through craving, seek, search for, look for forms… sounds… odors… tastes… tangibles… (etc.)… look for, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yepi taṇhāvasena rūpe paṭilabhanti … sadde … gandhe … rase … phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Those who, through craving, obtain forms… sounds… odors… tastes… tangibles, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Yepi taṇhāvasena rūpe paribhuñjanti … sadde … gandhe … rase … phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. |
Those who, through craving, enjoy forms… sounds… odors… tastes… tangibles, who are devoted to them, abounding in them, esteeming them, inclined to them, bent on them, leaning towards them, resolved on them, dominated by them, they too are intent on sensual pleasures. |
Pamūḷhāti yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti—kāmesu giddhā pasutā pamūḷhā. |
Deluded" means for the most part, gods and humans are deluded, thoroughly deluded, utterly deluded by the five strands of sensual pleasure; deluded, thoroughly deluded, utterly deluded, blinded by ignorance, veiled, shrouded, enveloped, hidden, concealed, turned upside down—thus, "greedy for sensual pleasures, intent on them, deluded. |
Avadāniyā te visame niviṭṭhāti. |
They are ungenerous, settled in the uneven. |
Avadāniyāti avagacchantītipi avadāniyā, maccharinopi vuccanti avadāniyā, buddhānaṁ sāvakānaṁ vacanaṁ byappathaṁ desanaṁ anusiṭṭhiṁ nādiyantīti—avadāniyā. |
"Ungenerous" means they go downwards, thus ungenerous; also, misers are called ungenerous; they do not accept the word, utterance, teaching, instruction of the Buddha's disciples—thus, ungenerous. |
Kathaṁ avagacchantīti avadāniyā? |
How do they "go downwards," thus ungenerous? |
Nirayaṁ gacchanti, tiracchānayoniṁ gacchanti, pettivisayaṁ gacchantīti, evaṁ avagacchantīti—avadāniyā. |
They go to hell, they go to the animal realm, they go to the realm of hungry ghosts, thus they "go downwards"—thus, ungenerous. |
Kathaṁ maccharino vuccanti avadāniyā? |
How are misers called ungenerous? |
Pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
Five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, stinginess regarding Dhamma. |
Yaṁ evarūpaṁ macchariyaṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa, idaṁ vuccati macchariyaṁ. |
Such stinginess, being stingy, the state of being stingy, meanness, avarice, bitterness, ungraspingness of mind, this is called stinginess. |
Api ca khandhamacchariyampi macchariyaṁ, dhātumacchariyampi macchariyaṁ, āyatanamacchariyampi macchariyaṁ gāho. |
And also stinginess regarding aggregates is stinginess, stinginess regarding elements is stinginess, stinginess regarding sense-bases is stinginess, grasping. |
Idaṁ vuccati macchariyaṁ. |
This is called stinginess. |
Iminā macchariyena avadaññutāya samannāgatā janā pamattā. |
People endowed with this stinginess, with this lack of generosity, are negligent. |
Evaṁ maccharino vuccanti avadāniyā. |
Thus, misers are called ungenerous. |
Kathaṁ buddhānaṁ sāvakānaṁ vacanaṁ byappathaṁ desanaṁ anusiṭṭhiṁ nādiyantīti—avadāniyā? |
How do they not accept the word, utterance, teaching, instruction of the Buddha's disciples—thus, ungenerous? |
Buddhānaṁ sāvakānaṁ vacanaṁ byappathaṁ desanaṁ anusiṭṭhiṁ na ādiyanti na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino, aññeneva mukhaṁ karonti. |
They do not accept, do not listen to, do not lend an ear to, do not apply their minds to understanding the word, utterance, teaching, instruction of the Buddha's disciples; they are unhearing, disobedient, acting contrary, they turn their faces elsewhere. |
Evaṁ buddhānaṁ sāvakānaṁ vacanaṁ byappathaṁ desanaṁ anusiṭṭhiṁ nādiyantīti avadāniyāti—avadāniyā. |
Thus, they do not accept the word, utterance, teaching, instruction of the Buddha's disciples, thus ungenerous—thus, ungenerous. |
Te visame niviṭṭhāti visame kāyakamme niviṭṭhā, visame vacīkamme niviṭṭhā, visame manokamme niviṭṭhā, visame pāṇātipāte niviṭṭhā, visame adinnādāne niviṭṭhā, visame kāmesumicchācāre niviṭṭhā, visame musāvāde niviṭṭhā, visamāya pisuṇāya vācāya … visamāya pharusāya vācāya … visame samphappalāpe … visamāya abhijjhāya niviṭṭhā, visame byāpāde … visamāya micchādiṭṭhiyā niviṭṭhā, visamesu saṅkhāresu niviṭṭhā, visamesu pañcasu kāmaguṇesu niviṭṭhā, visamesu pañcasu nīvaraṇesu niviṭṭhā viniviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā laggā laggitā palibuddhāti—avadāniyā te visame niviṭṭhā. |
Settled in the uneven" means settled in uneven bodily action, settled in uneven verbal action, settled in uneven mental action, settled in uneven killing of living beings, settled in uneven taking what is not given, settled in uneven sexual misconduct, settled in uneven false speech, in uneven slanderous speech… in uneven harsh speech… in uneven frivolous chatter… settled in uneven covetousness, in uneven ill will… settled in uneven wrong view, settled in uneven formations, settled in the uneven five strands of sensual pleasure, settled in the uneven five hindrances, thoroughly settled, established, adhered, gone to, obsessed, resolved, stuck, adhered, ensnared—thus, "they are ungenerous, settled in the uneven. |
Dukkhūpanītā paridevayantīti. |
Overcome by suffering, they lament. |
Dukkhūpanītāti dukkhappattā dukkhasampattā dukkhūpagatā, mārappattā mārasampattā mārūpagatā, maraṇappattā maraṇasampattā maraṇūpagatā. |
"Overcome by suffering" means having reached suffering, having fully reached suffering, having gone to suffering; having reached Māra, having fully reached Māra, having gone to Māra; having reached death, having fully reached death, having gone to death. |
Paridevayantīti lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṁ kandanti sammohaṁ āpajjantīti—dukkhūpanītā paridevayanti. |
They lament" means they wail, they blubber, they grieve, they weary, they lament, they beat their breasts, they cry, they fall into confusion—thus, "overcome by suffering, they lament. |
Kiṁsū bhavissāma ito cutāseti ito cutā kiṁ bhavissāma? |
"What will we become, having fallen from here?" means, having fallen from here, what will we become? |
Nerayikā bhavissāma, tiracchānayonikā bhavissāma, pettivisayikā bhavissāma, manussā bhavissāma, devā bhavissāma, rūpī bhavissāma, arūpī bhavissāma, saññī bhavissāma, asaññī bhavissāma, nevasaññīnāsaññī bhavissāma, “bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti saṁsayapakkhandā vimatipakkhandā dveḷhakajātā lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṁ kandanti sammohaṁ āpajjantīti—kiṁsū bhavissāma ito cutāse. |
Will we be hell-beings, will we be animals, will we be hungry ghosts, will we be humans, will we be gods, will we be beings with form, will we be beings without form, will we be beings with perception, will we be beings without perception, will we be beings with neither perception nor non-perception? "Will we indeed exist in the future? Will we indeed not exist in the future? What indeed will we be in the future? How indeed will we be in the future? Having been what, what will we indeed be in the future?"—fallen into doubt, fallen into uncertainty, born into perplexity, they wail, they blubber, they grieve, they weary, they lament, they beat their breasts, they cry, they fall into confusion—thus, "what will we become, having fallen from here?" |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Kāmesu giddhā pasutā pamūḷhā, |
"Greedy for sensual pleasures, intent on them, deluded, |
Avadāniyā te visame niviṭṭhā; |
They are ungenerous, settled in the uneven; |
Dukkhūpanītā paridevayanti, |
Overcome by suffering, they lament, |
Kiṁsū bhavissāma ito cutāse”ti. |
'What will we become, having fallen from here?'" |
Tasmā hi sikkhetha idheva jantu, |
Therefore, indeed, a creature should train right here, |
Yaṁ kiñci jaññā visamanti loke; |
Whatever one might know as uneven in the world; |
Na tassa hetū visamaṁ careyya, |
For that reason, one should not act unevenly, |
Appañhidaṁ jīvitamāhu dhīrā. |
Short is this life, say the wise. |
Tasmā hi sikkhetha idheva jantūti. |
Therefore, indeed, a creature should train right here. |
Tasmāti taṅkāraṇā taṁhetu tappaccayā taṁnidānā, etamādīnavaṁ sampassamāno kāmesūti—tasmā. |
Therefore" means for that reason, for that cause, for that condition, for that ground; seeing this danger in sensual pleasures—thus, "therefore. |
Sikkhethāti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. |
"Should train" means three trainings: training in higher virtue, training in higher mind, training in higher wisdom. |
Katamā adhisīlasikkhā? |
What is training in higher virtue? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, a monk is virtuous, dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. |
Khuddako sīlakkhandho, mahanto sīlakkhandho, sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mokkhaṁ pāmokkhaṁ kusalānaṁ dhammānaṁ samāpattiyā—ayaṁ adhisīlasikkhā. |
The minor collection of virtue, the major collection of virtue; virtue is the foundation, the beginning, the conduct, the restraint, the control, the liberation, the prelude to the attainment of wholesome states—this is training in higher virtue. |
Katamā adhicittasikkhā? |
What is training in higher mind? |
Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati. |
With the fading away of rapture, he dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare, "Equanimous and mindful, he has a pleasant abiding." |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—ayaṁ adhicittasikkhā. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity—this is training in higher mind. |
Katamā adhipaññāsikkhā? |
What is training in higher wisdom? |
Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
Here, a monk is wise, endowed with wisdom leading to arising and passing away, noble, penetrative, leading to the complete destruction of suffering. |
So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. |
He understands as it really is, "This is suffering"; he understands as it really is, "This is the origin of suffering"; he understands as it really is, "This is the cessation of suffering"; he understands as it really is, "This is the path leading to the cessation of suffering." |
“Ime āsavā”ti yathābhūtaṁ pajānāti, “ayaṁ āsavasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti—ayaṁ adhipaññāsikkhā. |
He understands as it really is, "These are taints"; he understands as it really is, "This is the origin of taints"; he understands as it really is, "This is the cessation of taints"; he understands as it really is, "This is the path leading to the cessation of taints"—this is training in higher wisdom. |
Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṁ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṁ paggaṇhanto sikkheyya, satiṁ upaṭṭhapento sikkheyya, cittaṁ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṁ abhijānanto sikkheyya, pariññeyyaṁ parijānanto sikkheyya, pahātabbaṁ pajahanto sikkheyya, bhāvetabbaṁ bhāvento sikkheyya, sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyya. |
These three trainings one should train in, reflecting, knowing, seeing, reviewing, establishing the mind, being resolved by faith, exerting energy, establishing mindfulness, concentrating the mind, understanding with wisdom, directly knowing what should be directly known, fully understanding what should be fully understood, abandoning what should be abandoned, developing what should be developed, realizing what should be realized, one should practice, fully practice, undertake and live. |
Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane imasmiṁ attabhāve imasmiṁ manussaloke—tena vuccati idhāti. |
Here" means in this view, in this forbearance, in this inclination, in this taking up, in this Dhamma, in this Vinaya, in this Dhamma-Vinaya, in this teaching, in this holy life, in this Teacher's dispensation, in this individual existence, in this human world—therefore it is said "here. |
Jantūti satto naro …pe… manujoti—tasmā hi sikkhetha idheva jantu. |
Creature" means a being, a man… (etc.)… a human—thus, "Therefore, indeed, a creature should train right here. |
Yaṁ kiñci jaññā visamanti loketi. |
Whatever one might know as uneven in the world. |
Yaṁ kiñcīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—yaṁ kiñcīti. |
Whatever" means entirely, in every way, all, without remainder, without exception, this is a term of complete comprehension—thus, "whatever. |
Visamanti jaññāti visamaṁ kāyakammaṁ visamanti jāneyya, visamaṁ vacīkammaṁ visamanti jāneyya, visamaṁ manokammaṁ visamanti jāneyya, visamaṁ pāṇātipātaṁ visamoti jāneyya, visamaṁ adinnādānaṁ visamanti jāneyya, visamaṁ kāmesumicchācāraṁ visamoti jāneyya, visamaṁ musāvādaṁ visamoti jāneyya, visamaṁ pisuṇaṁ vācaṁ visamāti jāneyya, visamaṁ pharusaṁ vācaṁ visamāti jāneyya, visamaṁ samphappalāpaṁ visamoti jāneyya, visamaṁ abhijjhaṁ visamāti jāneyya, visamaṁ byāpādaṁ visamoti jāneyya, visamaṁ micchādiṭṭhiṁ visamāti jāneyya, visame saṅkhāre visamāti jāneyya, visame pañca kāmaguṇe visamāti jāneyya, visame pañca nīvaraṇe visamāti jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyya. |
"Know as uneven" means one should know uneven bodily action as uneven, one should know uneven verbal action as uneven, one should know uneven mental action as uneven, one should know uneven killing of living beings as uneven, one should know uneven taking what is not given as uneven, one should know uneven sexual misconduct as uneven, one should know uneven false speech as uneven, one should know uneven slanderous speech as uneven, one should know uneven harsh speech as uneven, one should know uneven frivolous chatter as uneven, one should know uneven covetousness as uneven, one should know uneven ill will as uneven, one should know uneven wrong view as uneven, one should know uneven formations as uneven, one should know the uneven five strands of sensual pleasure as uneven, one should know the uneven five hindrances as uneven, one should know, understand, discern, penetrate. |
Loketi apāyaloke …pe… āyatanaloketi—yaṁ kiñci jaññā visamanti loke. |
In the world" means in the woeful world… (etc.)… in the world of sense-bases—thus, "Whatever one might know as uneven in the world. |
Na tassa hetū visamaṁ careyyāti. |
For that reason, one should not act unevenly. |
Visamassa kāyakammassa hetu visamaṁ na careyya, visamassa vacīkammassa hetu visamaṁ na careyya, visamassa manokammassa hetu visamaṁ na careyya, visamassa pāṇātipātassa hetu visamaṁ na careyya, visamassa adinnādānassa hetu visamaṁ na careyya, visamassa kāmesumicchācārassa hetu visamaṁ na careyya, visamassa musāvādassa hetu visamaṁ na careyya, visamāya pisuṇāya vācāya hetu visamaṁ na careyya, visamāya pharusāya vācāya hetu visamaṁ na careyya, visamassa samphappalāpassa hetu visamaṁ na careyya, visamāya abhijjhāya hetu visamaṁ na careyya, visamassa byāpādassa hetu visamaṁ na careyya, visamāya micchādiṭṭhiyā hetu visamaṁ na careyya, visamānaṁ saṅkhārānaṁ hetu visamaṁ na careyya, visamānaṁ pañcannaṁ kāmaguṇānaṁ hetu visamaṁ na careyya, visamānaṁ pañcannaṁ nīvaraṇānaṁ hetu visamaṁ na careyya, visamāya cetanāya hetu visamaṁ na careyya, visamāya patthanāya hetu visamaṁ na careyya, visamāya paṇidhiyā hetu visamaṁ na careyya na ācareyya na samācareyya na samādāya vatteyyāti—na tassa hetū visamaṁ careyya. |
For the reason of uneven bodily action, one should not act unevenly; for the reason of uneven verbal action, one should not act unevenly; for the reason of uneven mental action, one should not act unevenly; for the reason of uneven killing of living beings, one should not act unevenly; for the reason of uneven taking what is not given, one should not act unevenly; for the reason of uneven sexual misconduct, one should not act unevenly; for the reason of uneven false speech, one should not act unevenly; for the reason of uneven slanderous speech, one should not act unevenly; for the reason of uneven harsh speech, one should not act unevenly; for the reason of uneven frivolous chatter, one should not act unevenly; for the reason of uneven covetousness, one should not act unevenly; for the reason of uneven ill will, one should not act unevenly; for the reason of uneven wrong view, one should not act unevenly; for the reason of uneven formations, one should not act unevenly; for the reason of the uneven five strands of sensual pleasure, one should not act unevenly; for the reason of the uneven five hindrances, one should not act unevenly; for the reason of uneven intention, one should not act unevenly; for the reason of uneven aspiration, one should not act unevenly; for the reason of uneven resolve, one should not act, should not fully act, should not undertake and live unevenly—thus, "For that reason, one should not act unevenly." |
Appañhidaṁ jīvitamāhu dhīrāti. |
Short is this life, say the wise. |
Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ. |
"Life" means lifespan, duration, subsistence, sustenance, movement, proceeding, maintenance, life, life faculty. |
Api ca dvīhi kāraṇehi appakaṁ jīvitaṁ—ṭhitiparittatāya vā appakaṁ jīvitaṁ, sarasaparittatāya vā appakaṁ jīvitaṁ. |
And also, for two reasons life is short: life is short due to the brevity of its duration, or life is short due to the brevity of its essence. |
Kathaṁ ṭhitiparittatāya appakaṁ jīvitaṁ? |
How is life short due to the brevity of its duration? |
Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; |
In the past mind-moment one lived, one does not live, one will not live; |
anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; |
In the future mind-moment one will live, one does not live, one has not lived; |
paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati. |
In the present mind-moment one lives, one has not lived, one will not live. |
“Jīvitaṁ attabhāvo ca, |
"Life and individual existence, |
sukhadukkhā ca kevalā; |
And sheer pleasure and pain; |
Ekacittasamāyuttā, |
Connected with a single mind-moment, |
lahuso vattate khaṇo. |
Swiftly the moment passes. |
Cullāsītisahassāni, |
Eighty-four thousand |
kappā tiṭṭhanti ye marū; |
Aeons gods may endure; |
Na tveva tepi jīvanti, |
Yet even they do not live |
dvīhi cittehi saṁyutā. |
Connected with two mind-moments. |
Ye niruddhā marantassa, |
Those [aggregates] that have ceased for one dying, |
tiṭṭhamānassa vā idha; |
Or for one existing here; |
Sabbepi sadisā khandhā, |
All aggregates are alike, |
gatā appaṭisandhikā. |
Gone without re-linking. |
Anantarā ca ye bhaggā, |
And those that broke immediately before, |
ye ca bhaggā anāgatā; |
And those that will break in the future; |
Tadantare niruddhānaṁ, |
Of those that have ceased in between, |
vesamaṁ natthi lakkhaṇe. |
There is no difference in characteristic. |
Anibbattena na jāto, |
By what has not arisen, one is not born, |
paccuppannena jīvati; |
By what is present, one lives; |
Cittabhaggā mato loko, |
When the mind breaks, the world is dead, |
paññatti paramatthiyā. |
A designation in the ultimate sense. |
Yathā ninnā pavattanti, |
As rivers flow downwards, |
chandena pariṇāmitā; |
Impelled by their own inclination; |
Acchinnadhārā vattanti, |
They flow in an unbroken stream, |
saḷāyatanapaccayā. |
Conditioned by the six sense-bases. |
Anidhānagatā bhaggā, |
Broken, they go to no store, |
puñjo natthi anāgate; |
There is no heap in the future; |
Nibbattā ye ca tiṭṭhanti, |
And those that have arisen and exist, |
āragge sāsapūpamā. |
Are like a mustard seed on a needle's point. |
Nibbattānañca dhammānaṁ, |
And of arisen phenomena, |
bhaṅgo nesaṁ purakkhato; |
Their breaking is placed before them; |
Palokadhammā tiṭṭhanti, |
Perishable phenomena exist, |
purāṇehi amissitā. |
Unmixed with old ones. |
Adassanato āyanti, |
They come from nowhere, |
Bhaṅgā gacchantyadassanaṁ; |
Broken, they go unseen; |
Vijjuppādova ākāse, |
Like a lightning flash in the sky, |
Uppajjanti vayanti cā”ti. |
They arise and pass away." |
Evaṁ ṭhitiparittatāya appakaṁ jīvitaṁ. |
Thus, life is short due to the brevity of its duration. |
Kathaṁ sarasaparittatāya appakaṁ jīvitaṁ? |
How is life short due to the brevity of its essence? |
Assāsūpanibandhaṁ jīvitaṁ, passāsūpanibandhaṁ jīvitaṁ, assāsapassāsūpanibandhaṁ jīvitaṁ, mahābhūtūpanibandhaṁ jīvitaṁ, kabaḷīkārāhārūpanibandhaṁ jīvitaṁ, usmūpanibandhaṁ jīvitaṁ, viññāṇūpanibandhaṁ jīvitaṁ. |
Life is dependent on in-breathing, life is dependent on out-breathing, life is dependent on in-breathing and out-breathing, life is dependent on the great elements, life is dependent on physical food, life is dependent on heat, life is dependent on consciousness. |
Mūlampi imesaṁ dubbalaṁ, pubbahetūpi imesaṁ dubbalā. |
Their root is also weak, their previous causes are also weak. |
Ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā. |
The conditions are also weak, those that are influential are also weak. |
Sahabhūpi imesaṁ dubbalā, sampayogāpi imesaṁ dubbalā, sahajāpi imesaṁ dubbalā, yāpi payojikā sāpi dubbalā, aññamaññaṁ ime niccadubbalā, aññamaññaṁ anavaṭṭhitā ime. |
Their concomitants are also weak, their associations are also weak, their conascent factors are also weak, that which impels them is also weak, they are mutually always weak, they are mutually unstable. |
Aññamaññaṁ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṁ ime. |
They mutually bring about downfall, for each other there is no protection, nor do they establish each other. |
Yopi nibbattako so na vijjati. |
Even he who brings them into being does not exist. |
“Na ca kenaci koci hāyati, |
"And by no one is anyone abandoned, |
Gandhabbā ca ime hi sabbaso; |
And these gandhabbas, indeed, entirely; |
Purimehi pabhāvikā ime, |
These are influenced by former ones, |
Yepi pabhāvikā te pure matā; |
And those that were influential died before; |
Purimāpi ca pacchimāpi ca, |
And the former and the latter, |
Aññamaññaṁ na kadāci maddasaṁsū”ti. |
Never saw each other at any time." |
Evaṁ sarasaparittatāya appakaṁ jīvitaṁ. |
Thus, life is short due to the brevity of its essence. |
Api ca cātumahārājikānaṁ devānaṁ jīvitaṁ upādāya manussānaṁ appakaṁ jīvitaṁ parittakaṁ jīvitaṁ thokaṁ jīvitaṁ khaṇikaṁ jīvitaṁ lahukaṁ jīvitaṁ ittaraṁ jīvitaṁ anaddhanīyaṁ jīvitaṁ naciraṭṭhitikaṁ jīvitaṁ. |
And also, compared to the lifespan of the gods of the Four Great Kings, human life is short, brief, little, momentary, swift, transient, not long-lasting, not of long duration. |
Tāvatiṁsānaṁ devānaṁ …pe… yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ jīvitaṁ upādāya manussānaṁ appakaṁ jīvitaṁ parittakaṁ jīvitaṁ thokaṁ jīvitaṁ khaṇikaṁ jīvitaṁ lahukaṁ jīvitaṁ ittaraṁ jīvitaṁ anaddhanīyaṁ jīvitaṁ naciraṭṭhitikaṁ jīvitaṁ. |
Compared to the lifespan of the Tāvatiṁsa gods… (etc.)… Yāma gods… Tusita gods… Nimmānarati gods… Paranimmitavasavatti gods… Brahmakāyika gods, human life is short, brief, little, momentary, swift, transient, not long-lasting, not of long duration. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Appamidaṁ, bhikkhave, manussānaṁ āyu. |
"Short, monks, is the lifespan of humans. |
Gamaniyo samparāyo mantāya boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
The future life is to be gone to; one should be mindful and understand; good should be done, the holy life should be lived; there is no non-dying for one who is born. |
Yo, bhikkhave, ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo. |
Whoever, monks, lives long, lives for a hundred years, a little more or less. |
Appamāyu manussānaṁ, |
Short is the lifespan of humans, |
hīḷeyya naṁ suporiso; |
A good person should not despise it; |
Careyyādittasīsova, |
One should fare as if one's head were on fire, |
natthi maccussanāgamo. |
There is no non-coming of death. |
Accayanti ahorattā, |
Days and nights pass by, |
jīvitaṁ uparujjhati; |
Life is obstructed; |
Āyu khiyyati maccānaṁ, |
The lifespan of mortals wastes away, |
kunnadīnaṁva odakan”ti. |
Like the water of small rivers." |
Appañhidaṁ jīvitamāhu dhīrāti. |
Short is this life, say the wise. |
Dhīrāti dhīrā, dhitimāti dhīrā, dhitisampannāti dhīrā, dhīkatapāpāti dhīrā. |
"Wise" means steadfast, possessing steadfastness, endowed with steadfastness, those who have made evil tremble. |
Dhī vuccati paññā. |
"Dhī" is called wisdom. |
Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi, tāya paññāya samannāgatattā dhīrā. |
That which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena, specific mark, characteristic, individual characteristic, sagacity, skill, cleverness, discernment, thought, examination, breadth, intelligence, guidance, insight, clear comprehension, goad, wisdom, wisdom faculty, wisdom power, wisdom weapon, wisdom palace, wisdom light, wisdom radiance, wisdom lamp, wisdom jewel, non-delusion, investigation of phenomena, right view; being endowed with that wisdom, they are wise. |
Api ca khandhadhīrā dhātudhīrā āyatanadhīrā, paṭiccasamuppādadhīrā satipaṭṭhānadhīrā sammappadhānadhīrā iddhipādadhīrā, indriyadhīrā baladhīrā bojjhaṅgadhīrā maggadhīrā phaladhīrā nibbānadhīrā. |
And also, wise regarding aggregates, wise regarding elements, wise regarding sense-bases; wise regarding dependent origination, wise regarding foundations of mindfulness, wise regarding right exertions, wise regarding bases of power; wise regarding faculties, wise regarding powers, wise regarding enlightenment factors, wise regarding the path, wise regarding fruition, wise regarding Nibbāna. |
Te dhīrā evamāhaṁsu—“manussānaṁ appakaṁ jīvitaṁ, parittakaṁ jīvitaṁ, thokaṁ jīvitaṁ, khaṇikaṁ jīvitaṁ, lahukaṁ jīvitaṁ, ittaraṁ jīvitaṁ, anaddhanīyaṁ jīvitaṁ, naciraṭṭhitikaṁ jīvitan”ti. |
Those wise ones said thus: "Human life is short, brief, little, momentary, swift, transient, not long-lasting, not of long duration." |
Evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—appañhidaṁ jīvitamāhu dhīrā. |
Thus they said, thus they declare, thus they speak, thus they explain, thus they express—"Short is this life, say the wise." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Tasmā hi sikkhetha idheva jantu, |
"Therefore, indeed, a creature should train right here, |
Yaṁ kiñci jaññā visamanti loke; |
Whatever one might know as uneven in the world; |
Na tassa hetū visamaṁ careyya, |
For that reason, one should not act unevenly, |
Appañhidaṁ jīvitamāhu dhīrā”ti. |
Short is this life, say the wise." |
Passāmi loke pariphandamānaṁ, |
I see in the world beings trembling, |
Pajaṁ imaṁ taṇhagataṁ bhavesu; |
This generation gone to craving in existences; |
Hīnā narā maccumukhe lapanti, |
Inferior people lament in the mouth of death, |
Avītataṇhāse bhavābhavesu. |
Their craving unallayed in this and future existences. |
Passāmi loke pariphandamānanti. |
I see in the world beings trembling. |
Passāmīti maṁsacakkhunāpi passāmi, dibbacakkhunāpi passāmi, paññācakkhunāpi passāmi, buddhacakkhunāpi passāmi, samantacakkhunāpi passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmi. |
"I see" means I see with the fleshly eye, I see with the divine eye, I see with the wisdom eye, I see with the Buddha-eye, I see with the universal eye, I behold, I look upon, I contemplate, I examine. |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. |
"In the world" means in the woeful world, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense-bases. |
Pariphandamānanti taṇhāphandanāya phandamānaṁ, diṭṭhiphandanāya phandamānaṁ, kilesaphandanāya phandamānaṁ, payogaphandanāya phandamānaṁ, vipākaphandanāya phandamānaṁ, duccaritaphandanāya phandamānaṁ, rattaṁ rāgena phandamānaṁ, duṭṭhaṁ dosena phandamānaṁ, mūḷhaṁ mohena phandamānaṁ, vinibaddhaṁ mānena phandamānaṁ, parāmaṭṭhaṁ diṭṭhiyā phandamānaṁ, vikkhepagataṁ uddhaccena phandamānaṁ, aniṭṭhaṅgataṁ vicikicchāya phandamānaṁ, thāmagataṁ anusayehi phandamānaṁ, lābhena phandamānaṁ, alābhena phandamānaṁ, yasena phandamānaṁ, ayasena phandamānaṁ, pasaṁsāya phandamānaṁ, nindāya phandamānaṁ, sukhena phandamānaṁ, dukkhena phandamānaṁ, jātiyā phandamānaṁ, jarāya phandamānaṁ, byādhinā phandamānaṁ, maraṇena phandamānaṁ, sokaparidevadukkhadomanassupāyāsehi phandamānaṁ, nerayikena dukkhena phandamānaṁ, tiracchānayonikena dukkhena phandamānaṁ, pettivisayikena dukkhena phandamānaṁ, mānusikena dukkhena phandamānaṁ, gabbhokkantimūlakena dukkhena phandamānaṁ, gabbhe ṭhitimūlakena dukkhena phandamānaṁ, gabbhā vuṭṭhānamūlakena dukkhena phandamānaṁ, jātassūpanibandhakena dukkhena phandamānaṁ, jātassa parādheyyakena dukkhena phandamānaṁ, attūpakkamena dukkhena phandamānaṁ, parūpakkamena dukkhena phandamānaṁ, dukkhadukkhena phandamānaṁ, saṅkhāradukkhena phandamānaṁ, vipariṇāmadukkhena phandamānaṁ, cakkhurogena dukkhena phandamānaṁ, sotarogena dukkhena phandamānaṁ, ghānarogena dukkhena …pe… jivhārogena … kāyarogena … sīsarogena … kaṇṇarogena … mukharogena … dantarogena … kāsena … sāsena … pināsena … dāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlāya … visucikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassena dukkhena … mātumaraṇena dukkhena … pitumaraṇena dukkhena … bhātumaraṇena dukkhena … bhaginimaraṇena dukkhena … puttamaraṇena dukkhena … dhītumaraṇena dukkhena … ñātibyasanena … bhogabyasanena … rogabyasanena … sīlabyasanena … diṭṭhibyasanena dukkhena phandamānaṁ samphandamānaṁ vipphandamānaṁ vedhamānaṁ pavedhamānaṁ sampavedhamānaṁ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti—passāmi loke pariphandamānaṁ. |
Trembling" means trembling with the trembling of craving, trembling with the trembling of views, trembling with the trembling of defilements, trembling with the trembling of effort, trembling with the trembling of result, trembling with the trembling of misconduct; impassioned, trembling with passion; corrupted, trembling with aversion; deluded, trembling with delusion; bound, trembling with conceit; misapprehending, trembling with views; distracted, trembling with restlessness; unconcluded, trembling with doubt; stubborn, trembling with underlying tendencies; trembling with gain, trembling with loss, trembling with fame, trembling with disrepute, trembling with praise, trembling with blame, trembling with pleasure, trembling with pain, trembling with birth, trembling with aging, trembling with sickness, trembling with death, trembling with sorrow, lamentation, pain, grief, and despair; trembling with hellish suffering, trembling with animal suffering, trembling with hungry ghost suffering, trembling with human suffering, trembling with suffering due to conception in the womb, trembling with suffering due to remaining in the womb, trembling with suffering due to emerging from the womb, trembling with suffering bound up with birth, trembling with suffering due to dependence on others after birth, trembling with suffering due to self-inflicted harm, trembling with suffering due to harm inflicted by others, trembling with suffering as suffering, trembling with suffering due to formations, trembling with suffering due to change; trembling with suffering from eye disease, trembling with suffering from ear disease, trembling with suffering from nose disease… (etc.)… tongue disease… body disease… head disease… ear disease… mouth disease… tooth disease… cough… asthma… catarrh… burning sensation… fever… stomach disease… fainting… dysentery… colic… cholera… leprosy… boils… skin disease… consumption… epilepsy… ringworm… itch… scabies… dry scaly skin… eczema… blood (disorders)… bile (disorders)… diabetes… shoulder (pain)… pimples… fistula… disease arising from bile… disease arising from phlegm… disease arising from wind… disease arising from a combination of these… disease arising from change of seasons… disease arising from improper care… disease arising from external attack… disease arising from kamma-result… with cold… with heat… with hunger… with thirst… with excrement… with urine… with suffering from the touch of gadflies, mosquitoes, wind, sun, and reptiles… with suffering from the death of a mother… with suffering from the death of a father… with suffering from the death of a brother… with suffering from the death of a sister… with suffering from the death of a son… with suffering from the death of a daughter… with misfortune of relatives… with misfortune of wealth… with misfortune of health… with misfortune of virtue… with misfortune of views, trembling, violently trembling, quivering, shaking, violently shaking, utterly shaking, I see, I behold, I look upon, I contemplate, I examine—thus, "I see in the world beings trembling. |
Pajaṁ imaṁ taṇhagataṁ bhavesūti. |
This generation gone to craving in existences. |
Pajāti sattādhivacanaṁ. |
"Generation" is a term for beings. |
Taṇhāti rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. |
"Craving" means craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena. |
Taṇhagatanti taṇhāgataṁ taṇhānugataṁ taṇhāyānusaṭaṁ taṇhāyāsannaṁ taṇhāya pātitaṁ abhibhūtaṁ pariyādinnacittaṁ. |
"Gone to craving" means gone to craving, followed by craving, pursued by craving, near craving, fallen into craving, overwhelmed by craving, with mind possessed by craving. |
Bhavesūti kāmabhave rūpabhave arūpabhaveti—pajaṁ imaṁ taṇhagataṁ bhavesu. |
In existences" means in sensual existence, form existence, formless existence—thus, "this generation gone to craving in existences. |
Hīnā narā maccumukhe lapantīti. |
Inferior people lament in the mouth of death. |
Hīnā narāti hīnā narā hīnena kāyakammena samannāgatāti hīnā narā, hīnena vacīkammena samannāgatāti hīnā narā, hīnena manokammena samannāgatāti hīnā narā, hīnena pāṇātipātena samannāgatāti hīnā narā, hīnena adinnādānena … hīnena kāmesumicchācārena … hīnena musāvādena … hīnāya pisuṇāya vācāya … hīnāya pharusāya vācāya … hīnena samphappalāpena … hīnāya abhijjhāya … hīnena byāpādena … hīnāya micchādiṭṭhiyā … hīnehi saṅkhārehi … hīnehi pañcahi kāmaguṇehi nīvaraṇehi … hīnāya cetanāya … hīnāya patthanāya … hīnāya paṇidhiyā samannāgatāti hīnā narā hīnā nihīnā ohīnā omakā lāmakā chatukkā parittāti—hīnā narā. |
Inferior people" means inferior people endowed with inferior bodily action are inferior people, endowed with inferior verbal action are inferior people, endowed with inferior mental action are inferior people, endowed with inferior killing of living beings are inferior people, endowed with inferior taking what is not given… with inferior sexual misconduct… with inferior false speech… with inferior slanderous speech… with inferior harsh speech… with inferior frivolous chatter… with inferior covetousness… with inferior ill will… with inferior wrong view… with inferior formations… with the inferior five strands of sensual pleasure, hindrances… with inferior intention… with inferior aspiration… endowed with inferior resolve are inferior people, low, base, contemptible, mean, wretched, vile, paltry—thus, "inferior people. |
Maccumukhe lapantīti. |
Lament in the mouth of death. |
Maccumukheti māramukhe maraṇamukhe, maccuppattā maccusampattā maccūpāgatā, mārappattā mārasampattā mārūpāgatā, maraṇappattā maraṇasampattā maraṇūpāgatā lapanti lālapanti socanti kilamanti paridevanti urattāḷiṁ kandanti sammohaṁ āpajjantīti—hīnā narā maccumukhe lapanti. |
In the mouth of death" means in the mouth of Māra, in the mouth of death; having reached death, having fully reached death, having gone to death; having reached Māra, having fully reached Māra, having gone to Māra; having reached death, having fully reached death, having gone to death, they wail, they blubber, they grieve, they weary, they lament, they beat their breasts, they cry, they fall into confusion—thus, "inferior people lament in the mouth of death. |
Avītataṇhāse bhavābhavesūti. |
Their craving unallayed in this and future existences. |
Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
"Craving" means craving for forms… (etc.)… craving for mental phenomena. |
Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā, avītataṇhā avigatataṇhā acattataṇhā avantataṇhā. |
"In this and future existences" means in this existence and future existence, in kamma-existence, in renewed existence, in sensual existence; in kamma-existence, sensual existence, renewed existence, form existence; in kamma-existence, form existence, renewed existence, formless existence; in kamma-existence, formless existence, renewed existence, again and again in existence; in rebirth again and again, in arising again and again, in re-linking again and again, in the production of individual existence again and again, with craving unallayed, craving not gone, craving not abandoned, craving not given up. |
Amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti—avītataṇhāse bhavābhavesu. |
Craving not released, craving not abandoned, craving not relinquished—thus, "their craving unallayed in this and future existences." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Passāmi loke pariphandamānaṁ, |
"I see in the world beings trembling, |
Pajaṁ imaṁ taṇhagataṁ bhavesu; |
This generation gone to craving in existences; |
Hīnā narā maccumukhe lapanti, |
Inferior people lament in the mouth of death, |
Avītataṇhāse bhavābhavesū”ti. |
Their craving unallayed in this and future existences." |
Mamāyite passatha phandamāne, |
See those trembling over what is 'mine,' |
Maccheva appodake khīṇasote; |
Like fish in a dwindling stream with little water; |
Etampi disvā amamo careyya, |
Seeing this too, one should fare without 'mine,' |
Bhavesu āsattimakubbamāno. |
Not forming attachment in existences. |
Mamāyite passatha phandamāneti. |
See those trembling over what is 'mine.' |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca. |
"What is 'mine'" means two kinds of 'mine': 'mine' due to craving and 'mine' due to views. |
Katamaṁ taṇhāmamattaṁ? |
What is 'mine' due to craving? |
Yāvatā taṇhāsaṅkhātena sīmakataṁ mariyādikataṁ odhikataṁ pariyantakataṁ pariggahitaṁ mamāyitaṁ. |
Whatever is limited, bounded, defined, delimited, possessed, held as 'mine' by what is called craving. |
Idaṁ mamaṁ, etaṁ mamaṁ, ettakaṁ mamaṁ, ettāvatā mamaṁ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṁ vatthu hiraññaṁ suvaṇṇaṁ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṁ taṇhāvasena mamāyati. |
This is mine, that is mine, this much is mine, so much is mine; my forms, sounds, odors, tastes, tangibles; coverings, robes, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, fields, property, gold, bullion, villages, towns, royal cities, kingdoms and countries, treasuries and granaries; even the entire great earth one holds as 'mine' through craving. |
Yāvatā aṭṭhasataṁ taṇhāvicaritaṁ, idaṁ taṇhāmamattaṁ. |
As far as the hundred and eight ranges of craving, this is 'mine' due to craving. |
Katamaṁ diṭṭhimamattaṁ? |
What is 'mine' due to views? |
Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi; |
Personality view based on twenty grounds, wrong view based on ten grounds, extremist view based on ten grounds; |
yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphandikaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho “ayāthāvakasmiṁ yāthāvakan”ti gāho. |
Such a view, gone to views, thicket of views, wilderness of views, dart of views, agitation of views, fetter of views, grasping, firm grasping, adherence, misapprehension, wrong path, wrong way, wrongness, basis for sectarianism, perverse grasping, contrary grasping, distorted grasping, wrong grasping, grasping "what is not real as real." |
Yāvatā dvāsaṭṭhidiṭṭhigatāni, idaṁ diṭṭhimamattaṁ. |
As far as the sixty-two kinds of views, this is 'mine' due to views. |
Mamāyite passatha phandamāneti mamāyitaṁ vatthuṁ acchedasaṅkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṁ vatthuṁ vipariṇāmasaṅkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti. |
"See those trembling over what is 'mine'" means, fearing the destruction of the object held as 'mine,' they tremble; even while it is not being destroyed, they tremble; even when it is destroyed, they tremble; fearing the alteration of the object held as 'mine,' they tremble; even while it is altering, they tremble; even when it has altered, they tremble, violently tremble, thoroughly tremble, quiver, shake, violently shake, utterly shake. |
Evaṁ phandamāne paphandamāne samphandamāne vipphandamāne vedhamāne pavedhamāne sampavedhamāne passatha dakkhatha oloketha nijjhāyatha upaparikkhathāti—mamāyite passatha phandamāne. |
Thus trembling, violently trembling, thoroughly trembling, quivering, shaking, violently shaking, utterly shaking, see, behold, look upon, contemplate, examine—thus, "See those trembling over what is 'mine.'" |
Maccheva appodake khīṇasoteti. |
Like fish in a dwindling stream with little water. |
Yathā macchā appodake parittodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; |
Just as fish in little water, in scant water, when the water is diminishing, being attacked, lifted up, eaten by crows or hawks or herons, tremble, violently tremble, thoroughly tremble, quiver, shake, violently shake, utterly shake; |
evamevaṁ pajā mamāyitaṁ vatthuṁ acchedasaṅkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṁ vatthuṁ vipariṇāmasaṅkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti—maccheva appodake khīṇasote. |
Even so, people, fearing the destruction of the object held as 'mine,' tremble; even while it is not being destroyed, they tremble; even when it is destroyed, they tremble; fearing the alteration of the object held as 'mine,' they tremble; even while it is altering, they tremble; even when it has altered, they tremble, violently tremble, thoroughly tremble, quiver, shake, violently shake, utterly shake—thus, "like fish in a dwindling stream with little water." |
Etampi disvā amamo careyyāti. |
Seeing this too, one should fare without 'mine.' |
Etaṁ ādīnavaṁ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā mamattesūti—etampi disvā. |
Seeing this danger, having seen, weighed, judged, made clear, made manifest regarding things held as 'mine'—thus, "seeing this too." |
Amamo careyyāti mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
"One should fare without 'mine'" means 'mine' refers to two kinds of 'mine': 'mine' due to craving and 'mine' due to views… (etc.)… this is 'mine' due to craving… (etc.)… this is 'mine' due to views. |
Taṇhāmamattaṁ pahāya diṭṭhimamattaṁ paṭinissajjitvā cakkhuṁ amamāyanto sotaṁ amamāyanto ghānaṁ amamāyanto jivhaṁ amamāyanto kāyaṁ amamāyanto manaṁ amamāyanto rūpe … sadde … gandhe … rase … phoṭṭhabbe … dhamme … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … kāmadhātuṁ … rūpadhātuṁ … arūpadhātuṁ … kāmabhavaṁ … rūpabhavaṁ … arūpabhavaṁ … saññābhavaṁ … asaññābhavaṁ … nevasaññānāsaññābhavaṁ … ekavokārabhavaṁ … catuvokārabhavaṁ … pañcavokārabhavaṁ … atītaṁ … anāgataṁ … paccuppannaṁ … diṭṭhasutamutaviññātabbe dhamme amamāyanto agaṇhanto aparāmasanto anabhinivisanto careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—etampi disvā amamo careyya. |
Having abandoned 'mine' due to craving, having relinquished 'mine' due to views, not holding the eye as 'mine,' not holding the ear as 'mine,' not holding the nose as 'mine,' not holding the tongue as 'mine,' not holding the body as 'mine,' not holding the mind as 'mine,' forms… sounds… odors… tastes… tangibles… mental phenomena… family… group… dwelling… gain… fame… praise… happiness… robe… almsfood… lodging… requisites for the sick… sensual realm… form realm… formless realm… sensual existence… form existence… formless existence… existence with perception… existence without perception… existence with neither perception nor non-perception… one-constituent existence… four-constituent existence… five-constituent existence… past… future… present… seen, heard, sensed, cognized phenomena, not holding as 'mine,' not grasping, not misapprehending, not adhering, one should fare, dwell, move, proceed, maintain, support, sustain—thus, "seeing this too, one should fare without 'mine.'" |
Bhavesu āsattimakubbamānoti. |
Not forming attachment in existences. |
Bhavesūti kāmabhave rūpabhave arūpabhave. |
"In existences" means in sensual existence, form existence, formless existence. |
Āsatti vuccati taṇhā. |
"Attachment" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Bhavesu āsattimakubbamānoti. |
Not forming attachment in existences. |
Bhavesu āsattiṁ akubbamāno, chandaṁ pemaṁ rāgaṁ khantiṁ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti—bhavesu āsattimakubbamāno. |
Not forming attachment in existences, not forming desire, affection, passion, forbearance, not generating, not producing, not bringing into being, not causing to arise—thus, "not forming attachment in existences." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Mamāyite passatha phandamāne, |
"See those trembling over what is 'mine,' |
Maccheva appodake khīṇasote; |
Like fish in a dwindling stream with little water; |
Etampi disvā amamo careyya, |
Seeing this too, one should fare without 'mine,' |
Bhavesu āsattimakubbamāno”ti. |
Not forming attachment in existences." |
Ubhosu antesu vineyya chandaṁ, |
Having subdued desire for both ends, |
Phassaṁ pariññāya anānugiddho; |
Having fully understood contact, not greedy, |
Yadattagarahī tadakubbamāno, |
Not doing that for which one would blame oneself, |
Na limpatī diṭṭhasutesu dhīro. |
The wise one is not smeared by what is seen and heard. |
Ubhosu antesu vineyya chandanti. |
Having subdued desire for both ends. |
Antāti phasso eko anto phassasamudayo dutiyo anto, atīto eko anto anāgato dutiyo anto, sukhā vedanā eko anto dukkhā vedanā dutiyo anto, nāmaṁ eko anto rūpaṁ dutiyo anto, cha ajjhattikāni āyatanāni eko anto cha bāhirāni āyatanāni dutiyo anto, sakkāyo eko anto sakkāyasamudayo dutiyo anto. |
"Ends" means contact is one end, the origin of contact is the second end; the past is one end, the future is the second end; pleasant feeling is one end, painful feeling is the second end; name is one end, form is the second end; the six internal sense-bases are one end, the six external sense-bases are the second end; personality is one end, the origin of personality is the second end. |
Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ. |
"Desire" means that which in regard to sensual pleasures is sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual intoxication, sensual obsession, the flood of sensuality, the yoke of sensuality, the clinging to sensuality, the hindrance of sensual desire. |
Ubhosu antesu vineyya chandanti ubhosu antesu chandaṁ vineyya paṭivineyya pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—ubhosu antesu vineyya chandaṁ. |
Having subdued desire for both ends" means having subdued desire for both ends, having thoroughly subdued, having abandoned, having dispelled, having brought to an end, having caused to disappear—thus, "having subdued desire for both ends. |
Phassaṁ pariññāya anānugiddhoti. |
Having fully understood contact, not greedy. |
Phassoti cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso, paṭighasamphasso, sukhavedanīyo samphasso dukkhavedanīyo samphasso adukkhamasukhavedanīyo samphasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso, yo evarūpo phasso phusanā samphusanā samphusitattaṁ—ayaṁ vuccati phasso. |
"Contact" means eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact; designation-contact, resistance-contact; pleasant-feeling-contact, painful-feeling-contact, neither-painful-nor-pleasant-feeling-contact; wholesome contact, unwholesome contact, indeterminate contact; sensual-sphere contact, form-sphere contact, formless-sphere contact; emptiness contact, signless contact, undirected contact; worldly contact, supramundane contact; past contact, future contact, present contact; such contact, touching, thorough touching, state of being thoroughly touched—this is called contact. |
Phassaṁ pariññāyāti phassaṁ tīhi pariññāhi parijānitvā—ñātapariññāya, tīraṇapariññāya, pahānapariññāya. |
"Having fully understood contact" means having fully understood contact by three kinds of full understanding: full understanding as knowing, full understanding as judging, full understanding as abandoning. |
Katamā ñātapariññā? |
What is full understanding as knowing? |
Phassaṁ jānāti—ayaṁ cakkhusamphasso, ayaṁ sotasamphasso, ayaṁ ghānasamphasso, ayaṁ jivhāsamphasso, ayaṁ kāyasamphasso, ayaṁ manosamphasso, ayaṁ adhivacanasamphasso, ayaṁ paṭighasamphasso, ayaṁ sukhavedanīyo phasso, ayaṁ dukkhavedanīyo phasso, ayaṁ adukkhamasukhavedanīyo phasso, ayaṁ kusalo phasso, ayaṁ akusalo phasso, ayaṁ abyākato phasso, ayaṁ kāmāvacaro phasso, ayaṁ rūpāvacaro phasso, ayaṁ arūpāvacaro phasso, ayaṁ suññato phasso, ayaṁ animitto phasso, ayaṁ appaṇihito phasso, ayaṁ lokiyo phasso, ayaṁ lokuttaro phasso, ayaṁ atīto phasso, ayaṁ anāgato phasso, ayaṁ paccuppanno phassoti jānāti passati—ayaṁ ñātapariññā. |
One knows contact: this is eye-contact, this is ear-contact, this is nose-contact, this is tongue-contact, this is body-contact, this is mind-contact, this is designation-contact, this is resistance-contact, this is pleasant-feeling-contact, this is painful-feeling-contact, this is neither-painful-nor-pleasant-feeling-contact, this is wholesome contact, this is unwholesome contact, this is indeterminate contact, this is sensual-sphere contact, this is form-sphere contact, this is formless-sphere contact, this is emptiness contact, this is signless contact, this is undirected contact, this is worldly contact, this is supramundane contact, this is past contact, this is future contact, this is present contact—one knows, one sees—this is full understanding as knowing. |
Katamā tīraṇapariññā? |
What is full understanding as judging? |
Evaṁ ñātaṁ katvā phassaṁ tīreti. |
Having thus known, one judges contact. |
Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātijarābyādhimaraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṅkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti—ayaṁ tīraṇapariññā. |
As impermanent, as suffering, as disease, as a boil, as a dart, as misery, as affliction, as other, as perishable, as calamity, as disaster, as fear, as danger, as unstable, as fragile, as non-lasting, as no protection, as no shelter, as no refuge, as empty, as vain, as void, as not-self, as dangerous, as subject to change, as without substance, as a root of misery, as a killer, as non-existence, as tainted, as conditioned, as Māra's bait, as subject to birth, aging, sickness, death, as subject to sorrow, lamentation, pain, grief, despair, as subject to defilement, from its origin, from its cessation, from its gratification, from its danger, from its escape, one judges—this is full understanding as judging. |
Katamā pahānapariññā? |
What is full understanding as abandoning? |
Evaṁ tīrayitvā phasse chandarāgaṁ pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
Having thus judged, one abandons, dispels, brings to an end, causes to disappear desire and passion for contact. |
Vuttañhetaṁ bhagavatā—“yo, bhikkhave, phassesu chandarāgo taṁ pajahatha. |
This was said by the Blessed One: "Monks, whatever desire and passion there is for contacts, abandon that. |
Evaṁ so phasso pahīno bhavissati ucchinnamūlo tālāvatthukato anabhāvaṁ kato āyatiṁ anuppādadhammo”ti—ayaṁ pahānapariññā. |
Thus that contact will be abandoned, cut off at the root, made like a palm stump, brought to non-existence, not subject to future arising"—this is full understanding as abandoning. |
Phassaṁ pariññāyāti. |
Having fully understood contact. |
Phassaṁ imāhi tīhi pariññāhi parijānitvā. |
Having fully understood contact by these three kinds of full understanding. |
Anānugiddhoti. Gedho vuccati taṇhā. |
"Not greedy." "Greedy" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati agiddho. |
He for whom this greed is abandoned, cut off, calmed, allayed, incapable of arising, burned by the fire of knowledge, is called "not greedy." |
So rūpe agiddho sadde agiddho gandhe agiddho rase agiddho phoṭṭhabbe agiddho kule … gaṇe … āvāse … lābhe … yase … pasaṁsāya … sukhe … cīvare … piṇḍapāte … senāsane … gilānapaccayabhesajjaparikkhāre kāmadhātuyā … rūpadhātuyā … arūpadhātuyā … kāmabhave … rūpabhave … arūpabhave … saññābhave … asaññābhave … nevasaññānāsaññābhave … ekavokārabhave … catuvokārabhave … pañcavokārabhave … atīte … anāgate … paccuppanne … diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhapaṭisaṁvedī brahmabhūtena attanā viharatīti—phassaṁ pariññāya anānugiddho. |
He is not greedy for forms, not greedy for sounds, not greedy for odors, not greedy for tastes, not greedy for tangibles, not greedy for family… group… dwelling… gain… fame… praise… happiness… robe… almsfood… lodging… requisites for the sick, for the sensual realm… form realm… formless realm… sensual existence… form existence… formless existence… existence with perception… existence without perception… existence with neither perception nor non-perception… one-constituent existence… four-constituent existence… five-constituent existence… past… future… present… seen, heard, sensed, cognized phenomena, not greedy, not rapacious, not infatuated, not obsessed, without greed, greed gone, greed abandoned, greed given up, greed released, greed destroyed, greed relinquished, without passion, passion gone, passion abandoned, passion given up, passion released, passion destroyed, passion relinquished, desireless, extinguished, cooled, experiencing happiness, dwells with a self become Brahma—thus, "having fully understood contact, not greedy." |
Yadattagarahī tadakubbamānoti. |
Not doing that for which one would blame oneself. |
Yaditi yaṁ. |
"That" means which. |
Attagarahīti dvīhi kāraṇehi attānaṁ garahati—katattā ca akatattā ca. |
"One would blame oneself" means for two reasons one blames oneself: for what has been done and for what has not been done. |
Kathaṁ katattā ca akatattā ca attānaṁ garahati? |
How does one blame oneself for what has been done and for what has not been done? |
Kataṁ me kāyaduccaritaṁ, akataṁ me kāyasucaritanti—attānaṁ garahati. |
"Bodily misconduct has been done by me, good bodily conduct has not been done by me"—one blames oneself. |
Kataṁ me vacīduccaritaṁ, akataṁ me vacīsucaritanti—attānaṁ garahati. |
"Verbal misconduct has been done by me, good verbal conduct has not been done by me"—one blames oneself. |
Kataṁ me manoduccaritaṁ, akataṁ me manosucaritanti—attānaṁ garahati. |
"Mental misconduct has been done by me, good mental conduct has not been done by me"—one blames oneself. |
Kato me pāṇātipāto, akatā me pāṇātipātā veramaṇīti—attānaṁ garahati. |
"Killing of living beings has been done by me, abstention from killing living beings has not been done by me"—one blames oneself. |
Kataṁ me adinnādānaṁ, akatā me adinnādānā veramaṇīti—attānaṁ garahati. |
"Taking what is not given has been done by me, abstention from taking what is not given has not been done by me"—one blames oneself. |
Kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇīti—attānaṁ garahati. |
"Sexual misconduct has been done by me, abstention from sexual misconduct has not been done by me"—one blames oneself. |
Kato me musāvādo, akatā me musāvādā veramaṇīti—attānaṁ garahati. |
"False speech has been done by me, abstention from false speech has not been done by me"—one blames oneself. |
Katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇīti—attānaṁ garahati. |
"Slanderous speech has been done by me, abstention from slanderous speech has not been done by me"—one blames oneself. |
Katā me pharusā vācā, akatā me pharusāya vācāya veramaṇīti—attānaṁ garahati. |
"Harsh speech has been done by me, abstention from harsh speech has not been done by me"—one blames oneself. |
Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti—attānaṁ garahati. |
"Frivolous chatter has been done by me, abstention from frivolous chatter has not been done by me"—one blames oneself. |
Katā me abhijjhā, akatā me anabhijjhāti—attānaṁ garahati. |
"Covetousness has been done by me, non-covetousness has not been done by me"—one blames oneself. |
Kato me byāpādo, akato me abyāpādoti—attānaṁ garahati. |
"Ill will has been done by me, non-ill will has not been done by me"—one blames oneself. |
Katā me micchādiṭṭhi, akatā me sammādiṭṭhīti—attānaṁ garahati. |
"Wrong view has been held by me, right view has not been held by me"—one blames oneself. |
Evaṁ katattā ca akatattā ca attānaṁ garahati. |
Thus, for what has been done and for what has not been done, one blames oneself. |
Atha vā sīlesumhi na paripūrakārīti—attānaṁ garahati. |
Or, "I am not a fulfiller of virtues"—one blames oneself. |
Indriyesumhi aguttadvāroti—attānaṁ garahati. |
"My sense doors are unguarded"—one blames oneself. |
Bhojanemhi amattaññūti—attānaṁ garahati. |
"I am not moderate in eating"—one blames oneself. |
Jāgariyaṁ ananuyuttoti—attānaṁ garahati. |
"I am not devoted to wakefulness"—one blames oneself. |
Satisampajaññena asamannāgatoti—attānaṁ garahati. |
"I am not endowed with mindfulness and clear comprehension"—one blames oneself. |
Abhāvitā me cattāro satipaṭṭhānāti—attānaṁ garahati. |
"The four foundations of mindfulness have not been developed by me"—one blames oneself. |
Abhāvitā me cattāro sammappadhānāti—attānaṁ garahati. |
"The four right exertions have not been developed by me"—one blames oneself. |
Abhāvitā me cattāro iddhipādāti—attānaṁ garahati. |
"The four bases of power have not been developed by me"—one blames oneself. |
Abhāvitāni me pañcindriyānīti—attānaṁ garahati. |
"The five faculties have not been developed by me"—one blames oneself. |
Abhāvitāni me pañca balānīti—attānaṁ garahati. |
"The five powers have not been developed by me"—one blames oneself. |
Abhāvitā me satta bojjhaṅgāti—attānaṁ garahati. |
"The seven enlightenment factors have not been developed by me"—one blames oneself. |
Abhāvito me ariyo aṭṭhaṅgiko maggoti—attānaṁ garahati. |
"The noble eightfold path has not been developed by me"—one blames oneself. |
Dukkhaṁ me apariññātanti—attānaṁ garahati. |
"Suffering has not been fully understood by me"—one blames oneself. |
Samudayo me appahīnoti—attānaṁ garahati. |
"The origin [of suffering] has not been abandoned by me"—one blames oneself. |
Maggo me abhāvitoti—attānaṁ garahati. |
"The path has not been developed by me"—one blames oneself. |
Nirodho me asacchikatoti—attānaṁ garahati. |
"Cessation has not been realized by me"—one blames oneself. |
Evaṁ katattā ca akatattā ca attānaṁ garahati. |
Thus, for what has been done and for what has not been done, one blames oneself. |
Evaṁ attagarahitaṁ kammaṁ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti—yadattagarahī tadakubbamāno. |
Thus, not doing, not generating, not producing, not bringing into being, not causing to arise action for which one would blame oneself—thus, "not doing that for which one would blame oneself." |
Na limpatī diṭṭhasutesu dhīroti. |
The wise one is not smeared by what is seen and heard. |
Lepoti dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
"Smear" means two smears: the smear of craving and the smear of views… (etc.)… this is the smear of craving… (etc.)… this is the smear of views. |
Dhīroti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
"Wise one" means learned, wise, intelligent, knowledgeable, discerning, sagacious. |
Dhīro taṇhālepaṁ pahāya diṭṭhilepaṁ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati, na palimpati, na upalimpati. |
The wise one, having abandoned the smear of craving, having relinquished the smear of views, is not smeared by what is seen, is not smeared by what is heard, is not smeared by what is sensed, is not smeared by what is cognized, is not thoroughly smeared, is not defiled. |
Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—na limpatī diṭṭhasutesu dhīroti. |
Unsmeared, not thoroughly smeared, undefiled, gone forth, detached, completely freed, disjoined, dwells with a mind whose boundaries have been removed—thus, "the wise one is not smeared by what is seen and heard." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Ubhosu antesu vineyya chandaṁ, |
"Having subdued desire for both ends, |
Phassaṁ pariññāya anānugiddho; |
Having fully understood contact, not greedy, |
Yadattagarahī tadakubbamāno, |
Not doing that for which one would blame oneself, |
Na limpatī diṭṭhasutesu dhīro”ti. |
The wise one is not smeared by what is seen and heard." |
Saññaṁ pariññā vitareyya oghaṁ, |
Having fully understood perception, one should cross the flood, |
Pariggahesu muni nopalitto; |
The sage is not defiled by possessions; |
Abbūḷhasallo caramappamatto, |
With dart extracted, faring diligently, |
Nāsīsatī lokamimaṁ parañca. |
He does not long for this world or the next. |
Saññaṁ pariññā vitareyya oghanti. |
Having fully understood perception, one should cross the flood. |
Saññāti kāmasaññā byāpādasaññā vihiṁsāsaññā nekkhammasaññā abyāpādasaññā avihiṁsāsaññā rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammasaññā—yā evarūpā saññā sañjananā sañjānitattaṁ—ayaṁ vuccati saññā. |
"Perception" means perception of sensual pleasure, perception of ill will, perception of violence, perception of renunciation, perception of non-ill will, perception of non-violence, perception of form, perception of sound, perception of odor, perception of taste, perception of tangibles, perception of mental phenomena—such perception, perceiving, state of perceiving—this is called perception. |
Saññaṁ pariññāti saññaṁ tīhi pariññāhi parijānitvā—ñātapariññāya, tīraṇapariññāya, pahānapariññāya. |
"Having fully understood perception" means having fully understood perception by three kinds of full understanding: full understanding as knowing, full understanding as judging, full understanding as abandoning. |
Katamā ñātapariññā? |
What is full understanding as knowing? |
Saññaṁ jānāti—ayaṁ kāmasaññā, ayaṁ byāpādasaññā, ayaṁ vihiṁsāsaññā, ayaṁ nekkhammasaññā, ayaṁ abyāpādasaññā, ayaṁ avihiṁsāsaññā, ayaṁ rūpasaññā, ayaṁ saddasaññā, ayaṁ gandhasaññā, ayaṁ rasasaññā, ayaṁ phoṭṭhabbasaññā, ayaṁ dhammasaññāti jānāti passati—ayaṁ ñātapariññā. |
One knows perception: this is perception of sensual pleasure, this is perception of ill will, this is perception of violence, this is perception of renunciation, this is perception of non-ill will, this is perception of non-violence, this is perception of form, this is perception of sound, this is perception of odor, this is perception of taste, this is perception of tangibles, this is perception of mental phenomena—one knows, one sees—this is full understanding as knowing. |
Katamā tīraṇapariññā? |
What is full understanding as judging? |
Evaṁ ñātaṁ katvā saññaṁ tīreti. |
Having thus known, one judges perception. |
Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto …pe… samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti—ayaṁ tīraṇapariññā. |
As impermanent, as suffering, as disease, as a boil, as a dart, as misery, as affliction, as other, as perishable, as calamity, as disaster, as fear, as danger, as unstable, as fragile… (etc.)… from its origin, from its cessation, from its gratification, from its danger, from its escape, one judges—this is full understanding as judging. |
Katamā pahānapariññā? |
What is the full understanding by abandoning? |
Evaṁ tīrayitvā phasse chandarāgaṁ pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
Having thus judged, he abandons, dispels, terminates, and brings to an end sensual desire for contact. |
Vuttañhetaṁ bhagavatā—“yo, bhikkhave, phassesu chandarāgo taṁ pajahatha. |
This was said by the Blessed One: “Monks, whatever sensual desire there is for contacts, abandon it. |
Evaṁ so phasso pahīno bhavissati ucchinnamūlo tālāvatthukato anabhāvaṁ kato āyatiṁ anuppādadhammo”ti—ayaṁ pahānapariññā. |
Thus that contact will be abandoned, cut off at the root, made like a palm stump, obliterated, and not liable to arise in the future”—this is the full understanding by abandoning. |
Phassaṁ pariññāyāti. |
Having fully understood contact. |
Phassaṁ imāhi tīhi pariññāhi parijānitvā. |
Having fully understood contact by these three kinds of full understanding. |
Anānugiddhoti. Gedho vuccati taṇhā. |
Not being greedy. Greed is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati agiddho. |
For whom this greed is abandoned, cut off, calmed, allayed, unable to arise, burned by the fire of knowledge, he is called not greedy. |
So rūpe agiddho sadde agiddho gandhe agiddho rase agiddho phoṭṭhabbe agiddho kule … gaṇe … āvāse … lābhe … yase … pasaṁsāya … sukhe … cīvare … piṇḍapāte … senāsane … gilānapaccayabhesajjaparikkhāre kāmadhātuyā … rūpadhātuyā … arūpadhātuyā … kāmabhave … rūpabhave … arūpabhave … saññābhave … asaññābhave … nevasaññānāsaññābhave … ekavokārabhave … catuvokārabhave … pañcavokārabhave … atīte … anāgate … paccuppanne … diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhapaṭisaṁvedī brahmabhūtena attanā viharatīti—phassaṁ pariññāya anānugiddho. |
He is not greedy for forms, not greedy for sounds, not greedy for odors, not greedy for tastes, not greedy for tangibles, not greedy for families… for groups… for dwellings… for gain… for honor… for praise… for pleasure… for robes… for almsfood… for lodging… for medicine and provisions for the sick… for the sensual realm… for the form realm… for the formless realm… for sensual existence… for form existence… for formless existence… for existence with perception… for existence without perception… for existence with neither perception nor non-perception… for one-constituent existence… for four-constituent existence… for five-constituent existence… for the past… for the future… for the present… for things seen, heard, sensed, and cognized, he is not greedy, not attached, not infatuated, not fixated, without greed, greed departed, greed given up, greed disgorged, greed released, greed abandoned, greed relinquished, without passion, passion departed, passion given up, passion disgorged, passion released, passion abandoned, passion relinquished, desireless, extinguished, cooled, experiencing bliss, dwelling with a self become divine—having fully understood contact, not being greedy. |
Yadattagarahī tadakubbamānoti. |
That which is self-reproachful, that he does not do. |
Yaditi yaṁ. |
‘That which’ means ‘whatever’. |
Attagarahīti dvīhi kāraṇehi attānaṁ garahati—katattā ca akatattā ca. |
‘Self-reproachful’ means one reproaches oneself for two reasons: because of what has been done and because of what has not been done. |
Kathaṁ katattā ca akatattā ca attānaṁ garahati? |
How does one reproach oneself because of what has been done and because of what has not been done? |
Kataṁ me kāyaduccaritaṁ, akataṁ me kāyasucaritanti—attānaṁ garahati. |
‘Bodily misconduct has been done by me, bodily good conduct has not been done by me’—one reproaches oneself. |
Kataṁ me vacīduccaritaṁ, akataṁ me vacīsucaritanti—attānaṁ garahati. |
‘Verbal misconduct has been done by me, verbal good conduct has not been done by me’—one reproaches oneself. |
Kataṁ me manoduccaritaṁ, akataṁ me manosucaritanti—attānaṁ garahati. |
‘Mental misconduct has been done by me, mental good conduct has not been done by me’—one reproaches oneself. |
Kato me pāṇātipāto, akatā me pāṇātipātā veramaṇīti—attānaṁ garahati. |
‘Taking life has been done by me, abstaining from taking life has not been done by me’—one reproaches oneself. |
Kataṁ me adinnādānaṁ, akatā me adinnādānā veramaṇīti—attānaṁ garahati. |
‘Taking what is not given has been done by me, abstaining from taking what is not given has not been done by me’—one reproaches oneself. |
Kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇīti—attānaṁ garahati. |
‘Sexual misconduct has been done by me, abstaining from sexual misconduct has not been done by me’—one reproaches oneself. |
Kato me musāvādo, akatā me musāvādā veramaṇīti—attānaṁ garahati. |
‘False speech has been done by me, abstaining from false speech has not been done by me’—one reproaches oneself. |
Katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇīti—attānaṁ garahati. |
‘Divisive speech has been done by me, abstaining from divisive speech has not been done by me’—one reproaches oneself. |
Katā me pharusā vācā, akatā me pharusāya vācāya veramaṇīti—attānaṁ garahati. |
‘Harsh speech has been done by me, abstaining from harsh speech has not been done by me’—one reproaches oneself. |
Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti—attānaṁ garahati. |
‘Idle chatter has been done by me, abstaining from idle chatter has not been done by me’—one reproaches oneself. |
Katā me abhijjhā, akatā me anabhijjhāti—attānaṁ garahati. |
‘Covetousness has been done by me, non-covetousness has not been done by me’—one reproaches oneself. |
Kato me byāpādo, akato me abyāpādoti—attānaṁ garahati. |
‘Ill will has been done by me, non-ill will has not been done by me’—one reproaches oneself. |
Katā me micchādiṭṭhi, akatā me sammādiṭṭhīti—attānaṁ garahati. |
‘Wrong view has been held by me, right view has not been held by me’—one reproaches oneself. |
Evaṁ katattā ca akatattā ca attānaṁ garahati. |
Thus one reproaches oneself because of what has been done and because of what has not been done. |
Atha vā sīlesumhi na paripūrakārīti—attānaṁ garahati. |
Or, ‘I have not fulfilled the precepts’—one reproaches oneself. |
Indriyesumhi aguttadvāroti—attānaṁ garahati. |
‘I have not guarded the sense doors’—one reproaches oneself. |
Bhojanemhi amattaññūti—attānaṁ garahati. |
‘I have not been moderate in eating’—one reproaches oneself. |
Jāgariyaṁ ananuyuttoti—attānaṁ garahati. |
‘I have not been devoted to wakefulness’—one reproaches oneself. |
Satisampajaññena asamannāgatoti—attānaṁ garahati. |
‘I have not been endowed with mindfulness and clear comprehension’—one reproaches oneself. |
Abhāvitā me cattāro satipaṭṭhānāti—attānaṁ garahati. |
‘The four establishments of mindfulness have not been developed by me’—one reproaches oneself. |
Abhāvitā me cattāro sammappadhānāti—attānaṁ garahati. |
‘The four right efforts have not been developed by me’—one reproaches oneself. |
Abhāvitā me cattāro iddhipādāti—attānaṁ garahati. |
‘The four bases of power have not been developed by me’—one reproaches oneself. |
Abhāvitāni me pañcindriyānīti—attānaṁ garahati. |
‘The five faculties have not been developed by me’—one reproaches oneself. |
Abhāvitāni me pañca balānīti—attānaṁ garahati. |
‘The five powers have not been developed by me’—one reproaches oneself. |
Abhāvitā me satta bojjhaṅgāti—attānaṁ garahati. |
‘The seven factors of enlightenment have not been developed by me’—one reproaches oneself. |
Abhāvito me ariyo aṭṭhaṅgiko maggoti—attānaṁ garahati. |
‘The noble eightfold path has not been developed by me’—one reproaches oneself. |
Dukkhaṁ me apariññātanti—attānaṁ garahati. |
‘Suffering has not been fully understood by me’—one reproaches oneself. |
Samudayo me appahīnoti—attānaṁ garahati. |
‘The origin [of suffering] has not been abandoned by me’—one reproaches oneself. |
Maggo me abhāvitoti—attānaṁ garahati. |
‘The path has not been developed by me’—one reproaches oneself. |
Nirodho me asacchikatoti—attānaṁ garahati. |
‘Cessation has not been realized by me’—one reproaches oneself. |
Evaṁ katattā ca akatattā ca attānaṁ garahati. |
Thus one reproaches oneself because of what has been done and because of what has not been done. |
Evaṁ attagarahitaṁ kammaṁ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti—yadattagarahī tadakubbamāno. |
Thus, not doing, not generating, not producing, not bringing into being, not bringing into full being such self-reproachful action—that which is self-reproachful, that he does not do. |
Na limpatī diṭṭhasutesu dhīroti. |
The wise one is not smeared by what is seen and heard. |
Lepoti dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
‘Smearing’ means two smearings: the smearing of craving and the smearing of views… (etc.)… this is the smearing of craving… (etc.)… this is the smearing of views. |
Dhīroti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
‘Wise one’ means learned, intelligent, possessing wisdom, knowledgeable, discerning, sagacious. |
Dhīro taṇhālepaṁ pahāya diṭṭhilepaṁ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati, na palimpati, na upalimpati. |
The wise one, having abandoned the smearing of craving and relinquished the smearing of views, is not smeared by what is seen, not smeared by what is heard, not smeared by what is sensed, not smeared by what is cognized, not thoroughly smeared, not additionally smeared. |
Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—na limpatī diṭṭhasutesu dhīroti. |
Unsmeared, not thoroughly smeared, not additionally smeared, gone forth, detached, completely released, disjoined, dwelling with a mind whose boundaries are removed—the wise one is not smeared by what is seen and heard. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Ubhosu antesu vineyya chandaṁ, |
“Having subdued desire for both extremes, |
Phassaṁ pariññāya anānugiddho; |
Having fully understood contact, not being greedy; |
Yadattagarahī tadakubbamāno, |
That which is self-reproachful, that he does not do, |
Na limpatī diṭṭhasutesu dhīro”ti. |
The wise one is not smeared by what is seen and heard.” |
Saññaṁ pariññā vitareyya oghaṁ, |
Having fully understood perception, one should cross the flood, |
Pariggahesu muni nopalitto; |
The sage is not smeared by possessions; |
Abbūḷhasallo caramappamatto, |
With dart removed, practicing diligently, |
Nāsīsatī lokamimaṁ parañca. |
He does not long for this world or the next. |
Saññaṁ pariññā vitareyya oghanti. |
Having fully understood perception, one should cross the flood. |
Saññāti kāmasaññā byāpādasaññā vihiṁsāsaññā nekkhammasaññā abyāpādasaññā avihiṁsāsaññā rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammasaññā—yā evarūpā saññā sañjananā sañjānitattaṁ—ayaṁ vuccati saññā. |
‘Perception’ means sensual perception, perception of ill will, perception of harmfulness, perception of renunciation, perception of non-ill will, perception of harmlessness, perception of form, perception of sound, perception of odor, perception of taste, perception of a tangible object, perception of a mental object—whatever such perception, perceiving, the state of having perceived—this is called perception. |
Saññaṁ pariññāti saññaṁ tīhi pariññāhi parijānitvā—ñātapariññāya, tīraṇapariññāya, pahānapariññāya. |
‘Full understanding of perception’ means having fully understood perception by three kinds of full understanding: full understanding as known, full understanding by judging, and full understanding by abandoning. |
Katamā ñātapariññā? |
What is the full understanding as known? |
Saññaṁ jānāti—ayaṁ kāmasaññā, ayaṁ byāpādasaññā, ayaṁ vihiṁsāsaññā, ayaṁ nekkhammasaññā, ayaṁ abyāpādasaññā, ayaṁ avihiṁsāsaññā, ayaṁ rūpasaññā, ayaṁ saddasaññā, ayaṁ gandhasaññā, ayaṁ rasasaññā, ayaṁ phoṭṭhabbasaññā, ayaṁ dhammasaññāti jānāti passati—ayaṁ ñātapariññā. |
One knows perception: ‘This is sensual perception, this is perception of ill will, this is perception of harmfulness, this is perception of renunciation, this is perception of non-ill will, this is perception of harmlessness, this is perception of form, this is perception of sound, this is perception of odor, this is perception of taste, this is perception of a tangible object, this is perception of a mental object’—one knows, one sees—this is the full understanding as known. |
Katamā tīraṇapariññā? |
What is the full understanding by judging? |
Evaṁ ñātaṁ katvā saññaṁ tīreti. |
Having thus known, one judges perception. |
Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto …pe… samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti—ayaṁ tīraṇapariññā. |
As impermanent, as suffering, 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 fear, as an oppression, as unstable, as disintegrating… (etc.)… as arising, as passing away, as gratification, as danger, as escape, one judges—this is the full understanding by judging. |
Katamā pahānapariññā? |
What is the full understanding by abandoning? |
Evaṁ tīrayitvā saññāya chandarāgaṁ pajahati vinodeti anabhāvaṁ gameti. |
Having thus judged, he abandons, dispels, and brings to an end sensual desire for perception. |
Vuttampi hetaṁ bhagavatā—“yo, bhikkhave, saññāya chandarāgo, taṁ pajahatha. |
This too was said by the Blessed One: “Monks, whatever sensual desire there is for perception, abandon it. |
Evaṁ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṁ katā āyatiṁ anuppādadhammā”ti—ayaṁ pahānapariññā. |
Thus that perception will be abandoned, cut off at the root, made like a palm stump, obliterated, and not liable to arise in the future”—this is the full understanding by abandoning. |
Saññaṁ pariññāti saññaṁ imāhi tīhi pariññāhi parijānitvā. |
‘Full understanding of perception’ means having fully understood perception by these three kinds of full understanding. |
Vitareyya oghanti kāmoghaṁ bhavoghaṁ diṭṭhoghaṁ avijjoghaṁ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti—saññaṁ pariññā vitareyya oghaṁ. |
‘One should cross the flood’ means one should cross, cross over, cross beyond, transcend, pass beyond the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance—having fully understood perception, one should cross the flood. |
Pariggahesu muni nopalittoti. |
The sage is not smeared by possessions. |
Pariggahāti dve pariggahā—taṇhāpariggaho ca diṭṭhipariggaho ca …pe… ayaṁ taṇhāpariggaho …pe… ayaṁ diṭṭhipariggaho. |
‘Possessions’ means two kinds of possessions: possession by craving and possession by views… (etc.)… this is possession by craving… (etc.)… this is possession by views. |
Munīti. Monaṁ vuccati ñāṇaṁ. |
‘Sage’ (muni). Silence (mona) is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappattoti. |
Whatever wisdom, understanding… (etc.)… non-delusion, investigation of phenomena, right view, endowed with that knowledge, the sage has attained sagehood. |
Tīṇi moneyyāni—kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ. |
Three kinds of sagehood: bodily sagehood, verbal sagehood, mental sagehood. |
Katamaṁ kāyamoneyyaṁ? |
What is bodily sagehood? |
Tividhānaṁ kāyaduccaritānaṁ pahānaṁ kāyamoneyyaṁ, tividhaṁ kāyasucaritaṁ kāyamoneyyaṁ, kāyārammaṇe ñāṇaṁ kāyamoneyyaṁ, kāyapariññā kāyamoneyyaṁ, pariññāsahagato maggo kāyamoneyyaṁ, kāye chandarāgassa pahānaṁ kāyamoneyyaṁ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṁ—idaṁ kāyamoneyyaṁ. |
The abandoning of the threefold bodily misconduct is bodily sagehood, the threefold bodily good conduct is bodily sagehood, knowledge regarding the body as object is bodily sagehood, full understanding of the body is bodily sagehood, the path accompanied by full understanding is bodily sagehood, the abandoning of sensual desire for the body is bodily sagehood, the cessation of bodily formations, the attainment of the fourth jhana, is bodily sagehood—this is bodily sagehood. |
Katamaṁ vacīmoneyyaṁ? |
What is verbal sagehood? |
Catubbidhānaṁ vacīduccaritānaṁ pahānaṁ vacīmoneyyaṁ, catubbidhaṁ vacīsucaritaṁ vacīmoneyyaṁ, vācārammaṇe ñāṇaṁ vacīmoneyyaṁ, vācāpariññā vacīmoneyyaṁ, pariññāsahagato maggo vacīmoneyyaṁ, vācāya chandarāgassa pahānaṁ vacīmoneyyaṁ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṁ—idaṁ vacīmoneyyaṁ. |
The abandoning of the fourfold verbal misconduct is verbal sagehood, the fourfold verbal good conduct is verbal sagehood, knowledge regarding speech as object is verbal sagehood, full understanding of speech is verbal sagehood, the path accompanied by full understanding is verbal sagehood, the abandoning of sensual desire for speech is verbal sagehood, the cessation of verbal formations, the attainment of the second jhana, is verbal sagehood—this is verbal sagehood. |
Katamaṁ manomoneyyaṁ? |
What is mental sagehood? |
Tividhānaṁ manoduccaritānaṁ pahānaṁ manomoneyyaṁ, tividhaṁ manosucaritaṁ manomoneyyaṁ, cittārammaṇe ñāṇaṁ manomoneyyaṁ, cittapariññā manomoneyyaṁ, pariññāsahagato maggo manomoneyyaṁ, citte chandarāgassa pahānaṁ manomoneyyaṁ, cittasaṅkhāranirodho saññāvedayitanirodhaṁ manomoneyyaṁ—idaṁ manomoneyyaṁ. |
The abandoning of the threefold mental misconduct is mental sagehood, the threefold mental good conduct is mental sagehood, knowledge regarding mind as object is mental sagehood, full understanding of mind is mental sagehood, the path accompanied by full understanding is mental sagehood, the abandoning of sensual desire for mind is mental sagehood, the cessation of mental formations, the cessation of perception and feeling, is mental sagehood—this is mental sagehood. |
“Kāyamuniṁ vācāmuniṁ, |
“The sage of body, the sage of speech, |
manomunimanāsavaṁ; |
The sage of mind, free from taints; |
Muniṁ moneyyasampannaṁ, |
The sage endowed with sagehood, |
āhu sabbappahāyinaṁ. |
They call one who has abandoned all. |
Kāyamuniṁ vācāmuniṁ, |
The sage of body, the sage of speech, |
manomunimanāsavaṁ; |
The sage of mind, free from taints; |
Muniṁ moneyyasampannaṁ, |
The sage endowed with sagehood, |
āhu ninhātapāpakan”ti. |
They call one who has washed away evil.” |
Imehi tīhi moneyyehi dhammehi samannāgatā cha munino—agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. |
Endowed with these three qualities of sagehood are six kinds of sages: householder sages, homeless sages, trainee sages, adept sages, solitary sages, and the sage of sages. |
Katame agāramunino? |
Who are the householder sages? |
Ye te agārikā diṭṭhapadā viññātasāsanā—ime agāramunino. |
Those householders who have seen the footing, who have understood the teaching—these are householder sages. |
Katame anagāramunino? |
Who are the homeless sages? |
Ye te pabbajitā diṭṭhapadā viññātasāsanā—ime anagāramunino. |
Those who have gone forth, who have seen the footing, who have understood the teaching—these are homeless sages. |
Satta sekhā sekhamunino. |
The seven trainees are trainee sages. |
Arahanto asekhamunino. |
Arahants are adept sages. |
Paccekabuddhā paccekamunino. |
Solitary Buddhas are solitary sages. |
Munimunino vuccanti tathāgatā arahanto sammāsambuddhā. |
The sage of sages are called the Tathagatas, Arahants, Perfectly Enlightened Ones. |
“Na monena munī hoti, |
“Not by silence does one become a sage, |
mūḷharūpo aviddasu; |
If one is of bewildered form and ignorant; |
Yo ca tulaṁva paggayha, |
But whoever, like holding a balance, |
varamādāya paṇḍito. |
Having taken the best, is wise. |
Pāpāni parivajjeti, |
He avoids evils, |
sa munī tena so muni; |
He is a sage, thereby he is a sage; |
Yo munāti ubho loke, |
Whoever understands both worlds, |
muni tena pavuccati. |
Is thereby called a sage. |
Asatañca satañca ñatvā dhammaṁ, |
Having known the Dhamma of the non-existent and the existent, |
Ajjhattaṁ bahiddhā ca sabbaloke; |
Internally and externally in the whole world; |
Devamanussehi pūjanīyo, |
Worthy of honor by gods and humans, |
Saṅgajālamaticca so munī”ti. |
Having transcended the net of attachment, he is a sage.” |
Lepāti dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
‘Smearing’ means two smearings: the smearing of craving and the smearing of views… (etc.)… this is the smearing of craving… (etc.)… this is the smearing of views. |
Muni taṇhālepaṁ pahāya diṭṭhilepaṁ paṭinissajjitvā pariggahesu na limpati na palimpati na upalimpati. |
The sage, having abandoned the smearing of craving and relinquished the smearing of views, is not smeared by possessions, not thoroughly smeared, not additionally smeared. |
Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—pariggahesu muni nopalitto. |
Unsmeared, not thoroughly smeared, not additionally smeared, gone forth, detached, completely released, disjoined, dwelling with a mind whose boundaries are removed—the sage is not smeared by possessions. |
Abbūḷhasallo caramappamattoti. |
With dart removed, practicing diligently. |
Sallanti satta sallāni—rāgasallaṁ, dosasallaṁ, mohasallaṁ, mānasallaṁ, diṭṭhisallaṁ, sokasallaṁ, kathaṅkathāsallaṁ. |
‘Dart’ means seven darts: the dart of passion, the dart of aversion, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, the dart of doubt. |
Yassete sallā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati abbūḷhasallo abbahitasallo uddhatasallo samuddhatasallo uppāṭitasallo samuppāṭitasallo cattasallo vantasallo muttasallo pahīnasallo paṭinissaṭṭhasallo nicchāto nibbuto sītibhūto sukhapaṭisaṁvedī brahmabhūtena attanā viharatīti—abbūḷhasallo. |
For whom these darts are abandoned, cut off, calmed, allayed, unable to arise, burned by the fire of knowledge, he is called one with dart removed, dart extracted, dart uplifted, dart completely uplifted, dart pulled out, dart completely pulled out, dart given up, dart disgorged, dart released, dart abandoned, dart relinquished, desireless, extinguished, cooled, experiencing bliss, dwelling with a self become divine—with dart removed. |
Caranti caranto viharanto iriyanto vattanto pālento yapento yāpento. |
‘Practicing’ means moving, dwelling, comporting oneself, proceeding, maintaining, sustaining, keeping going. |
Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. |
‘Diligently’ means acting respectfully, acting continuously, acting steadfastly, not of sluggish habits, not having thrown off desire, not having thrown off the burden regarding wholesome states. |
“Kathāhaṁ aparipūraṁ vā sīlakkhandhaṁ paripūreyyaṁ, paripūraṁ vā sīlakkhandhaṁ tattha tattha paññāya anuggaṇheyyan”ti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamādo kusalesu dhammesu. |
“How might I fulfill the aggregate of virtue that is unfulfilled, or support with wisdom in various ways the aggregate of virtue that is fulfilled?”—whatever therein is desire, effort, exertion, endeavor, non-receding, mindfulness, clear comprehension, ardor, striving, resolution, application, diligence regarding wholesome states. |
“Kathāhaṁ aparipūraṁ vā samādhikkhandhaṁ paripūreyyaṁ, paripūraṁ vā samādhikkhandhaṁ tattha tattha paññāya anuggaṇheyyaṁ …pe… kusalesu dhammesu. |
“How might I fulfill the aggregate of concentration that is unfulfilled, or support with wisdom in various ways the aggregate of concentration that is fulfilled… (etc.)… regarding wholesome states. |
“Kathāhaṁ aparipūraṁ vā paññākkhandhaṁ paripūreyyaṁ … vimuttikkhandhaṁ … vimuttiñāṇadassanakkhandhaṁ paripūreyyaṁ, paripūraṁ vā vimuttiñāṇadassanakkhandhaṁ tattha tattha paññāya anuggaṇheyyan”ti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamādo kusalesu dhammesu. |
“How might I fulfill the aggregate of wisdom that is unfulfilled… the aggregate of liberation… the aggregate of the knowledge and vision of liberation that is unfulfilled, or support with wisdom in various ways the aggregate of the knowledge and vision of liberation that is fulfilled?”—whatever therein is desire, effort, exertion, endeavor, non-receding, mindfulness, clear comprehension, ardor, striving, resolution, application, diligence regarding wholesome states. |
“Kathāhaṁ apariññātaṁ vā dukkhaṁ parijāneyyaṁ, appahīne vā kilese pajaheyyaṁ, abhāvitaṁ vā maggaṁ bhāveyyaṁ, asacchikataṁ vā nirodhaṁ sacchikareyyan”ti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamādo kusalesu dhammesūti—abbūḷhasallo caramappamatto. |
“How might I fully understand suffering that is not fully understood, or abandon defilements that are not abandoned, or develop the path that is undeveloped, or realize cessation that is not realized?”—whatever therein is desire, effort, exertion, endeavor, non-receding, mindfulness, clear comprehension, ardor, striving, resolution, application, diligence regarding wholesome states—with dart removed, practicing diligently. |
Nāsīsatī lokamimaṁ parañcāti imaṁ lokaṁ nāsīsati sakattabhāvaṁ, paralokaṁ nāsīsati parattabhāvaṁ; |
‘He does not long for this world or the next’ means he does not long for this world, his own state of being; he does not long for the next world, another's state of being; |
imaṁ lokaṁ nāsīsati sakarūpavedanāsaññāsaṅkhāraviññāṇaṁ, paraṁ lokaṁ nāsīsati pararūpavedanāsaññāsaṅkhāraviññāṇaṁ; |
he does not long for this world, his own form, feeling, perception, formations, consciousness; he does not long for the next world, another's form, feeling, perception, formations, consciousness; |
imaṁ lokaṁ nāsīsati cha ajjhattikāni āyatanāni, paraṁ lokaṁ nāsīsati cha bāhirāni āyatanāni; |
he does not long for this world, the six internal sense bases; he does not long for the next world, the six external sense bases; |
imaṁ lokaṁ nāsīsati manussalokaṁ, paraṁ lokaṁ nāsīsati devalokaṁ. |
he does not long for this world, the human world; he does not long for the next world, the divine world. |
Imaṁ lokaṁ nāsīsati kāmadhātuṁ, paraṁ lokaṁ nāsīsati rūpadhātuṁ arūpadhātuṁ; |
He does not long for this world, the sensual realm; he does not long for the next world, the form realm, the formless realm; |
imaṁ lokaṁ nāsīsati kāmadhātuṁ rūpadhātuṁ, paraṁ lokaṁ nāsīsati arūpadhātuṁ. |
he does not long for this world, the sensual realm, the form realm; he does not long for the next world, the formless realm. |
Puna gatiṁ vā upapattiṁ vā paṭisandhiṁ vā bhavaṁ vā saṁsāraṁ vā vaṭṭaṁ vā nāsīsati na icchati na sādiyati na pattheti na piheti nātijappatīti—nāsīsatī lokamimaṁ parañcāti. |
He does not long for, does not wish for, does not delight in, does not yearn for, does not crave, does not intensely desire further destiny, or rebirth, or relinking, or existence, or transmigration, or the round [of rebirth]—‘he does not long for this world or the next’. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Saññaṁ pariññā vitareyya oghaṁ, |
“Having fully understood perception, one should cross the flood, |
Pariggahesu muni nopalitto; |
The sage is not smeared by possessions; |
Abbūḷhasallo caramappamatto, |
With dart removed, practicing diligently, |
Nāsīsatī lokamimaṁ parañcā”ti. |
He does not long for this world or the next.” |
Guhaṭṭhakasuttaniddeso dutiyo. |
Second exposition of the Guhaṭṭhaka Sutta. |
mnd3 |
|
Mahāniddesa |
Great Expositions |
Aṭṭhakavagga |
Chapter of Octads |
3. Duṭṭhaṭṭhakasuttaniddesa |
3. Exposition of the Sutta of the Corrupted Octad |
Atha duṭṭhaṭṭhakasuttaniddesaṁ vakkhati— |
Now the exposition of the Sutta of the Corrupted Octad will be told— |
Vadanti ve duṭṭhamanāpi eke, |
Some indeed speak with a corrupted mind, |
Athopi ve saccamanā vadanti; |
And others indeed speak with a truthful mind; |
Vādañca jātaṁ muni no upeti, |
The sage does not engage in a dispute that has arisen, |
Tasmā munī natthi khilo kuhiñci. |
Therefore, a sage has no barrenness anywhere. |
Vadanti ve duṭṭhamanāpi eketi te titthiyā duṭṭhamanā paduṭṭhamānā viruddhamanā paṭiviruddhamanā āhatamanā paccāhatamanā āghātitamanā paccāghātitamanā vadanti upavadanti bhagavantañca bhikkhusaṅghañca abhūtenāti—vadanti ve duṭṭhamanāpi eke. |
Some indeed speak with a corrupted mind" means those sectarians, with a corrupted mind, with a defiled mind, with a hostile mind, with an opposed mind, with an afflicted mind, with a struck mind, with an incensed mind, with an angered mind, speak, they revile the Blessed One and the Sangha of monks with what is untrue—thus "some indeed speak with a corrupted mind. |
Athopi ve saccamanā vadantīti ye tesaṁ titthiyānaṁ saddahantā okappentā adhimuccantā saccamanā saccasaññino bhūtamanā bhūtasaññino tathamanā tathasaññino yāthāvamanā yāthāvasaññino aviparītamanā aviparītasaññino vadanti upavadanti bhagavantañca bhikkhusaṅghañca abhūtenāti—athopi ve saccamanā vadanti. |
And others indeed speak with a truthful mind" means those who, believing those sectarians, approving of them, being convinced by them, with a truthful mind, with a perception of truth, with a mind for what is real, with a perception of what is real, with a mind for what is so, with a perception of what is so, with a mind for what is actual, with a perception of what is actual, with an unperverted mind, with an unperverted perception, speak, they revile the Blessed One and the Sangha of monks with what is untrue—thus "and others indeed speak with a truthful mind. |
Vādañca jātaṁ muni no upetīti. |
The sage does not engage in a dispute that has arisen. |
So vādo jāto hoti sañjāto nibbatto abhinibbatto pātubhūto paratoghoso akkoso upavādo bhagavato ca bhikkhusaṅghassa ca abhūtenāti—vādañca jātaṁ. |
That dispute has arisen, come into being, been produced, fully produced, manifested, as a clamor from others, abuse, reviling of the Blessed One and the Sangha of monks with what is untrue—thus "a dispute that has arisen." |
Muni no upetīti. |
The sage does not engage. |
Munīti. Monaṁ vuccati ñāṇaṁ. |
"Sage." Silence is called knowledge. |
Yā paññā pajānanā amoho dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappatto …pe… saṅgajālamaticca so muni. |
That which is wisdom, understanding, non-delusion, investigation of phenomena, right view, endowed with that knowledge, the sage has attained silence … (elision) … having overcome the net of attachment, he is a sage. |
Yo vādaṁ upeti so dvīhi kāraṇehi vādaṁ upeti—kārako kārakatāya vādaṁ upeti, atha vā vuccamāno upavadiyamāno kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
He who engages in a dispute, engages in a dispute for two reasons—as an agent, he engages in a dispute due to agency, or being spoken to, being reviled, he becomes angry, malicious, resentful, and manifests anger, hatred, and displeasure. |
Akārakomhīti yo vādaṁ upeti so imehi dvīhi kāraṇehi vādaṁ upeti. |
"I am not an agent," he who engages in a dispute, engages in a dispute for these two reasons. |
Muni dvīhi kāraṇehi vādaṁ na upeti—akārako muni akārakatāya vādaṁ na upeti, atha vā vuccamāno upavadiyamāno na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
The sage does not engage in a dispute for two reasons—the non-agent sage does not engage in a dispute due to non-agency, or being spoken to, being reviled, he does not become angry, not malicious, not resentful, and does not manifest anger, hatred, and displeasure. |
Akārakomhīti muni imehi dvīhi kāraṇehi vādaṁ na upeti na upagacchati na gaṇhāti na parāmasati na abhinivisatīti—vādañca jātaṁ muni no upeti. |
I am not an agent," the sage for these two reasons does not engage in a dispute, does not approach it, does not grasp it, does not cling to it, does not adhere to it—thus "the sage does not engage in a dispute that has arisen. |
Tasmā munī natthi khilo kuhiñcīti. |
Therefore, a sage has no barrenness anywhere. |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānaṁ munino āhatacittatā khilajātatāpi natthi. |
"Therefore" means for that reason, for that cause, on that account, due to that, the sage has no affectedness of mind, nor any state of barrenness. |
Pañcapi cetokhilā natthi, tayopi khilā natthi. |
The five mental barrennesses are not present, nor are the three barrennesses present. |
Rāgakhilo dosakhilo mohakhilo natthi na santi na saṁvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho. |
The barrenness of lust, the barrenness of hatred, the barrenness of delusion are not present, do not exist, are not found, are not obtainable; they are abandoned, eradicated, calmed, tranquillized, incapable of arising, burned by the fire of knowledge. |
Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—tasmā munī natthi khilo kuhiñcīti. |
Anywhere" means in any way, in anything, in any place, internally or externally, or both internally and externally—thus "therefore, a sage has no barrenness anywhere. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Vadanti ve duṭṭhamanāpi eke, |
"Some indeed speak with a corrupted mind, |
Athopi ve saccamanā vadanti; |
And others indeed speak with a truthful mind; |
Vādañca jātaṁ muni no upeti, |
The sage does not engage in a dispute that has arisen, |
Tasmā munī natthi khilo kuhiñcī”ti. |
Therefore, a sage has no barrenness anywhere." |
Sakañhi diṭṭhiṁ kathamaccayeyya, |
How could one overcome one's own view? |
Chandānunīto ruciyā niviṭṭho; |
Led by desire, settled in by preference; |
Sayaṁ samattāni pakubbamāno, |
Fashioning things as complete by oneself, |
Yathā hi jāneyya tathā vadeyya. |
As one might know, so one would speak. |
Sakañhi diṭṭhiṁ kathamaccayeyyāti. |
How could one overcome one's own view? |
Yaṁ te titthiyā sundariparibbājikaṁ hantvā samaṇānaṁ sakyaputtiyānaṁ avaṇṇaṁ pakāsayitvā “evaṁ etaṁ lābhaṁ yasasakkāraṁ sammānaṁ paccāharissāmā”ti te evaṁdiṭṭhikā evaṅkhantikā evaṁrucikā evaṁladdhikā evaṁajjhāsayā evaṁadhippāyā, te nāsakkhiṁsu sakaṁ diṭṭhiṁ sakaṁ khantiṁ sakaṁ ruciṁ sakaṁ laddhiṁ sakaṁ ajjhāsayaṁ sakaṁ adhippāyaṁ atikkamituṁ; |
Those sectarians, having killed the female wanderer Sundarī, and having spread slander about the Sakyan ascetics, thinking, "In this way we will regain this gain, fame, honor, and respect," they, holding such a view, such a conviction, such a preference, such a doctrine, such an inclination, such an intention, were unable to overcome their own view, their own conviction, their own preference, their own doctrine, their own inclination, their own intention; |
atha kho sveva ayaso te paccāgatoti, evampi—sakañhi diṭṭhiṁ kathamaccayeyya. |
And indeed, that same disgrace returned to them, thus also—"How could one overcome one's own view?" |
Atha vā “sassato loko, idameva saccaṁ moghamaññan”ti yo so evaṁvādo, so sakaṁ diṭṭhiṁ sakaṁ khantiṁ sakaṁ ruciṁ sakaṁ laddhiṁ sakaṁ ajjhāsayaṁ sakaṁ adhippāyaṁ kathaṁ accayeyya atikkameyya samatikkameyya vītivatteyya? |
Or, he who holds such a doctrine as "The world is eternal, this alone is true, all else is false," how could he pass beyond, overcome, transcend, go beyond his own view, his own conviction, his own preference, his own doctrine, his own inclination, his own intention? |
Taṁ kissa hetu? |
For what reason? |
Tassa sā diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti. |
Because that view of his is thus undertaken, adopted, grasped, clung to, adhered to, dwelled upon, and resolved upon. |
Evampi—sakañhi diṭṭhiṁ kathamaccayeyya? |
Thus also—"How could one overcome one's own view?" |
“Asassato loko …pe… antavā loko … anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti yo so evaṁ vādo, so sakaṁ diṭṭhiṁ sakaṁ khantiṁ sakaṁ ruciṁ sakaṁ laddhiṁ sakaṁ ajjhāsayaṁ sakaṁ adhippāyaṁ kathaṁ accayeyya atikkameyya samatikkameyya vītivatteyya? |
"The world is not eternal … (elision) … the world is finite … the world is infinite … that which is life is the body … life is one thing, the body another … the Tathagata exists after death … the Tathagata does not exist after death … the Tathagata both exists and does not exist after death … the Tathagata neither exists nor does not exist after death, this alone is true, all else is false"—he who holds such a doctrine, how could he pass beyond, overcome, transcend, go beyond his own view, his own conviction, his own preference, his own doctrine, his own inclination, his own intention? |
Taṁ kissa hetu? |
For what reason? |
Tassa sā diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti. |
Because that view of his is thus undertaken, adopted, grasped, clung to, adhered to, dwelled upon, and resolved upon. |
Evampi—sakañhi diṭṭhiṁ kathamaccayeyya. |
Thus also—"How could one overcome one's own view." |
Chandānunīto ruciyā niviṭṭhoti. |
Led by desire, settled in by preference. |
Chandānunītoti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā yāyati niyyati vuyhati saṁharīyati. |
"Led by desire" means by one's own view, by one's own conviction, by one's own preference, by one's own doctrine, one is led, guided, carried along, swept away. |
Yathā hatthiyānena vā assayānena vā rathayānena vā goyānena vā ajayānena vā meṇḍayānena vā oṭṭhayānena vā kharayānena vā yāyati niyyati vuyhati saṁharīyati, evamevaṁ sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā yāyati niyyati vuyhati saṁharīyatīti—chandānunīto. |
Just as by an elephant vehicle, or a horse vehicle, or a chariot vehicle, or an ox vehicle, or a goat vehicle, or a ram vehicle, or a camel vehicle, or a donkey vehicle, one is led, guided, carried along, swept away, even so by one's own view, by one's own conviction, by one's own preference, by one's own doctrine, one is led, guided, carried along, swept away—thus "led by desire." |
Ruciyā niviṭṭhoti sakāya diṭṭhiyā sakāya ruciyā sakāya laddhiyā niviṭṭho patiṭṭhito allīno upagato ajjhosito adhimuttoti—chandānunīto ruciyā niviṭṭho. |
Settled in by preference" means by one's own view, by one's own preference, by one's own doctrine, one is settled, established, adhered to, approached, dwelled upon, resolved upon—thus "led by desire, settled in by preference. |
Sayaṁ samattāni pakubbamānoti. |
Fashioning things as complete by oneself. |
Sayaṁ samattaṁ karoti paripuṇṇaṁ karoti anomaṁ karoti aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ karoti. |
By oneself one makes it complete, one makes it perfect, one makes it flawless, one makes it highest, best, distinguished, foremost, supreme, excellent. |
“Ayaṁ satthā sabbaññū”ti sayaṁ samattaṁ karoti paripuṇṇaṁ karoti anomaṁ karoti aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ karoti. |
"This teacher is all-knowing"—by oneself one makes it complete, one makes it perfect, one makes it flawless, one makes it highest, best, distinguished, foremost, supreme, excellent. |
“Ayaṁ dhammo svākkhāto, ayaṁ gaṇo suppaṭipanno, ayaṁ diṭṭhi bhaddikā, ayaṁ paṭipadā supaññattā, ayaṁ maggo niyyāniko”ti sayaṁ samattaṁ karoti paripuṇṇaṁ karoti anomaṁ karoti aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ karoti janeti sañjaneti nibbatteti abhinibbattetīti—sayaṁ samattāni pakubbamāno. |
This Dhamma is well-proclaimed, this Sangha is practicing well, this view is good, this path is well-laid-out, this way is leading out"—by oneself one makes it complete, one makes it perfect, one makes it flawless, one makes it highest, best, distinguished, foremost, supreme, excellent, one generates it, produces it, brings it into being, fully brings it into being—thus "fashioning things as complete by oneself. |
Yathā hi jāneyya tathā vadeyyāti yathā jāneyya, tathā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya. |
"As one might know, so one would speak" means as one might know, so one would speak, tell, say, explain, assert. |
“Sassato loko, idameva saccaṁ moghamaññan”ti yathā jāneyya, tathā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya. |
"The world is eternal, this alone is true, all else is false"—as one might know, so one would speak, tell, say, explain, assert. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti yathā jāneyya, tathā vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti—yathā hi jāneyya tathā vadeyya. |
The world is not eternal … (elision) … the Tathagata neither exists nor does not exist after death, this alone is true, all else is false"—as one might know, so one would speak, tell, say, explain, assert—thus "as one might know, so one would speak. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Sakañhi diṭṭhiṁ kathamaccayeyya, |
"How could one overcome one's own view? |
Chandānunīto ruciyā niviṭṭho; |
Led by desire, settled in by preference; |
Sayaṁ samattāni pakubbamāno, |
Fashioning things as complete by oneself, |
Yathā hi jāneyya tathā vadeyyā”ti. |
As one might know, so one would speak." |
Yo attano sīlavatāni jantu, |
The creature who, his own virtues and observances, |
Anānupuṭṭhova paresa pāva; |
Unasked, proclaims to others; |
Anariyadhammaṁ kusalā tamāhu, |
The skilled call that an ignoble practice, |
Yo ātumānaṁ sayaṁeva pāva. |
He who proclaims himself by himself. |
Yo attano sīlavatāni jantūti. |
The creature who, his own virtues and observances. |
Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṁṭhānappatto yaṁdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. |
"Who" means whoever, of whatever sort, however constituted, however abiding, of whatever kind, having attained whatever state, endowed with whatever qualities, be it a kshatriya, or a brahmin, or a vaishya, or a shudra, or a householder, or one gone forth, or a deva, or a human. |
Sīlavatānīti atthi sīlañceva vatañca, atthi vataṁ na sīlaṁ. |
"Virtues and observances" means there is virtue and observance, there is observance but not virtue. |
Katamaṁ sīlañceva vatañca? |
What is virtue and observance? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here a monk is virtuous, he dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Yo tattha saṁyamo saṁvaro avītikkamo, idaṁ sīlaṁ. |
That which is restraint therein, control, non-transgression, this is virtue. |
Yaṁ samādānaṁ taṁ vataṁ. |
That which is the undertaking, that is observance. |
Saṁvaraṭṭhena sīlaṁ; |
By way of restraint, it is virtue; |
samādānaṭṭhena vataṁ—idaṁ vuccati sīlañceva vatañca. |
by way of undertaking, it is observance—this is called virtue and observance. |
Katamaṁ vataṁ, na sīlaṁ? |
What is observance, but not virtue? |
Aṭṭha dhutaṅgāni—āraññikaṅgaṁ, piṇḍapātikaṅgaṁ, paṁsukūlikaṅgaṁ, tecīvarikaṅgaṁ, sapadānacārikaṅgaṁ, khalupacchābhattikaṅgaṁ, nesajjikaṅgaṁ, yathāsanthatikaṅgaṁ—idaṁ vuccati vataṁ, na sīlaṁ. |
The eight ascetic practices—the forest-dweller's practice, the alms-food-eater's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the house-to-house-seeker's practice, the one-session-eater's practice (refusing food later), the sitter's practice (not lying down), the any-bed-user's practice—this is called observance, not virtue. |
Vīriyasamādānampi vuccati vataṁ, na sīlaṁ. |
The undertaking of energy is also called observance, not virtue. |
“Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. |
"Let skin, sinews, and bones remain, let flesh and blood in the body dry up. |
Yaṁ taṁ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṁ, na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī”ti—cittaṁ paggaṇhāti padahati. |
That which is to be attained by human strength, human power, human energy, human effort, without attaining that, there will be no relaxation of energy"—he uplifts his mind, he strives. |
Evarūpaṁ vīriyasamādānaṁ—idaṁ vuccati vataṁ, na sīlaṁ. |
Such an undertaking of energy—this is called observance, not virtue. |
“Nāsissaṁ na pivissāmi, |
"I will not eat, I will not drink, |
vihārato na nikkhame; |
I will not leave the monastery; |
Napi passaṁ nipātessaṁ, |
Nor will I lie down on my side, |
taṇhāsalle anūhate”ti. |
Until the dart of craving is unplucked." |
Cittaṁ paggaṇhāti padahati. |
He uplifts his mind, he strives. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such an undertaking of energy is also called observance, not virtue. |
“Na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatī”ti—cittaṁ paggaṇhāti padahati. |
"I will not break this cross-legged posture until my mind is liberated from the cankers without clinging"—he uplifts his mind, he strives. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such an undertaking of energy is also called observance, not virtue. |
“Na tāvāhaṁ imamhā āsanā vuṭṭhahissāmi, caṅkamā orohissāmi, vihārā nikkhamissāmi, aḍḍhayogā nikkhamissāmi, pāsādā nikkhamissāmi, hammiyā nikkhamissāmi, guhāya nikkhamissāmi, leṇā nikkhamissāmi, kuṭiyā nikkhamissāmi, kūṭāgārā nikkhamissāmi, aṭṭā nikkhamissāmi, māḷā nikkhamissāmi, uddaṇḍā nikkhamissāmi, upaṭṭhānasālāya nikkhamissāmi, maṇḍapā nikkhamissāmi, rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatī”ti—cittaṁ paggaṇhāti padahati. |
"I will not rise from this seat, descend from the walking path, leave the monastery, leave the half-cloister, leave the palace, leave the mansion, leave the cave, leave the shelter, leave the hut, leave the gabled house, leave the tower, leave the hall, leave the raised platform, leave the attendance hall, leave the pavilion, leave the root of the tree, until my mind is liberated from the cankers without clinging"—he uplifts his mind, he strives. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such an undertaking of energy is also called observance, not virtue. |
“Imasmiññeva pubbaṇhasamayaṁ ariyadhammaṁ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī”ti—cittaṁ paggaṇhāti padahati. |
"This very forenoon I will bring forth, bring together, attain, touch, realize the noble Dhamma"—he uplifts his mind, he strives. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such an undertaking of energy is also called observance, not virtue. |
“Imasmiññeva majjhanhikasamayaṁ, sāyanhasamayaṁ, purebhattaṁ, pacchābhattaṁ, purimaṁ yāmaṁ, majjhimaṁ yāmaṁ, pacchimaṁ yāmaṁ, kāḷe, juṇhe, vasse, hemante, gimhe, purime vayokhandhe, majjhime vayokhandhe, pacchime vayokhandhe ariyadhammaṁ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī”ti—cittaṁ paggaṇhāti padahati. |
"This very midday, evening, before the meal, after the meal, in the first watch, in the middle watch, in the last watch, in the dark fortnight, in the bright fortnight, in the rainy season, in winter, in summer, in the first stage of life, in the middle stage of life, in the last stage of life, I will bring forth, bring together, attain, touch, realize the noble Dhamma"—he uplifts his mind, he strives. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such an undertaking of energy is also called observance, not virtue. |
Jantūti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujoti—yo attano sīlavatāni jantu. |
Creature" means being, man, human, person, individual, living being, one who is born, creature, Indra-goer, man-born—thus "the creature who, his own virtues and observances. |
Anānupuṭṭhova paresa pāvāti. |
Unasked, proclaims to others. |
Paresanti paresaṁ khattiyānaṁ brāhmaṇānaṁ vessānaṁ suddānaṁ gahaṭṭhānaṁ pabbajitānaṁ devānaṁ manussānaṁ. |
"To others" means to other kshatriyas, brahmins, vaishyas, shudras, householders, those gone forth, devas, humans. |
Anānupuṭṭhoti apuṭṭho apucchito ayācito anajjhesito apasādito. |
"Unasked" means not asked, not questioned, not requested, not invited, not prompted. |
Pāvāti attano sīlaṁ vā vataṁ vā sīlabbataṁ vā pāvadati. |
"Proclaims" means he proclaims his own virtue, or observance, or virtue-and-observance. |
Ahamasmi sīlasampannoti vā, vatasampannoti vā, sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā, uccā kulā pabbajitoti vā, mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā, uḷārabhogakulā pabbajitoti vā, ñāto yasassī sagahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, suttantikoti vā, vinayadharoti vā, dhammakathikoti vā, āraññikoti vā, piṇḍapātikoti vā, paṁsukūlikoti vā, tecīvarikoti vā, sapadānacārikoti vā, khalupacchābhattikoti vā, nesajjikoti vā, yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā, dutiyassa jhānassa lābhīti vā, tatiyassa jhānassa lābhīti vā, catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā lābhīti vā, viññāṇañcāyatanasamāpattiyā lābhīti vā, ākiñcaññāyatanasamāpattiyā lābhīti vā, nevasaññānāsaññāyatanasamāpattiyā lābhīti vā pāvadati katheti bhaṇati dīpayati voharatīti—anānupuṭṭhova paresaṁ pāva. |
I am endowed with virtue," or "endowed with observance," or "endowed with virtue-and-observance," or by birth, or by clan, or by family lineage, or by complexion and beauty, or by wealth, or by study, or by sphere of work, or by sphere of craft, or by sphere of knowledge, or by learning, or by eloquence, or by some other reason, or "I have gone forth from a high family," or "from a great family," or "from a family of great wealth," or "from a family of abundant wealth," or "I am known, famous among householders and those gone forth," or "I am a recipient of robes, almsfood, lodging, and medicinal requisites for the sick," or "I am a Suttanta expert," or "a Vinaya expert," or "a Dhamma preacher," or "a forest-dweller," or "an alms-food-eater," or "a refuse-rag-wearer," or "a triple-robe-wearer," or "a house-to-house-seeker," or "a one-session-eater," or "a sitter," or "an any-bed-user," or "a recipient of the first jhana," or "a recipient of the second jhana," or "a recipient of the third jhana," or "a recipient of the fourth jhana," or "a recipient of the attainment of the sphere of infinite space," or "a recipient of the attainment of the sphere of infinite consciousness," or "a recipient of the attainment of the sphere of nothingness," or "a recipient of the attainment of the sphere of neither perception nor non-perception," he proclaims, tells, says, explains, asserts—thus "unasked, proclaims to others. |
Anariyadhammaṁ kusalā tamāhūti. |
The skilled call that an ignoble practice. |
Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā evamāhaṁsu—“anariyānaṁ eso dhammo, neso dhammo ariyānaṁ; |
"Skilled" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right efforts, skilled in the bases of power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbana, those skilled ones have said thus—"This is the practice of the ignoble, this is not the practice of the noble; |
bālānaṁ eso dhammo, neso dhammo paṇḍitānaṁ; |
This is the practice of fools, this is not the practice of the wise; |
asappurisānaṁ eso dhammo, neso dhammo sappurisānan”ti. |
This is the practice of the untrue, this is not the practice of the true." |
Evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—anariyadhammaṁ kusalā tamāhu. |
Thus they have said, thus they tell, thus they say, thus they explain, thus they assert—thus "the skilled call that an ignoble practice." |
Yo ātumānaṁ sayaṁeva pāvāti. |
He who proclaims himself by himself. |
Ātumā vuccati attā. |
"Himself" is called self. |
Sayameva pāvāti sayaṁeva attānaṁ pāvadati—ahamasmi sīlasampannoti vā, vatasampannoti vā, sīlabbatasampannoti vā, jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā, uccā kulā pabbajitoti vā, mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā, uḷārabhogakulā pabbajitoti vā, ñāto yasassī sagahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, suttantikoti vā, vinayadharoti vā, dhammakathikoti vā, āraññikoti vā, piṇḍapātikoti vā, paṁsukūlikoti vā, tecīvarikoti vā, sapadānacārikoti vā, khalupacchābhattikoti vā, nesajjikoti vā, yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā, dutiyassa jhānassa lābhīti vā, tatiyassa jhānassa lābhīti vā, catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā lābhīti vā, viññāṇañcāyatanasamāpattiyā lābhīti vā, ākiñcaññāyatanasamāpattiyā lābhīti vā, nevasaññānāsaññāyatanasamāpattiyā lābhīti vā pāvadati katheti bhaṇati dīpayati voharatīti—yo ātumānaṁ sayaṁeva pāvāti. |
Proclaims by himself" means he proclaims himself by himself—"I am endowed with virtue," or "endowed with observance," or "endowed with virtue-and-observance," or by birth, or by clan, or by family lineage, or by complexion and beauty, or by wealth, or by study, or by sphere of work, or by sphere of craft, or by sphere of knowledge, or by learning, or by eloquence, or by some other reason, or "I have gone forth from a high family," or "from a great family," or "from a family of great wealth," or "from a family of abundant wealth," or "I am known, famous among householders and those gone forth," or "I am a recipient of robes, almsfood, lodging, and medicinal requisites for the sick," or "I am a Suttanta expert," or "a Vinaya expert," or "a Dhamma preacher," or "a forest-dweller," or "an alms-food-eater," or "a refuse-rag-wearer," or "a triple-robe-wearer," or "a house-to-house-seeker," or "a one-session-eater," or "a sitter," or "an any-bed-user," or "a recipient of the first jhana," or "a recipient of the second jhana," or "a recipient of the third jhana," or "a recipient of the fourth jhana," or "a recipient of the attainment of the sphere of infinite space," or "a recipient of the attainment of the sphere of infinite consciousness," or "a recipient of the attainment of the sphere of nothingness," or "a recipient of the attainment of the sphere of neither perception nor non-perception," he proclaims, tells, says, explains, asserts—thus "he who proclaims himself by himself. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yo attano sīlavatāni jantu, |
"The creature who, his own virtues and observances, |
Anānupuṭṭhova paresa pāva; |
Unasked, proclaims to others; |
Anariyadhammaṁ kusalā tamāhu, |
The skilled call that an ignoble practice, |
Yo ātumānaṁ sayaṁeva pāvā”ti. |
He who proclaims himself by himself." |
Santo ca bhikkhu abhinibbutatto, |
But the peaceful monk, self-extinguished, |
Itihanti sīlesu akatthamāno; |
Thus not boasting about virtues; |
Tamariyadhammaṁ kusalā vadanti, |
The skilled call that a noble practice, |
Yassussadā natthi kuhiñci loke. |
For whom there are no protuberances anywhere in the world. |
Santo ca bhikkhu abhinibbutattoti. |
But the peaceful monk, self-extinguished. |
Santoti rāgassa samitattā santo, dosassa samitattā santo, mohassa samitattā santo, kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … sabbakilesānaṁ … sabbaduccaritānaṁ … sabbadarathānaṁ … sabbapariḷāhānaṁ … sabbasantāpānaṁ … sabbākusalābhisaṅkhārānaṁ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti—santo. |
Peaceful" means peaceful due to the calming of lust, peaceful due to the calming of hatred, peaceful due to the calming of delusion, of anger … of resentment … of disparagement … of malice … of envy … of stinginess … of deceit … of craftiness … of obstinacy … of impetuosity … of conceit … of arrogance … of intoxication … of negligence … of all defilements … of all misconduct … of all distress … of all burning … of all fevers … of all unwholesome formations, due to being calmed, quieted, fully quieted, extinguished, cooled, departed, tranquillized, he is peaceful, calmed, fully calmed, cooled, tranquillized—thus "peaceful. |
Bhikkhūti sattannaṁ dhammānaṁ bhinnattā bhikkhu—sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. |
"Monk" means a monk because of the breaking of seven things—identity view is broken, doubt is broken, clinging to rules and observances is broken, lust is broken, hatred is broken, delusion is broken, conceit is broken. |
Bhinnāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
For him, evil unwholesome states that are defiling, leading to renewed existence, accompanied by distress, having painful results, and leading to future birth, aging, and death, are broken. |
“Pajjena katena attanā, |
"By a verse made by himself, |
(sabhiyāti bhagavā) |
(says the Blessed One to Sabhiya) |
Parinibbānagato vitiṇṇakaṅkho; |
He has gone to final Nibbana, having crossed over doubt; |
Vibhavañca bhavañca vippahāya, |
Having abandoned non-existence and existence, |
Vusitavā khīṇapunabbhavo sa bhikkhū”ti. |
He has lived the life, his renewed existence is destroyed, he is a monk." |
Santo ca bhikkhu abhinibbutattoti rāgassa nibbāpitattā abhinibbutatto, dosassa nibbāpitattā abhinibbutatto, mohassa nibbāpitattā abhinibbutatto, kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … sabbakilesānaṁ … sabbaduccaritānaṁ … sabbadarathānaṁ … sabbapariḷāhānaṁ … sabbasantāpānaṁ … sabbākusalābhisaṅkhārānaṁ nibbāpitattā abhinibbutattoti—santo ca bhikkhu abhinibbutatto. |
But the peaceful monk, self-extinguished" means self-extinguished due to the extinguishing of lust, self-extinguished due to the extinguishing of hatred, self-extinguished due to the extinguishing of delusion, of anger … of resentment … of disparagement … of malice … of envy … of stinginess … of deceit … of craftiness … of obstinacy … of impetuosity … of conceit … of arrogance … of intoxication … of negligence … of all defilements … of all misconduct … of all distress … of all burning … of all fevers … of all unwholesome formations, due to being extinguished, he is self-extinguished—thus "but the peaceful monk, self-extinguished. |
Itihanti sīlesu akatthamānoti. |
Thus not boasting about virtues. |
Itīti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatā metaṁ—itihanti. |
Iti" (thus) is a particle conjunction, a particle connection, a particle filler, a combination of syllables, a smoothness of consonants, a sequence of words, this is "itihanti. |
Sīlesu akatthamānoti. |
Not boasting about virtues. |
Idhekacco katthī hoti vikatthī. |
Here someone is a boaster, a braggart. |
So katthati vikatthati. |
He boasts, he brags. |
Ahamasmi sīlasampannoti vā, vatasampannoti vā, sīlabbatasampannoti vā, jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā …pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. |
"I am endowed with virtue," or "endowed with observance," or "endowed with virtue-and-observance," or by birth, or by clan, or by family lineage, or by complexion and beauty … (elision) … or "a recipient of the attainment of the sphere of neither perception nor non-perception," he boasts, he brags. |
Evaṁ na katthati na vikatthati. |
In this way, he does not boast, does not brag. |
Katthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—itihanti sīlesu akatthamāno. |
He dwells abstaining from boasting, refraining, fully refraining, having departed, detached, released, disjoined, with a mind made limitless—thus "thus not boasting about virtues." |
Tamariyadhammaṁ kusalā vadantīti. |
The skilled call that a noble practice. |
Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā evaṁ vadanti—“ariyānaṁ eso dhammo, neso dhammo anariyānaṁ; |
"Skilled" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right efforts, skilled in the bases of power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbana, those skilled ones speak thus—"This is the practice of the noble, this is not the practice of the ignoble; |
paṇḍitānaṁ eso dhammo, neso dhammo bālānaṁ; |
This is the practice of the wise, this is not the practice of fools; |
sappurisānaṁ eso dhammo, neso dhammo asappurisānan”ti. |
This is the practice of the true, this is not the practice of the untrue." |
Evaṁ vadanti, ariyānaṁ evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—tamariyadhammaṁ kusalā vadanti. |
Thus they speak, concerning the noble, thus they tell, thus they say, thus they explain, thus they assert—thus "the skilled call that a noble practice." |
Yassussadā natthi kuhiñci loketi. |
For whom there are no protuberances anywhere in the world. |
Yassāti arahato khīṇāsavassa. |
"For whom" means for the Arahant, the one whose cankers are destroyed. |
Ussadāti sattussadā—rāgussado, dosussado, mohussado, mānussado, diṭṭhussado, kilesussado, kammussado. |
"Protuberances" means seven protuberances—the protuberance of lust, the protuberance of hatred, the protuberance of delusion, the protuberance of conceit, the protuberance of views, the protuberance of defilements, the protuberance of kamma. |
Yassime ussadā natthi na santi na vijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. |
For whom these protuberances are not present, do not exist, are not found, are not obtainable; they are abandoned, eradicated, calmed, tranquillized, incapable of arising, burned by the fire of knowledge. |
Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vā. |
"Anywhere" means in any way, in anything, in any place, internally or externally, or both internally and externally. |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi—yassussadā natthi kuhiñci loke. |
In the world" means in the world of misery, the human world, the deva world, the world of aggregates, the world of elements, the world of sense bases—thus "for whom there are no protuberances anywhere in the world. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Santo ca bhikkhu abhinibbutatto, |
"But the peaceful monk, self-extinguished, |
Itihanti sīlesu akatthamāno; |
Thus not boasting about virtues; |
Tamariyadhammaṁ kusalā vadanti, |
The skilled call that a noble practice, |
Yassussadā natthi kuhiñci loke”ti. |
For whom there are no protuberances anywhere in the world." |
Pakappitā saṅkhatā yassa dhammā, |
For whom mental constructions, fabricated things, |
Purakkhatā santi avīvadātā; |
Are put foremost, existing impurely; |
Yadattani passati ānisaṁsaṁ, |
Whatever benefit one sees in oneself, |
Taṁ nissito kuppapaṭiccasantiṁ. |
Relying on that, one [clings to] agitation-producing peace. |
Pakappitā saṅkhatā yassa dhammāti. |
For whom mental constructions, fabricated things. |
Pakappanāti dve pakappanā—taṇhāpakappanā ca diṭṭhipakappanā ca …pe… ayaṁ taṇhāpakappanā …pe… ayaṁ diṭṭhipakappanā. |
"Mental constructions" means two kinds of mental constructions—craving-construction and view-construction … (elision) … this is craving-construction … (elision) … this is view-construction. |
Saṅkhatāti saṅkhatā abhisaṅkhatā saṇṭhapitātipi—saṅkhatā. |
Fabricated" means fabricated, conditioned, established—thus "fabricated. |
Atha vā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammātipi—saṅkhatā. |
Or, impermanent, fabricated, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation—thus "fabricated." |
Yassāti diṭṭhigatikassa. |
"For whom" means for one who holds a [wrong] view. |
Dhammā vuccanti dvāsaṭṭhi diṭṭhigatānīti—pakappitā saṅkhatā yassa dhammā. |
Things" (dhammā) refers to the sixty-two kinds of views—thus "For whom mental constructions, fabricated things. |
Purakkhatā santi avīvadātāti. |
Are put foremost, existing impurely. |
Purakkhatāti dve purekkhārā—taṇhāpurekkhāro ca diṭṭhipurekkhāro ca …pe… ayaṁ taṇhāpurekkhāro …pe… ayaṁ diṭṭhipurekkhāro. |
"Put foremost" means two kinds of putting foremost—putting craving foremost and putting views foremost … (elision) … this is putting craving foremost … (elision) … this is putting views foremost. |
Tassa taṇhāpurekkhāro appahīno, diṭṭhipurekkhāro appaṭinissaṭṭho. |
For him, putting craving foremost is unabandoned, putting views foremost is unrejected. |
Tassa taṇhāpurekkhārassa appahīnattā, diṭṭhipurekkhārassa appaṭinissaṭṭhattā so taṇhaṁ vā diṭṭhiṁ vā purato katvā carati taṇhādhajo taṇhāketu taṇhādhipateyyo, diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo, taṇhāya vā diṭṭhiyā vā parivārito caratīti—purakkhatā. |
Because for him putting craving foremost is unabandoned, and putting views foremost is unrejected, he proceeds making either craving or views foremost, with craving as his banner, craving as his standard, craving as his master; with views as his banner, views as his standard, views as his master; surrounded by either craving or views he proceeds—thus "put foremost." |
Santīti santi saṁvijjanti atthi upalabbhanti. |
"Existing" means they exist, are present, are found, are obtainable. |
Avīvadātāti avevadātā avodātā aparisuddhā saṅkiliṭṭhā saṅkilesikāti—purakkhatā santi avīvadātā. |
Impurely" means uncleansed, unpurified, not pure, defiled, defiling—thus "are put foremost, existing impurely. |
Yadattani passati ānisaṁsanti. |
Whatever benefit one sees in oneself. |
Yadattanīti yaṁ attani. |
"In oneself" means what is in oneself. |
Attā vuccati diṭṭhigataṁ. |
"Self" (attā) refers to what is gone to by view [i.e., one's chosen view]. |
Attano diṭṭhiyā dve ānisaṁse passati—diṭṭhadhammikañca ānisaṁsaṁ, samparāyikañca ānisaṁsaṁ. |
In one's own view one sees two benefits—the benefit in the present life, and the benefit in the future life. |
Katamo diṭṭhiyā diṭṭhadhammiko ānisaṁso? |
What is the benefit of the view in the present life? |
Yaṁdiṭṭhiko satthā hoti, taṁdiṭṭhikā sāvakā honti. |
Whatever view the teacher holds, his disciples hold that same view. |
Taṁdiṭṭhikaṁ satthāraṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti apacitiṁ karonti. |
The disciples honor, respect, esteem, worship, and pay homage to the teacher holding that view. |
Labhati ca tatonidānaṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ—ayaṁ diṭṭhiyā diṭṭhadhammiko ānisaṁso. |
And on account of that, he obtains robes, almsfood, lodging, and medicinal requisites for the sick—this is the benefit of the view in the present life. |
Katamo diṭṭhiyā samparāyiko ānisaṁso? |
What is the benefit of the view in the future life? |
Ayaṁ diṭṭhi alaṁ nāgattāya vā supaṇṇattāya vā yakkhattāya vā asurattāya vā gandhabbattāya vā mahārājattāya vā indattāya vā brahmattāya vā devattāya vā. |
This view is sufficient for [rebirth as] a nāga, or a supaṇṇa, or a yakkha, or an asura, or a gandhabba, or a great king, or Indra, or Brahmā, or a deva. |
Ayaṁ diṭṭhi suddhiyā visuddhiyā parisuddhiyā, muttiyā vimuttiyā parimuttiyā. |
This view is for purity, for complete purity, for thorough purity; for release, for complete release, for final release. |
Imāya diṭṭhiyā sujjhanti visujjhanti parisujjhanti muccanti vimuccanti parimuccanti. |
By this view they are purified, completely purified, thoroughly purified; they are released, completely released, finally released. |
Imāya diṭṭhiyā sujjhissāmi visujjhissāmi parisujjhissāmi, muccissāmi vimuccissāmi parimuccissāmīti āyatiṁ phalapāṭikaṅkhī hoti—ayaṁ diṭṭhiyā samparāyiko ānisaṁso. |
"By this view I will be purified, completely purified, thoroughly purified; I will be released, completely released, finally released"—thus he expects a future fruit—this is the benefit of the view in the future life. |
Attano diṭṭhiyā ime dve ānisaṁse passati dakkhati oloketi nijjhāyati upaparikkhatīti—yadattani passati ānisaṁsaṁ. |
In one's own view one sees these two benefits, beholds, observes, contemplates, examines—thus "whatever benefit one sees in oneself." |
Taṁ nissito kuppapaṭiccasantinti. |
Relying on that, one [clings to] agitation-producing peace. |
Tisso santiyo—accantasanti, tadaṅgasanti, sammutisanti. |
Three kinds of peace—absolute peace, peace by suppression, conventional peace. |
Katamā accantasanti? |
What is absolute peace? |
Accantasanti vuccati amataṁ nibbānaṁ. |
Absolute peace is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Ayaṁ accantasanti. |
This is absolute peace. |
Katamā tadaṅgasanti? |
What is peace by suppression? |
Paṭhamaṁ jhānaṁ samāpannassa nīvaraṇā santā honti; |
For one who has attained the first jhāna, the hindrances are calmed; |
dutiyaṁ jhānaṁ samāpannassa vitakkavicārā santā honti; |
For one who has attained the second jhāna, thought and examination are calmed; |
tatiyaṁ jhānaṁ samāpannassa pīti santā hoti; |
For one who has attained the third jhāna, rapture is calmed; |
catutthaṁ jhānaṁ samāpannassa sukhadukkhā santā honti; |
For one who has attained the fourth jhāna, pleasure and pain are calmed; |
ākāsānañcāyatanaṁ samāpannassa rūpasaññā paṭighasaññā nānattasaññā santā hoti; |
For one who has attained the sphere of infinite space, perception of form, perception of resistance, perception of diversity are calmed; |
viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā santā hoti; |
For one who has attained the sphere of infinite consciousness, perception of the sphere of infinite space is calmed; |
ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā santā hoti; |
For one who has attained the sphere of nothingness, perception of the sphere of infinite consciousness is calmed; |
nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā santā hoti. |
For one who has attained the sphere of neither perception nor non-perception, perception of the sphere of nothingness is calmed. |
Ayaṁ tadaṅgasanti. |
This is peace by suppression. |
Katamā sammutisanti? |
What is conventional peace? |
Sammutisantiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo. |
Conventional peace refers to the sixty-two kinds of views, the peace of views. |
Api ca sammutisanti imasmiṁ atthe adhippetā santīti. |
Moreover, conventional peace is intended in this sense as peace. |
Taṁ nissito kuppapaṭiccasantinti. |
Relying on that, one [clings to] agitation-producing peace. |
Kuppasantiṁ pakuppasantiṁ eritasantiṁ sameritasantiṁ calitasantiṁ ghaṭṭitasantiṁ kappitasantiṁ pakappitasantiṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ, santiṁ nissito asito allīno upagato ajjhosito adhimuttoti—taṁ nissito kuppapaṭiccasantiṁ. |
Agitating peace, very agitating peace, disturbed peace, very disturbed peace, wavering peace, shaken peace, imagined peace, constructed peace, impermanent, fabricated, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation, relying on such peace, attached, clinging, approached, dwelled upon, resolved upon—thus "relying on that, one [clings to] agitation-producing peace." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Pakappitā saṅkhatā yassa dhammā, |
"For whom mental constructions, fabricated things, |
Purakkhatā santi avīvadātā; |
Are put foremost, existing impurely; |
Yadattani passati ānisaṁsaṁ, |
Whatever benefit one sees in oneself, |
Taṁ nissito kuppapaṭiccasantin”ti. |
Relying on that, one [clings to] agitation-producing peace." |
Diṭṭhīnivesā na hi svātivattā, |
Adherences to views are indeed not easily overcome, |
Dhammesu niccheyya samuggahītaṁ; |
Having decided upon and grasped [something] among doctrines; |
Tasmā naro tesu nivesanesu, |
Therefore a person, in those adherences, |
Nirassatī ādiyatī ca dhammaṁ. |
Rejects and adopts a doctrine. |
Diṭṭhīnivesā na hi svātivattāti. |
Adherences to views are indeed not easily overcome. |
Diṭṭhīnivesāti “sassato loko, idameva saccaṁ moghamaññan”ti abhinivesaparāmāso diṭṭhinivesanaṁ. |
"Adherences to views" means the adherence and clinging that "The world is eternal, this alone is true, all else is false" is an adherence to views. |
“Asassato loko … antavā loko … anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti abhinivesaparāmāso diṭṭhinivesananti. |
"The world is not eternal … the world is finite … the world is infinite … that which is life is the body … life is one thing, the body another … the Tathagata exists after death … the Tathagata does not exist after death … the Tathagata both exists and does not exist after death … the Tathagata neither exists nor does not exist after death, this alone is true, all else is false"—this adherence and clinging is an adherence to views. |
Diṭṭhīnivesā na hi svātivattāti diṭṭhinivesā na hi svātivattā durativattā duttarā duppatarā dussamatikkamā dubbinivattāti—diṭṭhīnivesā na hi svātivattā. |
Adherences to views are indeed not easily overcome" means adherences to views are indeed not easily overcome, difficult to overcome, difficult to cross, difficult to traverse, difficult to transcend, difficult to turn away from—thus "adherences to views are indeed not easily overcome. |
Dhammesu niccheyya samuggahītanti. |
Having decided upon and grasped [something] among doctrines. |
Dhammesūti dvāsaṭṭhidiṭṭhigatesu. |
"Among doctrines" means among the sixty-two kinds of views. |
Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
"Having decided upon" means having determined, having discriminated, having investigated, having thoroughly investigated, having weighed, having judged, having clarified, having made clear. |
Samuggahītanti nivesanesu odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho. |
"Grasped" means among adherences, a firm grasp, a hole-grasp, a choice grasp, a partial grasp, a piled-up grasp, a collective grasp. |
Idaṁ saccaṁ tacchaṁ tathaṁ bhūtaṁ yāthāvaṁ aviparītanti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttanti—dhammesu niccheyya samuggahītaṁ. |
This is true, real, so, actual, as it is, not otherwise"—thus it is grasped, clung to, adhered to, dwelled upon, resolved upon—thus "having decided upon and grasped [something] among doctrines. |
Tasmā naro tesu nivesanesūti. |
Therefore a person, in those adherences. |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānaṁ. |
"Therefore" means for that reason, for that cause, on that account, due to that. |
Naroti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. |
"Person" means being, man, human, person, individual, living being, one who is born, creature, Indra-goer, man-born. |
Tesu nivesanesūti tesu diṭṭhinivesanesūti—tasmā naro tesu nivesanesu. |
In those adherences" means in those adherences to views—thus "therefore a person, in those adherences. |
Nirassatī ādiyatī ca dhammanti. |
Rejects and adopts a doctrine. |
Nirassatīti dvīhi kāraṇehi nirassati—paravicchindanāya vā nirassati, anabhisambhuṇanto vā nirassati. |
"Rejects" means rejects for two reasons—either for the sake of refuting another, he rejects, or not being able to accomplish it, he rejects. |
Kathaṁ paravicchindanāya nirassati? |
How does one reject for the sake of refuting another? |
Paro vicchindeti—so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti—evaṁ paro vicchindeti. |
Another refutes—"That teacher is not all-knowing, the Dhamma is not well-proclaimed, the Sangha is not practicing well, the view is not good, the path is not well-laid-out, the way is not leading out, there is no purity here, or complete purity, or thorough purity, or release, or complete release, or final release, here they are not purified, or completely purified, or thoroughly purified, or released, or completely released, or finally released; it is inferior, low, base, vile, worthless, insignificant"—thus another refutes. |
Evaṁ vicchindiyamāno satthāraṁ nirassati, dhammakkhānaṁ nirassati, gaṇaṁ nirassati, diṭṭhiṁ nirassati, paṭipadaṁ nirassati, maggaṁ nirassati. |
Being refuted thus, one rejects the teacher, rejects the teaching of the Dhamma, rejects the Sangha, rejects the view, rejects the path, rejects the way. |
Evaṁ paravicchindanāya nirassati. |
Thus one rejects for the sake of refuting another. |
Kathaṁ anabhisambhuṇanto nirassati? |
How does one reject not being able to accomplish it? |
Sīlaṁ anabhisambhuṇanto sīlaṁ nirassati, vataṁ anabhisambhuṇanto vataṁ nirassati, sīlabbataṁ anabhisambhuṇanto sīlabbataṁ nirassati. |
Not being able to accomplish virtue, one rejects virtue; not being able to accomplish observance, one rejects observance; not being able to accomplish virtue-and-observance, one rejects virtue-and-observance. |
Evaṁ anabhisambhuṇanto nirassati. |
Thus one rejects not being able to accomplish it. |
Ādiyatī ca dhammanti. |
And adopts a doctrine. |
Satthāraṁ gaṇhāti, dhammakkhānaṁ gaṇhāti, gaṇaṁ gaṇhāti, diṭṭhiṁ gaṇhāti, paṭipadaṁ gaṇhāti, maggaṁ gaṇhāti parāmasati abhinivisatīti—nirassatī ādiyatī ca dhammaṁ. |
One takes up a teacher, takes up the teaching of the Dhamma, takes up the Sangha, takes up a view, takes up a path, takes up a way, clings to it, adheres to it—thus "rejects and adopts a doctrine." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Diṭṭhīnivesā na hi svātivattā, |
"Adherences to views are indeed not easily overcome, |
Dhammesu niccheyya samuggahītaṁ; |
Having decided upon and grasped [something] among doctrines; |
Tasmā naro tesu nivesanesu, |
Therefore a person, in those adherences, |
Nirassatī ādiyatī ca dhamman”ti. |
Rejects and adopts a doctrine." |
Dhonassa hi natthi kuhiñci loke, |
For the Washed One, there is nowhere in the world |
Pakappitā diṭṭhi bhavābhavesu; |
A constructed view concerning existence and non-existence; |
Māyañca mānañca pahāya dhono, |
Having abandoned deceit and conceit, the Washed One, |
Sa kena gaccheyya anūpayo so. |
By what could he proceed? He is without support. |
Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesūti. |
For the Washed One, there is nowhere in the world a constructed view concerning existence and non-existence. |
Dhonoti. Dhonā vuccati paññā—yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi. |
"Washed One." "Washing" (dhonā) refers to wisdom—that which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena, specific discernment, general discernment, reflective discernment, sagacity, skill, proficiency, expertise, thought, examination, breadth of intellect, intelligence, guiding insight, insight, clear comprehension, goad, wisdom, wisdom faculty, wisdom power, wisdom weapon, wisdom palace, wisdom light, wisdom radiance, wisdom lamp, wisdom jewel, non-delusion, investigation of phenomena, right view. |
Kiṅkāraṇā dhonā vuccati paññā? |
For what reason is "washing" (dhonā) called wisdom? |
Tāya paññāya kāyaduccaritaṁ dhutañca dhotañca sandhotañca niddhotañca; |
By that wisdom, bodily misconduct is shaken off, washed away, thoroughly washed away, completely washed away; |
vacīduccaritaṁ … manoduccaritaṁ dhutañca dhotañca sandhotañca niddhotañca; |
Verbal misconduct … mental misconduct is shaken off, washed away, thoroughly washed away, completely washed away; |
rāgo dhuto ca dhoto ca sandhoto ca niddhoto ca; |
Lust is shaken off, washed away, thoroughly washed away, completely washed away; |
doso … moho … kodho … upanāho … makkho … paḷāso dhuto ca dhoto ca sandhoto ca niddhoto ca; |
Hatred … delusion … anger … resentment … disparagement … malice are shaken off, washed away, thoroughly washed away, completely washed away; |
issā dhutā ca dhotā ca sandhotā ca niddhotā ca; |
Envy is shaken off, washed away, thoroughly washed away, completely washed away; |
macchariyaṁ dhutañca dhotañca sandhotañca niddhotañca; |
Stinginess is shaken off, washed away, thoroughly washed away, completely washed away; |
māyā dhutā ca dhotā ca sandhotā ca niddhotā ca; |
Deceit is shaken off, washed away, thoroughly washed away, completely washed away; |
sāṭheyyaṁ dhutañca dhotañca sandhotañca niddhotañca; |
Craftiness is shaken off, washed away, thoroughly washed away, completely washed away; |
thambho dhuto ca dhoto ca sandhoto ca niddhoto ca; |
Obstinacy is shaken off, washed away, thoroughly washed away, completely washed away; |
sārambho … māno … atimāno … mado … pamādo dhuto ca dhoto ca sandhoto ca niddhoto ca; |
Impetuosity … conceit … arrogance … intoxication … negligence are shaken off, washed away, thoroughly washed away, completely washed away; |
sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā, sabbe santāpā, sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. |
All defilements, all misconduct, all distress, all burning, all fevers, all unwholesome formations are shaken off, washed away, thoroughly washed away, completely washed away. |
Taṅkāraṇā dhonā vuccati paññā. |
For that reason, "washing" (dhonā) is called wisdom. |
Atha vā sammādiṭṭhiyā micchādiṭṭhi dhutā ca dhotā ca sandhotā ca niddhotā ca; |
Or, by right view, wrong view is shaken off, washed away, thoroughly washed away, completely washed away; |
sammāsaṅkappena micchāsaṅkappo dhuto ca dhoto ca sandhoto ca niddhoto ca; |
By right resolve, wrong resolve is shaken off, washed away, thoroughly washed away, completely washed away; |
sammāvācāya micchāvācā dhutā ca dhotā ca …pe… sammākammantena micchākammanto dhuto ca … sammāājīvena micchāājīvo dhuto ca … sammāvāyāmena micchāvāyāmo dhuto ca … sammāsatiyā micchāsati dhutā ca … sammāsamādhinā micchāsamādhi dhuto ca dhoto ca sandhoto ca niddhoto ca; |
By right speech, wrong speech is shaken off, washed away … (elision) … by right action, wrong action is shaken off … by right livelihood, wrong livelihood is shaken off … by right effort, wrong effort is shaken off … by right mindfulness, wrong mindfulness is shaken off … by right concentration, wrong concentration is shaken off, washed away, thoroughly washed away, completely washed away; |
sammāñāṇena micchāñāṇaṁ dhutaṁ ca … sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca. |
By right knowledge, wrong knowledge is shaken off … by right liberation, wrong liberation is shaken off, washed away, thoroughly washed away, completely washed away. |
Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā, sabbe santāpā, sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. |
Or, by the noble eightfold path, all defilements, all misconduct, all distress, all burning, all fevers, all unwholesome formations are shaken off, washed away, thoroughly washed away, completely washed away. |
Arahā imehi dhoneyyehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato; |
The Arahant is endowed with, fully endowed with, approached by, fully approached by, possessed of, fully possessed of, furnished with these washable things (i.e., things to be washed away); |
tasmā arahā dhono. |
Therefore, the Arahant is "Washed." |
So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti—dhono. |
He has shaken off lust, shaken off evil, shaken off defilements, shaken off burning—thus "Washed One." |
Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vā. |
"Nowhere" means in no way, in nothing, in no place, internally or externally, or both internally and externally. |
Loketi apāyaloke …pe… āyatanaloke. |
"In the world" means in the world of misery … (elision) … in the world of sense bases. |
Pakappitāti dve pakappanā—taṇhāpakappanā ca diṭṭhipakappanā ca …pe… ayaṁ taṇhāpakappanā …pe… ayaṁ diṭṭhipakappanā. |
"Constructed" means two kinds of constructions—craving-construction and view-construction … (elision) … this is craving-construction … (elision) … this is view-construction. |
Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. |
"Concerning existence and non-existence" means concerning existence and non-existence, kamma-existence, renewed existence, sensual existence; kamma-existence, sensual existence, renewed existence, form existence; kamma-existence, form existence, renewed existence, formless existence; kamma-existence, formless existence, renewed existence, repeated existence, repeated destiny, repeated rebirth, repeated relinking, repeated production of individual existence. |
Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesūti dhonassa kuhiñci loke bhavābhavesu ca kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhi natthi na santi na saṁvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesu. |
For the Washed One, there is nowhere in the world a constructed view concerning existence and non-existence" means for the Washed One, nowhere in the world, concerning existence and non-existence, is there an imagined, constructed, fabricated, established view; it is not present, does not exist, is not found, is not obtainable; it is abandoned, eradicated, calmed, tranquillized, incapable of arising, burned by the fire of knowledge—thus "For the Washed One, there is nowhere in the world a constructed view concerning existence and non-existence. |
Māyañca mānañca pahāya dhonoti. |
Having abandoned deceit and conceit, the Washed One. |
Māyā vuccati vañcanikā cariyā. |
"Deceit" is called fraudulent conduct. |
Idhekacco kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā tassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati—“mā maṁ jaññā”ti icchati, “mā maṁ jaññā”ti saṅkappeti, “mā maṁ jaññā”ti vācaṁ bhāsati, “mā maṁ jaññā”ti kāyena parakkamati. |
Here someone, having committed bodily misconduct, verbal misconduct, mental misconduct, for the sake of concealing it, forms an evil wish—"May they not know me," he wishes; "May they not know me," he resolves; "May they not know me," he speaks; "May they not know me," he strives with his body. |
Yā evarūpā māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānikammaṁ anāvikammaṁ vocchādanā pāpakiriyā, ayaṁ vuccati māyā. |
Such deceit, deceptiveness, craftiness, fraudulence, trickery, dissimulation, evasion, concealment, thorough concealment, covering up, thorough covering up, non-manifestation, non-disclosure, veiling, evil action, this is called deceit. |
Mānoti ekavidhena māno—yā cittassa unnati. |
"Conceit" means conceit in one way—that which is the elation of the mind. |
Duvidhena māno—attukkaṁsanamāno, paravambhanamāno. |
Conceit in two ways—self-exaltation conceit, other-denigration conceit. |
Tividhena māno—“seyyohamasmī”ti māno, “sadisohamasmī”ti māno, “hīnohamasmī”ti māno. |
Conceit in three ways—"I am superior" conceit, "I am equal" conceit, "I am inferior" conceit. |
Catubbidhena māno—lābhena mānaṁ janeti, yasena mānaṁ janeti, pasaṁsāya mānaṁ janeti, sukhena mānaṁ janeti. |
Conceit in four ways—he generates conceit through gain, he generates conceit through fame, he generates conceit through praise, he generates conceit through pleasure. |
Pañcavidhena māno—“lābhimhi manāpikānaṁ rūpānan”ti mānaṁ janeti, “lābhimhi manāpikānaṁ saddānaṁ … gandhānaṁ … rasānaṁ … phoṭṭhabbānan”ti mānaṁ janeti. |
Conceit in five ways—"I am a recipient of pleasing forms," he generates conceit; "I am a recipient of pleasing sounds … odors … tastes … tangibles," he generates conceit. |
Chabbidhena māno—cakkhusampadāya mānaṁ janeti, sotasampadāya … ghānasampadāya … jivhāsampadāya … kāyasampadāya … manosampadāya mānaṁ janeti. |
Conceit in six ways—he generates conceit through the perfection of the eye, through the perfection of the ear … nose … tongue … body … mind, he generates conceit. |
Sattavidhena māno—māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno. |
Conceit in seven ways—conceit, arrogance, conceit-arrogance, self-deprecation, overestimation, "I am" conceit, wrong conceit. |
Aṭṭhavidhena māno—lābhena mānaṁ janeti, alābhena omānaṁ janeti, yasena mānaṁ janeti, ayasena omānaṁ janeti, pasaṁsāya mānaṁ janeti, nindāya omānaṁ janeti, sukhena mānaṁ janeti, dukkhena omānaṁ janeti. |
Conceit in eight ways—he generates conceit through gain, he generates self-deprecation through loss; he generates conceit through fame, he generates self-deprecation through disrepute; he generates conceit through praise, he generates self-deprecation through blame; he generates conceit through pleasure, he generates self-deprecation through pain. |
Navavidhena māno—seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamasmīti māno. |
Conceit in nine ways—conceit of being superior to a superior, conceit of being equal to a superior, conceit of being inferior to a superior; conceit of being superior to an equal, conceit of being equal to an equal, conceit of being inferior to an equal; conceit of being superior to an inferior, conceit of being equal to an inferior, conceit of being inferior to an inferior. |
Dasavidhena māno—idhekacco mānaṁ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. |
Conceit in ten ways—here someone generates conceit by birth, or by clan, or by family lineage, or by complexion and beauty, or by wealth, or by study, or by sphere of work, or by sphere of craft, or by sphere of knowledge, or by learning, or by eloquence, or by some other reason. |
Yo evarūpo māno maññanā maññitattaṁ unnati unnāmo dhajo sampaggāho ketukamyatā cittassa—ayaṁ vuccati māno. |
Such conceit, मानना (thinking oneself to be), the state of thinking oneself, elation, loftiness, banner, firm grasp, desire for prominence of the mind—this is called conceit. |
Māyañca mānañca pahāya dhonoti. |
Having abandoned deceit and conceit, the Washed One. |
Dhono māyañca mānañca pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—māyañca mānañca pahāya dhono. |
The Washed One, having abandoned deceit and conceit, having given them up, having dispelled them, having made an end of them, having brought them to non-existence—thus "having abandoned deceit and conceit, the Washed One." |
Sa kena gaccheyya anūpayo soti. |
By what could he proceed? He is without support. |
Upayāti dve upayā—taṇhūpayo ca diṭṭhūpayo ca …pe… ayaṁ taṇhūpayo …pe… ayaṁ diṭṭhūpayo. |
"Support" means two supports—craving-support and view-support … (elision) … this is craving-support … (elision) … this is view-support. |
Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. |
For him, craving-support is abandoned, view-support is relinquished. |
Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kena rāgena gaccheyya, kena dosena gaccheyya, kena mohena gaccheyya, kena mānena gaccheyya, kāya diṭṭhiyā gaccheyya, kena uddhaccena gaccheyya, kāya vicikicchāya gaccheyya, kehi anusayehi gaccheyya—rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. |
Because craving-support is abandoned and view-support is relinquished, by what lust could the unsupported person proceed, by what hatred could he proceed, by what delusion could he proceed, by what conceit could he proceed, by what view could he proceed, by what restlessness could he proceed, by what doubt could he proceed, by what underlying tendencies could he proceed—as one impassioned, or hateful, or deluded, or bound, or clinging, or distracted, or unconsolidated, or obstinate. |
Te abhisaṅkhārā pahīnā. |
Those formations are abandoned. |
Abhisaṅkhārānaṁ pahīnattā gatiyo kena gaccheyya—nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. |
Because those formations are abandoned, by what destiny could he proceed—as one in hell, or in the animal realm, or in the realm of ghosts, or as a human, or as a deva, or as a being with form, or as a formless being, or as a being with perception, or as a being without perception, or as a being with neither perception nor non-perception. |
So hetu natthi paccayo natthi kāraṇaṁ natthi, yena gaccheyyāti—sa kena gaccheyya anūpayo so. |
That cause is not present, that condition is not present, that reason is not present, by which he could proceed—thus "By what could he proceed? He is without support." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Dhonassa hi natthi kuhiñci loke, |
"For the Washed One, there is nowhere in the world |
Pakappitā diṭṭhi bhavābhavesu; |
A constructed view concerning existence and non-existence; |
Māyañca mānañca pahāya dhono, |
Having abandoned deceit and conceit, the Washed One, |
Sa kena gaccheyya anūpayo so”ti. |
By what could he proceed? He is without support." |
Upayo hi dhammesu upeti vādaṁ, |
One with support indeed engages in disputes about doctrines, |
Anūpayaṁ kena kathaṁ vadeyya; |
How and by what could one describe the unsupported? |
Attā nirattā na hi tassa atthi, |
For him, there is neither self nor non-self, |
Adhosi so diṭṭhimidheva sabbaṁ. |
He has shaken off all views right here. |
Upayo hi dhammesu upeti vādanti. |
One with support indeed engages in disputes about doctrines. |
Upayāti dve upayā—taṇhūpayo ca diṭṭhūpayo ca …pe… ayaṁ taṇhūpayo …pe… ayaṁ diṭṭhūpayo. |
"Support" means two supports—craving-support and view-support … (elision) … this is craving-support … (elision) … this is view-support. |
Tassa taṇhūpayo appahīno, diṭṭhūpayo appaṭinissaṭṭho. |
For him, craving-support is unabandoned, view-support is unrejected. |
Taṇhūpayassa appahīnattā, diṭṭhūpayassa appaṭinissaṭṭhattā dhammesu vādaṁ upeti—rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. |
Because craving-support is unabandoned and view-support is unrejected, he engages in disputes about doctrines—as one impassioned, or hateful, or deluded, or bound, or clinging, or distracted, or unconsolidated, or obstinate. |
Te abhisaṅkhārā appahīnā. |
Those formations are unabandoned. |
Abhisaṅkhārānaṁ appahīnattā gatiyā vādaṁ upeti. |
Because those formations are unabandoned, he engages in disputes about destiny. |
Nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā vādaṁ upeti upagacchati gaṇhāti parāmasati abhinivisatīti—upayo hi dhammesu upeti vādaṁ. |
As one in hell, or in the animal realm, or in the realm of ghosts, or as a human, or as a deva, or as a being with form, or as a formless being, or as a being with perception, or as a being without perception, or as a being with neither perception nor non-perception, he engages in dispute, approaches it, grasps it, clings to it, adheres to it—thus "One with support indeed engages in disputes about doctrines." |
Anūpayaṁ kena kathaṁ vadeyyāti. |
How and by what could one describe the unsupported? |
Upayāti dve upayā—taṇhūpayo ca diṭṭhūpayo ca …pe… ayaṁ taṇhūpayo …pe… ayaṁ diṭṭhūpayo. |
"Support" means two supports—craving-support and view-support … (elision) … this is craving-support … (elision) … this is view-support. |
Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. |
For him, craving-support is abandoned, view-support is relinquished. |
Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayaṁ puggalaṁ kena rāgena vadeyya, kena dosena vadeyya, kena mohena vadeyya, kena mānena vadeyya, kāya diṭṭhiyā vadeyya, kena uddhaccena vadeyya, kāya vicikicchāya vadeyya, kehi anusayehi vadeyya—rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. |
Because craving-support is abandoned and view-support is relinquished, by what lust could one describe the unsupported person, by what hatred could one describe him, by what delusion could one describe him, by what conceit could one describe him, by what view could one describe him, by what restlessness could one describe him, by what doubt could one describe him, by what underlying tendencies could one describe him—as one impassioned, or hateful, or deluded, or bound, or clinging, or distracted, or unconsolidated, or obstinate. |
Te abhisaṅkhārā pahīnā. |
Those formations are abandoned. |
Abhisaṅkhārānaṁ pahīnattā gatiyo kena vadeyya—nerayikoti vā …pe… nevasaññīnāsaññīti vā. |
Because those formations are abandoned, by what destiny could one describe him—as one in hell … (elision) … or as a being with neither perception nor non-perception. |
So hetu natthi, paccayo natthi, kāraṇaṁ natthi, yena vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti—anūpayaṁ kena kathaṁ vadeyya. |
That cause is not present, that condition is not present, that reason is not present, by which one could describe, tell, say, explain, assert—thus "How and by what could one describe the unsupported?" |
Attā nirattā na hi tassa atthīti. |
For him, there is neither self nor non-self. |
Attāti attānudiṭṭhi natthi. |
"Self" means there is no view of self. |
Nirattāti ucchedadiṭṭhi natthi. |
"Non-self" means there is no annihilationist view. |
Attāti gahitaṁ natthi. |
"Self" means there is nothing grasped. |
Nirattāti muñcitabbaṁ natthi. |
"Non-self" means there is nothing to be released. |
Yassatthi gahitaṁ, tassatthi muñcitabbaṁ; |
For whom there is something grasped, for him there is something to be released; |
yassatthi muñcitabbaṁ, tassatthi gahitaṁ. |
For whom there is something to be released, for him there is something grasped. |
Gahaṇaṁ muñcanā samatikkanto arahā buddhiparihānivītivatto. |
The Arahant has transcended grasping and releasing, he has passed beyond the decline of wisdom. |
So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso jātimaraṇasaṁsāro, natthi tassa punabbhavoti—attā nirattā na hi tassa atthi. |
He has lived the holy life, perfected the practice, reached the goal, gone to the destination, [ended] the round of birth and death, for him there is no renewed existence—thus "For him, there is neither self nor non-self." |
Adhosi so diṭṭhimidheva sabbanti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
"He has shaken off all views right here" means for him the sixty-two kinds of views are abandoned, eradicated, calmed, tranquillized, incapable of arising, burned by the fire of knowledge. |
So sabbadiṭṭhigataṁ idheva adhosi dhuni sandhuni niddhuni pajahi vinodesi byantiṁ akāsi anabhāvaṁ gamesīti—adhosi so diṭṭhimidheva sabbaṁ. |
He has shaken off all adherence to views right here, shaken them, thoroughly shaken them, completely shaken them, abandoned them, dispelled them, made an end of them, brought them to non-existence—thus "he has shaken off all views right here." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Upayo hi dhammesu upeti vādaṁ, |
"One with support indeed engages in disputes about doctrines, |
Anūpayaṁ kena kathaṁ vadeyya; |
How and by what could one describe the unsupported? |
Attā nirattā na hi tassa atthi, |
For him, there is neither self nor non-self, |
Adhosi so diṭṭhimidheva sabban”ti. |
He has shaken off all views right here." |
Duṭṭhaṭṭhakasuttaniddeso tatiyo. |
Third is the Exposition of the Sutta of the Corrupted Octad. |
mnd4 |
mnd4 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Chapter of Eights |
4. Suddhaṭṭhakasuttaniddesa |
4. Exposition of the Suddhaṭṭhaka Sutta |
Atha suddhaṭṭhakasuttaniddesaṁ vakkhati— |
Now the exposition of the Suddhaṭṭhaka Sutta will be told— |
Passāmi suddhaṁ paramaṁ arogaṁ, |
I see the pure, the supreme, the diseaseless, |
Diṭṭhena saṁsuddhi narassa hoti; |
By what is seen a person's purification comes to be; |
Evābhijānaṁ paramanti ñatvā, |
Thus understanding this as supreme, having known, |
Suddhānupassīti pacceti ñāṇaṁ. |
One who perceives the pure, to him knowledge accrues. |
Passāmi suddhaṁ paramaṁ aroganti. |
I see the pure, the supreme, the diseaseless. |
Passāmi suddhanti passāmi suddhaṁ, dakkhāmi suddhaṁ, olokemi suddhaṁ, nijjhāyāmi suddhaṁ, upaparikkhāmi suddhaṁ. |
I see the pure means I see the pure, I behold the pure, I look at the pure, I contemplate the pure, I scrutinize the pure. |
Paramaṁ aroganti paramaṁ ārogyappattaṁ tāṇappattaṁ leṇappattaṁ saraṇappattaṁ abhayappattaṁ accutappattaṁ amatappattaṁ nibbānappattanti—passāmi suddhaṁ paramaṁ arogaṁ. |
The supreme, the diseaseless means the supreme, having attained health, having attained protection, having attained shelter, having attained refuge, having attained fearlessness, having attained the imperishable, having attained the deathless, having attained Nibbāna—I see the pure, the supreme, the diseaseless. |
Diṭṭhena saṁsuddhi narassa hotīti. |
By what is seen a person's purification comes to be. |
Cakkhuviññāṇaṁ rūpadassanena narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati |
Through eye-consciousness, by the seeing of form, a person's purity, complete purity, utter purity, release, full release, complete release comes to be; the person is purified, completely purified, |
parisujjhati, muccati vimuccati parimuccatīti—diṭṭhena saṁsuddhi narassa hoti. |
utterly purified, is released, fully released, completely released—by what is seen a person's purification comes to be. |
Evābhijānaṁ paramanti ñatvāti. |
Thus understanding this as supreme, having known. |
Evaṁ abhijānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. |
Thus understanding, knowing, discerning, comprehending, penetrating. |
“Idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaran”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—evābhijānaṁ |
"This is supreme, highest, best, distinguished, foremost, ultimate, excellent," thus having known, having understood, having weighed, having judged, having made clear, having made manifest—thus understanding |
paramanti ñatvā. |
this as supreme, having known. |
Suddhānupassīti pacceti ñāṇanti. |
One who perceives the pure, to him knowledge accrues. |
Yo suddhaṁ passati, so suddhānupassī, pacceti ñāṇanti cakkhuviññāṇaṁ rūpadassanena ñāṇanti pacceti, maggoti pacceti, pathoti pacceti, niyyānanti paccetīti—suddhānupassī pacceti ñāṇaṁ. |
He who sees the pure, he is a perceiver of the pure; knowledge accrues means by eye-consciousness, by the seeing of form, knowledge accrues, the path accrues, the way accrues, the exit accrues—one who perceives the pure, to him knowledge accrues. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Passāmi suddhaṁ paramaṁ arogaṁ, |
"I see the pure, the supreme, the diseaseless, |
Diṭṭhena saṁsuddhi narassa |
By what is seen a person's purification |
hoti; |
comes to be; |
Evābhijānaṁ paramanti ñatvā, |
Thus understanding this as supreme, having known, |
Suddhānupassīti pacceti ñāṇan”ti. |
One who perceives the pure, to him knowledge accrues." |
Diṭṭhena ce suddhi narassa hoti, |
If by what is seen a person's purification comes to be, |
Ñāṇena vā so pajahāti dukkhaṁ; |
Or by knowledge one abandons suffering; |
Aññena so sujjhati sopadhīko, |
By another means one with defilements is purified, |
Diṭṭhī hi naṁ pāva tathā vadānaṁ. |
For a view indeed [makes] him speak thus. |
Diṭṭhena ce suddhi narassa hotīti. |
If by what is seen a person's purification comes to be. |
Cakkhuviññāṇaṁ rūpadassanena ce |
If by eye-consciousness, by the seeing of form, |
narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti—diṭṭhena ce suddhi narassa hoti. |
a person's purity, complete purity, utter purity, release, full release, complete release comes to be; the person is purified, completely purified, utterly purified, is released, fully released, completely released—if by what is seen a person's purification comes to be. |
Ñāṇena vā so pajahāti dukkhanti cakkhuviññāṇaṁ rūpadassanena ce naro jātidukkhaṁ pajahati, jarādukkhaṁ |
Or by knowledge one abandons suffering means if by eye-consciousness, by the seeing of form, a person abandons the suffering of birth, abandons the suffering of old age, |
pajahati, byādhidukkhaṁ pajahati, maraṇadukkhaṁ pajahati, sokaparidevadukkhadomanassupāyāsadukkhaṁ pajahatīti—ñāṇena vā so pajahāti dukkhaṁ. |
abandons, abandons the suffering of sickness, abandons the suffering of death, abandons the suffering of sorrow, lamentation, pain, grief, and despair—or by knowledge one abandons suffering. |
Aññena so sujjhati sopadhīkoti. |
By another means one with defilements is purified. |
Aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi |
By another, by an impure path, by wrong practice, by a path not leading out, other than by the foundations of mindfulness, other than by the right efforts, other than by the bases of power, other than by the faculties, other than by the powers, other than by the factors of enlightenment, |
aññatra ariyā aṭṭhaṅgikā maggā naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccati. |
other than by the noble eightfold path, a person is purified, completely purified, utterly purified, is released, fully released, completely released. |
Sopadhīkoti sarāgo sadoso samoho samāno sataṇho sadiṭṭhi sakileso saupādānoti—aññena so sujjhati sopadhīko. |
One with defilements means with passion, with aversion, with delusion, with conceit, with craving, with views, with taints, with clinging—by another means one with defilements is purified. |
Diṭṭhī hi naṁ pāva tathā vadānanti. |
For a view indeed [makes] him speak thus. |
Sāva diṭṭhi |
That very view |
taṁ puggalaṁ pāvadati—iti vāyaṁ puggalo micchādiṭṭhiko viparītadassano. |
makes that person speak—thus this person is of wrong view, of perverted vision. |
Tathā vadānanti tathā vadantaṁ kathentaṁ bhaṇantaṁ dīpayantaṁ voharantaṁ. |
Speaking thus means speaking thus, saying, uttering, explaining, expressing. |
“Sassato loko, idameva saccaṁ moghamaññan”ti tathā vadantaṁ kathentaṁ bhaṇantaṁ dīpayantaṁ voharantaṁ. |
"The world is eternal, this alone is true, all else is false," speaking thus, saying, uttering, explaining, expressing. |
“Asassato loko … antavā loko |
"The world is not eternal… the world is finite… |
… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato |
… the world is infinite … that which is the life principle is the body … the life principle is one thing, the body another … the Tathagata exists after death … the Tathagata does not exist after death … the Tathagata both exists and does not exist after death |
paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti tathā vadantaṁ kathentaṁ bhaṇantaṁ dīpayantaṁ voharantanti—diṭṭhī hi naṁ pāva tathā vadānaṁ. |
after death … the Tathagata neither exists nor does not exist after death, this alone is true, all else is false," speaking thus, saying, uttering, explaining, expressing—for a view indeed [makes] him speak thus. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Diṭṭhena ce suddhi narassa hoti, |
"If by what is seen a person's purification comes to be, |
Ñāṇena |
Or by knowledge |
vā so pajahāti dukkhaṁ; |
one abandons suffering; |
Aññena so sujjhati sopadhīko, |
By another means one with defilements is purified, |
Diṭṭhī hi naṁ pāva tathā vadānan”ti. |
For a view indeed [makes] him speak thus." |
Na brāhmaṇo aññato suddhimāha, |
No brahmin speaks of purification from another source, |
Diṭṭhe sute sīlavate mute vā; |
In things seen, heard, in virtue, vows, or cognized; |
Puññe ca pāpe ca anūpalitto, |
Unsullied by merit and evil, |
Attañjaho nayidha pakubbamāno. |
Abandoning self, not generating anything here. |
Na brāhmaṇo aññato suddhimāha |
No brahmin speaks of purification from another source |
diṭṭhe sute sīlavate mute vāti. |
in things seen, heard, in virtue, vows, or cognized. |
Nāti paṭikkhepo. |
"Na" is a negation. |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo—sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito |
Brahmin means one who has cast out seven things is a brahmin—personality view is cast out, doubt is cast out, adherence to rites and vows is cast out, passion is cast out, aversion is cast out, delusion is cast out, conceit is cast out |
hoti. |
is. |
Bāhitāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
For him, evil unwholesome states that are defiling, leading to rebirth, accompanied by anguish, having painful results, and leading to future birth, old age, and death, are cast out. |
Bāhitvā sabbapāpakāni, |
Having cast out all evils, |
(sabhiyāti bhagavā) |
(thus says the Blessed One) |
Vimalo sādhusamāhito ṭhitatto; |
Stainless, well-composed, of steadfast self; |
Saṁsāramaticca kevalī so, |
He, having transcended samsara, is complete, |
Asito tādi pavuccate sa brahmā. |
Unattached, such a one is called a Brahma. |
Na brāhmaṇo aññato suddhimāhāti. |
No brahmin speaks of purification from another source. |
Brāhmaṇo aññena asuddhimaggena |
A brahmin by another, by an impure path, |
micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyena aṭṭhaṅgikena maggena suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ, nāha na katheti na bhaṇati na dīpayati |
by wrong practice, by a path not leading out, other than by the foundations of mindfulness, other than by the right efforts, other than by the bases of power, other than by the faculties, other than by the powers, other than by the factors of enlightenment, other than by the noble eightfold path, of purity, complete purity, utter purity, release, full release, complete release, does not speak, does not say, does not utter, does not explain, |
na voharatīti—na brāhmaṇo aññato suddhimāha. |
does not express—no brahmin speaks of purification from another source. |
Diṭṭhe sute sīlavate mute vāti. |
In things seen, heard, in virtue, vows, or cognized. |
Santeke samaṇabrāhmaṇā diṭṭhisuddhikā. |
There are some ascetics and brahmins who [believe in] purification by views. |
Te ekaccānaṁ rūpānaṁ dassanaṁ maṅgalaṁ paccenti, ekaccānaṁ rūpānaṁ dassanaṁ amaṅgalaṁ paccenti. |
They consider the sight of certain forms as auspicious, and the sight of certain forms as inauspicious. |
Katamesaṁ rūpānaṁ dassanaṁ maṅgalaṁ paccenti? |
The sight of which forms do they consider auspicious? |
Te kālato |
They in time |
vuṭṭhahitvā abhimaṅgalagatāni rūpāni passanti—cāṭakasakuṇaṁ passanti, phussaveḷuvalaṭṭhiṁ passanti, gabbhinitthiṁ passanti, kumārakaṁ khandhe āropetvā gacchantaṁ passanti, puṇṇaghaṭaṁ passanti, rohitamacchaṁ passanti, ājaññaṁ passanti, ājaññarathaṁ passanti, usabhaṁ passanti, gokapilaṁ passanti. |
arising, see forms that are considered highly auspicious—they see a cāṭaka bird, they see a speckled bamboo staff, they see a pregnant woman, they see [someone] going with a child on their shoulder, they see a full pot, they see a rohita fish, they see a thoroughbred horse, they see a thoroughbred chariot, they see a bull, they see a tawny cow. |
Evarūpānaṁ rūpānaṁ dassanaṁ maṅgalaṁ paccenti. |
The sight of such forms they consider auspicious. |
Katamesaṁ rūpānaṁ dassanaṁ amaṅgalaṁ paccenti? |
The sight of which forms do they consider inauspicious? |
Palālapuñjaṁ passanti, takkaghaṭaṁ passanti, rittaghaṭaṁ passanti, naṭaṁ passanti, naggasamaṇakaṁ passanti, kharaṁ passanti, kharayānaṁ passanti, ekayuttayānaṁ passanti, kāṇaṁ passanti, kuṇiṁ passanti, khañjaṁ passanti, pakkhahataṁ passanti, jiṇṇakaṁ passanti, |
They see a heap of straw, they see a pot of buttermilk, they see an empty pot, they see an actor, they see a naked ascetic, they see a donkey, they see a donkey cart, they see a single-yoked cart, they see a one-eyed person, they see a cripple, they see a lame person, they see a paralytic, they see an old person, |
byādhikaṁ passanti, mataṁ passanti. |
they see a sick person, they see a dead person. |
Evarūpānaṁ rūpānaṁ dassanaṁ amaṅgalaṁ paccenti. |
The sight of such forms they consider inauspicious. |
Ime te samaṇabrāhmaṇā diṭṭhisuddhikā. |
These are those ascetics and brahmins who [believe in] purification by views. |
Te diṭṭhena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ paccenti. |
They, by what is seen, consider purity, complete purity, utter purity, release, full release, complete release. |
Santeke samaṇabrāhmaṇā sutasuddhikā. |
There are some ascetics and brahmins who [believe in] purification by what is heard. |
Te ekaccānaṁ saddānaṁ savanaṁ maṅgalaṁ paccenti, |
They consider the hearing of certain sounds as auspicious, |
ekaccānaṁ saddānaṁ savanaṁ amaṅgalaṁ paccenti. |
and the hearing of certain sounds as inauspicious. |
Katamesaṁ saddānaṁ savanaṁ maṅgalaṁ paccenti? |
The hearing of which sounds do they consider auspicious? |
Te kālato vuṭṭhahitvā abhimaṅgalagatāni saddāni suṇanti—vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā asokāti vā sumanāti vā sunakkhattāti vā sumaṅgalāti vā |
They, arising in time, hear sounds that are considered highly auspicious— "increase" or "increasing" or "full" or "prosperous" or "without sorrow" or "good-minded" or "of good constellation" or "very auspicious" or |
sirīti vā sirīvaḍḍhāti vā. |
fortune" or "increase of fortune. |
Evarūpānaṁ saddānaṁ savanaṁ maṅgalaṁ paccenti. |
The hearing of such sounds they consider auspicious. |
Katamesaṁ saddānaṁ savanaṁ amaṅgalaṁ paccenti? |
The hearing of which sounds do they consider inauspicious? |
Kāṇoti vā kuṇīti vā khañjoti vā pakkhahatoti vā jiṇṇakoti vā byādhikoti vā matoti vā chindanti vā bhindanti |
One-eyed" or "crippled" or "lame" or "paralytic" or "old" or "sick" or "dead" or "they cut" or "they break |
vā daḍḍhanti vā naṭṭhanti vā natthīti vā. |
or "they burn" or "they are lost" or "it is not." |
Evarūpānaṁ saddānaṁ savanaṁ amaṅgalaṁ paccenti. |
The hearing of such sounds they consider inauspicious. |
Ime te samaṇabrāhmaṇā sutasuddhikā. |
These are those ascetics and brahmins who [believe in] purification by what is heard. |
Te sutena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ paccenti. |
They, by what is heard, consider purity, complete purity, utter purity, release, full release, complete release. |
Santeke samaṇabrāhmaṇā sīlasuddhikā. |
There are some ascetics and brahmins who [believe in] purification by virtue. |
Te sīlamattena saṁyamamattena |
They by mere virtue, by mere restraint, |
saṁvaramattena avītikkamamattena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ paccenti. |
by mere control, by mere non-transgression, consider purity, complete purity, utter purity, release, full release, complete release. |
Samaṇamuṇḍikāputto evamāha—“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññāpemi sampannakusalaṁ paramakusalaṁ uttamapattippattaṁ samaṇaṁ ayojjaṁ. |
The ascetic Muṇḍikāputta said thus— "Householder, I declare a person endowed with four qualities to be one who has attained perfect skill, supreme skill, the highest attainment, an invincible ascetic. |
Katamehi catūhi? |
With which four? |
Idha, gahapati, na kāyena pāpakaṁ kammaṁ |
Here, householder, one does not perform an evil action with the body, |
karoti, na pāpikaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappati, na pāpakaṁ ājīvaṁ ājīvati. |
does not speak evil speech, does not think an evil thought, does not live by an evil livelihood. |
Imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññāpemi sampannakusalaṁ paramakusalaṁ uttamapattippattaṁ samaṇaṁ ayojjaṁ”. |
With these four qualities, householder, I declare a person to be one who has attained perfect skill, supreme skill, the highest attainment, an invincible ascetic." |
Evamevaṁ santeke samaṇabrāhmaṇā sīlasuddhikā, |
Just so, there are some ascetics and brahmins who [believe in] purification by virtue, |
te sīlamattena saṁyamamattena saṁvaramattena avītikkamamattena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ paccenti. |
they by mere virtue, by mere restraint, by mere control, by mere non-transgression, consider purity, complete purity, utter purity, release, full release, complete release. |
Santeke samaṇabrāhmaṇā vatasuddhikā. |
There are some ascetics and brahmins who [believe in] purification by vows. |
Te hatthivatikā vā honti, assavatikā vā honti, govatikā vā honti, kukkuravatikā vā honti, kākavatikā vā honti, |
They are those who follow the elephant vow, or they are those who follow the horse vow, or they are those who follow the cow vow, or they are those who follow the dog vow, or they are those who follow the crow vow, |
vāsudevavatikā vā honti, baladevavatikā vā honti, puṇṇabhaddavatikā vā honti, maṇibhaddavatikā vā honti, aggivatikā vā honti, nāgavatikā vā honti, supaṇṇavatikā vā honti, yakkhavatikā vā honti, asuravatikā vā honti, gandhabbavatikā vā honti, mahārājavatikā |
or they are those who follow the Vasudeva vow, or they are those who follow the Baladeva vow, or they are those who follow the Puṇṇabhadda vow, or they are those who follow the Maṇibhadda vow, or they are those who follow the fire vow, or they are those who follow the Nāga vow, or they are those who follow the Supaṇṇa vow, or they are those who follow the Yakkha vow, or they are those who follow the Asura vow, or they are those who follow the Gandhabba vow, or they are those who follow the Mahārāja vow, |
vā honti, candavatikā vā honti, sūriyavatikā vā honti, indavatikā vā honti, brahmavatikā vā honti, devavatikā vā honti, disāvatikā vā honti. |
or they are those who follow the moon vow, or they are those who follow the sun vow, or they are those who follow the Indra vow, or they are those who follow the Brahmā vow, or they are those who follow the Deva vow, or they are those who follow the directions vow. |
Ime te samaṇabrāhmaṇā vatasuddhikā. |
These are those ascetics and brahmins who [believe in] purification by vows. |
Te vatena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ |
They by vow, purity, complete purity, utter purity, release, full release, |
parimuttiṁ paccenti. |
complete release, they consider. |
Santeke samaṇabrāhmaṇā mutasuddhikā. |
There are some ascetics and brahmins who [believe in] purification by what is cognized (touched, etc.). |
Te kālato uṭṭhahitvā pathaviṁ āmasanti, haritaṁ āmasanti, gomayaṁ āmasanti, kacchapaṁ āmasanti, phālaṁ akkamanti, tilavāhaṁ āmasanti, phussatilaṁ khādanti, phussatelaṁ makkhenti, phussadantakaṭṭhaṁ khādanti, phussamattikāya nhāyanti, phussasāṭakaṁ nivāsenti, phussaveṭhanaṁ |
They, arising in time, touch the earth, touch green grass, touch cow dung, touch a tortoise, step on a ploughshare, touch a load of sesame, eat speckled sesame, anoint with speckled oil, chew a speckled tooth-stick, bathe with speckled clay, wear a speckled cloth, wear a speckled |
veṭhenti. |
turban. |
Ime te samaṇabrāhmaṇā mutasuddhikā. |
These are those ascetics and brahmins who [believe in] purification by what is cognized. |
Te mutena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ paccenti. |
They, by what is cognized, consider purity, complete purity, utter purity, release, full release, complete release. |
Na brāhmaṇo aññato suddhimāha. |
No brahmin speaks of purification from another source. |
Diṭṭhe sute sīlavate mute vāti. |
In things seen, heard, in virtue, vows, or cognized. |
Brāhmaṇo diṭṭhasuddhiyāpi suddhiṁ nāha, sutasuddhiyāpi suddhiṁ nāha, sīlasuddhiyāpi |
A brahmin does not speak of purification by purification by views, nor does he speak of purification by purification by what is heard, nor by purification by virtue, |
suddhiṁ nāha, vatasuddhiyāpi suddhiṁ nāha, mutasuddhiyāpi suddhiṁ nāha na katheti na bhaṇati na dīpayati na voharatīti—na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vā. |
nor does he speak of purification by purification by vows, nor by purification by what is cognized does he speak, say, utter, explain, or express—no brahmin speaks of purification from another source, in things seen, heard, in virtue, vows, or cognized. |
Puññe ca pāpe ca anūpalittoti. |
Unsullied by merit and evil. |
Puññaṁ vuccati |
Merit is said to be |
yaṁ kiñci tedhātukaṁ kusalābhisaṅkhāraṁ, apuññaṁ vuccati sabbaṁ akusalaṁ. |
whatever wholesome karma of the three realms, demerit is said to be all that is unwholesome. |
Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; |
When meritorious karma, demeritorious karma, and imperturbable karma are abandoned, uprooted, made like a palm stump, made unable to arise, destined not to arise in the future; |
ettāvatā puññe ca pāpe ca na limpati na palimpati |
Thus far, by merit and evil one is not smeared, not defiled, |
na upalimpati alitto apalitto anūpalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—puññe ca pāpe ca anūpalitto. |
not sullied, unsmeared, undefiled, unsullied, departed, detached, liberated, disjoined, dwelling with a mind made boundless—unsullied by merit and evil. |
Attañjaho nayidha pakubbamānoti. |
Abandoning self, not generating anything here. |
Attañjahoti attadiṭṭhijaho. |
Abandoning self means abandoning personality view. |
Attañjahoti gāhaṁ jaho. |
Abandoning self means abandoning grasping. |
Attañjahoti taṇhāvasena diṭṭhivasena gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ |
Abandoning self means that which is grasped, held, adhered to, clung to through craving and views, |
adhimuttaṁ, sabbaṁ taṁ cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ. |
resolved upon, all that is given up, vomited out, released, abandoned, relinquished. |
Nayidha pakubbamānoti puññābhisaṅkhāraṁ vā apuññābhisaṅkhāraṁ vā āneñjābhisaṅkhāraṁ vā apakubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti—attañjaho nayidha pakubbamāno. |
Not generating anything here means not generating meritorious karma, or demeritorious karma, or imperturbable karma, not producing, not bringing forth, not creating, not bringing into existence—abandoning self, not generating anything here. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Na brāhmaṇo aññato suddhimāha, |
"No brahmin speaks of purification from another source, |
Diṭṭhe sute sīlavate |
In things seen, heard, in virtue, vows, |
mute vā; |
or cognized; |
Puññe ca pāpe ca anūpalitto, |
Unsullied by merit and evil, |
Attañjaho nayidha pakubbamāno”ti. |
Abandoning self, not generating anything here." |
Purimaṁ pahāya aparaṁ sitāse, |
Having abandoned the former, they resort to another, |
Ejānugā te na taranti saṅgaṁ; |
Followers of agitation, they do not cross the flood; |
Te uggahāyanti nirassajanti, |
They grasp and they release, |
Kapīva sākhaṁ pamuñcaṁ gahāya. |
Like a monkey letting go of a branch to grasp [another]. |
Purimaṁ pahāya aparaṁ sitāseti. |
Having abandoned the former, they resort to another. |
Purimaṁ satthāraṁ pahāya paraṁ satthāraṁ |
Having abandoned the former teacher, another teacher |
nissitā; |
they rely on; |
purimaṁ dhammakkhānaṁ pahāya aparaṁ dhammakkhānaṁ nissitā; |
having abandoned the former teaching, another teaching they rely on; |
purimaṁ gaṇaṁ pahāya aparaṁ gaṇaṁ nissitā; |
having abandoned the former group, another group they rely on; |
purimaṁ diṭṭhiṁ pahāya aparaṁ diṭṭhiṁ nissitā; |
having abandoned the former view, another view they rely on; |
purimaṁ paṭipadaṁ pahāya aparaṁ paṭipadaṁ nissitā; |
having abandoned the former practice, another practice they rely on; |
purimaṁ maggaṁ pahāya aparaṁ maggaṁ nissitā |
having abandoned the former path, another path they rely on, |
sannissitā allīnā upagatā ajjhositā adhimuttāti—purimaṁ pahāya aparaṁ sitāse. |
are attached to, cling to, resort to, are fixated on, are resolved upon—having abandoned the former, they resort to another. |
Ejānugā te na taranti saṅganti. |
Followers of agitation, they do not cross the flood. |
Ejā vuccati taṇhā. |
Agitation is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… covetousness, greed, unwholesome root. |
Ejānugāti ejānugā ejānugatā ejānusaṭā ejāya pannā patitā abhibhūtā |
Followers of agitation means followers of agitation, gone to agitation, attached to agitation, fallen into agitation, overcome by agitation, |
pariyādinnacittā. |
with mind possessed. |
Te na taranti saṅganti rāgasaṅgaṁ dosasaṅgaṁ mohasaṅgaṁ mānasaṅgaṁ diṭṭhisaṅgaṁ kilesasaṅgaṁ duccaritasaṅgaṁ na taranti na uttaranti na pataranti na samatikkamanti na vītivattantīti—ejānugā te na taranti saṅgaṁ. |
They do not cross the flood means the flood of passion, the flood of aversion, the flood of delusion, the flood of conceit, the flood of views, the flood of defilements, the flood of misconduct, they do not cross, do not cross over, do not pass beyond, do not transcend, do not go beyond—followers of agitation, they do not cross the flood. |
Te uggahāyanti nirassajantīti satthāraṁ gaṇhanti, |
They grasp and they release means they grasp a teacher, |
taṁ muñcitvā aññaṁ satthāraṁ gaṇhanti; |
releasing him, they grasp another teacher; |
dhammakkhānaṁ gaṇhanti, taṁ muñcitvā aññaṁ dhammakkhānaṁ gaṇhanti; |
they grasp a teaching, releasing it, they grasp another teaching; |
gaṇaṁ gaṇhanti, taṁ muñcitvā aññaṁ gaṇaṁ gaṇhanti; |
they grasp a group, releasing it, they grasp another group; |
diṭṭhiṁ gaṇhanti, taṁ muñcitvā aññaṁ diṭṭhiṁ gaṇhanti; |
they grasp a view, releasing it, they grasp another view; |
paṭipadaṁ gaṇhanti, taṁ muñcitvā aññaṁ |
they grasp a practice, releasing it, another |
paṭipadaṁ gaṇhanti; |
practice they grasp; |
maggaṁ gaṇhanti, taṁ muñcitvā aññaṁ maggaṁ gaṇhanti; |
they grasp a path, releasing it, they grasp another path; |
gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti—te uggahāyanti nirassajanti. |
they grasp and they release, they take up and they let go—they grasp and they release. |
Kapīva sākhaṁ pamuñcaṁ gahāyāti. |
Like a monkey letting go of a branch to grasp [another]. |
Yathā makkaṭo araññe pavane caramāno sākhaṁ gaṇhāti, taṁ |
Just as a monkey roaming in the forest, in the wood, grasps a branch, that |
muñcitvā aññaṁ sākhaṁ gaṇhāti. |
releasing, it grasps another branch. |
Evamevaṁ puthusamaṇabrāhmaṇā puthudiṭṭhigatāni gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti—kapīva sākhaṁ pamuñcaṁ gahāya. |
Just so, various ascetics and brahmins grasp and release various views, they take up and they let go—like a monkey letting go of a branch to grasp [another]. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Purimaṁ pahāya aparaṁ sitāse, |
"Having abandoned the former, they resort to another, |
Ejānugā te na taranti saṅgaṁ; |
Followers of agitation, they do not cross the flood; |
Te uggahāyanti nirassajanti, |
They grasp and they release, |
Kapīva sākhaṁ pamuñcaṁ |
Like a monkey letting go of a branch |
gahāyā”ti. |
to grasp [another]." |
Sayaṁ samādāya vatāni jantu, |
A creature, having himself undertaken vows, |
Uccāvacaṁ gacchati saññasatto; |
Goes high and low, attached to perception; |
Vidvā ca vedehi samecca dhammaṁ, |
But the wise one, having understood the Dhamma through the Vedas, |
Na uccāvacaṁ gacchati bhūripañño. |
The one of vast wisdom, does not go high and low. |
Sayaṁ samādāya vatāni jantūti. |
A creature, having himself undertaken vows. |
Sayaṁ samādāyāti sāmaṁ samādāya. |
Having himself undertaken means having personally undertaken. |
Vatānīti hatthivataṁ vā assavataṁ vā govataṁ vā kukkūravataṁ |
Vows means the elephant vow or the horse vow or the cow vow or the dog vow |
vā kākavataṁ vā vāsudevavataṁ vā baladevavataṁ vā puṇṇabhaddavataṁ vā maṇibhaddavataṁ vā aggivataṁ vā nāgavataṁ vā supaṇṇavataṁ vā yakkhavataṁ vā asuravataṁ vā …pe… disāvataṁ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā. |
or the crow vow or the Vasudeva vow or the Baladeva vow or the Puṇṇabhadda vow or the Maṇibhadda vow or the fire vow or the Nāga vow or the Supaṇṇa vow or the Yakkha vow or the Asura vow …pe… or the directions vow, having taken up, having undertaken, having accepted, having undertaken, having grasped, having held to, having adhered to. |
Jantūti satto naro …pe… manujoti—sayaṁ samādāya vatāni jantu. |
Creature means a being, a person … a human—a creature, having himself undertaken vows. |
Uccāvacaṁ gacchati saññasattoti satthārato satthāraṁ gacchati; |
Goes high and low, attached to perception means from teacher to teacher he goes; |
dhammakkhānato dhammakkhānaṁ gacchati; |
from teaching to teaching he goes; |
gaṇato gaṇaṁ gacchati; |
from group to group he goes; |
diṭṭhiyā diṭṭhiṁ gacchati; |
from view to view he goes; |
paṭipadāya paṭipadaṁ gacchati; |
from practice to practice he goes; |
maggato maggaṁ gacchati. |
from path to path he goes. |
Saññasattoti kāmasaññāya |
Attached to perception means by perception of sensual pleasure, |
byāpādasaññāya vihiṁsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddho. |
by perception of ill-will, by perception of cruelty, by perception of views, attached, ensnared, clinging, stuck, fastened, obstructed. |
Yathā bhittikhile vā nāgadante vā bhaṇḍaṁ sattaṁ visattaṁ āsattaṁ laggaṁ laggitaṁ palibuddhaṁ, evamevaṁ kāmasaññāya byāpādasaññāya vihiṁsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito |
Just as goods are attached, ensnared, clinging, stuck, fastened, obstructed on a wall-peg or an elephant's tusk-peg, just so, by perception of sensual pleasure, by perception of ill-will, by perception of cruelty, by perception of views, attached, ensnared, clinging, stuck, fastened, |
palibuddhoti—uccāvacaṁ gacchati saññasatto. |
obstructed—goes high and low, attached to perception. |
Vidvā ca vedehi samecca dhammanti. |
But the wise one, having understood the Dhamma through the Vedas. |
Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. |
Wise one means wise, possessed of knowledge, intelligent, discerning, sagacious. |
Vedehīti vedā vuccanti catūsu maggesu ñāṇaṁ paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
Through the Vedas means Vedas are said to be knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of dhammas, inquiry, insight, right view. |
Tehi vedehi jātijarāmaraṇassa antagato |
By those Vedas, one has gone to the end of birth, old age, and death, |
antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto. |
reached the end, gone to the limit, reached the limit, gone to the boundary, reached the boundary, gone to the conclusion, reached the conclusion, gone to protection, reached protection, gone to shelter, reached shelter, gone to refuge, reached refuge, gone to fearlessness, reached fearlessness, gone to the imperishable, reached the imperishable, gone to the deathless, reached the deathless, gone to Nibbāna, reached Nibbāna. |
Vedānaṁ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṁ vā |
Or one who has gone to the end of the Vedas is a Vedagū, or one who has gone to the end by means of the Vedas is a Vedagū, or of seven |
dhammānaṁ viditattā vedagū. |
things, being known, is a Vedagū. |
Sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā |
Personality view is known, doubt is known, adherence to rites and vows is known, passion is known, aversion is known, delusion is known, conceit is known; for him, evil unwholesome states that are defiling, leading to rebirth, |
sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
accompanied by anguish, having painful results, and leading to future birth, old age, and death, are known. |
Vedāni viceyya kevalāni, |
Having investigated all the Vedas, |
(sabhiyāti bhagavā) |
(thus says the Blessed One) |
Samaṇānaṁ yānīdhatthi brāhmaṇānaṁ; |
Whatever there are of ascetics and brahmins here; |
Sabbavedanāsu vītarāgo, |
Dispassionate towards all feelings, |
Sabbaṁ vedamaticca vedagū soti. |
Having transcended all Vedas, he is a Vedagū. |
Vidvā ca vedehi samecca dhammanti. |
But the wise one, having understood the Dhamma through the Vedas. |
Samecca abhisamecca dhammaṁ. |
Having understood, having fully understood the Dhamma. |
Sabbe saṅkhārā aniccāti samecca abhisamecca dhammaṁ; |
"All conditioned things are impermanent," thus having understood, having fully understood the Dhamma; |
sabbe saṅkhārā |
all conditioned things |
dukkhāti samecca abhisamecca dhammaṁ; |
are suffering," thus having understood, having fully understood the Dhamma; |
sabbe dhammā anattāti samecca abhisamecca dhammaṁ; |
"all dhammas are not-self," thus having understood, having fully understood the Dhamma; |
avijjāpaccayā saṅkhārāti samecca abhisamecca dhammaṁ; |
"conditioned by ignorance are formations," thus having understood, having fully understood the Dhamma; |
saṅkhārapaccayā viññāṇanti samecca abhisamecca dhammaṁ; |
"conditioned by formations is consciousness," thus having understood, having fully understood the Dhamma; |
viññāṇapaccayā nāmarūpanti … nāmarūpapaccayā saḷāyatananti … saḷāyatanapaccayā phassoti … phassapaccayā vedanāti |
"conditioned by consciousness is name-and-form"... "conditioned by name-and-form are the six sense bases"... "conditioned by the six sense bases is contact"... "conditioned by contact is feeling"... |
… vedanāpaccayā taṇhāti … taṇhāpaccayā upādānanti … upādānapaccayā bhavoti … bhavapaccayā jātīti … jātipaccayā jarāmaraṇanti samecca abhisamecca dhammaṁ; |
… "conditioned by feeling is craving" … "conditioned by craving is clinging" … "conditioned by clinging is becoming" … "conditioned by becoming is birth" … "conditioned by birth is old age and death," thus having understood, having fully understood the Dhamma; |
avijjānirodhā saṅkhāranirodhoti samecca abhisamecca dhammaṁ; |
"with the cessation of ignorance comes the cessation of formations," thus having understood, having fully understood the Dhamma; |
saṅkhāranirodhā viññāṇanirodhoti samecca abhisamecca dhammaṁ; |
"with the cessation of formations comes the cessation of consciousness," thus having understood, having fully understood the Dhamma; |
viññāṇanirodhā nāmarūpanirodhoti … |
"with the cessation of consciousness comes the cessation of name-and-form"... |
nāmarūpanirodhā saḷāyatananirodhoti … saḷāyatananirodhā phassanirodhoti … phassanirodhā vedanānirodhoti … vedanānirodhā taṇhānirodhoti … taṇhānirodhā upādānanirodhoti … upādānanirodhā bhavanirodhoti … bhavanirodhā jātinirodhoti … jātinirodhā jarāmaraṇanirodhoti samecca abhisamecca dhammaṁ; |
"with the cessation of name-and-form comes the cessation of the six sense bases" … "with the cessation of the six sense bases comes the cessation of contact" … "with the cessation of contact comes the cessation of feeling" … "with the cessation of feeling comes the cessation of craving" … "with the cessation of craving comes the cessation of clinging" … "with the cessation of clinging comes the cessation of becoming" … "with the cessation of becoming comes the cessation of birth" … "with the cessation of birth comes the cessation of old age and death," thus having understood, having fully understood the Dhamma; |
idaṁ dukkhanti samecca abhisamecca dhammaṁ; |
"this is suffering," thus having understood, having fully understood the Dhamma; |
ayaṁ dukkhasamudayoti … ayaṁ dukkhanirodhoti … ayaṁ dukkhanirodhagāminī paṭipadāti samecca abhisamecca dhammaṁ; |
"this is the origin of suffering"… "this is the cessation of suffering"… "this is the path leading to the cessation of suffering," thus having understood, having fully understood the Dhamma; |
ime āsavāti samecca abhisamecca dhammaṁ; |
"these are the taints," thus having understood, having fully understood the Dhamma; |
ayaṁ āsavasamudayoti … ayaṁ āsavanirodhoti … ayaṁ āsavanirodhagāminī paṭipadāti samecca abhisamecca dhammaṁ; |
'this is the origin of taints' … 'this is the cessation of taints' … 'this is the path leading to the cessation of taints' - having directly known and fully understood the Dhamma; |
ime dhammā abhiññeyyāti samecca abhisamecca dhammaṁ; |
'these teachings are to be directly known' - having directly known and fully understood the Dhamma; |
ime dhammā pariññeyyāti … ime dhammā pahātabbāti … ime dhammā bhāvetabbāti … ime dhammā sacchikātabbāti samecca abhisamecca dhammaṁ. |
'these teachings are to be fully understood' … 'these teachings are to be abandoned' … 'these teachings are to be developed' … 'these teachings are to be realized' - having directly known and fully understood the Dhamma. |
Channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṁ. |
The arising and passing away, gratification, danger, and escape regarding the six sense bases - having directly known and fully understood the Dhamma. |
Pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṁ. |
The arising and passing away, gratification, danger, and escape regarding the five clinging-aggregates - having directly known and fully understood the Dhamma. |
Catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṁ. |
The arising and passing away, gratification, danger, and escape regarding the four great elements - having directly known and fully understood the Dhamma. |
Yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti samecca abhisamecca dhammanti—vidvā ca vedehi samecca dhammaṁ. |
'Whatever has the nature of arising, all that has the nature of cessation' - having directly known and fully understood the Dhamma - the wise one experiences having directly known the Dhamma. |
Na uccāvacaṁ gacchati bhūripaññoti na satthārato satthāraṁ gacchati, na dhammakkhānato dhammakkhānaṁ gacchati, na gaṇato gaṇaṁ gacchati, na diṭṭhiyā diṭṭhiṁ gacchati, na paṭipadāya paṭipadaṁ gacchati, na maggato maggaṁ gacchati. |
"The one of great wisdom does not go to highs and lows" means he does not go from teacher to teacher, nor from dhamma-talk to dhamma-talk, nor from group to group, nor from view to view, nor from practice to practice, nor from path to path. |
Bhūripaññoti bhūripañño mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. |
"One of great wisdom" means one of extensive wisdom, great wisdom, broad wisdom, joyful wisdom, swift wisdom, sharp wisdom, penetrating wisdom. |
Bhūri vuccati pathavī. |
"Bhūri" is called the earth. |
Tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti—na uccāvacaṁ gacchati bhūripañño. |
Endowed with wisdom extensive and broad like that earth—thus, "the one of great wisdom does not go to highs and lows." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Sayaṁ samādāya vatāni jantu, |
"A being, having himself undertaken vows, |
Uccāvacaṁ gacchati saññasatto; |
Goes to highs and lows, attached to perception; |
Vidvā ca vedehi samecca dhammaṁ, |
But the wise one, having understood the Dhamma through the Vedas, |
Na uccāvacaṁ gacchati bhūripañño”ti. |
The one of great wisdom, does not go to highs and lows." |
Sa sabbadhammesu visenibhūto, |
He, having become de-armied in all dhammas, |
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; |
Whatever is seen or heard or cognized; |
Tameva dassiṁ vivaṭaṁ carantaṁ, |
Seeing that very one, moving openly, |
Kenīdha lokasmi vikappayeyya. |
By what in this world would he conceptualize? |
Sa sabbadhammesu visenibhūto yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vāti. |
He, having become de-armied in all dhammas, whatever is seen or heard or cognized. |
Senā vuccati mārasenā. |
"Army" is called Māra's army. |
Kāyaduccaritaṁ mārasenā, vacīduccaritaṁ mārasenā, manoduccaritaṁ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho mārasenā, upanāho …pe… sabbākusalābhisaṅkhārā mārasenā. |
Misconduct of body is Māra's army, misconduct of speech is Māra's army, misconduct of mind is Māra's army, lust is Māra's army, hatred is Māra's army, delusion is Māra's army, anger is Māra's army, resentment… (and so on)... all unwholesome formations are Māra's army. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Kāmā te paṭhamā senā, |
"Sensual pleasures are your first army, |
dutiyā arati vuccati; |
The second is called discontent; |
Tatiyā khuppipāsā te, |
Your third is hunger and thirst, |
catutthī taṇhā vuccati. |
The fourth is called craving. |
Pañcamī thinamiddhaṁ te, |
Your fifth is sloth and torpor, |
chaṭṭhā bhīrū pavuccati; |
The sixth is called fear; |
Sattamī vicikicchā te, |
Your seventh is doubt, |
makkho thambho te aṭṭhamo. |
Hypocrisy and obstinacy are your eighth. |
Lābho siloko sakkāro, |
Gain, fame, honor, |
micchāladdho ca yo yaso; |
And renown wrongly obtained; |
Yo cattānaṁ samukkaṁse, |
Whoever praises oneself, |
pare ca avajānati. |
And disparages others. |
Esā namuci te senā, |
This is Namuci's army, |
kaṇhassābhippahārinī; |
The attacker of the Dark One; |
Na naṁ asūro jināti, |
The ignoble one does not conquer it, |
jetvāva labhate sukhan”ti. |
But having conquered it, one gains happiness." |
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, so vuccati visenibhūto. |
Since by the four noble paths all Māra's armies and all opposing defilements are conquered, defeated, broken, routed, and turned away, he is called "de-armied." |
So diṭṭhe visenibhūto, sute visenibhūto, mute visenibhūto, viññāte visenibhūtoti—sa sabbadhammesu visenibhūto yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā. |
He is de-armied in regard to the seen, de-armied in regard to the heard, de-armied in regard to the cognized, de-armied in regard to the known—thus, "He, having become de-armied in all dhammas, whatever is seen or heard or cognized." |
Tameva dassiṁ vivaṭaṁ carantanti. |
Seeing that very one, moving openly. |
Tameva suddhadassiṁ visuddhadassiṁ parisuddhadassiṁ vodātadassiṁ pariyodātadassiṁ. |
That very one who sees the pure, who sees the thoroughly pure, who sees the completely pure, who sees the cleansed, who sees the thoroughly cleansed. |
Atha vā, suddhadassanaṁ visuddhadassanaṁ parisuddhadassanaṁ vodātadassanaṁ pariyodātadassanaṁ. |
Or, pure seeing, thoroughly pure seeing, completely pure seeing, cleansed seeing, thoroughly cleansed seeing. |
Vivaṭanti taṇhāchadanaṁ diṭṭhichadanaṁ kilesachadanaṁ duccaritachadanaṁ avijjāchadanaṁ. |
"Openly" means the covering of craving, the covering of views, the covering of defilements, the covering of misconduct, the covering of ignorance. |
Tāni chadanāni vivaṭāni honti viddhaṁsitāni ugghāṭitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
Those coverings are opened, destroyed, uncovered, thoroughly uncovered, abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge. |
Carantanti carantaṁ vicarantaṁ viharantaṁ iriyantaṁ vattentaṁ pālentaṁ yapentaṁ yāpentanti—tameva dassiṁ vivaṭaṁ carantaṁ. |
Moving" means moving, wandering, dwelling, conducting oneself, behaving, maintaining, sustaining, keeping going—thus, "seeing that very one, moving openly. |
Kenīdha lokasmi vikappayeyyāti. |
By what in this world would he conceptualize? |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
"Conceptualization" means two conceptualizations—conceptualization of craving and conceptualization of views… (and so on)... this is conceptualization of craving… (and so on)... this is conceptualization of views. |
Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. |
For him, conceptualization of craving is abandoned, conceptualization of views is relinquished. |
Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya, kena dosena kappeyya, kena mohena kappeyya, kena mānena kappeyya, kāya diṭṭhiyā kappeyya, kena uddhaccena kappeyya, kāya vicikicchāya kappeyya, kehi anusayehi kappeyya—rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. |
Due to the abandoning of conceptualization of craving and the relinquishing of conceptualization of views, by what lust would he conceptualize, by what hatred would he conceptualize, by what delusion would he conceptualize, by what conceit would he conceptualize, by what view would he conceptualize, by what restlessness would he conceptualize, by what doubt would he conceptualize, by what underlying tendencies would he conceptualize—as "impassioned" or "hateful" or "deluded" or "bound" or "adhering" or "distracted" or "unsteady" or "stubborn"? |
Te abhisaṅkhārā pahīnā. |
Those formations are abandoned. |
Abhisaṅkhārānaṁ pahīnattā gatiyo kena kappeyya—nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. |
Due to the abandoning of formations, by what destinies would he conceptualize—as "hell-being" or "animal" or "ghost" or "human" or "deva" or "corporeal" or "incorporeal" or "conscious" or "unconscious" or "neither conscious nor unconscious"? |
So hetu natthi, paccayo natthi, kāraṇaṁ natthi, yena kappeyya vikappeyya vikappaṁ āpajjeyya. |
There is no cause, no condition, no reason, by which he would conceptualize, differentiate, or fall into conceptualization. |
Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi—kenīdha lokasmiṁ vikappayeyya. |
In this world" means in the world of misery, the human world, the deva world, the world of aggregates, the world of elements, the world of sense-bases—"by what in this world would he conceptualize? |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Sa sabbadhammesu visenibhūto, |
"He, having become de-armied in all dhammas, |
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; |
Whatever is seen or heard or cognized; |
Tameva dassiṁ vivaṭaṁ carantaṁ, |
Seeing that very one, moving openly, |
Kenīdha lokasmi vikappayeyyā”ti. |
By what in this world would he conceptualize?" |
Na kappayanti na purekkharonti, |
They do not conceptualize, they do not put forward, |
Accantasuddhīti na te vadanti; |
They do not speak of absolute purity; |
Ādānaganthaṁ gathitaṁ visajja, |
Having loosened the tied knot of grasping, |
Āsaṁ na kubbanti kuhiñci loke. |
They make no hope anywhere in the world. |
Na kappayanti na purekkharontīti. |
They do not conceptualize, they do not put forward. |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
"Conceptualization" means two conceptualizations—conceptualization of craving and conceptualization of views… (and so on)... this is conceptualization of craving… (and so on)... this is conceptualization of views. |
Tesaṁ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. |
For them, conceptualization of craving is abandoned, conceptualization of views is relinquished. |
Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṁ vā diṭṭhikappaṁ vā na kappenti na janenti na sañjanenti na nibbattenti nābhinibbattentīti—na kappayanti. |
Due to the abandoning of conceptualization of craving, and the relinquishing of conceptualization of views, they do not conceptualize, generate, produce, bring into being, or manifest conceptualization of craving or conceptualization of views—thus, "they do not conceptualize." |
Na purekkharontīti. |
They do not put forward. |
Purekkhārāti dve purekkhārā—taṇhāpurekkhāro ca diṭṭhipurekkhāro ca …pe… ayaṁ taṇhāpurekkhāro …pe… ayaṁ diṭṭhipurekkhāro. |
"Putting forward" means two puttings forward—putting forward of craving and putting forward of views… (and so on)... this is putting forward of craving… (and so on)... this is putting forward of views. |
Tesaṁ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. |
For them, putting forward of craving is abandoned, putting forward of views is relinquished. |
Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṁ vā na diṭṭhiṁ vā purato katvā caranti, na taṇhādhajā na taṇhāketū na taṇhādhipateyyā, na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā, na taṇhāya vā na diṭṭhiyā vā parivāritā carantīti—na kappayanti na purekkharonti. |
Due to the abandoning of putting forward of craving, and the relinquishing of putting forward of views, they do not move with craving or views placed in front; they are not those with craving as their banner, craving as their emblem, craving as their sovereign; not those with views as their banner, views as their emblem, views as their sovereign; they do not move surrounded by craving or views—thus, "they do not conceptualize, they do not put forward." |
Accantasuddhīti na te vadantīti accantasuddhiṁ saṁsārasuddhiṁ akiriyadiṭṭhiṁ sassatavādaṁ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti—accantasuddhīti na te vadanti. |
They do not speak of absolute purity" means they do not speak of absolute purity, purity of saṁsāra, the view of non-action, eternalism; they do not tell, say, declare, or express it—thus, "they do not speak of absolute purity. |
Ādānaganthaṁ gathitaṁ visajjāti. |
Having loosened the tied knot of grasping. |
Ganthāti cattāro ganthā—abhijjhākāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho. |
Knot" means four knots—the bodily knot of covetousness, the bodily knot of ill-will, the bodily knot of adherence to rules and observances, the bodily knot of dogmatic adherence to "this is truth. |
Attano diṭṭhiyā rāgo abhijjhākāyagantho; |
Lust for one's own view is the bodily knot of covetousness; |
paravādesu āghāto appaccayo byāpādo kāyagantho; |
Aversion and lack of conviction towards others' doctrines is the bodily knot of ill-will; |
attano sīlaṁ vā vataṁ vā sīlavataṁ vā parāmasantīti sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṁsaccābhiniveso kāyagantho. |
Adherence to one's own virtue, observances, or virtuous observances is the bodily knot of adherence to rules and observances; dogmatic adherence to one's own view as "this is truth" is the bodily knot. |
Kiṅkāraṇā vuccati ādānagantho? |
Why is it called the "knot of grasping"? |
Tehi ganthehi rūpaṁ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; |
Through these knots they grasp, cling to, take up, adhere to, and dogmatically hold onto form; |
vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ … gatiṁ … upapattiṁ … paṭisandhiṁ … bhavaṁ … saṁsāravaṭṭaṁ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. |
Feeling… perception… formations… consciousness… destiny… rebirth… relinking… existence… the round of saṁsāra, they grasp, cling to, take up, adhere to, and dogmatically hold onto. |
Taṅkāraṇā vuccati ādānagantho. |
For that reason, it is called the "knot of grasping." |
Visajjāti ganthe vosajjitvā vā—visajja. |
"Having loosened" means having let go of the knots—loosened. |
Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā—visajja. |
Or, having broken the tied, knotted, bound, fettered, fastened, attached, clinging, ensnared bond—loosened. |
Yathā vayhaṁ vā rathaṁ vā sakaṭaṁ vā sandamānikaṁ vā sajjaṁ visajjaṁ karonti vikopenti; |
Just as they unhitch or detach a yoked vehicle, chariot, cart, or harnessed team; |
evamevaṁ ganthe vosajjitvā—visajja. |
Even so, having let go of the knots—loosened. |
Atha vā ganthe gathite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā visajjāti—ādānaganthaṁ gathitaṁ visajja. |
Or, having broken and loosened the tied, knotted, bound, fettered, fastened, attached, clinging, ensnared bond—"having loosened the tied knot of grasping." |
Āsaṁ na kubbanti kuhiñci loketi. |
They make no hope anywhere in the world. |
Āsā vuccati taṇhā yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
"Hope" is called craving, which is lust, strong lust… (and so on)... covetousness, greed, unwholesome root. |
Āsaṁ na kubbantīti āsaṁ na kubbanti na janenti na sañjanenti na nibbattenti na abhinibbattenti. |
"They make no hope" means they do not make, generate, produce, bring into being, or manifest hope. |
Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vā. |
"Anywhere" means anywhere, in anything, in any place, internally or externally, or both internally and externally. |
Loketi apāyaloke …pe… āyatanaloketi—āsaṁ na kubbanti kuhiñci loke. |
In the world" means in the world of misery… (and so on)... in the world of sense-bases—"they make no hope anywhere in the world. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Na kappayanti na purekkharonti, |
"They do not conceptualize, they do not put forward, |
Accantasuddhīti na te vadanti; |
They do not speak of absolute purity; |
Ādānaganthaṁ gathitaṁ visajja, |
Having loosened the tied knot of grasping, |
Āsaṁ na kubbanti kuhiñci loke”ti. |
They make no hope anywhere in the world." |
Sīmātigo brāhmaṇo tassa natthi, |
The brahmin who has gone beyond boundaries, for him there is nothing, |
Ñatvā va disvā va samuggahītaṁ; |
Known or seen or grasped; |
Na rāgarāgī na virāgaratto, |
Not impassioned by lust, not attached to dispassion, |
Tassīdha natthi paramuggahītaṁ. |
For him here there is nothing supremely grasped. |
Sīmātigo brāhmaṇo tassa natthi, ñatvā va disvā va samuggahītanti. |
The brahmin who has gone beyond boundaries, for him there is nothing, known or seen or grasped. |
Sīmāti catasso sīmāyo—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo, tadekaṭṭhā ca kilesā—ayaṁ paṭhamā sīmā. |
"Boundary" means four boundaries: personality-view, doubt, adherence to rules and observances, the underlying tendency to views, the underlying tendency to doubt, and the defilements associated with them—this is the first boundary. |
Oḷārikaṁ kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, oḷāriko kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā—ayaṁ dutiyā sīmā. |
The gross fetter of sensual lust, the fetter of aversion, the gross underlying tendency to sensual lust, the underlying tendency to aversion, and the defilements associated with them—this is the second boundary. |
Anusahagataṁ kāmarāgasaṁyojanaṁ, paṭighasaṁyojanaṁ, anusahagato kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā—ayaṁ tatiyā sīmā. |
The subtle fetter of sensual lust, the fetter of aversion, the subtle underlying tendency to sensual lust, the underlying tendency to aversion, and the defilements associated with them—this is the third boundary. |
Rūparāgo arūparāgo māno uddhaccaṁ avijjā, mānānusayo bhavarāgānusayo avijjānusayo, tadekaṭṭhā ca kilesā—ayaṁ catutthā sīmā. |
Lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance, and the defilements associated with them—this is the fourth boundary. |
Yato ca catūhi ariyamaggehi imā catasso sīmāyo atikkanto hoti samatikkanto vītivatto, so vuccati sīmātigo. |
And since by the four noble paths these four boundaries are transcended, fully transcended, passed beyond, he is called "one who has gone beyond boundaries." |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo—sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti …pe… asito tādi pavuccate sa brahmā. |
Brahmin" means one who has banished seven things is a brahmin—personality-view is banished, doubt is banished, adherence to rules and observances is banished… (and so on)... unattached, such a one is called "that Brahma. |
Tassāti arahato khīṇāsavassa. |
"For him" means for the Arahant, the one whose cankers are destroyed. |
Ñatvāti paracittañāṇena vā ñatvā pubbenivāsānussatiñāṇena vā ñatvā. |
"Known" means having known by the knowledge of others' minds or having known by the knowledge of recollection of past lives. |
Disvāti maṁsacakkhunā vā disvā dibbacakkhunā vā disvā. |
"Seen" means having seen with the physical eye or having seen with the divine eye. |
Sīmātigo brāhmaṇo tassa natthi, ñatvā va disvā va samuggahītanti. |
The brahmin who has gone beyond boundaries, for him there is nothing, known or seen or grasped. |
Tassa idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaranti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—sīmātigo brāhmaṇo tassa natthi ñatvā va disvā va samuggahītaṁ. |
For him, this which is supreme, highest, best, excellent, foremost, ultimate, most noble, as grasped, adhered to, dogmatically held, clung to, resolved upon, does not exist, is not found, is not present, is not obtainable; it is abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge—thus, "the brahmin who has gone beyond boundaries, for him there is nothing known or seen or grasped." |
Na rāgarāgī na virāgarattoti. |
Not impassioned by lust, not attached to dispassion. |
Rāgarattā vuccanti ye pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. |
Those are called "impassioned by lust" who are impassioned, greedy, infatuated, besotted, clinging, attached, ensnared by the five cords of sensual pleasure. |
Virāgarattā vuccanti ye rūpāvacaraarūpāvacarasamāpattīsu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. |
Those are called "attached to dispassion" who are impassioned, greedy, infatuated, besotted, clinging, attached, ensnared by the form-sphere and formless-sphere attainments. |
Na rāgarāgī na virāgarattoti yato kāmarāgo ca rūparāgo ca arūparāgo ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
"Not impassioned by lust, not attached to dispassion" means since sensual lust, lust for form, and lust for the formless are abandoned, uprooted, made like a palm stump, made incapable of future arising, things that will not arise in the future. |
Ettāvatā na rāgarāgī na virāgaratto. |
To that extent, he is not impassioned by lust, not attached to dispassion. |
Tassīdha natthi paramuggahītanti. |
For him here there is nothing supremely grasped. |
Tassāti arahato khīṇāsavassa. |
"For him" means for the Arahant, the one whose cankers are destroyed. |
Tassa idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaranti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—tassīdha natthi paramuggahītaṁ. |
For him, this which is supreme, highest, best, excellent, foremost, ultimate, most noble, as grasped, adhered to, dogmatically held, clung to, resolved upon, does not exist, is not found, is not present, is not obtainable; it is abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge—thus, "for him here there is nothing supremely grasped." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Sīmātigo brāhmaṇo tassa natthi, |
"The brahmin who has gone beyond boundaries, for him there is nothing, |
Ñatvā va disvā va samuggahītaṁ; |
Known or seen or grasped; |
Na rāgarāgī na virāgaratto, |
Not impassioned by lust, not attached to dispassion, |
Tassīdha natthi paramuggahītan”ti. |
For him here there is nothing supremely grasped." |
Suddhaṭṭhakasuttaniddeso catuttho. |
Fourth is the Suddhaṭṭhaka Sutta Niddesa. |
mnd5 |
mnd5 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
5. Paramaṭṭhakasuttaniddesa |
5. Paramaṭṭhakasutta Niddesa |
Atha paramaṭṭhakasuttaniddesaṁ vakkhati— |
Now the Paramaṭṭhakasutta Niddesa will be explained— |
Paramanti diṭṭhīsu paribbasāno, |
Considering [his own view] supreme among views, dwelling [therein], |
Yaduttariṁ kurute jantu loke; |
Whatever a being in the world makes superior; |
Hīnāti aññe tato sabbamāha, |
He calls all others inferior to that, |
Tasmā vivādāni avītivatto. |
Therefore, he has not overcome disputes. |
Paramanti diṭṭhīsu paribbasānoti. |
Considering [his own view] supreme among views, dwelling [therein]. |
Santeke samaṇabrāhmaṇā diṭṭhigatikā. |
There are some ascetics and brahmins who are attached to views. |
Te dvāsaṭṭhiyā diṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ “idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaran”ti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti pavasanti āvasanti parivasanti. |
They, having taken up, grasped, adopted, adhered to, and dogmatically held one or another of the sixty-two views as "this is supreme, highest, best, excellent, foremost, ultimate, most noble," live, dwell, reside, and abide in their own respective views. |
Yathā āgārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; |
Just as householders live in houses, or those who have committed offenses live in their offenses, or those with defilements live in their defilements; |
evamevaṁ santeke samaṇabrāhmaṇā diṭṭhigatikā. |
Even so, there are some ascetics and brahmins who are attached to views. |
Te dvāsaṭṭhiyā diṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ “idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaran”ti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti pavasanti āvasanti parivasantīti—paramanti diṭṭhīsu paribbasāno. |
They, having taken up, grasped, adopted, adhered to, and dogmatically held one or another of the sixty-two views as "this is supreme, highest, best, excellent, foremost, ultimate, most noble," live, dwell, reside, and abide in their own respective views—thus, "considering [his own view] supreme among views, dwelling [therein]." |
Yaduttariṁ kurute jantu loketi. |
Whatever a being in the world makes superior. |
Yaditi yaṁ. |
Whatever" means "which. |
Uttariṁ kuruteti uttariṁ karoti, aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ karoti “ayaṁ satthā sabbaññū”ti uttariṁ karoti, aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ karoti. |
"Makes superior" means he makes superior, makes highest, best, excellent, foremost, ultimate, most noble. "This teacher is all-knowing," thus he makes superior, makes highest, best, excellent, foremost, ultimate, most noble. |
“Ayaṁ dhammo svākkhāto …, ayaṁ gaṇo suppaṭipanno …, ayaṁ diṭṭhi bhaddikā …, ayaṁ paṭipadā supaññattā …, ayaṁ maggo niyyāniko”ti uttariṁ karoti, aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ karoti nibbatteti abhinibbatteti. |
"This Dhamma is well-proclaimed…, this Sangha is well-practiced…, this view is good…, this practice is well-established…, this path is liberating," thus he makes superior, makes highest, best, excellent, foremost, ultimate, most noble, brings into being, manifests. |
Jantūti satto naro …pe… manujo. |
"Being" means a creature, a man… (and so on)... a human. |
Loketi apāyaloke …pe… āyatanaloketi—yaduttariṁ kurute jantu loke. |
In the world" means in the world of misery… (and so on)... in the world of sense-bases—"whatever a being in the world makes superior. |
Hīnāti aññe tato sabbamāhāti attano satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ ṭhapetvā sabbe parappavāde khipati ukkhipati parikkhipati. |
"He calls all others inferior to that" means, setting aside his own teacher, dhamma-talk, group, view, practice, and path, he disparages, criticizes, and condemns all other doctrines. |
“So satthā na sabbaññū , dhammo na svākkhāto , gaṇo na suppaṭipanno , diṭṭhi na bhaddikā , paṭipadā na supaññattā , maggo na niyyāniko , natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā , natthettha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā , hīnā nihīnā omakā lāmakā chatukkā parittā”ti evamāha evaṁ katheti evaṁ bhaṇati evaṁ dīpayati evaṁ voharatīti—hīnāti aññe tato sabbamāha. |
That teacher is not all-knowing, the Dhamma is not well-proclaimed, the Sangha is not well-practiced, the view is not good, the practice is not well-established, the path is not liberating, there is no purity, thorough purity, complete purity, release, liberation, or complete liberation therein, they are not purified, thoroughly purified, completely purified, released, liberated, or completely liberated therein; they are inferior, low, base, mean, worthless, insignificant"—thus he says, tells, speaks, declares, expresses—"he calls all others inferior to that. |
Tasmā vivādāni avītivattoti. |
Therefore, he has not overcome disputes. |
Tasmāti taṅkāraṇā taṁhetu tappaccayā taṁnidānā. |
"Therefore" means for that reason, for that cause, due to that condition, on that account. |
Vivādānīti diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni ca. |
"Disputes" means quarrels over views, contentions over views, conflicts over views, arguments over views, and wranglings over views. |
Avītivattoti anatikkanto asamatikkanto avītivattoti—tasmā vivādāni avītivatto. |
Not overcome" means not transcended, not fully transcended, not passed beyond—"therefore, he has not overcome disputes. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Paramanti diṭṭhīsu paribbasāno, |
"Considering [his own view] supreme among views, dwelling [therein], |
Yaduttariṁ kurute jantu loke; |
Whatever a being in the world makes superior; |
Hīnāti aññe tato sabbamāha, |
He calls all others inferior to that, |
Tasmā vivādāni avītivatto”ti. |
Therefore, he has not overcome disputes." |
Yadattanī passati ānisaṁsaṁ, |
Whatever benefit he sees in himself, |
Diṭṭhe sute sīlavate mute vā; |
In the seen, the heard, the virtuous observance, or the cognized; |
Tadeva so tattha samuggahāya, |
Having grasped that very thing there, |
Nihīnato passati sabbamaññaṁ. |
He sees all else as inferior. |
Yadattanī passati ānisaṁsaṁ, diṭṭhe sute sīlavate mute vāti. |
Whatever benefit he sees in himself, in the seen, the heard, the virtuous observance, or the cognized. |
Yadattanīti yaṁ attani. |
In himself" means "in oneself. |
Attā vuccati diṭṭhigataṁ. |
"Self" is called attachment to views. |
Attano diṭṭhiyā dve ānisaṁse passati—diṭṭhadhammikañca ānisaṁsaṁ, samparāyikañca ānisaṁsaṁ. |
He sees two benefits in his own view—benefit in the present life and benefit in the future life. |
Katamo diṭṭhiyā diṭṭhadhammiko ānisaṁso? |
What is the benefit of views in the present life? |
Yaṁdiṭṭhiko satthā hoti, taṁdiṭṭhikā sāvakā honti. |
Whatever view the teacher holds, his disciples hold that view. |
Taṁdiṭṭhikaṁ satthāraṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, labhati ca tatonidānaṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ. |
The disciples honor, respect, esteem, and worship the teacher who holds that view, and on that account he receives robes, almsfood, lodging, and medicinal requisites for the sick. |
Ayaṁ diṭṭhiyā diṭṭhadhammiko ānisaṁso. |
This is the benefit of views in the present life. |
Katamo diṭṭhiyā samparāyiko ānisaṁso? |
What is the benefit of views in the future life? |
Ayaṁ diṭṭhi alaṁ nāgattāya vā supaṇṇattāya vā yakkhattāya vā asurattāya vā gandhabbattāya vā mahārājattāya vā indattāya vā brahmattāya vā devattāya vā; |
This view is sufficient for [rebirth as] a nāga, or a supaṇṇa, or a yakkha, or an asura, or a gandhabba, or a mahārāja, or an Indra, or a Brahmā, or a deva; |
ayaṁ diṭṭhi alaṁ suddhiyā visuddhiyā parisuddhiyā muttiyā vimuttiyā parimuttiyā; |
This view is sufficient for purity, thorough purity, complete purity, release, liberation, complete liberation; |
imāya diṭṭhiyā sujjhanti visujjhanti parisujjhanti muccanti vimuccanti parimuccanti; |
By this view they are purified, thoroughly purified, completely purified, released, liberated, completely liberated; |
imāya diṭṭhiyā sujjhissāmi visujjhissāmi parisujjhissāmi muccissāmi vimuccissāmi parimuccissāmi āyatiṁ phalapāṭikaṅkhī hoti. |
By this view "I will be purified, thoroughly purified, completely purified, I will be released, liberated, completely liberated," he expects a future fruit. |
Ayaṁ diṭṭhiyā samparāyiko ānisaṁso. |
This is the benefit of views in the future life. |
Attano diṭṭhiyā ime dve ānisaṁse passati, diṭṭhasuddhiyāpi dve ānisaṁse passati, sutasuddhiyāpi dve ānisaṁse passati, sīlasuddhiyāpi dve ānisaṁse passati, vatasuddhiyāpi dve ānisaṁse passati, mutasuddhiyāpi dve ānisaṁse passati—diṭṭhadhammikañca ānisaṁsaṁ samparāyikañca ānisaṁsaṁ. |
He sees these two benefits in his own view; he also sees two benefits in purity through the seen, he also sees two benefits in purity through the heard, he also sees two benefits in purity through virtue, he also sees two benefits in purity through observances, he also sees two benefits in purity through the cognized—benefit in the present life and benefit in the future life. |
Katamo mutasuddhiyā diṭṭhadhammiko ānisaṁso? |
What is the benefit of purity through the cognized in the present life? |
Yaṁdiṭṭhiko satthā hoti taṁdiṭṭhikā sāvakā honti …pe… ayaṁ mutasuddhiyā diṭṭhadhammiko ānisaṁso. |
Whatever view the teacher holds, his disciples hold that view… (and so on)... this is the benefit of purity through the cognized in the present life. |
Katamo mutasuddhiyā samparāyiko ānisaṁso? |
What is the benefit of purity through the cognized in the future life? |
Ayaṁ diṭṭhi alaṁ nāgattāya vā …pe… ayaṁ mutasuddhiyā samparāyiko ānisaṁso. |
This view is sufficient for [rebirth as] a nāga, or… (and so on)... this is the benefit of purity through the cognized in the future life. |
Mutasuddhiyāpi ime dve ānisaṁse passati dakkhati oloketi nijjhāyati upaparikkhatīti—yadattanī passati ānisaṁsaṁ diṭṭhe sute sīlavate mute vā. |
He also sees, beholds, observes, contemplates, and examines these two benefits in purity through the cognized—"whatever benefit he sees in himself, in the seen, the heard, the virtuous observance, or the cognized." |
Tadeva so tattha samuggahāyāti. |
Having grasped that very thing there. |
Tadevāti taṁ diṭṭhigataṁ. |
"That very thing" means that attachment to views. |
Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. |
"There" means in his own view, his own preference, his own inclination, his own doctrine. |
Samuggahāyāti idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaranti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvāti—tadeva so tattha samuggahāya. |
Having grasped" means having taken this as supreme, highest, best, excellent, foremost, ultimate, most noble, having grasped, adopted, adhered to, and dogmatically held it—"having grasped that very thing there. |
Nihīnato passati sabbamaññanti. |
He sees all else as inferior. |
Aññaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ hīnato nihīnato omakato lāmakato chatukkato parittato dissati passati dakkhati oloketi nijjhāyati upaparikkhatīti—nihīnato passati sabbamaññaṁ. |
He sees another teacher, dhamma-talk, group, view, practice, path as inferior, low, base, mean, worthless, insignificant; he beholds, observes, contemplates, examines it [as such]—"he sees all else as inferior." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Yadattanī passati ānisaṁsaṁ, |
"Whatever benefit he sees in himself, |
Diṭṭhe sute sīlavate mute vā; |
In the seen, the heard, the virtuous observance, or the cognized; |
Tadeva so tattha samuggahāya, |
Having grasped that very thing there, |
Nihīnato passati sabbamaññan”ti. |
He sees all else as inferior." |
Taṁ vāpi ganthaṁ kusalā vadanti, |
The skilled also call that a knot, |
Yaṁ nissito passati hīnamaññaṁ; |
Dependent on which he sees another as inferior; |
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā, |
Therefore, indeed, the seen or heard or cognized, |
Sīlabbataṁ bhikkhu na nissayeyya. |
Or virtuous observance, a bhikkhu should not rely on. |
Taṁ vāpi ganthaṁ kusalā vadantīti. |
The skilled also call that a knot. |
Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā evaṁ vadanti—“gantho eso, lagganaṁ etaṁ, bandhanaṁ etaṁ, palibodho eso”ti. |
Skilled" means those skilled in the aggregates, skilled in the elements, skilled in the sense-bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right exertions, skilled in the bases of power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna; those skilled ones speak thus: "This is a knot, this is an attachment, this is a bondage, this is an obstruction. |
Evaṁ vadanti evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—taṁ vāpi ganthaṁ kusalā vadanti. |
Thus they speak, thus they tell, thus they say, thus they declare, thus they express—"the skilled also call that a knot." |
Yaṁ nissito passati hīnamaññanti. |
Dependent on which he sees another as inferior. |
Yaṁ nissitoti yaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ nissito sannissito allīno upagato ajjhosito adhimutto. |
"Dependent on which" means dependent on which teacher, dhamma-talk, group, view, practice, path, closely dependent, clinging, approached, adhered to, resolved upon. |
Passati hīnamaññanti aññaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ hīnato nihīnato omakato lāmakato chatukkato parittato dissati passati dakkhati oloketi nijjhāyati upanijjhāyati upaparikkhatīti—yaṁ nissito passati hīnamaññaṁ. |
He sees another as inferior" means he sees another teacher, dhamma-talk, group, view, practice, path as inferior, low, base, mean, worthless, insignificant; he beholds, observes, contemplates, closely contemplates, examines it [as such]—"dependent on which he sees another as inferior. |
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā, sīlabbataṁ bhikkhu na nissayeyyāti. |
Therefore, indeed, the seen or heard or cognized, or virtuous observance, a bhikkhu should not rely on. |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā diṭṭhaṁ vā diṭṭhasuddhiṁ vā sutaṁ vā sutasuddhiṁ vā mutaṁ vā mutasuddhiṁ vā sīlaṁ vā sīlasuddhiṁ vā vataṁ vā vatasuddhiṁ vā na nissayeyya na gaṇheyya na parāmaseyya nābhiniveseyyāti—tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā sīlabbataṁ bhikkhu na nissayeyya. |
Therefore" means therefore, for that reason, for that cause, due to that condition, on that account, he should not rely on, grasp, adhere to, or dogmatically hold to the seen or purity through the seen, or the heard or purity through the heard, or the cognized or purity through the cognized, or virtue or purity through virtue, or observance or purity through observances—"therefore, indeed, the seen or heard or cognized, or virtuous observance, a bhikkhu should not rely on. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Taṁ vāpi ganthaṁ kusalā vadanti, |
"The skilled also call that a knot, |
Yaṁ nissito passati hīnamaññaṁ; |
Dependent on which he sees another as inferior; |
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā, |
Therefore, indeed, the seen or heard or cognized, |
Sīlabbataṁ bhikkhu na nissayeyyā”ti. |
Or virtuous observance, a bhikkhu should not rely on." |
Diṭṭhimpi lokasmiṁ na kappayeyya, |
He should not form a view in the world, |
Ñāṇena vā sīlavatena vāpi; |
Either by knowledge or by virtuous observance; |
Samoti attānamanūpaneyya, |
He should not consider himself equal, |
Hīno na maññetha visesi vāpi. |
Nor think himself inferior or superior. |
Diṭṭhimpi lokasmiṁ na kappayeyya, ñāṇena vā sīlavatena vāpīti. |
He should not form a view in the world, either by knowledge or by virtuous observance. |
Aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā, sīlena vā vatena vā sīlabbatena vā, diṭṭhiṁ na kappayeyya na janeyya na sañjaneyya na nibbatteyya na abhinibbatteyya. |
By the knowledge of the eight attainments, or by the knowledge of the five supernormal powers, or by wrong knowledge, or by virtue, or by observance, or by virtuous observance, he should not form, generate, produce, bring into being, or manifest a view. |
Lokasminti apāyaloke …pe… āyatanaloketi—diṭṭhimpi lokasmiṁ na kappayeyya ñāṇena vā sīlavatena vāpi. |
In the world" means in the world of misery… (and so on)... in the world of sense-bases—"he should not form a view in the world, either by knowledge or by virtuous observance. |
Samoti attānamanūpaneyyāti. |
He should not consider himself equal. |
Sadisohamasmīti attānaṁ na upaneyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti—samoti attānamanūpaneyya. |
I am equal," he should not bring himself [to think] by birth, or by clan, or by lineage, or by beauty, or by wealth, or by learning, or by sphere of action, or by sphere of craft, or by place of knowledge, or by hearsay, or by quick-wittedness, or by any other thing—"he should not consider himself equal. |
Hīno na maññetha visesi vāpīti. |
Nor think himself inferior or superior. |
Hīnohamasmīti attānaṁ na upaneyya jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
"I am inferior," he should not bring himself [to think] by birth, or by clan… (and so on)... or by any other thing. |
Seyyohamasmīti attānaṁ na upaneyya jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunāti—hīno na maññetha visesi vāpi. |
I am superior," he should not bring himself [to think] by birth, or by clan… (and so on)... or by any other thing—"nor think himself inferior or superior. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Diṭṭhimpi lokasmiṁ na kappayeyya, |
"He should not form a view in the world, |
Ñāṇena vā sīlavatena vāpi; |
Either by knowledge or by virtuous observance; |
Samoti attānamanūpaneyya, |
He should not consider himself equal, |
Hīno na maññetha visesi vāpī”ti. |
Nor think himself inferior or superior." |
Attaṁ pahāya anupādiyāno, |
Having abandoned self, not grasping, |
Ñāṇenapi so nissayaṁ no karoti; |
He makes no reliance even on knowledge; |
Sa ve viyattesu na vaggasārī, |
He indeed, among the separated, is not a party-follower, |
Diṭṭhimpi so na pacceti kiñci. |
He does not resort to any view whatsoever. |
Attaṁ pahāya anupādiyānoti. |
Having abandoned self, not grasping. |
Attaṁ pahāyāti attadiṭṭhiṁ pahāya. |
"Having abandoned self" means having abandoned the view of self. |
Attaṁ pahāyāti gāhaṁ pahāya. |
"Having abandoned self" means having abandoned grasping. |
Attaṁ pahāyāti taṇhāvasena diṭṭhivasena gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—attaṁ pahāya. |
Having abandoned self" means having abandoned, given up, dispelled, brought to an end, caused to disappear that which is grasped, adhered to, dogmatically held, clung to, resolved upon through craving or through views—"having abandoned self. |
Anupādiyānoti catūhi upādānehi anupādiyamāno agaṇhamāno aparāmāsamāno anabhinivisamānoti—attaṁ pahāya anupādiyāno. |
Not grasping" means not grasping through the four graspings, not taking up, not adhering to, not dogmatically holding—"having abandoned self, not grasping. |
Ñāṇenapi so nissayaṁ no karotīti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhānissayaṁ vā diṭṭhinissayaṁ vā na karoti na janeti na sañjaneti na nibbatteti na abhinibbattetīti—ñāṇenapi so nissayaṁ no karoti. |
He makes no reliance even on knowledge" means by the knowledge of the eight attainments, or by the knowledge of the five supernormal powers, or by wrong knowledge, he does not make, generate, produce, bring into being, or manifest reliance on craving or reliance on views—"he makes no reliance even on knowledge. |
Sa ve viyattesu na vaggasārīti sa ve viyattesu bhinnesu dvejjhāpannesu dveḷhakajātesu nānādiṭṭhikesu nānākhantikesu nānārucikesu nānāladdhikesu nānādiṭṭhinissayaṁ nissitesu chandāgatiṁ gacchantesu dosāgatiṁ gacchantesu mohāgatiṁ gacchantesu bhayāgatiṁ gacchantesu na chandāgatiṁ gacchati na dosāgatiṁ gacchati na mohāgatiṁ gacchati na bhayāgatiṁ gacchati na rāgavasena gacchati na dosavasena gacchati na mohavasena gacchati na mānavasena gacchati na diṭṭhivasena gacchati na uddhaccavasena gacchati na vicikicchāvasena gacchati na anusayavasena gacchati na vaggehi dhammehi yāyati niyyati vuyhati saṁharīyatīti—sa ve viyattesu na vaggasārī. |
He indeed, among the separated, is not a party-follower" means he indeed, among those who are separated, divided, fallen into duality, born of doubt, of various views, various preferences, various inclinations, various doctrines, relying on various reliances on views, going the way of desire, going the way of aversion, going the way of delusion, going the way of fear, does not go the way of desire, does not go the way of aversion, does not go the way of delusion, does not go the way of fear, does not go by way of lust, does not go by way of hatred, does not go by way of delusion, does not go by way of conceit, does not go by way of views, does not go by way of restlessness, does not go by way of doubt, does not go by way of underlying tendencies, is not led, carried away, swept away, or borne along by partisan dhammas—"he indeed, among the separated, is not a party-follower. |
Diṭṭhimpi so na pacceti kiñcīti. |
He does not resort to any view whatsoever. |
Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
For him, the sixty-two attachments to views are abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge. |
So kiñci diṭṭhigataṁ na pacceti na paccāgacchatīti—diṭṭhimpi so na pacceti kiñci. |
He does not resort to, does not return to, any attachment to views whatsoever—"he does not resort to any view whatsoever." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Attaṁ pahāya anupādiyāno, |
"Having abandoned self, not grasping, |
Ñāṇenapi so nissayaṁ no karoti; |
He makes no reliance even on knowledge; |
Sa ve viyattesu na vaggasārī, |
He indeed, among the separated, is not a party-follower, |
Diṭṭhimpi so na pacceti kiñcī”ti. |
He does not resort to any view whatsoever." |
Yassūbhayante paṇidhīdha natthi, |
For whom there is no aspiration here for either end, |
Bhavābhavāya idha vā huraṁ vā; |
For becoming or non-becoming, here or hereafter; |
Nivesanā tassa na santi keci, |
For him there are no settlements whatsoever, |
Dhammesu niccheyya samuggahītaṁ. |
Having decided upon and grasped [anything] among dhammas. |
Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṁ vāti yassāti arahato khīṇāsavassa. |
"For whom there is no aspiration here for either end, for becoming or non-becoming, here or hereafter," "for whom" means for the Arahant, the one whose cankers are destroyed. |
Antoti phasso eko anto, phassasamudayo dutiyo anto; |
"End" means contact is one end, the origin of contact is the second end; |
atīto eko anto, anāgato dutiyo anto; |
The past is one end, the future is the second end; |
sukhā vedanā eko anto, dukkhā vedanā dutiyo anto; |
Pleasant feeling is one end, painful feeling is the second end; |
nāmaṁ eko anto, rūpaṁ dutiyo anto; |
Name is one end, form is the second end; |
cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto; |
The six internal sense-bases are one end, the six external sense-bases are the second end; |
sakkāyo eko anto, sakkāyasamudayo dutiyo anto. |
The existing body is one end, the origin of the existing body is the second end. |
Paṇidhi vuccati taṇhā. |
"Aspiration" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Which is lust, strong lust… (and so on)... covetousness, greed, unwholesome root. |
Bhavābhavāyāti bhavābhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. |
"For becoming or non-becoming" means for becoming or non-becoming, for kamma-existence, for renewed existence, for sensual existence; for kamma-existence, for sensual existence, for renewed existence, for form-existence; for kamma-existence, for form-existence, for renewed existence, for formless existence; for kamma-existence, for formless existence, for renewed existence, for repeated becoming, for repeated destiny, for repeated rebirth, for repeated relinking, for repeated manifestation of individual existence. |
Idhāti sakattabhāvo, hurāti parattabhāvo; |
"Here" means one's own individual existence, "hereafter" means another's individual existence; |
idhāti sakarūpavedanāsaññāsaṅkhāraviññāṇaṁ, hurāti pararūpavedanāsaññāsaṅkhāraviññāṇaṁ; |
"Here" means one's own form, feeling, perception, formations, consciousness, "hereafter" means another's form, feeling, perception, formations, consciousness; |
idhāti cha ajjhattikāni āyatanāni, hurāti cha bāhirāni āyatanāni; |
"Here" means the six internal sense-bases, "hereafter" means the six external sense-bases; |
idhāti manussaloko, hurāti devaloko; |
"Here" means the human world, "hereafter" means the deva world; |
idhāti kāmadhātu, hurāti rūpadhātu arūpadhātu; |
"Here" means the sensual realm, "hereafter" means the form realm, the formless realm; |
idhāti kāmadhātu rūpadhātu. |
"Here" means the sensual realm, the form realm. |
Hurāti arūpadhātu. |
"Hereafter" means the formless realm. |
Yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṁ vāti. |
For whom there is no aspiration here for either end, for becoming or non-becoming, here or hereafter. |
Yassa ubho ante ca bhavābhavāya ca idha hurañca paṇidhi taṇhā natthi na santi na saṁvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṁ vā. |
For whom, for both ends, and for becoming or non-becoming, and here and hereafter, aspiration, craving, does not exist, is not found, is not present, is not obtainable; it is abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge—"for whom there is no aspiration here for either end, for becoming or non-becoming, here or hereafter." |
Nivesanā tassa na santi kecīti. |
For him there are no settlements whatsoever. |
Nivesanāti dve nivesanā—taṇhānivesanā ca diṭṭhinivesanā ca …pe… ayaṁ taṇhānivesanā …pe… ayaṁ diṭṭhinivesanā. |
"Settlements" means two settlements—settlement of craving and settlement of views… (and so on)... this is settlement of craving… (and so on)... this is settlement of views. |
Tassāti arahato khīṇāsavassa. |
"For him" means for the Arahant, the one whose cankers are destroyed. |
Nivesanā tassa na santi kecīti nivesanā tassa na santi keci natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—nivesanā tassa na santi keci. |
For him there are no settlements whatsoever" means for him there are no settlements whatsoever, they do not exist, are not found, are not present, are not obtainable; they are abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge—"for him there are no settlements whatsoever. |
Dhammesu niccheyya samuggahītanti. |
Having decided upon and grasped [anything] among dhammas. |
Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. |
"Among dhammas" means among the sixty-two attachments to views. |
Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
"Having decided" means having discerned, discriminated, investigated, thoroughly investigated, weighed, judged, made clear, made manifest. |
Samuggahītanti odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho, “idaṁ saccaṁ tacchaṁ tathaṁ bhūtaṁ yāthāvaṁ aviparītan”ti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—dhammesu niccheyya samuggahītaṁ. |
Grasped" means limited grasping, partial grasping, selective grasping, fractional grasping, accumulative grasping, collective grasping, "this is true, real, actual, existent, as it is, unperverted"—such grasping, adherence, dogmatic holding, clinging, resolution, does not exist, is not found, is not present, is not obtainable; it is abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge—"having decided upon and grasped [anything] among dhammas. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Yassūbhayante paṇidhīdha natthi, |
"For whom there is no aspiration here for either end, |
Bhavābhavāya idha vā huraṁ vā; |
For becoming or non-becoming, here or hereafter; |
Nivesanā tassa na santi keci, |
For him there are no settlements whatsoever, |
Dhammesu niccheyya samuggahītan”ti. |
Having decided upon and grasped [anything] among dhammas." |
Tassīdha diṭṭhe va sute mute vā, |
For him here, in the seen or heard or cognized, |
Pakappitā natthi aṇūpi saññā; |
There is not even a minute conceptualized perception; |
Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ, |
That brahmin, not taking up a view, |
Kenīdha lokasmiṁ vikappayeyya. |
By what in this world would he conceptualize? |
Tassīdha diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññāti. |
For him here, in the seen or heard or cognized, there is not even a minute conceptualized perception. |
Tassāti arahato khīṇāsavassa. |
"For him" means for the Arahant, the one whose cankers are destroyed. |
Tassa diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā saññāpubbaṅgamatā saññāvikappayeyyatā saññāviggahena saññāya uṭṭhapitā samuṭṭhapitā kappitā pakappitā saṅkhatā abhisaṅkhatā saṇṭhapitā, diṭṭhi natthi na santi na saṁvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—tassīdha diṭṭhe va sute mute vā pakappitā natthi aṇūpi saññā. |
For him, in the seen or purity through the seen, or in the heard or purity through the heard, or in the cognized or purity through the cognized, perception-preceded, perception-differentiated, perception-conflicted, raised by perception, arisen from perception, conceptualized, fashioned, constructed, formed, established by perception, view does not exist, is not found, is not present, is not obtainable; it is abandoned, cut off, calmed, stilled, incapable of arising, burned by the fire of knowledge—"for him here, in the seen or heard or cognized, there is not even a minute conceptualized perception." |
Taṁ brāhmaṇaṁ diṭṭhimanādiyānanti. |
That brahmin, not taking up a view. |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo—sakkāyadiṭṭhi bāhitā hoti …pe… asito tādi pavuccate sa brahmā. |
Brahmin" means one who has banished seven things is a brahmin—personality-view is banished… (and so on)... unattached, such a one is called "that Brahma. |
Taṁ brāhmaṇaṁ diṭṭhimanādiyānanti. |
That brahmin, not taking up a view. |
Taṁ brāhmaṇaṁ diṭṭhimanādiyantaṁ agaṇhantaṁ aparāmasantaṁ anabhinivesantanti—taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ. |
That brahmin not taking up a view, not grasping, not adhering to, not dogmatically holding—"that brahmin, not taking up a view." |
Kenīdha lokasmiṁ vikappayeyyāti. |
By what in this world would he conceptualize? |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
"Conceptualization" means two conceptualizations—conceptualization of craving and conceptualization of views… (and so on)... this is conceptualization of craving… (and so on)... this is conceptualization of views. |
Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. |
For him, conceptualization of craving is abandoned, conceptualization of views is relinquished. |
Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya kena dosena kappeyya kena mohena kappeyya kena mānena kappeyya kāya diṭṭhiyā kappeyya kena uddhaccena kappeyya kāya vicikicchāya kappeyya kehi anusayehi kappeyya—rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. |
Due to the abandoning of conceptualization of craving, and the relinquishing of conceptualization of views, by what lust would he conceptualize, by what hatred would he conceptualize, by what delusion would he conceptualize, by what conceit would he conceptualize, by what view would he conceptualize, by what restlessness would he conceptualize, by what doubt would he conceptualize, by what underlying tendencies would he conceptualize—as "impassioned" or "hateful" or "deluded" or "bound" or "adhering" or "distracted" or "unsteady" or "stubborn"? |
Te abhisaṅkhārā pahīnā. |
Those formations are abandoned. |
Abhisaṅkhārānaṁ pahīnattā gatiyo kena kappeyya—nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. |
Due to the abandoning of formations, by what destinies would he conceptualize—as "hell-being" or "animal" or "ghost" or "human" or "deva" or "corporeal" or "incorporeal" or "conscious" or "unconscious" or "neither conscious nor unconscious"? |
So hetu natthi paccayo natthi kāraṇaṁ natthi, yena kappeyya vikappeyya vikappaṁ āpajjeyya. |
There is no cause, no condition, no reason, by which he would conceptualize, differentiate, or fall into conceptualization. |
Lokasminti apāyaloke …pe… āyatanaloketi—kenīdha lokasmiṁ vikappayeyya. |
In this world" means in the world of misery… (and so on)... in the world of sense-bases—"by what in this world would he conceptualize? |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Tassīdha diṭṭhe va sute mute vā, |
"For him here, in the seen or heard or cognized, |
Pakappitā natthi aṇūpi saññā; |
There is not even a minute conceptualized perception; |
Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ, |
That brahmin, not taking up a view, |
Kenīdha lokasmiṁ vikappayeyyā”ti. |
By what in this world would he conceptualize?" |
Na kappayanti na purekkharonti, |
They do not conceptualize, they do not put forward, |
Dhammāpi tesaṁ na paṭicchitāse; |
Nor are dhammas accepted by them; |
Na brāhmaṇo sīlavatena neyyo, |
A brahmin is not to be led by virtuous observance, |
Pāraṅgato na pacceti tādī. |
Having gone beyond, such a one does not return. |
Na kappayanti na purekkharontīti. |
They do not conceptualize, they do not put forward. |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca. |
"Conceptualization" means two conceptualizations—conceptualization of craving and conceptualization of views. |
Katamo taṇhākappo? |
What is conceptualization of craving? |
Yāvatā taṇhāsaṅkhātena sīmakataṁ mariyādikataṁ odhikataṁ pariyantakataṁ pariggahitaṁ mamāyitaṁ—idaṁ mamaṁ, etaṁ mamaṁ, ettakaṁ mamaṁ, ettāvatā mamaṁ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṁ vatthu hiraññaṁ suvaṇṇaṁ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṁ taṇhāvasena mamāyati, yāvatā aṭṭhasatataṇhāvicaritaṁ—ayaṁ taṇhākappo. |
Whatever is limited, bounded, defined, determined, possessed, claimed as "mine" through what is reckoned as craving—"this is mine, that is mine, so much is mine, this much is mine; my forms, sounds, smells, tastes, tangibles; my beddings, coverings, male and female slaves, goats and sheep, chickens and pigs, elephants, cattle, horses and mares, fields, properties, gold, bullion, villages, towns, royal cities, kingdoms and provinces, treasuries and granaries"; even the entire great earth he claims as "mine" through craving; whatever is the hundred and eight movements of craving—this is conceptualization of craving. |
Katamo diṭṭhikappo? |
What is conceptualization of views? |
Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho, ayāthāvakasmiṁ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni—ayaṁ diṭṭhikappo. |
The twenty-based personality-view, the ten-based wrong view, the ten-based extremist view; whatever such view, attachment to views, thicket of views, wilderness of views, contortion of views, vacillation of views, fetter of views, grasping, adherence, dogmatic holding, involvement, wrong path, wrong way, wrongness, a resort of sectarians, perverse grasping, contrary grasping, distorted grasping, wrong grasping; grasping what is not as it is as if it were as it is; whatever are the sixty-two attachments to views—this is conceptualization of views. |
Tesaṁ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. |
For them, conceptualization of craving is abandoned, conceptualization of views is relinquished. |
Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṁ vā diṭṭhikappaṁ vā na kappenti na janenti na sañjanenti na nibbattenti na abhinibbattentīti—na kappayanti. |
Due to the abandoning of conceptualization of craving, and the relinquishing of conceptualization of views, they do not conceptualize, generate, produce, bring into being, or manifest conceptualization of craving or conceptualization of views—thus, "they do not conceptualize." |
Na purekkharontīti. |
They do not put forward. |
Purekkhārāti dve purekkhārā—taṇhāpurekkhāro ca diṭṭhipurekkhāro ca …pe… ayaṁ taṇhāpurekkhāro …pe… ayaṁ diṭṭhipurekkhāro. |
"Putting forward" means two puttings forward—putting forward of craving and putting forward of views… (and so on)... this is putting forward of craving… (and so on)... this is putting forward of views. |
Tesaṁ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. |
For them, putting forward of craving is abandoned, putting forward of views is relinquished. |
Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṁ vā na diṭṭhiṁ vā purato katvā caranti na taṇhādhajā na taṇhāketū na taṇhādhipateyyā na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā. |
Due to the abandoning of putting forward of craving, and the relinquishing of putting forward of views, they do not move with craving or views placed in front; they are not those with craving as their banner, craving as their emblem, craving as their sovereign; not those with views as their banner, views as their emblem, views as their sovereign. |
Na taṇhāya vā na diṭṭhiyā vā parivāretvā carantīti—na kappayanti na purekkharonti. |
They do not move surrounded by craving or views—thus, "they do not conceptualize, they do not put forward." |
Dhammāpi tesaṁ na paṭicchitāseti. |
Nor are dhammas accepted by them. |
Dhammā vuccanti dvāsaṭṭhi diṭṭhigatāni. |
"Dhammas" are called the sixty-two attachments to views. |
Tesanti tesaṁ arahantānaṁ khīṇāsavānaṁ. |
"By them" means by those Arahants, those whose cankers are destroyed. |
Na paṭicchitāseti “sassato loko, idameva saccaṁ moghamaññan”ti na paṭicchitāse. |
"Not accepted" means "the world is eternal, this alone is truth, all else is folly"—this is not accepted by them. |
“Asassato loko … antavā loko … anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti na paṭicchitāseti—dhammāpi tesaṁ na paṭicchitāse. |
The world is not eternal… the world is finite… the world is infinite… the soul is the same as the body… the soul is one thing, the body another… the Tathāgata exists after death… the Tathāgata does not exist after death… the Tathāgata both exists and does not exist after death… the Tathāgata neither exists nor does not exist after death, this alone is truth, all else is folly"—this is not accepted by them—"nor are dhammas accepted by them. |
Na brāhmaṇo sīlavatena neyyoti. |
A brahmin is not to be led by virtuous observance. |
Nāti paṭikkhepo. |
"Na" is a negation. |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo—sakkāyadiṭṭhi bāhitā hoti …pe… asito tādi vuccate sa brahmā. |
Brahmin" means one who has banished seven things is a brahmin—personality-view is banished… (and so on)... unattached, such a one is called "that Brahma. |
Na brāhmaṇo sīlavatena neyyoti. |
A brahmin is not to be led by virtuous observance. |
Brāhmaṇo sīlena vā vatena vā sīlabbatena vā na yāyati na niyyati na vuyhati na saṁharīyatīti—na brāhmaṇo sīlavatena neyyo. |
A brahmin is not led, carried away, swept away, or borne along by virtue, or observance, or virtuous observance—"a brahmin is not to be led by virtuous observance." |
Pāraṅgato na pacceti tādīti. |
Having gone beyond, such a one does not return. |
Pāraṁ vuccati amataṁ nibbānaṁ. |
"Beyond" is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
So pāraṅgato pārappatto antagato antappatto koṭigato koṭippatto (vitthāro) jātimaraṇasaṁsāro, natthi tassa punabbhavoti—pāraṅgato. |
He has gone beyond, reached the further shore, gone to the end, reached the end, gone to the goal, reached the goal (in detail) of the saṁsāra of birth and death; for him there is no rebirth—"having gone beyond." |
Na paccetīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. |
"Does not return" means the defilements abandoned by the path of stream-entry, to those defilements he does not return, does not go back, does not revert. |
Sakadāgāmimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. |
The defilements abandoned by the path of once-returning, to those defilements he does not return, does not go back, does not revert. |
Anāgāmimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. |
The defilements abandoned by the path of non-returning, to those defilements he does not return, does not go back, does not revert. |
Arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti—pāraṅgato na pacceti. |
The defilements abandoned by the path of Arahantship, to those defilements he does not return, does not go back, does not revert—"having gone beyond, does not return." |
Tādīti arahā pañcahākārehi tādī—iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṁniddesā tādī. |
"Such a one" means an Arahant is "such a one" in five ways: such in regard to desirable and undesirable, such in having abandoned, such in having crossed over, such in being liberated, such in being designated as such. |
Kathaṁ arahā iṭṭhāniṭṭhe tādī? |
How is an Arahant "such" in regard to desirable and undesirable? |
Arahā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṁsāyapi tādī, nindāyapi tādī, sukhepi tādī, dukkhepi tādī. |
An Arahant is "such" in gain, "such" in loss, "such" in fame, "such" in disrepute, "such" in praise, "such" in blame, "such" in pleasure, "such" in pain. |
Ekañce bāhaṁ gandhena limpeyyuṁ, ekañce bāhaṁ vāsiyā taccheyyuṁ—amusmiṁ natthi rāgo, amusmiṁ natthi paṭighaṁ, anunayapaṭighavippahīno ugghātinighātivītivatto anurodhavirodhasamatikkanto. |
If one arm were smeared with perfume, and the other arm were hacked with an axe—in the former there is no lust, in the latter there is no aversion; he is free from attraction and repulsion, has overcome elation and dejection, has transcended liking and disliking. |
Evaṁ arahā iṭṭhāniṭṭhe tādī. |
Thus an Arahant is "such" in regard to desirable and undesirable. |
Kathaṁ arahā cattāvīti tādī? |
How is an Arahant "such" in having abandoned? |
Arahato rāgo catto vanto mutto pahīno paṭinissaṭṭho. |
For the Arahant, lust is abandoned, vomited out, released, given up, relinquished. |
Doso … moho … kodho … upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā. |
Hatred… delusion… anger… resentment… hypocrisy… spite… envy… stinginess… deceit… craftiness… obstinacy… presumption… conceit… arrogance… intoxication… negligence… all defilements… all misconducts… all distresses… all fevers… all torments… all unwholesome formations are abandoned, vomited out, released, given up, relinquished. |
Evaṁ arahā cattāvīti tādī. |
Thus an Arahant is "such" in having abandoned. |
Kathaṁ arahā tiṇṇāvīti tādī? |
How is an Arahant "such" in having crossed over? |
Arahā kāmoghaṁ tiṇṇo bhavoghaṁ tiṇṇo diṭṭhoghaṁ tiṇṇo avijjoghaṁ tiṇṇo sabbaṁ saṁsārapathaṁ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. |
The Arahant has crossed the flood of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance; he has crossed, fully crossed, completely crossed, transcended, fully transcended, passed beyond the entire path of saṁsāra. |
So vuṭṭhavāso ciṇṇacaraṇo jātimaraṇasaṁsāro, natthi tassa punabbhavoti. |
He has lived the life, done what was to be done, [ended] the saṁsāra of birth and death; for him there is no rebirth. |
Evaṁ arahā tiṇṇāvīti tādī. |
Thus an Arahant is "such" in having crossed over. |
Kathaṁ arahā muttāvīti tādī? |
How is an Arahant "such" in being liberated? |
Arahato rāgā cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, dosā cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, mohā cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, kodhā … upanāhā … makkhā … paḷāsā … issāya … macchariyā … māyāya … sāṭheyyā … thambhā … sārambhā … mānā … atimānā … madā … pamādā … sabbakilesehi … sabbaduccaritehi … sabbadarathehi … sabbapariḷāhehi … sabbasantāpehi … sabbākusalābhisaṅkhārehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ. |
For the Arahant, the mind is liberated, fully liberated, well liberated from lust; the mind is liberated, fully liberated, well liberated from hatred; the mind is liberated, fully liberated, well liberated from delusion; from anger… resentment… hypocrisy… spite… envy… stinginess… deceit… craftiness… obstinacy… presumption… conceit… arrogance… intoxication… negligence… from all defilements… all misconducts… all distresses… all fevers… all torments… from all unwholesome formations the mind is liberated, fully liberated, well liberated. |
Evaṁ arahā muttāvīti tādī. |
Thus an Arahant is "such" in being liberated. |
Kathaṁ arahā taṁniddesā tādī? |
How is an Arahant "such" in being designated as such? |
Arahā sīle sati sīlavāti taṁniddesā tādī; |
An Arahant, being virtuous in virtue, is "such" by that designation; |
saddhāya sati saddhoti taṁniddesā tādī; |
Being faithful in faith, is "such" by that designation; |
vīriye sati vīriyavāti taṁniddesā tādī; |
Being energetic in energy, is "such" by that designation; |
satiyā sati satimāti taṁniddesā tādī; |
Being mindful in mindfulness, is "such" by that designation; |
samādhimhi sati samāhitoti taṁniddesā tādī; |
Being concentrated in concentration, is "such" by that designation; |
paññāya sati paññavāti taṁniddesā tādī; |
Being wise in wisdom, is "such" by that designation; |
vijjāya sati tevijjoti taṁniddesā tādī; |
Being endowed with knowledge in knowledge, is "one with triple knowledge" by that designation, "such"; |
abhiññāya sati chaḷabhiññoti taṁniddesā tādī. |
Being endowed with supernormal power in supernormal power, is "one with six supernormal powers" by that designation, "such." |
Evaṁ arahā taṁniddesā tādīti—pāraṅgato na pacceti tādī. |
Thus an Arahant is "such" in being designated as such—"having gone beyond, such a one does not return." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Na kappayanti na purekkharonti, |
"They do not conceptualize, they do not put forward, |
Dhammāpi tesaṁ na paṭicchitāse; |
Nor are dhammas accepted by them; |
Na brāhmaṇo sīlavatena neyyo, |
A brahmin is not to be led by virtuous observance, |
Pāraṅgato na pacceti tādī”ti. |
Having gone beyond, such a one does not return." |
Paramaṭṭhakasuttaniddeso pañcamo. |
Fifth is the Paramaṭṭhakasutta Niddesa. |
mnd6 |
mnd6 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
6. Jarāsuttaniddesa |
6. Jarāsutta Niddesa |
Atha jarāsuttaniddesaṁ vakkhati— |
Now the Jarāsutta Niddesa will be explained— |
Appaṁ vata jīvitaṁ idaṁ, |
Short indeed is this life, |
Oraṁ vassasatāpi miyyati; |
One dies even before a hundred years; |
Yo cepi aticca jīvati, |
And even if one lives beyond, |
Atha kho so jarasāpi miyyati. |
Then indeed one dies of old age. |
Appaṁ vata jīvitaṁ idanti. |
Short indeed is this life. |
Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ. |
"Life" means lifespan, duration, subsistence, sustenance, movement, continuance, maintenance, life, life-faculty. |
Api ca dvīhi kāraṇehi appakaṁ jīvitaṁ thokaṁ jīvitaṁ—ṭhitiparittatāya vā appakaṁ jīvitaṁ, sarasaparittatāya vā appakaṁ jīvitaṁ. |
Moreover, for two reasons life is short, life is brief: life is short due to the brevity of its duration, or life is short due to the paucity of its essence. |
Kathaṁ ṭhitiparittatāya vā appakaṁ jīvitaṁ? |
How is life short due to the brevity of its duration? |
Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; |
In the past mind-moment one lived, one is not living, one will not live; |
anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; |
In the future mind-moment one will live, one is not living, one has not lived; |
paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati. |
In the present mind-moment one is living, one has not lived, one will not live. |
“Jīvitaṁ attabhāvo ca, |
"Life and individual existence, |
sukhadukkhā ca kevalā; |
And mere pleasure and pain; |
Ekacittasamāyuttā, |
Are conjoined with a single mind-moment, |
lahuso vattate khaṇo. |
The moment passes swiftly. |
Cullāsītisahassāni, |
Eighty-four thousand |
kappā tiṭṭhanti ye marū; |
Eons do the gods exist; |
Na tveva tepi jīvanti, |
Yet even they do not live |
dvīhi cittehi saṁyutā. |
Conjoined with two mind-moments. |
Ye niruddhā marantassa, |
Those [aggregates] that have ceased for one dying, |
tiṭṭhamānassa vā idha; |
Or for one existing here; |
Sabbepi sadisā khandhā, |
All those aggregates are similar, |
gatā appaṭisandhikā. |
Gone without relinking. |
Anantarā ca ye bhaggā, |
And those that broke immediately [before], |
ye ca bhaggā anāgatā; |
And those that will break in the future; |
Tadantare niruddhānaṁ, |
Of those that ceased in between, |
vesamaṁ natthi lakkhaṇe. |
There is no difference in characteristic. |
Anibbattena na jāto, |
By the unproduced one is not born, |
paccuppannena jīvati; |
By the present one lives; |
Cittabhaggā mato loko, |
With the breaking of the mind, the world is dead, |
paññatti paramatthiyā. |
A designation in the ultimate sense. |
Yathā ninnā pavattanti, |
As [rivers] flow downwards, |
chandena pariṇāmitā; |
Directed by inclination; |
Acchinnadhārā vattanti, |
They flow in an unbroken stream, |
saḷāyatanapaccayā. |
Conditioned by the six sense-bases. |
Anidhānagatā bhaggā, |
Those broken have not gone to a store, |
puñjo natthi anāgate; |
There is no heap in the future; |
Nibbattā ye ca tiṭṭhanti, |
And those produced that exist |
āragge sāsapūpamā. |
Are like a mustard seed on a needle's point. |
Nibbattānañca dhammānaṁ, |
And of produced dhammas, |
bhaṅgo nesaṁ purakkhato; |
Their breaking is placed before them; |
Palokadhammā tiṭṭhanti, |
Things subject to dissolution exist, |
purāṇehi amissitā. |
Unmixed with past ones. |
Adassanato āyanti, |
They come from no visible [source], |
bhaṅgā gacchantyadassanaṁ; |
Breaking, they go to no visible [place]; |
Vijjuppādova ākāse, |
Like a flash of lightning in the sky, |
uppajjanti vayanti cā”ti. |
They arise and pass away." |
Evaṁ ṭhitiparittatāya appakaṁ jīvitaṁ. |
Thus, life is short due to the brevity of its duration. |
Kathaṁ sarasaparittatāya appakaṁ jīvitaṁ? |
How is life short due to the paucity of its essence? |
Assāsūpanibaddhaṁ jīvitaṁ, passāsūpanibaddhaṁ jīvitaṁ, assāsapassāsūpanibaddhaṁ jīvitaṁ, mahābhūtūpanibaddhaṁ jīvitaṁ, kabaḷīkārāhārūpanibaddhaṁ jīvitaṁ, usmūpanibaddhaṁ jīvitaṁ, viññāṇūpanibaddhaṁ jīvitaṁ. |
Life is dependent on in-breathing, life is dependent on out-breathing, life is dependent on in-breathing and out-breathing, life is dependent on the great elements, life is dependent on physical food, life is dependent on heat, life is dependent on consciousness. |
Mūlampi imesaṁ dubbalaṁ, pubbahetūpi imesaṁ dubbalā, ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā, sahabhūpi imesaṁ dubbalā, sampayogāpi imesaṁ dubbalā, sahajāpi imesaṁ dubbalā, yāpi payojikā sāpi dubbalā. |
Their root is also weak, their past causes are also weak, their conditions are also weak, their generative forces are also weak, their coexistent factors are also weak, their associated factors are also weak, their conascent factors are also weak, and that which impels them is also weak. |
Aññamaññaṁ ime niccadubbalā, aññamaññaṁ anavaṭṭhitā ime. |
These are always mutually weak, these are mutually unstable. |
Aññamaññaṁ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṁ ime. |
These cause each other to fall, for there is no protector for each other, nor do these establish each other. |
Yopi nibbattako so na vijjati. |
And that which produces them does not exist. |
“Na ca kenaci koci hāyati, |
"And by no one is anyone abandoned, |
Gandhabbā ca ime hi sabbaso; |
For these are entirely like gandhabbas; |
Purimehi pabhāvikā ime, |
These are produced by previous ones, |
Yepi pabhāvikā te pure matā; |
And those that produced them died before; |
Purimāpi ca pacchimāpi ca, |
And both the previous and the later, |
Aññamaññaṁ na kadāci maddasaṁsū”ti. |
Never saw each other at any time." |
Evaṁ sarasaparittatāya appakaṁ jīvitaṁ. |
Thus, life is short due to the paucity of its essence. |
Api ca cātumahārājikānaṁ devānaṁ jīvitaṁ upādāya manussānaṁ appakaṁ jīvitaṁ parittaṁ jīvitaṁ thokaṁ jīvitaṁ khaṇikaṁ jīvitaṁ lahukaṁ jīvitaṁ ittaraṁ jīvitaṁ anaddhanīyaṁ jīvitaṁ naciraṭṭhitikaṁ jīvitaṁ. |
Furthermore, compared to the lifespan of the devas of the Four Great Kings, human life is short, limited, brief, momentary, swift, transient, not long-lasting, not of long duration. |
Tāvatiṁsānaṁ devānaṁ …pe… yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ jīvitaṁ upādāya manussānaṁ appakaṁ jīvitaṁ parittaṁ jīvitaṁ thokaṁ jīvitaṁ khaṇikaṁ jīvitaṁ lahukaṁ jīvitaṁ ittaraṁ jīvitaṁ anaddhanīyaṁ jīvitaṁ naciraṭṭhitikaṁ jīvitaṁ. |
Compared to the lifespan of the Tāvatiṁsa devas… (and so on)... Yāma devas… Tusita devas… Nimmānaratī devas… Paranimmitavasavattī devas… Brahmakāyika devas, human life is short, limited, brief, momentary, swift, transient, not long-lasting, not of long duration. |
Vuttañhetaṁ bhagavatā—“appamidaṁ, bhikkhave, manussānaṁ āyu, gamaniyo samparāyo, mantāya boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
This was said by the Blessed One: "Short, bhikkhus, is the lifespan of humans; the future life is to be gone to; one should reflect wisely; good should be done; the holy life should be lived; there is no non-dying for one who is born. |
Yo, bhikkhave, ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. |
Whoever, bhikkhus, lives long, lives for a hundred years, a little more or less. |
Appamāyu manussānaṁ, |
Short is the lifespan of humans, |
hīḷeyya naṁ suporiso; |
A good person should not despise it; |
Careyyādittasīsova, |
One should fare as if one's head were on fire, |
natthi maccussanāgamo. |
There is no non-coming of death. |
Accayanti ahorattā, |
Days and nights pass by, |
jīvitaṁ uparujjhati; |
Life is obstructed; |
Āyu khiyyati maccānaṁ, |
The lifespan of mortals wastes away, |
kunnadīnaṁva odakan”ti. |
Like the water of small rivers." |
Appaṁ vata jīvitaṁ idaṁ. |
Short indeed is this life. |
Oraṁ vassasatāpi miyyatīti. |
One dies even before a hundred years. |
Kalalakālepi cavati marati antaradhāyati vippalujjati, abbudakālepi cavati marati antaradhāyati vippalujjati, pesikālepi cavati marati antaradhāyati vippalujjati, ghanakālepi cavati marati antaradhāyati vippalujjati, pasākhakālepi cavati marati antaradhāyati vippalujjati, jātamattopi cavati marati antaradhāyati vippalujjati, sūtigharepi cavati marati antaradhāyati vippalujjati, addhamāsikopi cavati marati antaradhāyati vippalujjati, māsikopi cavati marati antaradhāyati vippalujjati, dvemāsikopi … temāsikopi … catumāsikopi … pañcamāsikopi cavati marati antaradhāyati vippalujjati, chamāsikopi … sattamāsikopi … aṭṭhamāsikopi … navamāsikopi … dasamāsikopi … saṁvaccharikopi cavati marati antaradhāyati vippalujjati, dvevassikopi … tivassikopi … catuvassikopi … pañcavassikopi … chavassikopi … sattavassikopi … aṭṭhavassikopi … navavassikopi … dasavassikopi … vīsativassikopi … tiṁsavassikopi … cattārīsavassikopi … paññāsavassikopi … saṭṭhivassikopi … sattativassikopi … asītivassikopi … navutivassikopi cavati marati antaradhāyati vippalujjatīti—oraṁ vassasatāpi miyyati. |
Even at the embryonic stage one passes away, dies, disappears, perishes; even at the foetal stage one passes away, dies, disappears, perishes; even at the lump-of-flesh stage one passes away, dies, disappears, perishes; even at the solid-mass stage one passes away, dies, disappears, perishes; even at the limb-development stage one passes away, dies, disappears, perishes; even just after birth one passes away, dies, disappears, perishes; even in the delivery room one passes away, dies, disappears, perishes; even at half a month old one passes away, dies, disappears, perishes; even at one month old one passes away, dies, disappears, perishes; at two months old… three months old… four months old… five months old one passes away, dies, disappears, perishes; at six months old… seven months old… eight months old… nine months old… ten months old… one year old one passes away, dies, disappears, perishes; at two years old… three years old… four years old… five years old… six years old… seven years old… eight years old… nine years old… ten years old… twenty years old… thirty years old… forty years old… fifty years old… sixty years old… seventy years old… eighty years old… ninety years old one passes away, dies, disappears, perishes—"one dies even before a hundred years." |
Yo cepi aticca jīvatīti. |
And even if one lives beyond. |
Yo vassasataṁ atikkamitvā jīvati so ekaṁ vā vassaṁ jīvati, dve vā vassāni jīvati, tīṇi vā vassāni jīvati, cattāri vā vassāni jīvati, pañca vā vassāni jīvati …pe… dasa vā vassāni jīvati, vīsati vā vassāni jīvati, tiṁsaṁ vā vassāni jīvati, cattārīsaṁ vā vassāni jīvatīti—yo cepi aticca jīvati. |
Whoever lives beyond a hundred years, he lives for one year, or lives for two years, or lives for three years, or lives for four years, or lives for five years… (and so on)... or lives for ten years, or lives for twenty years, or lives for thirty years, or lives for forty years—"and even if one lives beyond." |
Atha kho so jarasāpi miyyatīti. |
Then indeed one dies of old age. |
Yadā jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto khaṇḍadanto palitakeso vilūnaṁ khalitasiro valinaṁ tilakāhatagatto vaṅko bhoggo daṇḍaparāyano, so jarāyapi cavati marati antaradhāyati vippalujjati, natthi maraṇamhā mokkho. |
When one is old, aged, elderly, far gone in years, attained to old age, with broken teeth, grey hair, sparse and bald head, wrinkled skin, spotted body, bent, crooked, relying on a staff, he passes away, dies, disappears, perishes even from old age; there is no escape from death. |
“Phalānamiva pakkānaṁ, |
"Like ripe fruits, |
pāto patanato bhayaṁ; |
There is fear of falling in the morning; |
Evaṁ jātāna maccānaṁ, |
So for mortals who are born, |
niccaṁ maraṇato bhayaṁ. |
There is always fear of death. |
Yathāpi kumbhakārassa, |
Just as a potter's |
kataṁ mattikabhājanaṁ; |
Earthen vessel made; |
Sabbaṁ bhedanapariyantaṁ, |
All end in breakage, |
evaṁ maccāna jīvitaṁ. |
So is the life of mortals. |
Daharā ca mahantā ca, |
Both the young and the old, |
ye bālā ye ca paṇḍitā; |
Those who are foolish and those who are wise; |
Sabbe maccuvasaṁ yanti, |
All go under the sway of death, |
sabbe maccuparāyanā. |
All have death as their destination. |
Tesaṁ maccuparetānaṁ, |
Of those overcome by death, |
gacchataṁ paralokato; |
Going from the next world; |
Na pitā tāyate puttaṁ, |
A father does not protect his son, |
ñātī vā pana ñātake. |
Nor relatives their kin. |
Pekkhataññeva ñātīnaṁ, |
While relatives are looking on, |
passa lālappataṁ puthu; |
See, many are lamenting; |
Ekamekova maccānaṁ, |
One by one, mortals |
govajjho viya niyyati; |
Are led like cattle to slaughter; |
Evamabbhāhato loko, |
Thus is the world afflicted, |
maccunā ca jarāya cā”ti. |
By death and by old age." |
Atha kho so jarasāpi miyyati. |
Then indeed one dies of old age. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Appaṁ vata jīvitaṁ idaṁ, |
"Short indeed is this life, |
Oraṁ vassasatāpi miyyati; |
One dies even before a hundred years; |
Yo cepi aticca jīvati, |
And even if one lives beyond, |
Atha kho so jarasāpi miyyatī”ti. |
Then indeed one dies of old age." |
Socanti janā mamāyite, |
People grieve for what they claim as "mine," |
Na hi santi niccā pariggahā; |
For possessions are not permanent; |
Vinābhāvaṁ santamevidaṁ, |
This very separation is certain, |
Iti disvā nāgāramāvase. |
Seeing this, one should not dwell in a house. |
Socanti janā mamāyiteti. |
People grieve for what they claim as 'mine'. |
Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. |
"People" means khattiyas and brahmins and vessas and suddas and householders and renunciants and devas and humans. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
"Mine-ness" means two kinds of mine-ness: mine-ness of craving and mine-ness of views… (and so on)... this is mine-ness of craving… (and so on)... this is mine-ness of views. |
Mamāyitaṁ vatthuṁ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti. |
They grieve even fearing the loss of what is claimed as "mine," they grieve when it is being lost, they grieve when it is lost. |
Mamāyitaṁ vatthuṁ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti kilamanti paridevanti urattāḷiṁ kandanti sammohaṁ āpajjantīti—socanti janā mamāyite. |
They grieve even fearing the change of what is claimed as "mine," they grieve when it is changing, they grieve when it has changed; they become weary, lament, beat their breasts, wail, fall into delusion—"people grieve for what they claim as 'mine'." |
Na hi santi niccā pariggahāti. |
For possessions are not permanent. |
Dve pariggahā—taṇhāpariggaho ca diṭṭhipariggaho ca …pe… ayaṁ taṇhāpariggaho …pe… ayaṁ diṭṭhipariggaho. |
Two possessions: possession of craving and possession of views… (and so on)... this is possession of craving… (and so on)... this is possession of views. |
Taṇhāpariggaho anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. |
Possession of craving is impermanent, conditioned, dependently arisen, subject to destruction, subject to decay, subject to fading away, subject to cessation, subject to change. |
Diṭṭhipariggahopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. |
Possession of views is also impermanent, conditioned, dependently arisen, subject to destruction, subject to decay, subject to fading away, subject to cessation, subject to change. |
Vuttañhetaṁ bhagavatā—“passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāyaṁ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyyā”ti? |
This was said by the Blessed One: "Do you see, bhikkhus, that possession, which possession is permanent, stable, eternal, not subject to change, and would remain so forever?" |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Sādhu, bhikkhave. |
"Good, bhikkhus. |
Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi, yvāyaṁ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyyā”ti. |
I too, bhikkhus, do not perceive that possession, which possession is permanent, stable, eternal, not subject to change, and would remain so forever." |
Pariggahā niccā dhuvā sassatā avipariṇāmadhammā natthi na santi na saṁvijjanti na labbhantīti—na hi santi niccā pariggahā. |
Permanent, stable, eternal, unchanging possessions do not exist, are not found, are not present, are not obtainable—"for possessions are not permanent." |
Vinābhāvaṁ santamevidanti. |
This very separation is certain. |
Nānābhāve vinābhāve aññathābhāve sante saṁvijjamāne upalabbhiyamāne. |
When diversity, separation, otherness exists, is present, is found. |
Vuttañhetaṁ bhagavatā —“alaṁ, ānanda. |
This was said by the Blessed One: "Enough, Ānanda. |
Mā soci mā paridevi. |
Do not grieve, do not lament. |
Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ—‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. |
Has it not been declared by me from the very beginning, Ānanda: 'There is diversity, separation, otherness from all that is dear and agreeable.' |
Taṁ kutettha, ānanda, labbhā—yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ taṁ vata mā palujjī’ti. |
How, Ānanda, could it be obtained here—that what is born, become, conditioned, subject to dissolution, should not dissolve? |
Netaṁ ṭhānaṁ vijjati. |
That is not possible. |
Purimānaṁ purimānaṁ khandhānaṁ dhātūnaṁ āyatanānaṁ vipariṇāmaññathābhāvā pacchimā pacchimā khandhā ca dhātuyo ca āyatanāni ca pavattantī”ti—vinābhāvaṁ santamevidaṁ. |
Due to the change and otherness of previous aggregates, elements, and sense-bases, later aggregates, elements, and sense-bases arise"—"this very separation is certain." |
Iti disvā nāgāramāvaseti. |
Seeing this, one should not dwell in a house. |
Itīti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatā metaṁ. |
"Iti" is a particle for connection, conjunction, completion, combination of letters, euphony of consonants, sequence of words. |
Itīti iti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā mamattesūti—iti disvā. |
Iti" means having thus seen, having perceived, having weighed, having judged, having made clear, having made manifest [the danger] in things claimed as "mine"—"seeing this. |
Nāgāramāvaseti sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—iti disvā nāgāramāvase. |
One should not dwell in a house" means having cut off all household obstructions, having cut off the obstruction of wife and children, having cut off the obstruction of relatives, having cut off the obstruction of friends and colleagues, having cut off the obstruction of stored possessions, having shaved off hair and beard, having put on saffron robes, having gone forth from home to homelessness, having attained a state of nothingness, one should fare alone, dwell alone, move alone, behave alone, maintain alone, sustain alone, keep going alone—"seeing this, one should not dwell in a house. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Socanti janā mamāyite, |
"People grieve for what they claim as 'mine,' |
Na hi santi niccā pariggahā; |
For possessions are not permanent; |
Vinābhāvaṁ santamevidaṁ, |
This very separation is certain, |
Iti disvā nāgāramāvase”ti. |
Seeing this, one should not dwell in a house." |
Maraṇenapi taṁ pahīyati, |
Even by death that is abandoned, |
Yaṁ puriso mamidanti maññati; |
Which a person thinks "this is mine"; |
Etampi viditvāna paṇḍito, |
Having known this too, the wise one, |
Na mamattāya nametha māmako. |
A follower [of the Buddha], should not incline to "mine-ness." |
Maraṇenapi taṁ pahīyatīti. |
Even by death that is abandoned. |
Maraṇanti yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccumaraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo. |
"Death" means the falling away, passing, breaking up, disappearance, decease, demise, dissolution of aggregates, laying down of the body, cutting off of the life-faculty of those various beings from those various orders of beings. |
Tanti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ. |
"That" means what pertains to form, what pertains to feeling, what pertains to perception, what pertains to formations, what pertains to consciousness. |
Pahīyatīti pahīyati jahīyati vijahīyati antaradhāyati vippalujjati. |
"Is abandoned" means is abandoned, is given up, is relinquished, disappears, perishes. |
Bhāsitampi hetaṁ— |
This has also been said— |
“Pubbeva maccaṁ vijahanti bhogā, |
"Possessions abandon a mortal even before [death], |
Maccova ne pubbataraṁ jahāti; |
Or a mortal abandons them even earlier; |
Asassatā bhogino kāmakāmī, |
Impermanent are enjoyers, desirers of sensual pleasures, |
Tasmā na socāmahaṁ sokakāle. |
Therefore, I do not grieve at a time for grief. |
Udeti āpūrati veti cando, |
The moon rises, waxes, and wanes, |
Atthaṁ tapetvāna paleti sūriyo; |
Having shone, the sun sets; |
Viditā mayā sattuka lokadhammā, |
Known by me are the worldly conditions, O Sattuka, |
Tasmā na socāmahaṁ sokakāle”ti. |
Therefore, I do not grieve at a time for grief." |
Maraṇenapi taṁ pahīyati. |
Even by death that is abandoned. |
Yaṁ puriso mamidanti maññatīti. |
Which a person thinks 'this is mine'. |
Yanti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ. |
"Which" means what pertains to form, what pertains to feeling, what pertains to perception, what pertains to formations, what pertains to consciousness. |
Purisoti saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo. |
"Person" means a convention, a common term, a designation, an expression, a name, a nomenclature, an appellation, an etymology, a term, a saying. |
Mamidanti maññatīti taṇhāmaññanāya maññati, diṭṭhimaññanāya maññati, mānamaññanāya maññati, kilesamaññanāya maññati, duccaritamaññanāya maññati, payogamaññanāya maññati, vipākamaññanāya maññatīti—yaṁ puriso mamidanti maññati. |
Thinks 'this is mine'" means he thinks with the thinking of craving, thinks with the thinking of views, thinks with the thinking of conceit, thinks with the thinking of defilements, thinks with the thinking of misconduct, thinks with the thinking of application, thinks with the thinking of result—"which a person thinks 'this is mine'. |
Etampi viditvāna paṇḍitoti. |
Having known this too, the wise one. |
Etaṁ ādīnavaṁ ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā mamattesūti, etampi viditvā paṇḍito dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti—etampi viditvāna paṇḍito. |
Having known, understood, weighed, judged, made clear, made manifest this danger in things claimed as "mine"; having known this too, the wise one, the steadfast one, the learned one, the intelligent one, the knowledgeable one, the discerning one, the sagacious one—"having known this too, the wise one." |
Na mamattāya nametha māmakoti. |
A follower [of the Buddha], should not incline to 'mine-ness'. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
"Mine-ness" means two kinds of mine-ness: mine-ness of craving and mine-ness of views… (and so on)... this is mine-ness of craving… (and so on)... this is mine-ness of views. |
Māmakoti buddhamāmako dhammamāmako saṅghamāmako. |
"Follower" means a follower of the Buddha, a follower of the Dhamma, a follower of the Sangha. |
So bhagavantaṁ mamāyati, bhagavā taṁ puggalaṁ pariggaṇhāti. |
He claims the Blessed One as "mine," the Blessed One accepts that person. |
Vuttañhetaṁ bhagavatā—“ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā; |
This was said by the Blessed One: "Those bhikkhus, bhikkhus, who are deceitful, stubborn, talkative, boastful, arrogant, unconcentrated, they, bhikkhus, are not my followers; |
apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. |
And those bhikkhus, bhikkhus, have departed from this Dhamma-Vinaya. |
Na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. |
And they do not attain growth, development, or abundance in this Dhamma-Vinaya. |
Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā; |
But those bhikkhus, bhikkhus, who are without deceit, not talkative, steadfast, not stubborn, well-concentrated, they indeed, bhikkhus, are my followers; |
anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. |
And those bhikkhus, bhikkhus, have not departed from this Dhamma-Vinaya. |
Te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. |
And they attain growth, development, and abundance in this Dhamma-Vinaya. |
Kuhā thaddhā lapā siṅgī, |
Deceitful, stubborn, talkative, boastful, |
unnaḷā asamāhitā; |
Arrogant, unconcentrated; |
Na te dhamme virūhanti, |
They do not grow in the Dhamma, |
sammāsambuddhadesite. |
Taught by the Perfectly Enlightened One. |
Nikkuhā nillapā dhīrā, |
Without deceit, not talkative, steadfast, |
atthaddhā susamāhitā; |
Not stubborn, well-concentrated; |
Te ve dhamme virūhanti, |
They indeed grow in the Dhamma, |
sammāsambuddhadesite”. |
Taught by the Perfectly Enlightened One." |
Na mamattāya nametha māmakoti. |
A follower [of the Buddha], should not incline to 'mine-ness'. |
Māmako taṇhāmamattaṁ pahāya diṭṭhimamattaṁ paṭinissajjitvā mamattāya na nameyya na onameyya, na tanninno assa na tappoṇo na tappabbhāro na tadadhimutto na tadadhipateyyoti—na mamattāya nametha māmako. |
A follower, having abandoned the mine-ness of craving and relinquished the mine-ness of views, should not incline to mine-ness, should not bend towards it, should not be inclined towards it, should not be prone to it, should not be devoted to it, should not be resolved upon it, should not be dominated by it—"a follower [of the Buddha], should not incline to 'mine-ness'." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Maraṇenapi taṁ pahīyati, |
"Even by death that is abandoned, |
Yaṁ puriso mamidanti maññati; |
Which a person thinks 'this is mine'; |
Etampi viditvāna paṇḍito, |
Having known this too, the wise one, |
Na mamattāya nametha māmako”ti. |
A follower [of the Buddha], should not incline to 'mine-ness'." |
Supinena yathāpi saṅgataṁ, |
As one met in a dream, |
Paṭibuddho puriso na passati; |
A person awakened does not see; |
Evampi piyāyitaṁ janaṁ, |
So too a beloved person, |
Petaṁ kālaṅkataṁ na passati. |
Dead, departed, one does not see. |
Supinena yathāpi saṅgatanti. |
As one met in a dream. |
Saṅgataṁ samāgataṁ samāhitaṁ sannipatitanti—supinena yathāpi saṅgataṁ. |
Met, encountered, assembled, gathered together—"as one met in a dream." |
Paṭibuddho puriso na passatīti yathā puriso supinagato candaṁ passati, sūriyaṁ passati, mahāsamuddaṁ passati, sineruṁ pabbatarājānaṁ passati, hatthiṁ passati, assaṁ passati, rathaṁ passati, pattiṁ passati, senābyūhaṁ passati, ārāmarāmaṇeyyakaṁ passati, vanarāmaṇeyyakaṁ … bhūmirāmaṇeyyakaṁ … pokkharaṇīrāmaṇeyyakaṁ passati; |
"A person awakened does not see" means just as a person in a dream sees the moon, sees the sun, sees the great ocean, sees Sineru, king of mountains, sees an elephant, sees a horse, sees a chariot, sees infantry, sees an army array, sees a delightful park, sees a delightful forest… delightful land… delightful lotus pond; |
paṭibuddho na kiñci passatīti—paṭibuddho puriso na passati. |
Awakened, one sees nothing—"a person awakened does not see." |
Evampi piyāyitaṁ jananti. |
So too a beloved person. |
Evanti opammasampaṭipādanaṁ. |
"So too" is a comparative statement. |
Piyāyitaṁ jananti mamāyitaṁ janaṁ mātaraṁ vā pitaraṁ vā bhātaraṁ vā bhaginiṁ vā puttaṁ vā dhītaraṁ vā mittaṁ vā amaccaṁ vā ñātiṁ vā sālohitaṁ vāti—evampi piyāyitaṁ janaṁ. |
Beloved person" means a person claimed as "mine," whether mother or father or brother or sister or son or daughter or friend or colleague or relative or kinsman—"so too a beloved person. |
Petaṁ kālaṅkataṁ na passatīti. |
Dead, departed, one does not see. |
Peto vuccati mato. |
"Departed" is called dead. |
Kālaṅkataṁ na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti—petaṁ kālaṅkataṁ na passati. |
Departed, one does not see, does not behold, does not attain, does not find, does not obtain—"dead, departed, one does not see." |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Supinena yathāpi saṅgataṁ, |
"As one met in a dream, |
Paṭibuddho puriso na passati; |
A person awakened does not see; |
Evampi piyāyitaṁ janaṁ, |
So too a beloved person, |
Petaṁ kālaṅkataṁ na passatī”ti. |
Dead, departed, one does not see." |
Diṭṭhāpi sutāpi te janā, |
Those people are seen and heard, |
Yesaṁ nāmamidaṁ pavuccati; |
Whose name is spoken here; |
Nāmaṁyevāvasissati, |
Only the name remains, |
Akkheyyaṁ petassa jantuno. |
To be told of the departed being. |
Diṭṭhāpi sutāpi te janāti. |
Those people are seen and heard. |
Diṭṭhāti ye cakkhuviññāṇābhisambhūtā. |
"Seen" means those produced by eye-consciousness. |
Sutāti ye sotaviññāṇābhisambhūtā. |
"Heard" means those produced by ear-consciousness. |
Te janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā cāti—diṭṭhāpi sutāpi te janā. |
Those people" means khattiyas and brahmins and vessas and suddas and householders and renunciants and devas and humans—"those people are seen and heard. |
Yesaṁ nāmamidaṁ pavuccatīti. |
Whose name is spoken here. |
Yesanti yesaṁ khattiyānaṁ brāhmaṇānaṁ vessānaṁ suddānaṁ gahaṭṭhānaṁ pabbajitānaṁ devānaṁ manussānaṁ. |
"Whose" means of which khattiyas, brahmins, vessas, suddas, householders, renunciants, devas, humans. |
Nāmanti saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo. |
"Name" means a convention, a common term, a designation, an expression, a name, a nomenclature, an appellation, an etymology, a term, a saying. |
Pavuccatīti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti—yesaṁ nāmamidaṁ pavuccati. |
Is spoken" means is spoken, is uttered, is told, is said, is declared, is expressed—"whose name is spoken here. |
Nāmaṁyevāvasissati akkheyyanti. |
Only the name remains, to be told. |
Rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ pahīyati jahīyati vijahīyati antaradhāyati vippalujjati, nāmaṁyevāvasissati. |
What pertains to form, what pertains to feeling, what pertains to perception, what pertains to formations, what pertains to consciousness is abandoned, is given up, is relinquished, disappears, perishes; only the name remains. |
Akkheyyanti. Akkhātuṁ kathetuṁ bhaṇituṁ dīpayituṁ voharitunti—nāmaṁ evāvasissati akkheyyaṁ. |
To be told." To tell, to relate, to say, to declare, to express—"only the name remains, to be told. |
Petassa jantunoti. |
Of the departed being. |
Petassāti matassa kālaṅkatassa. |
"Of the departed" means of the dead, of the deceased. |
Jantunoti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassāti—petassa jantuno. |
Of the being" means of the creature, man, human, person, individual, living being, sentient being, creature, Inda's offspring, human—"of the departed being. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Diṭṭhāpi sutāpi te janā, |
"Those people are seen and heard, |
Yesaṁ nāmamidaṁ pavuccati; |
Whose name is spoken here; |
Nāmaṁyevāvasissati, |
Only the name remains, |
Akkheyyaṁ petassa jantuno”ti. |
To be told of the departed being." |
Sokapparidevamaccharaṁ, |
Grief, lamentation, and stinginess, |
Na pajahanti giddhā mamāyite; |
Those greedy for what they claim as "mine" do not abandon; |
Tasmā munayo pariggahaṁ, |
Therefore, sages, having abandoned possessions, |
Hitvā acariṁsu khemadassino. |
Wandered, seeing security. |
Sokapparidevamaccharaṁ na pajahanti giddhā mamāyiteti. |
Grief, lamentation, and stinginess, those greedy for what they claim as 'mine' do not abandon. |
Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko antodāho antoparidāho cetaso parijjhāyanā domanassaṁ sokasallaṁ. |
"Grief" means, for one afflicted by loss of relatives, or afflicted by loss of wealth, or afflicted by loss of health, or afflicted by loss of virtue, or afflicted by loss of views, or affected by some other loss, or afflicted by some other painful condition: grief, grieving, state of grieving, inner grief, inner intense grief, inner burning, inner intense burning, mental anguish, displeasure, the dart of grief. |
Paridevoti ñātibyasanena vā phuṭṭhassa …pe… diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṁ. |
"Lamentation" means, for one afflicted by loss of relatives… (and so on)... or afflicted by loss of views, or affected by some other loss, or afflicted by some other painful condition: wailing, lamenting, act of wailing, act of lamenting, state of wailing, state of lamenting, utterance, prattle, babble, chattering, state of chattering. |
Macchariyanti pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
"Stinginess" means five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding beauty, stinginess regarding Dhamma. |
Yaṁ evarūpaṁ macchariyaṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—idaṁ vuccati macchariyaṁ. |
Whatever such stinginess, act of being stingy, state of being stingy, meanness, avarice, bitterness, lack of generosity of mind—this is called stinginess. |
Api ca khandhamacchariyampi macchariyaṁ, dhātumacchariyampi macchariyaṁ, āyatanamacchariyampi macchariyaṁ gāho—idaṁ vuccati macchariyaṁ. |
Moreover, stinginess regarding aggregates is also stinginess, stinginess regarding elements is also stinginess, stinginess regarding sense-bases, grasping—this is called stinginess. |
Gedho vuccati taṇhā. |
"Greed" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Which is lust, strong lust… (and so on)... covetousness, greed, unwholesome root. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
"Mine-ness" means two kinds of mine-ness: mine-ness of craving and mine-ness of views… (and so on)... this is mine-ness of craving… (and so on)... this is mine-ness of views. |
Mamāyitaṁ vatthuṁ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti, mamāyitaṁ vatthuṁ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti, mamāyitaṁ vatthuṁ acchedasaṅkinopi paridevanti, acchijjantepi paridevanti, acchinnepi paridevanti. |
They grieve even fearing the loss of what is claimed as "mine," they grieve when it is being lost, they grieve when it is lost; they grieve even fearing the change of what is claimed as "mine," they grieve when it is changing, they grieve when it has changed; they lament even fearing the loss of what is claimed as "mine," they lament when it is being lost, they lament when it is lost. |
Mamāyitaṁ vatthuṁ vipariṇāmasaṅkinopi paridevanti, vipariṇāmantepi paridevanti, vipariṇatepi paridevanti. |
They lament even fearing the change of what is claimed as "mine," they lament when it is changing, they lament when it has changed. |
Mamāyitaṁ vatthuṁ rakkhanti gopenti pariggaṇhanti mamāyanti maccharāyanti; |
They protect, guard, possess, claim as "mine," are stingy with what is claimed as "mine"; |
mamāyitasmiṁ vatthusmiṁ sokaṁ na jahanti, paridevaṁ na jahanti, macchariyaṁ na jahanti, gedhaṁ na jahanti na pajahanti na vinodenti na byantiṁ karonti na anabhāvaṁ gamentīti—sokapparidevamaccharaṁ na pajahanti giddhā mamāyite. |
Regarding the thing claimed as "mine," they do not abandon grief, they do not abandon lamentation, they do not abandon stinginess, they do not abandon greed, they do not give it up, they do not dispel it, they do not bring it to an end, they do not cause it to disappear—"grief, lamentation, and stinginess, those greedy for what they claim as 'mine' do not abandon." |
Tasmā munayo pariggahaṁ, hitvā acariṁsu khemadassinoti. |
Therefore, sages, having abandoned possessions, wandered, seeing security. |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā etaṁ ādīnavaṁ sampassamānā mamattesūti—tasmā. |
Therefore" means therefore, for that reason, for that cause, due to that condition, on that account, seeing this danger in things claimed as "mine"—"therefore. |
Munayoti monaṁ vuccati ñāṇaṁ. |
"Sages" means "sagehood" is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding… (and so on)... non-delusion, investigation of Dhamma, right view. |
Tena ñāṇena samannāgatā munayo monappattā. |
Endowed with that knowledge, sages have attained sagehood. |
Tīṇi moneyyāni—kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ …pe… saṅgajālamaticca so muni. |
Three kinds of sagehood: sagehood of body, sagehood of speech, sagehood of mind… (and so on)... having transcended the net of attachment, he is a sage. |
Pariggahoti dve pariggahā—taṇhāpariggaho ca diṭṭhipariggaho ca …pe… ayaṁ taṇhāpariggaho …pe… ayaṁ diṭṭhipariggaho. |
"Possessions" means two possessions: possession of craving and possession of views… (and so on)... this is possession of craving… (and so on)... this is possession of views. |
Munayo taṇhāpariggahaṁ pariccajitvā diṭṭhipariggahaṁ paṭinissajjitvā cajitvā pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā acariṁsu vihariṁsu iriyiṁsu vattiṁsu pāliṁsu yapiṁsu yāpiṁsu. |
Sages, having renounced possession of craving, having relinquished possession of views, having abandoned, given up, dispelled, brought to an end, caused to disappear [them], wandered, dwelled, moved, behaved, maintained, sustained, kept going. |
Khemadassinoti khemaṁ vuccati amataṁ nibbānaṁ. |
"Seeing security" means "security" is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Khemadassinoti khemadassino tāṇadassino leṇadassino saraṇadassino abhayadassino accutadassino amatadassino nibbānadassinoti—tasmā munayo pariggahaṁ hitvā acariṁsu khemadassino. |
Seeing security" means seeing security, seeing protection, seeing shelter, seeing refuge, seeing fearlessness, seeing the imperishable, seeing the deathless, seeing Nibbāna—"therefore, sages, having abandoned possessions, wandered, seeing security. |
Tenāha bhagavā— |
Thus said the Blessed One— |
“Sokapparidevamaccharaṁ, |
"Grief, lamentation, and stinginess, |
Na jahanti giddhā mamāyite; |
Those greedy for what they claim as 'mine' do not abandon; |
Tasmā munayo pariggahaṁ, |
Therefore, sages, having abandoned possessions, |
Hitvā acariṁsu khemadassino”ti. |
Wandered, seeing security." |
Patilīnacarassa bhikkhuno, |
For a bhikkhu who fares withdrawn, |
Bhajamānassa vivittamāsanaṁ; |
Resorting to a secluded seat; |
Sāmaggiyamāhu tassa taṁ, |
They speak of harmony for him, |
Yo attānaṁ bhavane na dassaye. |
Who does not show himself in existence. |
Patilīnacarassa bhikkhunoti. |
Of the monk practicing seclusion, thus. |
Patilīnacarā vuccanti satta sekkhā. |
Those practicing seclusion are called the seven learners. |
Arahā patilīno. |
The Arahant is secluded. |
Kiṅkāraṇā patilīnacarā vuccanti satta sekkhā? |
For what reason are those practicing seclusion called the seven learners? |
Te tato tato cittaṁ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṁ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, sotadvāre cittaṁ …pe… ghānadvāre cittaṁ … jivhādvāre cittaṁ … kāyadvāre cittaṁ … manodvāre cittaṁ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. |
They, from this and that, withdrawing the mind, shrinking it back, turning it away, restraining it, controlling it, checking it, guarding it, protecting it, move, wander, dwell, conduct themselves, maintain, preserve, sustain, keep going; at the eye-door withdrawing the mind, shrinking it back, turning it away, restraining it, controlling it, checking it, guarding it, protecting it, move, wander, dwell, conduct themselves, maintain, preserve, sustain, keep going; at the ear-door the mind… (etc.)… at the nose-door the mind… at the tongue-door the mind… at the body-door the mind… at the mind-door withdrawing the mind, shrinking it back, turning it away, restraining it, controlling it, checking it, guarding it, protecting it, move, wander, dwell, conduct themselves, maintain, preserve, sustain, keep going. |
Yathā kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativaṭṭati na sampasāriyati; |
Just as a chicken feather or a strip of sinew, when thrown into a fire, shrinks, curls up, rolls up, and does not spread out; |
evamevaṁ tato tato cittaṁ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṁ … sotadvāre cittaṁ … ghānadvāre cittaṁ … jivhādvāre cittaṁ … kāyadvāre cittaṁ … manodvāre cittaṁ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. |
even so, from this and that, withdrawing the mind, shrinking it back, turning it away, restraining it, controlling it, checking it, guarding it, protecting it, they move, wander, dwell, conduct themselves, maintain, preserve, sustain, keep going; at the eye-door the mind… at the ear-door the mind… at the nose-door the mind… at the tongue-door the mind… at the body-door the mind… at the mind-door withdrawing the mind, shrinking it back, turning it away, restraining it, controlling it, checking it, guarding it, protecting it, they move, wander, dwell, conduct themselves, maintain, preserve, sustain, keep going. |
Taṅkāraṇā patilīnacarā vuccanti satta sekkhā. |
For that reason, those practicing seclusion are called the seven learners. |
Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti—patilīnacarassa bhikkhuno. |
"Of a monk" means of an ordinary good monk or of a monk who is a learner—of the monk practicing seclusion. |
Bhajamānassa vivittamāsananti āsanaṁ vuccati yattha nisīdanti—mañco pīṭhaṁ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. |
"Of one frequenting a secluded seat" means: a seat is called that where one sits—a couch, a chair, a cushion, a mat, a piece of hide, a layer of grass, a layer of leaves, a layer of straw. |
Taṁ āsanaṁ asappāyarūpadassanena rittaṁ vivittaṁ pavivittaṁ, asappāyasaddassavanena rittaṁ vivittaṁ pavivittaṁ, asappāyagandhaghāyanena … asappāyarasasāyanena … asappāyaphoṭṭhabbaphusanena … asappāyehi pañcahi kāmaguṇehi rittaṁ vivittaṁ pavivittaṁ. |
That seat is empty, secluded, remote from the sight of unsuitable forms; empty, secluded, remote from the hearing of unsuitable sounds; empty, secluded, remote from the smelling of unsuitable odours… from the tasting of unsuitable flavours… from the touching of unsuitable tangibles… empty, secluded, remote from the five unsuitable strands of sensual pleasure. |
Taṁ vivittaṁ āsanaṁ bhajato sambhajato sevato nisevato saṁsevato paṭisevatoti—bhajamānassa vivittamāsanaṁ. |
Of one who resorts to, frequents, attends to, regularly attends to, cultivates, practices that secluded seat—thus "of one frequenting a secluded seat." |
Sāmaggiyamāhu tassa taṁ, yo attānaṁ bhavane na dassayeti. |
They call that concord for him, who does not show himself in any state of existence. |
Sāmaggiyoti tisso sāmaggiyo—gaṇasāmaggī, dhammasāmaggī, anabhinibbattisāmaggī. |
"Concord" means three kinds of concord—concord of the group, concord of the Dhamma, concord of non-rebecoming. |
Katamā gaṇasāmaggī? |
What is concord of the group? |
Bahū cepi bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti—ayaṁ gaṇasāmaggī. |
If many monks dwell in concord, rejoicing together, without contention, like milk and water mixed, looking at one another with affectionate eyes—this is concord of the group. |
Katamā dhammasāmaggī? |
What is concord of the Dhamma? |
Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. |
The four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path. |
Te ekato pakkhandanti pasīdanti sampatiṭṭhanti vimuccanti; |
These converge, become clear, are well established, and lead to liberation; |
na tesaṁ dhammānaṁ vivādo pavivādo atthi—ayaṁ dhammasāmaggī. |
there is no dispute or contention regarding these dhammas—this is concord of the Dhamma. |
Katamā anabhinibbattisāmaggī? |
What is concord of non-rebecoming? |
Bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti; |
If many monks attain parinibbāna with the Nibbāna-element without residue remaining; |
na tesaṁ nibbānadhātuyā ūnattaṁ vā puṇṇattaṁ vā paññāyati—ayaṁ anabhinibbattisāmaggī. |
no deficiency or fullness in that Nibbāna-element is discerned for them—this is concord of non-rebecoming. |
Bhavaneti nerayikānaṁ nirayo bhavanaṁ, tiracchānayonikānaṁ tiracchānayoni bhavanaṁ, pettivisayikānaṁ pettivisayo bhavanaṁ, manussānaṁ manussaloko bhavanaṁ, devānaṁ devaloko bhavananti. |
"In any state of existence" means: for hell-beings, hell is their abode; for those in the animal realm, the animal realm is their abode; for those in the realm of ghosts, the realm of ghosts is their abode; for humans, the human world is their abode; for devas, the deva world is their abode. |
Sāmaggiyamāhu tassa taṁ, yo attānaṁ bhavane na dassayeti. |
They call that concord for him, who does not show himself in any state of existence. |
Tassesā sāmaggī etaṁ channaṁ etaṁ patirūpaṁ etaṁ anucchavikaṁ etaṁ anulomaṁ, yo evaṁ paṭicchanne niraye attānaṁ na dasseyya, tiracchānayoniyaṁ attānaṁ na dasseyya, pettivisaye attānaṁ na dasseyya, manussaloke attānaṁ na dasseyya, devaloke attānaṁ na dasseyyāti evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—sāmaggiyamāhu tassa taṁ, yo attānaṁ bhavane na dassaye. |
For him this concord is fitting, this is suitable, this is proper, this is in accordance: that one should not show oneself in the hidden hell, should not show oneself in the animal realm, should not show oneself in the realm of ghosts, should not show oneself in the human world, should not show oneself in the deva world—thus they said, thus they declare, thus they speak, thus they explain, thus they express it—they call that concord for him, who does not show himself in any state of existence. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Patilīnacarassa bhikkhuno, |
"For the monk practicing seclusion, |
Bhajamānassa vivittamāsanaṁ; |
Frequenting a secluded seat; |
Sāmaggiyamāhu tassa taṁ, |
They call that concord for him, |
Yo attānaṁ bhavane na dassaye”ti. |
Who does not show himself in any state of existence," thus. |
Sabbattha munī anissito, |
Everywhere the sage is unattached, |
Na piyaṁ kubbati nopi appiyaṁ; |
He makes nothing dear, nor anything undear; |
Tasmiṁ paridevamaccharaṁ, |
In him lamentation and avarice, |
Paṇṇe vāri yathā na limpati. |
Like water on a leaf, do not adhere. |
Sabbattha munī anissitoti. |
"Everywhere the sage is unattached," thus. |
Sabbaṁ vuccati dvādasāyatanāni—cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. |
"Everywhere" refers to the twelve sense bases—the eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
"Sage" thus. Sagacity is called knowledge… (etc.)… having overcome the net of attachment, he is a sage. |
Anissitoti. Dve nissayā—taṇhānissayo ca diṭṭhinissayo ca …pe… ayaṁ taṇhānissayo …pe… ayaṁ diṭṭhinissayo. |
"Unattached" thus. There are two attachments—attachment to craving and attachment to views… (etc.)… this is attachment to craving… (etc.)… this is attachment to views. |
Muni taṇhānissayaṁ pahāya diṭṭhinissayaṁ paṭinissajjitvā cakkhuṁ anissito sotaṁ anissito ghānaṁ anissito jivhaṁ anissito kāyaṁ anissito manaṁ anissito rūpe … sadde … gandhe … rase … phoṭṭhabbe … dhamme … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … kāmadhātuṁ … rūpadhātuṁ … arūpadhātuṁ … kāmabhavaṁ … rūpabhavaṁ … arūpabhavaṁ … saññābhavaṁ … asaññābhavaṁ … nevasaññānāsaññābhavaṁ … ekavokārabhavaṁ … catuvokārabhavaṁ … pañcavokārabhavaṁ … atītaṁ … anāgataṁ … paccuppannaṁ … diṭṭhaṁ … sutaṁ … mutaṁ … viññātaṁ … sabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—sabbattha muni anissito. |
The sage, having abandoned attachment to craving and having relinquished attachment to views, dwells unattached to the eye, unattached to the ear, unattached to the nose, unattached to the tongue, unattached to the body, unattached to the mind; unattached to forms… sounds… odours… tastes… tangibles… mental objects… family… group… dwelling… gain… honour… praise… happiness… robes… almsfood… lodging… requisites of medicine for the sick… the realm of desire… the realm of form… the formless realm… existence in the desire realm… existence in the form realm… existence in the formless realm… existence with perception… existence without perception… existence with neither perception nor non-perception… existence with one constituent… existence with four constituents… existence with five constituents… the past… the future… the present… the seen… the heard… the sensed… the cognized… unattached to all things, not clinging, not approaching, not consumed by, not fixated on, gone forth, detached, released, disjoined, dwelling with a mind that has set its boundaries—thus "everywhere the sage is unattached." |
Na piyaṁ kubbati nopi appiyanti. |
"He makes nothing dear, nor anything undear," thus. |
Piyāti dve piyā—sattā vā saṅkhārā vā. |
"Dear" thus: two kinds of dear things—beings or conditioned phenomena. |
Katame sattā piyā? |
What are dear beings? |
Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītarā vā mittā vā amaccā vā ñātī vā sālohitā vā—ime sattā piyā. |
Here, those who wish one well, wish one good, wish one comfort, wish one security from bondage: mother or father or brother or sister or sons or daughters or friends or colleagues or relatives or kinsmen by blood—these are dear beings. |
Katame saṅkhārā piyā? |
What are dear conditioned phenomena? |
Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā—ime saṅkhārā piyā. |
Agreeable forms, agreeable sounds, agreeable odours, agreeable tastes, agreeable tangibles—these are dear conditioned phenomena. |
Appiyāti dve appiyā—sattā vā saṅkhārā vā. |
"Undear" thus: two kinds of undear things—beings or conditioned phenomena. |
Katame sattā appiyā? |
What are undear beings? |
Idha yassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā—ime sattā appiyā. |
Here, those who wish one harm, wish one ill, wish one discomfort, wish one insecurity from bondage, wish to deprive one of life—these are undear beings. |
Katame saṅkhārā appiyā? |
What are undear conditioned phenomena? |
Amanāpikā rūpā amanāpikā saddā amanāpikā gandhā amanāpikā rasā amanāpikā phoṭṭhabbā—ime saṅkhārā appiyā. |
Disagreeable forms, disagreeable sounds, disagreeable odours, disagreeable tastes, disagreeable tangibles—these are undear conditioned phenomena. |
Na piyaṁ kubbati nopi appiyanti. |
"He makes nothing dear, nor anything undear," thus. |
“Ayaṁ me satto piyo, ime ca saṅkhārā manāpā”ti rāgavasena piyaṁ na karoti; |
"This being is dear to me, and these conditioned phenomena are agreeable"—he does not make them dear through passion; |
“ayaṁ me satto appiyo, ime ca saṅkhārā amanāpā”ti paṭighavasena appiyaṁ na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti—na piyaṁ kubbati nopi appiyaṁ. |
this being is undear to me, and these conditioned phenomena are disagreeable"—he does not make them undear, does not generate, does not produce, does not bring into existence, does not fully bring into existence through aversion—thus "he makes nothing dear, nor anything undear. |
Tasmiṁ paridevamaccharaṁ paṇṇe vāri yathā na limpatīti. |
"In him lamentation and avarice, like water on a leaf, do not adhere," thus. |
Tasminti tasmiṁ puggale arahante khīṇāsave. |
"In him" means: in that person, the Arahant, the one whose cankers are destroyed. |
Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṁ. |
"Lamentation" means: for one afflicted by the loss of relatives, or afflicted by the loss of wealth, or afflicted by the loss of health, or afflicted by the loss of virtue, or afflicted by the loss of right view, or beset by some other misfortune, afflicted by some other painful state: wailing, lamenting, state of wailing, state of lamenting, utter wailing, utter lamenting, verbal chatter, incoherent talk, babbling, state of babbling, state of having babbled. |
Macchariyanti pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
"Avarice" means: five kinds of avarice—avarice regarding dwellings, avarice regarding families, avarice regarding gains, avarice regarding praise/complexion, avarice regarding the Dhamma. |
Yaṁ evarūpaṁ macchariyaṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—idaṁ vuccati macchariyaṁ. |
Such avarice, the act of being avaricious, the state of having been avaricious, stinginess, niggardliness, bitterness, hardness of heart—this is called avarice. |
Api ca khandhamacchariyampi macchariyaṁ, dhātumacchariyampi macchariyaṁ, āyatanamacchariyampi macchariyaṁ gāho—idaṁ vuccati macchariyaṁ. |
Moreover, avarice regarding the aggregates is also avarice, avarice regarding the elements is also avarice, avarice regarding the sense bases, grasping—this is called avarice. |
Paṇṇe vāri yathā na limpatīti. |
"Like water on a leaf, do not adhere," thus. |
Paṇṇaṁ vuccati padumapattaṁ. |
"Leaf" is called a lotus leaf. |
Vāri vuccati udakaṁ. |
"Water" is called water. |
Yathā vāri padumapattaṁ na limpati na palimpati na upalimpati alittaṁ apalittaṁ anupalittaṁ, evamevaṁ tasmiṁ puggale arahante khīṇāsave paridevo macchariyañca na limpati na palimpati na upalimpati alittā apalittā anupalittā. |
Just as water does not adhere to a lotus leaf, is not smeared on it, does not stain it, is unstained, unsmeared, unblemished; even so, in that person, the Arahant, the one whose cankers are destroyed, lamentation and avarice do not adhere, are not smeared on, do not stain, are unstained, unsmeared, unblemished. |
So ca puggalo arahanto tehi kilesehi na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—tasmiṁ paridevamaccharaṁ paṇṇe vāri yathā na limpati. |
And that person, the Arahant, is not adhered to, not smeared by, not stained by those defilements; unstained, unsmeared, unblemished, he dwells gone forth, detached, released, disjoined, with a mind that has set its boundaries—thus "in him lamentation and avarice, like water on a leaf, do not adhere." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Sabbattha munī anissito, |
"Everywhere the sage is unattached, |
Na piyaṁ kubbati nopi appiyaṁ; |
He makes nothing dear, nor anything undear; |
Tasmiṁ paridevamaccharaṁ, |
In him lamentation and avarice, |
Paṇṇe vāri yathā na limpatī”ti. |
Like water on a leaf, do not adhere," thus. |
Udabindu yathāpi pokkhare, |
Like a drop of water on a lotus leaf, |
Padume vāri yathā na limpati; |
Or as water on a lotus flower does not adhere; |
Evaṁ muni nopalimpati, |
So the sage is not defiled, |
Yadidaṁ diṭṭhasutaṁ mutesu vā. |
By what is seen, heard, or sensed. |
Udabindu yathāpi pokkhareti. |
"Like a drop of water on a lotus leaf," thus. |
Udabindu vuccati udakathevo. |
"Drop of water" is called a water-drop. |
Pokkharaṁ vuccati padumapattaṁ. |
"Lotus leaf" is called a lotus leaf. |
Yathā udabindu padumapatte na limpati na palimpati na upalimpati alittaṁ apalittaṁ anupalittanti—udabindu yathāpi pokkhare. |
Just as a drop of water on a lotus leaf does not adhere, is not smeared on, does not stain it, is unstained, unsmeared, unblemished—thus "like a drop of water on a lotus leaf." |
Padume vāri yathā na limpatīti. |
"Or as water on a lotus flower does not adhere," thus. |
Padumaṁ vuccati padumapupphaṁ. |
"Lotus flower" is called a lotus blossom. |
Vāri vuccati udakaṁ. |
"Water" is called water. |
Yathā vāri padumapupphaṁ na limpati na palimpati na upalimpati alittaṁ apalittaṁ anupalittanti—padume vāri yathā na limpati. |
Just as water on a lotus blossom does not adhere, is not smeared on, does not stain it, is unstained, unsmeared, unblemished—thus "or as water on a lotus flower does not adhere." |
Evaṁ muni nopalimpati, yadidaṁ diṭṭhasutaṁ mutesu vāti. |
"So the sage is not defiled, by what is seen, heard, or sensed," thus. |
Evanti opammasampaṭipādanaṁ. |
"So" is a comparison and illustration. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
"Sage" thus. Sagacity is called knowledge… (etc.)… having overcome the net of attachment, he is a sage. |
Lepāti dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
"Defilement" thus: two defilements—the defilement of craving and the defilement of views… (etc.)… this is the defilement of craving… (etc.)… this is the defilement of views. |
Muni taṇhālepaṁ pahāya diṭṭhilepaṁ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—evaṁ muni nopalimpati, yadidaṁ diṭṭhasutaṁ mutesu vā. |
The sage, having abandoned the defilement of craving and having relinquished the defilement of views, is not defiled by the seen, not defiled by the heard, not defiled by the sensed, not defiled by the cognized; he is not smeared by, not stained by it; unstained, unsmeared, unblemished, he dwells gone forth, detached, released, disjoined, with a mind that has set its boundaries—thus "so the sage is not defiled, by what is seen, heard, or sensed." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Udabindu yathāpi pokkhare, |
"Like a drop of water on a lotus leaf, |
Padume vāri yathā na limpati; |
Or as water on a lotus flower does not adhere; |
Evaṁ muni nopalimpati, |
So the sage is not defiled, |
Yadidaṁ diṭṭhasutaṁ mutesu vā”ti. |
By what is seen, heard, or sensed," thus. |
Dhono na hi tena maññati, |
The cleansed one does not conceive through that, |
Yadidaṁ diṭṭhasutaṁ mutesu vā; |
Which is seen, heard, or sensed; |
Nāññena visuddhimicchati, |
He does not seek purification by another means, |
Na hi so rajjati no virajjati. |
For he is not impassioned, nor dispassionate. |
Dhono na hi tena maññati, yadidaṁ diṭṭhasutaṁ mutesu vāti. |
"The cleansed one does not conceive through that, which is seen, heard, or sensed," thus. |
Dhonoti dhonā vuccati paññā. |
"Cleansed" thus: cleansing is called wisdom. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That wisdom which is understanding… (etc.)… non-delusion, investigation of phenomena, right view. |
Kiṅkāraṇā dhonā vuccati paññā? |
For what reason is cleansing called wisdom? |
Tāya paññāya kāyaduccaritaṁ dhutañca dhotañca sandhotañca niddhotañca, vacīduccaritaṁ … manoduccaritaṁ dhutañca dhotañca sandhotañca niddhotañca, rāgo dhuto ca dhoto ca sandhoto ca niddhoto ca, doso … moho … kodho … upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. |
By that wisdom, misconduct of body is shaken off, washed away, thoroughly washed away, and cleansed; misconduct of speech… misconduct of mind is shaken off, washed away, thoroughly washed away, and cleansed; passion is shaken off, washed away, thoroughly washed away, and cleansed; aversion… delusion… anger… hostility… contempt… rivalry… envy… avarice… deceit… craftiness… obstinacy… presumption… pride… conceit… intoxication… negligence… all defilements… all misconduct… all distresses… all fevers… all torments… all unwholesome formations are shaken off, washed away, thoroughly washed away, and cleansed. |
Taṅkāraṇā dhonā vuccati paññā. |
For that reason, cleansing is called wisdom. |
Atha vā sammādiṭṭhiyā micchādiṭṭhi dhutā ca dhotā ca sandhotā ca niddhotā ca, sammāsaṅkappena micchāsaṅkappo dhuto ca dhoto ca sandhoto ca niddhoto ca, sammāvācāya micchāvācā dhutā ca … sammākammantena micchākammanto dhuto ca … sammāājīvena micchāājīvo dhuto ca … sammāvāyāmena micchāvāyāmo dhuto ca … sammāsatiyā micchāsati dhutā ca … sammāsamādhinā micchāsamādhi dhuto ca … sammāñāṇena micchāñāṇaṁ dhutañca … sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca. |
Or, by right view, wrong view is shaken off, washed away, thoroughly washed away, and cleansed; by right resolve, wrong resolve is shaken off, washed away, thoroughly washed away, and cleansed; by right speech, wrong speech is shaken off… by right action, wrong action is shaken off… by right livelihood, wrong livelihood is shaken off… by right effort, wrong effort is shaken off… by right mindfulness, wrong mindfulness is shaken off… by right concentration, wrong concentration is shaken off… by right knowledge, wrong knowledge is shaken off… by right liberation, wrong liberation is shaken off, washed away, thoroughly washed away, and cleansed. |
Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. |
Or, by the Noble Eightfold Path, all defilements… all misconduct… all distresses… all fevers… all torments… all unwholesome formations are shaken off, washed away, thoroughly washed away, and cleansed. |
Arahā imehi dhonehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato. |
The Arahant is endowed, fully endowed, approached, fully approached, attained, fully attained, possessed of these cleansing qualities. |
Tasmā arahā dhono. |
Therefore, the Arahant is cleansed. |
So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti—dhono. |
He has shaken off passion, shaken off evil, shaken off defilements, shaken off fever—thus, "cleansed." |
Dhono na hi tena maññati, yadidaṁ diṭṭhasutaṁ mutesu vāti. |
"The cleansed one does not conceive through that, which is seen, heard, or sensed," thus. |
Dhono diṭṭhaṁ na maññati, diṭṭhasmiṁ na maññati, diṭṭhato na maññati, diṭṭhā meti na maññati; |
The cleansed one does not conceive the seen, does not conceive in the seen, does not conceive from the seen, does not conceive 'the seen is mine'; |
sutaṁ na maññati, sutasmiṁ na maññati, sutato na maññati, sutaṁ meti na maññati; |
he does not conceive the heard, does not conceive in the heard, does not conceive from the heard, does not conceive 'the heard is mine'; |
mutaṁ na maññati, mutasmiṁ na maññati, mutato na maññati, mutaṁ meti na maññati; |
he does not conceive the sensed, does not conceive in the sensed, does not conceive from the sensed, does not conceive 'the sensed is mine'; |
viññātaṁ na maññati, viññātasmiṁ na maññati, viññātato na maññati, viññātaṁ meti na maññati. |
he does not conceive the cognized, does not conceive in the cognized, does not conceive from the cognized, does not conceive 'the cognized is mine'. |
Vuttampi hetaṁ bhagavatā—“asmīti, bhikkhave, maññitametaṁ, ayamahamasmīti maññitametaṁ, bhavissanti maññitametaṁ, na bhavissanti maññitametaṁ, rūpī bhavissanti maññitametaṁ, arūpī bhavissanti maññitametaṁ, saññī bhavissanti maññitametaṁ, asaññī bhavissanti maññitametaṁ, nevasaññīnāsaññī bhavissanti maññitametaṁ. |
This too has been said by the Blessed One: "Monks, 'I am' is a conceiving; 'this I am' is a conceiving; 'I shall be' is a conceiving; 'I shall not be' is a conceiving; 'I shall be possessed of form' is a conceiving; 'I shall be formless' is a conceiving; 'I shall be percipient' is a conceiving; 'I shall be non-percipient' is a conceiving; 'I shall be neither-percipient-nor-non-percipient' is a conceiving. |
Maññitaṁ, bhikkhave, rogo, maññitaṁ gaṇḍo, maññitaṁ sallaṁ, maññitaṁ upaddavo. |
Conceiving, monks, is a disease, conceiving is a tumour, conceiving is a dart, conceiving is a calamity. |
Tasmātiha, bhikkhave, amaññamānena cetasā viharissāmāti, evañhi vo, bhikkhave, sikkhitabban”ti—dhono na hi tena maññati yadidaṁ diṭṭhasutaṁ mutesu vā. |
Therefore, monks, you should train yourselves thus: 'We will dwell with a mind free from conceiving.'"—thus "the cleansed one does not conceive through that, which is seen, heard, or sensed." |
Nāññena visuddhimicchatīti. |
"He does not seek purification by another means," thus. |
Dhono aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ na icchati na sādiyati na pattheti na piheti nābhijappatīti—nāññena visuddhimicchati. |
The cleansed one does not desire, does not approve of, does not aspire to, does not long for, does not yearn for purity, complete purity, thorough purity, release, complete release, thorough release by another impure path, by a wrong practice, by a path that does not lead out, other than by the foundations of mindfulness, other than by the right strivings, other than by the bases of power, other than by the faculties, other than by the powers, other than by the factors of enlightenment, other than by the Noble Eightfold Path—thus "he does not seek purification by another means." |
Na hi so rajjati no virajjatīti. |
"For he is not impassioned, nor dispassionate," thus. |
Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṁ upādāya satta sekkhā virajjanti; |
All foolish ordinary people are impassioned; including the virtuous ordinary person, the seven learners become dispassionate; |
arahā neva rajjati no virajjati. |
the Arahant is neither impassioned nor dispassionate. |
Viratto so khayā rāgassa vītarāgattā, khayā dosassa vītadosattā, khayā mohassa vītamohattā. |
He is detached due to the destruction of passion, being free from passion; due to the destruction of aversion, being free from aversion; due to the destruction of delusion, being free from delusion. |
So vuṭṭhavāso ciṇṇacaraṇo …pe… jātijarāmaraṇasaṁsāro, natthi tassa punabbhavoti—na hi so rajjati no virajjati. |
He has lived the holy life, has completed the practice… (etc.)… the round of birth, aging, and death; for him there is no more rebecoming—thus "for he is not impassioned, nor dispassionate." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Dhono na hi tena maññati, |
"The cleansed one does not conceive through that, |
Yadidaṁ diṭṭhasutaṁ mutesu vā; |
Which is seen, heard, or sensed; |
Nāññena visuddhimicchati, |
He does not seek purification by another means, |
Na hi so rajjati no virajjatī”ti. |
For he is not impassioned, nor dispassionate," thus. |
Jarāsuttaniddeso chaṭṭho. |
The explanation of the Jarā Sutta, the sixth. |
mnd7 |
mnd7 |
Mahāniddesa |
Great Exposition |
Aṭṭhakavagga |
Chapter of Octads |
Tissametteyyasuttaniddesa |
Exposition of the Tissametteyya Sutta |
Atha tissametteyyasuttaniddesaṁ vakkhati— |
Now the exposition of the Tissametteyya Sutta will be told— |
Methunamanuyuttassa, |
For one devoted to sexual intercourse, |
(iccāyasmā tisso metteyyo) |
(thus the Venerable Tissa Metteyya) |
Vighātaṁ brūhi mārisa; |
Tell of the distress, O venerable sir; |
Sutvāna tava sāsanaṁ, |
Having heard your teaching, |
Viveke sikkhissāmase. |
We shall train in seclusion. |
Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṁdvayasamāpatti. |
"For one devoted to sexual intercourse," thus. Sexual intercourse is that which is an unrighteous practice, a village practice, a vile practice, a low practice, ending in water (i.e., seminal emission), secret, the coming together of two by two. |
Kiṅkāraṇā vuccati methunadhammo? |
For what reason is it called sexual intercourse? |
Ubhinnaṁ rattānaṁ sārattānaṁ avassutānaṁ pariyuṭṭhitānaṁ pariyādinnacittānaṁ ubhinnaṁ sadisānaṁ dhammoti—taṅkāraṇā vuccati methunadhammo. |
Because it is the practice of two who are impassioned, strongly impassioned, lustful, agitated, with minds overcome, a practice similar for both—for that reason it is called sexual intercourse. |
Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; |
Just as two who engage in quarrels are called a couple, two who engage in strife are called a couple, two who engage in brawls are called a couple, two who engage in disputes are called a couple, two who engage in legal proceedings are called a couple, two who are disputants are called a couple, two who engage in conversation are called a couple; |
evamevaṁ ubhinnaṁ rattānaṁ sārattānaṁ avassutānaṁ pariyuṭṭhitānaṁ pariyādinnacittānaṁ ubhinnaṁ sadisānaṁ dhammoti—taṅkāraṇā vuccati methunadhammo. |
even so, because it is the practice of two who are impassioned, strongly impassioned, lustful, agitated, with minds overcome, a practice similar for both—for that reason it is called sexual intercourse. |
Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti—methunamanuyuttassa. |
For one devoted to sexual intercourse," thus. For one engaged in, occupied with, yoked to, completely yoked to sexual intercourse, whose conduct is that, who does it much, who regards it as important, who inclines to it, who is bent on it, who is prone to it, who is resolved on it, who is dominated by it—thus "for one devoted to sexual intercourse. |
Iccāyasmā tisso metteyyoti. |
"Thus the Venerable Tissa Metteyya," thus. |
Iccāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—iccāti. |
Thus" is a conjunction of words, a connection of words, a completion of a phrase, a combination of letters, a smoothness of consonants, associated with the sequence of words—thus "thus. |
Āyasmāti piyavacanaṁ garuvacanaṁ sagāravavacanaṁ sappatissavacanametaṁ—āyasmāti. |
Venerable" is a term of affection, a term of respect, a term of reverence, a term of deference—thus "Venerable. |
Tissoti tassa therassa nāmaṁ saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo. |
"Tissa" is that elder's name, designation, common appellation, concept, term of usage, name, nomenclature, epithet, etymology, expression, utterance. |
Metteyyoti tassa therassa gottaṁ saṅkhā samaññā paññatti vohāroti—iccāyasmā tisso metteyyo. |
Metteyya" is that elder's clan name, designation, common appellation, concept, term of usage—thus "thus the Venerable Tissa Metteyya. |
Vighātaṁ brūhi mārisāti. |
"Tell of the distress, O venerable sir," thus. |
Vighātanti vighātaṁ upaghātaṁ pīḷanaṁ ghaṭṭanaṁ upaddavaṁ upasaggaṁ brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehi. |
"Distress" means: distress, destruction, oppression, friction, calamity, danger; tell, declare, point out, make known, establish, open up, analyse, make plain, reveal. |
Mārisāti piyavacanaṁ garuvacanaṁ sagāravavacanaṁ sappatissavacanametaṁ mārisāti—vighātaṁ brūhi mārisa. |
O venerable sir" is a term of affection, a term of respect, a term of reverence, a term of deference—thus "O venerable sir"—"tell of the distress, O venerable sir. |
Sutvāna tava sāsananti. |
"Having heard your teaching," thus. |
Tuyhaṁ vacanaṁ byappathaṁ desanaṁ anusāsanaṁ anusiṭṭhiṁ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti—sutvāna tava sāsanaṁ. |
Your word, utterance, discourse, instruction, admonition; having heard, listened to, learned, borne in mind, observed—thus "having heard your teaching." |
Viveke sikkhissāmaseti. |
"We shall train in seclusion," thus. |
Vivekoti tayo vivekā—kāyaviveko, cittaviveko, upadhiviveko. |
"Seclusion" means three kinds of seclusion—seclusion of body, seclusion of mind, seclusion from the substrata of existence. |
Katamo kāyaviveko? |
What is seclusion of body? |
Idha bhikkhu vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palāsapuñjaṁ, kāyena vivitto viharati. |
Here a monk resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a glen, a mountain cave, a charnel ground, a woodland grove, an open space, a heap of straw; he dwells secluded in body. |
So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati, eko viharati iriyati vattati pāleti yapeti yāpeti—ayaṁ kāyaviveko. |
He goes alone, stands alone, sits alone, lies down alone, enters a village for alms alone, returns alone, sits in solitude alone, undertakes walking meditation alone; he moves alone, dwells alone, conducts himself, maintains, preserves, sustains, keeps himself going alone—this is seclusion of body. |
Katamo cittaviveko? |
What is seclusion of mind? |
Paṭhamaṁ jhānaṁ samāpannassa nīvaraṇehi cittaṁ vivittaṁ hoti, dutiyaṁ jhānaṁ samāpannassa vitakkavicārehi cittaṁ vivittaṁ hoti, tatiyaṁ jhānaṁ samāpannassa pītiyā cittaṁ vivittaṁ hoti, catutthaṁ jhānaṁ samāpannassa sukhadukkhehi cittaṁ vivittaṁ hoti, ākāsānañcāyatanaṁ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṁ vivittaṁ hoti, viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññāya cittaṁ vivittaṁ hoti, ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññāya cittaṁ vivittaṁ hoti, nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññāya cittaṁ vivittaṁ hoti, sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti, sakadāgāmissa oḷārikā kāmarāgasaṁyojanā paṭighasaṁyojanā oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti, anāgāmissa anusahagatā kāmarāgasaṁyojanā paṭighasaṁyojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṁ vivittaṁ hoti—ayaṁ cittaviveko. |
For one who has attained the first jhana, the mind is secluded from the hindrances; for one who has attained the second jhana, the mind is secluded from initial and sustained application of thought; for one who has attained the third jhana, the mind is secluded from rapture; for one who has attained the fourth jhana, the mind is secluded from pleasure and pain; for one who has attained the sphere of infinite space, the mind is secluded from perception of form, perception of resistance, perception of diversity; for one who has attained the sphere of infinite consciousness, the mind is secluded from the perception of the sphere of infinite space; for one who has attained the sphere of nothingness, the mind is secluded from the perception of the sphere of infinite consciousness; for one who has attained the sphere of neither perception nor non-perception, the mind is secluded from the perception of the sphere of nothingness; for a stream-enterer, the mind is secluded from identity view, doubt, adherence to rites and rituals, the underlying tendency to views, the underlying tendency to doubt, and defilements connected with them; for a once-returner, the mind is secluded from the gross fetter of sensual desire, the fetter of ill will, the gross underlying tendency to sensual desire, the underlying tendency to ill will, and defilements connected with them; for a non-returner, the mind is secluded from the subtle fetter of sensual desire, the fetter of ill will, the subtle underlying tendency to sensual desire, the underlying tendency to ill will, and defilements connected with them; for an Arahant, the mind is secluded from passion for form, passion for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to passion for existence, the underlying tendency to ignorance, and defilements connected with them, and from all external signs—this is seclusion of mind. |
Katamo upadhiviveko? |
What is seclusion from the substrata of existence? |
Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
The substrata are called the defilements, the aggregates, and the volitional formations. |
Upadhiviveko vuccati amataṁ nibbānaṁ. |
Seclusion from the substrata is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ—ayaṁ upadhiviveko. |
That which is the stilling of all formations, the relinquishing of all substrata, the destruction of craving, dispassion, cessation, Nibbāna—this is seclusion from the substrata of existence. |
Kāyaviveko ca vivekaṭṭhakāyānaṁ nekkhammābhiratānaṁ; |
Seclusion of body is for those whose bodies are for seclusion, who delight in renunciation; |
cittaviveko ca parisuddhacittānaṁ paramavodānappattānaṁ; |
seclusion of mind is for those whose minds are purified, who have attained supreme purity; |
upadhiviveko ca nirūpadhīnaṁ puggalānaṁ visaṅkhāragatānaṁ. |
seclusion from the substrata is for persons without substrata, who have gone beyond formations. |
Viveke sikkhissāmaseti. |
"We shall train in seclusion," thus. |
So thero pakatiyā sikkhitasikkho. |
That elder is by nature one who has trained in the training. |
Api ca dhammadesanaṁ upādāya dhammadesanaṁ sāvento evamāha—viveke sikkhissāmaseti. |
Moreover, with reference to the teaching of the Dhamma, while listening to the teaching of the Dhamma, he said thus: "We shall train in seclusion." |
Tenāha thero tissametteyyo— |
Therefore the elder Tissa Metteyya said— |
“Methunamanuyuttassa, |
"For one devoted to sexual intercourse, |
(iccāyasmā tisso metteyyo) |
(thus the Venerable Tissa Metteyya) |
Vighātaṁ brūhi mārisa; |
Tell of the distress, O venerable sir; |
Sutvāna tava sāsanaṁ, |
Having heard your teaching, |
Viveke sikkhissāmase”ti. |
We shall train in seclusion," thus. |
Methunamanuyuttassa, |
For one devoted to sexual intercourse, |
(metteyyāti bhagavā) |
(thus the Blessed One to Metteyya) |
Mussate vāpi sāsanaṁ; |
The teaching is forgotten; |
Micchā ca paṭipajjati, |
And one practices wrongly, |
Etaṁ tasmiṁ anāriyaṁ. |
This in him is ignoble. |
Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṁdvayasamāpatti. |
"For one devoted to sexual intercourse," thus. Sexual intercourse is that which is an unrighteous practice, a village practice, a vile practice, a low practice, ending in water (i.e., seminal emission), secret, the coming together of two by two. |
Kiṅkāraṇā vuccati methunadhammo? |
For what reason is it called sexual intercourse? |
Ubhinnaṁ rattānaṁ sārattānaṁ avassutānaṁ pariyuṭṭhitānaṁ pariyādinnacittānaṁ ubhinnaṁ sadisānaṁ dhammoti—taṅkāraṇā vuccati methunadhammo. |
Because it is the practice of two who are impassioned, strongly impassioned, lustful, agitated, with minds overcome, a practice similar for both—for that reason it is called sexual intercourse. |
Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; |
Just as two who engage in quarrels are called a couple, two who engage in strife are called a couple, two who engage in brawls are called a couple, two who engage in disputes are called a couple, two who engage in legal proceedings are called a couple, two who are disputants are called a couple, two who engage in conversation are called a couple; |
evamevaṁ ubhinnaṁ rattānaṁ sārattānaṁ avassutānaṁ pariyuṭṭhitānaṁ pariyādinnacittānaṁ ubhinnaṁ sadisānaṁ dhammoti—taṅkāraṇā vuccati methunadhammo. |
even so, because it is the practice of two who are impassioned, strongly impassioned, lustful, agitated, with minds overcome, a practice similar for both—for that reason it is called sexual intercourse. |
Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti—methunamanuyuttassa. |
For one devoted to sexual intercourse," thus. For one engaged in, occupied with, yoked to, completely yoked to sexual intercourse, whose conduct is that, who does it much, who regards it as important, who inclines to it, who is bent on it, who is prone to it, who is resolved on it, who is dominated by it—thus "for one devoted to sexual intercourse. |
Metteyyāti bhagavā taṁ theraṁ gottena ālapati. |
"Metteyya," thus the Blessed One addresses that elder by his clan name. |
Bhagavāti gāravādhivacanaṁ. |
"Blessed One" is an expression of reverence. |
Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṁ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhibhāyatanānaṁ navannaṁ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṁ saññābhāvanānaṁ dasannaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā. |
Moreover, "Bhagavā" because he has broken (bhagga) passion (rāga); "Bhagavā" because he has broken aversion (dosa); "Bhagavā" because he has broken delusion (moha); "Bhagavā" because he has broken conceit (māna); "Bhagavā" because he has broken wrong views (diṭṭhi); "Bhagavā" because he has broken the thorn (kaṇṭaka, i.e., defilements); "Bhagavā" because he has broken defilements (kilesa); "Bhagavā" because he partook of (bhaji), analyzed (vibbhaji), and thoroughly analyzed (pavibhaji) the jewel of the Dhamma; "Bhagavā" because he makes an end (antakaro) of existences (bhava); "Bhagavā" because he has developed (bhāvita) body, developed virtue, developed mind, developed wisdom; or "Bhagavā" because he frequented (bhaji) forest groves, remote dwellings, quiet, with little noise, secluded from people, suitable for solitary retreat; or "Bhagavā" because he was a partaker (bhāgī) of robes, almsfood, lodging, and medicinal requisites for the sick; or "Bhagavā" because he was a partaker of the taste of the goal, the taste of the Dhamma, the taste of liberation, of higher virtue, of higher mind, of higher wisdom; or "Bhagavā" because he was a partaker of the four jhānas, the four immeasurables, the four formless attainments; or "Bhagavā" because he was a partaker of the eight liberations, the eight spheres of mastery, the nine successive meditative attainments; or "Bhagavā" because he was a partaker of the ten developments of perception, the ten kasina attainments, the concentration of mindfulness of breathing, the attainment of impurity meditation; or "Bhagavā" because he was a partaker of the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path; or "Bhagavā" because he was a partaker of the ten powers of a Tathāgata, the four fearlessnesses, the four analytical knowledges, the six higher knowledges, the six qualities of a Buddha. |
Bhagavāti netaṁ nāmaṁ mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ, na devatāhi kataṁ. |
"Bhagavā"—this name was not given by his mother, nor by his father, nor by his brother, nor by his sister, nor by friends and colleagues, nor by relatives and kinsmen, nor by ascetics and brahmins, nor by deities. |
Vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṁ bhagavāti—metteyyāti bhagavā. |
It is a designation signifying liberation for the Buddhas, the Blessed Ones, [arising] at the foot of the Bodhi tree simultaneously with the attainment of omniscience, an actual designation, that is, "Bhagavā"—thus the Blessed One to Metteyya. |
Mussate vāpi sāsananti. |
"The teaching is forgotten," thus. |
Dvīhi kāraṇehi sāsanaṁ mussati—pariyattisāsanampi mussati, paṭipattisāsanampi mussati. |
The teaching is forgotten for two reasons—the teaching as scriptural learning is forgotten, and the teaching as practice is forgotten. |
Katamaṁ pariyattisāsanaṁ? |
What is the teaching as scriptural learning? |
Yaṁ tassa pariyāpuṭaṁ—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ—idaṁ pariyattisāsanaṁ. |
That which has been learned by him—discourses, mixed prose and verse, expositions, verses, inspired utterances, "as-it-was-said" suttas, birth stories, marvellous accounts, question-and-answer texts—this is the teaching as scriptural learning. |
Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti—evampi mussate vāpi sāsanaṁ. |
That too is forgotten, completely forgotten, neglected, utterly neglected, becomes external—thus also "the teaching is forgotten." |
Katamaṁ paṭipattisāsanaṁ? |
What is the teaching as practice? |
Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṁ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo—idaṁ paṭipattisāsanaṁ. |
Right practice, concordant practice, unopposed practice, practice according to the meaning, practice in conformity with the Dhamma, fulfilment of virtue, guarding the sense doors, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path—this is the teaching as practice. |
Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti. |
That too is forgotten, completely forgotten, neglected, utterly neglected, becomes external. |
Evampi mussate vāpi sāsanaṁ. |
Thus also "the teaching is forgotten." |
Micchā ca paṭipajjatīti. |
"And one practices wrongly," thus. |
Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇatīti—micchā ca paṭipajjati. |
One even kills living beings, takes what is not given, breaks into houses, commits robbery, plunders single houses, stands in ambush, goes to another's wife, and speaks falsehood—thus "and one practices wrongly." |
Etaṁ tasmiṁ anāriyanti. |
"This in him is ignoble," thus. |
Etaṁ tasmiṁ puggale anariyadhammo bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammo, yadidaṁ micchāpaṭipadāti—etaṁ tasmiṁ anāriyaṁ. |
This in that person is an ignoble quality, a foolish quality, a deluded quality, an ignorant quality, a quality of an eel-wriggler (evasive person), that is, wrong practice—thus "this in him is ignoble." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Methunamanuyuttassa, |
"For one devoted to sexual intercourse, |
(metteyyāti bhagavā) |
(thus the Blessed One to Metteyya) |
Mussate vāpi sāsanaṁ; |
The teaching is forgotten; |
Micchā ca paṭipajjati, |
And one practices wrongly, |
Etaṁ tasmiṁ anāriyan”ti. |
This in him is ignoble," thus. |
Eko pubbe caritvāna, |
One who formerly lived alone, |
methunaṁ yo nisevati; |
If he resorts to sexual intercourse; |
Yānaṁ bhantaṁva taṁ loke, |
Like a runaway chariot in the world, |
hīnamāhu puthujjanaṁ. |
They call him a base commoner. |
Eko pubbe caritvānāti. |
"One who formerly lived alone," thus. |
Dvīhi kāraṇehi eko pubbe caritvāna—pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. |
For two reasons one formerly lived alone—either in the sense of ordination or in the sense of seclusion from a group. |
Kathaṁ pabbajjāsaṅkhātena eko pubbe caritvāna? |
How, in the sense of ordination, did one formerly live alone? |
Sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti. |
Having cut off all household hindrances, having cut off hindrances of children and wife, having cut off hindrances of relatives, having cut off hindrances of friends and colleagues, having cut off hindrances of accumulation, having shaved off hair and beard, having put on saffron robes, having gone forth from home to homelessness, having attained a state of nothingness, he moves alone, dwells alone, conducts himself, maintains, preserves, sustains, keeps himself going alone. |
Evaṁ pabbajjāsaṅkhātena eko pubbe caritvāna. |
Thus, in the sense of ordination, one formerly lived alone. |
Kathaṁ gaṇāvavassaggaṭṭhena eko pubbe caritvāna? |
How, in the sense of seclusion from a group, did one formerly live alone? |
So evaṁ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
He, having thus gone forth, being alone, resorts to forest groves, remote dwellings, quiet, with little noise, secluded from people, suitable for solitary retreat. |
So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. |
He goes alone, stands alone, sits alone, lies down alone, enters a village for alms alone, returns alone, sits in solitude alone, undertakes walking meditation alone; he moves alone, dwells alone, conducts himself, maintains, preserves, sustains, keeps himself going alone. |
Evaṁ gaṇāvavassaggaṭṭhena eko pubbe caritvāna. |
Thus, in the sense of seclusion from a group, one formerly lived alone. |
Methunaṁ yo nisevatīti. |
"If he resorts to sexual intercourse," thus. |
Methunadhammo nāma yo so asaddhammo …pe… taṅkāraṇā vuccati methunadhammo. |
Sexual intercourse is that which is an unrighteous practice… (etc.)… for that reason it is called sexual intercourse. |
Methunaṁ yo nisevatīti. |
"If he resorts to sexual intercourse," thus. |
Yo aparena samayena buddhaṁ dhammaṁ saṅghaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā methunaṁ dhammaṁ sevati nisevati saṁsevati paṭisevatīti—methunaṁ yo nisevati. |
He who at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, having reverted to a low life, engages in, resorts to, cultivates, practices sexual intercourse—thus "if he resorts to sexual intercourse." |
Yānaṁ bhantaṁva taṁ loketi. |
"Like a runaway chariot in the world," thus. |
Yānanti hatthiyānaṁ assayānaṁ goyānaṁ ajayānaṁ meṇḍayānaṁ oṭṭhayānaṁ kharayānaṁ bhantaṁ adantaṁ akāritaṁ avinītaṁ uppathaṁ gaṇhāti, visamaṁ khāṇumpi pāsāṇampi abhiruhati, yānampi ārohanakampi bhañjati, papātepi papatati. |
"Chariot" means an elephant-vehicle, a horse-vehicle, an ox-vehicle, a goat-vehicle, a ram-vehicle, a camel-vehicle, a donkey-vehicle; runaway, untamed, untrained, undisciplined, it takes the wrong path, climbs over uneven stumps and stones, breaks the vehicle and the rider, and falls into precipices. |
Yathā taṁ bhantaṁ yānaṁ adantaṁ akāritaṁ avinītaṁ uppathaṁ gaṇhāti; |
Just as that runaway chariot, untamed, untrained, undisciplined, takes the wrong path; |
evamevaṁ so vibbhantako bhantayānapaṭibhāgo uppathaṁ gaṇhāti, micchādiṭṭhiṁ gaṇhāti …pe… micchāsamādhiṁ gaṇhāti. |
even so, that apostate, resembling a runaway chariot, takes the wrong path, takes up wrong view… (etc.)… takes up wrong concentration. |
Yathā taṁ bhantaṁ yānaṁ adantaṁ akāritaṁ avinītaṁ visamaṁ khāṇumpi pāsāṇampi abhiruhati; |
Just as that runaway chariot, untamed, untrained, undisciplined, climbs over uneven stumps and stones; |
evamevaṁ so vibbhantako bhantayānapaṭibhāgo visamaṁ kāyakammaṁ abhiruhati, visamaṁ vacīkammaṁ abhiruhati, visamaṁ manokammaṁ abhiruhati, visamaṁ pāṇātipātaṁ abhiruhati, visamaṁ adinnādānaṁ abhiruhati, visamaṁ kāmesumicchācāraṁ abhiruhati, visamaṁ musāvādaṁ abhiruhati, visamaṁ pisuṇavācaṁ abhiruhati, visamaṁ pharusavācaṁ abhiruhati, visamaṁ samphappalāpaṁ abhiruhati, visamaṁ abhijjhaṁ abhiruhati, visamaṁ byāpādaṁ abhiruhati, visamaṁ micchādiṭṭhiṁ abhiruhati, visame saṅkhāre abhiruhati, visame pañca kāmaguṇe abhiruhati, visame nīvaraṇe abhiruhati. |
even so, that apostate, resembling a runaway chariot, undertakes uneven bodily action, undertakes uneven verbal action, undertakes uneven mental action, undertakes uneven killing of living beings, undertakes uneven taking of what is not given, undertakes uneven sexual misconduct, undertakes uneven false speech, undertakes uneven slanderous speech, undertakes uneven harsh speech, undertakes uneven idle chatter, undertakes uneven covetousness, undertakes uneven ill will, undertakes uneven wrong view, undertakes uneven formations, undertakes uneven five strands of sensual pleasure, undertakes uneven hindrances. |
Yathā taṁ bhantaṁ yānaṁ adantaṁ akāritaṁ avinītaṁ yānampi ārohanakampi bhañjati; |
Just as that runaway chariot, untamed, untrained, undisciplined, breaks the vehicle and the rider; |
evamevaṁ so vibbhantako bhantayānapaṭibhāgo niraye attānaṁ bhañjati, tiracchānayoniyaṁ attānaṁ bhañjati, pettivisaye attānaṁ bhañjati, manussaloke attānaṁ bhañjati, devaloke attānaṁ bhañjati. |
even so, that apostate, resembling a runaway chariot, breaks himself in hell, breaks himself in the animal realm, breaks himself in the realm of ghosts, breaks himself in the human world, breaks himself in the deva world. |
Yathā taṁ bhantaṁ yānaṁ adantaṁ akāritaṁ avinītaṁ papāte papatati; |
Just as that runaway chariot, untamed, untrained, undisciplined, falls into precipices; |
evamevaṁ so vibbhantako bhantayānapaṭibhāgo jātipapātampi papatati, jarāpapātampi papatati, byādhipapātampi papatati, maraṇapapātampi papatati, sokaparidevadukkhadomanassupāyāsapapātampi papatati. |
even so, that apostate, resembling a runaway chariot, falls into the precipice of birth, falls into the precipice of aging, falls into the precipice of sickness, falls into the precipice of death, falls into the precipice of sorrow, lamentation, pain, grief, and despair. |
Loketi apāyaloke manussaloketi—yānaṁ bhantaṁva taṁ loke. |
In the world" means: in the world of woe, in the human world—thus "like a runaway chariot in the world. |
Hīnamāhu puthujjananti. |
"They call him a base commoner," thus. |
Puthujjanāti kenaṭṭhena puthujjanā? |
"Commoner": in what sense are they commoners? |
Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṁ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santapantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā. |
Because they generate (janenti) many (puthu) defilements, they are commoners (puthujjanā); because they have many (puthu) unabandoned identity views, they are commoners; because they are many (puthu) who look up to the face of teachers, they are commoners; because they are many (puthu) who have not arisen from all destinies, they are commoners; because they are many (puthu) who form various formations, they are commoners; because they are many (puthu) who are swept away by various floods, they are commoners; because they are many (puthu) who are tormented by various torments, they are commoners; because they are many (puthu) who are burned by various fevers, they are commoners; because they are many (puthu) who are impassioned, greedy, infatuated, confused, attached, clinging, bound to the five strands of sensual pleasure, they are commoners; because they are many (puthu) who are covered, veiled, enveloped, concealed, hidden, obstructed by the five hindrances, they are commoners. |
Hīnamāhu puthujjananti. |
"They call him a base commoner," thus. |
Puthujjanaṁ hīnaṁ nihīnaṁ omakaṁ lāmakaṁ chatukkaṁ parittanti evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—hīnamāhu puthujjanaṁ. |
They said, they declare, they speak, they explain, they express it thus: a commoner is base, inferior, low, vile, worthless, insignificant—thus "they call him a base commoner." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Eko pubbe caritvāna, |
"One who formerly lived alone, |
methunaṁ yo nisevati; |
If he resorts to sexual intercourse; |
Yānaṁ bhantaṁva taṁ loke, |
Like a runaway chariot in the world, |
hīnamāhu puthujjanan”ti. |
They call him a base commoner," thus. |
Yaso kitti ca yā pubbe, |
Whatever fame and reputation he formerly had, |
hāyate vāpi tassa sā; |
That for him diminishes; |
Etampi disvā sikkhetha, |
Seeing this too, one should train |
methunaṁ vippahātave. |
To abandon sexual intercourse. |
Yaso kitti ca yā pubbe, hāyate vāpi tassa sāti. |
"Whatever fame and reputation he formerly had, that for him diminishes," thus. |
Katamo yaso? |
What is fame? |
Idhekacco pubbe samaṇabhāve sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ—ayaṁ yaso. |
Here, someone formerly, in the state of an ascetic, is respected, revered, honoured, worshipped, venerated, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick—this is fame. |
Katamā kitti? |
What is reputation? |
Idhekacco pubbe samaṇabhāve kittivaṇṇagato hoti paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno—suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā piṇḍapātikoti vā paṁsukūlikoti vā tecīvarikoti vā sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā ākāsānañcāyatanasamāpattiyā lābhīti vā viññāṇañcāyatanasamāpattiyā lābhīti vā ākiñcaññāyatanasamāpattiyā lābhīti vā nevasaññānāsaññāyatanasamāpattiyā lābhīti vā, ayaṁ kittīti—yaso kitti ca yā pubbe. |
Here, someone formerly, in the state of an ascetic, has gained renown and praise as being wise, skilled, intelligent, very learned, an eloquent speaker, of good discernment—either as an expert in the Suttas, or an expert in the Vinaya, or a preacher of the Dhamma, or a forest-dweller, or an alms-food eater, or a wearer of rag-robes, or a wearer of three robes, or one who eats on consecutive alms-rounds, or one who refuses food offered later, or a sitter (never lying down), or one who accepts any seat offered, or an obtainer of the first jhana, or an obtainer of the second jhana, or an obtainer of the third jhana, or an obtainer of the fourth jhana, or an obtainer of the attainment of the sphere of infinite space, or an obtainer of the attainment of the sphere of infinite consciousness, or an obtainer of the attainment of the sphere of nothingness, or an obtainer of the attainment of the sphere of neither perception nor non-perception; this is reputation—thus "whatever fame and reputation he formerly had." |
Hāyate vāpi tassa sāti. |
"That for him diminishes," thus. |
Tassa aparena samayena buddhaṁ dhammaṁ saṅghaṁ sikkhaṁ paccakkhāya hīnāyāvattassa so ca yaso sā ca kitti hāyati parihāyati paridhaṁsati paripatati antaradhāyati vippalujjatīti—yaso kitti ca yā pubbe hāyate vāpi tassa sā. |
For him who at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, has reverted to a low life, that fame and that reputation diminish, decline, are destroyed, fall away, disappear, are ruined—thus "whatever fame and reputation he formerly had, that for him diminishes." |
Etampi disvā sikkhetha methunaṁ vippahātaveti. |
"Seeing this too, one should train to abandon sexual intercourse," thus. |
Etanti pubbe samaṇabhāve yaso kitti ca, aparabhāge buddhaṁ dhammaṁ saṅghaṁ sikkhaṁ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; |
"This" means: formerly, in the state of an ascetic, fame and reputation; and later, having rejected the Buddha, the Dhamma, the Sangha, and the training, having reverted to a low life, disgrace and ill repute; |
etaṁ sampattiṁ vipattiṁ. |
this success and failure. |
Disvāti passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—etampi disvā. |
Seeing" means: having seen, having weighed, having judged, having distinguished, having made clear—thus "seeing this too. |
Sikkhethāti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. |
"One should train" means: the three trainings—the training in higher virtue, the training in higher mind, the training in higher wisdom. |
Katamā adhisīlasikkhā? |
What is the training in higher virtue? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here a monk is virtuous, dwells restrained by the Pātimokkha restraint, possessed of good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Khuddako sīlakkhandho, mahanto sīlakkhandho. |
The minor corpus of virtue, the major corpus of virtue. |
Sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mukhaṁ pamukhaṁ kusalānaṁ dhammānaṁ samāpattiyā—ayaṁ adhisīlasikkhā. |
Virtue is the foundation, the beginning, the conduct, the restraint, the control, the entrance, the foremost for the attainment of wholesome qualities—this is the training in higher virtue. |
Katamā adhicittasikkhā? |
What is the training in higher mind? |
Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati—ayaṁ adhicittasikkhā. |
Here a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by initial and sustained application of thought, with rapture and pleasure born of seclusion… (etc.)… the second jhana… the third jhana… enters and dwells in the fourth jhana—this is the training in higher mind. |
Katamā adhipaññāsikkhā? |
What is the training in higher wisdom? |
Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Here a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the complete destruction of suffering. |
So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti, ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti—ayaṁ adhipaññāsikkhā. |
He understands as it really is: "This is suffering"; he understands as it really is: "This is the origin of suffering"; he understands as it really is: "This is the cessation of suffering"; he understands as it really is: "This is the way leading to the cessation of suffering"; he understands as it really is: "These are the cankers"; he understands as it really is: "This is the origin of cankers"; he understands as it really is: "This is the cessation of cankers"; he understands as it really is: "This is the way leading to the cessation of cankers"—this is the training in higher wisdom. |
Methunadhammo nāma yo so asaddhammo …pe… taṅkāraṇā vuccati methunadhammo. |
Sexual intercourse is that which is an unrighteous practice… (etc.)… for that reason it is called sexual intercourse. |
Etampi disvā sikkhetha, methunaṁ vippahātaveti. |
"Seeing this too, one should train to abandon sexual intercourse," thus. |
Methunadhammassa pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. |
For the abandoning, calming, relinquishing, tranquillizing of sexual intercourse, one should train in higher virtue, one should train in higher mind, one should train in higher wisdom. |
Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṁ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṁ paggaṇhanto sikkheyya, satiṁ upaṭṭhapento sikkheyya, cittaṁ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṁ abhijānanto sikkheyya, pariññeyyaṁ parijānanto sikkheyya, pahātabbaṁ pajahanto sikkheyya, bhāvetabbaṁ bhāvento sikkheyya, sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti—etampi disvā sikkhetha, methunaṁ vippahātave. |
Reflecting on these three trainings, one should train; knowing, one should train; seeing, one should train; reviewing, one should train; establishing the mind, one should train; being resolved by faith, one should train; exerting energy, one should train; establishing mindfulness, one should train; concentrating the mind, one should train; understanding with wisdom, one should train; directly knowing what should be directly known, one should train; fully understanding what should be fully understood, one should train; abandoning what should be abandoned, one should train; developing what should be developed, one should train; realizing what should be realized, one should train, practice, thoroughly practice, undertake and live by it—thus "seeing this too, one should train to abandon sexual intercourse." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yaso kitti ca yā pubbe, |
"Whatever fame and reputation he formerly had, |
hāyate vāpi tassa sā; |
That for him diminishes; |
Etampi disvā sikkhetha, |
Seeing this too, one should train |
methunaṁ vippahātave”ti. |
To abandon sexual intercourse," thus. |
Saṅkappehi pareto so, |
Overcome by thoughts, |
kapaṇo viya jhāyati; |
He broods like a wretch; |
Sutvā paresaṁ nigghosaṁ, |
Hearing the censure of others, |
maṅku hoti tathāvidho. |
Such a one becomes dejected. |
Saṅkappehi pareto so, kapaṇo viya jhāyatīti. |
"Overcome by thoughts, he broods like a wretch," thus. |
Kāmasaṅkappena byāpādasaṅkappena vihiṁsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyati. |
Affected by sensual thought, malevolent thought, cruel thought, speculative thought, overcome, confused, possessed, covered, like a wretch, like a fool, like one utterly bewildered, he broods, deeply broods, intently broods, reflects upon. |
Yathā ulūko rukkhasākhāyaṁ mūsikaṁ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā kotthu nadītīre macche magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā biḷāro sandhisamalasaṅkaṭire mūsikaṁ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā gadrabho vahacchinno sandhisamalasaṅkaṭire jhāyati pajjhāyati nijjhāyati apajjhāyati; |
Just as an owl on a tree branch, seeking a mouse, broods, deeply broods, intently broods, reflects upon; just as a jackal on a riverbank, seeking fish, broods, deeply broods, intently broods, reflects upon; just as a cat at a junction, a dirty place, or a narrow passage, seeking a mouse, broods, deeply broods, intently broods, reflects upon; just as a donkey, unyoked from its burden, at a junction, a dirty place, or a narrow passage, broods, deeply broods, intently broods, reflects upon; |
evamevaṁ so vibbhantako kāmasaṅkappena byāpādasaṅkappena vihiṁsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyatīti—saṅkappehi pareto so kapaṇo viya jhāyati. |
even so, that apostate, affected by sensual thought, malevolent thought, cruel thought, speculative thought, overcome, confused, possessed, covered, like a wretch, like a fool, like one utterly bewildered, broods, deeply broods, intently broods, reflects upon—thus "overcome by thoughts, he broods like a wretch." |
Sutvā paresaṁ nigghosaṁ, maṅku hoti tathāvidhoti. |
"Hearing the censure of others, such a one becomes dejected," thus. |
Paresanti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti—“tassa te, āvuso, alābhā, tassa te dulladdhaṁ, yaṁ tvaṁ evarūpaṁ uḷāraṁ satthāraṁ labhitvā evaṁ svākkhāte dhammavinaye pabbajitvā evarūpaṁ ariyagaṇaṁ labhitvā hīnassa methunadhammassa kāraṇā buddhaṁ dhammaṁ saṅghaṁ sikkhaṁ paccakkhāya hīnāyāvattosi. |
"Of others" means: preceptors or teachers or fellow preceptors or fellow teachers or friends or acquaintances or companions or comrades reprove him: "Friend, it is a loss for you, it is ill-gotten for you, that you, having found such an exalted teacher, having gone forth in such a well-expounded Dhamma-Vinaya, having found such a noble community, for the sake of base sexual intercourse have rejected the Buddha, the Dhamma, the Sangha, the training, and have reverted to a low life. |
Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, satipi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesū”ti. |
Did you not even have faith in wholesome qualities? Did you not even have moral shame regarding wholesome qualities? Did you not even have moral dread regarding wholesome qualities? Did you not even have energy regarding wholesome qualities? Did you not even have mindfulness regarding wholesome qualities? Did you not even have wisdom regarding wholesome qualities?" |
Tesaṁ vacanaṁ byappathaṁ desanaṁ anusāsanaṁ anusiṭṭhiṁ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā maṅku hoti, pīḷito ghaṭṭito byādhito domanassito hoti. |
Having heard, listened to, learned, borne in mind, observed their word, utterance, discourse, instruction, admonition, he becomes dejected, oppressed, struck, afflicted, grieved. |
Tathāvidhoti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo. |
"Such a one" means: such a kind, of such a nature, of that sort, of that type, resembling that. |
Yo so vibbhantakoti—sutvā paresaṁ nigghosaṁ maṅku hoti tathāvidho. |
He who is an apostate—thus "hearing the censure of others, such a one becomes dejected." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Saṅkappehi pareto so, |
"Overcome by thoughts, |
kapaṇo viya jhāyati; |
He broods like a wretch; |
Sutvā paresaṁ nigghosaṁ, |
Hearing the censure of others, |
maṅku hoti tathāvidho”ti. |
Such a one becomes dejected," thus. |
Atha satthāni kurute, |
Then he makes weapons, |
paravādehi codito; |
When reproved by the words of others; |
Esa khvassa mahāgedho, |
This indeed is his great greed, |
mosavajjaṁ pagāhati. |
He plunges into falsehood. |
Atha satthāni kurute, paravādehi coditoti. |
"Then he makes weapons, when reproved by the words of others," thus. |
Athāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—athāti. |
Then" is a conjunction of words, a connection of words, a completion of a phrase, a combination of letters, a smoothness of consonants, associated with the sequence of words—thus "then. |
Satthānīti tīṇi satthāni—kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ. |
"Weapons" means: three weapons—the weapon of the body, the weapon of speech, the weapon of the mind. |
Tividhaṁ kāyaduccaritaṁ kāyasatthaṁ, catubbidhaṁ vacīduccaritaṁ vacīsatthaṁ, tividhaṁ manoduccaritaṁ manosatthaṁ. |
Threefold bodily misconduct is the weapon of the body; fourfold verbal misconduct is the weapon of speech; threefold mental misconduct is the weapon of the mind. |
Paravādehi coditoti. |
"When reproved by the words of others," thus. |
Upajjhāyehi vā ācariyehi vā samānupajjhāyakehi vā samānācariyakehi vā mittehi vā sandiṭṭhehi vā sambhattehi vā sahāyehi vā codito sampajānamusā bhāsati. |
When reproved by preceptors or teachers or fellow preceptors or fellow teachers or friends or acquaintances or companions or comrades, he knowingly speaks falsely. |
“Abhirato ahaṁ, bhante, ahosiṁ pabbajjāya. |
"Venerable sir, I was delighted with the going forth. |
Mātā me posetabbā, tenamhi vibbhanto”ti bhaṇati. |
My mother had to be supported, that's why I apostatized," he says. |
“Pitā me posetabbo, tenamhi vibbhanto”ti bhaṇati. |
"My father had to be supported, that's why I apostatized," he says. |
“Bhātā me posetabbo … bhaginī me posetabbā … putto me posetabbo … dhītā me posetabbā … mittā me posetabbā … amaccā me posetabbā … ñātakā me posetabbā … sālohitā me posetabbā, tenamhi vibbhanto”ti bhaṇati. |
"My brother had to be supported… my sister had to be supported… my son had to be supported… my daughter had to be supported… my friends had to be supported… my colleagues had to be supported… my relatives had to be supported… my kinsmen by blood had to be supported, that's why I apostatized," he says. |
Vacīsatthaṁ karoti saṅkaroti janeti sañjaneti nibbatteti abhinibbattetīti—atha satthāni kurute, paravādehi codito. |
He makes, fabricates, generates, produces, brings into existence, fully brings into existence the weapon of speech—thus "then he makes weapons, when reproved by the words of others." |
Esa khvassa mahāgedhoti. |
"This indeed is his great greed," thus. |
Eso tassa mahāgedho mahāvanaṁ mahāgahanaṁ mahākantāro mahāvisamo mahākuṭilo mahāpaṅko mahāpalipo mahāpalibodho mahābandhanaṁ, yadidaṁ sampajānamusāvādoti—esa khvassa mahāgedho. |
This is his great greed, great jungle, great thicket, great wilderness, great unevenness, great crookedness, great mire, great defilement, great obstacle, great bondage, that is, knowingly speaking falsehood—thus "this indeed is his great greed." |
Mosavajjaṁ pagāhatīti. |
"He plunges into falsehood," thus. |
Mosavajjaṁ vuccati musāvādo. |
"Falsehood" is called false speech. |
Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho—“ehambho purisa, yaṁ jānāsi taṁ vadehī”ti, so ajānaṁ vā āha—“jānāmī”ti, jānaṁ vā āha—“na jānāmī”ti, apassaṁ vā āha—“passāmī”ti, passaṁ vā āha—“na passāmī”ti. |
Here someone, having gone to an assembly or a council or amidst relatives or amidst a guild or amidst a royal family, being brought forward and questioned as a witness: "Come, good man, tell what you know," he, not knowing, says, "I know," or knowing, says, "I do not know," or not seeing, says, "I see," or seeing, says, "I do not see." |
Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati—idaṁ vuccati mosavajjaṁ. |
Thus, for his own sake or for the sake of others or for the sake of some trivial gain, he knowingly speaks falsehood—this is called falsehood. |
Api ca tīhākārehi musāvādo hoti. |
Moreover, false speech occurs in three ways. |
Pubbevassa hoti—“musā bhaṇissan”ti, bhaṇantassa hoti—“musā bhaṇāmī”ti, bhaṇitassa hoti—“musā mayā bhaṇitan”ti. |
Beforehand, he thinks, "I will speak falsely"; while speaking, he thinks, "I am speaking falsely"; after having spoken, he thinks, "I have spoken falsely." |
Imehi tīhākārehi musāvādo hoti. |
In these three ways, false speech occurs. |
Api ca catūhākārehi musāvādo hoti. |
Moreover, false speech occurs in four ways. |
Pubbevassa hoti—“musā bhaṇissan”ti, bhaṇantassa hoti—“musā bhaṇāmī”ti, bhaṇitassa hoti—“musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ. |
Beforehand, he thinks, "I will speak falsely"; while speaking, he thinks, "I am speaking falsely"; after having spoken, he thinks, "I have spoken falsely," having concealed his view. |
Imehi catūhākārehi musāvādo hoti. |
In these four ways, false speech occurs. |
Api ca pañcahākārehi … chahākārehi … sattahākārehi … aṭṭhahākārehi musāvādo hoti. |
Moreover, false speech occurs in five ways… in six ways… in seven ways… in eight ways. |
Pubbevassa hoti—“musā bhaṇissan”ti, bhaṇantassa hoti—“musā bhaṇāmī”ti, bhaṇitassa hoti—“musā mayā bhaṇitan”ti, vinidhāya diṭṭhiṁ, vinidhāya khantiṁ, vinidhāya ruciṁ, vinidhāya saññaṁ, vinidhāya bhāvaṁ. |
Beforehand, he thinks, "I will speak falsely"; while speaking, he thinks, "I am speaking falsely"; after having spoken, he thinks, "I have spoken falsely," having concealed his view, having concealed his preference, having concealed his inclination, having concealed his perception, having concealed his true nature. |
Imehi aṭṭhahākārehi musāvādo hoti. |
In these eight ways, false speech occurs. |
Mosavajjaṁ pagāhatīti. |
"He plunges into falsehood," thus. |
Mosavajjaṁ pagāhati ogāhati ajjhogāhati pavisatīti—mosavajjaṁ pagāhati. |
He plunges into falsehood, immerses himself in it, sinks into it, enters into it—thus "he plunges into falsehood." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Atha satthāni kurute, |
"Then he makes weapons, |
paravādehi codito; |
When reproved by the words of others; |
Esa khvassa mahāgedho, |
This indeed is his great greed, |
mosavajjaṁ pagāhatī”ti. |
He plunges into falsehood," thus. |
Paṇḍitoti samaññāto, |
Known as a wise man, |
ekacariyaṁ adhiṭṭhito; |
Established in solitary practice; |
Sa cāpi methune yutto, |
If he too is engaged in sexual intercourse, |
mandova parikissati. |
Like a fool, he is tormented. |
Paṇḍitoti samaññātoti. |
"Known as a wise man," thus. |
Idhekacco pubbe samaṇabhāve kitti vaṇṇagato hoti—“paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno suttantikoti vā vinayadharoti vā dhammakathikoti vā …pe… nevasaññānāsaññāyatanasamāpattiyā lābhī”ti vā. |
Here someone formerly, in the state of an ascetic, has gained renown and praise as being "wise, skilled, intelligent, very learned, an eloquent speaker, of good discernment, an expert in the Suttas, or an expert in the Vinaya, or a preacher of the Dhamma… (etc.)… or an obtainer of the attainment of the sphere of neither perception nor non-perception." |
Evaṁ ñāto hoti paññāto samaññāto hotīti—paṇḍitoti samaññāto. |
Thus he is known, recognized, commonly known—thus "known as a wise man." |
Ekaccariyaṁ adhiṭṭhitoti. |
"Established in solitary practice," thus. |
Dvīhi kāraṇehi ekaccariyaṁ adhiṭṭhito—pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. |
For two reasons he is established in solitary practice—either in the sense of ordination or in the sense of seclusion from a group. |
Kathaṁ pabbajjāsaṅkhātena ekacariyaṁ adhiṭṭhito? |
How, in the sense of ordination, is he established in solitary practice? |
Sabbaṁ gharāvāsapalibodhaṁ chinditvā …pe… evaṁ pabbajjāsaṅkhātena ekaccariyaṁ adhiṭṭhito. |
Having cut off all household hindrances… (etc.)… thus, in the sense of ordination, he is established in solitary practice. |
Kathaṁ gaṇāvavassaggaṭṭhena ekacariyaṁ adhiṭṭhito? |
How, in the sense of seclusion from a group, is he established in solitary practice? |
So evaṁ pabbajito samāno eko araññavanapatthāni pantāni …pe… evaṁ gaṇāvavassaggaṭṭhena ekacariyaṁ adhiṭṭhitoti—ekacariyaṁ adhiṭṭhito. |
He, having thus gone forth, being alone, in forest groves, remote places… (etc.)… thus, in the sense of seclusion from a group, he is established in solitary practice—thus "established in solitary practice." |
Sa cāpi methune yuttoti. |
"If he too is engaged in sexual intercourse," thus. |
Methunadhammo nāma yo so asaddhammo gāmadhammo …pe… taṅkāraṇā vuccati methunadhammo. |
Sexual intercourse is that which is an unrighteous practice, a village practice… (etc.)… for that reason it is called sexual intercourse. |
Sa cāpi methune yuttoti. |
"If he too is engaged in sexual intercourse," thus. |
So aparena samayena buddhaṁ dhammaṁ saṅghaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā methunadhamme yutto payutto āyutto samāyuttoti—sa cāpi methune yutto. |
He who at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, having reverted to a low life, is engaged in, occupied with, yoked to, completely yoked to sexual intercourse—thus "if he too is engaged in sexual intercourse." |
Mandova parikissatīti. |
"Like a fool, he is tormented," thus. |
Kapaṇo viya mando viya momūho viya kissati parikissati parikilissati. |
Like a wretch, like a fool, like one utterly bewildered, he suffers, is tormented, is defiled. |
Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. |
He even kills living beings, takes what is not given, breaks into houses, commits robbery, plunders single houses, stands in ambush, goes to another's wife, and speaks falsehood. |
Evampi kissati parikissati parikilissati. |
Thus too he suffers, is tormented, is defiled. |
Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. |
Kings, having arrested him, inflict various punishments on him—they beat him with whips, they beat him with canes, they beat him with half-cudgels, they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose, they inflict the "gruel-pot" punishment, they inflict the "shell-tonsure" punishment, they inflict the "Rāhu's mouth" punishment, they inflict the "fire-garland" punishment, they inflict the "burning hand" punishment, they inflict the "grass-dress" punishment, they inflict the "bark-dress" punishment, they inflict the "antelope-skin" punishment, they inflict the "flesh-hook" punishment, they inflict the "coin-shaped mark" punishment, they inflict the "lye-pickle" punishment, they inflict the "twisting-bar" punishment, they inflict the "straw-seat" punishment, they pour boiling oil over him, they have him devoured by dogs, they impale him alive on a stake, they cut off his head with a sword. |
Evampi kissati parikissati parikilissati. |
Thus too he suffers, is tormented, is defiled. |
Atha vā kāmataṇhāya abhibhūto pariyādinnacitto bhoge pariyesanto nāvāya mahāsamuddaṁ pakkhandati, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṁ gacchati, takkolaṁ gacchati, takkasīlaṁ gacchati, kālamukhaṁ gacchati, purapūraṁ gacchati, vesuṅgaṁ gacchati, verāpathaṁ gacchati, javaṁ gacchati, tāmaliṁ gacchati, vaṅgaṁ gacchati, eḷabandhanaṁ gacchati, suvaṇṇakūṭaṁ gacchati, suvaṇṇabhūmiṁ gacchati, tambapāṇiṁ gacchati, suppārakaṁ gacchati, bhārukacchaṁ gacchati, suraṭṭhaṁ gacchati, bhaṅgalokaṁ gacchati, bhaṅgaṇaṁ gacchati, paramabhaṅgaṇaṁ gacchati, yonaṁ gacchati, paramayonaṁ gacchati, vinakaṁ gacchati, mūlapadaṁ gacchati, marukantāraṁ gacchati, jaṇṇupathaṁ gacchati, ajapathaṁ gacchati, meṇḍapathaṁ gacchati, saṅkupathaṁ gacchati, chattapathaṁ gacchati, vaṁsapathaṁ gacchati, sakuṇapathaṁ gacchati, mūsikapathaṁ gacchati, daripathaṁ gacchati, vettācāraṁ gacchati. |
Or, overcome by sensual craving, with his mind obsessed, seeking wealth, he sets out by ship on the great ocean; confronted by cold, confronted by heat, oppressed by the touch of gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst, he goes to Tigumba, he goes to Takkola, he goes to Takkasīla, he goes to Kālamukha, he goes to Purapūra, he goes to Vesunga, he goes to Verāpatha, he goes to Java, he goes to Tāmali, he goes to Vaṅga, he goes to Eḷabandhana, he goes to Suvaṇṇakūṭa, he goes to Suvaṇṇabhūmi, he goes to Tambapāṇi, he goes to Suppāraka, he goes to Bhārukaccha, he goes to Suraṭṭha, he goes to Bhaṅgaloka, he goes to Bhaṅgaṇa, he goes to Paramabhaṅgaṇa, he goes to Yona, he goes to Paramayona, he goes to Vinaka, he goes to Mūlapada, he goes to Marukantāra (desert), he goes by the knee-path, he goes by the goat-path, he goes by the sheep-path, he goes by the stake-path, he goes by the umbrella-path, he goes by the bamboo-path, he goes by the bird-path, he goes by the mouse-path, he goes by the ravine-path, he goes by the cane-bridge. |
Evampi kissati parikissati parikilissati. |
Thus too he suffers, is tormented, is defiled. |
Gavesanto na vindati, alābhamūlakampi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
Seeking, he does not find; he experiences pain and grief rooted in non-acquisition. |
Evampi kissati parikissati parikilissati. |
Thus too he suffers, is tormented, is defiled. |
Gavesanto vindati, laddhāpi ārakkhamūlakampi dukkhaṁ domanassaṁ paṭisaṁvedeti—“kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na apiyā dāyādā hareyyun”ti. |
Seeking, he finds; having acquired, he experiences pain and grief rooted in guarding it: "How might neither kings seize my wealth, nor thieves seize it, nor fire burn it, nor water sweep it away, nor unloved heirs seize it?" |
Tassa evaṁ ārakkhato gopayato te bhogā vippalujjanti. |
For him, thus guarding and protecting, that wealth is lost. |
So vippayogamūlakampi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
He experiences pain and grief rooted in separation. |
Evampi kissati parikissati parikilissatīti—sa cāpi methune yutto, mandova parikissati. |
Thus too he suffers, is tormented, is defiled—thus "if he too is engaged in sexual intercourse, like a fool, he is tormented." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Paṇḍitoti samaññāto, |
"Known as a wise man, |
ekacariyaṁ adhiṭṭhito; |
Established in solitary practice; |
Sa cāpi methune yutto, |
If he too is engaged in sexual intercourse, |
mandova parikissatī”ti. |
Like a fool, he is tormented," thus. |
Etamādīnavaṁ ñatvā, |
Knowing this danger, |
Muni pubbāpare idha; |
The sage, here and hereafter; |
Ekacariyaṁ daḷhaṁ kayirā, |
Should make his solitary practice firm, |
Na nisevetha methunaṁ. |
He should not resort to sexual intercourse. |
Etamādīnavaṁ ñatvā, muni pubbāpare idhāti. |
Knowing this danger, the sage, here and hereafter, thus. |
Etanti pubbe samaṇabhāve yaso ca kitti ca, aparabhāge buddhaṁ dhammaṁ saṅghaṁ sikkhaṁ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; |
"This" means: formerly, in the state of an ascetic, fame and reputation; and later, having rejected the Buddha, the Dhamma, the Sangha, and the training, having reverted to a low life, disgrace and ill repute; |
etaṁ sampattiṁ vipattiñca. |
this success and failure. |
Ñatvāti jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
"Knowing" means: having known, having weighed, having judged, having distinguished, having made clear. |
Munīti. Monaṁ vuccati ñāṇaṁ. |
"Sage" thus. Sagacity is called knowledge. |
Yā paññā pajānanā …pe… saṅgajālamaticca so muni. |
That wisdom which is understanding… (etc.)… having overcome the net of attachment, he is a sage. |
Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṁ ādāye imasmiṁ dhamme imasmiṁ vinaye imasmiṁ dhammavinaye imasmiṁ pāvacane imasmiṁ brahmacariye imasmiṁ satthusāsane imasmiṁ attabhāve imasmiṁ manussaloketi—etamādīnavaṁ ñatvā muni pubbāpare idha. |
Here" means: in this view, in this acceptance, in this inclination, in this principle, in this Dhamma, in this Vinaya, in this Dhamma-Vinaya, in this teaching, in this holy life, in this Teacher's dispensation, in this individual existence, in this human world—thus "knowing this danger, the sage, here and hereafter. |
Ekacariyaṁ daḷhaṁ kayirāti. |
"Should make his solitary practice firm," thus. |
Dvīhi kāraṇehi ekacariyaṁ daḷhaṁ kareyya—pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. |
For two reasons one should make solitary practice firm—either in the sense of ordination or in the sense of seclusion from a group. |
Kathaṁ pabbajjāsaṅkhātena ekacariyaṁ daḷhaṁ kareyya? |
How, in the sense of ordination, should one make solitary practice firm? |
Sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. |
Having cut off all household hindrances, having cut off hindrances of children and wife, having cut off hindrances of relatives, having cut off hindrances of friends and colleagues, having cut off hindrances of accumulation, having shaved off hair and beard, having put on saffron robes, having gone forth from home to homelessness, having attained a state of nothingness, he should move alone, dwell alone, conduct himself, maintain, preserve, sustain, keep himself going alone. |
Evaṁ pabbajjāsaṅkhātena ekacariyaṁ daḷhaṁ kareyya. |
Thus, in the sense of ordination, one should make solitary practice firm. |
Kathaṁ gaṇāvavassaggaṭṭhena ekacariyaṁ daḷhaṁ kareyya? |
How, in the sense of seclusion from a group, should one make solitary practice firm? |
So evaṁ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭiseveyya appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
He, having thus gone forth, being alone, should resort to forest groves, remote dwellings, quiet, with little noise, secluded from people, suitable for solitary retreat. |
So eko gaccheyya, eko tiṭṭheyya, eko nisīdeyya, eko seyyaṁ kappeyya, eko gāmaṁ piṇḍāya paviseyya, eko paṭikkameyya, eko raho nisīdeyya, eko caṅkamaṁ adhiṭṭheyya, eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. |
He should go alone, stand alone, sit alone, lie down alone, enter a village for alms alone, return alone, sit in solitude alone, undertake walking meditation alone; he should move alone, dwell alone, conduct himself, maintain, preserve, sustain, keep himself going alone. |
Evaṁ gaṇāvavassaggaṭṭhena ekacariyaṁ daḷhaṁ kareyyāti—ekacariyaṁ daḷhaṁ kareyya, thiraṁ kareyya, daḷhaṁ samādāno assa, avaṭṭhitasamādāno assa kusalesu dhammesūti—ekacariyaṁ daḷhaṁ kayirā. |
Thus, in the sense of seclusion from a group, one should make solitary practice firm—thus "should make his solitary practice firm," should make it stable, should be one of firm undertaking, of steadfast undertaking in wholesome qualities—thus "should make his solitary practice firm." |
Na nisevetha methunanti. |
One should not engage in sexual intercourse. |
Methunadhammo nāma yo so asaddhammo gāmadhammo …pe… taṅkāraṇā vuccati methunadhammo. |
Sexual intercourse means that which is ignoble, a village custom... for that reason it is called sexual intercourse. |
Methunadhammaṁ na seveyya na niseveyya na saṁseveyya na paṭiseveyya na careyya na samācareyya na samādāya vatteyyāti—na nisevetha methunaṁ. |
One should not practice, not engage in, not indulge in, not resort to, not behave, not conduct oneself, not undertake to live by sexual intercourse—one should not engage in sexual intercourse. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Etamādīnavaṁ ñatvā, |
"Having known this danger, |
Muni pubbāpare idha; |
The sage, here in this world, both formerly and afterwards; |
Ekacariyaṁ daḷhaṁ kayirā, |
Should firmly undertake a solitary life, |
Na nisevetha methunan”ti. |
He should not engage in sexual intercourse." |
Vivekaññeva sikkhetha, |
One should train only in seclusion, |
etaṁ ariyānamuttamaṁ; |
this is the highest for noble ones; |
Na tena seṭṭho maññetha, |
By that one should not think oneself superior, |
sa ve nibbānasantike. |
he is indeed near Nibbāna. |
Vivekaññeva sikkhethāti. |
One should train only in seclusion. |
Vivekoti tayo vivekā—kāyaviveko, cittaviveko, upadhiviveko. |
Seclusion means three kinds of seclusion—physical seclusion, mental seclusion, seclusion from defilements. |
Katamo kāyaviveko …pe… ayaṁ upadhiviveko. |
What is physical seclusion... this is seclusion from defilements. |
Kāyaviveko ca vivekaṭṭhakāyānaṁ nekkhammābhiratānaṁ. |
Physical seclusion is for those whose bodies are secluded, delighting in renunciation. |
Cittaviveko ca parisuddhacittānaṁ paramavodānappattānaṁ. |
Mental seclusion is for those whose minds are purified, who have attained supreme purity. |
Upadhiviveko ca nirūpadhīnaṁ puggalānaṁ visaṅkhāragatānaṁ. |
Seclusion from defilements is for individuals without defilements, who have gone beyond conditioned things. |
Sikkhāti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā …pe… ayaṁ adhipaññāsikkhā. |
Training means three trainings—training in higher virtue, training in higher mind, training in higher wisdom... this is training in higher wisdom. |
Vivekaññeva sikkhethāti vivekaññeva sikkheyya ācareyya samācareyya samādāya vatteyyāti—vivekaññeva sikkhetha. |
One should train only in seclusion means one should train, practice, conduct oneself, undertake to live only in seclusion—one should train only in seclusion. |
Etaṁ ariyānamuttamanti. |
This is the highest for noble ones. |
Ariyā vuccanti buddhā ca buddhasāvakā ca paccekabuddhā ca. |
Noble ones are said to be Buddhas, disciples of Buddhas, and Paccekabuddhas. |
Ariyānaṁ etaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ yadidaṁ vivekacariyāti—etaṁ ariyānamuttamaṁ. |
For noble ones, this is the foremost, best, distinguished, chief, highest, excellent, namely, the practice of seclusion—this is the highest for noble ones. |
Na tena seṭṭho maññethāti. |
By that one should not think oneself superior. |
Kāyavivekacariyāya unnatiṁ na kareyya, unnamaṁ na kareyya, mānaṁ na kareyya, thāmaṁ na kareyya, thambhaṁ na kareyya, na tena mānaṁ janeyya, na tena thaddho assa patthaddho paggahitasiroti—tena seṭṭho na maññetha. |
By the practice of physical seclusion, one should not be elated, not be proud, not be conceited, not be arrogant, not be stiff, not generate conceit thereby, not be haughty, stiff-necked, with head held high—by that one should not think oneself superior. |
Sa ve nibbānasantiketi. |
He is indeed near Nibbāna. |
So nibbānassa santike sāmantā āsanne avidūre upakaṭṭheti—sa ve nibbānasantike. |
He is near Nibbāna, in the vicinity, close by, not far, nearby—he is indeed near Nibbāna. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Vivekaññeva sikkhetha, |
"One should train only in seclusion, |
etaṁ ariyānamuttamaṁ; |
this is the highest for noble ones; |
Na tena seṭṭho maññetha, |
By that one should not think oneself superior, |
sa ve nibbānasantike”ti. |
he is indeed near Nibbāna." |
Rittassa munino carato, |
Of the sage who wanders empty, |
kāmesu anapekkhino; |
unconcerned with sensual pleasures; |
Oghatiṇṇassa pihayanti, |
People attached to sensual pleasures |
kāmesu gadhitā pajā. |
envy him who has crossed the flood. |
Rittassa munino caratoti. |
Of the sage who wanders empty. |
Rittassa vivittassa pavivittassa, kāyaduccaritena rittassa vivittassa pavivittassa. |
Empty, secluded, solitary; empty, secluded, solitary from bodily misconduct. |
Vacīduccaritena …pe… manoduccaritena … rāgena … dosena … mohena … kodhena … upanāhena … makkhena … paḷāsena … issāya … macchariyena … māyāya … sāṭheyyena … thambhena … sārambhena … mānena … atimānena … madena … pamādena … sabbakilesehi … sabbaduccaritehi … sabbadarathehi … sabbapariḷāhehi … sabbasantāpehi … sabbākusalābhisaṅkhārehi rittassa vivittassa pavivittassa. |
From verbal misconduct... from mental misconduct... from passion... from aversion... from delusion... from anger... from enmity... from hypocrisy... from malice... from envy... from stinginess... from deceit... from treachery... from obstinacy... from impetuosity... from conceit... from arrogance... from intoxication... from negligence... empty, secluded, solitary from all defilements... all misconducts... all distresses... all fevers... all torments... all unwholesome formations. |
Muninoti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
Of the sage. Silence is called wisdom... having overcome the net of attachment, he is a sage. |
Caratoti carato viharato iriyato vattato pālayato yapayato yāpayatoti—rittassa munino carato. |
Wandering means wandering, dwelling, moving, behaving, maintaining, sustaining, keeping going—of the sage who wanders empty. |
Kāmesu anapekkhinoti. |
Unconcerned with sensual pleasures. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
Sensual pleasures, in summary, are of two kinds—objective sensual pleasures and defiling sensual pleasures... these are called objective sensual pleasures... these are called defiling sensual pleasures. |
Vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā kāmesu anapekkhamāno cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatīti—kāmesu anapekkhino. |
Having fully understood objective sensual pleasures, having abandoned, given up, dispelled, terminated, brought to an end defiling sensual pleasures, being unconcerned with sensual pleasures, having renounced sensual pleasures, vomited sensual pleasures, released sensual pleasures, abandoned sensual pleasures, rejected sensual pleasures; free from passion, having renounced passion, vomited passion, released passion, abandoned passion, rejected passion, desireless, extinguished, cooled, experiencing happiness, dwelling with a self become Brahma—unconcerned with sensual pleasures. |
Oghatiṇṇassa pihayanti, kāmesu gadhitā pajāti. |
People attached to sensual pleasures envy him who has crossed the flood. |
Pajāti sattādhivacanaṁ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. |
People is a term for beings; people are impassioned by, greedy for, attached to, infatuated with, clinging to, stuck to, bound by sensual pleasures. |
Te kāmoghaṁ tiṇṇassa bhavoghaṁ tiṇṇassa diṭṭhoghaṁ tiṇṇassa avijjoghaṁ tiṇṇassa sabbasaṅkhārapathaṁ tiṇṇassa uttiṇṇassa nittiṇṇassa atikkantassa samatikkantassa vītivattassa pāraṅgatassa pāraṁ pattassa antaṁ gatassa antaṁ pattassa koṭiṁ gatassa koṭiṁ pattassa pariyantaṁ gatassa pariyantaṁ pattassa vosānaṁ gatassa vosānaṁ pattassa tāṇaṁ gatassa tāṇaṁ pattassa leṇaṁ gatassa leṇaṁ pattassa saraṇaṁ gatassa saraṇaṁ pattassa abhayaṁ gatassa abhayaṁ pattassa accutaṁ gatassa accutaṁ pattassa amataṁ gatassa amataṁ pattassa nibbānaṁ gatassa nibbānaṁ pattassa icchanti sādiyanti patthayanti pihayanti abhijappanti. |
They desire, delight in, long for, envy, crave for him who has crossed the flood of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance, crossed the path of all formations, who has gone beyond, escaped, surpassed, transcended, gone past, reached the further shore, reached the end, attained the end, reached the summit, attained the summit, reached the limit, attained the limit, reached the conclusion, attained the conclusion, reached safety, attained safety, reached shelter, attained shelter, reached refuge, attained refuge, reached fearlessness, attained fearlessness, reached the imperishable, attained the imperishable, reached the deathless, attained the deathless, reached Nibbāna, attained Nibbāna. |
Yathā iṇāyikā ānaṇyaṁ patthenti pihayanti, yathā ābādhikā ārogyaṁ patthenti pihayanti, yathā bandhanabaddhā bandhanamokkhaṁ patthenti pihayanti, yathā dāsā bhujissaṁ patthenti pihayanti, yathā kantāraddhānapakkhandā khemantabhūmiṁ patthenti pihayanti; |
Just as debtors long for and envy freedom from debt, just as the sick long for and envy health, just as those bound in fetters long for and envy release from bondage, just as slaves long for and envy freedom, just as those journeying through a wilderness long for and envy a safe land; |
evamevaṁ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā te kāmoghaṁ tiṇṇassa bhavoghaṁ tiṇṇassa …pe… nibbānaṁ gatassa nibbānaṁ pattassa icchanti sādiyanti patthayanti pihayanti abhijappantīti—oghatiṇṇassa pihayanti, kāmesu gadhitā pajā. |
even so, people impassioned by, greedy for, attached to, infatuated with, clinging to, stuck to, bound by sensual pleasures, desire, delight in, long for, envy, crave for him who has crossed the flood of sensuality, crossed the flood of existence... reached Nibbāna, attained Nibbāna—people attached to sensual pleasures envy him who has crossed the flood. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Rittassa munino carato, |
"Of the sage who wanders empty, |
kāmesu anapekkhino; |
unconcerned with sensual pleasures; |
Oghatiṇṇassa pihayanti, |
People attached to sensual pleasures |
kāmesu gadhitā pajā”ti. |
envy him who has crossed the flood." |
Tissametteyyasuttaniddeso sattamo. |
The explanation of the Tissametteyya Sutta is the seventh. |
mnd8 |
MND8 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
8. Pasūrasuttaniddesa |
8. Explanation of the Pasūra Sutta |
Atha pasūrasuttaniddesaṁ vakkhati— |
Now the explanation of the Pasūra Sutta will be told— |
Idheva suddhiṁ iti vādayanti, |
"Purity is here alone," thus they assert, |
Nāññesu dhammesu visuddhimāhu; |
In other doctrines they declare no purification; |
Yaṁ nissitā tattha subhaṁ vadānā, |
Whatever they depend on, there they speak of good, |
Paccekasaccesu puthū niviṭṭhā. |
Severally entrenched in their own individual truths. |
Idheva suddhiṁ iti vādayantīti. |
"Purity is here alone," thus they assert. |
Idheva suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
Here alone they speak, declare, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance. |
“Sassato loko, idameva saccaṁ moghamaññan”ti suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
"The world is eternal, this alone is true, other things are false," thus they speak, declare, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance. |
“Asassato loko … antavā loko … anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharantīti—idheva suddhiṁ iti vādayanti. |
"The world is not eternal... the world is finite... the world is infinite... the soul is the same as the body... the soul is one thing and the body another... the Tathāgata exists after death... the Tathāgata does not exist after death... the Tathāgata both exists and does not exist after death... the Tathāgata neither exists nor does not exist after death, this alone is true, other things are false," thus they speak, declare, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance—"Purity is here alone," thus they assert. |
Nāññesu dhammesu visuddhimāhūti. |
In other doctrines they declare no purification. |
Attano satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ ṭhapetvā sabbe paravāde khipanti ukkhipanti parikkhipanti. |
Setting aside their own teacher, teaching, community, view, practice, and path, they reject, disparage, and condemn all other doctrines. |
“So satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, na tattha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittā”ti—evamāhaṁsu evaṁ vadanti evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—nāññesu dhammesu visuddhimāhu. |
"That teacher is not all-knowing, the doctrine is not well-proclaimed, the community is not well-practicing, the view is not good, the practice is not well-established, the path is not leading out; there is no purity, purification, complete purification, release, deliverance, or complete deliverance there. They are not purified, not thoroughly purified, not completely purified, not released, not delivered, not completely delivered there; they are inferior, low, base, worthless, contemptible, insignificant"—thus they said, thus they speak, thus they declare, thus they say, thus they explain, thus they assert—in other doctrines they declare no purification. |
Yaṁ nissitā tattha subhaṁ vadānāti. |
Whatever they depend on, there they speak of good. |
Yaṁ nissitāti yaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ nissitā sannissitā allīnā upagatā ajjhositā adhimuttā. |
Whatever they depend on means whatever teacher, teaching, community, view, practice, path they depend on, rely on, cling to, approach, are attached to, are convinced by. |
Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. |
There means in their own view, their own preference, their own inclination, their own doctrine. |
Subhaṁ vadānāti subhavādā sobhanavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—yaṁ nissitā tattha subhaṁ vadānā. |
They speak of good means they speak of what is good, they speak of what is excellent, they speak as experts, they speak with certainty, they speak with logic, they speak with reason, they speak with characteristics, they speak with cause, they speak with basis, in their own doctrine—whatever they depend on, there they speak of good. |
Paccekasaccesu puthū niviṭṭhāti. |
Severally entrenched in their own individual truths. |
Puthū samaṇabrāhmaṇā puthū paccekasaccesu niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. |
Many ascetics and brahmins are severally entrenched, established, clinging, approached, attached, convinced in their own individual truths. |
“Sassato loko, idameva saccaṁ moghamaññan”ti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. |
"The world is eternal, this alone is true, other things are false"—thus they are entrenched, established, clinging, approached, attached, convinced. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti—paccekasaccesu puthū niviṭṭhā. |
"The world is not eternal... the Tathāgata neither exists nor does not exist after death, this alone is true, other things are false"—thus they are entrenched, established, clinging, approached, attached, convinced—severally entrenched in their own individual truths. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Idheva suddhiṁ iti vādayanti, |
"Purity is here alone," thus they assert, |
Nāññesu dhammesu visuddhimāhu; |
In other doctrines they declare no purification; |
Yaṁ nissitā tattha subhaṁ vadānā, |
Whatever they depend on, there they speak of good, |
Paccekasaccesu puthū niviṭṭhā”ti. |
Severally entrenched in their own individual truths." |
Te vādakāmā parisaṁ vigayha, |
Those fond of disputation, having plunged into an assembly, |
Bālaṁ dahantī mithu aññamaññaṁ; |
Regard each other mutually as fools; |
Vadanti te aññasitā kathojjaṁ, |
They, relying on others, speak contentiously, |
Pasaṁsakāmā kusalāvadānā. |
Desiring praise, asserting themselves as skilled. |
Te vādakāmā parisaṁ vigayhāti. |
Those fond of disputation, having plunged into an assembly. |
Te vādakāmāti te vādakāmā vādatthikā vādādhippāyā vādapurekkhārā vādapariyesanaṁ carantā. |
Those fond of disputation means those fond of disputation, desiring disputation, intending disputation, prioritizing disputation, going about seeking disputation. |
Parisaṁ vigayhāti khattiyaparisaṁ brāhmaṇaparisaṁ gahapatiparisaṁ samaṇaparisaṁ vigayha ogayha ajjhogāhetvā pavisitvāti—te vādakāmā parisaṁ vigayha. |
Having plunged into an assembly means having plunged into an assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of ascetics, having dived into, having submerged into, having entered—those fond of disputation, having plunged into an assembly. |
Bālaṁ dahantī mithu aññamaññanti. |
Regard each other mutually as fools. |
Mithūti dve janā dve kalahakārakā dve bhaṇḍanakārakā dve bhassakārakā dve vivādakārakā dve adhikaraṇakārakā dve vādino dve sallāpakā; |
Mutually means two people, two quarrelers, two instigators of strife, two arguers, two disputants, two litigants, two debaters, two conversationalists; |
te aññamaññaṁ bālato hīnato nihīnato omakato lāmakato chatukkato parittato dahanti passanti dakkhanti olokenti nijjhāyanti upaparikkhantīti—bālaṁ dahantī mithu aññamaññaṁ. |
they mutually regard, see, observe, look upon, scrutinize, examine each other as foolish, inferior, low, base, worthless, contemptible, insignificant—regard each other mutually as fools. |
Vadanti te aññasitā kathojjanti. |
They, relying on others, speak contentiously. |
Aññaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ nissitā sannissitā allīnā upagatā ajjhositā adhimuttā. |
Relying on another teacher, teaching, community, view, practice, path, dependent on, clinging to, approached by, attached to, convinced by. |
Kathojjaṁ vuccati kalaho bhaṇḍanaṁ viggaho vivādo medhagaṁ. |
Contentious speech is called quarreling, strife, dispute, argument, conflict. |
Atha vā kathojjanti anojavantī sā kathā kathojjaṁ vadanti, kalahaṁ vadanti, bhaṇḍanaṁ vadanti, viggahaṁ vadanti, vivādaṁ vadanti, medhagaṁ vadanti kathenti bhaṇanti dīpayanti voharantīti—vadanti te aññasitā kathojjaṁ. |
Or contentious speech means that speech which is not invigorating, they speak contentiously, they speak quarrelsomely, they speak strifefully, they speak disputatiously, they speak argumentatively, they speak conflictively, they declare, they say, they explain, they assert—they, relying on others, speak contentiously. |
Pasaṁsakāmā kusalāvadānāti. |
Desiring praise, asserting themselves as skilled. |
Pasaṁsakāmāti pasaṁsakāmā pasaṁsatthikā pasaṁsādhippāyā pasaṁsapurekkhārā pasaṁsapariyesanaṁ carantā. |
Desiring praise means desiring praise, seeking praise, intending praise, prioritizing praise, going about seeking praise. |
Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—pasaṁsakāmā kusalāvadānā. |
Asserting themselves as skilled means speaking as skilled, speaking as experts, speaking with certainty, speaking with logic, speaking with reason, speaking with characteristics, speaking with cause, speaking with basis, in their own doctrine—desiring praise, asserting themselves as skilled. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Te vādakāmā parisaṁ vigayha, |
"Those fond of disputation, having plunged into an assembly, |
Bālaṁ dahantī mithu aññamaññaṁ; |
Regard each other mutually as fools; |
Vadanti te aññasitā kathojjaṁ, |
They, relying on others, speak contentiously, |
Pasaṁsakāmā kusalāvadānā”ti. |
Desiring praise, asserting themselves as skilled." |
Yutto kathāyaṁ parisāya majjhe, |
Engaged in discussion in the midst of an assembly, |
Pasaṁsamicchaṁ vinighāti hoti; |
Wishing for praise, he becomes agitated; |
Apāhatasmiṁ pana maṅku hoti, |
But when refuted, he becomes downcast, |
Nindāya so kuppati randhamesī. |
By blame he is angered, seeking flaws. |
Yutto kathāyaṁ parisāya majjheti. |
Engaged in discussion in the midst of an assembly. |
Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano kathāyaṁ yutto payutto āyutto samāyutto sampayutto kathetunti—yutto kathāyaṁ parisāya majjhe. |
In the midst of an assembly of nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, engaged, involved, occupied, connected, associated in his own discussion, he speaks—engaged in discussion in the midst of an assembly. |
Pasaṁsamicchaṁ vinighāti hotīti. |
Wishing for praise, he becomes agitated. |
Pasaṁsamicchanti pasaṁsaṁ thomanaṁ kittiṁ vaṇṇahāriyaṁ icchanto sādiyanto patthayanto pihayanto abhijappanto. |
Wishing for praise means wishing for, delighting in, longing for, envying, craving praise, commendation, fame, eulogy. |
Vinighāti hotīti pubbeva sallāpā kathaṅkathī vinighātī hoti. |
He becomes agitated means even before the conversation, being doubtful, he becomes agitated. |
“Jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṁ niggahaṁ karissāmi, kathaṁ paṭikammaṁ karissāmi, kathaṁ visesaṁ karissāmi, kathaṁ paṭivisesaṁ karissāmi, kathaṁ āveṭhiyaṁ karissāmi, kathaṁ nibbeṭhiyaṁ karissāmi, kathaṁ chedaṁ karissāmi, kathaṁ maṇḍalaṁ karissāmī”ti, evaṁ pubbeva sallāpā kathaṅkathī vinighāti hotīti—pasaṁsamicchaṁ vinighāti hoti. |
"Will victory be mine, or will defeat be mine? How shall I refute? How shall I counter? How shall I make a distinction? How shall I make a counter-distinction? How shall I ensnare? How shall I disentangle? How shall I cut? How shall I make a circle?" Thus, even before the conversation, being doubtful, he becomes agitated—wishing for praise, he becomes agitated. |
Apāhatasmiṁ pana maṅku hotīti. |
But when refuted, he becomes downcast. |
Ye te pañhavīmaṁsakā parisā pārisajjā pāsārikā, te apaharanti. |
Those questioners, the assembly, the members of the assembly, the extenders (of debate), they refute. |
“Atthāpagataṁ bhaṇitan”ti atthato apaharanti, “byañjanāpagataṁ bhaṇitan”ti byañjanato apaharanti, “atthabyañjanāpagataṁ bhaṇitan”ti atthabyañjanato apaharanti, “attho te dunnīto, byañjanaṁ te duropitaṁ, atthabyañjanaṁ te dunnītaṁ duropitaṁ, niggaho te akato, paṭikammaṁ te dukkaṭaṁ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā, chedo te akato, maṇḍalaṁ te dukkaṭaṁ visamakathaṁ dukkathitaṁ dubbhaṇitaṁ dullapitaṁ duruttaṁ dubbhāsitan”ti apaharanti. |
"What was said is devoid of meaning," thus they refute regarding the meaning; "What was said is devoid of phrasing," thus they refute regarding the phrasing; "What was said is devoid of meaning and phrasing," thus they refute regarding meaning and phrasing. "Your meaning is ill-led, your phrasing is ill-placed, your meaning and phrasing are ill-led and ill-placed. Your refutation is not done, your counter-argument is badly done, your distinction is not made, your counter-distinction is badly done, your ensnaring is not done, your disentangling is badly done, your cutting is not done, your circling is badly done. Your talk is uneven, badly spoken, badly uttered, badly prattled, badly pronounced, badly expressed," thus they refute. |
Apāhatasmiṁ pana maṅku hotīti. |
But when refuted, he becomes downcast. |
Apāhatasmiṁ maṅku hoti pīḷito ghaṭṭito byādhito domanassito hotīti—apāhatasmiṁ pana maṅku hoti. |
When refuted, he becomes downcast, oppressed, struck, afflicted, dejected—but when refuted, he becomes downcast. |
Nindāya so kuppati randhamesīti. |
By blame he is angered, seeking flaws. |
Nindāya garahāya akittiyā avaṇṇahārikāya kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukarotīti—nindāya so kuppati. |
By blame, censure, ill-repute, disparagement, he is angered, becomes hostile, is established in hostility; he manifests anger, aversion, and displeasure—by blame he is angered. |
Randhamesīti virandhamesī aparaddhamesī khalitamesī gaḷitamesī vivaramesīti—nindāya so kuppati randhamesī. |
Seeking flaws means seeking faults, seeking errors, seeking stumbles, seeking lapses, seeking openings—by blame he is angered, seeking flaws. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yutto kathāyaṁ parisāya majjhe, |
"Engaged in discussion in the midst of an assembly, |
Pasaṁsamicchaṁ vinighāti hoti; |
Wishing for praise, he becomes agitated; |
Apāhatasmiṁ pana maṅku hoti, |
But when refuted, he becomes downcast, |
Nindāya so kuppati randhamesī”ti. |
By blame he is angered, seeking flaws." |
Yamassa vādaṁ parihīnamāhu, |
The argument of his which they declare deficient, |
Apāhataṁ pañhavimaṁsakāse; |
Refuted by the questioners; |
Paridevati socati hīnavādo, |
The one with the deficient argument laments and grieves, |
Upaccagā manti anutthunāti. |
"He has overcome me," he wails. |
Yamassa vādaṁ parihīnamāhūti yaṁ tassa vādaṁ hīnaṁ nihīnaṁ parihīnaṁ parihāpitaṁ na paripūritaṁ, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—yamassa vādaṁ parihīnamāhu. |
The argument of his which they declare deficient means that argument of his which is inferior, low, deficient, diminished, not complete; thus they said, thus they declare, thus they say, thus they explain, thus they assert—the argument of his which they declare deficient. |
Apāhataṁ pañhavimaṁsakāseti. |
Refuted by the questioners. |
Ye te pañhavīmaṁsakā parisā pārisajjā pāsārikā, te apaharanti. |
Those questioners, the assembly, the members of the assembly, the extenders (of debate), they refute. |
“Atthāpagataṁ bhaṇitan”ti atthato apaharanti, “byañjanāpagataṁ bhaṇitan”ti byañjanato apaharanti, “atthabyañjanāpagataṁ bhaṇitan”ti atthabyañjanato apaharanti, “attho te dunnīto, byañjanaṁ te duropitaṁ, atthabyañjanaṁ te dunnītaṁ duropitaṁ, niggaho te akato, paṭikammaṁ te dukkaṭaṁ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā, chedo te akato, maṇḍalaṁ te dukkaṭaṁ visamakathaṁ dukkathitaṁ dubbhaṇitaṁ dullapitaṁ duruttaṁ dubbhāsitan”ti, apaharantīti—apāhataṁ pañhavimaṁsakāse. |
"What was said is devoid of meaning," thus they refute regarding the meaning; "What was said is devoid of phrasing," thus they refute regarding the phrasing; "What was said is devoid of meaning and phrasing," thus they refute regarding meaning and phrasing. "Your meaning is ill-led, your phrasing is ill-placed, your meaning and phrasing are ill-led and ill-placed. Your refutation is not done, your counter-argument is badly done, your distinction is not made, your counter-distinction is badly done, your ensnaring is not done, your disentangling is badly done, your cutting is not done, your circling is badly done. Your talk is uneven, badly spoken, badly uttered, badly prattled, badly pronounced, badly expressed," thus they refute—refuted by the questioners. |
Paridevati socati hīnavādoti. |
The one with the deficient argument laments and grieves. |
Paridevatīti “aññaṁ mayā āvajjitaṁ aññaṁ cintitaṁ aññaṁ upadhāritaṁ, aññaṁ upalakkhitaṁ so mahāpakkho mahāpariso mahāparivāro; |
Laments means, "Something else I considered, something else I thought, something else I held, something else I marked, he has a great faction, a great assembly, a great following; |
parisā cāyaṁ vaggā, na samaggā; |
and this assembly is divided, not united; |
samaggāya parisāya hetu kathāsallāpo puna bhañjissāmī”ti, yā evarūpā vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti—paridevati. |
because of the united assembly, I will break the conversation again," such speech, babble, prattle, chatter, chattering, the state of chattering—he laments. |
Socatīti “tassa jayo”ti socati, “mayhaṁ parājayo”ti socati, “tassa lābho”ti socati, “mayhaṁ alābho”ti socati, “tassa yaso”ti socati, “mayhaṁ ayaso”ti socati, “tassa pasaṁsā”ti socati, “mayhaṁ nindā”ti socati, “tassa sukhan”ti socati, “mayhaṁ dukkhan”ti socati, “so sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, ahamasmi asakkato agarukato amānito apūjito anapacito na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjatīti—paridevati socati. |
Grieves means, "His is the victory," he grieves; "Mine is the defeat," he grieves; "His is the gain," he grieves; "Mine is the loss," he grieves; "His is the fame," he grieves; "Mine is the ill-fame," he grieves; "His is the praise," he grieves; "Mine is the blame," he grieves; "His is happiness," he grieves; "Mine is suffering," he grieves. "He is honored, respected, esteemed, worshipped, revered, a recipient of robes, almsfood, lodging, and medicinal requisites for the sick; I am not honored, not respected, not esteemed, not worshipped, not revered, not a recipient of robes, almsfood, lodging, and medicinal requisites for the sick," thus he grieves, becomes weary, laments, beats his breast, wails, falls into confusion—laments and grieves. |
Hīnavādoti hīnavādo nihīnavādo parihīnavādo parihāpitavādo na paripūravādoti—paridevati socati hīnavādo. |
The one with the deficient argument means one with an inferior argument, a low argument, a deficient argument, a diminished argument, not a complete argument—the one with the deficient argument laments and grieves. |
Upaccagā manti anutthunātīti. |
"He has overcome me," he wails. |
So maṁ vādena vādaṁ accagā upaccagā atikkanto samatikkanto vītivattoti. |
He has overcome me in debate, surpassed me, gone beyond me, transcended me, passed me by. |
Evampi upaccagā manti. |
Thus also, "He has overcome me." |
Atha vā maṁ vādena vādaṁ abhibhavitvā ajjhottharitvā pariyādiyitvā maddayitvā carati viharati iriyati vattati pāleti yapeti yāpetīti. |
Or, having overwhelmed me in debate, having crushed me, having subdued me, having trampled me, he goes about, dwells, moves, behaves, maintains, sustains, keeps going. |
Evampi upaccagā manti. |
Thus also, "He has overcome me." |
Anutthunā vuccati vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti—upaccagā manti anutthunāti. |
Wailing is called speech, babble, prattle, chatter, chattering, the state of chattering—"He has overcome me," he wails. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yamassa vādaṁ parihīnamāhu, |
"The argument of his which they declare deficient, |
Apāhataṁ pañhavimaṁsakāse; |
Refuted by the questioners; |
Paridevati socati hīnavādo, |
The one with the deficient argument laments and grieves, |
Upaccagā manti anutthunātī”ti. |
'He has overcome me,' he wails." |
Ete vivādā samaṇesu jātā, |
These disputes have arisen among ascetics, |
Etesu ugghātinighāti hoti; |
In these there is elation and dejection; |
Etampi disvā virame kathojjaṁ, |
Seeing this too, one should abstain from contentious speech, |
Na haññadatthatthi pasaṁsalābhā. |
For there is no other benefit than praise. |
Ete vivādā samaṇesu jātāti. |
These disputes have arisen among ascetics. |
Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. |
Ascetics means any who, outside of this (dispensation), have gone forth as wanderers, have become wanderers. |
Ete diṭṭhikalahā diṭṭhibhaṇḍanā diṭṭhiviggahā diṭṭhivivādā diṭṭhimedhagā samaṇesu jātā sañjātā nibbattā abhinibbattā pātubhūtāti—ete vivādā samaṇesu jātā. |
These quarrels over views, strifes over views, disputes over views, arguments over views, conflicts over views have arisen, been born, been produced, been originated, appeared among ascetics—these disputes have arisen among ascetics. |
Etesu ugghātinighāti hotīti. |
In these there is elation and dejection. |
Jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṁsā hoti, sukhadukkhaṁ hoti, somanassadomanassaṁ hoti, iṭṭhāniṭṭhaṁ hoti, anunayapaṭighaṁ hoti, ugghātitanigghātitaṁ hoti, anurodhavirodho hoti, jayena cittaṁ ugghātitaṁ hoti parājayena cittaṁ nigghātitaṁ hoti, lābhena cittaṁ ugghātitaṁ hoti alābhena cittaṁ nigghātitaṁ hoti, yasena cittaṁ ugghātitaṁ hoti ayasena cittaṁ nigghātitaṁ hoti, pasaṁsāya cittaṁ ugghātitaṁ hoti nindāya cittaṁ nigghātitaṁ hoti, sukhena cittaṁ ugghātitaṁ hoti dukkhena cittaṁ nigghātitaṁ hoti, somanassena cittaṁ ugghātitaṁ hoti domanassena cittaṁ nigghātitaṁ hoti, unnatiyā cittaṁ ugghātitaṁ hoti, onatiyā cittaṁ nigghātitaṁ hotīti—etesu ugghātinighāti hoti. |
There is victory and defeat, gain and loss, fame and ill-fame, blame and praise, happiness and suffering, joy and sorrow, the agreeable and disagreeable, favor and aversion, elation and dejection, accord and opposition; by victory the mind is elated, by defeat the mind is dejected; by gain the mind is elated, by loss the mind is dejected; by fame the mind is elated, by ill-fame the mind is dejected; by praise the mind is elated, by blame the mind is dejected; by happiness the mind is elated, by suffering the mind is dejected; by joy the mind is elated, by sorrow the mind is dejected; by elevation the mind is elated, by demotion the mind is dejected—in these there is elation and dejection. |
Etampi disvā virame kathojjanti. |
Seeing this too, one should abstain from contentious speech. |
Etampi disvāti etaṁ ādīnavaṁ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti—etampi disvā virame kathojjanti. |
Seeing this too means seeing this danger, having seen, weighed, judged, clarified, made evident in quarrels over views, strifes over views, disputes over views, arguments over views, conflicts over views—seeing this too, one should abstain from contentious speech. |
Kathojjaṁ vuccati kalaho bhaṇḍanaṁ viggaho vivādo medhagaṁ. |
Contentious speech is called quarreling, strife, dispute, argument, conflict. |
Atha vā kathojjanti anojavantī sā kathā kathojjaṁ na kareyya, kalahaṁ na kareyya, bhaṇḍanaṁ na kareyya, viggahaṁ na kareyya, vivādaṁ na kareyya, medhagaṁ na kareyya, kalahabhaṇḍanaviggahavivādamedhagaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti—etampi disvā virame kathojjaṁ. |
Or contentious speech means that speech which is not invigorating; one should not engage in contentious speech, not quarrel, not engage in strife, not dispute, not argue, not engage in conflict; one should abandon, dispel, terminate, bring to an end quarreling, strife, dispute, argument, conflict; one should be aloof from, abstained from, refrained from, departed from, detached from, disjoined from, dissociated from quarreling, strife, dispute, argument, conflict, and dwell with a mind freed from boundaries—seeing this too, one should abstain from contentious speech. |
Na haññadatthatthi pasaṁsalābhāti. |
For there is no other benefit than praise. |
Pasaṁsalābhā añño attho natthi attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho natthi na santi na saṁvijjanti nupalabbhantīti—na haññadatthatthi pasaṁsalābhā. |
Other than the benefit of praise, there is no other benefit, whether for oneself, for others, or for both; no benefit in this present life, no benefit in the future life, no obvious benefit, no profound benefit, no hidden benefit, no concealed benefit, no inferable benefit, no established benefit, no blameless benefit, no undefiled benefit, no purified benefit, no ultimate benefit; there is not, they are not, they do not exist, they are not found—for there is no other benefit than praise. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Ete vivādā samaṇesu jātā, |
"These disputes have arisen among ascetics, |
Etesu ugghātinighāti hoti; |
In these there is elation and dejection; |
Etampi disvā virame kathojjaṁ, |
Seeing this too, one should abstain from contentious speech, |
Na haññadatthatthi pasaṁsalābhā”ti. |
For there is no other benefit than praise." |
Pasaṁsito vā pana tattha hoti, |
Or else he is praised there, |
Akkhāya vādaṁ parisāya majjhe; |
Having declared his argument in the midst of the assembly; |
So hassatī unnamatī ca tena, |
He laughs and is elated by that, |
Pappuyya tamatthaṁ yathā mano ahu. |
Having attained that goal as his mind desired. |
Pasaṁsito vā pana tattha hotīti. |
Or else he is praised there. |
Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṁsito thomito kittito vaṇṇito hotīti—pasaṁsito vā pana tattha hoti. |
There means in his own view, his own preference, his own inclination, his own doctrine, he is praised, commended, famed, eulogized—or else he is praised there. |
Akkhāya vādaṁ parisāya majjheti. |
Having declared his argument in the midst of the assembly. |
Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano vādaṁ akkhāya ācikkhitvā anuvādaṁ akkhāya ācikkhitvā thambhayitvā brūhayitvā dīpayitvā jotayitvā voharitvā pariggaṇhitvāti—akkhāya vādaṁ parisāya majjhe. |
In the midst of an assembly of nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, having declared his own argument, having explained, having declared his counter-argument, having explained, having supported, having amplified, having illuminated, having elucidated, having asserted, having grasped—having declared his argument in the midst of the assembly. |
So hassatī unnamatī ca tenāti. |
He laughs and is elated by that. |
So tena jayatthena tuṭṭho hoti haṭṭho pahaṭṭho attamano paripuṇṇasaṅkappo. |
By that victory, he is pleased, joyful, exultant, satisfied, with his intentions fulfilled. |
Atha vā dantavidaṁsakaṁ hasamāno. |
Or, smiling with a display of teeth. |
So hassatī unnamatī ca tenāti so tena jayatthena unnato hoti unnamo dhajo sampaggāho ketukamyatā cittassāti—so hassatī unnamatī ca tena. |
He laughs and is elated by that means by that victory he is elevated, elated, a banner, a support, a desire for a banner for the mind—he laughs and is elated by that. |
Pappuyya tamatthaṁ yathā mano ahūti. |
Having attained that goal as his mind desired. |
Taṁ jayatthaṁ pappuyya pāpuṇitvā adhigantvā vinditvā paṭilabhitvā. |
Having attained, reached, achieved, found, obtained that goal of victory. |
Yathā mano ahūti yathā mano ahu, yathā citto ahu, yathā saṅkappo ahu, yathā viññāṇo ahūti—pappuyya tamatthaṁ yathā mano ahu. |
As his mind desired means as his mind was, as his thought was, as his intention was, as his consciousness was—having attained that goal as his mind desired. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Pasaṁsito vā pana tattha hoti, |
"Or else he is praised there, |
Akkhāya vādaṁ parisāya majjhe; |
Having declared his argument in the midst of the assembly; |
So hassatī unnamatī ca tena, |
He laughs and is elated by that, |
Pappuyya tamatthaṁ yathā mano ahū”ti. |
Having attained that goal as his mind desired." |
Yā unnatī sāssa vighātabhūmi, |
That elation is a ground for his vexation, |
Mānātimānaṁ vadate paneso; |
He speaks with conceit and arrogance; |
Etampi disvā na vivādayetha, |
Seeing this too, one should not dispute, |
Na hi tena suddhiṁ kusalā vadanti. |
For the skilled do not declare purity by that. |
Yā unnatī sāssa vighātabhūmīti. |
That elation is a ground for his vexation. |
Yā unnati unnamo dhajo sampaggāho ketukamyatā cittassāti—yā unnati. |
That elation, elation, banner, support, desire for a banner for the mind—that elation. |
Sāssa vighātabhūmīti sā tassa vighātabhūmi upaghātabhūmi pīḷanabhūmi ghaṭṭanabhūmi upaddavabhūmi upasaggabhūmīti—yā unnatī sāssa vighātabhūmi. |
Is a ground for his vexation means it is a ground for his vexation, a ground for destruction, a ground for oppression, a ground for striking, a ground for misfortune, a ground for calamity—that elation is a ground for his vexation. |
Mānātimānaṁ vadate panesoti. |
He speaks with conceit and arrogance. |
So puggalo mānañca vadati atimānañca vadatīti—mānātimānaṁ vadate paneso. |
That person speaks with conceit and speaks with arrogance—he speaks with conceit and arrogance. |
Etampi disvā na vivādayethāti. |
Seeing this too, one should not dispute. |
Etaṁ ādīnavaṁ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti—etampi disvā. |
Seeing this danger, having seen, weighed, judged, clarified, made evident in quarrels over views, strifes over views, disputes over views, arguments over views, conflicts over views—seeing this too. |
Na vivādayethāti na kalahaṁ kareyya na bhaṇḍanaṁ kareyya na viggahaṁ kareyya na vivādaṁ kareyya, na medhagaṁ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti—etampi disvā na vivādayetha. |
One should not dispute means one should not quarrel, not engage in strife, not dispute, not argue, not engage in conflict; one should abandon, dispel, terminate, bring to an end quarreling, strife, dispute, argument, conflict; one should be aloof from, abstained from, refrained from, departed from, detached from, disjoined from, dissociated from quarreling, strife, dispute, argument, conflict, and dwell with a mind freed from boundaries—seeing this too, one should not dispute. |
Na hi tena suddhiṁ kusalā vadantīti. |
For the skilled do not declare purity by that. |
Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā diṭṭhikalahena diṭṭhibhaṇḍanena diṭṭhiviggahena diṭṭhivivādena diṭṭhimedhagena suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti—na hi tena suddhiṁ kusalā vadanti. |
Skilled means those who are skilled in aggregates, skilled in elements, skilled in sense bases, skilled in dependent origination, skilled in foundations of mindfulness, skilled in right efforts, skilled in bases of power, skilled in faculties, skilled in powers, skilled in factors of enlightenment, skilled in the path, skilled in fruition, skilled in Nibbāna; those skilled ones do not declare, do not state, do not say, do not explain, do not assert purity, purification, complete purification, release, deliverance, complete deliverance by quarrels over views, strifes over views, disputes over views, arguments over views, conflicts over views—for the skilled do not declare purity by that. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yā unnatī sāssa vighātabhūmi, |
"That elation is a ground for his vexation, |
Mānātimānaṁ vadate paneso; |
He speaks with conceit and arrogance; |
Etampi disvā na vivādayetha, |
Seeing this too, one should not dispute, |
Na hi tena suddhiṁ kusalā vadantī”ti. |
For the skilled do not declare purity by that." |
Sūro yathā rājakhādāya puṭṭho, |
Like a warrior nourished on royal food, |
Abhigajjameti paṭisūramicchaṁ; |
Roaring, he approaches, desiring a rival warrior; |
Yeneva so tena palehi sūra, |
Wherever he is, flee from him, O warrior, |
Pubbeva natthi yadidaṁ yudhāya. |
For there is nothing here beforehand for battle. |
Sūro yathā rājakhādāya puṭṭhoti. |
Like a warrior nourished on royal food. |
Sūroti sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī. |
Warrior means a warrior, hero, valiant, fearless, intrepid, unterrified, not fleeing. |
Rājakhādāya puṭṭhoti rājakhādanīyena rājabhojanīyena puṭṭho posito āpādito vaḍḍhitoti—sūro yathā rājakhādāya puṭṭho. |
Nourished on royal food means nourished, fed, supplied, increased by royal edibles, royal food—like a warrior nourished on royal food. |
Abhigajjameti paṭisūramicchanti. |
Roaring, he approaches, desiring a rival warrior. |
So gajjanto uggajjanto abhigajjanto eti upeti upagacchati paṭisūraṁ paṭipurisaṁ paṭisattuṁ paṭimallaṁ icchanto sādiyanto patthayanto pihayanto abhijappantoti—abhigajjameti paṭisūramicchaṁ. |
He, roaring, bellowing, thundering, comes, approaches, goes towards a rival warrior, a rival man, a rival enemy, a rival wrestler, desiring, delighting in, longing for, envying, craving—roaring, he approaches, desiring a rival warrior. |
Yeneva so tena palehi sūrāti. |
Wherever he is, flee from him, O warrior. |
Yeneva so diṭṭhigatiko tena palehi, tena vaja, tena gaccha, tena atikkama, so tuyhaṁ paṭisūro paṭipuriso paṭisattu paṭimalloti—yeneva so tena palehi sūra. |
Wherever that holder of views is, flee from him, go from him, depart from him, pass beyond him; he is your rival warrior, rival man, rival enemy, rival wrestler—wherever he is, flee from him, O warrior. |
Pubbeva natthi yadidaṁ yudhāyāti. |
For there is nothing here beforehand for battle. |
Pubbeva bodhiyā mūle ye paṭisenikarā kilesā paṭilomakarā paṭikaṇḍakakarā paṭipakkhakarā te natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. |
Even before, at the root of enlightenment, those opposing defilements, contrary makers, thorn makers, enemy makers, they are not, they do not exist, they are not found, they are not obtainable; they are abandoned, eradicated, calmed, pacified, incapable of arising, burned by the fire of knowledge. |
Yadidaṁ yudhāyāti yadidaṁ yuddhatthāya kalahatthāya bhaṇḍanatthāya viggahatthāya vivādatthāya medhagatthāyāti—pubbeva natthi yadidaṁ yudhāya. |
For battle means for the purpose of battle, for the purpose of quarreling, for the purpose of strife, for the purpose of dispute, for the purpose of argument, for the purpose of conflict—for there is nothing here beforehand for battle. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Sūro yathā rājakhādāya puṭṭho, |
"Like a warrior nourished on royal food, |
Abhigajjameti paṭisūramicchaṁ; |
Roaring, he approaches, desiring a rival warrior; |
Yeneva so tena palehi sūra, |
Wherever he is, flee from him, O warrior, |
Pubbeva natthi yadidaṁ yudhāyā”ti. |
For there is nothing here beforehand for battle." |
Ye diṭṭhimuggayha vivādayanti, |
Those who, having grasped a view, dispute, |
Idameva saccanti ca vādayanti; |
And assert, "This alone is true"; |
Te tvaṁ vadassū na hi tedha atthi, |
Tell them, "There is no one here for you, |
Vādamhi jāte paṭisenikattā. |
When a dispute arises, to be an opponent." |
Ye diṭṭhimuggayha vivādayantīti ye dvāsaṭṭhidiṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ gahetvā gaṇhitvā uggaṇhitvā parāmasitvā abhinivisitvā vivādayanti kalahaṁ karonti, bhaṇḍanaṁ karonti, viggahaṁ karonti, vivādaṁ karonti, medhagaṁ karonti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti—ye diṭṭhimuggayha vivādayanti. |
Those who, having grasped a view, dispute, means those who, having taken, grasped, seized, adhered to, become entrenched in one or other of the sixty-two views, dispute, quarrel, engage in strife, dispute, argue, engage in conflict—"You do not know this Dhamma-Vinaya, I know this Dhamma-Vinaya. What will you know of this Dhamma-Vinaya? You are wrongly practiced, I am rightly practiced. Mine is coherent, yours is incoherent. What should have been said before, you said after; what should have been said after, you said before. Your long-held position is overturned. Your argument is refuted. You are censured. Go, for the release of your argument, or disentangle it if you can"—those who, having grasped a view, dispute. |
Idameva saccanti ca vādayantīti. |
And assert, "This alone is true." |
“Sassato loko, idameva saccaṁ moghamaññan”ti vādayanti kathenti bhaṇanti dīpayanti voharanti. |
"The world is eternal, this alone is true, other things are false," thus they assert, declare, say, explain, maintain. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti vādayanti kathenti bhaṇanti dīpayanti voharantīti—idameva saccanti ca vādayanti. |
"The world is not eternal... the Tathāgata neither exists nor does not exist after death, this alone is true, other things are false," thus they assert, declare, say, explain, maintain—and assert, "This alone is true." |
Te tvaṁ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattāti. |
Tell them, "There is no one here for you, when a dispute arises, to be an opponent." |
Te tvaṁ diṭṭhigatike vadassu vādena vādaṁ, niggahena niggahaṁ, paṭikammena paṭikammaṁ, visesena visesaṁ, paṭivisesena paṭivisesaṁ, āveṭhiyāya āveṭhiyaṁ, nibbeṭhiyāya nibbeṭhiyaṁ, chedena chedaṁ, maṇḍalena maṇḍalaṁ, te tuyhaṁ paṭisūrā paṭipurisā paṭisattū paṭimallāti—te tvaṁ vadassū na hi tedha atthi. |
Tell those holders of views, argument for argument, refutation for refutation, counter-argument for counter-argument, distinction for distinction, counter-distinction for counter-distinction, ensnaring for ensnaring, disentangling for disentangling, cutting for cutting, circling for circling; they are your rival warriors, rival men, rival enemies, rival wrestlers—tell them, "There is no one here for you." |
Vādamhi jāte paṭisenikattāti. |
When a dispute arises, to be an opponent. |
Vāde jāte sañjāte nibbatte abhinibbatte pātubhūteyeva paṭisenikattā paṭilomakattā paṭikaṇḍakakattā paṭipakkhakattā kalahaṁ kareyyuṁ bhaṇḍanaṁ kareyyuṁ viggahaṁ kareyyuṁ vivādaṁ kareyyuṁ medhagaṁ kareyyuṁ, te natthi na santi na saṁvijjanti nupalabbhanti, pahīnā …pe… ñāṇagginā daḍḍhāti—te tvaṁ vadassū na hi tedha atthi vādamhi jāte paṭisenikattā. |
When a dispute has arisen, been born, been produced, been originated, appeared, those who would be opponents, contrarians, thorn-makers, enemies, who would quarrel, engage in strife, dispute, argue, engage in conflict, they are not, they do not exist, they are not found, they are not obtainable; they are abandoned... burned by the fire of knowledge—tell them, "There is no one here for you, when a dispute arises, to be an opponent." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Ye diṭṭhimuggayha vivādayanti, |
"Those who, having grasped a view, dispute, |
Idameva saccanti ca vādayanti; |
And assert, "This alone is true"; |
Te tvaṁ vadassū na hi tedha atthi, |
Tell them, 'There is no one here for you, |
Vādamhi jāte paṭisenikattā”ti. |
When a dispute arises, to be an opponent.'" |
Visenikatvā pana ye caranti, |
But those who wander having de-militarized, |
Diṭṭhīhi diṭṭhiṁ avirujjhamānā; |
Not opposing view with views; |
Tesu tvaṁ kiṁ labhetho pasūra, |
What could you obtain from them, O Pasūra, |
Yesīdha natthi paramuggahītaṁ. |
For whom there is nothing here supremely grasped? |
Visenikatvā pana ye carantīti. |
But those who wander having de-militarized. |
Senā vuccati mārasenā. |
An army is called Māra's army. |
Kāyaduccaritaṁ mārasenā, vacīduccaritaṁ mārasenā, manoduccaritaṁ mārasenā, lobho mārasenā, doso mārasenā, moho mārasenā, kodho … upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā mārasenā. |
Bodily misconduct is Māra's army, verbal misconduct is Māra's army, mental misconduct is Māra's army, greed is Māra's army, aversion is Māra's army, delusion is Māra's army, anger... enmity... hypocrisy... malice... envy... stinginess... deceit... treachery... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... all defilements... all misconducts... all distresses... all fevers... all torments... all unwholesome formations are Māra's army. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Kāmā te paṭhamā senā, |
"Sensual pleasures are your first army, |
dutiyā arati vuccati; |
the second is called discontent; |
…pe… |
... (and so on) ... |
Na naṁ asuro jināti, |
The Asura does not conquer him, |
jetvāva labhate sukhan”ti. |
having conquered, he obtains happiness." |
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, tena vuccati visenikatvāti. |
Since by the four noble paths all Māra's armies and all opposing defilements are conquered, defeated, broken, scattered, routed, therefore it is said "having de-militarized." |
Yeti arahanto khīṇāsavā. |
Those who are Arahants, whose cankers are destroyed. |
Carantīti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti—visenikatvā pana ye caranti. |
Wander means they wander, dwell, move, behave, maintain, sustain, keep going—but those who wander having de-militarized. |
Diṭṭhīhi diṭṭhiṁ avirujjhamānāti. |
Not opposing view with views. |
Yesaṁ dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, te diṭṭhīhi diṭṭhiṁ avirujjhamānā appaṭivirujjhamānā appahīyamānā appaṭihaññamānā appaṭihatamānāti—diṭṭhīhi diṭṭhiṁ avirujjhamānā. |
For whom the sixty-two views are abandoned, eradicated, calmed, pacified, incapable of arising, burned by the fire of knowledge, they, not opposing view with views, not being opposed, not being struck, not being struck back, not being hindered—not opposing view with views. |
Tesu tvaṁ kiṁ labhetho pasūrāti. |
What could you obtain from them, O Pasūra? |
Tesu arahantesu khīṇāsavesu kiṁ labhetho paṭisūraṁ paṭipurisaṁ paṭisattuṁ paṭimallanti—tesu tvaṁ kiṁ labhetho pasūra. |
From those Arahants, whose cankers are destroyed, what rival warrior, rival man, rival enemy, rival wrestler could you obtain?—What could you obtain from them, O Pasūra? |
Yesīdha natthi paramuggahītanti. |
For whom there is nothing here supremely grasped. |
Yesaṁ arahantānaṁ khīṇāsavānaṁ “idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaran”ti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ, natthi na santi na saṁvijjanti nupalabbhanti, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—yesīdha natthi paramuggahītaṁ. |
For whom, Arahants whose cankers are destroyed, that which is grasped, adhered to, entrenched in, clung to, convinced by as "this is supreme, foremost, best, distinguished, chief, highest, excellent," is not, does not exist, is not found, is not obtainable; it is abandoned, eradicated, calmed, pacified, incapable of arising, burned by the fire of knowledge—for whom there is nothing here supremely grasped. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Visenikatvā pana ye caranti, |
"But those who wander having de-militarized, |
Diṭṭhīhi diṭṭhiṁ avirujjhamānā; |
Not opposing view with views; |
Tesu tvaṁ kiṁ labhetho pasūra, |
What could you obtain from them, O Pasūra, |
Yesīdha natthi paramuggahītan”ti. |
For whom there is nothing here supremely grasped." |
Atha tvaṁ pavitakkamāgamā, |
Then you came engaged in reasoning, |
Manasā diṭṭhigatāni cintayanto; |
Mentally contemplating views; |
Dhonena yugaṁ samāgamā, |
You came together with the Washed One for a contest, |
Na hi tvaṁ sakkhasi sampayātave. |
But you are not able to proceed. |
Atha tvaṁ pavitakkamāgamāti. |
Then you came engaged in reasoning. |
Athāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatā petaṁ—athāti. |
Then is a particle for connection, a particle for combination, a particle for completion, a conjunction of letters, a smoothness of consonants, a sequence of words—this is "then." |
Pavitakkamāgamāti takkento vitakkento saṅkappento “jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṁ niggahaṁ karissāmi, kathaṁ paṭikammaṁ karissāmi, kathaṁ visesaṁ karissāmi, kathaṁ paṭivisesaṁ karissāmi, kathaṁ āveṭhiyaṁ karissāmi, kathaṁ nibbeṭhiyaṁ karissāmi, kathaṁ chedaṁ karissāmi, kathaṁ maṇḍalaṁ karissāmi” evaṁ takkento vitakkento saṅkappento āgatosi upagatosi sampattosi mayā saddhiṁ samāgatosīti—atha tvaṁ pavitakkamāgamā. |
Came engaged in reasoning means reasoning, reflecting, intending, "Will victory be mine, or will defeat be mine? How shall I refute? How shall I counter? How shall I make a distinction? How shall I make a counter-distinction? How shall I ensnare? How shall I disentangle? How shall I cut? How shall I make a circle?" Thus reasoning, reflecting, intending, you have come, approached, arrived, come together with me—then you came engaged in reasoning. |
Manasā diṭṭhigatāni cintayantoti. |
Mentally contemplating views. |
Manoti yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ, mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu. |
Mind means that which is mind, intellect, heart, purity; mind, the sense base of mind, the faculty of mind, consciousness, the aggregate of consciousness, the mind-consciousness element born of that. |
Cittena diṭṭhiṁ cintento vicintento “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vāti—manasā diṭṭhigatāni cintayanto. |
With the mind contemplating, reflecting on views, whether "the world is eternal," or "the world is not eternal"... or "the Tathāgata neither exists nor does not exist after death"—mentally contemplating views. |
Dhonena yugaṁ samāgamā, na hi tvaṁ sakkhasi sampayātaveti. |
You came together with the Washed One for a contest, but you are not able to proceed. |
Dhonā vuccati paññā. |
Washed is called wisdom. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding... non-delusion, investigation of phenomena, right view. |
Kiṅkāraṇā dhonā vuccati paññā? |
For what reason is wisdom called washed? |
Tāya paññāya kāyaduccaritaṁ dhutañca dhotañca sandhotañca niddhotañca, vacīduccaritaṁ …pe… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. |
By that wisdom, bodily misconduct is shaken off, washed, thoroughly washed, completely washed; verbal misconduct... all unwholesome formations are shaken off, washed, thoroughly washed, completely washed. |
Atha vā sammādiṭṭhiyā micchādiṭṭhi … sammāsaṅkappena micchāsaṅkappo …pe… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca. |
Or, by right view, wrong view... by right intention, wrong intention... by right deliverance, wrong deliverance is shaken off, washed, thoroughly washed, completely washed. |
Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. |
Or, by the noble eightfold path, all defilements... all misconducts... all distresses... all fevers... all torments... all unwholesome formations are shaken off, washed, thoroughly washed, completely washed. |
Bhagavā imehi dhoneyyehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato, tasmā bhagavā dhono. |
The Blessed One is endowed, fully endowed, approached, fully approached, possessed, fully possessed, furnished with these washable things; therefore the Blessed One is washed. |
So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti—dhonoti. |
He has shaken off passion, shaken off evil, shaken off defilements, shaken off fever—thus "washed." |
Dhonena yugaṁ samāgamā, na hi tvaṁ sakkhasi sampayātaveti. |
You came together with the Washed One for a contest, but you are not able to proceed. |
Pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhitvā sākacchetuṁ sallapituṁ sākacchaṁ samāpajjituṁ. |
Pasūra the wanderer is not able, having come together with the Washed One, the Buddha, the Blessed One, for a contest, having taken up the yoke, to discuss, to converse, to enter into discussion. |
Taṁ kissa hetu? |
For what reason? |
Pasūro paribbājako hīno nihīno omako lāmako chatukko paritto. |
Pasūra the wanderer is inferior, low, base, worthless, contemptible, insignificant. |
So hi bhagavā aggo ca seṭṭho ca visiṭṭho ca pāmokkho ca uttamo ca pavaro ca. |
For that Blessed One is foremost, best, distinguished, chief, highest, and excellent. |
Yathā saso na paṭibalo mattena mātaṅgena saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhituṁ; |
Just as a hare is not able, having come together with a rutting elephant for a contest, to take up the yoke; |
yathā kotthuko na paṭibalo sīhena migaraññā saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhituṁ; |
just as a jackal is not able, having come together with a lion, king of beasts, for a contest, to take up the yoke; |
yathā vacchako taruṇako dhenupako na paṭibalo usabhena calakakunā saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhituṁ; |
just as a young calf, a suckling calf, is not able, having come together with a bull with a swinging hump for a contest, to take up the yoke; |
yathā dhaṅko na paṭibalo garuḷena venateyyena saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhituṁ; |
just as a crow is not able, having come together with Garuḷa, son of Vinatā, for a contest, to take up the yoke; |
yathā caṇḍālo na paṭibalo raññā cakkavattinā saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhituṁ; |
just as an outcaste is not able, having come together with a universal monarch for a contest, to take up the yoke; |
yathā paṁsupisācako na paṭibalo indena devaraññā saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhituṁ; |
just as a dust-demon is not able, having come together with Indra, king of gods, for a contest, to take up the yoke; |
evamevaṁ pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṁ yugaṁ samāgamaṁ samāgantvā yugaggāhaṁ gaṇhitvā sākacchetuṁ sallapituṁ sākacchaṁ samāpajjituṁ. |
even so, Pasūra the wanderer is not able, having come together with the Washed One, the Buddha, the Blessed One, for a contest, having taken up the yoke, to discuss, to converse, to enter into discussion. |
Taṁ kissa hetu? |
For what reason? |
Pasūro paribbājako hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapañño. |
Pasūra the wanderer is of inferior wisdom, low wisdom, base wisdom, worthless wisdom, contemptible wisdom, insignificant wisdom. |
So hi bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido, catuvesārajjappatto dasabaladhārī, purisāsabho purisasīho purisanāgo purisājañño purisadhorayho, anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā, netā vinetā anunetā, paññāpetā nijjhāpetā pekkhetā pasādetā. |
For that Blessed One is of great wisdom, broad wisdom, joyful wisdom, swift wisdom, sharp wisdom, penetrating wisdom; skilled in the analysis of wisdom, of distinguished knowledge, having attained the analytical knowledges; having reached the four kinds of fearlessness, possessing the ten powers; a bull among men, a lion among men, a nāga among men, a thoroughbred among men, a beast of burden among men; of infinite knowledge, infinite power, infinite fame; rich, very wealthy, possessing wealth; a leader, a trainer, a persuader; an establisher, an explainer, an observer, a clarifier. |
So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca panassa etarahi sāvakā viharanti pacchā samannāgatā. |
For that Blessed One is the producer of the unarisen path, the originator of the unoriginated path, the declarer of the undeclared path; knower of the path, expert in the path, skilled in the path; and his disciples now dwell following the path, endowed with it afterwards. |
So hi bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato; |
For that Blessed One, knowing, knows; seeing, sees; he has become the eye, become knowledge, become Dhamma, become Brahma; a speaker, a proclaimer, an expounder of the meaning, a giver of the deathless, the lord of the Dhamma, the Tathāgata; |
natthi tassa bhagavato aññātaṁ adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya. |
there is nothing unknown, unseen, uncognized, unrealized, untouched by wisdom for that Blessed One. |
Atītaṁ anāgataṁ paccuppannaṁ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṁ āgacchanti. |
Concerning the past, future, and present, all phenomena in all aspects come into the range of the Buddha's, the Blessed One's, portal of knowledge. |
Yaṁ kiñci neyyaṁ nāma atthi dhammaṁ jānitabbaṁ. |
Whatever knowable phenomenon there is to be known. |
Attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho, sabbaṁ taṁ antobuddhañāṇe parivattati. |
Whether benefit for oneself, or benefit for others, or benefit for both; or benefit in this present life, or benefit in the future life; or obvious benefit, or profound benefit, or hidden benefit, or concealed benefit; or inferable benefit, or established benefit; or blameless benefit, or undefiled benefit, or purified benefit, or ultimate benefit—all that revolves within the Buddha's knowledge. |
Sabbaṁ kāyakammaṁ buddhassa bhagavato ñāṇānuparivatti, sabbaṁ vacīkammaṁ ñāṇānuparivatti, sabbaṁ manokammaṁ ñāṇānuparivatti. |
All bodily action of the Buddha, the Blessed One, follows knowledge; all verbal action follows knowledge; all mental action follows knowledge. |
Atīte buddhassa bhagavato appaṭihataṁ ñāṇaṁ, anāgate appaṭihataṁ ñāṇaṁ, paccuppanne appaṭihataṁ ñāṇaṁ, yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ, neyyapariyantikaṁ ñāṇaṁ, ñāṇapariyantikaṁ neyyaṁ, neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi. |
In the past, the Buddha's, the Blessed One's, knowledge was unimpeded; in the future, unimpeded knowledge; in the present, unimpeded knowledge. As far as the knowable, so far the knowledge; as far as the knowledge, so far the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed having surpassed the knowable; having surpassed knowledge, there is no path for the knowable. |
Aññamaññapariyantaṭṭhāyino te dhammā. |
Those phenomena stand at each other's limits. |
Yathā dvinnaṁ samuggapaṭalānaṁ sammā phusitānaṁ heṭṭhimaṁ samuggapaṭalaṁ uparimaṁ nātivattati, uparimaṁ samuggapaṭalaṁ heṭṭhimaṁ nātivattati aññamaññapariyantaṭṭhāyino; |
Just as, of two casket-lids correctly fitted, the lower casket-lid does not exceed the upper, and the upper casket-lid does not exceed the lower, they stand at each other's limits; |
evamevaṁ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino; |
even so, for the Buddha, the Blessed One, the knowable and knowledge stand at each other's limits; |
yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ, neyyapariyantikaṁ ñāṇaṁ, ñāṇapariyantikaṁ neyyaṁ, neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi. |
as far as the knowable, so far the knowledge; as far as the knowledge, so far the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed having surpassed the knowable; having surpassed knowledge, there is no path for the knowable. |
Aññamaññapariyantaṭṭhāyino te dhammā sabbadhammesu buddhassa bhagavato ñāṇaṁ pavattati. |
Those phenomena stand at each other's limits; in all phenomena, the Buddha's, the Blessed One's, knowledge proceeds. |
Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. |
All phenomena are connected to the Buddha's, the Blessed One's, attention, connected to his wish, connected to his consideration, connected to his arising of thought. |
Sabbasattesu buddhassa bhagavato ñāṇaṁ pavattati, sabbesañca sattānaṁ bhagavā āsayaṁ jānāti anusayaṁ jānāti caritaṁ jānāti adhimuttiṁ jānāti. |
In all beings, the Buddha's, the Blessed One's, knowledge proceeds; and of all beings, the Blessed One knows their inclination, knows their latent tendency, knows their behavior, knows their disposition. |
Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. |
He knows beings with little dust [on their eyes], with much dust, with keen faculties, with dull faculties, of good demeanor, of bad demeanor, easy to instruct, difficult to instruct, capable and incapable. |
Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
The world with its devas, with Māra, with Brahma, the population with its ascetics and brahmins, devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci macchakacchapā antamaso timitimiṅgalaṁ upādāya antomahāsamudde parivattanti; |
Just as whatever fish and turtles, even up to the Timitimingala fish, revolve within the great ocean; |
evamevaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
even so, the world with its devas, with Māra, with Brahma, the population with its ascetics and brahmins, devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci pakkhī antamaso garuḷaṁ venateyyaṁ upādāya ākāsassa padese parivattanti; |
Just as whatever birds, even up to Garuḷa, son of Vinatā, revolve in the region of the sky; |
evamevaṁ yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti. |
even so, even those equal to Sāriputta in wisdom revolve in the region of the Buddha's knowledge. |
Buddhañāṇaṁ devamanussānaṁ paññaṁ pharitvā abhibhavitvā tiṭṭhati. |
The Buddha's knowledge, pervading and surpassing the wisdom of devas and humans, stands. |
Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā Vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgate upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. |
Even those noble experts, brahmin experts, householder experts, ascetic experts, who are astute, skilled in refuting others' doctrines, like hair-splitters, who, I think, go about breaking down views with their wisdom, having formulated and reformulated questions, approach the Tathāgata and ask profound and hidden questions. |
Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā. |
Those questions, when spoken, are answered by the Blessed One with reasons explained. |
Upakkhittakā ca te bhagavato sampajjanti. |
And those thrown down by them are accomplished by the Blessed One. |
Atha kho bhagavāva tattha atirocati yadidaṁ paññāyāti—dhonena yugaṁ samāgamā, na hi tvaṁ sakkhasi sampayātave. |
Then indeed the Blessed One himself shines forth there in wisdom—you came together with the Washed One for a contest, but you are not able to proceed. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Atha tvaṁ pavitakkamāgamā, |
"Then you came engaged in reasoning, |
Manasā diṭṭhigatāni cintayanto; |
Mentally contemplating views; |
Dhonena yugaṁ samāgamā, |
You came together with the Washed One for a contest, |
Na hi tvaṁ sakkhasi sampayātave”ti. |
But you are not able to proceed." |
Pasūrasuttaniddeso aṭṭhamo. |
The explanation of the Pasūra Sutta is the eighth. |
mnd9 |
MND9 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
9. Māgaṇḍiyasuttaniddesa |
9. Explanation of the Māgaṇḍiya Sutta |
Atha māgaṇḍiyasuttaniddesaṁ vakkhati— |
Now the explanation of the Māgaṇḍiya Sutta will be told— |
Disvāna taṇhaṁ aratiṁ ragañca, |
Having seen Craving, Discontent, and Passion, |
Nāhosi chando api methunasmiṁ; |
There was no desire even for sexual intercourse; |
Kimevidaṁ muttakarīsapuṇṇaṁ, |
What is this, full of urine and feces? |
Pādāpi naṁ samphusituṁ na icche. |
Even with the foot I would not wish to touch it. |
Disvāna taṇhaṁ aratiṁ ragañca, nāhosi chando api methunasminti. |
Having seen Craving, Discontent, and Passion, there was no desire even for sexual intercourse. |
Taṇhañca aratiñca ragañca māradhītaro disvā passitvā methunadhamme chando vā rāgo vā pemaṁ vā nāhosīti—disvāna taṇhaṁ aratiṁ ragañca nāhosi chando api methunasmiṁ. |
Having seen, having perceived Craving, Discontent, and Passion, Māra's daughters, there was no desire, or passion, or affection for the practice of sexual intercourse—Having seen Craving, Discontent, and Passion, there was no desire even for sexual intercourse. |
Kimevidaṁ muttakarīsapuṇṇaṁ, pādāpi naṁ samphusituṁ na iccheti. |
What is this, full of urine and feces? Even with the foot I would not wish to touch it. |
Kimevidaṁ sarīraṁ muttapuṇṇaṁ karīsapuṇṇaṁ semhapuṇṇaṁ ruhirapuṇṇaṁ aṭṭhisaṅghātanhārusambandhaṁ rudhiramaṁsāvalepanaṁ cammavinaddhaṁ chaviyā paṭicchannaṁ chiddāvachiddaṁ uggharantaṁ paggharantaṁ kimisaṅghanisevitaṁ nānākalimalaparipūraṁ pādena akkamituṁ na iccheyya, kuto pana saṁvāso vā samāgamo vāti—kimevidaṁ muttakarīsapuṇṇaṁ, pādāpi naṁ samphusituṁ na icche. |
What is this body, full of urine, full of feces, full of phlegm, full of blood, a collection of bones bound by sinews, smeared with blood and flesh, wrapped in skin, covered by hide, with many openings, oozing, trickling, infested with multitudes of worms, completely filled with various impurities? One would not wish to step on it with the foot, let alone cohabitation or union—What is this, full of urine and feces? Even with the foot I would not wish to touch it. |
Anacchariyañcetaṁ manusso dibbe kāme patthayanto mānusake kāme na iccheyya, mānusake vā kāme patthayanto dibbe kāme na iccheyya. |
And it is not surprising that a human desiring divine sensual pleasures would not desire human sensual pleasures, or desiring human sensual pleasures would not desire divine sensual pleasures. |
Yaṁ tvaṁ ubhopi na icchasi na sādiyasi na patthesi na pihesi nābhijappasi, kiṁ te dassanaṁ, katamāya tvaṁ diṭṭhiyā samannāgatoti pucchatīti. |
That you desire neither, delight in neither, long for neither, envy neither, crave neither—what is your seeing, with what view are you endowed? he asks. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Disvāna taṇhaṁ aratiṁ ragañca, |
"Having seen Craving, Discontent, and Passion, |
Nāhosi chando api methunasmiṁ; |
There was no desire even for sexual intercourse; |
Kimevidaṁ muttakarīsapuṇṇaṁ, |
What is this, full of urine and feces? |
Pādāpi naṁ samphusituṁ na icche”ti. |
Even with the foot I would not wish to touch it." |
Etādisañce ratanaṁ na icchasi, |
If you do not desire such a jewel, |
Nāriṁ narindehi bahūhi patthitaṁ; |
A woman desired by many kings; |
Diṭṭhigataṁ sīlavataṁ nu jīvitaṁ, |
Is your view, practice, or life, |
Bhavūpapattiñca vadesi kīdisaṁ. |
And future rebirth, what sort do you declare it to be? |
Idaṁ vadāmīti na tassa hoti, |
"This I declare," is not his, |
(māgaṇḍiyāti bhagavā) |
(O Māgaṇḍiya, said the Blessed One) |
Dhammesu niccheyya samuggahītaṁ; |
Having decided among doctrines, nothing is grasped; |
Passañca diṭṭhīsu anuggahāya, |
And seeing in views, for non-grasping, |
Ajjhattasantiṁ pacinaṁ adassaṁ. |
I saw inward peace, gathering it. |
Idaṁ vadāmīti na tassa hotīti. |
"This I declare," is not his. |
Idaṁ vadāmīti idaṁ vadāmi, etaṁ vadāmi, ettakaṁ vadāmi, ettāvatā vadāmi, idaṁ diṭṭhigataṁ vadāmi—“sassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā. |
"This I declare" means this I declare, that I declare, this much I declare, to this extent I declare, this view I declare—whether "the world is eternal"... or "the Tathāgata neither exists nor does not exist after death." |
Na tassa hotīti na mayhaṁ hoti, “ettāvatā vadāmī”ti na tassa hotīti—idaṁ vadāmīti na tassa hoti. |
Is not his means is not mine, "to this extent I declare" is not his—"This I declare," is not his. |
Māgaṇḍiyāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
O Māgaṇḍiya, the Blessed One addresses that brahmin by name. |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti yadidaṁ bhagavāti—māgaṇḍiyāti bhagavā. |
Blessed One is a term of respect... an actual designation, that is "Blessed One"—O Māgaṇḍiya, said the Blessed One. |
Dhammesu niccheyya samuggahītanti. |
Having decided among doctrines, nothing is grasped. |
Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. |
Among doctrines means among the sixty-two views. |
Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Having decided means having decided, having discerned, having investigated, having thoroughly investigated, having weighed, having judged, having clarified, having made evident. |
Samuggahītanti odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho, “idaṁ saccaṁ tacchaṁ tathaṁ bhūtaṁ yāthāvaṁ aviparītan”ti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ, natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—dhammesu niccheyya samuggahītaṁ. |
Nothing is grasped means limiting grasp, hole-grasp, choice-grasp, portion-grasp, accumulation-grasp, collective grasp; that which is grasped, adhered to, entrenched in, clung to, convinced by as "this is true, real, so, actual, as it is, not otherwise," is not, does not exist, is not found, is not obtainable; it is abandoned, eradicated, calmed, pacified, incapable of arising, burned by the fire of knowledge—having decided among doctrines, nothing is grasped. |
Passañca diṭṭhīsu anuggahāyāti. |
And seeing in views, for non-grasping. |
Diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. |
Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be adhered to, not to be entrenched in. |
Evampi passañca diṭṭhīsu anuggahāya. |
Thus also: And seeing in views, for non-grasping. |
Atha vā “sassato loko, idameva saccaṁ moghamaññan”ti diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ, sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattatīti. |
Or, "The world is eternal, this alone is true, other things are false"—this view is a jungle of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views; it leads to suffering, vexation, despair, fever, not to disenchantment, not to dispassion, not to cessation, not to calming, not to higher knowledge, not to enlightenment, not to Nibbāna. |
Diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. |
Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be adhered to, not to be entrenched in. |
Evampi passañca diṭṭhīsu anuggahāya. |
Thus also: And seeing in views, for non-grasping. |
Atha vā “asassato loko, antavā loko, anantavā loko, taṁ jīvaṁ taṁ sarīraṁ, aññaṁ jīvaṁ aññaṁ sarīraṁ, hoti tathāgato paraṁ maraṇā, na hoti tathāgato paraṁ maraṇā, hoti ca na ca hoti tathāgato paraṁ maraṇā, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ, sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattatīti. |
Or, "The world is not eternal, the world is finite, the world is infinite, the soul is the same as the body, the soul is one thing and the body another, the Tathāgata exists after death, the Tathāgata does not exist after death, the Tathāgata both exists and does not exist after death, the Tathāgata neither exists nor does not exist after death, this alone is true, other things are false"—this view is a jungle of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views; it leads to suffering, vexation, despair, fever, not to disenchantment, not to dispassion, not to cessation, not to calming, not to higher knowledge, not to enlightenment, not to Nibbāna. |
Diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. |
Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be adhered to, not to be entrenched in. |
Evampi passañca diṭṭhīsu anuggahāya. |
Thus also: And seeing in views, for non-grasping. |
Atha vā imā diṭṭhiyo evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavissanti evaṁabhisamparāyāti. |
Or, these views, thus grasped, thus adhered to, will have such a destiny, such a future course. |
Diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. |
Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be adhered to, not to be entrenched in. |
Evampi passañca diṭṭhīsu anuggahāya. |
Thus also: And seeing in views, for non-grasping. |
Atha vā imā diṭṭhiyo nirayasaṁvattanikā tiracchānayonisaṁvattanikā pettivisayasaṁvattanikāti. |
Or, these views lead to hell, lead to the animal realm, lead to the realm of ghosts. |
Diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. |
Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be adhered to, not to be entrenched in. |
Evampi passañca diṭṭhīsu anuggahāya. |
Thus also: And seeing in views, for non-grasping. |
Atha vā imā diṭṭhiyo aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti. |
Or, these views are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. |
Diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. |
Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be adhered to, not to be entrenched in. |
Evampi passañca diṭṭhīsu anuggahāya. |
Thus also: And seeing in views, for non-grasping. |
Ajjhattasantiṁ pacinaṁ adassanti. |
I saw inward peace, gathering it. |
Ajjhattasantiṁ ajjhattaṁ rāgassa santiṁ, dosassa santiṁ, mohassa santiṁ, kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … sabbakilesānaṁ … sabbaduccaritānaṁ … sabbadarathānaṁ … sabbapariḷāhānaṁ … sabbasantāpānaṁ … sabbākusalābhisaṅkhārānaṁ santiṁ upasantiṁ vūpasantiṁ nibbutiṁ paṭipassaddhiṁ santiṁ. |
Inward peace means the inward peace of passion, peace of aversion, peace of delusion, peace of anger... enmity... hypocrisy... malice... envy... stinginess... deceit... treachery... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... peace of all defilements... all misconducts... all distresses... all fevers... all torments... all unwholesome formations, calming, pacification, extinguishment, tranquility, peace. |
Pacinanti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṁ karonto, “sabbe saṅkhārā aniccā”ti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṁ karonto, “sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti pacinanto vicinanto pavicinanto … “yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṁ karonto. |
Gathering it means gathering, investigating, thoroughly investigating, weighing, judging, clarifying, making evident, "all conditioned things are impermanent," gathering, investigating, thoroughly investigating, weighing, judging, clarifying, making evident, "all conditioned things are suffering"... "all phenomena are not-self," gathering, investigating, thoroughly investigating... "whatever is subject to origination is all subject to cessation," gathering, investigating, thoroughly investigating, weighing, judging, clarifying, making evident. |
Adassanti adassaṁ adakkhiṁ apassiṁ paṭivijjhinti—ajjhattasantiṁ pacinaṁ adassaṁ. |
I saw means I saw, I perceived, I beheld, I penetrated—I saw inward peace, gathering it. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Idaṁ vadāmīti na tassa hoti, |
"This I declare," is not his, |
(māgaṇḍiyāti bhagavā) |
(O Māgaṇḍiya, said the Blessed One) |
Dhammesu niccheyya samuggahītaṁ; |
Having decided among doctrines, nothing is grasped; |
Passañca diṭṭhīsu anuggahāya, |
And seeing in views, for non-grasping, |
Ajjhattasantiṁ pacinaṁ adassan”ti. |
I saw inward peace, gathering it." |
Vinicchayā yāni pakappitāni, |
(Māgaṇḍiya said) The decisions which are contrived, |
(iti māgaṇḍiyo) |
(Thus Māgaṇḍiya) |
Te ve munī brūsi anuggahāya; |
Those, O Sage, you speak of for non-grasping; |
Ajjhattasantīti yametamatthaṁ, |
That meaning which is "inward peace," |
Kathaṁ nu dhīrehi paveditaṁ taṁ. |
How is that declared by the wise? |
Vinicchayā yāni pakappitānīti. |
The decisions which are contrived. |
Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhivinicchayā. |
Decisions are called the sixty-two views, decisions of views. |
Pakappitānīti kappitā pakappitā abhisaṅkhatā saṇṭhapitātipi pakappitā. |
Contrived means fabricated, contrived, concocted, established, also contrived. |
Atha vā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā vipariṇāmadhammātipi pakappitāti—vinicchayā yāni pakappitāni. |
Or, impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation, subject to change, also contrived—the decisions which are contrived. |
Iti māgaṇḍiyoti. |
Thus Māgaṇḍiya. |
Itīti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—itīti. |
Thus is a particle for connection, a particle for combination, a particle for completion, a conjunction of letters, a smoothness of consonants, a sequence of words—this is "thus." |
Māgaṇḍiyoti tassa brāhmaṇassa nāmaṁ saṅkhā samaññā paññatti vohāro—iti māgaṇḍiyoti. |
Māgaṇḍiya is that brahmin's name, designation, appellation, concept, term—thus Māgaṇḍiya. |
Te ve munī brūsi anuggahāya, ajjhattasantīti yametamatthanti. |
Those, O Sage, you speak of for non-grasping; that meaning which is "inward peace." |
Te veti dvāsaṭṭhi diṭṭhigatāni. |
Those means the sixty-two views. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so munīti. |
O Sage. Silence is called wisdom... having overcome the net of attachment, he is a sage. |
Anuggahāyāti diṭṭhīsu ādīnavaṁ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmīti ca bhaṇasi, ajjhattasantīti ca bhaṇasi. |
For non-grasping means, "Seeing the danger in views, I do not grasp views, do not adhere to them, do not become entrenched in them," you say, and "inward peace," you say. |
Yametamatthanti yaṁ paramatthanti—te ve munī brūsi anuggahāya, ajjhattasantīti yametamatthaṁ. |
That meaning which is means that which is the ultimate meaning—Those, O Sage, you speak of for non-grasping; that meaning which is "inward peace." |
Kathaṁ nu dhīrehi paveditaṁ tanti. |
How is that declared by the wise? |
Kathaṁ nūti padaṁ saṁsayapucchā vimatipucchā dveḷhakapucchā anekaṁsapucchā, evaṁ nu kho nanu kho kiṁ nu kho kathaṁ nu khoti—kathaṁ nu. |
How is a word for a question of doubt, a question of uncertainty, a question of perplexity, a question of ambiguity; is it so, is it not so, what is it, how is it—how. |
Dhīrehīti dhīrehi paṇḍitehi paññavantehi buddhimantehi ñāṇīhi vibhāvīhi medhāvīhi. |
By the wise means by the wise, by the intelligent, by the insightful, by the discerning, by the knowledgeable, by the discriminating, by the sagacious. |
Paveditanti veditaṁ paveditaṁ ācikkhitaṁ desitaṁ paññāpitaṁ paṭṭhapitaṁ vivaṭaṁ vibhattaṁ uttānīkataṁ pakāsitanti—kathaṁ nu dhīrehi paveditaṁ taṁ. |
Declared means known, declared, explained, taught, established, set up, revealed, analyzed, made clear, manifested—How is that declared by the wise? |
Tenāha so brāhmaṇo— |
Therefore that brahmin said— |
“Vinicchayā yāni pakappitāni, |
"The decisions which are contrived, |
(iti māgaṇḍiyo) |
(Thus Māgaṇḍiya) |
Te ve munī brūsi anuggahāya; |
Those, O Sage, you speak of for non-grasping; |
Ajjhattasantīti yametamatthaṁ, |
That meaning which is 'inward peace,' |
Kathaṁ nu dhīrehi paveditaṁ tan”ti. |
How is that declared by the wise?" |
Na diṭṭhiyā na sutiyā na ñāṇena, |
(The Blessed One said to Māgaṇḍiya) Not by view, not by hearsay, not by knowledge, |
(māgaṇḍiyāti bhagavā) |
(O Māgaṇḍiya, said the Blessed One) |
Sīlabbatenāpi na suddhimāha; |
Nor even by virtue or vow did he declare purity; |
Adiṭṭhiyā assutiyā añāṇā, |
By non-view, non-hearsay, non-knowledge, |
Asīlatā abbatā nopi tena; |
By non-virtue, non-vow, nor even by that; |
Ete ca nissajja anuggahāya, |
And these having renounced, for non-grasping, |
Santo anissāya bhavaṁ na jappe. |
Being peaceful, without depending, one should not crave existence. |
Na diṭṭhiyā na sutiyā na ñāṇenāti. |
Not by view, not by hearsay, not by knowledge. |
Diṭṭhenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; |
Even by what is seen, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance; |
sutenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; |
even by what is heard, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance; |
diṭṭhasutenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; |
even by what is seen and heard, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance; |
ñāṇenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti—na diṭṭhiyā na sutiyā na ñāṇena. |
even by knowledge, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance—not by view, not by hearsay, not by knowledge. |
Māgaṇḍiyāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
O Māgaṇḍiya, the Blessed One addresses that brahmin by name. |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti yadidaṁ bhagavāti—māgaṇḍiyāti bhagavā. |
Blessed One is a term of respect... an actual designation, that is "Blessed One"—O Māgaṇḍiya, said the Blessed One. |
Sīlabbatenāpi na suddhimāhāti. |
Nor even by virtue or vow did he declare purity. |
Sīlenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; |
Even by virtue, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance; |
vatenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; |
even by vow, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance; |
sīlabbatenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti—sīlabbatenāpi na suddhimāha. |
even by virtue and vow, he did not declare, state, say, explain, assert purity, purification, complete purification, release, deliverance, complete deliverance—nor even by virtue or vow did he declare purity. |
Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. |
Not by non-seeing, non-hearing, non-knowing, non-virtue, non-practice, nor by that. |
Diṭṭhipi icchitabbā. |
Even view is to be desired. |
Dasavatthukā sammādiṭṭhi—atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti; |
Ten-factored right view is: there is what is given, there is what is offered, there is what is sacrificed, there is fruit and result of well-done and ill-done deeds, there is this world, there is the next world, there is mother, there is father, there are spontaneously arisen beings, there are in the world ascetics and brahmins who have gone rightly, who have practiced rightly, who, having realized this world and the next world for themselves by direct knowledge, make it known; |
savanampi icchitabbaṁ—parato ghoso, suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ; |
hearing too is to be desired—a voice from another, discourse, mixed prose and verse, exposition, verse, inspired utterance, 'thus said' discourse, birth story, marvellous phenomenon, question-and-answer discourse; |
ñāṇampi icchitabbaṁ—kammassakatañāṇaṁ, saccānulomikañāṇaṁ, abhiññāñāṇaṁ, samāpattiñāṇaṁ; |
knowledge too is to be desired—knowledge of kamma as one's own, knowledge in conformity with the truths, direct knowledge, knowledge of attainment; |
sīlampi icchitabbaṁ—pātimokkhasaṁvaro; |
virtue too is to be desired—the restraint of the Pātimokkha; |
vatampi icchitabbaṁ—aṭṭha dhutaṅgāni—āraññikaṅgaṁ, piṇḍapātikaṅgaṁ, paṁsukūlikaṅgaṁ, tecīvarikaṅgaṁ, sapadānacārikaṅgaṁ, khalupacchābhattikaṅgaṁ, nesajjikaṅgaṁ, yathāsanthatikaṅganti. |
observance too is to be desired—the eight ascetic practices: the forest-dweller's practice, the alms-food-eater's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the house-to-house-seeker's practice, the later-efusing-food practice, the sitter's practice, the any-bed-user's practice. |
Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. |
Not by non-seeing, non-hearing, non-knowing, non-virtue, non-practice, nor by that. |
Nāpi sammādiṭṭhimattena, nāpi savanamattena, nāpi ñāṇamattena, nāpi sīlamattena, nāpi vatamattena ajjhattasantiṁ patto hoti, nāpi vinā etehi dhammehi ajjhattasantiṁ pāpuṇāti. |
Not by mere right view, not by mere hearing, not by mere knowledge, not by mere virtue, not by mere observance does one attain internal peace, nor without these things does one reach internal peace. |
Api ca sambhārā ime dhammā honti ajjhattasantiṁ pāpuṇituṁ adhigantuṁ phassituṁ sacchikātunti—adiṭṭhiyā assutiyā añāṇā asīlatā abbatā nopi tena. |
But these things are requisites for reaching, attaining, experiencing, and realizing internal peace—not by non-seeing, non-hearing, non-knowing, non-virtue, non-practice, nor by that. |
Ete ca nissajja anuggahāyāti. |
And these, having renounced, are for the sake of help. |
Eteti kaṇhapakkhikānaṁ dhammānaṁ samugghātato pahānaṁ icchitabbaṁ, tedhātukesu kusalesu dhammesu atammayatā icchitabbā, yato kaṇhapakkhiyā dhammā samugghātapahānena pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tedhātukesu ca kusalesu dhammesu atammayatā hoti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisati. |
'These' means that the eradication and abandonment of dark qualities should be desired, and non-identification with wholesome qualities in the three realms should be desired; because the dark qualities are abandoned by eradication and abandonment, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future, and there is non-identification with wholesome qualities in the three realms, to that extent one does not grasp, does not misapprehend, does not cling. |
Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. |
Or, they are not to be grasped, not to be misapprehended, not to be clung to. |
Evampi ete ca nissajja anuggahāya. |
Thus too, 'and these, having renounced, are for the sake of help.' |
Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. |
Because craving, views, and conceit are abandoned, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future, to that extent one does not grasp, does not misapprehend, does not cling. |
Evampi ete ca nissajja anuggahāya. |
Thus too, 'and these, having renounced, are for the sake of help.' |
Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. |
Because meritorious formations, demeritorious formations, and imperturbable formations are abandoned, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future, to that extent one does not grasp, does not misapprehend, does not cling. |
Evampi ete ca nissajja anuggahāya. |
Thus too, 'and these, having renounced, are for the sake of help.' |
Santo anissāya bhavaṁ na jappeti. |
Being at peace, without dependence, one does not yearn for existence. |
Santoti rāgassa samitattā santo, dosassa samitattā santo, mohassa samitattā santo, kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … sabbakilesānaṁ … sabbaduccaritānaṁ … sabbadarathānaṁ … sabbapariḷāhānaṁ … sabbasantāpānaṁ … sabbākusalābhisaṅkhārānaṁ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti—santo. |
'Being at peace' means: peaceful because passion is calmed, peaceful because aversion is calmed, peaceful because delusion is calmed; because anger... malice... denigration... domineering... envy... stinginess... deceit... treachery... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... all defilements... all misconduct... all distress... all fevers... all torments... all unwholesome formations are stilled, calmed, fully calmed, extinguished, quenched, departed, pacified, one is peaceful, calmed, fully calmed, quenched, pacified—thus 'peaceful'. |
Anissāyāti dve nissayā—taṇhānissayo ca diṭṭhinissayo ca …pe… ayaṁ taṇhānissayo …pe… ayaṁ diṭṭhinissayo. |
'Without dependence' means: there are two dependencies—the dependency of craving and the dependency of views... etc... this is the dependency of craving... etc... this is the dependency of views. |
Taṇhānissayaṁ pahāya diṭṭhinissayaṁ paṭinissajjitvā cakkhuṁ anissāya, sotaṁ anissāya, ghānaṁ anissāya, jivhaṁ anissāya, kāyaṁ anissāya, manaṁ anissāya, rūpe … sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … kāmadhātuṁ … rūpadhātuṁ … arūpadhātuṁ … kāmabhavaṁ … rūpabhavaṁ … arūpabhavaṁ … saññābhavaṁ … asaññābhavaṁ … nevasaññānāsaññābhavaṁ … ekavokārabhavaṁ … catuvokārabhavaṁ … pañcavokārabhavaṁ … atītaṁ … anāgataṁ … paccuppannaṁ … diṭṭhasutamutaviññātabbe dhamme anissāya aggaṇhitvā aparāmasitvā anabhinivisitvāti—santo anissāya. |
Having abandoned the dependency of craving, having relinquished the dependency of views, not depending on the eye, not depending on the ear, not depending on the nose, not depending on the tongue, not depending on the body, not depending on the mind, not depending on forms... sounds... odors... tastes... tangibles... family... group... dwelling... gain... fame... praise... pleasure... robes... almsfood... lodging... requisites for the sick... the realm of sensual desire... the realm of form... the formless realm... sensual existence... form existence... formless existence... existence with perception... existence without perception... existence with neither perception nor non-perception... existence with one constituent... existence with four constituents... existence with five constituents... the past... the future... the present... not depending on things seen, heard, sensed, cognized, not grasping, not misapprehending, not clinging—thus 'being at peace, without dependence'. |
Bhavaṁ na jappeti kāmabhavaṁ na jappeyya, rūpabhavaṁ na jappeyya, arūpabhavaṁ na jappeyya nappajappeyya na abhijappeyyāti—santo anissāya bhavaṁ na jappe. |
'One does not yearn for existence' means: one should not yearn for sensual existence, one should not yearn for form existence, one should not yearn for formless existence, one should not yearn, should not intensely yearn—thus 'being at peace, without dependence, one does not yearn for existence.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Na diṭṭhiyā na sutiyā na ñāṇena, |
"Not by view, not by hearing, not by knowledge, |
(māgaṇḍiyāti bhagavā) |
(said the Blessed One to Māgaṇḍiya) |
Sīlabbatenāpi na suddhimāha; |
Nor by virtue or observances did he say there is purity; |
Adiṭṭhiyā assutiyā añāṇā, |
By non-view, non-hearing, non-knowledge, |
Asīlatā abbatā nopi tena; |
By non-virtue, non-observance, nor by that; |
Ete ca nissajja anuggahāya, |
And these, having renounced, for the sake of help, |
Santo anissāya bhavaṁ na jappe”ti. |
Being at peace, without dependence, one should not yearn for existence." |
No ce kira diṭṭhiyā na sutiyā na ñāṇena, |
If, indeed, not by view, not by hearing, not by knowledge, |
(iti māgaṇḍiyo) |
(said Māgaṇḍiya) |
Sīlabbatenāpi na suddhimāha; |
Nor by virtue or observances did he say there is purity; |
Adiṭṭhiyā assutiyā añāṇā, |
By non-view, non-hearing, non-knowledge, |
Asīlatā abbatā nopi tena; |
By non-virtue, non-observance, nor by that; |
Maññāmahaṁ momuhameva dhammaṁ, |
I think the teaching is just bewildering, |
Diṭṭhiyā eke paccenti suddhiṁ. |
Some attain purity by view. |
No ce kira diṭṭhiyā na sutiyā na ñāṇenāti. |
'If, indeed, not by view, not by hearing, not by knowledge.' |
Diṭṭhiyāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; |
By view also, purity, thorough purity, complete purity, release, deliverance, complete deliverance, you do not say, do not tell, do not speak, do not explain, do not declare; |
sutenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ … diṭṭhasutenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ … ñāṇenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti—no ce kira diṭṭhiyā na sutiyā na ñāṇena. |
by hearing also, purity, thorough purity, complete purity, release, deliverance, complete deliverance... by what is seen and heard also, purity, thorough purity, complete purity, release, deliverance, complete deliverance... by knowledge also, purity, thorough purity, complete purity, release, deliverance, complete deliverance, you do not say, do not tell, do not speak, do not explain, do not declare—thus 'if, indeed, not by view, not by hearing, not by knowledge.' |
Iti māgaṇḍiyoti itīti padasandhi …pe…. |
'Thus Māgaṇḍiya': 'iti' is a particle for conjunction... etc.... |
Māgaṇḍiyoti tassa brāhmaṇassa nāmaṁ …pe… iti māgaṇḍiyo. |
'Māgaṇḍiya' is that brahmin's name... etc... thus 'Māgaṇḍiya.' |
Sīlabbatenāpi na suddhimāhāti. |
'Nor by virtue or observances did he say there is purity.' |
Sīlenāpi suddhiṁ visuddhiṁ parisuddhiṁ …pe… vatenāpi suddhiṁ visuddhiṁ parisuddhiṁ …pe… sīlabbatenāpi suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti—sīlabbatenāpi na suddhimāha. |
By virtue also, purity, thorough purity, complete purity... etc... by observance also, purity, thorough purity, complete purity... etc... by virtue and observance also, purity, thorough purity, complete purity, release, deliverance, complete deliverance, you do not say, do not tell, do not speak, do not explain, do not declare—thus 'nor by virtue or observances did he say there is purity.' |
Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. |
'By non-view, non-hearing, non-knowledge, by non-virtue, non-observance, nor by that.' |
Diṭṭhipi icchitabbāti evaṁ bhaṇasi, savanampi icchitabbanti evaṁ bhaṇasi, ñāṇampi icchitabbanti evaṁ bhaṇasi, na sakkosi ekaṁsena anujānituṁ, napi sakkosi ekaṁsena paṭikkhipitunti—adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena. |
'Even view is to be desired,' thus you say; 'hearing too is to be desired,' thus you say; 'knowledge too is to be desired,' thus you say; you are not able to permit it unequivocally, nor are you able to reject it unequivocally—thus 'by non-view, non-hearing, non-knowledge, by non-virtue, non-observance, nor by that.' |
Maññāmahaṁ momuhameva dhammanti. |
'I think the teaching is just bewildering.' |
Momūhadhammo ayaṁ tuyhaṁ bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammoti evaṁ maññāmi evaṁ jānāmi evaṁ ājānāmi evaṁ vijānāmi evaṁ paṭivijānāmi evaṁ paṭivijjhāmīti—maññāmahaṁ momuhameva dhammaṁ. |
This teaching of yours is a bewildering teaching, a foolish teaching, a confused teaching, an ignorant teaching, a teaching of eel-wriggling—thus I think, thus I know, thus I understand, thus I discern, thus I fully discern, thus I penetrate—thus 'I think the teaching is just bewildering.' |
Diṭṭhiyā eke paccenti suddhinti. |
'Some attain purity by view.' |
Suddhidiṭṭhiyā eke samaṇabrāhmaṇā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ paccenti; |
By the view of purity, some ascetics and brahmins attain purity, thorough purity, complete purity, release, deliverance, complete deliverance; |
“sassato loko, idameva saccaṁ moghamaññan”ti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ paccenti; |
"The world is eternal, this alone is true, all else is false"—by this view some ascetics and brahmins attain purity, thorough purity, complete purity, release, deliverance, complete deliverance; |
“asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ paccentīti—diṭṭhiyā eke paccenti suddhiṁ. |
"The world is not eternal... etc... the Tathāgata neither exists nor does not exist after death, this alone is true, all else is false"—by this view some ascetics and brahmins attain purity, thorough purity, complete purity, release, deliverance, complete deliverance—thus 'some attain purity by view.' |
Tenāha so brāhmaṇo— |
Therefore that brahmin said: |
“No ce kira diṭṭhiyā na sutiyā na ñāṇena, |
"If, indeed, not by view, not by hearing, not by knowledge, |
(iti māgaṇḍiyo) |
(said Māgaṇḍiya) |
Sīlabbatenāpi na suddhimāha; |
Nor by virtue or observances did he say there is purity; |
Adiṭṭhiyā assutiyā añāṇā, |
By non-view, non-hearing, non-knowledge, |
Asīlatā abbatā nopi tena; |
By non-virtue, non-observance, nor by that; |
Maññāmahaṁ momuhameva dhammaṁ, |
I think the teaching is just bewildering, |
Diṭṭhiyā eke paccenti suddhin”ti. |
Some attain purity by view." |
Diṭṭhiñca nissāyanupucchamāno, |
Relying on view, repeatedly asking, |
(māgaṇḍiyāti bhagavā) |
(said the Blessed One to Māgaṇḍiya) |
Samuggahītesu pamohamāgā; |
You have come to confusion in what you have grasped; |
Ito ca nāddakkhi aṇumpi saññaṁ, |
And from this you have not seen even a subtle perception, |
Tasmā tuvaṁ momuhato dahāsi. |
Therefore you see as one bewildered. |
Diṭṭhiñca nissāyanupucchamānoti. |
'Relying on view, repeatedly asking.' |
Māgaṇḍiyo brāhmaṇo diṭṭhiṁ nissāya diṭṭhiṁ pucchati, lagganaṁ nissāya lagganaṁ pucchati, bandhanaṁ nissāya bandhanaṁ pucchati, palibodhaṁ nissāya palibodhaṁ pucchati. |
Māgaṇḍiya the brahmin, relying on view, asks about view; relying on attachment, asks about attachment; relying on bondage, asks about bondage; relying on obstruction, asks about obstruction. |
Anupucchamānoti punappunaṁ pucchatīti—diṭṭhiñca nissāyanupucchamāno. |
'Repeatedly asking' means asking again and again—thus 'relying on view, repeatedly asking.' |
Māgaṇḍiyāti bhagavā taṁ brāhmaṇaṁ nāmena ālapati. |
'Māgaṇḍiya,' the Blessed One addresses that brahmin by name. |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti yadidaṁ bhagavāti—māgaṇḍiyāti bhagavā. |
'Bhagavā' is a term of respect... etc... it is a designation realized, that is, 'Bhagavā'— (the phrase is) 'Māgaṇḍiya,' said the Bhagavā. |
Samuggahītesu pamohamāgāti. |
'You have come to confusion in what you have grasped.' |
Yā sā diṭṭhi tayā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttā, tāyeva tvaṁ diṭṭhiyā mūḷhosi pamūḷhosi sammūḷhosi mohaṁ āgatosi pamohaṁ āgatosi sammohaṁ āgatosi andhakāraṁ pakkhandosīti—samuggahītesu pamohamāgā. |
That view which has been grasped, misapprehended, clung to, settled upon, and adhered to by you, by that very view you are confused, utterly confused, thoroughly confused, you have come to confusion, come to utter confusion, come to thorough confusion, you have plunged into darkness—thus 'you have come to confusion in what you have grasped.' |
Ito ca nāddakkhi aṇumpi saññanti. |
'And from this you have not seen even a subtle perception.' |
Ito ajjhattasantito vā paṭipadāto vā dhammadesanāto vā, yuttasaññaṁ pattasaññaṁ lakkhaṇasaññaṁ kāraṇasaññaṁ ṭhānasaññaṁ na paṭilabhati, kuto ñāṇanti. |
From this internal peace, or from the path, or from the teaching of the Dhamma, one does not obtain appropriate perception, attained perception, characteristic perception, causal perception, or situational perception; whence knowledge? |
Evampi ito ca nāddakkhi aṇumpi saññaṁ. |
Thus too, 'and from this you have not seen even a subtle perception.' |
Atha vā aniccaṁ vā aniccasaññānulomaṁ vā, dukkhaṁ vā dukkhasaññānulomaṁ vā, anattaṁ vā anattasaññānulomaṁ vā, saññuppādamattaṁ vā sañjānitamattaṁ vā na paṭilabhati, kuto ñāṇanti. |
Or, impermanence or what conforms to the perception of impermanence, suffering or what conforms to the perception of suffering, not-self or what conforms to the perception of not-self, mere arising of perception or mere understanding, one does not obtain; whence knowledge? |
Evampi ito ca nāddakkhi aṇumpi saññaṁ. |
Thus too, 'and from this you have not seen even a subtle perception.' |
Tasmā tuvaṁ momuhato dahāsīti. |
'Therefore you see as one bewildered.' |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā momūhadhammato bāladhammato mūḷhadhammato aññāṇadhammato amarāvikkhepadhammato dahāsi passasi dakkhasi olokesi nijjhāyasi upaparikkhasīti—tasmā tuvaṁ momuhato dahāsi. |
'Therefore' means: therefore, for that reason, for that cause, from that condition, from that source, from a bewildering teaching, from a foolish teaching, from a confused teaching, from an ignorant teaching, from a teaching of eel-wriggling, you see, you perceive, you behold, you look at, you consider, you examine—thus 'therefore you see as one bewildered.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Diṭṭhiñca nissāyanupucchamāno, |
"Relying on view, repeatedly asking, |
(māgaṇḍiyāti bhagavā) |
(said the Blessed One to Māgaṇḍiya) |
Samuggahītesu pamohamāgā; |
You have come to confusion in what you have grasped; |
Ito ca nāddakkhi aṇumpi saññaṁ, |
And from this you have not seen even a subtle perception, |
Tasmā tuvaṁ momuhato dahāsī”ti. |
Therefore you see as one bewildered." |
Samo visesī uda vā nihīno, |
Equal, superior, or else inferior, |
Yo maññati so vivadetha tena; |
He who thinks thus would dispute thereby; |
Tīsu vidhāsu avikampamāno, |
In the three modes, unshakeable, |
Samo visesīti na tassa hoti. |
For him there is no 'equal' or 'superior'. |
Samo visesī uda vā nihīno, yo maññati so vivadetha tenāti. |
'Equal, superior, or else inferior, he who thinks thus would dispute thereby.' |
Sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā yo maññati, so tena mānena tāya diṭṭhiyā tena vā puggalena kalahaṁ kareyya bhaṇḍanaṁ kareyya viggahaṁ kareyya vivādaṁ kareyya medhagaṁ kareyya—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti—samo visesī uda vā nihīno yo maññati so vivadetha tena. |
'I am similar,' or 'I am superior,' or 'I am inferior,' whoever thinks thus, he, by that conceit, by that view, or with that person, would quarrel, would dispute, would contend, would argue, would create strife—"You do not know this Dhamma-Vinaya, I know this Dhamma-Vinaya; what, will you know this Dhamma-Vinaya? You are wrongly practiced, I am rightly practiced; mine is coherent, yours is incoherent; what should have been said before, you said after; what should have been said after, you said before; your long-held view is overturned; your assertion is refuted; you are censured; go, for the release of your assertion, or disentangle yourself if you can!"—thus 'equal, superior, or else inferior, he who thinks thus would dispute thereby.' |
Tīsu vidhāsu avikampamāno, samo visesīti na tassa hotīti. |
'In the three modes, unshakeable, for him there is no 'equal' or 'superior'.' |
Yassetā tisso vidhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so tīsu vidhāsu na kampati na vikampati, avikampamānassa puggalassa sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā. |
For whom these three modes are abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, he is not shaken, not agitated in the three modes; for such an unshakeable person, (the thought) 'I am similar,' or 'I am superior,' or 'I am inferior,' |
Na tassa hotīti. |
Does not occur for him. |
Tīsu vidhāsu avikampamāno, samo visesīti—na tassa hoti. |
In the three modes, unshakeable, 'equal' or 'superior'—does not occur for him. |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Samo visesī uda vā nihīno, |
"Equal, superior, or else inferior, |
Yo maññati so vivadetha tena; |
He who thinks thus would dispute thereby; |
Tīsu vidhāsu avikampamāno, |
In the three modes, unshakeable, |
Samo visesīti na tassa hotī”ti. |
For him there is no 'equal' or 'superior'." |
Saccanti so brāhmaṇo kiṁ vadeyya, |
What could that brahmin say is 'true'? |
Musāti vā so vivadetha kena; |
Or with whom would he dispute, saying 'false'? |
Yasmiṁ samaṁ visamaṁ vāpi natthi, |
For whom 'equal' or 'unequal' does not exist, |
Sa kena vādaṁ paṭisaṁyujeyya. |
With whom could he engage in argument? |
Saccanti so brāhmaṇo kiṁ vadeyyāti. |
'What could that brahmin say is 'true'?' |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo …pe… asito tādi pavuccate sa brahmā. |
'Brahmin' means a brahmin because of having cast out seven things... etc... unattached, such a one is called, he is a Brahma. |
Saccanti so brāhmaṇo kiṁ vadeyyāti. |
What could that brahmin say is 'true'? |
“Sassato loko, idameva saccaṁ moghamaññan”ti brāhmaṇo kiṁ vadeyya kiṁ katheyya kiṁ bhaṇeyya kiṁ dīpayeyya kiṁ vohareyya; |
"The world is eternal, this alone is true, all else is false"—what could the brahmin say, what could he tell, what could he speak, what could he explain, what could he declare? |
“asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti brāhmaṇo kiṁ vadeyya kiṁ katheyya kiṁ bhaṇeyya kiṁ dīpayeyya kiṁ vohareyyāti—saccanti so brāhmaṇo kiṁ vadeyya. |
"The world is not eternal... etc... the Tathāgata neither exists nor does not exist after death, this alone is true, all else is false"—what could the brahmin say, what could he tell, what could he speak, what could he explain, what could he declare?—thus 'what could that brahmin say is 'true'?' |
Musāti vā so vivadetha kenāti. |
'Or with whom would he dispute, saying 'false'?' |
Brāhmaṇo mayhaṁva saccaṁ, tuyhaṁ musāti kena mānena, kāya diṭṭhiyā, kena vā puggalena kalahaṁ kareyya bhaṇḍanaṁ kareyya viggahaṁ kareyya vivādaṁ kareyya medhagaṁ kareyya—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti—musāti vā so vivadetha kena. |
The brahmin (saying) 'Mine alone is true, yours is false,' with what conceit, with what view, or with what person would he quarrel, would dispute, would contend, would argue, would create strife—"You do not know this Dhamma-Vinaya... etc... or disentangle yourself if you can!"—thus 'or with whom would he dispute, saying 'false'?' |
Yasmiṁ samaṁ visamaṁ vāpi natthīti. |
'For whom 'equal' or 'unequal' does not exist.' |
Yasminti yasmiṁ puggale arahante khīṇāsave sadisohamasmīti māno natthi, seyyohamasmīti māno natthi, hīnohamasmīti omāno natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—yasmiṁ samaṁ visamaṁ vāpi natthi. |
In whom, in which person, an Arahant, a destroyer of cankers, the conceit 'I am similar' does not exist, the conceit 'I am superior' does not exist, the disparagement 'I am inferior' does not exist, is not found, is not present, is not obtainable, it is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge—thus 'for whom 'equal' or 'unequal' does not exist.' |
Sa kena vādaṁ paṭisaṁyujeyyāti. |
'With whom could he engage in argument?' |
So kena mānena, kāya diṭṭhiyā, kena vā puggalena vādaṁ paṭisaṁyojeyya paṭibaleyya kalahaṁ kareyya bhaṇḍanaṁ kareyya viggahaṁ kareyya vivādaṁ kareyya medhagaṁ kareyya—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti—sa kena vādaṁ paṭisaṁyujeyya. |
He, with what conceit, with what view, or with what person would he engage in argument, would he match, would he quarrel, would he dispute, would he contend, would he argue, would he create strife—"You do not know this Dhamma-Vinaya... etc... or disentangle yourself if you can!"—thus 'with whom could he engage in argument?' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Saccanti so brāhmaṇo kiṁ vadeyya, |
"What could that brahmin say is 'true'? |
Musāti vā so vivadetha kena; |
Or with whom would he dispute, saying 'false'? |
Yasmiṁ samaṁ visamaṁ vāpi natthi, |
For whom 'equal' or 'unequal' does not exist, |
Sa kena vādaṁ paṭisaṁyujeyyā”ti. |
With whom could he engage in argument?" |
Okaṁ pahāya aniketasārī, |
Having abandoned home, a home-leaver, |
Gāme akubbaṁ muni santhavāni; |
The sage making no intimacies in the village; |
Kāmehi ritto apurakkharāno, |
Devoid of sensual pleasures, not putting anything before, |
Kathaṁ na viggayha janena kayirā. |
How would he not dispute with people? |
Atha kho hāliddakāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; |
Then Hāliddakāni the householder approached the venerable Mahākaccāna; |
upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, having paid homage to the venerable Mahākaccāna, he sat down to one side. |
Ekamantaṁ nisinno kho hāliddakāni gahapati āyasmantaṁ mahākaccānaṁ etadavoca—“vuttamidaṁ, bhante kaccāna, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe— |
Seated to one side, Hāliddakāni the householder said this to the venerable Mahākaccāna: "Venerable Kaccāna, this was said by the Blessed One in the Aṭṭhakavagga, in the Māgaṇḍiya Sutta— |
‘Okaṁ pahāya aniketasārī, |
'Having abandoned home, a home-leaver, |
Gāme akubbaṁ muni santhavāni; |
The sage making no intimacies in the village; |
Kāmehi ritto apurakkharāno, |
Devoid of sensual pleasures, not putting anything before, |
Kathaṁ na viggayha janena kayirā’ti. |
How would he not dispute with people?' |
Imassa nu kho, bhante kaccāna, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? |
Venerable Kaccāna, how should the meaning of this, stated briefly by the Blessed One, be seen in detail? |
“Rūpadhātu kho, gahapati, viññāṇassa oko rūpadhāturāgavinibaddhañca pana viññāṇaṁ okasārīti vuccati. |
"Householder, the form element is a home for consciousness, and consciousness bound by lust for the form element is called a home-dweller. |
Vedanādhātu kho, gahapati … saññādhātu kho, gahapati … saṅkhāradhātu kho, gahapati, viññāṇassa oko saṅkhāradhāturāgavinibandhañca pana viññāṇaṁ okasārīti vuccati. |
The feeling element, householder... the perception element, householder... the formations element, householder, is a home for consciousness, and consciousness bound by lust for the formations element is called a home-dweller. |
Evaṁ kho, gahapati, okasārī hoti. |
In this way, householder, one is a home-dweller. |
Kathañca, gahapati, anokasārī hoti? |
And how, householder, is one not a home-dweller? |
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; |
Householder, in regard to the form element, whatever desire, lust, delight, craving, whatever attachments, grasps, mental adherences, biases, and latent tendencies there are, these are abandoned by the Tathāgata, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future; |
tasmā tathāgato anokasārīti vuccati. |
therefore the Tathāgata is called one who is not a home-dweller. |
Vedanādhātuyā kho, gahapati … saññādhātuyā kho, gahapati … saṅkhāradhātuyā kho, gahapati … viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; |
Householder, in regard to the feeling element... in regard to the perception element... in regard to the formations element... householder, in regard to the consciousness element, whatever desire, lust, delight, craving, whatever attachments, grasps, mental adherences, biases, and latent tendencies there are, these are abandoned by the Tathāgata, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future; |
tasmā tathāgato anokasārīti vuccati. |
therefore the Tathāgata is called one who is not a home-dweller. |
Evaṁ kho, gahapati, anokasārī hoti. |
In this way, householder, one is not a home-dweller. |
Kathañca, gahapati, niketasārī hoti? |
And how, householder, is one a resort-dweller? |
Rūpanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. |
Householder, one bound to the resort, diffusion, and bond of the sign of form is called a resort-dweller. |
Saddanimitta … gandhanimitta … rasanimitta … phoṭṭhabbanimitta … dhammanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. |
Householder, one bound to the resort, diffusion, and bond of the sign of sound... the sign of odor... the sign of taste... the sign of the tangible... the sign of a mental object is called a resort-dweller. |
Evaṁ kho, gahapati, niketasārī hoti. |
In this way, householder, one is a resort-dweller. |
Kathañca, gahapati, aniketasārī hoti? |
And how, householder, is one not a resort-dweller? |
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; |
Householder, the resort, diffusion, and bond of the sign of form are abandoned by the Tathāgata, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future; |
tasmā tathāgato aniketasārīti vuccati. |
therefore the Tathāgata is called one who is not a resort-dweller. |
Saddanimitta … gandhanimitta … rasanimitta … phoṭṭhabbanimitta … dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; |
Householder, the resort, diffusion, and bond of the sign of sound... the sign of odor... the sign of taste... the sign of the tangible... the sign of a mental object are abandoned by the Tathāgata, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future; |
tasmā tathāgato aniketasārīti vuccati. |
therefore the Tathāgata is called one who is not a resort-dweller. |
Evaṁ kho, gahapati, aniketasārī hoti. |
In this way, householder, one is not a resort-dweller. |
Kathañca, gahapati, gāme santhavajāto hoti? |
And how, householder, is one who has formed intimacies in the village? |
Idha, gahapati, ekacco bhikkhu gihīhi saṁsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṁ āpajjati. |
Here, householder, a certain monk lives mingling with householders, rejoicing with them, sorrowing with them, happy when they are happy, sad when they are sad, and involves himself in their affairs when they arise. |
Evaṁ kho, gahapati, gāme santhavajāto hoti. |
In this way, householder, one is who has formed intimacies in the village. |
Kathañca, gahapati, gāme na santhavajāto hoti? |
And how, householder, is one who has not formed intimacies in the village? |
Idha, gahapati, ekacco bhikkhu gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī, na sukhitesu sukhito, na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṁ āpajjati. |
Here, householder, a certain monk lives not mingling with householders, not rejoicing with them, not sorrowing with them, not happy when they are happy, not sad when they are sad, and does not involve himself in their affairs when they arise. |
Evaṁ kho, gahapati, gāme na santhavajāto hoti. |
In this way, householder, one is who has not formed intimacies in the village. |
Kathañca, gahapati, kāmehi aritto hoti? |
And how, householder, is one not devoid of sensual pleasures? |
Idha, gahapati, ekacco bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Here, householder, a certain monk is not free from lust for sensual pleasures, his desire is not gone, his affection is not gone, his thirst is not gone, his fever is not gone, his craving is not gone. |
Evaṁ kho, gahapati, kāmehi aritto hoti. |
In this way, householder, one is not devoid of sensual pleasures. |
Kathañca, gahapati, kāmehi ritto hoti? |
And how, householder, is one devoid of sensual pleasures? |
Idha, gahapati, ekacco bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Here, householder, a certain monk is free from lust for sensual pleasures, his desire is gone, his affection is gone, his thirst is gone, his fever is gone, his craving is gone. |
Evaṁ kho, gahapati, kāmehi ritto hoti. |
In this way, householder, one is devoid of sensual pleasures. |
Kathañca, gahapati, purakkharāno hoti? |
And how, householder, is one who puts things before? |
Idha, gahapati, ekaccassa bhikkhuno evaṁ hoti—‘evaṁrūpo siyaṁ anāgatamaddhānan’ti … ‘evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānan’ti … evaṁ kho, gahapati, purakkharāno hoti. |
Here, householder, it occurs to a certain monk: 'May I be of such form in the future'... 'May I be of such feeling... May I be of such perception... May I be of such formations... May I be of such consciousness in the future'... In this way, householder, one is who puts things before. |
Kathañca, gahapati, apurakkharāno hoti? |
And how, householder, is one who does not put things before? |
Idha, gahapati, ekaccassa bhikkhuno na evaṁ hoti—‘evaṁrūpo siyaṁ anāgatamaddhānan’ti … ‘evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānan’ti … evaṁ kho, gahapati, apurakkharāno hoti. |
Here, householder, it does not occur to a certain monk: 'May I be of such form in the future'... 'May I be of such feeling... May I be of such perception... May I be of such formations... May I be of such consciousness in the future'... In this way, householder, one is who does not put things before. |
Kathañca, gahapati, kathaṁ viggayha janena kattā hoti? |
And how, householder, is one who disputes with people? |
Idha, gahapati, ekacco evarūpiṁ kathaṁ kattā hoti—‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’ti. |
Here, householder, someone speaks in this way: 'You do not know this Dhamma-Vinaya, I know this Dhamma-Vinaya; what, will you know this Dhamma-Vinaya? You are wrongly practiced, I am rightly practiced; mine is coherent, yours is incoherent; what should have been said before, you said after; what should have been said after, you said before; your long-held view is overturned; your assertion is refuted; you are censured; go, for the release of your assertion, or disentangle yourself if you can!' |
Evaṁ kho, gahapati, kathaṁ viggayha janena kattā hoti. |
In this way, householder, one is who disputes with people. |
Kathañca, gahapati, kathaṁ na viggayha janena kattā hoti? |
And how, householder, is one who does not dispute with people? |
Idha, gahapati, ekacco na evarūpiṁ kathaṁ kattā hoti—‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī’ti. |
Here, householder, someone does not speak in this way: 'You do not know this Dhamma-Vinaya... etc... or disentangle yourself if you can!' |
Evaṁ kho, gahapati, na viggayha janena kattā hoti. |
In this way, householder, one is who does not dispute with people. |
Iti kho, gahapati, yaṁ taṁ vuttaṁ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe— |
Thus, householder, that which was said by the Blessed One in the Aṭṭhakavagga, in the Māgaṇḍiya Sutta— |
‘Okaṁ pahāya aniketasārī, |
'Having abandoned home, a home-leaver, |
Gāme akubbaṁ muni santhavāni; |
The sage making no intimacies in the village; |
Kāmehi ritto apurakkharāno, |
Devoid of sensual pleasures, not putting anything before, |
Kathaṁ na viggayha janena kayirā’ti. |
How would he not dispute with people?' |
Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. |
Householder, the meaning of this, stated briefly by the Blessed One, should be seen in detail in this way. |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Okaṁ pahāya aniketasārī, |
"Having abandoned home, a home-leaver, |
Gāme akubbaṁ muni santhavāni; |
The sage making no intimacies in the village; |
Kāmehi ritto apurakkharāno, |
Devoid of sensual pleasures, not putting anything before, |
Kathaṁ na viggayha janena kayirā”ti. |
How would he not dispute with people?" |
Yehi vivitto vicareyya loke, |
From which, detached, one might wander in the world, |
Na tāni uggayha vadeyya nāgo; |
Those the 'Nāga' would not take up and declare; |
Elambujaṁ kaṇḍakavārijaṁ yathā, |
Like a lotus, thorny, water-born, |
Jalena paṅkena canūpalittaṁ; |
By water and mud is unsullied; |
Evaṁ munī santivādo agiddho, |
So the sage, a proclaimer of peace, ungreedy, |
Kāme ca loke ca anūpalitto. |
In sensual pleasures and in the world is unsullied. |
Yehi vivitto vicareyya loketi. |
'From which, detached, one might wander in the world.' |
Yehīti yehi diṭṭhigatehi. |
'From which' means from which views. |
Vivittoti kāyaduccaritena ritto vivitto pavivitto, vacīduccaritena … manoduccaritena … rāgena …pe… sabbākusalābhisaṅkhārehi ritto vivitto pavivitto. |
'Detached' means empty of, detached from, secluded from bodily misconduct; from verbal misconduct... from mental misconduct... from passion... etc... empty of, detached from, secluded from all unwholesome formations. |
Vicareyyāti vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. |
'Might wander' means might wander, might dwell, might deport oneself, might proceed, might maintain, might sustain, might keep going. |
Loketi manussaloketi—yehi vivitto vicareyya loke. |
'In the world' means in the human world—thus 'from which, detached, one might wander in the world.' |
Na tāni uggayha vadeyya nāgoti. |
'Those the 'Nāga' would not take up and declare.' |
Nāgoti āguṁ na karotīti—nāgo, na gacchatīti—nāgo, nāgacchatīti—nāgo. |
'Nāga' means: he does no evil (āguṁ na karoti)—hence Nāga; he does not go (na gacchati)—hence Nāga; he does not return (na āgacchati)—hence Nāga. |
Kathaṁ āguṁ na karotīti—nāgo? |
How does 'he does no evil' mean Nāga? |
Āgū vuccanti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
'Evil' refers to bad, unwholesome things, defiling, leading to renewed existence, accompanied by distress, having painful results, leading to future birth, aging, and death. |
Āguṁ na karoti kiñci loke, |
He does no evil whatsoever in the world, |
(sabhiyāti bhagavā) |
(said the Blessed One to Sabhiya) |
Sabbasaññoge visajja bandhanāni; |
Having cast off all fetters and bonds; |
Sabbattha na sajjatī vimutto, |
Nowhere does he cling, being liberated, |
Nāgo tādi pavuccate tathattā. |
Such a one is called a 'Nāga' for that reason. |
Evaṁ āguṁ na karotīti—nāgo. |
Thus, 'he does no evil'—hence Nāga. |
Kathaṁ na gacchatīti—nāgo? |
How does 'he does not go' mean Nāga? |
Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, nānusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṁharīyati. |
He does not go the way of desire, he does not go the way of aversion, he does not go the way of delusion, he does not go the way of fear; he does not go impelled by passion, does not go impelled by aversion, does not go impelled by delusion, does not go impelled by conceit, does not go impelled by views, does not go impelled by restlessness, does not go impelled by doubt, does not go impelled by latent tendencies; he is not led, carried away, swept away, or borne along by divisive things. |
Evaṁ na gacchatīti—nāgo. |
Thus, 'he does not go'—hence Nāga. |
Kathaṁ nāgacchatīti—nāgo? |
How does 'he does not return' mean Nāga? |
Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. |
The defilements abandoned by the path of stream-entry, to those defilements he does not return, does not come back, does not revert. |
Sakadāgāmimaggena … anāgāmimaggena … arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. |
By the path of once-returner... by the path of non-returner... by the path of Arahantship, the defilements that are abandoned, to those defilements he does not return, does not come back, does not revert. |
Evaṁ nāgacchatīti—nāgo. |
Thus, 'he does not return'—hence Nāga. |
Na tāni uggayha vadeyya nāgoti. |
'Those the 'Nāga' would not take up and declare.' |
Nāgo na tāni diṭṭhigatāni gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya; |
The Nāga would not, having taken up, grasped, seized, misapprehended, or clung to those views, speak, tell, utter, explain, or declare them; |
“sassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti—na tāni uggayha vadeyya nāgo. |
"The world is eternal... etc... the Tathāgata neither exists nor does not exist after death, this alone is true, all else is false," he would not speak, tell, utter, explain, or declare—thus 'those the 'Nāga' would not take up and declare.' |
Elambujaṁ kaṇḍakavārijaṁ yathā, jalena paṅkena canūpalittanti. |
'Like a lotus, thorny, water-born, by water and mud is unsullied.' |
Elaṁ vuccati udakaṁ, ambujaṁ vuccati padumaṁ, kaṇḍako vuccati kharadaṇḍo, vāri vuccati udakaṁ, vārijaṁ vuccati padumaṁ vārisambhavaṁ, jalaṁ vuccati udakaṁ, paṅko vuccati kaddamo. |
'Ela' is called water, 'ambuja' is called lotus, 'kaṇḍaka' is called a thorny stalk, 'vāri' is called water, 'vārija' is called lotus, water-born, 'jala' is called water, 'paṅka' is called mud. |
Yathā padumaṁ vārijaṁ vārisambhavaṁ jalena ca paṅkena ca na limpati na palimpati na upalimpati, alittaṁ asaṁlittaṁ anupalittanti—elambujaṁ kaṇḍakavārijaṁ yathā jalena paṅkena canūpalittaṁ. |
Just as a lotus, water-born, arisen from water, is not smeared, not thoroughly smeared, not defiled by water and mud, it is unsmeared, unmixed, undefiled—thus 'like a lotus, thorny, water-born, by water and mud is unsullied.' |
Evaṁ munī santivādo agiddho, kāme ca loke ca anūpalittoti. |
'So the sage, a proclaimer of peace, ungreedy, in sensual pleasures and in the world is unsullied.' |
Evanti opammasaṁpaṭipādanaṁ. |
'So' is a comparative illustration. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
'Sage.' Sagacity is called knowledge... etc... having overcome the net of attachment, he is a sage. |
Santivādoti santivādo muni tāṇavādo leṇavādo saraṇavādo abhayavādo accutavādo amatavādo nibbānavādoti—evaṁ muni santivādo. |
'Proclaimer of peace' means the sage is a proclaimer of peace, a proclaimer of shelter, a proclaimer of refuge, a proclaimer of safety, a proclaimer of fearlessness, a proclaimer of the deathless, a proclaimer of Nibbāna—thus 'so the sage, a proclaimer of peace.' |
Agiddhoti. Gedho vuccati taṇhā. |
'Ungreedy.' Greed is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion... etc... covetousness, greed, unwholesome root. |
Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho so vuccati agiddho. |
He for whom this greed is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called 'ungreedy.' |
So rūpe agiddho, sadde … gandhe … rase … phoṭṭhabbe … kule … gaṇe … āvāse … lābhe … yase … pasaṁsāya … sukhe … cīvare … piṇḍapāte … senāsane … gilānapaccayabhesajjaparikkhāre … kāmadhātuyā … rūpadhātuyā … arūpadhātuyā … kāmabhave … rūpabhave … arūpabhave … saññābhave … asaññābhave … nevasaññānāsaññābhave … ekavokārabhave … catuvokārabhave … pañcavokārabhave … atīte … anāgate … paccuppanne … diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatīti—evaṁ muni santivādo agiddho. |
He is ungreedy for forms, sounds... odors... tastes... tangibles... family... group... dwelling... gain... fame... praise... pleasure... robes... almsfood... lodging... requisites for the sick... the realm of sensual desire... the realm of form... the formless realm... sensual existence... form existence... formless existence... existence with perception... existence without perception... existence with neither perception nor non-perception... existence with one constituent... existence with four constituents... existence with five constituents... the past... the future... the present... in things seen, heard, sensed, cognized, he is ungreedy, not rapacious, not infatuated, not attached; his greed gone, greed departed, greed renounced, greed vomited, greed released, greed abandoned, greed relinquished; his passion gone, passion departed, passion renounced, passion vomited, passion released, passion abandoned, passion relinquished; desireless, quenched, cooled, experiencing happiness, he dwells with a self become Brahma—thus 'so the sage, a proclaimer of peace, ungreedy.' |
Kāme ca loke ca anūpalittoti. |
'In sensual pleasures and in the world is unsullied.' |
Kāmāti udānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
'Sensual pleasures': in summary, there are two kinds of sensual pleasures—objective sensual pleasures and defilement sensual pleasures... etc... these are called objective sensual pleasures... etc... these are called defilement sensual pleasures. |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. |
'In the world' means in the world of woe, the human world, the divine world, the world of aggregates, the world of elements, the world of sense bases. |
Lepāti dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
'Sullied': there are two kinds of defilement—the defilement of craving and the defilement of views... etc... this is the defilement of craving... etc... this is the defilement of views. |
Muni taṇhālepaṁ pahāya diṭṭhilepaṁ paṭinissajjitvā kāme ca loke ca na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—evaṁ munī santivādo agiddho, kāme ca loke ca anūpalitto. |
The sage, having abandoned the defilement of craving, having relinquished the defilement of views, is not smeared, not thoroughly smeared, not defiled by sensual pleasures and the world; unsmeared, un-thoroughly-smeared, undefiled, gone forth, detached, released, disjoined, he dwells with a mind that has transcended limitations—thus 'so the sage, a proclaimer of peace, ungreedy, in sensual pleasures and in the world is unsullied.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Yehi vivitto vicareyya loke, |
"From which, detached, one might wander in the world, |
Na tāni uggayha vadeyya nāgo; |
Those the 'Nāga' would not take up and declare; |
Elambujaṁ kaṇḍakavārijaṁ yathā, |
Like a lotus, thorny, water-born, |
Jalena paṅkena canūpalittaṁ; |
By water and mud is unsullied; |
Evaṁ munī santivādo agiddho, |
So the sage, a proclaimer of peace, ungreedy, |
Kāme ca loke ca anūpalitto”ti. |
In sensual pleasures and in the world is unsullied." |
Na vedagū diṭṭhiyāyako na mutiyā, |
The one who knows the Vedas is not led by views or by tradition, |
Sa mānameti na hi tammayo so; |
He does not go by conceit, for he is not identified with that; |
Na kammunā nopi sutena neyyo, |
Not by kamma nor by hearsay is he to be led, |
Anūpanīto sa nivesanesu. |
He is not brought to any abodes. |
Na vedagū diṭṭhiyāyako na mutiyā, sa mānametīti. |
'The one who knows the Vedas is not led by views or by tradition, he does not go by conceit.' |
Nāti paṭikkhepo. |
'Not' is a negation. |
Vedagūti. Vedo vuccati catūsu maggesu ñāṇaṁ, paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
'Vedagū' (knower of the Vedas/knowledge). 'Veda' is called the knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, inquiry, insight, right view. |
Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto, vedānaṁ vā antaṁ gatoti vedagū, vedehi vā antaṁ gatoti vedagū, sattannaṁ vā dhammānaṁ viditattā vedagū, sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. |
By these knowledges, he has gone to the end of birth, aging, and death, reached the end; gone to the culmination, reached the culmination; gone to the limit, reached the limit; gone to the conclusion, reached the conclusion; gone to shelter, reached shelter; gone to refuge, reached refuge; gone to safety, reached safety; gone to fearlessness, reached fearlessness; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. Or, he has gone to the end of the Vedas (knowledges), so he is 'vedagū'; or by means of the Vedas (knowledges) he has gone to the end, so he is 'vedagū'; or because of having known seven things he is 'vedagū': identity view is known, doubt is known, clinging to rules and observances is known, passion is known, aversion is known, delusion is known, conceit is known; known to him are evil, unwholesome things, defiling, leading to renewed existence, accompanied by distress, having painful results, leading to future birth, aging, and death. |
Vedāni viceyya kevalāni, |
Having investigated all the knowledges, |
(sabhiyāti bhagavā) |
(said the Blessed One to Sabhiya) |
Samaṇānaṁ yānīdhatthi brāhmaṇānaṁ; |
Whatever there are here of ascetics and brahmins; |
Sabbavedanāsu vītarāgo, |
Free from passion towards all feelings, |
Sabbaṁ vedamaticca vedagū soti. |
Transcending all knowledge, he is a 'vedagū'. |
Na diṭṭhiyāti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
'Not by views' means his sixty-two views are abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge. |
So diṭṭhiyā na yāyati na nīyati na vuyhati na saṁharīyati, napi taṁ diṭṭhigataṁ sārato pacceti na paccāgacchatīti—na vedagū diṭṭhiyā. |
He is not led, not guided, not carried away, not borne along by views, nor does he revert to or return to that view as essential—thus 'the vedagū is not by views'. |
Na mutiyāti mutarūpena vā parato ghosena vā mahājanasammutiyā vā mānaṁ neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti—na vedagū diṭṭhiyāyako na mutiyā sa mānameti. |
'Not by tradition' means by what is thought, or by a voice from another, or by popular consensus, he does not form conceit, does not approach, does not go to, does not grasp, does not misapprehend, does not cling—thus 'the one who knows the Vedas is not led by views or by tradition, he does not go by conceit.' |
Na hi tammayo soti na taṇhāvasena diṭṭhivasena tammayo hoti tapparamo tapparāyaṇo. |
'For he is not identified with that' means he is not identified with that through craving or through views, not devoted to that, not intent on that. |
Yato taṇhā ca diṭṭhi ca māno cassa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā ettāvatā na tammayo hoti na tapparamo na tapparāyaṇoti—sa mānameti na hi tammayo so. |
Because craving, views, and conceit are abandoned for him, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future, to that extent he is not identified with that, not devoted to that, not intent on that—thus 'he does not go by conceit, for he is not identified with that.' |
Na kammunā nopi sutena neyyoti. |
'Not by kamma nor by hearsay is he to be led.' |
Na kammunāti puññābhisaṅkhārena vā apuññābhisaṅkhārena vā āneñjābhisaṅkhārena vā na yāyati na nīyati na vuyhati na saṁharīyatīti—na kammunā. |
'Not by kamma' means by meritorious formation, or demeritorious formation, or imperturbable formation, he is not led, not guided, not carried away, not borne along—thus 'not by kamma.' |
Nopi sutena neyyoti sutasuddhiyā vā parato ghosena vā mahājanasammutiyā vā na yāyati na nīyati na vuyhati na saṁharīyatīti—na kammunā nopi sutena neyyo. |
'Nor by hearsay is he to be led' means by purification through hearing, or by a voice from another, or by popular consensus, he is not led, not guided, not carried away, not borne along—thus 'not by kamma nor by hearsay is he to be led.' |
Anūpanīto sa nivesanesūti. |
'He is not brought to any abodes.' |
Upayāti dve upayā—taṇhūpayo ca diṭṭhūpayo ca …pe… ayaṁ taṇhūpayo …pe… ayaṁ diṭṭhūpayo. |
'Brought to' (upaya): there are two ways of being brought to—being brought to by craving and being brought to by views... etc... this is being brought to by craving... etc... this is being brought to by views. |
Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. |
For him, being brought to by craving is abandoned, being brought to by views is relinquished. |
Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā so nivesanesu anūpanīto anupalitto anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—anūpanīto sa nivesanesu. |
Because of the abandonment of being brought to by craving, because of the relinquishment of being brought to by views, he is not brought to abodes, unsullied, unapproached, unattached, not settled upon, gone forth, detached, released, disjoined, he dwells with a mind that has transcended limitations—thus 'he is not brought to any abodes.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Na vedagū diṭṭhiyāyako na mutiyā, |
"The one who knows the Vedas is not led by views or by tradition, |
Sa mānameti na hi tammayo so; |
He does not go by conceit, for he is not identified with that; |
Na kammunā nopi sutena neyyo, |
Not by kamma nor by hearsay is he to be led, |
Anūpanīto sa nivesanesū”ti. |
He is not brought to any abodes." |
Saññāvirattassa na santi ganthā, |
For one detached from perception, there are no ties, |
Paññāvimuttassa na santi mohā; |
For one liberated by wisdom, there are no delusions; |
Saññañca diṭṭhiñca ye aggahesuṁ, |
Those who have grasped perception and views, |
Te ghaṭṭayantā vicaranti loke. |
They, clashing, wander in the world. |
Saññāvirattassa na santi ganthāti. |
'For one detached from perception, there are no ties.' |
Yo samathapubbaṅgamaṁ ariyamaggaṁ bhāveti tassa ādito upādāya ganthā vikkhambhitā honti, arahatte patte arahato ganthā ca mohā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṁsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammāti—saññāvirattassa na santi ganthā. |
For one who develops the noble path preceded by serenity, from the very beginning ties are suppressed; having attained Arahantship, for the Arahant, ties, delusions, hindrances, perception of sensual pleasure, perception of ill will, perception of cruelty, and perception of views are abandoned, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future—thus 'for one detached from perception, there are no ties.' |
Paññāvimuttassa na santi mohāti. |
'For one liberated by wisdom, there are no delusions.' |
Yo vipassanāpubbaṅgamaṁ ariyamaggaṁ bhāveti, tassa ādito upādāya mohā vikkhambhitā honti, arahatte patte arahato mohā ca ganthā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṁsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammāti—paññāvimuttassa na santi mohā. |
For one who develops the noble path preceded by insight, from the very beginning delusions are suppressed; having attained Arahantship, for the Arahant, delusions, ties, hindrances, perception of sensual pleasure, perception of ill will, perception of cruelty, and perception of views are abandoned, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future—thus 'for one liberated by wisdom, there are no delusions.' |
Saññañca diṭṭhiñca ye aggahesuṁ, te ghaṭṭayantā vicaranti loketi. |
'Those who have grasped perception and views, they, clashing, wander in the world.' |
Ye saññaṁ gaṇhanti kāmasaññaṁ byāpādasaññaṁ vihiṁsāsaññaṁ te saññāvasena ghaṭṭenti saṅghaṭṭenti. |
Those who grasp perception—perception of sensual pleasure, perception of ill will, perception of cruelty—they, by means of perception, clash, come into conflict. |
Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. |
Kings also dispute with kings, warriors also dispute with warriors, brahmins also dispute with brahmins, householders also dispute with householders, mother also disputes with son, son also disputes with mother, father also disputes with son, son also disputes with father, brother also disputes with brother, sister also disputes with sister, brother also disputes with sister, sister also disputes with brother, friend also disputes with friend. |
Te tattha kalahaviggahavivādamāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. |
They, having fallen into quarrels, contentions, and disputes, attack each other with hands, attack with clods, attack with sticks, attack with weapons. |
Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ. |
There they meet death or suffering comparable to death. |
Ye diṭṭhiṁ gaṇhanti “sassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā te diṭṭhivasena ghaṭṭenti saṅghaṭṭenti, satthārato satthāraṁ ghaṭṭenti, dhammakkhānato dhammakkhānaṁ ghaṭṭenti, gaṇato gaṇaṁ ghaṭṭenti, diṭṭhiyā diṭṭhiṁ ghaṭṭenti, paṭipadāya paṭipadaṁ ghaṭṭenti, maggato maggaṁ ghaṭṭenti. |
Those who grasp views, such as "the world is eternal"... etc... or "the Tathāgata neither exists nor does not exist after death," they, by means of views, clash, come into conflict; teacher clashes with teacher, Dhamma-exposition clashes with Dhamma-exposition, group clashes with group, view clashes with view, path clashes with path, way clashes with way. |
Atha vā te vivadanti, kalahaṁ karonti, bhaṇḍanaṁ karonti, viggahaṁ karonti, vivādaṁ karonti, medhagaṁ karonti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti. |
Or, they dispute, quarrel, contend, argue, create strife—"You do not know this Dhamma-Vinaya... etc... or disentangle yourself if you can!" |
Tesaṁ abhisaṅkhārā appahīnā; |
Their formations are not abandoned; |
abhisaṅkhārānaṁ appahīnattā gatiyā ghaṭṭenti, niraye ghaṭṭenti, tiracchānayoniyā ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṁ … upapattiyā upapattiṁ … paṭisandhiyā paṭisandhiṁ … bhavena bhavaṁ … saṁsārena saṁsāraṁ … vaṭṭena vaṭṭaṁ ghaṭṭenti saṅghaṭṭenti vadanti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. |
Because their formations are not abandoned, they clash in destination, clash in hell, clash in the animal womb, clash in the realm of ghosts, clash in the human world, clash in the divine world; destination clashes with destination... rebirth clashes with rebirth... relinking clashes with relinking... existence clashes with existence... transmigration clashes with transmigration... the round clashes with the round; they clash, come into conflict, speak, wander, dwell, deport themselves, proceed, maintain, sustain, keep going. |
Loketi apāyaloke …pe… āyatanaloketi—saññañca diṭṭhiñca ye aggahesuṁ te ghaṭṭayantā vicaranti loke. |
'In the world' means in the world of woe... etc... in the world of sense bases—thus 'those who have grasped perception and views, they, clashing, wander in the world.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Saññāvirattassa na santi ganthā, |
"For one detached from perception, there are no ties, |
Paññāvimuttassa na santi mohā; |
For one liberated by wisdom, there are no delusions; |
Saññañca diṭṭhiñca ye aggahesuṁ, |
Those who have grasped perception and views, |
Te ghaṭṭayantā vicaranti loke”ti. |
They, clashing, wander in the world." |
Māgaṇḍiyasuttaniddeso navamo. |
Ninth discourse: the Niddesa on the Māgaṇḍiya Sutta. |
mnd10 |
MND10 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Chapter of Eights |
10. Purābhedasuttaniddesa |
10. Niddesa on the Purābheda Sutta |
Atha purābhedasuttaniddesaṁ vakkhati— |
Now the Niddesa on the Purābheda Sutta will be spoken: |
Kathaṁdassī kathaṁsīlo, |
Seeing how, of what virtue, |
upasantoti vuccati; |
Is one called 'calmed'? |
Taṁ me gotama pabrūhi, |
That, Gotama, explain to me, |
pucchito uttamaṁ naraṁ. |
Asked about the supreme man. |
Kathaṁdassī kathaṁsīlo, upasantoti vuccatīti. |
'Seeing how, of what virtue, is one called 'calmed'?' |
Kathaṁdassīti kīdisena dassanena samannāgato, kiṁsaṇṭhitena, kiṁpakārena, kiṁpaṭibhāgenāti—kathaṁdassī. |
'Seeing how' means: endowed with what kind of seeing, of what sort, of what manner, of what kind?—thus 'seeing how.' |
Kathaṁsīloti kīdisena sīlena samannāgato, kiṁsaṇṭhitena, kiṁpakārena, kiṁpaṭibhāgenāti—kathaṁdassī kathaṁsīlo. |
'Of what virtue' means: endowed with what kind of virtue, of what sort, of what manner, of what kind?—thus 'seeing how, of what virtue.' |
Upasantoti vuccatīti santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyati. |
'Is one called 'calmed'' means: peaceful, calmed, fully calmed, quenched, pacified, is said, is spoken, is told, is uttered, is explained, is declared. |
Kathaṁdassīti adhipaññaṁ pucchati, kathaṁsīloti adhisīlaṁ pucchati, upasantoti adhicittaṁ pucchatīti—kathaṁdassī kathaṁsīlo upasantoti vuccati. |
'Seeing how' asks about higher wisdom, 'of what virtue' asks about higher virtue, 'calmed' asks about higher mind—thus 'seeing how, of what virtue, is one called 'calmed'.' |
Taṁ me gotama pabrūhīti. |
'That, Gotama, explain to me.' |
Tanti yaṁ pucchāmi, yaṁ yācāmi, yaṁ ajjhesāmi, yaṁ pasādemi. |
'That' means what I ask, what I request, what I entreat, what I implore. |
Gotamāti so nimmito buddhaṁ bhagavantaṁ gottena ālapati. |
'Gotama': that created being addresses the Buddha, the Blessed One, by his clan name. |
Pabrūhīti brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti—taṁ me gotama pabrūhi. |
'Explain' means: tell, declare, teach, make known, establish, reveal, analyze, make clear, illuminate—thus 'that, Gotama, explain to me.' |
Pucchito uttamaṁ naranti. |
'Asked about the supreme man.' |
Pucchitoti puṭṭho pucchito yācito ajjhesito pasādito. |
'Asked' means: questioned, asked, requested, entreated, implored. |
Uttamaṁ naranti aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ naranti—pucchito uttamaṁ naraṁ. |
'Supreme man' means the highest, best, most distinguished, foremost, supreme, excellent man—thus 'asked about the supreme man.' |
Tenāha so nimmito— |
Therefore that created being said: |
“Kathaṁdassī kathaṁsīlo, |
"Seeing how, of what virtue, |
upasantoti vuccati; |
Is one called 'calmed'? |
Taṁ me gotama pabrūhi, |
That, Gotama, explain to me, |
pucchito uttamaṁ naran”ti. |
Asked about the supreme man." |
Vītataṇho purā bhedā, |
Devoid of craving before the breakup (of the body), |
(iti bhagavā) |
(said the Blessed One) |
Pubbamantamanissito; |
Not dependent on the beginning or the end; |
Vemajjhe nupasaṅkheyyo, |
In the middle, not to be reckoned, |
Tassa natthi purakkhataṁ. |
For him there is nothing put before. |
Vītataṇho purā bhedāti. |
'Devoid of craving before the breakup.' |
Purā kāyassa bhedā, purā attabhāvassa bhedā, purā kaḷevarassa nikkhepā, purā jīvitindriyassa upacchedā vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
Before the breakup of the body, before the breakup of individuality, before the laying down of the corpse, before the cutting off of the life faculty, devoid of craving, craving gone, craving renounced, craving vomited, craving released, craving abandoned, craving relinquished; passion gone, passion departed, passion renounced, passion vomited, passion released, passion abandoned, passion relinquished; desireless, quenched, cooled, experiencing happiness, he dwells with a self become Brahma. |
Bhagavāti gāravādhivacanaṁ. |
'Bhagavā' (Blessed One) is a term of respect. |
Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṁ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhibhāyatanānaṁ navannaṁ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṁ paññābhāvanānaṁ dasannaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā. |
Moreover, 'Bhagavā' because his passion is broken (bhagga-rāgo); 'Bhagavā' because his aversion is broken (bhagga-doso); 'Bhagavā' because his delusion is broken (bhagga-moho); 'Bhagavā' because his conceit is broken (bhagga-māno); 'Bhagavā' because his views are broken (bhagga-diṭṭhi); 'Bhagavā' because his craving is broken (bhagga-taṇho); 'Bhagavā' because his defilements are broken (bhagga-kileso); 'Bhagavā' because he has analyzed, discriminated, and thoroughly discriminated the jewel of the Dhamma (bhaji vibhaji pavibhaji dhammaratanaṁ); 'Bhagavā' because he is an end-maker of existences (bhavānaṁ antakaro); 'Bhagavā' because he has developed body, developed virtue, developed mind, developed wisdom (bhāvita-kāyo bhāvita-sīlo bhāvita-citto bhāvita-pañño); or 'Bhagavā' because he resorted to (bhaji) forest dwellings, wildernesses, remote lodgings, quiet, with little noise, secluded from people, suitable for solitary retreat; or 'Bhagavā' because he was a partaker (bhāgī) of robes, almsfood, lodging, and medicinal requisites for the sick; or 'Bhagavā' because he was a partaker of the taste of the goal, the taste of Dhamma, the taste of liberation, of higher virtue, of higher mind, of higher wisdom; or 'Bhagavā' because he was a partaker of the four jhānas, the four immeasurables, the four formless attainments; or 'Bhagavā' because he was a partaker of the eight liberations, the eight spheres of mastery, the nine successive meditative dwellings; or 'Bhagavā' because he was a partaker of the ten wisdom-developments, the ten kasina-attainments, the mindfulness-of-breathing concentration, the attainment of impurity (meditation); or 'Bhagavā' because he was a partaker of the four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five faculties, the five powers, the seven enlightenment factors, the noble eightfold path; or 'Bhagavā' because he was a partaker of the ten powers of a Tathāgata, the four fearlessnesses, the four analytical knowledges, the six supernormal powers, the six Buddha-dhammas. |
Bhagavāti netaṁ nāmaṁ mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na samaṇabrāhmaṇehi kataṁ, na devatāhi kataṁ; |
'Bhagavā'—this name was not given by his mother, not by his father, not by his brother, not by his sister, not by friends and colleagues, not by kinsmen and relatives, not by ascetics and brahmins, not by deities; |
vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṁ bhagavāti—vītataṇho purābhedāti bhagavā. |
it is a term for liberation for Buddhas, Blessed Ones, a designation realized at the foot of the Bodhi tree along with the attainment of omniscience, that is, 'Bhagavā'—thus (the phrase is) 'devoid of craving before the breakup,' said the Bhagavā. |
Pubbamantamanissitoti pubbanto vuccati atīto addhā. |
'Not dependent on the beginning or the end': 'the beginning' (pubbanta) is called the past time. |
Atītaṁ addhānaṁ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā. |
With regard to past time, craving is abandoned, view is relinquished; because craving is abandoned, because view is relinquished. |
Evampi pubbamantamanissito. |
Thus too, 'not dependent on the beginning or the end.' |
Atha vā “evaṁrūpo ahosiṁ atītamaddhānan”ti tattha nandiṁ na samannāneti, “evaṁvedano ahosiṁ … evaṁsañño ahosiṁ … evaṁsaṅkhāro ahosiṁ … evaṁviññāṇo ahosiṁ atītamaddhānan”ti tattha nandiṁ na samannāneti. |
Or, 'I was of such form in the past,' he does not bring delight to that; 'I was of such feeling... I was of such perception... I was of such formations... I was of such consciousness in the past,' he does not bring delight to that. |
Evampi pubbamantamanissito. |
Thus too, 'not dependent on the beginning or the end.' |
Atha vā “iti me cakkhu ahosi atītamaddhānaṁ—iti rūpā”ti tattha na chandarāgapaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; |
Or, 'Such was my eye in the past—such were forms,' consciousness is not bound there by desire and lust; because consciousness is not bound by desire and lust, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi pubbamantamanissito. |
Thus too, 'not dependent on the beginning or the end.' |
“Iti me sotaṁ ahosi atītamaddhānaṁ—iti saddā”ti, “iti me ghānaṁ ahosi atītamaddhānaṁ—iti gandhā”ti, “iti me jivhā ahosi atītamaddhānaṁ—iti rasā”ti, “iti me kāyo ahosi atītamaddhānaṁ—iti phoṭṭhabbā”ti, “iti me mano ahosi atītamaddhānaṁ—iti dhammā”ti tattha na chandarāgapaṭibaddhaṁ hoti viññāṇaṁ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; |
'Such was my ear in the past—such were sounds,' 'Such was my nose in the past—such were odors,' 'Such was my tongue in the past—such were tastes,' 'Such was my body in the past—such were tangibles,' 'Such was my mind in the past—such were mental objects,' consciousness is not bound there by desire and lust; because consciousness is not bound by desire and lust, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi pubbamantamanissito. |
Thus too, 'not dependent on the beginning or the end.' |
Atha vā yāni tāni pubbe mātugāmena saddhiṁ hasitalapitakīḷitāni na tadassādeti, na taṁ nikāmeti, na ca tena vittiṁ āpajjati. |
Or, those past laughings, talkings, and playings with women, he does not savor them, does not desire them, and does not find satisfaction in them. |
Evampi pubbamantamanissito. |
Thus too, 'not dependent on the beginning or the end.' |
Vemajjhe nupasaṅkheyyoti. |
'In the middle, not to be reckoned.' |
Vemajjhaṁ vuccati paccuppanno addhā. |
'The middle' (vemajjha) is called the present time. |
Paccuppannaṁ addhānaṁ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā. |
With regard to present time, craving is abandoned, view is relinquished. |
Taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā rattoti nupasaṅkheyyo, duṭṭhoti nupasaṅkheyyo, mūḷhoti nupasaṅkheyyo, vinibaddhoti nupasaṅkheyyo, parāmaṭṭhoti nupasaṅkheyyo, vikkhepagatoti nupasaṅkheyyo, aniṭṭhaṅgatoti nupasaṅkheyyo, thāmagatoti nupasaṅkheyyo; |
Because craving is abandoned, because view is relinquished, he is not to be reckoned as impassioned, not to be reckoned as malevolent, not to be reckoned as deluded, not to be reckoned as bound, not to be reckoned as misapprehending, not to be reckoned as distracted, not to be reckoned as come to an undesirable state, not to be reckoned as come to a standstill; |
te abhisaṅkhārā pahīnā; |
those formations are abandoned; |
abhisaṅkhārānaṁ pahīnattā gatiyā nupasaṅkheyyo, nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. |
because formations are abandoned, he is not to be reckoned by destination, whether as a hell-being, or an animal, or a ghost, or a human, or a god, or as having form, or as formless, or as percipient, or as non-percipient, or as neither-percipient-nor-non-percipient. |
So hetu natthi paccayo natthi kāraṇaṁ natthi yena saṅkhaṁ gaccheyyāti—vemajjhe nupasaṅkheyyo. |
There is no cause, no condition, no reason whereby he might go into reckoning—thus 'in the middle, not to be reckoned.' |
Tassa natthi purakkhatanti. |
'For him there is nothing put before.' |
Tassāti arahato khīṇāsavassa. |
'For him' means for the Arahant, the destroyer of cankers. |
Purekkhārāti dve purekkhārā—taṇhāpurekkhāro ca diṭṭhipurekkhāro ca …pe… ayaṁ taṇhāpurekkhāro …pe… ayaṁ diṭṭhipurekkhāro. |
'Putting before': there are two kinds of putting before—putting craving before and putting views before... etc... this is putting craving before... etc... this is putting views before. |
Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. |
For him, putting craving before is abandoned, putting views before is relinquished. |
Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṁ vā diṭṭhiṁ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā diṭṭhiyā vā parivārito carati. |
Because putting craving before is abandoned, because putting views before is relinquished, he does not wander putting craving or views before him; he does not have craving as his banner, craving as his standard, craving as his sovereign; he does not have views as his banner, views as his standard, views as his sovereign; he does not wander surrounded by craving or views. |
Evampi tassa natthi purakkhataṁ. |
Thus too, 'for him there is nothing put before.' |
Atha vā “evaṁrūpo siyaṁ anāgatamaddhānan”ti tattha nandiṁ na samannāneti, “evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānan”ti tattha nandiṁ na samannāneti. |
Or, 'May I be of such form in the future,' he does not bring delight to that; 'May I be of such feeling... May I be of such perception... May I be of such formations... May I be of such consciousness in the future,' he does not bring delight to that. |
Evampi tassa natthi purakkhataṁ. |
Thus too, 'for him there is nothing put before.' |
Atha vā “iti me cakkhu siyā anāgatamaddhānaṁ—iti rūpā”ti appaṭiladdhassa paṭilābhāya cittaṁ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; |
Or, 'May my eye be such in the future—such be forms,' he does not direct his mind to the attainment of what has not been attained; because of not directing his mind, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi tassa natthi purakkhataṁ. |
Thus too, 'for him there is nothing put before.' |
“Iti me sotaṁ siyā anāgatamaddhānaṁ—iti saddā”ti, “iti me ghānaṁ siyā anāgatamaddhānaṁ—iti gandhā”ti, “iti me jivhā siyā anāgatamaddhānaṁ—iti rasā”ti, “iti me kāyo siyā anāgatamaddhānaṁ—iti phoṭṭhabbā”ti, “iti me mano siyā anāgatamaddhānaṁ—iti dhammā”ti appaṭiladdhassa paṭilābhāya cittaṁ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; |
'May my ear be such in the future—such be sounds,' 'May my nose be such in the future—such be odors,' 'May my tongue be such in the future—such be tastes,' 'May my body be such in the future—such be tangibles,' 'May my mind be such in the future—such be mental objects,' he does not direct his mind to the attainment of what has not been attained; because of not directing his mind, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi tassa natthi purakkhataṁ. |
Thus too, 'for him there is nothing put before.' |
Atha vā “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro”ti vā appaṭiladdhassa paṭilābhāya cittaṁ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; |
Or, 'By this virtue, or observance, or austerity, or celibacy, may I become a god or one of the gods,' he does not direct his mind to the attainment of what has not been attained; because of not directing his mind, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi tassa natthi purakkhataṁ. |
Thus too, 'for him there is nothing put before.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Vītataṇho purā bhedā, |
"Devoid of craving before the breakup, |
(iti bhagavā) |
(said the Blessed One) |
Pubbamantamanissito; |
Not dependent on the beginning or the end; |
Vemajjhe nupasaṅkheyyo, |
In the middle, not to be reckoned, |
Tassa natthi purakkhatan”ti. |
For him there is nothing put before." |
Akkodhano asantāsī, |
Not wrathful, not trembling, |
avikatthī akukkuco; |
Not boastful, without remorse; |
Mantabhāṇī anuddhato, |
Speaking thoughtfully, not arrogant, |
sa ve vācāyato muni. |
He indeed is a sage restrained in speech. |
Akkodhano asantāsīti. |
'Not wrathful, not trembling.' |
Akkodhanoti yañhi kho vuttaṁ. |
'Not wrathful' is as has been said. |
Api ca kodho tāva豌ṇo. |
Moreover, anger indeed is... (text missing/corrupt: 豌ṇo) |
Dasahākārehi kodho jāyati—“anatthaṁ me acarī”ti kodho jāyati, “anatthaṁ me caratī”ti kodho jāyati, “anatthaṁ me carissatī”ti kodho jāyati, “piyassa me manāpassa anatthaṁ acari … anatthaṁ carati … anatthaṁ carissatī”ti kodho jāyati, “appiyassa me amanāpassa atthaṁ acari … atthaṁ carati … atthaṁ carissatī”ti kodho jāyati, aṭṭhāne vā pana kodho jāyati. |
Anger arises in ten ways: "He did me harm," anger arises; "He is doing me harm," anger arises; "He will do me harm," anger arises; "He did harm to my dear and beloved one... is doing harm... will do harm," anger arises; "He did good to my disliked and unloved one... is doing good... will do good," anger arises; or anger arises without reason. |
Yo evarūpo cittassa āghāto paṭighāto, paṭighaṁ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṁ, doso dussanā dussitattaṁ, byāpatti byāpajjanā byāpajjitattaṁ, virodho paṭivirodho caṇḍikkaṁ, asuropo anattamanatā cittassa—ayaṁ vuccati kodho. |
Whatever such animosity of mind, resentment, repugnance, opposition, anger, rage, fury, aversion, hatred, extreme hatred, corruption of mind, mental defilement, wrath, fuming, state of being furious, aversion, spoiling, state of being spoiled, corruption, perversion, state of being perverted, opposition, antagonism, ferocity, ill-humor, displeasure of mind—this is called anger. |
Api ca kodhassa adhimattaparittatā veditabbā. |
Moreover, the excess and deficiency of anger should be known. |
Atthi kañci kālaṁ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti; |
Sometimes anger is merely a disturbance of the mind, and not yet a contortion or distortion of the face; |
atthi kañci kālaṁ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti; |
sometimes anger is merely a contortion or distortion of the face, and not yet a clenching of the jaw; |
atthi kañci kālaṁ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṁ nicchāraṇo hoti; |
sometimes anger is merely a clenching of the jaw, and not yet an utterance of harsh speech; |
atthi kañci kālaṁ kodho pharusavācaṁ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti; |
sometimes anger is merely an utterance of harsh speech, and not yet a looking around in all directions; |
atthi kañci kālaṁ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti; |
sometimes anger is merely a looking around in all directions, and not yet a grasping of sticks and weapons; |
atthi kañci kālaṁ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti; |
sometimes anger is merely a grasping of sticks and weapons, and not yet a brandishing of sticks and weapons; |
atthi kañci kālaṁ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti; |
sometimes anger is merely a brandishing of sticks and weapons, and not yet a striking with sticks and weapons; |
atthi kañci kālaṁ kodho daṇḍasatthaabhinipātamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti; |
sometimes anger is merely a striking with sticks and weapons, and not yet a cutting and maiming; |
atthi kañci kālaṁ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti; |
sometimes anger is merely a cutting and maiming, and not yet a breaking and destroying; |
atthi kañci kālaṁ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti; |
sometimes anger is merely a breaking and destroying, and not yet a tearing off of limbs; |
atthi kañci kālaṁ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano hoti; |
sometimes anger is merely a tearing off of limbs, and not yet a taking of life; |
atthi kañci kālaṁ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. |
sometimes anger is merely a taking of life, and not yet a state of complete renunciation and abandonment (of self-control). |
Yato kodho parapuggalaṁ ghāṭetvā attānaṁ ghāṭeti, ettāvatā kodho paramussadagato paramavepullappatto hoti. |
When anger, having killed another person, kills oneself, to that extent anger has reached its utmost extreme, its utmost fullness. |
Yassa so kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. |
He for whom that anger is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called 'not wrathful.' |
Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhanoti—akkodhano. |
'Not wrathful' because anger is abandoned, 'not wrathful' because the basis of anger is fully understood, 'not wrathful' because the cause of anger is cut off—thus 'not wrathful.' |
Asantāsīti idhekacco tāsī hoti uttāsī parittāsī, so tasati uttasati parittasati bhāyati santāsaṁ āpajjati. |
'Not trembling': here someone is fearful, terrified, greatly terrified; he fears, is terrified, is greatly terrified, is afraid, falls into terror. |
Kulaṁ vā na labhāmi, gaṇaṁ vā na labhāmi, āvāsaṁ vā na labhāmi, lābhaṁ vā na labhāmi, yasaṁ vā na labhāmi, pasaṁsaṁ vā na labhāmi, sukhaṁ vā na labhāmi, cīvaraṁ vā na labhāmi, piṇḍapātaṁ vā na labhāmi, senāsanaṁ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṁ vā na labhāmi, gilānupaṭṭhākaṁ vā na labhāmi, appaññātomhīti tasati uttasati parittasati bhāyati santāsaṁ āpajjati. |
'I may not get a family, or I may not get a group, or I may not get a dwelling, or I may not get gain, or I may not get fame, or I may not get praise, or I may not get pleasure, or I may not get robes, or I may not get almsfood, or I may not get lodging, or I may not get requisites for the sick, or I may not get an attendant for the sick, I am unknown'—thus he fears, is terrified, is greatly terrified, is afraid, falls into terror. |
Idha bhikkhu asantāsī hoti anuttāsī aparittāsī; |
Here a monk is not trembling, not terrified, not greatly terrified; |
so na tasati na uttasati na parittasati na bhāyati na santāsaṁ āpajjati. |
he does not fear, is not terrified, is not greatly terrified, is not afraid, does not fall into terror. |
Kulaṁ vā na labhāmi, gaṇaṁ vā na labhāmi, āvāsaṁ vā na labhāmi, lābhaṁ vā na labhāmi, yasaṁ vā na labhāmi, pasaṁsaṁ vā na labhāmi, sukhaṁ vā na labhāmi, cīvaraṁ vā na labhāmi, piṇḍapātaṁ vā na labhāmi, senāsanaṁ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṁ vā na labhāmi, gilānupaṭṭhākaṁ vā na labhāmi, appaññātomhīti na tasati na uttasati na parittasati na bhāyati na santāsaṁ āpajjatīti—akkodhano asantāsī. |
'I may not get a family, or I may not get a group, or I may not get a dwelling, or I may not get gain, or I may not get fame, or I may not get praise, or I may not get pleasure, or I may not get robes, or I may not get almsfood, or I may not get lodging, or I may not get requisites for the sick, or I may not get an attendant for the sick, I am unknown'—he does not fear, is not terrified, is not greatly terrified, is not afraid, does not fall into terror—thus 'not wrathful, not trembling.' |
Avikatthī akukkucoti. |
'Not boastful, without remorse.' |
Idhekacco katthī hoti vikatthī, so katthati vikatthati—ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. |
Here someone is a boaster, a great boaster; he boasts, greatly boasts: 'I am accomplished in virtue,' or 'accomplished in observances,' or 'accomplished in virtue and observances,' or by birth, or by clan, or by family lineage, or by complexion and beauty, or by wealth, or by study, or by sphere of action, or by sphere of craft, or by sphere of knowledge, or by learning, or by eloquence, or by some other thing. |
Uccā kulā pabbajitoti vā mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā, ñāto yasassī gahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, suttantikoti vā vinayadharoti vā dhammakathikoti vā, āraññikoti vā piṇḍapātikoti vā paṁsukūlikoti vā tecīvarikoti vā, sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā … viññāṇañcāyatanasamāpattiyā … ākiñcaññāyatanasamāpattiyā … nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. |
Or, 'I went forth from a high family,' or 'from a great family,' or 'from a family of great wealth,' or 'from a family of abundant wealth,' or 'I am known and famous among householders and renunciants,' or 'I am a recipient of robes, almsfood, lodging, and medicinal requisites for the sick,' or 'I am a Sutta expert,' or 'a Vinaya expert,' or 'a Dhamma teacher,' or 'a forest dweller,' or 'an alms-food eater,' or 'a refuse-rag wearer,' or 'a triple-robe wearer,' or 'a house-to-house seeker,' or 'a later-refusing-food eater,' or 'a sitter,' or 'an any-bed user,' or 'an attainer of the first jhāna,' or 'an attainer of the second jhāna,' or 'an attainer of the third jhāna,' or 'an attainer of the fourth jhāna,' or 'an attainer of the sphere of infinite space... the sphere of infinite consciousness... the sphere of nothingness... the sphere of neither perception nor non-perception,' thus he boasts, greatly boasts. |
Evaṁ na katthati na vikatthati, katthanā vikatthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—avikatthī. |
He does not boast thus, does not greatly boast thus; from boasting, from great boasting he has desisted, abstained, refrained, gone forth, detached himself, is released, disjoined, and dwells with a mind that has transcended limitations—thus 'not boastful.' |
Akukkucoti. Kukkuccanti hatthakukkuccampi kukkuccaṁ, pādakukkuccampi kukkuccaṁ, hatthapādakukkuccampi kukkuccaṁ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā kāle vikālasaññitā, avajje vajjasaññitā vajje avajjasaññitā; |
'Without remorse.' Remorse: remorse about the hands is also remorse, remorse about the feet is also remorse, remorse about hands and feet is also remorse; perceiving what is allowable in what is unallowable, perceiving what is unallowable in what is allowable; perceiving what is out of time as in time, perceiving what is in time as out of time; perceiving what is blameless as blameworthy, perceiving what is blameworthy as blameless; |
yaṁ evarūpaṁ kukkuccaṁ kukkuccāyanā kukkuccāyitattaṁ cetaso vippaṭisāro manovilekho—idaṁ vuccati kukkuccaṁ. |
whatever such remorse, state of being remorseful, condition of having remorse, regret of mind, mental defilement—this is called remorse. |
Api ca dvīhi kāraṇehi uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho katattā ca akatattā ca. |
Moreover, for two reasons remorse, regret of mind, mental defilement arises: because of what has been done and because of what has not been done. |
Kathaṁ katattā ca akatattā ca uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho? |
How does remorse, regret of mind, mental defilement arise because of what has been done and because of what has not been done? |
“Kataṁ me kāyaduccaritaṁ, akataṁ me kāyasucaritan”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
"Bodily misconduct has been done by me, bodily good conduct has not been done by me"—thus remorse, regret of mind, mental defilement arises; |
“kataṁ me vacīduccaritaṁ, akataṁ me vacīsucaritaṁ … kataṁ me manoduccaritaṁ, akataṁ me manosucaritan”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
"Verbal misconduct has been done by me, verbal good conduct has not been done by me... mental misconduct has been done by me, mental good conduct has not been done by me"—thus remorse, regret of mind, mental defilement arises; |
“kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
"Taking life has been done by me, abstaining from taking life has not been done by me"—thus remorse, regret of mind, mental defilement arises; |
“kataṁ me adinnādānaṁ, akatā me adinnādānā veramaṇī”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
"Taking what is not given has been done by me, abstaining from taking what is not given has not been done by me"—thus remorse, regret of mind, mental defilement arises; |
“kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
"Sexual misconduct has been done by me, abstaining from sexual misconduct has not been done by me"—thus remorse, regret of mind, mental defilement arises; |
“kato me musāvādo, akatā me musāvādā veramaṇī”ti … “katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī”ti … “katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī”ti … “kato me samphappalāpo, akatā me samphappalāpā veramaṇī”ti … “katā me abhijjhā, akatā me anabhijjhā”ti … “kato me byāpādo, akato me abyāpādo”ti … “katā me micchādiṭṭhi, akatā me sammādiṭṭhī”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
"False speech has been done by me, abstaining from false speech has not been done by me"... "Slanderous speech has been done by me, abstaining from slanderous speech has not been done by me"... "Harsh speech has been done by me, abstaining from harsh speech has not been done by me"... "Idle chatter has been done by me, abstaining from idle chatter has not been done by me"... "Covetousness has been done by me, non-covetousness has not been done by me"... "Ill will has been done by me, non-ill will has not been done by me"... "Wrong view has been held by me, right view has not been held by me"—thus remorse, regret of mind, mental defilement arises. |
Evaṁ katattā ca akatattā ca uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
Thus, because of what has been done and because of what has not been done, remorse, regret of mind, mental defilement arises. |
Atha vā “sīlesumhi na paripūrakārī”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
Or, "I have not been a fulfiller of virtues"—thus remorse, regret of mind, mental defilement arises; |
“indriyesumhi aguttadvāro”ti … “bhojane amattaññumhī”ti … “jāgariyaṁ ananuyuttomhī”ti … “na satisampajaññena samannāgatomhī”ti … “abhāvitā me cattāro satipaṭṭhānā”ti … “abhāvitā me cattāro sammappadhānā”ti … “abhāvitā me cattāro iddhipādā”ti … “abhāvitāni me pañcindriyānī”ti … “abhāvitāni me pañca balānī”ti … “abhāvitā me satta bojjhaṅgā”ti … “abhāvito me ariyo aṭṭhaṅgiko maggo”ti … “dukkhaṁ me apariññātan”ti … “samudayo me appahīno”ti … “maggo me abhāvito”ti … “nirodho me asacchikato”ti—uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
"I have had unguarded sense doors"... "I have not known moderation in eating"... "I have not been devoted to wakefulness"... "I have not been endowed with mindfulness and clear comprehension"... "The four foundations of mindfulness have not been developed by me"... "The four right strivings have not been developed by me"... "The four bases of psychic power have not been developed by me"... "The five faculties have not been developed by me"... "The five powers have not been developed by me"... "The seven enlightenment factors have not been developed by me"... "The noble eightfold path has not been developed by me"... "Suffering has not been fully understood by me"... "The origin (of suffering) has not been abandoned by me"... "The path has not been developed by me"... "Cessation has not been realized by me"—thus remorse, regret of mind, mental defilement arises. |
Yassetaṁ kukkuccaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ, so vuccati akukkuccoti—avikatthī akukkuco. |
He for whom this remorse is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called 'without remorse'—thus 'not boastful, without remorse.' |
Mantabhāṇī anuddhatoti. |
'Speaking thoughtfully, not arrogant.' |
Mantā vuccati paññā. |
'Thoughtfully' (mantā) refers to wisdom. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
Whatever wisdom, understanding... etc... non-delusion, investigation of phenomena, right view. |
Mantāya pariggahetvā pariggahetvā vācaṁ bhāsati bahumpi kathento bahumpi bhaṇanto bahumpi dīpayanto bahumpi voharanto. |
Having comprehended with wisdom, having comprehended, he speaks speech, even when saying much, even when speaking much, even when explaining much, even when declaring much. |
Dukkathitaṁ dubbhaṇitaṁ dullapitaṁ duruttaṁ dubbhāsitaṁ vācaṁ na bhāsatīti—mantabhāṇī. |
He does not speak ill-spoken, badly uttered, badly prattled, wrongly spoken, badly phrased speech—thus 'speaking thoughtfully.' |
Anuddhatoti. Tattha katamaṁ uddhaccaṁ? |
'Not arrogant.' Therein, what is arrogance (uddhacca)? |
Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—idaṁ vuccati uddhaccaṁ. |
Whatever arrogance of mind, non-calmness, distraction of mind, agitation of mind—this is called arrogance. |
Yassetaṁ uddhaccaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ, so vuccati anuddhatoti—mantabhāṇī anuddhato. |
He for whom this arrogance is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called 'not arrogant'—thus 'speaking thoughtfully, not arrogant.' |
Sa ve vācāyato munīti. |
'He indeed is a sage restrained in speech.' |
Idha bhikkhu musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Here a monk, having abandoned false speech, abstains from false speech; he is a truth-speaker, one who adheres to truth, trustworthy, reliable, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. |
Having abandoned slanderous speech, he abstains from slanderous speech—having heard here, he does not repeat it there to cause division among these; or having heard there, he does not repeat it to these to cause division among those. |
Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus he is a reconciler of those who are divided, or an encourager of those who are united; he delights in concord, is devoted to concord, rejoices in concord, speaks words that create concord. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Having abandoned harsh speech, he abstains from harsh speech—whatever speech is blameless, pleasing to the ear, affectionate, going to the heart, urbane, agreeable to many people, pleasant to many people, such speech he speaks. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti—kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Having abandoned idle chatter, he abstains from idle chatter—he speaks at the right time, speaks what is true, speaks what is beneficial, speaks Dhamma, speaks Vinaya; he speaks words worth treasuring, timely, reasoned, circumscribed, connected with the goal. |
Catūhi vacīsucaritehi samannāgato catuddosāpagataṁ vācaṁ bhāsati, bāttiṁsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. |
Endowed with the four kinds of verbal good conduct, he speaks speech free from the fourteen faults; from the thirty-two kinds of animal talk he has desisted, abstained, refrained, gone forth, detached himself, is released, disjoined, and dwells with a mind that has transcended limitations. |
Dasa kathāvatthūni kathesi, seyyathidaṁ—appicchakathaṁ katheti, santuṭṭhīkathaṁ katheti, pavivekakathaṁ … asaṁsaggakathaṁ … vīriyārambhakathaṁ … sīlakathaṁ … samādhikathaṁ … paññākathaṁ … vimuttikathaṁ … vimuttiñāṇadassanakathaṁ … satipaṭṭhānakathaṁ … sammappadhānakathaṁ … iddhipādakathaṁ … indriyakathaṁ … balakathaṁ … bojjhaṅgakathaṁ … maggakathaṁ … phalakathaṁ … nibbānakathaṁ katheti. |
He speaks on ten topics for conversation, namely: he speaks on fewness of wishes, he speaks on contentment, he speaks on seclusion... on non-association... on arousal of energy... on virtue... on concentration... on wisdom... on liberation... on the knowledge and vision of liberation... on the foundations of mindfulness... on the right strivings... on the bases of psychic power... on the faculties... on the powers... on the enlightenment factors... on the path... on the fruit... he speaks on Nibbāna. |
Vācāyatoti yatto pariyatto gutto gopito rakkhito vūpasanto. |
'Restrained in speech' means restrained, controlled, guarded, protected, preserved, calmed. |
Munīti. Monaṁ vuccati ñāṇaṁ. |
'Sage.' Sagacity is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi …pe… saṅgajālamaticca so munīti—sa ve vācāyato muni. |
Whatever wisdom, understanding... etc... non-delusion, investigation of phenomena, right view... etc... having overcome the net of attachment, he is a sage—thus 'he indeed is a sage restrained in speech.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Akkodhano asantāsī, |
"Not wrathful, not trembling, |
avikatthī akukkuco; |
Not boastful, without remorse; |
Mantabhāṇī anuddhato, |
Speaking thoughtfully, not arrogant, |
sa ve vācāyato munī”ti. |
He indeed is a sage restrained in speech." |
Nirāsatti anāgate, |
Without attachment to the future, |
atītaṁ nānusocati; |
He does not grieve for the past; |
Vivekadassī phassesu, |
Seeing dispassion in contacts, |
diṭṭhīsu ca na nīyati. |
And in views he is not led. |
Nirāsatti anāgateti. |
'Without attachment to the future.' |
Āsatti vuccati taṇhā. |
'Attachment' (āsatti) is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion... etc... covetousness, greed, unwholesome root. |
Yassesā āsatti taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. |
For whom this attachment, this craving, is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge. |
Evampi nirāsatti anāgate. |
Thus too, 'without attachment to the future.' |
Atha vā “evaṁrūpo siyaṁ anāgatamaddhānan”ti tattha nandiṁ na samannāneti, “evaṁvedano siyaṁ … evaṁsañño siyaṁ … evaṁsaṅkhāro siyaṁ … evaṁviññāṇo siyaṁ anāgatamaddhānan”ti tattha nandiṁ na samannāneti. |
Or, 'May I be of such form in the future,' he does not bring delight to that; 'May I be of such feeling... May I be of such perception... May I be of such formations... May I be of such consciousness in the future,' he does not bring delight to that. |
Evampi nirāsatti anāgate. |
Thus too, 'without attachment to the future.' |
Atha vā “iti me cakkhu siyā anāgatamaddhānaṁ—iti rūpā”ti appaṭiladdhassa paṭilābhāya cittaṁ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; |
Or, 'May my eye be such in the future—such be forms,' he does not direct his mind to the attainment of what has not been attained; because of not directing his mind, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi nirāsatti anāgate. |
Thus too, 'without attachment to the future.' |
“Iti me sotaṁ siyā anāgatamaddhānaṁ—iti saddā”ti …pe… “iti me mano siyā anāgatamaddhānaṁ—iti dhammā”ti appaṭiladdhassa paṭilābhāya cittaṁ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; |
'May my ear be such in the future—such be sounds'... etc... 'May my mind be such in the future—such be mental objects,' he does not direct his mind to the attainment of what has not been attained; because of not directing his mind, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi nirāsatti anāgate. |
Thus too, 'without attachment to the future.' |
Atha vā “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā”ti appaṭiladdhassa paṭilābhāya cittaṁ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; |
Or, 'By this virtue, or observance, or austerity, or celibacy, may I become a god or one of the gods,' he does not direct his mind to the attainment of what has not been attained; because of not directing his mind, he does not delight in it; |
na tadabhinandanto. |
not delighting in it. |
Evampi nirāsatti anāgate. |
Thus too, 'without attachment to the future.' |
Atītaṁ nānusocatīti. |
'He does not grieve for the past.' |
Vipariṇataṁ vā vatthuṁ na socati, vipariṇatasmiṁ vā vatthusmiṁ na socati, “cakkhu me vipariṇatan”ti na socati, “sotaṁ me … ghānaṁ me … jivhā me … kāyo me … rūpā me … saddā me … gandhā me … rasā me … phoṭṭhabbā me … kulaṁ me … gaṇo me … āvāso me … lābho me … yaso me … pasaṁsā me … sukhaṁ me … cīvaraṁ me … piṇḍapāto me … senāsanaṁ me … gilānapaccayabhesajjaparikkhāro me … mātā me … pitā me … bhātā me … bhaginī me … putto me … dhītā me … mittā me … amaccā me … ñātakā me … sālohitā me vipariṇatā”ti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti—atītaṁ nānusocati. |
He does not grieve for a changed thing, or he does not grieve over a changed thing; 'My eye has changed,' he does not grieve; 'My ear... my nose... my tongue... my body... my forms... my sounds... my odors... my tastes... my tangibles... my family... my group... my dwelling... my gain... my fame... my praise... my pleasure... my robes... my almsfood... my lodging... my requisites for the sick... my mother... my father... my brother... my sister... my son... my daughter... my friends... my colleagues... my kinsmen... my relatives have changed,' he does not grieve, is not worried, does not lament, does not beat his breast and wail, does not fall into confusion—thus 'he does not grieve for the past.' |
Vivekadassī phassesūti. |
'Seeing dispassion in contacts.' |
Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso; |
Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact; designation-contact, resistance-contact; pleasant-feeling-contact, painful-feeling-contact, neither-painful-nor-pleasant-feeling-contact; wholesome contact, unwholesome contact, indeterminate contact; sensual-sphere contact, form-sphere contact, formless-sphere contact; emptiness-contact, signless-contact, undirected-contact; worldly contact, supramundane contact; past contact, future contact, present contact; |
yo evarūpo phasso phusanā samphusanā samphusitattaṁ—ayaṁ vuccati phasso. |
whatever such contact, touching, co-touching, state of having co-touched—this is called contact. |
Vivekadassī phassesūti. |
'Seeing dispassion in contacts.' |
Cakkhusamphassaṁ vivittaṁ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotasamphassaṁ vivittaṁ passati … ghānasamphassaṁ vivittaṁ passati … jivhāsamphassaṁ vivittaṁ passati … kāyasamphassaṁ vivittaṁ passati … manosamphassaṁ vivittaṁ passati … adhivacanasamphassaṁ vivittaṁ passati … paṭighasamphassaṁ vivittaṁ passati … sukhavedanīyaṁ phassaṁ … dukkhavedanīyaṁ phassaṁ … adukkhamasukhavedanīyaṁ phassaṁ … kusalaṁ phassaṁ … akusalaṁ phassaṁ … abyākataṁ phassaṁ … kāmāvacaraṁ phassaṁ … rūpāvacaraṁ phassaṁ … arūpāvacaraṁ phassaṁ … lokiyaṁ phassaṁ vivittaṁ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
He sees eye-contact as dispassionate from self, or as belonging to self, or as permanent, or as stable, or as eternal, or as not subject to change; he sees ear-contact as dispassionate... he sees nose-contact as dispassionate... he sees tongue-contact as dispassionate... he sees body-contact as dispassionate... he sees mind-contact as dispassionate... he sees designation-contact as dispassionate... he sees resistance-contact as dispassionate... pleasant-feeling-contact... painful-feeling-contact... neither-painful-nor-pleasant-feeling-contact... wholesome contact... unwholesome contact... indeterminate contact... sensual-sphere contact... form-sphere contact... formless-sphere contact... worldly contact he sees as dispassionate from self, or as belonging to self, or as permanent, or as stable, or as eternal, or as not subject to change. |
Atha vā atītaṁ phassaṁ anāgatehi ca paccuppannehi ca phassehi vivittaṁ passati, anāgataṁ phassaṁ atītehi ca paccuppannehi ca phassehi vivittaṁ passati, paccuppannaṁ phassaṁ atītehi ca anāgatehi ca phassehi vivittaṁ passati. |
Or, he sees past contact as dispassionate from future and present contacts; he sees future contact as dispassionate from past and present contacts; he sees present contact as dispassionate from past and future contacts. |
Atha vā ye te phassā ariyā anāsavā lokuttarā suññatapaṭisaññuttā, te phasse vivitte passati rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi vivitte passatīti—vivekadassī phassesu. |
Or, those contacts that are noble, untainted, supramundane, connected with emptiness, those contacts he sees as dispassionate from passion, aversion, delusion, anger, malice, denigration, domineering, envy, stinginess, deceit, treachery, obstinacy, impetuosity, conceit, arrogance, intoxication, negligence, all defilements, all misconduct, all distress, all fevers, all torments, all unwholesome formations—thus 'seeing dispassion in contacts.' |
Diṭṭhīsu ca na nīyatīti. |
'And in views he is not led.' |
Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
His sixty-two views are abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge. |
So diṭṭhiyā na yāyati na nīyati na vuyhati na saṁharīyati; |
He is not led, not guided, not carried away, not borne along by views; |
napi taṁ diṭṭhigataṁ sārato pacceti na paccāgacchatīti—diṭṭhīsu ca na nīyati. |
nor does he revert to or return to that view as essential—thus 'and in views he is not led.' |
Tenāha bhagavā— |
Therefore the Blessed One said: |
“Nirāsatti anāgate, |
"Without attachment to the future, |
atītaṁ nānusocati; |
He does not grieve for the past; |
Vivekadassī phassesu, |
Seeing dispassion in contacts, |
diṭṭhīsu ca na nīyatī”ti. |
And in views he is not led." |
Patilīno akuhako, |
Secluded, not deceitful, |
apihālu amaccharī; |
Not covetous, not stingy; |
Appagabbho ajeguccho, |
Not impudent, not loathsome, |
pesuṇeyye ca no yuto. |
And not engaged in slander. |
Patilīno akuhakoti. |
'Secluded, not deceitful.' |
Patilīnoti rāgassa pahīnattā patilīno, dosassa pahīnattā patilīno, mohassa pahīnattā patilīno, kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa …pe… sabbākusalābhisaṅkhārānaṁ pahīnattā patilīno. |
'Secluded' means secluded because passion is abandoned, secluded because aversion is abandoned, secluded because delusion is abandoned; because anger... malice... denigration... domineering... envy... stinginess... etc... because all unwholesome formations are abandoned, he is secluded. |
Vuttañhetaṁ bhagavatā—“kathañca, bhikkhave, bhikkhu patilīno hoti? |
This was said by the Blessed One: "And how, monks, is a monk secluded? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
Here, monks, a monk's conceit 'I am' is abandoned, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future. |
Evaṁ kho, bhikkhave, bhikkhu patilīno hotī”ti—patilīno. |
In this way, monks, a monk is secluded"—thus 'secluded.' |
Akuhakoti tīṇi kuhanavatthūni—paccayapaṭisevanasaṅkhātaṁ kuhanavatthu, iriyāpathasaṅkhātaṁ kuhanavatthu, sāmantajappanasaṅkhātaṁ kuhanavatthu. |
'Not deceitful': there are three bases of deceit—the base of deceit concerning the partaking of requisites, the base of deceit concerning deportment, and the base of deceit concerning suggestive talk. |
Katamaṁ paccayapaṭisevanasaṅkhātaṁ kuhanavatthu? |
What is the base of deceit concerning the partaking of requisites? |
Idha gahapatikā bhikkhuṁ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
Here householders invite a monk with robes, almsfood, lodging, and medicinal requisites for the sick. |
So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ bhiyyokamyataṁ upādāya cīvaraṁ paccakkhāti, piṇḍapātaṁ paccakkhāti, senāsanaṁ paccakkhāti, gilānapaccayabhesajjaparikkhāraṁ paccakkhāti. |
He, being of evil wishes, overcome by desire, desirous of an abundance of robes, almsfood, lodging, and medicinal requisites for the sick, with this in mind, refuses robes, refuses almsfood, refuses lodging, refuses medicinal requisites for the sick. |
So evamāha—“kiṁ samaṇassa mahagghena cīvarena. |
He says thus: "What need has an ascetic for expensive robes? |
Etaṁ sāruppaṁ yaṁ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ katvā dhāreyya. |
It is fitting that an ascetic should collect rags from a charnel ground, or a rubbish heap, or a shop, make them into an outer robe, and wear it. |
Kiṁ samaṇassa mahagghena piṇḍapātena. |
What need has an ascetic for expensive almsfood? |
Etaṁ sāruppaṁ yaṁ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṁ kappeyya. |
It is fitting that an ascetic should live by gleaning, by mouthfuls of alms. |
Kiṁ samaṇassa mahagghena senāsanena. |
What need has an ascetic for expensive lodging? |
Etaṁ sāruppaṁ yaṁ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. |
It is fitting that an ascetic should be a tree-root dweller, or a charnel-ground dweller, or an open-air dweller. |
Kiṁ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena. |
What need has an ascetic for expensive medicinal requisites for the sick? |
Etaṁ sāruppaṁ yaṁ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṁ kareyyā”ti. |
It is fitting that an ascetic should make medicine from putrid urine or a piece of myrobalan." |
Tadupādāya lūkhaṁ cīvaraṁ dhāreti, lūkhaṁ piṇḍapātaṁ paribhuñjati, lūkhaṁ senāsanaṁ paṭisevati, lūkhaṁ gilānapaccayabhesajjaparikkhāraṁ paṭisevati. |
Based on that, he wears coarse robes, consumes coarse almsfood, uses coarse lodging, uses coarse medicinal requisites for the sick. |
Tamenaṁ gahapatikā evaṁ jānanti—“ayaṁ samaṇo appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo”ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
The householders know him thus: "This ascetic has few wishes, is content, secluded, unassociated, energetic, an exponent of ascetic practices," and they invite him again and again with robes, almsfood, lodging, and medicinal requisites for the sick. |
So evamāha—“tiṇṇaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. |
He says thus: "Through the presence of three things, a faithful clansman begets much merit. |
Saddhāya sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, dakkhiṇeyyānaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. |
Through the presence of faith, a faithful clansman begets much merit; through the presence of what is to be given, a faithful clansman begets much merit; through the presence of those worthy of offerings, a faithful clansman begets much merit. |
‘Tumhākañcevāyaṁ saddhā atthi, deyyadhammo ca saṁvijjati, ahañca paṭiggāhako. |
'You have this faith, and what is to be given is available, and I am the recipient. |
Sacehaṁ na paṭiggahessāmi, evaṁ tumhe puññena paribāhirā bhavissatha. |
If I do not accept, thus you will be excluded from merit. |
Na mayhaṁ iminā attho. |
I have no need of this. |
Api ca tumhākaṁyeva anukampāya paṭiggaṇhāmī’”ti. |
But out of compassion for you, I accept.'" |
Tadupādāya bahumpi cīvaraṁ paṭiggaṇhāti, bahumpi piṇḍapātaṁ paṭiggaṇhāti, bahumpi senāsanaṁ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṁ paṭiggaṇhāti. |
Based on that, he accepts many robes, accepts much almsfood, accepts much lodging, accepts many medicinal requisites for the sick. |
Yā evarūpā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ paccayapaṭisevanasaṅkhātaṁ kuhanavatthu. |
Whatever such pretense, feigning, deceit, deception, state of being deceitful—this is the base of deceit concerning the partaking of requisites. |
Katamaṁ iriyāpathasaṅkhātaṁ kuhanavatthu? |
What is the base of deceit concerning deportment? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, “evaṁ maṁ jano sambhāvessatī”ti, gamanaṁ saṇṭhapeti ṭhānaṁ saṇṭhapeti nisajjaṁ saṇṭhapeti sayanaṁ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṁ kappeti, samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṁ kappeti, āpāthakajjhāyīva hoti. |
Here someone, being of evil wishes, overcome by desire, with the intention of being esteemed, thinking, "Thus people will esteem me," composes his walking, composes his standing, composes his sitting, composes his lying down; he walks with deliberation, stands with deliberation, sits with deliberation, lies down with deliberation; he walks as if concentrated, stands as if concentrated, sits as if concentrated, lies down as if concentrated; he appears to be absorbed in meditation on the elements. |
Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ iriyāpathasaṅkhātaṁ kuhanavatthu. |
Whatever such contriving, arranging, composing of deportment, pretense, feigning, deceit, deception, state of being deceitful—this is the base of deceit concerning deportment. |
Katamaṁ sāmantajappanasaṅkhātaṁ kuhanavatthu? |
What is the fraudulent practice called ‘neighborly babbling’ (or ‘flattering talk’)? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, “evaṁ maṁ jano sambhāvessatī”ti, ariyadhammasannissitaṁ vācaṁ bhāsati. |
Here, someone of evil desires, overcome by desires, with the intention of being esteemed, thinking, “Thus people will esteem me,” speaks words connected with the noble Dhamma. |
“Yo evarūpaṁ cīvaraṁ dhāreti so samaṇo mahesakkho”ti bhaṇati; |
He says, ‘Whoever wears such a robe is a monk of great power’; |
“yo evarūpaṁ pattaṁ dhāreti … lohathālakaṁ dhāreti … dhammakaraṇaṁ dhāreti … parisāvanaṁ dhāreti … kuñcikaṁ dhāreti … upāhanaṁ dhāreti … kāyabandhanaṁ dhāreti … āyogaṁ dhāreti so samaṇo mahesakkho”ti bhaṇati; |
He says, ‘Whoever wears such a bowl … a metal bowl … a Dhamma-requisite … a water-strainer … a key … sandals … a waistband … a shoulder-strap is a monk of great power’; |
“yassa evarūpo upajjhāyo so samaṇo mahesakkho”ti bhaṇati; |
He says, ‘Whoever has such a preceptor is a monk of great power’; |
“yassa evarūpo ācariyo … evarūpā samānupajjhāyakā … samānācariyakā … mittā … sandiṭṭhā … sambhattā … sahāyā so samaṇo mahesakkho”ti bhaṇati; |
He says, ‘Whoever has such a teacher … such fellow preceptees … fellow teachers … friends … acquaintances … companions … associates is a monk of great power’; |
“yo evarūpe vihāre vasati so samaṇo mahesakkho”ti bhaṇati; |
He says, ‘Whoever lives in such a monastery is a monk of great power’; |
“yo evarūpe aḍḍhayoge vasati … pāsāde vasati … hammiye vasati … guhāyaṁ vasati … leṇe vasati … kuṭiyā vasati … kūṭāgāre vasati … aṭṭe vasati … māḷe vasati … uddaṇḍe vasati … upaṭṭhānasālāyaṁ vasati … maṇḍape vasati … rukkhamūle vasati, so samaṇo mahesakkho”ti bhaṇati. |
He says, ‘Whoever lives in such a half-timbered house … a mansion … a terraced house … a cave … a rock-shelter … a hut … a gabled house … a watchtower … a hall … a house with a projecting roof … a service hall … a pavilion … at the foot of a tree, is a monk of great power’. |
Atha vā korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, “ayaṁ samaṇo imāsaṁ evarūpānaṁ santānaṁ vihārasamāpattīnaṁ lābhī”ti tādisaṁ gambhīraṁ gūḷhaṁ nipuṇaṁ paṭicchannaṁ lokuttaraṁ suññatāpaṭisaṁyuttaṁ kathaṁ kathesi. |
Or else, being a crafty deceiver, a frowner, a charlatan, a chatterer, a flatterer, he speaks such profound, hidden, subtle, concealed, supramundane talk connected with emptiness, saying, 'This monk is a gainer of such peaceful meditative attainments'. |
Yā evarūpā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ sāmantajappanasaṅkhātaṁ kuhanavatthu. |
Such frowning, the act of frowning, deceiving, the act of deceiving, the state of being deceived—this is the fraudulent practice called ‘neighborly babbling’. |
Yassimāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akuhakoti—patilīno akuhako. |
He for whom these three fraudulent practices are abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called 'not a deceiver'—secluded, not a deceiver. |
Apihālu amaccharīti. |
Not covetous, not stingy. |
Pihā vuccati taṇhā. |
Covetousness is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion … (etc.) … covetousness, greed, unwholesome root. |
Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati apihālu. |
He for whom this covetousness, this craving, is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called 'not covetous'. |
So rūpe na piheti, sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … kāmadhātuṁ … rūpadhātuṁ … arūpadhātuṁ … kāmabhavaṁ … rūpabhavaṁ … arūpabhavaṁ … saññābhavaṁ … asaññābhavaṁ … nevasaññānāsaññābhavaṁ … ekavokārabhavaṁ … catuvokārabhavaṁ … pañcavokārabhavaṁ … atītaṁ … anāgataṁ … paccuppannaṁ … diṭṭhasutamutaviññātabbe dhamme na piheti na icchati na sādiyati na pattheti nābhijappatīti—apihālu. |
He does not covet forms, sounds … smells … tastes … tangibles … family … group … dwelling … gain … fame … praise … pleasure … robes … almsfood … lodging … requisites for the sick and medicine … the sense-desire realm … the form realm … the formless realm … sense-desire existence … form existence … formless existence … existence with perception … existence without perception … existence with neither perception nor non-perception … one-constituent existence … four-constituent existence … five-constituent existence … the past … the future … the present … things seen, heard, sensed, cognized; he does not desire them, does not delight in them, does not yearn for them, does not crave for them—not covetous. |
Amaccharīti pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
Not stingy means five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gain, stinginess regarding beauty (or reputation), stinginess regarding the Dhamma. |
Yaṁ evarūpaṁ maccharaṁ maccharāyanā maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—idaṁ vuccati macchariyaṁ. |
Whatever such stinginess, the act of being stingy, the state of being stingy, avarice, niggardliness, meanness, non-possession of mind—this is called stinginess. |
Api ca khandhamacchariyampi macchariyaṁ, dhātumacchariyampi macchariyaṁ, āyatanamacchariyampi macchariyaṁ gāho—idaṁ vuccati macchariyaṁ. |
And also, stinginess regarding the aggregates is stinginess, stinginess regarding the elements is stinginess, stinginess regarding the sense bases is stinginess, grasping—this is called stinginess. |
Yassetaṁ macchariyaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ, so vuccati amaccharīti—apihālu amaccharī. |
He for whom this stinginess is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called 'not stingy'—not covetous, not stingy. |
Appagabbho ajegucchoti. |
Not arrogant, not disgusting. |
Pāgabbhiyanti tīṇi pāgabbhiyāni—kāyikaṁ pāgabbhiyaṁ, vācasikaṁ pāgabbhiyaṁ, cetasikaṁ pāgabbhiyaṁ. |
Arrogance means three kinds of arrogance: physical arrogance, verbal arrogance, mental arrogance. |
Katamaṁ kāyikaṁ pāgabbhiyaṁ? |
What is physical arrogance? |
Idhekacco saṅghagatopi kāyikaṁ pāgabbhiyaṁ dasseti, gaṇagatopi kāyikaṁ pāgabbhiyaṁ dasseti, bhojanasālāyampi kāyikaṁ pāgabbhiyaṁ dasseti, jantāgharepi kāyikaṁ pāgabbhiyaṁ dasseti, udakatitthepi kāyikaṁ pāgabbhiyaṁ dasseti, antaragharaṁ pavisantopi kāyikaṁ pāgabbhiyaṁ dasseti, antaragharaṁ paviṭṭhopi kāyikaṁ pāgabbhiyaṁ dasseti. |
Here, someone, even when gone to the Sangha, displays physical arrogance; even when gone to a group, displays physical arrogance; even in the dining hall, displays physical arrogance; even in the bathhouse, displays physical arrogance; even at the water's edge, displays physical arrogance; even when entering a house, displays physical arrogance; even when having entered a house, displays physical arrogance. |
Kathaṁ saṅghagato kāyikaṁ pāgabbhiyaṁ dasseti? |
How, when gone to the Sangha, does one display physical arrogance? |
Idhekacco saṅghagato acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṁ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here, someone gone to the Sangha, disrespectfully, stands bumping into elder monks, sits bumping into them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, speaks gesticulating with his arms. |
Evaṁ saṅghagato kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, when gone to the Sangha, one displays physical arrogance. |
Kathaṁ gaṇagato kāyikaṁ pāgabbhiyaṁ dasseti? |
How, when gone to a group, does one display physical arrogance? |
Idhekacco gaṇagato acittīkārakato therānaṁ bhikkhūnaṁ anupāhanānaṁ caṅkamantānaṁ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṁ ucce caṅkame caṅkamati, chamāya caṅkamantānaṁ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṁ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here, someone gone to a group, disrespectfully, walks with shoes while elder monks are walking without shoes, walks on a high path while they are walking on a low path, walks on a path while they are walking on the ground, stands bumping into them, sits bumping into them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, speaks gesticulating with his arms. |
Evaṁ gaṇagato kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, when gone to a group, one displays physical arrogance. |
Kathaṁ bhojanasālāyaṁ kāyikaṁ pāgabbhiyaṁ dasseti? |
How, in the dining hall, does one display physical arrogance? |
Idhekacco bhojanasālāyaṁ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṁ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here, someone in the dining hall, disrespectfully, sits down without approaching the elder monks, pushes aside even new monks with his seat, stands bumping into them, sits bumping into them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, speaks gesticulating with his arms. |
Evaṁ bhojanasālāyaṁ kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, in the dining hall, one displays physical arrogance. |
Kathaṁ jantāghare kāyikaṁ pāgabbhiyaṁ dasseti? |
How, in the bathhouse, does one display physical arrogance? |
Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchampi anajjhiṭṭhopi kaṭṭhaṁ pakkhipati, dvārampi pidahati, bāhāvikkhepakopi bhaṇati. |
Here, someone in the bathhouse, disrespectfully, stands bumping into elder monks, sits bumping into them, stands in front of them, sits in front of them, sits on a high seat, adds wood to the fire without asking or being requested, closes the door, speaks gesticulating with his arms. |
Evaṁ jantāghare kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, in the bathhouse, one displays physical arrogance. |
Kathaṁ udakatitthe kāyikaṁ pāgabbhiyaṁ dasseti? |
How, at the water's edge, does one display physical arrogance? |
Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. |
Here, someone at the water's edge, disrespectfully, descends bumping into elder monks, descends in front of them, bathes bumping into them, bathes in front of them, bathes upstream of them, ascends bumping into them, ascends in front of them, ascends upstream of them. |
Evaṁ udakatitthe kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, at the water's edge, one displays physical arrogance. |
Kathaṁ antaragharaṁ pavisanto kāyikaṁ pāgabbhiyaṁ dasseti? |
How, when entering a house, does one display physical arrogance? |
Idhekacco antaragharaṁ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṁ bhikkhūnaṁ purato purato gacchati. |
Here, someone entering a house, disrespectfully, goes along bumping into elder monks, goes in front of them, even deviates from the path to go ahead of the elder monks. |
Evaṁ antaragharaṁ pavisanto kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, when entering a house, one displays physical arrogance. |
Kathaṁ antaragharaṁ paviṭṭho kāyikaṁ pāgabbhiyaṁ dasseti? |
How, when having entered a house, does one display physical arrogance? |
Idhekacco antaragharaṁ paviṭṭho, “na pavisa, bhante”ti vuccamāno pavisati, “na tiṭṭha, bhante”ti vuccamāno tiṭṭhati, “na nisīda, bhante”ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṁ ovarakāni gūḷhāni ca paṭicchannāni ca. |
Here, someone having entered a house, when told, "Do not enter, venerable sir," enters; when told, "Do not stand, venerable sir," stands; when told, "Do not sit, venerable sir," sits; enters even an inappropriate place, stands in an inappropriate place, sits in an inappropriate place, and those places which are the private, hidden, and concealed quarters of families. |
Yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati kumārakassapi siraṁ parāmasati. |
Where women of the family, daughters of the family, daughters-in-law of the family, young maidens of the family are sitting, even there he enters suddenly and touches the head of a young boy. |
Evaṁ antaragharaṁ paviṭṭho kāyikaṁ pāgabbhiyaṁ dasseti—idaṁ kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, when having entered a house, one displays physical arrogance—this is displaying physical arrogance. |
Katamaṁ vācasikaṁ pāgabbhiyaṁ dasseti? |
What is displaying verbal arrogance? |
Idhekacco saṅghagatopi vācasikaṁ pāgabbhiyaṁ dasseti, gaṇagatopi vācasikaṁ pāgabbhiyaṁ dasseti, antaragharaṁ paviṭṭhopi vācasikaṁ pāgabbhiyaṁ dasseti. |
Here, someone, even when gone to the Sangha, displays verbal arrogance; even when gone to a group, displays verbal arrogance; even when having entered a house, displays verbal arrogance. |
Kathaṁ saṅghagato vācasikaṁ pāgabbhiyaṁ dasseti? |
How, when gone to the Sangha, does one display verbal arrogance? |
Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṁ vā anajjhiṭṭho vā ārāmagatānaṁ bhikkhūnaṁ dhammaṁ bhaṇati, pañhaṁ visajjeti, pātimokkhaṁ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here, someone gone to the Sangha, disrespectfully, without asking or being requested by the elder monks, teaches the Dhamma to the monks who have come to the monastery, answers questions, recites the Pātimokkha, speaks while standing, speaks gesticulating with his arms. |
Evaṁ saṅghagato vācasikaṁ pāgabbhiyaṁ dasseti. |
Thus, when gone to the Sangha, one displays verbal arrogance. |
Kathaṁ gaṇagato vācasikaṁ pāgabbhiyaṁ dasseti? |
How, when gone to a group, does one display verbal arrogance? |
Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṁ vā anajjhiṭṭho vā ārāmagatānaṁ bhikkhūnaṁ dhammaṁ bhaṇati, pañhaṁ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here, someone gone to a group, disrespectfully, without asking or being requested by the elder monks, teaches the Dhamma to the monks who have come to the monastery, answers questions, speaks while standing, speaks gesticulating with his arms. |
Ārāmagatānaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ dhammaṁ bhaṇati, pañhaṁ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
He teaches the Dhamma to the nuns, laymen, and laywomen who have come to the monastery, answers questions, speaks while standing, speaks gesticulating with his arms. |
Evaṁ gaṇagato vācasikaṁ pāgabbhiyaṁ dasseti. |
Thus, when gone to a group, one displays verbal arrogance. |
Kathaṁ antaragharaṁ paviṭṭho vācasikaṁ pāgabbhiyaṁ dasseti? |
How, when having entered a house, does one display verbal arrogance? |
Idhekacco antaragharaṁ paviṭṭho itthiṁ vā kumāriṁ vā evamāha—“itthannāme itthaṅgotte kiṁ atthi? |
Here, someone having entered a house says to a woman or a young girl, "Such-and-such by name, such-and-such by clan, what is there? |
Yāgu atthi, bhattaṁ atthi, khādanīyaṁ atthi. |
Is there rice gruel, is there boiled rice, is there hard food? |
Kiṁ pivissāma, kiṁ bhuñjissāma, kiṁ khādissāma? |
What shall we drink, what shall we eat, what shall we chew? |
Kiṁ vā atthi, kiṁ vā me dassathā”ti vippalapati, yā evarūpā vācā palāpo vippalāpo lālappo lālappanā lālappitattaṁ. |
Or what is there, or what will you give me?" he babbles; whatever such speech, babble, prattle, chatter, the act of chattering, the state of chattering. |
Evaṁ antaragharaṁ paviṭṭho vācasikaṁ pāgabbhiyaṁ dasseti—idaṁ vācasikaṁ pāgabbhiyaṁ. |
Thus, when having entered a house, one displays verbal arrogance—this is verbal arrogance. |
Katamaṁ cetasikaṁ pāgabbhiyaṁ? |
What is mental arrogance? |
Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṁ sadisaṁ attānaṁ dahati cittena, na mahākulā pabbajito samāno mahākulā pabbajitena saddhiṁ sadisaṁ attānaṁ dahati cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṁ sadisaṁ attānaṁ dahati cittena, na uḷārabhogakulā pabbajito samāno … na suttantiko samāno suttantikena saddhiṁ sadisaṁ attānaṁ dahati cittena, na vinayadharo samāno … na dhammakathiko samāno … na āraññiko samāno … na piṇḍapātiko samāno … na paṁsukūliko samāno … na tecīvariko samāno … na sapadānacāriko samāno … na khalupacchābhattiko samāno … na nesajjiko samāno … na yathāsanthatiko samāno … na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṁ sadisaṁ attānaṁ dahati cittena …pe… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṁ sadisaṁ attānaṁ dahati cittena—idaṁ cetasikaṁ pāgabbhiyaṁ. |
Here, someone not ordained from a high family, yet considers himself equal in mind with one ordained from a high family; not ordained from a great family, yet considers himself equal in mind with one ordained from a great family; not ordained from a family of great wealth, yet considers himself equal in mind with one ordained from a family of great wealth; not ordained from a family of abundant wealth… not being a master of the Suttas, yet considers himself equal in mind with a master of the Suttas; not being a master of the Vinaya… not being a preacher of the Dhamma… not being a forest-dweller… not being an alms-food eater… not being a rag-robe wearer… not being a triple-robe wearer… not being one who eats in one session… not being one who refuses food offered later… not being one who practices the sitting posture… not being one who accepts any seat offered… not being a gainer of the first jhāna, yet considers himself equal in mind with a gainer of the first jhāna… (etc.) … not being a gainer of the attainment of the base of neither perception nor non-perception, yet considers himself equal in mind with a gainer of the attainment of the base of neither perception nor non-perception—this is mental arrogance. |
Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti—appagabbho. |
He for whom these three arrogances are abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called 'not arrogant'—not arrogant. |
Ajegucchoti. Atthi puggalo jeguccho, atthi ajeguccho. |
Not disgusting. There is a disgusting person, there is a not disgusting person. |
Katamo ca puggalo jeguccho? |
And what person is disgusting? |
Idhekacco puggalo dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto—ayaṁ vuccati puggalo jeguccho. |
Here, a certain person is immoral, of evil nature, of impure and suspect conduct, of concealed actions, not a monk though claiming to be a monk, not a celibate though claiming to be a celibate, rotten within, oozing, like a heap of refuse—this is called a disgusting person. |
Atha vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti—ayaṁ vuccati puggalo jeguccho. |
Or else, he is wrathful, full of despair; even when slightly spoken to, he becomes offended, angry, hostile, resentful, and manifests anger, hatred, and displeasure—this is called a disgusting person. |
Atha vā kodhano hoti upanāhī, makkhī hoti paḷāsī, issukī hoti maccharī, saṭho hoti māyāvī, thaddho hoti atimānī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādānaggāhī duppaṭinissaggī—ayaṁ vuccati puggalo jeguccho. |
Or else, he is wrathful, bearing grudges; he is denigrating, competitive; he is envious, stingy; he is deceitful, cunning; he is obstinate, conceited; he has evil desires, wrong views; he is attached to his own views, grasping, difficult to make let go—this is called a disgusting person. |
Katamo ca puggalo ajeguccho? |
And what person is not disgusting? |
Idha bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu—ayaṁ vuccati puggalo ajeguccho. |
Here, a monk is virtuous, restrained by the Pātimokkha restraint, abides endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules—this is called a not disgusting person. |
Atha vā akkodhano hoti anupāyāsabahulo, bahumpi vutto samāno na abhisajjati na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti—ayaṁ vuccati puggalo ajeguccho. |
Or else, he is not wrathful, not full of despair; even when much spoken to, he does not become offended, angry, hostile, or resentful, and does not manifest anger, hatred, or displeasure—this is called a not disgusting person. |
Atha vā akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, na pāpiccho hoti na micchādiṭṭhi, asandiṭṭhiparāmāsī hoti anādānaggāhī suppaṭinissaggī—ayaṁ vuccati puggalo ajeguccho. |
Or else, he is not wrathful, does not bear grudges; he is not denigrating, not competitive; he is not envious, not stingy; he is not deceitful, not cunning; he is not obstinate, not conceited; he does not have evil desires, not wrong views; he is not attached to his own views, not grasping, easy to make let go—this is called a not disgusting person. |
Sabbe bālaputhujjanā jegucchā, puthujjanakalyāṇakaṁ upādāya aṭṭha ariyapuggalā ajegucchāti—appagabbho ajeguccho. |
All foolish ordinary people are disgusting; including the virtuous ordinary person, the eight noble individuals are not disgusting—not arrogant, not disgusting. |
Pesuṇeyye ca no yutoti. |
And not engaged in slander. |
Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. |
Slander means: here someone is a slanderer; having heard here, he tells it elsewhere to cause division among these; or having heard elsewhere, he tells it to these to cause division among those. |
Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti—idaṁ vuccati pesuññaṁ. |
Thus he is a divider of the united, or an instigator of the divided, delighting in factions, fond of factions, rejoicing in factions, speaking words that cause factions—this is called slander. |
Api ca dvīhi kāraṇehi pesuññaṁ upasaṁharati—piyakamyatāya vā, bhedādhippāyena vā. |
Moreover, for two reasons one resorts to slander: either from a desire to be liked, or with the intention of causing division. |
Kathaṁ piyakamyatāya pesuññaṁ upasaṁharati? |
How does one resort to slander from a desire to be liked? |
“Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmī”ti. |
I will be dear to this person, pleasing to him, trusted by him, an intimate of his, a friend of his. |
Evaṁ piyakamyatāya pesuññaṁ upasaṁharati. |
Thus one resorts to slander from a desire to be liked. |
Kathaṁ bhedādhippāyena pesuññaṁ upasaṁharati? |
How does one resort to slander with the intention of causing division? |
“Kathaṁ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjeyyuṁ na samāgaccheyyuṁ dukkhaṁ na phāsu vihareyyun”ti. |
How may these be different, separate, factional, split, of two minds, of two parties, may they be broken and not come together, may they live in misery, not at ease? |
Evaṁ bhedādhippāyena pesuññaṁ upasaṁharati. |
Thus one resorts to slander with the intention of causing division. |
Yassetaṁ pesuññaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ, so pesuññe no yuto na yutto na payutto na sammāyuttoti—pesuṇeyye ca no yuto. |
He for whom this slander is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, he is not engaged in slander, not yoked to it, not devoted to it, not rightly engaged in it—and not engaged in slander. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Patilīno akuhako, |
“Secluded, not a deceiver, |
apihālu amaccharī; |
Not covetous, not stingy; |
Appagabbho ajeguccho, |
Not arrogant, not disgusting, |
pesuṇeyye ca no yuto”ti. |
And not engaged in slander.” |
Sātiyesu anassāvī, |
Not oozing in pleasures, |
atimāne ca no yuto; |
And not given to conceit; |
Saṇho ca paṭibhānavā, |
Gentle and endowed with ready wit, |
na saddho na virajjati. |
Not credulous, not dispassionate. |
Sātiyesu anassāvīti. |
Not oozing in pleasures means: |
Sātiyā vuccanti pañca kāmaguṇā. |
Pleasures are said to be the five sensual stimulants. |
Kiṅkāraṇā sātiyā vuccanti pañca kāmaguṇā? |
For what reason are the five sensual stimulants called pleasures? |
Yebhuyyena devamanussā pañca kāmaguṇe icchanti sātiyanti patthayanti pihayanti abhijappanti, taṅkāraṇā sātiyā vuccanti pañca kāmaguṇā. |
For the most part, gods and humans desire, enjoy, yearn for, covet, and crave the five sensual stimulants; for that reason, the five sensual stimulants are called pleasures. |
Yesaṁ esā sātiyā taṇhā appahīnā tesaṁ cakkhuto rūpataṇhā savati āsavati sandati pavattati, sotato saddataṇhā … ghānato gandhataṇhā … jivhāto rasataṇhā … kāyato phoṭṭhabbataṇhā … manato dhammataṇhā savati āsavati sandati pavattati. |
For those by whom this craving for pleasure is not abandoned, craving for forms flows, oozes, trickles, and proceeds from the eye; craving for sounds from the ear … craving for smells from the nose … craving for tastes from the tongue … craving for tangibles from the body … craving for mental objects flows, oozes, trickles, and proceeds from the mind. |
Yesaṁ esā sātiyā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā tesaṁ cakkhuto rūpataṇhā na savati nāsavati na sandati na pavattati, sotato saddataṇhā …pe… manato dhammataṇhā na savati nāsavati na sandati na pavattatīti—sātiyesu anassāvī. |
For those by whom this craving for pleasure is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, craving for forms does not flow, ooze, trickle, or proceed from the eye; craving for sounds from the ear … (etc.) … craving for mental objects does not flow, ooze, trickle, or proceed from the mind—not oozing in pleasures. |
Atimāne ca no yutoti. |
And not given to conceit means: |
Katamo atimāno? |
What is conceit? |
Idhekacco paraṁ atimaññati jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
Here, someone despises another on account of birth or clan … (etc.) … or on account of some other thing. |
Yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—ayaṁ vuccati atimāno. |
Whatever such pride, fancying, state of fancying, exaltation, elation, banner, haughtiness, desire for prominence of mind—this is called conceit. |
Yasseso atimāno pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so atimāne ca no yuto na yutto nappayutto na sammāyuttoti—atimāne ca no yuto. |
He for whom this conceit is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, he is not given to conceit, not yoked to it, not devoted to it, not rightly engaged in it—and not given to conceit. |
Saṇho ca paṭibhānavāti. |
Gentle and endowed with ready wit means: |
Saṇhoti saṇhena kāyakammena samannāgatoti saṇho, saṇhena vacīkammena … saṇhena manokammena samannāgatoti saṇho, saṇhehi satipaṭṭhānehi samannāgatoti saṇho, saṇhehi sammappadhānehi … saṇhehi iddhipādehi … saṇhehi indriyehi … saṇhehi balehi … saṇhehi bojjhaṅgehi samannāgatoti saṇho, saṇhena ariyena aṭṭhaṅgikena maggena samannāgatoti—saṇho. |
Gentle means endowed with gentle bodily action, thus gentle; with gentle verbal action … with gentle mental action, thus gentle; endowed with gentle foundations of mindfulness, thus gentle; with gentle right efforts … with gentle bases of power … with gentle faculties … with gentle powers … with gentle enlightenment factors, thus gentle; endowed with the gentle noble eightfold path, thus—gentle. |
Paṭibhānavāti tayo paṭibhānavanto—pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. |
Endowed with ready wit means three kinds of people endowed with ready wit: one endowed with ready wit from learning, one endowed with ready wit from questioning, one endowed with ready wit from realization. |
Katamo pariyattipaṭibhānavā? |
Who is one endowed with ready wit from learning? |
Idhekaccassa pakatiyā pariyāpuṭaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ, tassa pariyattiṁ nissāya paṭibhāyati—ayaṁ pariyattipaṭibhānavā. |
Here, someone has by nature learned—discourses, mixed prose and verse, expositions, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, marvellous phenomena, question-and-answer discourses; relying on that learning, ready wit arises in him—this is one endowed with ready wit from learning. |
Katamo paripucchāpaṭibhānavā? |
Who is one endowed with ready wit from questioning? |
Idhekacco paripucchitā hoti attatthe ca ñāyatthe ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca, tassa taṁ paripucchaṁ nissāya paṭibhāyati—ayaṁ paripucchāpaṭibhānavā. |
Here, someone is a questioner regarding his own welfare, the welfare of others, characteristics, causes, and appropriate and inappropriate matters; relying on that questioning, ready wit arises in him—this is one endowed with ready wit from questioning. |
Katamo adhigamapaṭibhānavā? |
Who is one endowed with ready wit from realization? |
Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo, tassa attho ñāto dhammo ñāto nirutti ñātā, atthe ñāte attho paṭibhāyati, dhamme ñāte dhammo paṭibhāyati, niruttiyā ñātāya nirutti paṭibhāyati; |
Here, someone has realized the four foundations of mindfulness, the four right efforts, the four bases of power, the five faculties, the five powers, the seven enlightenment factors, the noble eightfold path, the four noble paths, the four fruits of recluseship, the four analytical knowledges, the six supernormal powers; for him the meaning is known, the Dhamma is known, the exegesis is known; when the meaning is known, the meaning becomes clear; when the Dhamma is known, the Dhamma becomes clear; when the exegesis is known, the exegesis becomes clear; |
imesu tīsu ñāṇesu ñāṇaṁ paṭibhānapaṭisambhidā. |
Knowledge in these three knowledges is the analytical knowledge of ready wit. |
Imāya paṭibhānapaṭisambhidāya upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati paṭibhānavā. |
One who is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, equipped with this analytical knowledge of ready wit is called endowed with ready wit. |
Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṁ tassa paṭibhāyissatīti—saṇho ca paṭibhānavā. |
For whom there is no learning, no questioning, no realization, what ready wit will arise in him?—Gentle and endowed with ready wit. |
Na saddho na virajjatīti. |
Not credulous, not dispassionate means: |
Na saddhoti sāmaṁ sayaṁ abhiññātaṁ attapaccakkhaṁ dhammaṁ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. |
Not credulous means that he does not place faith in anyone else—another ascetic or brahmin or god or Māra or Brahmā—regarding a Dhamma that he himself has directly known and personally experienced. |
“Sabbe saṅkhārā aniccā”ti sāmaṁ sayaṁ abhiññātaṁ …pe… “sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti … “avijjāpaccayā saṅkhārā”ti …pe… “jātipaccayā jarāmaraṇan”ti … “avijjānirodhā saṅkhāranirodho”ti …pe… “jātinirodhā jarāmaraṇanirodho”ti … “idaṁ dukkhan”ti …pe… “ayaṁ dukkhanirodhagāminī paṭipadā”ti … “ime āsavā”ti …pe… “ayaṁ āsavanirodhagāminī paṭipadā”ti … “ime dhammā abhiññeyyā”ti …pe… “ime dhammā sacchikātabbā”ti sāmaṁ sayaṁ abhiññātaṁ …pe… channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca, pañcannaṁ upādānakkhandhānaṁ samudayañca …pe… catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca sāmaṁ sayaṁ abhiññātaṁ …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti sāmaṁ sayaṁ abhiññātaṁ attapaccakkhaṁ dhammaṁ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. |
"All conditioned things are impermanent," thus he himself has directly known… (etc.) … "All conditioned things are suffering," … "All dhammas are not-self," … "With ignorance as condition, formations [arise]," … (etc.) … "With birth as condition, aging and death [arise]," … "With the cessation of ignorance, the cessation of formations," … (etc.) … "With the cessation of birth, the cessation of aging and death," … "This is suffering," … (etc.) … "This is the path leading to the cessation of suffering," … "These are taints," … (etc.) … "This is the path leading to the cessation of taints," … "These dhammas are to be directly known," … (etc.) … "These dhammas are to be realized," thus he himself has directly known… (etc.) … the arising and passing away, the gratification, the danger, and the escape in the case of the six sense bases of contact; the arising… (etc.) … in the case of the five aggregates of clinging; the arising and passing away, the gratification, the danger, and the escape in the case of the four great elements, thus he himself has directly known… (etc.) … "Whatever is subject to origination is all subject to cessation," thus he himself has directly known and personally experienced a Dhamma, he does not place faith in anyone else—another ascetic or brahmin or god or Māra or Brahmā. |
Vuttañhetaṁ bhagavatā—“saddahasi tvaṁ, sāriputta, saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānaṁ; |
This was said by the Blessed One: "Sāriputta, do you believe that the faculty of faith, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation; |
vīriyindriyaṁ … satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānan”ti? |
the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation?" |
“Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi saddhindriyaṁ … vīriyindriyaṁ … satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānaṁ. |
"Not in this matter, venerable sir, do I go by faith in the Blessed One that the faculty of faith … the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation. |
Yesaṁ hetaṁ, bhante, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ saddhindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānaṁ. |
Those, venerable sir, for whom this is unknown, unseen, uncomprehended, unrealized, untouched by wisdom, they would go by faith in others that the faculty of faith, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation. |
Vīriyindriyaṁ … satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānaṁ. |
The faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation. |
Yesañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhā te tattha nibbicikicchā. |
But those, venerable sir, for whom this is known, seen, comprehended, realized, touched by wisdom, they are without doubt, without uncertainty in this matter. |
Saddhindriyaṁ … vīriyindriyaṁ … satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānaṁ. |
The faculty of faith … the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation. |
Mayhañca kho etaṁ, bhante, ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya, nikkaṅkhohaṁ tattha nibbicikiccho. |
And for me, venerable sir, this is known, seen, comprehended, realized, touched by wisdom; I am without doubt, without uncertainty in this matter. |
Saddhindriyaṁ … vīriyindriyaṁ … satindriyaṁ … samādhindriyaṁ … paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānan”ti. |
The faculty of faith … the faculty of energy … the faculty of mindfulness … the faculty of concentration … the faculty of wisdom, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation." |
“Sādhu sādhu, sāriputta. |
"Good, good, Sāriputta. |
Yesañhetaṁ, sāriputta, aññātaṁ assa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya, te tattha paresaṁ saddhāya gaccheyyuṁ saddhindriyaṁ …pe… paññindriyaṁ bhāvitaṁ bahulīkataṁ amatogadhaṁ hoti amataparāyanaṁ amatapariyosānan”ti. |
Those, Sāriputta, for whom this is unknown, unseen, uncomprehended, unrealized, untouched by wisdom, they would go by faith in others that the faculty of faith … (etc.) … the faculty of wisdom, when developed and cultivated, has the Deathless as its plunge, the Deathless as its destination, the Deathless as its consummation." |
Assaddho akataññū ca, |
One not credulous, and who knows the Unmade, |
sandhicchedo ca yo naro; |
The person who is a breaker of connections; |
Hatāvakāso vantāso, |
Who has destroyed opportunity, who has vomited hope, |
sa ve uttamaporisoti. |
He indeed is the supreme person. |
Na saddho na virajjatīti. |
Not credulous, not dispassionate means: |
Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṁ upādāya satta sekkhā virajjanti. |
All foolish ordinary people are impassioned; including the virtuous ordinary person, the seven trainees become dispassionate. |
Arahā neva rajjati no virajjati, viratto so khayā rāgassa vītarāgattā khayā dosassa vītadosattā, khayā mohassa vītamohattā. |
The Arahant is neither impassioned nor dispassionate; he is dispassionate through the destruction of passion, being free from passion; through the destruction of hatred, being free from hatred; through the destruction of delusion, being free from delusion. |
So vuṭṭhavāso ciṇṇacaraṇo …pe… jātimaraṇasaṁsāro natthi tassa punabbhavoti—na saddho na virajjati. |
He has lived the life, done what was to be done … (etc.) … there is no more rebirth in the cycle of birth and death for him—not credulous, not dispassionate. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Sātiyesu anassāvī, |
“Not oozing in pleasures, |
atimāne ca no yuto; |
And not given to conceit; |
Saṇho ca paṭibhānavā, |
Gentle and endowed with ready wit, |
na saddho na virajjatī”ti. |
Not credulous, not dispassionate.” |
Lābhakamyā na sikkhati, |
He does not train out of desire for gain, |
alābhe ca na kuppati; |
And in lack of gain he is not angered; |
Aviruddho ca taṇhāya, |
And not opposed by craving, |
rasesu nānugijjhati. |
He is not greedy for flavors. |
Lābhakamyā na sikkhati, alābhe ca na kuppatīti. |
He does not train out of desire for gain, and in lack of gain he is not angered, means: |
Kathaṁ lābhakamyā sikkhati? |
How does one train out of desire for gain? |
Idha, bhikkhave, bhikkhu bhikkhuṁ passati lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
Here, monks, a monk sees another monk who is a gainer of robes, almsfood, lodging, and requisites for the sick and medicine. |
Tassa evaṁ hoti—“kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti? |
It occurs to him: "By what means, indeed, is this venerable one a gainer of robes, almsfood, lodging, and requisites for the sick and medicine?" |
Tassa evaṁ hoti—“ayaṁ kho āyasmā suttantiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti. |
It occurs to him: "This venerable one is a master of the Suttas, therefore this venerable one is a gainer of robes, almsfood, lodging, and requisites for the sick and medicine." |
So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṁ paripācento suttantaṁ pariyāpuṇāti. |
He, for the sake of gain, because of gain, for the reason of gain, for the production of gain, seeking gain, masters the Suttas. |
Evampi lābhakamyā sikkhati. |
Thus also one trains out of desire for gain. |
Atha vā bhikkhu bhikkhuṁ passati lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
Or else, a monk sees another monk who is a gainer of robes, almsfood, lodging, and requisites for the sick and medicine. |
Tassa evaṁ hoti—“kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti? |
It occurs to him: "By what means, indeed, is this venerable one a gainer of robes, almsfood, lodging, and requisites for the sick and medicine?" |
Tassa evaṁ hoti—“ayaṁ kho āyasmā vinayadharo …pe… dhammakathiko … ābhidhammiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti. |
It occurs to him: "This venerable one is a master of the Vinaya … (etc.) … a preacher of the Dhamma … a master of the Abhidhamma, therefore this venerable one is a gainer of robes, almsfood, lodging, and requisites for the sick and medicine." |
So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṁ paripācento abhidhammaṁ pariyāpuṇāti. |
He, for the sake of gain, because of gain, for the reason of gain, for the production of gain, seeking gain, masters the Abhidhamma. |
Evampi lābhakamyā sikkhati. |
Thus also one trains out of desire for gain. |
Atha vā bhikkhu bhikkhuṁ passati lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
Or else, a monk sees another monk who is a gainer of robes, almsfood, lodging, and requisites for the sick and medicine. |
Tassa evaṁ hoti—“kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti? |
It occurs to him: "By what means, indeed, is this venerable one a gainer of robes, almsfood, lodging, and requisites for the sick and medicine?" |
Tassa evaṁ hoti—“ayaṁ kho āyasmā āraññiko … piṇḍapātiko … paṁsukūliko … tecīvariko … sapadānacāriko … khalupacchābhattiko … nesajjiko … yathāsanthatiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti. |
It occurs to him: "This venerable one is a forest-dweller … an alms-food eater … a rag-robe wearer … a triple-robe wearer … one who eats in one session … one who refuses food offered later … one who practices the sitting posture … one who accepts any seat offered, therefore this venerable one is a gainer of robes, almsfood, lodging, and requisites for the sick and medicine." |
So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṁ paripācento āraññiko hoti …pe… yathāsanthatiko hoti. |
He, for the sake of gain, because of gain, for the reason of gain, for the production of gain, seeking gain, becomes a forest-dweller … (etc.) … becomes one who accepts any seat offered. |
Evampi lābhakamyā sikkhati. |
Thus also one trains out of desire for gain. |
Kathaṁ na lābhakamyā sikkhati? |
How does one not train out of desire for gain? |
Idha bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṁ paripācento, yāvadeva attadamatthāya attasamatthāya attaparinibbāpanatthāya suttantaṁ pariyāpuṇāti, vinayaṁ pariyāpuṇāti, abhidhammaṁ pariyāpuṇāti. |
Here, a monk, not for the sake of gain, not because of gain, not for the reason of gain, not for the production of gain, not seeking gain, but only for the sake of self-taming, self-calming, self-extinction, masters the Suttas, masters the Vinaya, masters the Abhidhamma. |
Evampi na lābhakamyā sikkhati. |
Thus also one does not train out of desire for gain. |
Atha vā bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṁ paripācento, yāvadeva appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti, piṇḍapātiko hoti, paṁsukūliko hoti, tecīvariko hoti, sapadānacāriko hoti, khalupacchābhattiko hoti, nesajjiko hoti, yathāsanthatiko hoti. |
Or else, a monk, not for the sake of gain, not because of gain, not for the reason of gain, not for the production of gain, not seeking gain, but only relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this very state, becomes a forest-dweller, an alms-food eater, a rag-robe wearer, a triple-robe wearer, one who eats in one session, one who refuses food offered later, one who practices the sitting posture, one who accepts any seat offered. |
Evampi na lābhakamyā sikkhatīti—lābhakamyā na sikkhati. |
Thus also one does not train out of desire for gain—he does not train out of desire for gain. |
Alābhe ca na kuppatīti. |
And in lack of gain he is not angered, means: |
Kathaṁ alābhe kuppati? |
How is one angered in lack of gain? |
Idhekacco “kulaṁ vā na labhāmi, gaṇaṁ vā na labhāmi, āvāsaṁ vā na labhāmi, lābhaṁ vā na labhāmi, yasaṁ vā na labhāmi, pasaṁsaṁ vā na labhāmi, sukhaṁ vā na labhāmi, cīvaraṁ vā na labhāmi, piṇḍapātaṁ vā na labhāmi, senāsanaṁ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṁ vā na labhāmi, gilānupaṭṭhākaṁ vā na labhāmi, appaññātomhī”ti kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti. |
Here, someone, thinking, "I do not get a family, or I do not get a group, or I do not get a dwelling, or I do not get gain, or I do not get fame, or I do not get praise, or I do not get pleasure, or I do not get robes, or I do not get almsfood, or I do not get lodging, or I do not get requisites for the sick and medicine, or I do not get an attendant for the sick, I am unknown," becomes angered, hostile, resentful, and manifests anger, hatred, and displeasure. |
Evaṁ alābhe kuppati. |
Thus one is angered in lack of gain. |
Kathaṁ alābhe na kuppati? |
How is one not angered in lack of gain? |
Idha bhikkhu “kulaṁ vā na labhāmi gaṇaṁ vā na labhāmi …pe… appaññātomhī”ti na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti. |
Here, a monk, thinking, "I do not get a family, or I do not get a group … (etc.) … I am unknown," is not angered, not hostile, not resentful, and does not manifest anger, hatred, or displeasure. |
Evaṁ alābhe na kuppatīti—lābhakamyā na sikkhati alābhe ca na kuppati. |
Thus one is not angered in lack of gain—he does not train out of desire for gain, and in lack of gain he is not angered. |
Aviruddho ca taṇhāya, rasesu nānugijjhatīti. |
And not opposed by craving, he is not greedy for flavors, means: |
Viruddhoti yo cittassa āghāto paṭighāto, paṭighaṁ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṁ, doso dussanā dussitattaṁ, byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho, caṇḍikkaṁ, asuropo, anattamanatā cittassa—ayaṁ vuccati virodho. |
Opposed means whatever mental irritation, resistance, resentment, opposition, anger, strong anger, complete anger, hatred, strong hatred, complete hatred, mental affliction, mental corruption, wrath, the act of being wrathful, the state of being wrathful, hatred, the act of hating, the state of hating, affliction, the act of being afflicted, the state of being afflicted, opposition, antagonism, fierceness, ill-temper, displeasure of mind—this is called opposition. |
Yasseso virodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati aviruddho. |
He for whom this opposition is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called not opposed. |
Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. |
Craving means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental objects. |
Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṁ madhuraṁ tittakaṁ kaṭukaṁ loṇikaṁ khārikaṁ lambikaṁ kasāvo sādu asādu sītaṁ uṇhaṁ. |
Flavor means root-flavor, trunk-flavor, bark-flavor, leaf-flavor, flower-flavor, fruit-flavor; sour, sweet, bitter, pungent, salty, alkaline, astringent, insipid, tasty, untasty, cold, hot. |
Santeke samaṇabrāhmaṇā rasagiddhā. |
There are some ascetics and brahmins who are greedy for flavors. |
Te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṁ labhitvā anambilaṁ pariyesanti, anambilaṁ labhitvā ambilaṁ pariyesanti; |
They wander about seeking the choicest flavors with the tip of the tongue; having obtained sour, they seek non-sour; having obtained non-sour, they seek sour; |
madhuraṁ labhitvā amadhuraṁ pariyesanti, amadhuraṁ labhitvā madhuraṁ pariyesanti; |
having obtained sweet, they seek non-sweet; having obtained non-sweet, they seek sweet; |
tittakaṁ labhitvā atittakaṁ pariyesanti, atittakaṁ labhitvā tittakaṁ pariyesanti; |
having obtained bitter, they seek non-bitter; having obtained non-bitter, they seek bitter; |
kaṭukaṁ labhitvā akaṭukaṁ pariyesanti, akaṭukaṁ labhitvā kaṭukaṁ pariyesanti; |
having obtained pungent, they seek non-pungent; having obtained non-pungent, they seek pungent; |
loṇikaṁ labhitvā aloṇikaṁ pariyesanti, aloṇikaṁ labhitvā loṇikaṁ pariyesanti; |
having obtained salty, they seek non-salty; having obtained non-salty, they seek salty; |
khārikaṁ labhitvā akhārikaṁ pariyesanti, akhārikaṁ labhitvā khārikaṁ pariyesanti; |
having obtained alkaline, they seek non-alkaline; having obtained non-alkaline, they seek alkaline; |
lambikaṁ labhitvā kasāvaṁ pariyesanti, kasāvaṁ labhitvā lambikaṁ pariyesanti; |
having obtained astringent, they seek insipid; having obtained insipid, they seek astringent; |
sāduṁ labhitvā asāduṁ pariyesanti, asāduṁ labhitvā sāduṁ pariyesanti; |
having obtained tasty, they seek untasty; having obtained untasty, they seek tasty; |
sītaṁ labhitvā uṇhaṁ pariyesanti, uṇhaṁ labhitvā sītaṁ pariyesanti. |
having obtained cold, they seek hot; having obtained hot, they seek cold. |
Te yaṁ yaṁ labhitvā tena tena na santussanti aparāparaṁ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. |
Whatever they obtain, with that they are not content, they seek again and again; for pleasant flavors they are impassioned, greedy, infatuated, attached, clinging, stuck, ensnared. |
Yassesā rasataṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṁ āhāreti—neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. |
He for whom this craving for flavors is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, he, reflecting wisely, partakes of food—neither for sport, nor for intoxication, nor for adornment, nor for beautification, but only for the maintenance and continuance of this body, for the cessation of discomfort, and for the support of the holy life. |
Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. |
Thus, 'I will eliminate old feeling and not produce new feeling, and there will be for me sustenance, blamelessness, and comfortable living.' |
Yathā vanaṁ ālimpeyya yāvadeva ropanatthāya, yathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā pana puttamaṁsaṁ āhāraṁ āhareyya yāvadeva kantārassa nittharaṇatthāya; |
Just as one might anoint a wound only for the sake of healing, or just as one might grease an axle only for the sake of transporting a load, or just as one might eat the flesh of one's child as food only for the sake of crossing a wilderness; |
evamevaṁ bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti—“neva davāya …pe… phāsuvihāro cā”ti. |
even so, a monk, reflecting wisely, partakes of food—"neither for sport … (etc.) … and comfortable living." |
Rasataṇhaṁ pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—aviruddho ca taṇhāya rasesu nānugijjhati. |
He abandons craving for flavors, dispels it, makes an end of it, brings it to nought; he is aloof from craving for flavors, abstains from it, is fully abstinent from it, has gone forth from it, is detached from it, is released from it, is dissociated from it, and abides with a mind made boundless—and not opposed by craving, he is not greedy for flavors. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Lābhakamyā na sikkhati, |
“He does not train out of desire for gain, |
alābhe ca na kuppati; |
And in lack of gain he is not angered; |
Aviruddho ca taṇhāya, |
And not opposed by craving, |
rasesu nānugijjhatī”ti. |
He is not greedy for flavors.” |
Upekkhako sadā sato, |
Equanimous, ever mindful, |
na loke maññate samaṁ; |
He does not consider himself equal in the world; |
Na visesī na nīceyyo, |
Not superior, not inferior, |
tassa no santi ussadā. |
For him there are no swellings. |
Upekkhako sadā satoti. |
Equanimous, ever mindful, means: |
Upekkhakoti chaḷaṅgupekkhāya samannāgato. |
Equanimous means endowed with six-factored equanimity. |
Cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Having seen a form with the eye, he is neither gladdened nor saddened; equanimous, he abides mindful and clearly comprehending. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Having heard a sound with the ear … (etc.) … having cognized a mental object with the mind, he is neither gladdened nor saddened; equanimous, he abides mindful and clearly comprehending. |
Cakkhunā rūpaṁ disvā manāpaṁ nābhigijjhati nābhihaṁsati na rāgaṁ janeti, tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
Having seen a pleasant form with the eye, he is not greedy for it, does not exult in it, does not generate passion; his body is steady, his mind is steady, internally well-composed, well-liberated. |
Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
But having seen an unpleasant form with the eye, he is not downcast, his mind is not unsettled, his mind is not sluggish, his mind is not afflicted; his body is steady, his mind is steady, internally well-composed, well-liberated. |
Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya manāpaṁ nābhigijjhati nābhihaṁsati na rāgaṁ janeti, tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
Having heard a sound with the ear … having smelled an odor with the nose … having tasted a flavor with the tongue … having touched a tangible with the body … having cognized a pleasant mental object with the mind, he is not greedy for it, does not exult in it, does not generate passion; his body is steady, his mind is steady, internally well-composed, well-liberated. |
Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
But having cognized an unpleasant mental object with the mind, he is not downcast, his mind is not unsettled, his mind is not sluggish, his mind is not afflicted; his body is steady, his mind is steady, internally well-composed, well-liberated. |
Cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
Having seen a form with the eye, towards pleasant and unpleasant forms his body is steady, his mind is steady, internally well-composed, well-liberated. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu tassa ṭhitova kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. |
Having heard a sound with the ear … (etc.) … having cognized a mental object with the mind, towards pleasant and unpleasant mental objects his body is steady, his mind is steady, internally well-composed, well-liberated. |
Cakkhunā rūpaṁ disvā rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. |
Having seen a form with the eye, he is not impassioned by what is passion-arousing, not angered by what is anger-arousing, not deluded by what is delusion-arousing, not provoked by what is provocation-arousing, not intoxicated by what is intoxicating, not defiled by what is defiling. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya rajanīye na rajjati dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. |
Having heard a sound with the ear … (etc.) … having cognized a mental object with the mind, he is not impassioned by what is passion-arousing, not angered by what is anger-arousing, not deluded by what is delusion-arousing, not provoked by what is provocation-arousing, not intoxicated by what is intoxicating, not defiled by what is defiling. |
Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. |
In the seen, just the seen; in the heard, just the heard; in the sensed, just the sensed; in the cognized, just the cognized. |
Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. |
He is not smeared by the seen, not smeared by the heard, not smeared by the sensed, not smeared by the cognized. |
Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. |
Towards the seen he is without attachment, without aversion, unattached, unbound, released, dissociated, and abides with a mind made boundless. |
Sute … mute … viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. |
Towards the heard … the sensed … the cognized he is without attachment, without aversion, unattached, unbound, released, dissociated, and abides with a mind made boundless. |
Saṁvijjati arahato cakkhu, passati arahā cakkhunā rūpaṁ. |
The Arahant possesses the eye, the Arahant sees a form with the eye. |
Chandarāgo arahato natthi, suvimuttacitto arahā. |
Desire and passion are not present for the Arahant; the Arahant has a well-liberated mind. |
Saṁvijjati arahato sotaṁ, suṇāti arahā sotena saddaṁ. |
The Arahant possesses the ear, the Arahant hears a sound with the ear. |
Chandarāgo arahato natthi, suvimuttacitto arahā. |
Desire and passion are not present for the Arahant; the Arahant has a well-liberated mind. |
Saṁvijjati arahato ghānaṁ, ghāyati arahā ghānena gandhaṁ. |
The Arahant possesses the nose, the Arahant smells an odor with the nose. |
Chandarāgo arahato natthi, suvimuttacitto arahā. |
Desire and passion are not present for the Arahant; the Arahant has a well-liberated mind. |
Saṁvijjati arahato jivhā, sāyati arahā jivhāya rasaṁ …pe… saṁvijjati arahato kāyo, phusati arahā kāyena phoṭṭhabbaṁ …pe… saṁvijjati arahato mano, vijānāti arahā manasā dhammaṁ. |
The Arahant possesses the tongue, the Arahant tastes a flavor with the tongue … (etc.) … The Arahant possesses the body, the Arahant touches a tangible with the body … (etc.) … The Arahant possesses the mind, the Arahant cognizes a mental object with the mind. |
Chandarāgo arahato natthi suvimuttacitto arahā. |
Desire and passion are not present for the Arahant; the Arahant has a well-liberated mind. |
Cakkhu rūpārāmaṁ rūparataṁ rūpasammuditaṁ, taṁ arahato dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti. |
The eye delights in forms, is fond of forms, rejoices in forms; for the Arahant it is tamed, guarded, protected, restrained, and he teaches the Dhamma for its restraint. |
Sotaṁ saddārāmaṁ …pe… ghānaṁ gandhārāmaṁ … jivhā rasārāmā rasaratā rasasammuditā, sā arahato dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti. |
The ear delights in sounds … (etc.) … the nose delights in odors … the tongue delights in flavors, is fond of flavors, rejoices in flavors; for the Arahant it is tamed, guarded, protected, restrained, and he teaches the Dhamma for its restraint. |
Kāyo phoṭṭhabbārāmo …pe… mano dhammārāmo dhammarato dhammasammudito, so arahato danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti. |
The body delights in tangibles … (etc.) … the mind delights in mental objects, is fond of mental objects, rejoices in mental objects; for the Arahant it is tamed, guarded, protected, restrained, and he teaches the Dhamma for its restraint. |
“Dantaṁ nayanti samitiṁ, |
“They lead a tamed one to the assembly, |
dantaṁ rājābhirūhati; |
A king mounts a tamed one; |
Danto seṭṭho manussesu, |
Tamed is best among humans, |
yotivākyaṁ titikkhati. |
He who endures harsh speech. |
Varamassatarā dantā, |
Better are tamed mules, |
ājānīyā ca sindhavā; |
And thoroughbred Sindhu horses; |
Kuñjarā ca mahānāgā, |
And great tusked elephants, |
attadanto tato varaṁ. |
But one self-tamed is better than those. |
Na hi etehi yānehi, |
Not by these vehicles, |
gaccheyya agataṁ disaṁ; |
Would one go to the ungone quarter; |
Yathāttanā sudantena, |
As by oneself well-tamed, |
danto dantena gacchati. |
The tamed goes by the tamed. |
Vidhāsu na vikampanti, |
They do not waver in the midst of turmoil, |
vippamuttā punabbhavā; |
Freed from renewed existence; |
Dantabhūmimanuppattā, |
Having reached the stage of the tamed, |
te loke vijitāvino. |
They are conquerors in the world. |
Yassindriyāni bhāvitāni, |
He whose faculties are developed, |
Ajjhattaṁ bahiddhā ca sabbaloke; |
Internally and externally in all the world; |
Nibbijjha imaṁ parañca lokaṁ, |
Having penetrated this world and the next, |
Kālaṁ kaṅkhati bhāvito sa danto”ti. |
He, developed and tamed, awaits his time.” |
Upekkhako sadāti. |
Equanimous, ever, means: |
Sadā sabbadā sabbakālaṁ niccakālaṁ dhuvakālaṁ …pe… pacchime vayokhandhe. |
Ever, always, at all times, constantly, perpetually … (etc.) … in the last stage of life. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu … citte … dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato …pe… so vuccati satoti—upekkhako sadā sato. |
Mindful means mindful for four reasons: developing the foundation of mindfulness of contemplation of the body in the body, mindful; in feelings … in mind … in mental objects, developing the foundation of mindfulness of contemplation of mental objects in mental objects, mindful … (etc.) … he is called mindful—equanimous, ever mindful. |
Na loke maññate samanti. |
He does not consider himself equal in the world, means: |
“Sadisohamasmī”ti mānaṁ na janeti jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunāti—na loke maññate samaṁ. |
He does not generate the pride, "I am equal," on account of birth or clan … (etc.) … or on account of some other thing—he does not consider himself equal in the world. |
Na visesī na nīceyyoti. |
Not superior, not inferior, means: |
“Seyyohamasmī”ti atimānaṁ na janeti jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
He does not generate the conceit, "I am superior," on account of birth or clan … (etc.) … or on account of some other thing. |
“Hīnohamasmī”ti omānaṁ na janeti jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunāti—na visesī na nīceyyo. |
He does not generate the self-deprecation, "I am inferior," on account of birth or clan … (etc.) … or on account of some other thing—not superior, not inferior. |
Tassa no santi ussadāti. |
For him there are no swellings, means: |
Tassāti arahato khīṇāsavassa. |
For him means for the Arahant, the one whose taints are destroyed. |
Ussadāti sattussadā—rāgussado dosussado mohussado mānussado diṭṭhussado kilesussado kammussado. |
Swellings means seven swellings: the swelling of passion, the swelling of hatred, the swelling of delusion, the swelling of pride, the swelling of views, the swelling of defilements, the swelling of kamma. |
Tassime ussadā natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—tassa no santi ussadā. |
For him these swellings are not, do not exist, are not found, are not obtainable; they are abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge—for him there are no swellings. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Upekkhako sadā sato, |
“Equanimous, ever mindful, |
na loke maññate samaṁ; |
He does not consider himself equal in the world; |
Na visesī na nīceyyo, |
Not superior, not inferior, |
tassa no santi ussadā”ti. |
For him there are no swellings.” |
Yassa nissayatā natthi, |
For whom there is no dependence, |
ñatvā dhammaṁ anissito; |
Having known the Dhamma, he is independent; |
Bhavāya vibhavāya vā, |
For existence or non-existence, |
taṇhā yassa na vijjati. |
Craving is not found in him. |
Yassa nissayatā natthīti. |
For whom there is no dependence, means: |
Yassāti arahato khīṇāsavassa. |
For whom means for the Arahant, the one whose taints are destroyed. |
Nissayāti dve nissayā—taṇhānissayo ca diṭṭhinissayo ca …pe… ayaṁ taṇhānissayo …pe… ayaṁ diṭṭhinissayo. |
Dependence means two dependencies: dependence on craving and dependence on views … (etc.) … this is dependence on craving … (etc.) … this is dependence on views. |
Tassa taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; |
For him, dependence on craving is abandoned, dependence on views is relinquished; |
taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā nissayatā yassa natthi na santi na saṁvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—yassa nissayatā natthi. |
because of the abandonment of dependence on craving and the relinquishment of dependence on views, dependence is not, does not exist, is not found, is not obtainable for him; it is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge—for whom there is no dependence. |
Ñatvā dhammaṁ anissitoti. |
Having known the Dhamma, he is independent, means: |
Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā aniccā”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Having known means having known, having understood, having weighed, having judged, having clarified, having made manifest; "All conditioned things are impermanent," having known, having understood, having weighed, having judged, having clarified, having made manifest; "All conditioned things are suffering," … "All dhammas are not-self," … (etc.) … "Whatever is subject to origination is all subject to cessation," having known, having understood, having weighed, having judged, having clarified, having made manifest. |
Anissitoti dve nissayā—taṇhānissayo ca diṭṭhinissayo ca …pe… ayaṁ taṇhānissayo …pe… ayaṁ diṭṭhinissayo. |
Independent means two dependencies: dependence on craving and dependence on views … (etc.) … this is dependence on craving … (etc.) … this is dependence on views. |
Taṇhānissayaṁ pahāya diṭṭhinissayaṁ paṭinissajjitvā cakkhuṁ anissito, sotaṁ anissito, ghānaṁ anissito, jivhaṁ anissito, kāyaṁ anissito, manaṁ anissito, rūpe … sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ …pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—ñatvā dhammaṁ anissito. |
Having abandoned dependence on craving, having relinquished dependence on views, he is independent of the eye, independent of the ear, independent of the nose, independent of the tongue, independent of the body, independent of the mind, of forms … sounds … smells … tastes … tangibles … family … group … dwelling … (etc.) … of things seen, heard, sensed, cognized, he is independent, unattached, unapproaching, uncommitted, unabsorbed, gone forth, detached, released, dissociated, and abides with a mind made boundless—having known the Dhamma, he is independent. |
Bhavāya vibhavāya vā, taṇhā yassa na vijjatīti. |
For existence or non-existence, craving is not found in him, means: |
Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. |
Craving means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental objects. |
Yassāti arahato khīṇāsavassa. |
In him means in the Arahant, the one whose taints are destroyed. |
Bhavāyāti bhavadiṭṭhiyā, vibhavāyāti vibhavadiṭṭhiyā; |
For existence means for the view of existence, for non-existence means for the view of non-existence; |
bhavāyāti sassatadiṭṭhiyā, vibhavāyāti ucchedadiṭṭhiyā; |
for existence means for the view of eternalism, for non-existence means for the view of annihilationism; |
bhavāyāti punappunabbhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. |
for existence means for repeated existence, repeated destiny, repeated rebirth, repeated re-linking, repeated production of selfhood. |
Taṇhā yassa natthi na santi na saṁvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—bhavāya vibhavāya vā taṇhā yassa na vijjati. |
Craving is not, does not exist, is not found, is not obtainable for him; it is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge—for existence or non-existence, craving is not found in him. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yassa nissayatā natthi, |
“For whom there is no dependence, |
ñatvā dhammaṁ anissito; |
Having known the Dhamma, he is independent; |
Bhavāya vibhavāya vā, |
For existence or non-existence, |
taṇhā yassa na vijjatī”ti. |
Craving is not found in him.” |
Taṁ brūmi upasantoti, |
Him I call calmed, |
kāmesu anapekkhinaṁ; |
Unconcerned with sensual pleasures; |
Ganthā tassa na vijjanti, |
Ties are not found for him, |
atarī so visattikaṁ. |
He has crossed over attachment. |
Taṁ brūmi upasantoti. |
Him I call calmed, means: |
Upasanto vūpasanto nibbuto paṭipassaddhoti. |
Calmed, fully calmed, extinguished, allayed. |
Taṁ brūmi taṁ kathemi taṁ bhaṇāmi taṁ dīpayāmi taṁ voharāmīti—taṁ brūmi upasantoti. |
Him I call, him I declare, him I say, him I explain, him I designate—him I call calmed. |
Kāmesu anapekkhinanti. |
Unconcerned with sensual pleasures, means: |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
Sensual pleasures means, in summary, two kinds of sensual pleasures: objective sensual pleasures and defilement sensual pleasures … (etc.) … these are called objective sensual pleasures … (etc.) … these are called defilement sensual pleasures. |
Vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā kāmesu anapekkhino vītakāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, kāmesu vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatīti—kāmesu anapekkhinaṁ. |
Having fully understood objective sensual pleasures, having abandoned, given up, dispelled, made an end of, brought to nought defilement sensual pleasures, unconcerned with sensual pleasures, free from sensual pleasure, having renounced sensual pleasure, having vomited sensual pleasure, released from sensual pleasure, with sensual pleasure abandoned, with sensual pleasure relinquished; free from passion for sensual pleasures, with passion gone, passion renounced, passion vomited, passion released, passion abandoned, passion relinquished, desireless, extinguished, become cool, experiencing happiness, he abides with a self become Brahma—unconcerned with sensual pleasures. |
Ganthā tassa na vijjantīti. |
Ties are not found for him, means: |
Ganthāti cattāro ganthā—abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho. |
Ties means four ties: the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of adherence to rules and vows, the bodily tie of dogmatic adherence to this as truth. |
Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṁ vā vataṁ vā sīlabbataṁ vā parāmāso sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṁsaccābhiniveso kāyagantho. |
Passion for one's own view is the bodily tie of covetousness; resentment and displeasure towards the views of others is the bodily tie of ill will; adherence to one's own rules or vows or rule-and-vow is the bodily tie of adherence to rules and vows; dogmatic adherence to one's own view as this is truth is the bodily tie of dogmatic adherence to this as truth. |
Tassāti arahato khīṇāsavassa. |
For him means for the Arahant, the one whose taints are destroyed. |
Ganthā tassa na vijjantīti. |
Ties are not found for him. |
Ganthā tassa natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—ganthā tassa na vijjanti. |
Ties are not, do not exist, are not found, are not obtainable for him; they are abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge—ties are not found for him. |
Atarī so visattikanti. |
He has crossed over attachment, means: |
Visattikā vuccati taṇhā. |
Attachment is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion … (etc.) … covetousness, greed, unwholesome root. |
Visattikāti kenaṭṭhena visattikā? |
Attachment, in what sense is it attachment? |
Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṁharatīti visattikā, visaṁvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe … sadde … gandhe … rase … phoṭṭhabbe … kule … gaṇe … āvāse …pe… diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. |
It spreads, thus attachment; it is extensive, thus attachment; it is diffused, thus attachment; it is uneven, thus attachment; it clings, thus attachment; it carries away, thus attachment; it deceives, thus attachment; it has a poisonous root, thus attachment; it has a poisonous fruit, thus attachment; it has a poisonous enjoyment, thus attachment; or else that craving is extensive, spread out, diffused in forms … sounds … smells … tastes … tangibles … families … groups … dwellings … (etc.) … in things seen, heard, sensed, cognized, thus attachment. |
Atarī so visattikanti. |
He has crossed over attachment, means: |
So imaṁ visattikaṁ taṇhaṁ atari uttari patari samatikkami vītivattīti—atarī so visattikaṁ. |
He has crossed, gone beyond, passed over, surmounted, transcended this attachment, this craving—he has crossed over attachment. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Taṁ brūmi upasantoti, |
“Him I call calmed, |
kāmesu anapekkhinaṁ; |
Unconcerned with sensual pleasures; |
Ganthā tassa na vijjanti, |
Ties are not found for him, |
atarī so visattikan”ti. |
He has crossed over attachment.” |
Na tassa puttā pasavo, |
For him there are no sons, no cattle, |
khettaṁ vatthuñca vijjati; |
No field, no land is found; |
Attā vāpi nirattā vā, |
Either self or not-self, |
na tasmiṁ upalabbhati. |
Is not found in him. |
Na tassa puttā pasavo, khettaṁ vatthuñca vijjatīti. |
For him there are no sons, no cattle, no field, no land is found, means: |
Nāti paṭikkhepo. |
No is a negation. |
Tassāti arahato khīṇāsavassa. |
For him means for the Arahant, the one whose taints are destroyed. |
Puttāti cattāro puttā—attajo putto, khettajo putto, dinnako putto, antevāsiko putto. |
Sons means four kinds of sons: a son born of oneself, a son born in one's field (i.e., to one's wife by another), an adopted son, a pupil-son. |
Pasavoti. Ajeḷakā kukkuṭasūkarā hatthigāvāssavaḷavā. |
Cattle means: goats and sheep, chickens and pigs, elephants, cows, horses, and mares. |
Khettanti sālikkhettaṁ vīhikkhettaṁ muggakkhettaṁ māsakkhettaṁ yavakkhettaṁ godhumakkhettaṁ tilakkhettaṁ. |
Field means a rice field, a paddy field, a bean field, a lentil field, a barley field, a wheat field, a sesame field. |
Vatthunti gharavatthuṁ koṭṭhavatthuṁ purevatthuṁ pacchāvatthuṁ ārāmavatthuṁ vihāravatthuṁ. |
Land means house-land, granary-land, front-land, back-land, monastery-land, dwelling-land. |
Na tassa puttā pasavo, khettaṁ vatthuñca vijjatīti. |
For him there are no sons, no cattle, no field, no land is found. |
Tassa puttapariggaho vā pasupariggaho vā khettapariggaho vā vatthupariggaho vā natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—na tassa puttā pasavo, khettaṁ vatthuñca vijjati. |
For him, possession of sons, or possession of cattle, or possession of fields, or possession of land is not, does not exist, is not found, is not obtainable; it is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge—for him there are no sons, no cattle, no field, no land is found. |
Attā vāpi nirattā vā, na tasmiṁ upalabbhatīti. |
Either self or not-self, is not found in him, means: |
Attāti attadiṭṭhi, nirattāti ucchedadiṭṭhi; |
Self means the view of self, not-self means the view of annihilation; |
attāti gahitaṁ natthi, nirattāti muñcitabbaṁ natthi. |
self means there is nothing grasped, not-self means there is nothing to be released. |
Yassa natthi gahitaṁ tassa natthi muñcitabbaṁ. |
For whom there is nothing grasped, for him there is nothing to be released. |
Yassa natthi muñcitabbaṁ tassa natthi gahitaṁ. |
For whom there is nothing to be released, for him there is nothing grasped. |
Gāhamuñcanasamatikkanto arahā vuddhiparihānivītivatto. |
The Arahant has transcended grasping and releasing, has passed beyond growth and decline. |
So vuṭṭhavāso ciṇṇacaraṇo …pe… jātimaraṇasaṁsāro natthi tassa punabbhavoti—attā vāpi nirattā vā, na tasmiṁ upalabbhati. |
He has lived the life, done what was to be done … (etc.) … there is no more rebirth in the cycle of birth and death for him—either self or not-self, is not found in him. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Na tassa puttā pasavo, |
“For him there are no sons, no cattle, |
khettaṁ vatthuñca vijjati; |
No field, no land is found; |
Attā vāpi nirattā vā, |
Either self or not-self, |
na tasmiṁ upalabbhatī”ti. |
Is not found in him.” |
Yena naṁ vajjuṁ puthujjanā, |
By which ordinary people might speak of him, |
Atho samaṇabrāhmaṇā; |
And also ascetics and brahmins; |
Taṁ tassa apurakkhataṁ, |
That for him is not put in front, |
Tasmā vādesu nejati. |
Therefore he does not tremble in disputes. |
Yena naṁ vajjuṁ puthujjanā, atho samaṇabrāhmaṇāti. |
By which ordinary people might speak of him, and also ascetics and brahmins, means: |
Puthujjanāti puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṁ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti—puthujjanā. |
Ordinary people means those who generate many defilements are ordinary people; those who have many unabandoned identity-views are ordinary people; those who look to the faces of many teachers are ordinary people; those who have not arisen from all destinies are ordinary people; those who form many various formations are ordinary people; those who are carried away by many various floods are ordinary people; those who are tormented by many various torments are ordinary people; those who are consumed by many various fevers are ordinary people; those who are impassioned, greedy, infatuated, attached, clinging, stuck, ensnared by the five sensual stimulants are ordinary people; those who are covered, veiled, enveloped, hidden, concealed, obstructed by the five hindrances are—ordinary people. |
Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. |
Ascetics means whoever outside of this [dispensation] has gone forth as a wanderer, has undertaken the life of a wanderer. |
Brāhmaṇāti ye keci bhovādikā. |
Brahmins means whoever are addressers with "bho." |
Yena naṁ vajjuṁ puthujjanā, atho samaṇabrāhmaṇāti. |
By which ordinary people might speak of him, and also ascetics and brahmins. |
Puthujjanā yena taṁ rāgena vadeyyuṁ, yena dosena vadeyyuṁ, yena mohena vadeyyuṁ, yena mānena vadeyyuṁ, yāya diṭṭhiyā vadeyyuṁ, yena uddhaccena vadeyyuṁ, yāya vicikicchāya vadeyyuṁ, yehi anusayehi vadeyyuṁ, rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā te abhisaṅkhārā pahīnā; |
By which passion ordinary people might speak of him, by which hatred they might speak, by which delusion they might speak, by which pride they might speak, by which view they might speak, by which restlessness they might speak, by which uncertainty they might speak, by which underlying tendencies they might speak—whether as "impassioned" or "hateful" or "deluded" or "bound" or "grasping" or "distracted" or "unestablished" or "stubborn"—those formations are abandoned; |
abhisaṅkhārānaṁ pahīnattā gatiyā yena taṁ vadeyyuṁ—nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. |
because of the abandonment of formations, by which destiny they might speak of him—whether as "hell-bound" or "animal-born" or "ghost-realm-dweller" or "human" or "god" or "formed" or "formless" or "percipient" or "non-percipient" or "neither-percipient-nor-non-percipient." |
So hetu natthi paccayo natthi kāraṇaṁ natthi yena naṁ vadeyyuṁ katheyyuṁ bhaṇeyyuṁ dīpayeyyuṁ vohareyyunti—yena naṁ vajjuṁ puthujjanā, atho samaṇabrāhmaṇā. |
That cause is not, condition is not, reason is not by which they might speak of him, declare, say, explain, designate him—by which ordinary people might speak of him, and also ascetics and brahmins. |
Taṁ tassa apurakkhatanti. |
That for him is not put in front, means: |
Tassāti arahato khīṇāsavassa. |
For him means for the Arahant, the one whose taints are destroyed. |
Purekkhārāti dve purekkhārā—taṇhāpurekkhāro ca diṭṭhipurekkhāro ca …pe… ayaṁ taṇhāpurekkhāro …pe… ayaṁ diṭṭhipurekkhāro. |
Putting in front means two kinds of putting in front: putting craving in front and putting views in front … (etc.) … this is putting craving in front … (etc.) … this is putting views in front. |
Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho; |
For him, putting craving in front is abandoned, putting views in front is relinquished; |
taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṁ vā diṭṭhiṁ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā na diṭṭhiyā vā parivārito caratīti—taṁ tassa apurakkhataṁ. |
because of the abandonment of putting craving in front, and the relinquishment of putting views in front, he does not fare making either craving or views his forefront; he has no banner of craving, no standard of craving, no sovereignty of craving; no banner of views, no standard of views, no sovereignty of views; he does not fare surrounded by either craving or views—that for him is not put in front. |
Tasmā vādesu nejatīti. |
Therefore he does not tremble in disputes, means: |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā vādesu upavādesu nindāya garahāya akittiyā avaṇṇahārikāya nejati na iñjati na calati na vedhati nappavedhati na sampavedhatīti—tasmā vādesu nejati. |
Therefore means therefore, for that reason, for that cause, for that condition, for that ground, in disputes, in reproaches, in blame, in censure, in dispraise, in bringing disrepute, he does not tremble, does not shake, does not waver, does not quiver, does not greatly quiver, does not thoroughly quiver—therefore he does not tremble in disputes. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yena naṁ vajjuṁ puthujjanā, |
“By which ordinary people might speak of him, |
atho samaṇabrāhmaṇā; |
And also ascetics and brahmins; |
Taṁ tassa apurakkhataṁ, |
That for him is not put in front, |
tasmā vādesu nejatī”ti. |
Therefore he does not tremble in disputes.” |
Vītagedho amaccharī, |
Free from greed, not stingy, |
na ussesu vadate muni; |
The sage does not speak among superiors; |
Na samesu na omesu, |
Not among equals, not among inferiors, |
kappaṁ neti akappiyo. |
He does not go to a conception, being beyond conception. |
Vītagedho amaccharīti. |
Free from greed, not stingy, means: |
Gedho vuccati taṇhā. |
Greed is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion … (etc.) … covetousness, greed, unwholesome root. |
Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati vītagedho. |
He for whom this greed is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called free from greed. |
So rūpe agiddho …pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosito, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho nicchāto …pe… brahmabhūtena attanā viharatīti—vītagedho. |
He is not greedy for forms … (etc.) … for things seen, heard, sensed, cognized, he is not greedy, not infatuated, not attached, uncommitted; free from greed, with greed gone, greed renounced, greed vomited, greed released, greed abandoned, greed relinquished, desireless … (etc.) … he abides with a self become Brahma—free from greed. |
Amaccharīti macchariyanti pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
Not stingy means stinginess is five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gain, stinginess regarding beauty (or reputation), stinginess regarding the Dhamma. |
Yaṁ evarūpaṁ …pe… gāho—idaṁ vuccati macchariyaṁ. |
Whatever such … (etc.) … grasping—this is called stinginess. |
Yassetaṁ macchariyaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ, so vuccati amaccharīti—vītagedho amaccharī. |
He for whom this stinginess is abandoned, cut off, calmed, allayed, incapable of future arising, burnt by the fire of knowledge, is called not stingy—free from greed, not stingy. |
Na ussesu vadate muni, na samesu na omesūti. |
The sage does not speak among superiors, not among equals, not among inferiors, means: |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
Sage means: Sagacity is called knowledge … (etc.) … having transcended the net of entanglement, he is a sage. |
“Seyyohamasmī”ti vā, “sadisohamasmī”ti vā, “hīnohamasmī”ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti—na ussesu vadate muni, na samesu na omesu. |
He does not say, "I am superior," or "I am equal," or "I am inferior"; he does not declare it, does not speak it, does not explain it, does not designate it—the sage does not speak among superiors, not among equals, not among inferiors. |
Kappaṁ neti akappiyoti. |
He does not go to a conception, being beyond conception, means: |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
Conception means two conceptions: the conception of craving and the conception of views … (etc.) … this is the conception of craving … (etc.) … this is the conception of views. |
Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; |
For him, the conception of craving is abandoned, the conception of views is relinquished; |
taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṁ vā diṭṭhikappaṁ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti—kappaṁ neti. |
because of the abandonment of the conception of craving, and the relinquishment of the conception of views, he does not go to, does not approach, does not attain, does not grasp, does not adhere to, does not insist on either the conception of craving or the conception of views—he does not go to a conception. |
Akappiyoti. Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
Beyond conception means: Conception means two conceptions: the conception of craving and the conception of views … (etc.) … this is the conception of craving … (etc.) … this is the conception of views. |
Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; |
For him, the conception of craving is abandoned, the conception of views is relinquished; |
tassa taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṁ vā diṭṭhikappaṁ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti—kappaṁ neti akappiyo. |
because of the abandonment of the conception of craving, and the relinquishment of the conception of views, he does not conceive, does not generate, does not produce, does not bring into being, does not cause to arise either the conception of craving or the conception of views—he does not go to a conception, being beyond conception. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Vītagedho amaccharī, |
“Free from greed, not stingy, |
na ussesu vadate muni; |
The sage does not speak among superiors; |
Na samesu na omesu, |
Not among equals, not among inferiors, |
kappaṁ neti akappiyo”ti. |
He does not go to a conception, being beyond conception.” |
Yassa loke sakaṁ natthi, |
For whom there is nothing of his own in the world, |
asatā ca na socati; |
And for what is not, he does not grieve; |
Dhammesu ca na gacchati, |
And he does not go among dhammas, |
sa ve santoti vuccati. |
He indeed is called peaceful. |
Yassa loke sakaṁ natthīti. |
For whom there is nothing of his own in the world, means: |
Yassāti arahato khīṇāsavassa. |
For whom means for the Arahant, the one whose taints are destroyed. |
Loke sakaṁ natthīti. |
There is nothing of his own in the world. |
Tassa mayhaṁ vā idaṁ paresaṁ vā idanti kiñci rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ, natthi na santi …pe… ñāṇagginā daḍḍhanti—yassa loke sakaṁ natthi. |
For him, "This is mine" or "This is others'," regarding anything connected with form, feeling, perception, formations, consciousness; grasped, adhered to, insisted upon, committed to, resolved upon, is not, does not exist … (etc.) … burnt by the fire of knowledge—for whom there is nothing of his own in the world. |
Asatā ca na socatīti. |
And for what is not, he does not grieve, means: |
Vipariṇataṁ vā vatthuṁ na socati, vipariṇatasmiṁ vā vatthusmiṁ na socati. |
He does not grieve for a changed thing, or he does not grieve over a changed thing. |
Cakkhu me vipariṇatanti na socati. |
"My eye has changed," he does not grieve. |
Sotaṁ me … ghānaṁ me … jivhā me … kāyo me … mano me … rūpā me … saddā me … gandhā me … rasā me … phoṭṭhabbā me … kulaṁ me … gaṇo me … āvāso me … lābho me … yaso me … pasaṁsā me … sukhaṁ me … cīvaraṁ me … piṇḍapāto me … senāsanaṁ me … gilānapaccayabhesajjaparikkhāro me … mātā me … pitā me … bhātā me … bhaginī me … putto me … dhītā me … mittā me … amaccā me … ñātakā me … sālohitā me vipariṇatāti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
My ear … my nose … my tongue … my body … my mind … my forms … my sounds … my smells … my tastes … my tangibles … my family … my group … my dwelling … my gain … my fame … my praise … my pleasure … my robes … my almsfood … my lodging … my requisites for the sick and medicine … my mother … my father … my brother … my sister … my son … my daughter … my friends … my ministers … my relatives … my kinsmen have changed, he does not grieve, is not afflicted, does not lament, does not beat his breast and cry, does not fall into confusion. |
Evampi, asatā ca na socati. |
Thus also, for what is not, he does not grieve. |
Atha vā asantāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. |
Or else, when touched, overcome, afflicted, possessed by a non-existent painful feeling, he does not grieve, is not afflicted, does not lament, does not beat his breast and cry, does not fall into confusion. |
Cakkhurogena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati, sotarogena … ghānarogena … jivhārogena … kāyarogena … sīsarogena … kaṇṇarogena … mukharogena … dantarogena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlena … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … ḍaṁsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
When touched, overcome, afflicted, possessed by eye-disease, he does not grieve, is not afflicted, does not lament, does not beat his breast and cry, does not fall into confusion; by ear-disease … nose-disease … tongue-disease … body-disease … head-disease … ear-disease … mouth-disease … tooth-disease … cough … asthma … catarrh … burning sensation … fever … stomach-disease … fainting … dysentery … colic … cholera … leprosy … boils … white leprosy … consumption … epilepsy … ringworm … itch … scabies … eczema … psoriasis … (disease from) blood … (disease from) bile … diabetes … shoulder(-pain) … pimples … fistula … disease arising from bile … disease arising from phlegm … disease arising from wind … disease arising from a combination of humors … disease arising from change of season … disease arising from improper care … disease arising from external attack … disease arising from kamma-result … by cold … by heat … by hunger … by thirst … by contact with gadflies, mosquitoes, wind, sun, and creeping things, when touched, overcome, afflicted, possessed, he does not grieve, is not afflicted, does not lament, does not beat his breast and cry, does not fall into confusion. |
Evampi, asatā ca na socati. |
Thus also, for what is not, he does not grieve. |
Atha vā asante asaṁvijjamāne anupalabbhamāne—“aho vata me taṁ natthi, siyā vata me taṁ, taṁ vatāhaṁ na ca labhāmī”ti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
Or else, when something is non-existent, not found, not obtainable, thinking, "Alas, that is not for me; would that it were for me; alas, I do not obtain that," he does not grieve, is not afflicted, does not lament, does not beat his breast and cry, does not fall into confusion. |
Evampi asatā ca na socati. |
Thus also, for what is not, he does not grieve. |
Dhammesu ca na gacchatīti na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati na ca vaggehi dhammehi yāyati nīyati vuyhati saṁharīyatīti—dhammesu ca na gacchati. |
And he does not go among dhammas, means he does not go the way of desire, does not go the way of hatred, does not go the way of delusion, does not go the way of fear; he does not go by way of passion, does not go by way of hatred, does not go by way of delusion, does not go by way of pride, does not go by way of views, does not go by way of restlessness, does not go by way of uncertainty, does not go by way of underlying tendencies, and he is not led, carried away, swept away, borne along by factional dhammas—and he does not go among dhammas. |
Sa ve santoti vuccatīti. |
He indeed is called peaceful, means: |
So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti—sa ve santoti vuccati. |
He is peaceful, calmed, fully calmed, extinguished, allayed, is called, is spoken of, is declared, is said, is explained, is designated—he indeed is called peaceful. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yassa loke sakaṁ natthi, |
“For whom there is nothing of his own in the world, |
asatā ca na socati; |
And for what is not, he does not grieve; |
Dhammesu ca na gacchati, |
And he does not go among dhammas, |
sa ve santoti vuccatī”ti. |
He indeed is called peaceful.” |
Purābhedasuttaniddeso dasamo. |
The explanation of the Purābheda Sutta is the tenth. |
mnd11 |
mnd11 |
Mahāniddesa |
Great Exposition |
Aṭṭhakavagga |
Chapter of Eights |
11. Kalahavivādasuttaniddesa |
11. Exposition of the Sutta on Quarrels and Disputes |
Atha kalahavivādasuttaniddesaṁ vakkhati— |
Now the exposition of the Sutta on Quarrels and Disputes will be told— |
Kutopahūtā kalahā vivādā, |
From where have arisen quarrels and disputes, |
Paridevasokā sahamaccharā ca; |
Lamentations, sorrows, along with avarice; |
Mānātimānā sahapesuṇā ca, |
Conceit, arrogance, along with slander too, |
Kutopahūtā te tadiṅgha brūhi. |
From where have these arisen? Please tell me this. |
Kutopahūtā kalahā vivādāti. |
From where have arisen quarrels and disputes? |
Kalahoti ekena ākārena kalaho; |
Quarrel means quarrel in one aspect; |
vivādotipi taññeva. |
Dispute is also the same. |
Yo kalaho so vivādo, yo vivādo so kalaho. |
What is a quarrel, that is a dispute; what is a dispute, that is a quarrel. |
Atha vā aparena ākārena vivādo vuccati kalahassa pubbabhāgo vivādo. |
Or, in another aspect, dispute is called; the preliminary stage of a quarrel is dispute. |
Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati—ayaṁ vivādo. |
Kings also dispute with kings, warriors also dispute with warriors, brahmins also dispute with brahmins, householders also dispute with householders, a mother also disputes with a son, a son also disputes with a mother, a father also disputes with a son, a son also disputes with a father, a brother also disputes with a brother, a brother also disputes with a sister, a sister also disputes with a brother, a friend also disputes with a friend—this is dispute. |
Katamo kalaho? |
What is a quarrel? |
Āgārikā daṇḍapasutā kāyena vācāya kalahaṁ karonti, pabbajitā āpattiṁ āpajjantā kāyena vācāya kalahaṁ karonti—ayaṁ kalaho. |
Householders, resorting to sticks, quarrel with body and speech; renunciants, falling into an offense, quarrel with body and speech—this is a quarrel. |
Kutopahūtā kalahā vivādāti. |
From where have arisen quarrels and disputes? |
Kalahā ca vivādā ca kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti kalahassa ca vivādassa ca mūlaṁ pucchati, hetuṁ pucchati, nidānaṁ pucchati, sambhavaṁ pucchati, pabhavaṁ pucchati, samuṭṭhānaṁ pucchati, āhāraṁ pucchati, ārammaṇaṁ pucchati, paccayaṁ pucchati, samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—kutopahūtā kalahā vivādā. |
Quarrels and disputes: from where arisen, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? Thus he asks the root of quarrel and dispute, he asks the cause, he asks the origin, he asks the source, he asks the provenance, he asks the arising, he asks the nutriment, he asks the object, he asks the condition, he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—From where have arisen quarrels and disputes. |
Paridevasokā sahamaccharā cāti. |
Lamentations, sorrows, along with avarice: |
Paridevoti ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena vā byasanena samannāgatassa, aññataraññatarena vā dukkhadhammena phuṭṭhassa, ādevo paridevo, ādevanā paridevanā, ādevitattaṁ paridevitattaṁ, vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṁ. |
Lamentation means: for one afflicted by the loss of relatives, or afflicted by the loss of wealth, or afflicted by the calamity of disease, or afflicted by the calamity of virtue, or afflicted by the calamity of views, or endowed with some other calamity, or afflicted by some other painful state, it is wailing, lamenting, wailing much, lamenting much, the state of wailing, the state of lamenting, verbal prattling, incoherent talk, babbling, much babbling, the state of much babbling. |
Sokoti ñātibyasanena vā phuṭṭhassa, bhogarogasīladiṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena vā byasanena samannāgatassa, aññataraññatarena vā dukkhadhammena phuṭṭhassa, soko socanā socitattaṁ, antosoko antoparisoko, antoḍāho antopariḍāho, cetaso parijjhāyanā domanassaṁ sokasallaṁ. |
Sorrow means: for one afflicted by the loss of relatives, or afflicted by the calamity of wealth, disease, virtue, or views, or endowed with some other calamity, or afflicted by some other painful state, it is sorrow, sorrowing, the state of sorrowing, inner sorrow, extreme inner sorrow, inner burning, extreme inner burning, mental distress, dejection, the dart of sorrow. |
Maccharanti pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
Avarice means the five kinds of avarice: avarice concerning dwellings, avarice concerning families, avarice concerning gains, avarice concerning beauty (or class), avarice concerning the Dhamma. |
Yaṁ evarūpaṁ macchariyaṁ maccharāyanaṁ maccharāyitattaṁ vevicchaṁ kadariyaṁ kaṭukañcukatā aggahitattaṁ cittassa—idaṁ vuccati macchariyaṁ. |
Whatever such avarice, being avaricious, the state of being avaricious, stinginess, miserliness, bitterness, close-fistedness of mind—this is called avarice. |
Api ca, khandhamacchariyampi macchariyaṁ, dhātumacchariyampi macchariyaṁ, āyatanamacchariyampi macchariyaṁ gāho. |
Moreover, avarice regarding the aggregates is also avarice, avarice regarding the elements is also avarice, avarice regarding the sense-bases is also avarice, a grasp. |
Idaṁ vuccati macchariyanti—paridevasokā sahamaccharā ca. |
This is called avarice—Lamentations, sorrows, along with avarice. |
Mānātimānā sahapesuṇā cāti. |
Conceit, arrogance, along with slander too: |
Mānoti idhekacco mānaṁ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. |
Conceit means: here someone generates conceit based on birth, or clan, or lineage, or excellence of appearance, or wealth, or learning, or sphere of work, or sphere of craft, or field of knowledge, or listening (to teachings), or intelligence, or some other reason. |
Atimānoti idhekacco paraṁ atimaññati jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
Arrogance means: here someone despises another based on birth, or clan, ... etc. ... or some other reason. |
Pesuññanti idhekacco pisuṇavāco hoti—ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. |
Slander means: here someone is of slanderous speech—having heard here, he tells it elsewhere for the purpose of dividing these people, or having heard elsewhere, he tells it to these people for the purpose of dividing those people. |
Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti—idaṁ vuccati pesuññaṁ. |
Thus he is a divider of the united, or an instigator of the divided, delighting in factions, fond of factions, rejoicing in factions, he speaks words that create factions—this is called slander. |
Api ca dvīhi kāraṇehi pesuññaṁ upasaṁharati—piyakamyatāya vā bhedādhippāyena vā. |
Moreover, for two reasons one engages in slander—either from a desire to be liked or with the intention to divide. |
Kathaṁ piyakamyatāya pesuññaṁ upasaṁharati? |
How does one engage in slander from a desire to be liked? |
Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti—evaṁ piyakamyatāya pesuññaṁ upasaṁharati. |
"I will be dear to this person, I will be pleasing, I will be trusted, I will be intimate, I will be a good friend"—thus one engages in slander from a desire to be liked. |
Kathaṁ bhedādhippāyena pesuññaṁ upasaṁharati? |
How does one engage in slander with the intention to divide? |
Kathaṁ ime nānā assu, vinā assu, vaggā assu, dvidhā assu, dvejjhā assu, dve pakkhā assu, bhijjeyyuṁ na samāgaccheyyuṁ, dukkhaṁ na phāsu vihareyyunti—evaṁ bhedādhippāyena pesuññaṁ upasaṁharatīti—mānātimānā sahapesuṇā ca. |
"How might these people be separated, be apart, be in factions, be split in two, be at odds, be in two parties, be broken up and not reconciled, live uncomfortably and not at ease?"—thus one engages in slander with the intention to divide—Conceit, arrogance, along with slander too. |
Kutopahūtā te tadiṅgha brūhīti. |
From where have these arisen? Please tell me this: |
Kalaho ca vivādo ca paridevo ca soko ca macchariyañca māno ca atimāno ca pesuññañcāti—ime aṭṭha kilesā kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti. |
Quarrel and dispute and lamentation and sorrow and avarice and conceit and arrogance and slander—these eight defilements: from where arisen, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? |
Imesaṁ aṭṭhannaṁ kilesānaṁ mūlaṁ pucchati, hetuṁ pucchati, nidānaṁ pucchati, sambhavaṁ pucchati, pabhavaṁ pucchati, samuṭṭhānaṁ pucchati, āhāraṁ pucchati, ārammaṇaṁ pucchati, paccayaṁ pucchati, samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—kutopahūtā te tadiṅgha brūhīti. |
He asks the root of these eight defilements, he asks the cause, he asks the origin, he asks the source, he asks the provenance, he asks the arising, he asks the nutriment, he asks the object, he asks the condition, he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—From where have these arisen? Please tell me this. |
Iṅgha brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti—kutopahūtā te tadiṅgha brūhi. |
Please tell, declare, point out, make known, establish, open up, analyze, make clear, reveal—From where have these arisen? Please tell me this. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Kutopahūtā kalahā vivādā, |
"From where have arisen quarrels and disputes, |
Paridevasokā sahamaccharā ca; |
Lamentations, sorrows, along with avarice; |
Mānātimānā sahapesuṇā ca, |
Conceit, arrogance, along with slander too, |
Kutopahūtā te tadiṅgha brūhī”ti. |
From where have these arisen? Please tell me this." |
Piyappahūtā kalahā vivādā, |
From what is dear arise quarrels and disputes, |
Paridevasokā sahamaccharā ca; |
Lamentations, sorrows, along with avarice; |
Mānātimānā sahapesuṇā ca, |
Conceit, arrogance, along with slander too, |
Maccherayuttā kalahā vivādā; |
Connected with avarice are quarrels and disputes; |
Vivādajātesu ca pesuṇāni. |
And in disputes that have arisen, there is slander. |
Piyappahūtā kalahā vivādā, paridevasokā sahamaccharā cāti. |
From what is dear arise quarrels and disputes, lamentations, sorrows, along with avarice: |
Piyāti dve piyā—sattā vā saṅkhārā vā. |
Dear means two kinds of dear things—beings or formations. |
Katame sattā piyā? |
What are dear beings? |
Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā—ime sattā piyā. |
Here, those who are well-wishers, हित-wishers (benefit-wishers), comfort-wishers, security-from-bondage-wishers for someone, such as mother or father or brother or sister or son or daughter or friends or colleagues or relatives or kinsmen—these are dear beings. |
Katame saṅkhārā piyā? |
What are dear formations? |
Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā—ime saṅkhārā piyā. |
Pleasing forms, pleasing sounds, pleasing smells, pleasing tastes, pleasing tangible objects—these are dear formations. |
Piyaṁ vatthuṁ acchedasaṅkinopi kalahaṁ karonti, acchijjantepi kalahaṁ karonti, acchinnepi kalahaṁ karonti. |
Fearing the loss of a dear object, they quarrel; while it is being lost, they quarrel; when it is lost, they quarrel. |
Piyaṁ vatthuṁ vipariṇāmasaṅkinopi kalahaṁ karonti, vipariṇāmantepi kalahaṁ karonti, vipariṇatepi kalahaṁ karonti. |
Fearing the change of a dear object, they quarrel; while it is changing, they quarrel; when it has changed, they quarrel. |
Piyaṁ vatthuṁ acchedasaṅkinopi vivadanti, acchijjantepi vivadanti, acchinnepi vivadanti. |
Fearing the loss of a dear object, they dispute; while it is being lost, they dispute; when it is lost, they dispute. |
Piyaṁ vatthuṁ vipariṇāmasaṅkinopi vivadanti, vipariṇāmantepi vivadanti, vipariṇatepi vivadanti. |
Fearing the change of a dear object, they dispute; while it is changing, they dispute; when it has changed, they dispute. |
Piyaṁ vatthuṁ acchedasaṅkinopi paridevanti, acchijjantepi paridevanti, acchinnepi paridevanti. |
Fearing the loss of a dear object, they lament; while it is being lost, they lament; when it is lost, they lament. |
Piyaṁ vatthuṁ vipariṇāmasaṅkinopi paridevanti, vipariṇāmantepi paridevanti, vipariṇatepi paridevanti. |
Fearing the change of a dear object, they lament; while it is changing, they lament; when it has changed, they lament. |
Piyaṁ vatthuṁ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti. |
Fearing the loss of a dear object, they sorrow; while it is being lost, they sorrow; when it is lost, they sorrow. |
Piyaṁ vatthuṁ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti. |
Fearing the change of a dear object, they sorrow; while it is changing, they sorrow; when it has changed, they sorrow. |
Piyaṁ vatthuṁ rakkhanti gopenti pariggaṇhanti mamāyanti maccharāyanti. |
They protect, guard, possess, claim as "mine," and are avaricious about a dear object. |
Mānātimānā sahapesuṇā cāti. |
Conceit, arrogance, along with slander too: |
Piyaṁ vatthuṁ nissāya mānaṁ janenti, piyaṁ vatthuṁ nissāya atimānaṁ janenti. |
Depending on a dear object, they generate conceit; depending on a dear object, they generate arrogance. |
Kathaṁ piyaṁ vatthuṁ nissāya mānaṁ janenti? |
How, depending on a dear object, do they generate conceit? |
Mayaṁ lābhino manāpikānaṁ rūpānaṁ saddānaṁ gandhānaṁ rasānaṁ phoṭṭhabbānanti. |
"We are gainers of pleasing forms, sounds, smells, tastes, tangible objects." |
Evaṁ piyaṁ vatthuṁ nissāya mānaṁ janenti. |
Thus, depending on a dear object, they generate conceit. |
Kathaṁ piyaṁ vatthuṁ nissāya atimānaṁ janenti? |
How, depending on a dear object, do they generate arrogance? |
Mayaṁ lābhino manāpikānaṁ rūpānaṁ saddānaṁ gandhānaṁ rasānaṁ phoṭṭhabbānaṁ, ime panaññe na lābhino manāpikānaṁ rūpānaṁ saddānaṁ gandhānaṁ rasānaṁ phoṭṭhabbānanti. |
"We are gainers of pleasing forms, sounds, smells, tastes, tangible objects, but these others are not gainers of pleasing forms, sounds, smells, tastes, tangible objects." |
Evaṁ piyaṁ vatthuṁ nissāya atimānaṁ janenti. |
Thus, depending on a dear object, they generate arrogance. |
Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya …pe… evaṁ bhedādhippāyena pesuññaṁ upasaṁharatīti …pe… mānātimānā sahapesuṇā ca. |
Slander means: here someone is of slanderous speech, having heard here, he tells it elsewhere for the purpose of dividing these people ... etc. ... thus one engages in slander with the intention to divide ... etc. ... Conceit, arrogance, along with slander too. |
Maccherayuttā kalahā vivādāti. |
Connected with avarice are quarrels and disputes: |
Kalaho ca vivādo ca paridevo ca soko ca māno ca atimāno ca pesuññañcāti—ime satta kilesā macchariye yuttā payuttā āyuttā samāyuttāti—maccherayuttā kalahā vivādā. |
Quarrel and dispute and lamentation and sorrow and conceit and arrogance and slander—these seven defilements are yoked, conjoined, bound, thoroughly bound with avarice—Connected with avarice are quarrels and disputes. |
Vivādajātesu ca pesuṇānīti. |
And in disputes that have arisen, there is slander: |
Vivāde jāte sañjāte nibbatte abhinibbatte pātubhūte pesuññaṁ upasaṁharanti; |
When a dispute has arisen, originated, been produced, been brought forth, manifested, they engage in slander; |
ito sutvā amutra akkhāyanti imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhāyanti amūsaṁ bhedāya. |
having heard here, they tell it elsewhere for the purpose of dividing these people, or having heard elsewhere, they tell it to these people for the purpose of dividing those people. |
Iti samaggānaṁ vā bhettāro, bhinnānaṁ vā anuppadātāro, vaggārāmā vaggaratā vagganandī vaggakaraṇiṁ vācaṁ bhāsitāro honti—idaṁ vuccati pesuññaṁ. |
Thus they are dividers of the united, or instigators of the divided, delighting in factions, fond of factions, rejoicing in factions, they speak words that create factions—this is called slander. |
Api ca dvīhi kāraṇehi pesuññaṁ upasaṁharanti—piyakamyatāya vā bhedādhippāyena vā. |
Moreover, for two reasons one engages in slander—either from a desire to be liked or with the intention to divide. |
Kathaṁ piyakamyatāya pesuññaṁ upasaṁharanti? |
How does one engage in slander from a desire to be liked? |
Imassa piyā bhavissāma, manāpā bhavissāma, vissāsikā bhavissāma, abbhantarikā bhavissāma, suhadayā bhavissāmāti. |
"We will be dear to this person, we will be pleasing, we will be trusted, we will be intimate, we will be good friends." |
Evaṁ piyakamyatāya pesuññaṁ upasaṁharanti. |
Thus one engages in slander from a desire to be liked. |
Kathaṁ bhedādhippāyena pesuññaṁ upasaṁharanti? |
How does one engage in slander with the intention to divide? |
“Kathaṁ ime nānā assu, vinā assu, vaggā assu, dvedhā assu, dvejjhā assu, dve pakkhā assu, bhijjeyyuṁ na samāgaccheyyuṁ, dukkhaṁ na phāsu vihareyyun”ti—evaṁ bhedādhippāyena pesuññaṁ upasaṁharantīti—vivādajātesu ca pesuṇāni. |
"How might these people be separated, be apart, be in factions, be split in two, be at odds, be in two parties, be broken up and not reconciled, live uncomfortably and not at ease?"—thus one engages in slander with the intention to divide—And in disputes that have arisen, there is slander. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Piyappahūtā kalahā vivādā, |
"From what is dear arise quarrels and disputes, |
Paridevasokā sahamaccharā ca; |
Lamentations, sorrows, along with avarice; |
Mānātimānā sahapesuṇā ca, |
Conceit, arrogance, along with slander too, |
Maccherayuttā kalahā vivādā; |
Connected with avarice are quarrels and disputes; |
Vivādajātesu ca pesuṇānī”ti. |
And in disputes that have arisen, there is slander." |
Piyā su lokasmiṁ kutonidānā, |
From what cause are dear things in the world, |
Ye cāpi lobhā vicaranti loke; |
And also the greeds that roam the world; |
Āsā ca niṭṭhā ca kutonidānā, |
Hope and aspiration, from what cause are they, |
Ye samparāyāya narassa honti. |
Which are for a person's future life. |
Piyā su lokasmiṁ kutonidānāti. |
From what cause are dear things in the world: |
Piyā kutonidānā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti piyānaṁ mūlaṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—piyā su lokasmiṁ kutonidānā. |
Dear things: from what cause, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? Thus he asks the root of dear things ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—From what cause are dear things in the world. |
Ye cāpi lobhā vicaranti loketi. |
And also the greeds that roam the world: |
Ye cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. |
"And also" means warriors and brahmins and merchants and workers and householders and renunciants and gods and humans. |
Lobhāti yo lobho lubbhanā lubbhitattaṁ sārāgo sārajjanā sārajjitattaṁ abhijjhā lobho akusalamūlaṁ. |
Greeds means: that which is greed, being greedy, the state of being greedy, attachment, being attached, the state of being attached, covetousness, greed, an unwholesome root. |
Vicarantīti vicaranti viharanti iriyanti vattanti pālenti yapenti yāpenti. |
Roam means: they roam, they dwell, they move, they exist, they maintain, they subsist, they carry on. |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi—ye cāpi lobhā vicaranti loke. |
In the world means: in the world of woe, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense-bases—And also the greeds that roam the world. |
Āsā ca niṭṭhā ca kutonidānāti. |
Hope and aspiration, from what cause are they: |
Āsā ca niṭṭhā ca kutonidānā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti āsāya ca niṭṭhāya ca mūlaṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—āsā ca niṭṭhā ca kutonidānā. |
Hope and aspiration: from what cause, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? Thus he asks the root of hope and aspiration ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—Hope and aspiration, from what cause are they. |
Ye samparāyāya narassa hontīti. |
Which are for a person's future life: |
Ye narassa parāyanā honti dīpā honti tāṇā honti leṇā honti saraṇā honti niṭṭhā parāyanā hontīti—ye samparāyāya narassa honti. |
Which are a person's destination, are an island, are a protection, are a shelter, are a refuge, are a final resort, a destination—Which are for a person's future life. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Piyā su lokasmiṁ kutonidānā, |
"From what cause are dear things in the world, |
Ye cāpi lobhā vicaranti loke; |
And also the greeds that roam the world; |
Āsā ca niṭṭhā ca kutonidānā, |
Hope and aspiration, from what cause are they, |
Ye samparāyāya narassa hontī”ti. |
Which are for a person's future life." |
Chandānidānāni piyāni loke, |
Desire is the cause of dear things in the world, |
Ye cāpi lobhā vicaranti loke; |
And also the greeds that roam the world; |
Āsā ca niṭṭhā ca itonidānā, |
Hope and aspiration have this as their cause, |
Ye samparāyāya narassa honti. |
Which are for a person's future life. |
Chandānidānāni piyāni loketi. |
Desire is the cause of dear things in the world: |
Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ. |
Desire means: sensual desire for sense pleasures, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual intoxication, sensual clinging, the flood of sensuality, the yoke of sensuality, the clinging to sensuality, the hindrance of sensual desire. |
Api ca pañca chandā—pariyesanacchando, paṭilābhacchando, paribhogacchando, sannidhicchando, visajjanacchando. |
Moreover, there are five kinds of desire: desire for searching, desire for attainment, desire for enjoyment, desire for accumulation, desire for dispersal. |
Katamo pariyesanacchando? |
What is desire for searching? |
Idhekacco ajjhositoyeva atthiko chandajāto rūpe pariyesati, sadde … gandhe … rase … phoṭṭhabbe pariyesati—ayaṁ pariyesanacchando. |
Here someone, being attached and desirous, with desire arisen, searches for forms, sounds ... smells ... tastes ... tangible objects—this is desire for searching. |
Katamo paṭilābhacchando? |
What is desire for attainment? |
Idhekacco ajjhositoyeva atthiko chandajāto rūpe paṭilabhati, sadde … gandhe … rase … phoṭṭhabbe paṭilabhati—ayaṁ paṭilābhacchando. |
Here someone, being attached and desirous, with desire arisen, attains forms, sounds ... smells ... tastes ... tangible objects—this is desire for attainment. |
Katamo paribhogacchando? |
What is desire for enjoyment? |
Idhekacco ajjhositoyeva atthiko chandajāto rūpe paribhuñjati, sadde … gandhe … rase … phoṭṭhabbe paribhuñjati—ayaṁ paribhogacchando. |
Here someone, being attached and desirous, with desire arisen, enjoys forms, sounds ... smells ... tastes ... tangible objects—this is desire for enjoyment. |
Katamo sannidhicchando? |
What is desire for accumulation? |
Idhekacco ajjhositoyeva atthiko chandajāto dhanasannicayaṁ karoti “āpadāsu bhavissatī”ti—ayaṁ sannidhicchando. |
Here someone, being attached and desirous, with desire arisen, accumulates wealth, thinking "it will be useful in times of misfortune"—this is desire for accumulation. |
Katamo visajjanacchando? |
What is desire for dispersal? |
Idhekacco ajjhositoyeva atthiko chandajāto dhanaṁ visajjeti hatthārohānaṁ assārohānaṁ rathikānaṁ dhanuggahānaṁ pattikānaṁ “ime maṁ rakkhissanti gopissanti samparivārissantī”ti—ayaṁ visajjanacchando. |
Here someone, being attached and desirous, with desire arisen, disperses wealth to elephant riders, horse riders, charioteers, archers, foot soldiers, thinking "these will protect me, guard me, surround me"—this is desire for dispersal. |
Piyānīti dve piyā—sattā vā saṅkhārā vā …pe… ime sattā piyā …pe… ime saṅkhārā piyā. |
Dear things means two kinds of dear things—beings or formations ... etc. ... these are dear beings ... etc. ... these are dear formations. |
Chandānidānāni piyāni loketi. |
Desire is the cause of dear things in the world: |
Piyā chandanidānā chandasamudayā chandajātikā chandapabhavāti—chandānidānāni piyāni loke. |
Dear things have desire as their cause, desire as their origin, desire as their genesis, desire as their source—Desire is the cause of dear things in the world. |
Ye cāpi lobhā vicaranti loketi. |
And also the greeds that roam the world: |
Ye cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. |
"And also" means warriors and brahmins and merchants and workers and householders and renunciants and gods and humans. |
Lobhāti yo lobho lubbhanā lubbhitattaṁ sārāgo sārajjanā sārajjitattaṁ abhijjhā lobho akusalamūlaṁ. |
Greeds means: that which is greed, being greedy, the state of being greedy, attachment, being attached, the state of being attached, covetousness, greed, an unwholesome root. |
Vicarantīti vicaranti viharanti iriyanti vattanti pālenti yapenti yāpenti. |
Roam means: they roam, they dwell, they move, they exist, they maintain, they subsist, they carry on. |
Loketi apāyaloke …pe… āyatanaloketi—ye cāpi lobhā vicaranti loke. |
In the world means: in the world of woe ... etc. ... in the world of sense-bases—And also the greeds that roam the world. |
Āsā ca niṭṭhā ca itonidānāti. |
Hope and aspiration have this as their cause: |
Āsā vuccati taṇhā. |
Hope is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, attachment ... etc. ... covetousness, greed, an unwholesome root. |
Niṭṭhāti idhekacco rūpe pariyesanto rūpaṁ paṭilabhati, rūpaniṭṭho hoti, sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … suttantaṁ … vinayaṁ … abhidhammaṁ … āraññikaṅgaṁ … piṇḍapātikaṅgaṁ … paṁsukūlikaṅgaṁ … tecīvarikaṅgaṁ … sapadānacārikaṅgaṁ … khalupacchābhattikaṅgaṁ … nesajjikaṅgaṁ … yathāsanthatikaṅgaṁ … paṭhamaṁ jhānaṁ … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ … ākāsānañcāyatanasamāpattiṁ … viññāṇañcāyatanasamāpattiṁ … ākiñcaññāyatanasamāpattiṁ … nevasaññānāsaññāyatanasamāpattiṁ pariyesanto nevasaññānāsaññāyatanasamāpattiṁ paṭilabhati, nevasaññānāsaññāyatanasamāpattiniṭṭho hoti. |
Aspiration means: here someone, searching for forms, attains forms, and becomes established in forms; sounds ... smells ... tastes ... tangible objects ... family ... group ... dwelling ... gain ... fame ... praise ... happiness ... robes ... almsfood ... lodging ... requisites for the sick ... Suttanta ... Vinaya ... Abhidhamma ... the ascetic practice of forest-dwelling ... the ascetic practice of alms-food-eating ... the ascetic practice of wearing rag-robes ... the ascetic practice of wearing only three robes ... the ascetic practice of eating in one session ... the ascetic practice of refusing food offered later ... the ascetic practice of sitting ... the ascetic practice of using whatever lodging is allotted ... the first jhāna ... the second jhāna ... the third jhāna ... the fourth jhāna ... the attainment of the sphere of infinite space ... the attainment of the sphere of infinite consciousness ... the attainment of the sphere of nothingness ... searching for the attainment of the sphere of neither perception nor non-perception, attains the attainment of the sphere of neither perception nor non-perception, and becomes established in the attainment of the sphere of neither perception nor non-perception. |
“Āsāya kasate khettaṁ, |
"With hope one ploughs the field, |
bījaṁ āsāya vappati; |
With hope one sows the seed; |
Āsāya vāṇijā yanti, |
With hope merchants travel, |
samuddaṁ dhanahārakā; |
To the ocean, carriers of wealth; |
Yāya āsāya tiṭṭhāmi, |
That hope with which I stand, |
sā me āsā samijjhatī”ti. |
May that hope of mine succeed." |
Āsāya samiddhi vuccate niṭṭhā. |
The fulfillment of hope is called aspiration (or establishment). |
Āsā ca niṭṭhā ca itonidānāti. |
Hope and aspiration have this as their cause: |
Āsā ca niṭṭhā ca ito chandanidānā chandasamudayā chandajātikā chandapabhavāti—āsā ca niṭṭhā ca itonidānā. |
Hope and aspiration have this desire as their cause, desire as their origin, desire as their genesis, desire as their source—Hope and aspiration have this as their cause. |
Ye samparāyāya narassa hontīti. |
Which are for a person's future life: |
Ye narassa parāyanā honti dīpā honti tāṇā honti leṇā honti saraṇā honti niṭṭhā parāyanā hontīti—ye samparāyāya narassa honti. |
Which are a person's destination, are an island, are a protection, are a shelter, are a refuge, are a final resort, a destination—Which are for a person's future life. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Chandānidānāni piyāni loke, |
"Desire is the cause of dear things in the world, |
Ye cāpi lobhā vicaranti loke; |
And also the greeds that roam the world; |
Āsā ca niṭṭhā ca itonidānā, |
Hope and aspiration have this as their cause, |
Ye samparāyāya narassa hontī”ti. |
Which are for a person's future life." |
Chando nu lokasmiṁ kutonidāno, |
Desire in the world, from what cause is it, |
Vinicchayā cāpi kutopahūtā; |
And judgments, from where have they arisen; |
Kodho mosavajjañca kathaṅkathā ca, |
Anger, falsehood, and doubt, |
Ye cāpi dhammā samaṇena vuttā. |
And also the states spoken of by the ascetic. |
Chando nu lokasmiṁ kutonidānoti. |
Desire in the world, from what cause is it: |
Chando kutonidāno kutojāto kutosañjāto kutonibbatto kutoabhinibbatto kutopātubhūto, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavoti chandassa mūlaṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—chando nu lokasmiṁ kutonidāno. |
Desire: from what cause, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is its cause, what is its origin, what is its genesis, what is its source? Thus he asks the root of desire ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—Desire in the world, from what cause is it. |
Vinicchayā cāpi kutopahūtāti. |
And judgments, from where have they arisen: |
Vinicchayā kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti vinicchayānaṁ mūlaṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—vinicchayā cāpi kutopahūtā. |
Judgments: from where arisen, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? Thus he asks the root of judgments ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—And judgments, from where have they arisen. |
Kodho mosavajjañca kathaṅkathā cāti. |
Anger, falsehood, and doubt: |
Kodhoti yo evarūpo cittassa āghāto paṭighāto, paṭighaṁ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṁ, doso dussanā dussitattaṁ, byāpatti byāpajjanā byāpajjitattaṁ, virodho paṭivirodho, caṇḍikkaṁ asuropo anattamanatā cittassa. |
Anger means: any such animosity of mind, resentment, aversion, opposition, irritation, anger, rage, hatred, malice, corruption, mental affliction, corruption of mind, anger, being angry, the state of being angry, hatred, being hateful, the state of being hateful, affliction, being afflicted, the state of being afflicted, opposition, antagonism, fierceness, ill-temper, displeasure of mind. |
Mosavajjaṁ vuccati musāvādo. |
Falsehood is called lying speech. |
Kathaṅkathā vuccati vicikicchāti—kodho mosavajjañca kathaṅkathā ca. |
Doubt is called uncertainty—Anger, falsehood, and doubt. |
Ye cāpi dhammā samaṇena vuttāti. |
And also the states spoken of by the ascetic: |
Ye cāpīti ye kodhena ca mosavajjena ca kathaṅkathāya ca sahagatā sahajātā saṁsaṭṭhā sampayuttā, ekuppādā ekanirodhā ekavatthukā ekārammaṇā—ime vuccanti ye cāpi dhammā. |
"And also" means those states that are accompanied by, born together with, mixed with, conjoined with anger, falsehood, and doubt; having the same arising, the same cessation, the same basis, the same object—these are called "and also the states." |
Atha vā ye te kilesā aññajātikā aññavihitakā—ime vuccanti ye cāpi dhammā. |
Or, those defilements that are of other kinds, of other sorts—these are called "and also the states." |
Samaṇena vuttāti samaṇena samitapāpena brāhmaṇena bāhitapāpadhammena bhikkhunā bhinnakilesamūlena sabbākusalamūlabandhanā pamuttena vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitāti—ye cāpi dhammā samaṇena vuttā. |
Spoken of by the ascetic means: spoken, declared, taught, explained, made known, established, opened up, analyzed, made clear, revealed by the ascetic, one who has pacified evil; by the brahmin, one who has expelled evil states; by the bhikkhu, one who has broken the roots of defilements, one freed from all unwholesome roots and bonds—And also the states spoken of by the ascetic. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Chando nu lokasmiṁ kutonidāno, |
"Desire in the world, from what cause is it, |
Vinicchayā cāpi kutopahūtā; |
And judgments, from where have they arisen; |
Kodho mosavajjañca kathaṅkathā ca, |
Anger, falsehood, and doubt, |
Ye cāpi dhammā samaṇena vuttā”ti. |
And also the states spoken of by the ascetic." |
Sātaṁ asātanti yamāhu loke, |
What they call pleasant and unpleasant in the world, |
Tamūpanissāya pahoti chando; |
Depending on that, desire arises; |
Rūpesu disvā vibhavaṁ bhavañca, |
Seeing in forms disappearance and appearance, |
Vinicchayaṁ kubbati jantu loke. |
A being makes judgments in the world. |
Sātaṁ asātanti yamāhu loketi. |
What they call pleasant and unpleasant in the world: |
Sātanti sukhā ca vedanā, iṭṭhañca vatthu. |
Pleasant means pleasant feeling, and a desirable object. |
Asātanti dukkhā ca vedanā, aniṭṭhañca vatthu. |
Unpleasant means painful feeling, and an undesirable object. |
Yamāhu loketi yaṁ āhaṁsu yaṁ kathenti yaṁ bhaṇanti yaṁ dīpenti yaṁ voharantīti—sātaṁ asātanti yamāhu loke. |
What they call in the world means what they have said, what they declare, what they speak, what they explain, what they term—What they call pleasant and unpleasant in the world. |
Tamūpanissāya pahoti chandoti. |
Depending on that, desire arises: |
Sātāsātaṁ nissāya, sukhadukkhaṁ nissāya, somanassadomanassaṁ nissāya, iṭṭhāniṭṭhaṁ nissāya, anunayapaṭighaṁ nissāya chando pahoti pabhavati jāyati sañjāyati nibbattati abhinibbattatīti—tamūpanissāya pahoti chando. |
Depending on pleasant and unpleasant, depending on pleasure and pain, depending on joy and dejection, depending on desirable and undesirable, depending on attraction and repulsion, desire arises, originates, is born, is produced, comes into being, is brought forth—Depending on that, desire arises. |
Rūpesu disvā vibhavaṁ bhavañcāti. |
Seeing in forms disappearance and appearance: |
Rūpesūti cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. |
In forms means the four great elements and form derived from the four great elements. |
Katamo rūpānaṁ bhavo? |
What is the appearance of forms? |
Yo rūpānaṁ bhavo jāti sañjāti nibbatti abhinibbatti pātubhāvo—ayaṁ rūpānaṁ bhavo. |
Whatever is the appearance, birth, origination, production, coming into being, manifestation of forms—this is the appearance of forms. |
Katamo rūpānaṁ vibhavo? |
What is the disappearance of forms? |
Yo rūpānaṁ khayo vayo bhedo paribhedo aniccatā antaradhānaṁ—ayaṁ rūpānaṁ vibhavo. |
Whatever is the destruction, passing away, breaking up, complete breaking up, impermanence, vanishing of forms—this is the disappearance of forms. |
Rūpesu disvā vibhavaṁ bhavañcāti rūpesu bhavañca vibhavañca disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—rūpesu disvā vibhavaṁ bhavañca. |
Seeing in forms disappearance and appearance means: having seen, perceived, weighed, judged, comprehended, made clear the appearance and disappearance in forms—Seeing in forms disappearance and appearance. |
Vinicchayaṁ kubbati jantu loketi. |
A being makes judgments in the world: |
Vinicchayāti dve vinicchayā—taṇhāvinicchayo ca, diṭṭhivinicchayo ca. |
Judgments means two kinds of judgments: judgment by craving, and judgment by views. |
Kathaṁ taṇhāvinicchayaṁ karoti? |
How does one make a judgment by craving? |
Idhekaccassa anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṁ gacchanti. |
Here, for someone, unarisen wealth does not arise, and arisen wealth goes to destruction. |
Tassa evaṁ hoti—“kena nu kho me upāyena anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṁ gacchantī”ti. |
It occurs to him: "By what means, indeed, does unarisen wealth not arise for me, and arisen wealth go to destruction?" |
Tassa pana evaṁ hoti “surāmerayamajjappamādaṭṭhānānuyogaṁ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṁ gacchanti; |
Then it occurs to him: "For me, devoted to indulgence in intoxicants that cause heedlessness, unarisen wealth does not arise, and arisen wealth goes to destruction; |
vikālavisikhācariyānuyogaṁ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṁ gacchanti; |
for me, devoted to roaming the streets at unseemly hours, unarisen wealth does not arise, and arisen wealth goes to destruction; |
samajjābhicaraṇaṁ anuyuttassa me … jutappamādaṭṭhānānuyogaṁ anuyuttassa me … pāpamittānuyogaṁ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṁ gacchanti; |
for me, devoted to frequenting fairs ... for me, devoted to indulgence in gambling which causes heedlessness ... for me, devoted to association with evil friends, unarisen wealth does not arise, and arisen wealth goes to destruction; |
ālasyānuyogaṁ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṁ gacchantī”ti evaṁ ñāṇaṁ katvā cha bhogānaṁ apāyamukhāni na sevati, cha bhogānaṁ āyamukhāni sevati. |
for me, devoted to idleness, unarisen wealth does not arise, and arisen wealth goes to destruction." Thus, having gained this knowledge, he does not pursue the six channels for dissipating wealth, and he pursues the six channels for acquiring wealth. |
Evampi taṇhāvinicchayaṁ karoti. |
In this way too, one makes a judgment by craving. |
Atha vā kasiyā vā vaṇijjāya vā gorakkhena vā issatthena vā rājaporisena vā sippaññatarena vā paṭipajjati. |
Or one engages in farming, or trade, or cattle-herding, or archery, or royal service, or some other craft. |
Evampi taṇhāvinicchayaṁ karoti. |
In this way too, one makes a judgment by craving. |
Kathaṁ diṭṭhivinicchayaṁ karoti? |
How does one make a judgment by views? |
Cakkhusmiṁ uppanne jānāti—“attā me uppanno”ti, cakkhusmiṁ antarahite jānāti—“attā me antarahito vigato me attā”ti. |
When the eye arises, he knows, "My self has arisen"; when the eye disappears, he knows, "My self has disappeared, my self is gone." |
Evampi diṭṭhivinicchayaṁ karoti. |
In this way too, one makes a judgment by views. |
Sotasmiṁ … ghānasmiṁ … jivhāya … kāyasmiṁ … rūpasmiṁ … saddasmiṁ … gandhasmiṁ … rasasmiṁ … phoṭṭhabbasmiṁ uppanne jānāti—“attā me uppanno”ti, phoṭṭhabbasmiṁ antarahite jānāti—“attā me antarahito vigato me attā”ti. |
When the ear ... nose ... tongue ... body ... form ... sound ... smell ... taste ... tangible object arises, he knows, "My self has arisen"; when the tangible object disappears, he knows, "My self has disappeared, my self is gone." |
Evampi diṭṭhivinicchayaṁ karoti janeti sañjaneti nibbatteti abhinibbatteti. |
In this way too, one makes a judgment by views, generates it, produces it, brings it into being, brings it forth. |
Jantūti satto naro mānavo …pe… manujo. |
Being means a creature, a man, a human ... etc. ... a person. |
Loketi apāyaloke …pe… āyatanaloketi—vinicchayaṁ kubbati jantu loke. |
In the world means: in the world of woe ... etc. ... in the world of sense-bases—A being makes judgments in the world. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sātaṁ asātanti yamāhu loke, |
"What they call pleasant and unpleasant in the world, |
Tamūpanissāya pahoti chando; |
Depending on that, desire arises; |
Rūpesu disvā vibhavaṁ bhavañca, |
Seeing in forms disappearance and appearance, |
Vinicchayaṁ kubbati jantu loke”ti. |
A being makes judgments in the world." |
Kodho mosavajjañca kathaṅkathā ca, |
Anger, falsehood, and doubt, |
Etepi dhammā dvayameva sante; |
These states also, when duality exists; |
Kathaṅkathī ñāṇapathāya sikkhe, |
One who doubts should train for the path of knowledge, |
Ñatvā pavuttā samaṇena dhammā. |
The doctrines spoken by the ascetic, having been known. |
Kodho mosavajjañca kathaṅkathā cāti. |
Anger, falsehood, and doubt: |
Kodhoti yo evarūpo cittassa āghāto paṭighāto …pe… mosavajjaṁ vuccati musāvādo. |
Anger means: any such animosity of mind, resentment ... etc. ... Falsehood is called lying speech. |
Kathaṅkathā vuccati vicikicchā. |
Doubt is called uncertainty. |
Iṭṭhaṁ vatthuṁ nissāyapi kodho jāyati, aniṭṭhaṁ vatthuṁ nissāyapi kodho jāyati. |
Depending on a desirable object, anger also arises; depending on an undesirable object, anger also arises. |
Iṭṭhaṁ vatthuṁ nissāyapi musāvādo uppajjati, aniṭṭhaṁ vatthuṁ nissāyapi musāvādo uppajjati. |
Depending on a desirable object, falsehood also arises; depending on an undesirable object, falsehood also arises. |
Iṭṭhaṁ vatthuṁ nissāyapi kathaṅkathā uppajjati, aniṭṭhaṁ vatthuṁ nissāyapi kathaṅkathā uppajjati. |
Depending on a desirable object, doubt also arises; depending on an undesirable object, doubt also arises. |
Kathaṁ aniṭṭhaṁ vatthuṁ nissāya kodho jāyati? |
How, depending on an undesirable object, does anger arise? |
Pakatiyā aniṭṭhaṁ vatthuṁ nissāya kodho jāyati. |
Naturally, depending on an undesirable object, anger arises. |
Anatthaṁ me acarīti kodho jāyati, anatthaṁ me caratīti kodho jāyati, anatthaṁ me carissatīti kodho jāyati; |
"He did me harm," thus anger arises; "He is doing me harm," thus anger arises; "He will do me harm," thus anger arises; |
piyassa me manāpassa anatthaṁ acari … anatthaṁ carati … anatthaṁ carissatīti kodho jāyati; |
"He did harm to my dear and pleasing one ... he is doing harm ... he will do harm," thus anger arises; |
appiyassa me amanāpassa atthaṁ acari … atthaṁ carati … atthaṁ carissatīti kodho jāyati. |
"He did good to my unloved and displeasing one ... he is doing good ... he will do good," thus anger arises. |
Evaṁ aniṭṭhaṁ vatthuṁ nissāya kodho jāyati. |
Thus, depending on an undesirable object, anger arises. |
Kathaṁ iṭṭhaṁ vatthuṁ nissāya kodho jāyati? |
How, depending on a desirable object, does anger arise? |
Iṭṭhaṁ vatthuṁ acchedasaṅkinopi kodho jāyati, acchijjantepi kodho jāyati, acchinnepi kodho jāyati. |
Fearing the loss of a desirable object, anger arises; while it is being lost, anger arises; when it is lost, anger arises. |
Iṭṭhaṁ vatthuṁ vipariṇāmasaṅkinopi kodho jāyati, vipariṇāmantepi kodho jāyati, vipariṇatepi kodho jāyati. |
Fearing the change of a desirable object, anger arises; while it is changing, anger arises; when it has changed, anger arises. |
Evaṁ iṭṭhaṁ vatthuṁ nissāya kodho jāyati. |
Thus, depending on a desirable object, anger arises. |
Kathaṁ aniṭṭhaṁ vatthuṁ nissāya musāvādo uppajjati? |
How, depending on an undesirable object, does falsehood arise? |
Idhekacco andubandhanena vā baddho; |
Here someone is bound by wooden fetters; |
tassa bandhanassa mokkhatthāya sampajānamusā bhāsati … rajjubandhanena vā baddho … saṅkhalikabandhanena vā baddho … vettabandhanena vā baddho … latābandhanena vā baddho … pakkhepabandhanena vā baddho … parikkhepabandhanena vā baddho … gāmanigamanagararaṭṭhabandhanena vā baddho … janapadabandhanena vā baddho; |
for the sake of release from that bondage, he deliberately speaks falsehood ... or bound by rope fetters ... or bound by chain fetters ... or bound by cane fetters ... or bound by creeper fetters ... or bound by imprisonment ... or bound by confinement ... or bound by village, town, city, or country restrictions ... or bound by regional restrictions; |
tassa bandhanassa mokkhatthāya sampajānamusā bhāsati. |
for the sake of release from that bondage, he deliberately speaks falsehood. |
Evaṁ aniṭṭhaṁ vatthuṁ nissāya musāvādo uppajjatīti. |
Thus, depending on an undesirable object, falsehood arises. |
Kathaṁ iṭṭhaṁ vatthuṁ nissāya musāvādo uppajjati? |
How, depending on a desirable object, does falsehood arise? |
Idhekacco manāpikānaṁ rūpānaṁ hetu sampajānamusā bhāsati … manāpikānaṁ saddānaṁ … gandhānaṁ … rasānaṁ … phoṭṭhabbānaṁ hetu … cīvarahetu … piṇḍapātahetu … senāsanahetu … gilānapaccayabhesajjaparikkhārahetu sampajānamusā bhāsati. |
Here someone, for the sake of pleasing forms, deliberately speaks falsehood ... for the sake of pleasing sounds ... smells ... tastes ... tangible objects ... for the sake of robes ... almsfood ... lodging ... requisites for the sick, deliberately speaks falsehood. |
Evaṁ iṭṭhaṁ vatthuṁ nissāya musāvādo uppajjati. |
Thus, depending on a desirable object, falsehood arises. |
Kathaṁ aniṭṭhaṁ vatthuṁ nissāya kathaṅkathā uppajjati? |
How, depending on an undesirable object, does doubt arise? |
“Muccissāmi nu kho cakkhurogato, na nu kho muccissāmi cakkhurogato. |
"Will I be freed from eye disease, or will I not be freed from eye disease? |
Muccissāmi nu kho sotarogato … ghānarogato … jivhārogato … kāyarogato … sīsarogato … kaṇṇarogato … mukharogato … muccissāmi nu kho dantarogato, na nu kho muccissāmi dantarogato”ti. |
Will I be freed from ear disease ... nose disease ... tongue disease ... body disease ... head disease ... ear disease (repeated) ... mouth disease ... will I be freed from tooth disease, or will I not be freed from tooth disease?" |
Evaṁ aniṭṭhaṁ vatthuṁ nissāya kathaṅkathā uppajjati. |
Thus, depending on an undesirable object, doubt arises. |
Kathaṁ iṭṭhaṁ vatthuṁ nissāya kathaṅkathā uppajjati? |
How, depending on a desirable object, does doubt arise? |
“Labhissāmi nu kho manāpike rūpe, na nu kho labhissāmi manāpike rūpe. |
"Will I obtain pleasing forms, or will I not obtain pleasing forms? |
Labhissāmi nu kho manāpike sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāran”ti. |
Will I obtain pleasing sounds ... smells ... tastes ... tangible objects ... family ... group ... dwelling ... gain ... fame ... praise ... happiness ... robes ... almsfood ... lodging ... requisites for the sick?" |
Evaṁ iṭṭhaṁ vatthuṁ nissāya kathaṅkathā uppajjatīti—kodho mosavajjañca kathaṅkathā ca. |
Thus, depending on a desirable object, doubt arises—Anger, falsehood, and doubt. |
Etepi dhammā dvayameva santeti. |
These states also, when duality exists: |
Sātāsāte sante, sukhadukkhe sante, somanassadomanasse sante, iṭṭhāniṭṭhe sante, anunayapaṭighe sante saṁvijjamāne atthi upalabbhamāneti—etepi dhammā dvayameva sante. |
When pleasant and unpleasant exist, when pleasure and pain exist, when joy and dejection exist, when desirable and undesirable exist, when attraction and repulsion exist, are present, are found—These states also, when duality exists. |
Kathaṅkathī ñāṇapathāya sikkheti. |
One who doubts should train for the path of knowledge: |
Ñāṇampi ñāṇapatho, ñāṇassa ārammaṇampi ñāṇapatho, ñāṇasahabhunopi dhammā ñāṇapatho. |
Knowledge itself is the path of knowledge, the object of knowledge is also the path of knowledge, states coexisting with knowledge are also the path of knowledge. |
Yathā ariyamaggo ariyapatho, devamaggo devapatho, brahmamaggo brahmapatho; |
Just as the noble path is the noble way, the divine path is the divine way, the Brahma path is the Brahma way; |
evamevaṁ ñāṇampi ñāṇapatho, ñāṇassa ārammaṇampi ñāṇapatho, ñāṇasahabhunopi dhammā ñāṇapatho. |
So too, knowledge itself is the path of knowledge, the object of knowledge is also the path of knowledge, states coexisting with knowledge are also the path of knowledge. |
Sikkheti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. |
Should train means the three trainings—training in higher virtue, training in higher mind, training in higher wisdom. |
Katamā adhisīlasikkhā? |
What is training in higher virtue? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, khuddako sīlakkhandho … mahanto sīlakkhandho … sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mukhaṁ pamukhaṁ kusalānaṁ dhammānaṁ samāpattiyā—ayaṁ adhisīlasikkhā. |
Here a bhikkhu is virtuous, dwells restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules, the minor corpus of virtue ... the major corpus of virtue ... virtue is the foundation, the beginning, conduct, restraint, control, the entrance, the foremost for the attainment of wholesome states—this is training in higher virtue. |
Katamā adhicittasikkhā? |
What is training in higher mind? |
Idha bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati—ayaṁ adhicittasikkhā. |
Here a bhikkhu, quite secluded from sensual pleasures ... etc. ... having entered and abided in the fourth jhāna—this is training in higher mind. |
Katamā adhipaññāsikkhā? |
What is training in higher wisdom? |
Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
Here a bhikkhu is wise, endowed with wisdom discerning rise and fall, noble, penetrative, leading to the complete destruction of suffering. |
So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti …pe… “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti, “ime āsavā”ti yathābhūtaṁ pajānāti …pe… “ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti—ayaṁ adhipaññāsikkhā. |
He understands as it really is, "This is suffering" ... etc. ... "This is the path leading to the cessation of suffering"; he understands as it really is, "These are taints" ... etc. ... "This is the path leading to the cessation of taints"—this is training in higher wisdom. |
Kathaṅkathī ñāṇapathāya sikkheti. |
One who doubts should train for the path of knowledge: |
Kathaṅkathī puggalo sakaṅkho savilekho sadveḷhako savicikiccho, ñāṇādhigamāya ñāṇaphusanāya ñāṇasacchikiriyāya adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; |
A doubting person, one with uncertainty, with perplexity, with hesitation, with indecision, for the attainment of knowledge, for the contact with knowledge, for the realization of knowledge, should train in higher virtue, should train in higher mind, should train in higher wisdom; |
imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṁ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṁ paggaṇhanto sikkheyya, satiṁ upaṭṭhahanto sikkheyya, cittaṁ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṁ abhijānanto sikkheyya, pariññeyyaṁ parijānanto sikkheyya, pahātabbaṁ pajahanto sikkheyya, bhāvetabbaṁ bhāvento sikkheyya, sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti—kathaṅkathī ñāṇapathāya sikkhe. |
Reflecting on these three trainings he should train, knowing he should train, seeing he should train, reviewing he should train, directing his mind he should train, resolving with faith he should train, exerting energy he should train, establishing mindfulness he should train, concentrating his mind he should train, understanding with wisdom he should train, directly knowing what should be directly known he should train, fully understanding what should be fully understood he should train, abandoning what should be abandoned he should train, developing what should be developed he should train, realizing what should be realized he should train, he should practice, he should practice thoroughly, undertaking he should live—One who doubts should train for the path of knowledge. |
Ñatvā pavuttā samaṇena dhammāti. |
The doctrines spoken by the ascetic, having been known: |
Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitā. |
Having known means: having known, having understood, having weighed, having judged, having comprehended, having made clear, they were spoken, declared, taught, explained, made known, established, opened up, analyzed, made clear, revealed. |
“Sabbe saṅkhārā aniccā”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitā, “sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti … “avijjāpaccayā saṅkhārā”ti …pe… “jātipaccayā jarāmaraṇan”ti … “avijjānirodhā saṅkhāranirodho”ti …pe… “jātinirodhā jarāmaraṇanirodho”ti … “idaṁ dukkhan”ti …pe… “ayaṁ dukkhanirodhagāminī paṭipadā”ti … “ime āsavā”ti …pe… “ayaṁ āsavanirodhagāminī paṭipadā”ti … “ime dhammā abhiññeyyā”ti … “ime dhammā pariññeyyā”ti … “ime dhammā pahātabbā”ti … “ime dhammā bhāvetabbā”ti … “ime dhammā sacchikātabbā”ti … channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca … pañcannaṁ upādānakkhandhānaṁ … catunnaṁ mahābhūtānaṁ … “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitā. |
"All conditioned things are impermanent," having known, understood, weighed, judged, comprehended, made clear, this was spoken, declared, taught, explained, made known, established, opened up, analyzed, made clear, revealed; "All conditioned things are suffering" ... "All phenomena are non-self" ... "With ignorance as condition, formations [arise]" ... etc. ... "With birth as condition, aging and death [arise]" ... "With the cessation of ignorance, the cessation of formations" ... etc. ... "With the cessation of birth, the cessation of aging and death" ... "This is suffering" ... etc. ... "This is the path leading to the cessation of suffering" ... "These are taints" ... etc. ... "This is the path leading to the cessation of taints" ... "These phenomena are to be directly known" ... "These phenomena are to be fully understood" ... "These phenomena are to be abandoned" ... "These phenomena are to be developed" ... "These phenomena are to be realized" ... the origin and cessation, the gratification, the danger, and the escape in the case of the six sense bases ... of the five aggregates of clinging ... of the four great elements ... "Whatever is subject to origination is all subject to cessation," having known, understood, weighed, judged, comprehended, made clear, this was spoken, declared, taught, explained, made known, established, opened up, analyzed, made clear, revealed. |
Vuttañhetaṁ bhagavatā—“abhiññāyāhaṁ, bhikkhave, dhammaṁ desemi, no anabhiññāya. |
This was said by the Blessed One: "Monks, I teach the Dhamma having directly known it, not without having directly known it. |
Sanidānāhaṁ, bhikkhave, dhammaṁ desemi, no anidānaṁ. |
Monks, I teach the Dhamma with its causes, not without its causes. |
Sappāṭihāriyāhaṁ, bhikkhave, dhammaṁ desemi, no appāṭihāriyaṁ. |
Monks, I teach the Dhamma with wonders (or, that is demonstrable), not without wonders (or, that is not demonstrable). |
Tassa mayhaṁ, bhikkhave, abhiññāya dhammaṁ desayato, no anabhiññāya, sanidānaṁ dhammaṁ desayato, no anidānaṁ, sappāṭihāriyaṁ dhammaṁ desayato, no appāṭihāriyaṁ, karaṇīyo ovādo, karaṇīyā anusāsanī. |
Therefore, monks, for me who teaches the Dhamma having directly known it, not without having directly known it; who teaches the Dhamma with its causes, not without its causes; who teaches the Dhamma with wonders, not without wonders, advice should be followed, instruction should be followed. |
Alañca pana, bhikkhave, vo tuṭṭhiyā alaṁ pāmojjāya alaṁ somanassāya sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti …pe…. |
And it is enough, monks, for your satisfaction, enough for your joy, enough for your gladness that the Blessed One is perfectly self-awakened, the Dhamma is well-proclaimed, the Sangha is well-practicing ... etc. ... |
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthā”ti—ñatvā pavuttā samaṇena dhammā. |
And while this exposition was being spoken, the ten-thousand-fold world system trembled."—The doctrines spoken by the ascetic, having been known. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Kodho mosavajjañca kathaṅkathā ca, |
"Anger, falsehood, and doubt, |
Etepi dhammā dvayameva sante; |
These states also, when duality exists; |
Kathaṅkathī ñāṇapathāya sikkhe, |
One who doubts should train for the path of knowledge, |
Ñatvā pavuttā samaṇena dhammā”ti. |
The doctrines spoken by the ascetic, having been known." |
Sātaṁ asātañca kutonidānā, |
Pleasant and unpleasant, from what cause are they, |
Kismiṁ asante na bhavanti hete; |
When what is absent do these not exist; |
Vibhavaṁ bhavañcāpi yametamatthaṁ, |
Disappearance and appearance too, which is this meaning, |
Etaṁ me pabrūhi yatonidānaṁ. |
Tell me this, from what cause it is. |
Sātaṁ asātañca kutonidānāti. |
Pleasant and unpleasant, from what cause are they: |
Sātā asātā kutonidānā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti sātāsātānaṁ mūlaṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—sātaṁ asātañca kutonidānā. |
Pleasant, unpleasant: from what cause, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? Thus he asks the root of pleasant and unpleasant ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—Pleasant and unpleasant, from what cause are they. |
Kismiṁ asante na bhavanti heteti. |
When what is absent do these not exist: |
Kismiṁ asante asaṁvijjamāne natthi anupalabbhamāne sātāsātā na bhavanti nappabhavanti na jāyanti na sañjāyanti na nibbattanti na abhinibbattantīti—kismiṁ asante na bhavanti hete. |
When what is absent, not existing, not found, not perceived, do pleasant and unpleasant not exist, not arise, not be born, not originate, not be produced, not be brought forth—When what is absent do these not exist. |
Vibhavaṁ bhavañcāpi yametamatthanti. |
Disappearance and appearance too, which is this meaning: |
Katamo sātāsātānaṁ bhavo? |
What is the appearance of pleasant and unpleasant? |
Yo sātāsātānaṁ bhavo pabhavo jāti sañjāti nibbatti abhinibbatti pātubhāvo—ayaṁ sātāsātānaṁ bhavo. |
Whatever is the appearance, source, birth, origination, production, coming into being, manifestation of pleasant and unpleasant—this is the appearance of pleasant and unpleasant. |
Katamo sātāsātānaṁ vibhavo? |
What is the disappearance of pleasant and unpleasant? |
Yo sātāsātānaṁ khayo vayo bhedo paribhedo aniccatā antaradhānaṁ—ayaṁ sātāsātānaṁ vibhavo. |
Whatever is the destruction, passing away, breaking up, complete breaking up, impermanence, vanishing of pleasant and unpleasant—this is the disappearance of pleasant and unpleasant. |
Yametamatthanti yaṁ paramatthanti—vibhavaṁ bhavañcāpi yametamatthaṁ. |
Which is this meaning means which is the ultimate meaning—Disappearance and appearance too, which is this meaning. |
Etaṁ me pabrūhi yatonidānanti. |
Tell me this, from what cause it is: |
Etanti yaṁ pucchāmi yaṁ yācāmi yaṁ ajjhesāmi yaṁ pasādemi. |
This means what I ask, what I request, what I entreat, what I seek clarification on. |
Pabrūhīti brūhi vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti—etaṁ me pabrūhi. |
Tell means tell, speak, declare, point out, make known, establish, open up, analyze, make clear, reveal—Tell me this. |
Yatonidānanti yaṁnidānaṁ yaṁsamudayaṁ yaṁjātikaṁ yaṁpabhavanti—etaṁ me pabrūhi yatonidānaṁ. |
From what cause it is means from what cause, from what origin, from what genesis, from what source—Tell me this, from what cause it is. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Sātaṁ asātañca kutonidānā, |
"Pleasant and unpleasant, from what cause are they, |
Kismiṁ asante na bhavanti hete; |
When what is absent do these not exist; |
Vibhavaṁ bhavañcāpi yametamatthaṁ, |
Disappearance and appearance too, which is this meaning, |
Etaṁ me pabrūhi yatonidānan”ti. |
Tell me this, from what cause it is." |
Phassanidānaṁ sātaṁ asātaṁ, |
Contact is the cause of pleasant and unpleasant, |
Phasse asante na bhavanti hete; |
When contact is absent, these do not exist; |
Vibhavaṁ bhavañcāpi yametamatthaṁ, |
Disappearance and appearance too, which is this meaning, |
Etaṁ te pabrūmi itonidānaṁ. |
This I tell you, has this as its cause. |
Phassanidānaṁ sātaṁ asātanti. |
Contact is the cause of pleasant and unpleasant: |
Sukhavedanīyaṁ phassaṁ paṭicca uppajjati sukhā vedanā. |
Conditioned by pleasant contact, pleasant feeling arises. |
Yā tasseva sukhavedanīyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ sukhavedanīyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammati. |
From the cessation of that same pleasant contact, that resultant feeling, the pleasant feeling arisen conditioned by pleasant contact, that ceases, that is pacified. |
Dukkhavedanīyaṁ phassaṁ paṭicca uppajjati dukkhā vedanā. |
Conditioned by painful contact, painful feeling arises. |
Yā tasseva dukkhavedanīyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ dukkhavedanīyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammati. |
From the cessation of that same painful contact, that resultant feeling, the painful feeling arisen conditioned by painful contact, that ceases, that is pacified. |
Adukkhamasukhavedanīyaṁ phassaṁ paṭicca uppajjati adukkhamasukhā vedanā. |
Conditioned by neither-painful-nor-pleasant contact, neither-painful-nor-pleasant feeling arises. |
Yā tasseva adukkhamasukhavedanīyassa phassassa nirodhā, yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedanīyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, vūpasammati. |
From the cessation of that same neither-painful-nor-pleasant contact, that resultant feeling, the neither-painful-nor-pleasant feeling arisen conditioned by neither-painful-nor-pleasant contact, that ceases, is pacified. |
Phassanidānaṁ sātaṁ asātanti. |
Contact is the cause of pleasant and unpleasant: |
Sātāsātā phassanidānā phassasamudayā phassajātikā phassappabhavāti—phassanidānaṁ sātaṁ asātaṁ. |
Pleasant and unpleasant have contact as their cause, contact as their origin, contact as their genesis, contact as their source—Contact is the cause of pleasant and unpleasant. |
Phasse asante na bhavanti heteti. |
When contact is absent, these do not exist: |
Phasse asante asaṁvijjamāne natthi anupalabbhamāne sātāsātā na bhavanti nappabhavanti na jāyanti na sañjāyanti na nibbattanti nābhinibbattanti na pātubhavantīti—phasse asante na bhavanti hete. |
When contact is absent, not existing, not found, not perceived, pleasant and unpleasant do not exist, do not arise, are not born, do not originate, are not produced, are not brought forth, do not manifest—When contact is absent, these do not exist. |
Vibhavaṁ bhavañcāpi yametamatthanti. |
Disappearance and appearance too, which is this meaning: |
Bhavadiṭṭhipi phassanidānā, vibhavadiṭṭhipi phassanidānā. |
The view of existence also has contact as its cause, the view of non-existence also has contact as its cause. |
Yametamatthanti yaṁ paramatthanti—vibhavaṁ bhavañcāpi yametamatthaṁ. |
Which is this meaning means which is the ultimate meaning—Disappearance and appearance too, which is this meaning. |
Etaṁ te pabrūmi itonidānanti. |
This I tell you, has this as its cause: |
Etanti yaṁ pucchasi yaṁ yācasi yaṁ ajjhesasi yaṁ pasādesi. |
This means what you ask, what you request, what you entreat, what you seek clarification on. |
Pabrūmīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—etaṁ te pabrūmi. |
I tell means I tell, I declare, I point out, I make known, I establish, I open up, I analyze, I make clear, I reveal—This I tell you. |
Itonidānanti ito phassanidānaṁ phassasamudayaṁ phassajātikaṁ phassappabhavanti—etaṁ te pabrūmi itonidānaṁ. |
Has this as its cause means has this contact as its cause, contact as its origin, contact as its genesis, contact as its source—This I tell you, has this as its cause. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Phassanidānaṁ sātaṁ asātaṁ, |
"Contact is the cause of pleasant and unpleasant, |
Phasse asante na bhavanti hete; |
When contact is absent, these do not exist; |
Vibhavaṁ bhavañcāpi yametamatthaṁ, |
Disappearance and appearance too, which is this meaning, |
Etaṁ te pabrūmi itonidānan”ti. |
This I tell you, has this as its cause." |
Phasso nu lokasmiṁ kutonidāno, |
Contact in the world, from what cause is it, |
Pariggahā cāpi kutopahūtā; |
And possessions, from where have they arisen; |
Kismiṁ asante na mamattamatthi, |
When what is absent does "mineness" not exist, |
Kismiṁ vibhūte na phusanti phassā. |
When what has disappeared do contacts not touch. |
Phasso nu lokasmiṁ kutonidānoti. |
Contact in the world, from what cause is it: |
Phasso kutonidāno kutojāto kutosañjāto kutonibbatto kutoabhinibbatto kutopātubhūto, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavoti phassassa mūlaṁ pucchati hetuṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—phasso nu lokasmiṁ kutonidāno. |
Contact: from what cause, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is its cause, what is its origin, what is its genesis, what is its source? Thus he asks the root of contact, he asks the cause ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—Contact in the world, from what cause is it. |
Pariggahā cāpi kutopahūtāti pariggahā kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavāti pariggahānaṁ mūlaṁ pucchati hetuṁ pucchati …pe… samudayaṁ pucchati papucchati yācati ajjhesati pasādetīti—pariggahā cāpi kutopahūtā. |
And possessions, from where have they arisen: Possessions: from where arisen, from where born, from where originated, from where produced, from where brought forth, from where manifested; what is their cause, what is their origin, what is their genesis, what is their source? Thus he asks the root of possessions, he asks the cause ... etc. ... he asks the origination, he asks insistently, he requests, he entreats, he seeks clarification—And possessions, from where have they arisen. |
Kismiṁ asante na mamattamatthīti. |
When what is absent does "mineness" not exist: |
Kismiṁ asante asaṁvijjamāne natthi anupalabbhamāne mamattā natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—kismiṁ asante na mamattamatthi. |
When what is absent, not existing, not found, not perceived, does "mineness" not exist, not be, not be present, not be found; abandoned, eradicated, pacified, calmed, incapable of future arising, burned by the fire of knowledge—When what is absent does "mineness" not exist. |
Kismiṁ vibhūte na phusanti phassāti. |
When what has disappeared do contacts not touch: |
Kismiṁ vibhūte vibhavite atikkante samatikkante vītivatte phassā na phusantīti—kismiṁ vibhūte na phusanti phassā. |
When what has disappeared, vanished, passed beyond, transcended, gone beyond, do contacts not touch—When what has disappeared do contacts not touch. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Phasso nu lokasmiṁ kutonidāno, |
"Contact in the world, from what cause is it, |
Pariggahā cāpi kutopahūtā; |
And possessions, from where have they arisen; |
Kismiṁ asante na mamattamatthi, |
When what is absent does "mineness" not exist, |
Kismiṁ vibhūte na phusanti phassā”ti. |
When what has disappeared do contacts not touch." |
Nāmañca rūpañca paṭicca phasso, |
Conditioned by name and form is contact, |
Icchānidānāni pariggahāni; |
Desire is the cause of possessions; |
Icchāyasantyā na mamattamatthi, |
When desire is absent, "mineness" does not exist, |
Rūpe vibhūte na phusanti phassā. |
When form has disappeared, contacts do not touch. |
Nāmañca rūpañca paṭicca phassoti. |
Conditioned by name and form is contact: |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso. |
Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact. |
Cakkhu ca rūpā ca rūpasmiṁ cakkhusamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ. |
The eye and forms are in form; apart from eye-contact, associated mental states are in name. |
Evampi nāmañca rūpañca paṭicca phasso. |
In this way too, conditioned by name and form is contact. |
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso. |
Conditioned by the ear and sounds, ear-consciousness arises; the meeting of the three is contact. |
Sotañca saddā ca rūpasmiṁ sotasamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ. |
The ear and sounds are in form; apart from ear-contact, associated mental states are in name. |
Evampi nāmañca rūpañca paṭicca phasso. |
In this way too, conditioned by name and form is contact. |
Ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso. |
Conditioned by the nose and smells, nose-consciousness arises; the meeting of the three is contact. |
Ghānañca gandhā ca rūpasmiṁ ghānasamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ. |
The nose and smells are in form; apart from nose-contact, associated mental states are in name. |
Evampi nāmañca rūpañca paṭicca phasso. |
In this way too, conditioned by name and form is contact. |
Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso. |
Conditioned by the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact. |
Jivhā ca rasā ca rūpasmiṁ jivhāsamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ. |
The tongue and tastes are in form; apart from tongue-contact, associated mental states are in name. |
Evampi nāmañca rūpañca paṭicca phasso. |
In this way too, conditioned by name and form is contact. |
Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso. |
Conditioned by the body and tangible objects, body-consciousness arises; the meeting of the three is contact. |
Kāyo ca phoṭṭhabbā ca rūpasmiṁ kāyasamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ. |
The body and tangible objects are in form; apart from body-contact, associated mental states are in name. |
Evampi nāmañca rūpañca paṭicca phasso. |
In this way too, conditioned by name and form is contact. |
Manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. |
Conditioned by the mind and mental objects, mind-consciousness arises; the meeting of the three is contact. |
Vatthu rūpaṁ rūpasmiṁ, dhammā rūpino rūpasmiṁ manosamphassaṁ ṭhapetvā sampayuttakā dhammā nāmasmiṁ. |
The physical basis is form, in form; mental objects that are material are in form; apart from mind-contact, associated mental states are in name. |
Evampi nāmañca rūpañca paṭicca phasso. |
In this way too, conditioned by name and form is contact. |
Icchānidānāni pariggahānīti. |
Desire is the cause of possessions: |
Icchā vuccati taṇhā. |
Desire is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, attachment ... etc. ... covetousness, greed, an unwholesome root. |
Pariggahāti dve pariggahā—taṇhāpariggaho ca diṭṭhipariggaho ca …pe… ayaṁ taṇhāpariggaho …pe… ayaṁ diṭṭhipariggaho. |
Possessions means two kinds of possessions: possession by craving and possession by views ... etc. ... this is possession by craving ... etc. ... this is possession by views. |
Icchānidānāni pariggahānīti. |
Desire is the cause of possessions: |
Pariggahā icchānidānā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti—icchānidānāni pariggahāni. |
Possessions have desire as their cause, desire as their reason, desire as their condition, desire as their ground, desire as their source—Desire is the cause of possessions. |
Icchāyasantyā na mamattamatthīti. |
When desire is absent, "mineness" does not exist: |
Icchā vuccati taṇhā. |
Desire is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, attachment ... etc. ... covetousness, greed, an unwholesome root. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
"Mineness" means two kinds of "mineness": "mineness" due to craving and "mineness" due to views ... etc. ... this is "mineness" due to craving ... etc. ... this is "mineness" due to views. |
Icchāyasantyā na mamattamatthīti. |
When desire is absent, "mineness" does not exist: |
Icchāya asantyā asaṁvijjamānāya natthi anupalabbhamānāya mamattā natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—icchāyasantyā na mamattamatthi. |
When desire is absent, not existing, not found, not perceived, "mineness" does not exist, is not, is not present, is not found; abandoned, eradicated, pacified, calmed, incapable of future arising, burned by the fire of knowledge—When desire is absent, "mineness" does not exist. |
Rūpe vibhūte na phusanti phassāti. |
When form has disappeared, contacts do not touch: |
Rūpeti cattāro ca mahābhūtā catunnañca mahābhūtānaṁ upādāya rūpaṁ. |
Form means the four great elements and form derived from the four great elements. |
Rūpe vibhūteti catūhākārehi rūpaṁ vibhūtaṁ hoti—ñātavibhūtena, tīraṇavibhūtena, pahānavibhūtena, samatikkamavibhūtena. |
When form has disappeared means form has disappeared in four ways: by being known as disappeared, by being judged as disappeared, by being abandoned as disappeared, by being transcended as disappeared. |
Kathaṁ ñātavibhūtena rūpaṁ vibhūtaṁ hoti? |
How has form disappeared by being known as disappeared? |
Rūpaṁ jānāti—“yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ cattāri ca mahābhūtāni catunnañca mahābhūtānaṁ upādāya rūpan”ti jānāti passati. |
One knows form: "Whatever form there is, all form is the four great elements and form derived from the four great elements," thus one knows, one sees. |
Evaṁ ñātavibhūtena rūpaṁ vibhūtaṁ hoti. |
Thus form has disappeared by being known as disappeared. |
Kathaṁ tīraṇavibhūtena rūpaṁ vibhūtaṁ hoti? |
How has form disappeared by being judged as disappeared? |
Evaṁ ñātaṁ katvā rūpaṁ tīreti, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato, sokaparidevadukkhadomanassupāyāsadhammato saṅkilesikadhammato samudayato atthaṅgamato, assādato ādīnavato nissaraṇato tīreti. |
Having thus known, one judges form as impermanent, as suffering, as disease, as a boil, as a dart, as misery, as affliction, as other, as perishable, as calamity, as disaster, as fear, as an obstacle, as unsteady, as fragile, as non-lasting, as no protection, as no shelter, as no refuge, as empty, as vain, as void, as non-self, as dangerous, as subject to change, as coreless, as a root of misery, as murderous, as disappearing, as tainted, as conditioned, as Māra's bait, as subject to birth, as subject to aging, as subject to sickness, as subject to death, as subject to sorrow, lamentation, pain, grief, and despair, as subject to defilement, from its origin, from its cessation, from its gratification, from its danger, from its escape, one judges. |
Evaṁ tīraṇavibhūtena rūpaṁ vibhūtaṁ hoti. |
Thus form has disappeared by being judged as disappeared. |
Kathaṁ pahānavibhūtena rūpaṁ vibhūtaṁ hoti? |
How has form disappeared by being abandoned as disappeared? |
Evaṁ tīrayitvā rūpe chandarāgaṁ pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
Having thus judged, one abandons desire and passion for form, dispels it, ends it, brings it to non-existence. |
Vuttañhetaṁ bhagavatā—“yo, bhikkhave, rūpasmiṁ chandarāgo taṁ pajahatha. |
This was said by the Blessed One: "Monks, whatever desire and passion there is for form, abandon that. |
Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti. |
Thus that form will be abandoned, cut off at the root, made like a palm stump, brought to non-existence, not subject to future arising." |
Evaṁ pahānavibhūtena rūpaṁ vibhūtaṁ hoti. |
Thus form has disappeared by being abandoned as disappeared. |
Kathaṁ samatikkamavibhūtena rūpaṁ vibhūtaṁ hoti. |
How has form disappeared by being transcended as disappeared. |
Catasso arūpasamāpattiyo paṭiladdhassa rūpā vibhūtā honti vibhāvitā atikkantā samatikkantā vītivattā. |
For one who has attained the four formless attainments, forms have disappeared, vanished, been passed beyond, transcended, gone beyond. |
Evaṁ samatikkamavibhūtena rūpaṁ vibhūtaṁ hoti. |
Thus form has disappeared by being transcended as disappeared. |
Imehi catūhi kāraṇehi rūpaṁ vibhūtaṁ hoti. |
For these four reasons, form has disappeared. |
Rūpe vibhūte na phusanti phassāti. |
When form has disappeared, contacts do not touch: |
Rūpe vibhūte vibhāvite atikkante samatikkante vītivatte pañca phassā na phusanti—cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphassoti—rūpe vibhūte na phusanti phassā. |
When form has disappeared, vanished, been passed beyond, transcended, gone beyond, five contacts do not touch: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact—When form has disappeared, contacts do not touch. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Nāmañca rūpañca paṭicca phasso, |
"Conditioned by name and form is contact, |
Icchānidānāni pariggahāni; |
Desire is the cause of possessions; |
Icchāyasantyā na mamattamatthi, |
When desire is absent, "mineness" does not exist, |
Rūpe vibhūte na phusanti phassā”ti. |
When form has disappeared, contacts do not touch." |
Kathaṁ sametassa vibhoti rūpaṁ, |
How, for one who is composed, does form disappear, |
Sukhaṁ dukhañcāpi kathaṁ vibhoti; |
And how do pleasure and pain also disappear; |
Etaṁ me pabrūhi yathā vibhoti, |
Tell me this, how it disappears, |
Taṁ jāniyāmāti me mano ahu. |
So that I may know it, thus was my mind. |
Kathaṁ sametassa vibhoti rūpanti. |
How, for one who is composed, does form disappear: |
Kathaṁ sametassāti kathaṁ sametassa kathaṁ paṭipannassa kathaṁ iriyantassa kathaṁ vattentassa kathaṁ pālentassa kathaṁ yapentassa kathaṁ yāpentassa rūpaṁ vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti—kathaṁ sametassa vibhoti rūpaṁ. |
How, for one who is composed, means: how, for one who is composed, how, for one who is practicing, how, for one who is conducting oneself, how, for one who is living, how, for one who is maintaining oneself, how, for one who is subsisting, how, for one who is carrying on, does form disappear, vanish, get passed beyond, get transcended, get gone beyond—How, for one who is composed, does form disappear. |
Sukhaṁ dukhañcāpi kathaṁ vibhotīti sukhañca dukkhañca kathaṁ vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti—sukhaṁ dukhañcāpi kathaṁ vibhoti. |
And how do pleasure and pain also disappear means: how do pleasure and pain disappear, vanish, get passed beyond, get transcended, get gone beyond—And how do pleasure and pain also disappear. |
Etaṁ me pabrūhi yathā vibhotīti. |
Tell me this, how it disappears: |
Etanti yaṁ pucchāmi yaṁ yācāmi yaṁ ajjhesāmi yaṁ pasādemīti—etaṁ. |
This means what I ask, what I request, what I entreat, what I seek clarification on—this. |
Me pabrūhīti me pabrūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti—etaṁ me pabrūhi. |
Tell me means tell me, declare, point out, make known, establish, open up, analyze, make clear, reveal—Tell me this. |
Yathā vibhotīti yathā vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti—etaṁ me pabrūhi yathā vibhoti. |
How it disappears means how it disappears, vanishes, gets passed beyond, gets transcended, gets gone beyond—Tell me this, how it disappears. |
Taṁ jāniyāmāti me mano ahūti. |
So that I may know it, thus was my mind: |
Taṁ jāniyāmāti taṁ jāneyyāma ājāneyyāma vijāneyyāma paṭivijāneyyāma paṭivijjheyyāmāti—taṁ jāniyāma. |
So that I may know it means so that I may know, understand, discern, fully understand, penetrate—So that I may know. |
Iti me mano ahūti iti me mano ahu, iti me cittaṁ ahu, iti me saṅkappo ahu, iti me viññāṇaṁ ahūti—taṁ jāniyāma iti me mano ahu. |
Thus was my mind means thus was my mind, thus was my thought, thus was my intention, thus was my consciousness—So that I may know it, thus was my mind. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Kathaṁ sametassa vibhoti rūpaṁ, |
"How, for one who is composed, does form disappear, |
Sukhaṁ dukhañcāpi kathaṁ vibhoti; |
And how do pleasure and pain also disappear; |
Etaṁ me pabrūhi yathā vibhoti, |
Tell me this, how it disappears, |
Taṁ jāniyāmāti me mano ahū”ti. |
So that I may know it, thus was my mind." |
Na saññasaññī na visaññasaññī, |
Not one perceiving perception, not one perceiving non-perception, |
Nopi asaññī na vibhūtasaññī; |
Nor one without perception, nor one whose perception has disappeared; |
Evaṁ sametassa vibhoti rūpaṁ, |
Thus, for one who is composed, form disappears, |
Saññānidānā hi papañcasaṅkhā. |
For conceptual proliferation is caused by perception. |
Na saññasaññī na visaññasaññīti. |
Not one perceiving perception, not one perceiving non-perception: |
Saññasaññino vuccanti ye pakatisaññāya ṭhitā, napi so pakatisaññāya ṭhito. |
Those who abide in normal perception are called "perceivers of perception"; he does not abide in normal perception. |
Visaññasaññino vuccanti ummattakā ye ca khittacittā, napi so ummattako, nopi khittacittoti—na saññasaññī na visaññasaññī. |
The insane and those with distracted minds are called "perceivers of non-perception"; he is not insane, nor has he a distracted mind—Not one perceiving perception, not one perceiving non-perception. |
Nopi asaññī na vibhūtasaññīti. |
Nor one without perception, nor one whose perception has disappeared: |
Asaññino vuccanti nirodhasamāpannā ye ca asaññasattā, napi so nirodhasamāpanno, napi asaññasatto. |
Those who have attained cessation and non-percipient beings are called "without perception"; he has not attained cessation, nor is he a non-percipient being. |
Vibhūtasaññino vuccanti ye catunnaṁ arūpasamāpattīnaṁ lābhino, napi so catunnaṁ arūpasamāpattīnaṁ lābhīti—nopi asaññī na vibhūtasaññī. |
Those who are attainers of the four formless attainments are called "whose perception has disappeared"; he is not an attainer of the four formless attainments—Nor one without perception, nor one whose perception has disappeared. |
Evaṁ sametassa vibhoti rūpanti. |
Thus, for one who is composed, form disappears: |
Idha bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Here a bhikkhu, with the abandoning of pleasure ... etc. ... having entered and abided in the fourth jhāna. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ākāsānañcāyatanasamāpattipaṭilābhatthāya cittaṁ abhinīharati abhininnāmeti āruppamaggasamaṅgīti. |
He, with a mind thus concentrated, purified, clarified, unblemished, free of imperfections, malleable, workable, stable, immovable, directs and inclines his mind towards the attainment of the sphere of infinite space, endowed with the formless path. |
Evaṁ sametassa evaṁ paṭipannassa evaṁ iriyantassa evaṁ vattentassa evaṁ pālentassa evaṁ yapentassa evaṁ yāpentassa rūpaṁ vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti—evaṁ sametassa vibhoti rūpaṁ. |
Thus, for one so composed, so practicing, so conducting oneself, so living, so maintaining oneself, so subsisting, so carrying on, form disappears, vanishes, is passed beyond, is transcended, is gone beyond—Thus, for one who is composed, form disappears. |
Saññānidānā hi papañcasaṅkhāti. |
For conceptual proliferation is caused by perception: |
Papañcāyeva papañcasaṅkhā taṇhāpapañcasaṅkhā, diṭṭhipapañcasaṅkhā, mānapapañcasaṅkhā saññānidānā saññāsamudayā saññājātikā saññāpabhavāti—saññānidānā hi papañcasaṅkhā. |
Conceptual proliferations themselves are the "sum of proliferations": the sum of craving-proliferation, the sum of view-proliferation, the sum of conceit-proliferation have perception as their cause, perception as their origin, perception as their genesis, perception as their source—For conceptual proliferation is caused by perception. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Na saññasaññī na visaññasaññī, |
"Not one perceiving perception, not one perceiving non-perception, |
Nopi asaññī na vibhūtasaññī; |
Nor one without perception, nor one whose perception has disappeared; |
Evaṁ sametassa vibhoti rūpaṁ, |
Thus, for one who is composed, form disappears, |
Saññānidānā hi papañcasaṅkhā”ti. |
For conceptual proliferation is caused by perception." |
Yaṁ taṁ apucchimha akittayī no, |
What we asked you, you have declared to us, |
Aññaṁ taṁ pucchāma tadiṅgha brūhi; |
Another thing we ask you, please tell this; |
Ettāvataggaṁ nu vadanti heke, |
Do some declare this much as the highest, |
Yakkhassa suddhiṁ idha paṇḍitāse; |
The purification of a being, the wise ones here; |
Udāhu aññampi vadanti etto. |
Or do they declare something else beyond this. |
Yaṁ taṁ apucchimha akittayī noti. |
What we asked you, you have declared to us: |
Yaṁ taṁ apucchimha ayācimha ajjhesimha pasādayimha. |
What we asked you, we requested, we entreated, we sought clarification on. |
Akittayī noti kittitaṁ pakittitaṁ ācikkhitaṁ desitaṁ paññapitaṁ paṭṭhapitaṁ vivaṭaṁ vibhattaṁ uttānīkataṁ pakāsitanti—yaṁ taṁ apucchimha akittayī no. |
You have declared to us means it was declared, proclaimed, taught, explained, made known, established, opened up, analyzed, made clear, revealed—What we asked you, you have declared to us. |
Aññaṁ taṁ pucchāma tadiṅgha brūhīti. |
Another thing we ask you, please tell this: |
Aññaṁ taṁ pucchāma, aññaṁ taṁ yācāma, aññaṁ taṁ ajjhesāma, aññaṁ taṁ pasādema, uttariṁ taṁ pucchāma. |
Another thing we ask you, another thing we request, another thing we entreat, another thing we seek clarification on, a further thing we ask you. |
Tadiṅgha brūhīti iṅgha brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti—aññaṁ taṁ pucchāma tadiṅgha brūhi. |
Please tell this means please tell, declare, point out, make known, establish, open up, analyze, make clear, reveal—Another thing we ask you, please tell this. |
Ettāvataggaṁ nu vadanti heke yakkhassa suddhiṁ idha paṇḍitāseti. |
Do some declare this much as the highest, the purification of a being, the wise ones here: |
Eke samaṇabrāhmaṇā etā arūpasamāpattiyo aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
Some ascetics and brahmins declare these formless attainments as the highest, best, most distinguished, chief, supreme, excellent; they say, assert, speak, explain, term. |
Yakkhassāti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassa. |
Of a being means: of a creature, a man, a human, a person, an individual, a living being, a sentient being, a creature (repeated), an Inda-like being, a human. |
Suddhinti suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ. |
Purification means: purity, complete purity, thorough purity, release, liberation, complete liberation. |
Idha paṇḍitāseti idha paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—ettāvataggaṁ nu vadanti heke yakkhassa suddhiṁ idha paṇḍitāse. |
The wise ones here means: here those who hold wise views, traditional views, logical views, causal views, characteristic-based views, reason-based views, position-based views, according to their own doctrine—Do some declare this much as the highest, the purification of a being, the wise ones here. |
Udāhu aññampi vadanti ettoti. |
Or do they declare something else beyond this: |
Udāhu eke samaṇabrāhmaṇā etā arūpasamāpattiyo atikkamitvā samatikkamitvā vītivattetvā etto arūpasamāpattito aññaṁ uttariṁ yakkhassa suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharantīti—udāhu aññampi vadanti etto. |
Or do some ascetics and brahmins, having passed beyond, transcended, gone beyond these formless attainments, declare something else, something further than these formless attainments, as the purification, complete purity, thorough purity, release, liberation, complete liberation of a being; they say, assert, speak, explain, term—Or do they declare something else beyond this. |
Tenāha so nimmito— |
Therefore, that created one said— |
“Yaṁ taṁ apucchimha akittayī no, |
"What we asked you, you have declared to us, |
Aññaṁ taṁ pucchāma tadiṅgha brūhi; |
Another thing we ask you, please tell this; |
Ettāvataggaṁ nu vadanti heke, |
Do some declare this much as the highest, |
Yakkhassa suddhiṁ idha paṇḍitāse; |
The purification of a being, the wise ones here; |
Udāhu aññampi vadanti etto”ti. |
Or do they declare something else beyond this." |
Ettāvataggampi vadanti heke, |
Some indeed declare this much as the highest, |
Yakkhassa suddhiṁ idha paṇḍitāse; |
The purification of a being, the wise ones here; |
Tesaṁ paneke samayaṁ vadanti, |
But some of them speak of a (temporary) state, |
Anupādisese kusalāvadānā. |
Those skilled in speaking of non-remainder (Nibbāna without residue). |
Ettāvataggampi vadanti heke, yakkhassa suddhiṁ idha paṇḍitāseti. |
Some indeed declare this much as the highest, the purification of a being, the wise ones here: |
Santeke samaṇabrāhmaṇā sassatavādā, etā arūpasamāpattiyo aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
There are some ascetics and brahmins who are eternalists; they declare these formless attainments as the highest, best, most distinguished, chief, supreme, excellent; they say, assert, speak, explain, term. |
Yakkhassāti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassa. |
Of a being means: of a creature, a man, a human, a person, an individual, a living being, a sentient being, a creature (repeated), an Inda-like being, a human. |
Suddhinti suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ. |
Purification means: purity, complete purity, thorough purity, release, liberation, complete liberation. |
Idha paṇḍitāseti idha paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—ettāvataggampi vadanti heke yakkhassa suddhiṁ idha paṇḍitāse. |
The wise ones here means: here those who hold wise views, traditional views, logical views, causal views, characteristic-based views, reason-based views, position-based views, according to their own doctrine—Some indeed declare this much as the highest, the purification of a being, the wise ones here. |
Tesaṁ paneke samayaṁ vadanti, anupādisese kusalāvadānāti tesaṁyeva samaṇabrāhmaṇānaṁ eke samaṇabrāhmaṇā ucchedavādā bhavatajjitā vibhavaṁ abhinandanti, te sattassa samaṁ upasamaṁ vūpasamaṁ nirodhaṁ paṭipassaddhinti vadanti, yato kiṁ, bho, ayaṁ attā kāyassa bhedā ucchijjati vinassati na hoti paraṁ maraṇā, ettāvatā anupādisesoti. |
But some of them speak of a (temporary) state, those skilled in speaking of non-remainder: among those same ascetics and brahmins, some ascetics and brahmins are annihilationists, terrified of existence, they delight in non-existence; they speak of the calming, pacification, stilling, cessation, tranquilization of a being, because, "Sirs, this self, at the breakup of the body, is annihilated, perishes, is not after death, this much is non-remainder (Nibbāna without residue)." |
Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—tesaṁ paneke samayaṁ vadanti anupādisese kusalāvadānā. |
Those skilled in speaking means those who hold skilled views, wise views, traditional views, logical views, causal views, characteristic-based views, reason-based views, position-based views, according to their own doctrine—But some of them speak of a (temporary) state, those skilled in speaking of non-remainder. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Ettāvataggampi vadanti heke, |
"Some indeed declare this much as the highest, |
Yakkhassa suddhiṁ idha paṇḍitāse; |
The purification of a being, the wise ones here; |
Tesaṁ paneke samayaṁ vadanti, |
But some of them speak of a (temporary) state, |
Anupādisese kusalāvadānā”ti. |
Those skilled in speaking of non-remainder." |
Ete ca ñatvā upanissitāti, |
These too, having known them as dependent, |
Ñatvā munī nissaye so vimaṁsī; |
Having known, the sage investigated the dependencies; |
Ñatvā vimutto na vivādameti, |
Having known, liberated, he does not enter into dispute, |
Bhavābhavāya na sameti dhīro. |
For existence or non-existence the wise one does not strive. |
Ete ca ñatvā upanissitāti. |
These too, having known them as dependent: |
Eteti diṭṭhigatike. |
These means those holding particular views. |
Upanissitāti sassatadiṭṭhinissitāti ñatvā, ucchedadiṭṭhinissitāti ñatvā, sassatucchedadiṭṭhinissitāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—ete ca ñatvā upanissitāti. |
As dependent means having known them as dependent on eternalist views, having known them as dependent on annihilationist views, having known them as dependent on eternalist-annihilationist views, having known, understood, weighed, judged, comprehended, made clear—These too, having known them as dependent. |
Ñatvā munī nissaye so vimaṁsīti. |
Having known, the sage investigated the dependencies: |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
Sage means: sagehood is called knowledge ... etc. ... having transcended the net of attachments, he is a sage. |
Muni sassatadiṭṭhinissitāti ñatvā, ucchedadiṭṭhinissitāti ñatvā, sassatucchedadiṭṭhinissitāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
The sage, having known them as dependent on eternalist views, having known them as dependent on annihilationist views, having known them as dependent on eternalist-annihilationist views, having known, understood, weighed, judged, comprehended, made clear. |
So vimaṁsīti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti ñatvā muni nissaye so vimaṁsī. |
He investigated means the wise one, the intelligent one, the enlightened one, the knowing one, the discerning one, the sagacious one, having known, the sage investigated the dependencies. |
Ñatvā vimutto na vivādametīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Having known, liberated, he does not enter into dispute means having known, understood, weighed, judged, comprehended, made clear. |
Vimuttoti mutto vimutto parimutto suvimutto accantaanupādāvimokkhena. |
Liberated means freed, liberated, completely liberated, well liberated by the ultimate liberation of non-clinging. |
“Sabbe saṅkhārā aniccā”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā mutto vimutto parimutto suvimutto accantaanupādāvimokkhena. |
"All conditioned things are impermanent," having known, understood, weighed, judged, comprehended, made clear, he is freed, liberated, completely liberated, well liberated by the ultimate liberation of non-clinging. |
“Sabbe saṅkhārā dukkhā”ti … “sabbe dhammā anattā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā mutto vimutto parimutto suvimutto accantaanupādāvimokkhenāti—ñatvā vimutto. |
"All conditioned things are suffering" ... "All phenomena are non-self" ... etc. ... "Whatever is subject to origination is all subject to cessation," having known, understood, weighed, judged, comprehended, made clear, he is freed, liberated, completely liberated, well liberated by the ultimate liberation of non-clinging—Having known, liberated. |
Na vivādametīti na kalahaṁ karoti, na bhaṇḍanaṁ karoti, na viggahaṁ karoti, na vivādaṁ karoti, na medhagaṁ karoti. |
He does not enter into dispute means he does not make quarrels, does not make strife, does not make contention, does not make disputes, does not make altercations. |
Vuttañhetaṁ bhagavatā—“evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena ca voharati aparāmasan”ti—ñatvā vimutto na vivādameti. |
This was said by the Blessed One: "Aggivessana, a bhikkhu with such a liberated mind does not contend with anyone, does not dispute with anyone; whatever is spoken in the world, he uses it without grasping."—Having known, liberated, he does not enter into dispute. |
Bhavābhavāya na sameti dhīroti. |
For existence or non-existence the wise one does not strive: |
Bhavābhavāyāti bhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvāya punappunābhinibbattiyā na sameti na samāgacchati na gaṇhāti na parāmasati nābhinivisati. |
For existence or non-existence means for existence, for kamma-existence, for rebirth, for sensual existence; for kamma-existence, for sensual existence, for rebirth, for form existence; for kamma-existence, for form existence, for rebirth, for formless existence; for kamma-existence, for formless existence, for rebirth, for repeated existence, for repeated destiny, for repeated arising, for repeated rebirth-linking, for repeated assumption of a self, for repeated fresh becoming, he does not strive, does not come together with, does not grasp, does not cling to, does not adhere to. |
Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti—bhavābhavāya na sameti dhīro. |
The wise one means the wise one, the intelligent one, the enlightened one, the knowing one, the discerning one, the sagacious one—For existence or non-existence the wise one does not strive. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Ete ca ñatvā upanissitāti, |
"These too, having known them as dependent, |
Ñatvā munī nissaye so vimaṁsī; |
Having known, the sage investigated the dependencies; |
Ñatvā vimutto na vivādameti, |
Having known, liberated, he does not enter into dispute, |
Bhavābhavāya na sameti dhīro”ti. |
For existence or non-existence the wise one does not strive." |
Kalahavivādasuttaniddeso ekādasamo. |
The Exposition of the Sutta on Quarrels and Disputes, the Eleventh. |
mnd12 |
mnd12 |
Mahāniddesa |
Great Expositions |
Aṭṭhakavagga |
Chapter of the Eights |
12. Cūḷabyūhasuttaniddesa |
12. Exposition of the Shorter Discourse on the Array |
Atha cūḷabyūhasuttaniddesaṁ vakkhati— |
Now the exposition of the Shorter Discourse on the Array will be told— |
Sakaṁ sakaṁ diṭṭhiparibbasānā, |
Clinging to their own respective views, |
Viggayha nānā kusalā vadanti; |
Contending, the experts speak variously; |
Yo evaṁ jānāti sa vedi dhammaṁ, |
He who knows thus, he has known the Dhamma, |
Idaṁ paṭikkosamakevalī so. |
This they reject, he is incomplete. |
Sakaṁ sakaṁ diṭṭhiparibbasānāti. |
Clinging to their own respective views means: |
Santeke samaṇabrāhmaṇā diṭṭhigatikā; |
There are some ascetics and brahmins who are of certain views; |
te dvāsaṭṭhiyā diṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṁvasanti āvasanti parivasanti. |
they, having taken up, grasped, held, touched upon, and adhered to one or another of the sixty-two views, dwell, co-dwell, inhabit, and abide by their own respective views. |
Yathā agārikā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; |
Just as householders dwell in houses, or those who have committed offenses dwell in their offenses, or those with defilements dwell in their defilements; |
evamevaṁ santeke samaṇabrāhmaṇā diṭṭhigatikā, te dvāsaṭṭhiyā diṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṁvasanti āvasanti parivasantīti—sakaṁ sakaṁ diṭṭhiparibbasānā. |
even so, there are some ascetics and brahmins who are of certain views, they, having taken up, grasped, held, touched upon, and adhered to one or another of the sixty-two views, dwell, co-dwell, inhabit, and abide by their own respective views—thus, clinging to their own respective views. |
Viggayha nānā kusalā vadantīti. |
Contending, the experts speak variously means: |
Viggayhāti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā nānā vadanti vividhaṁ vadanti aññoññaṁ vadanti puthu vadanti, na ekaṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
Contending means having taken up, grasped, held, touched upon, and adhered to, they speak variously, they speak differently, they speak against each other, they speak separately, they do not speak as one, they say, they declare, they explain, they use terms. |
Kusalāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—viggayha nānā kusalā vadanti. |
Experts means those who speak expertly, those who speak wisely, those who speak firmly, those who speak with method, those who speak with reason, those who speak with characteristics, those who speak with cause, those who speak with established points, according to their own doctrine—thus, contending, the experts speak variously. |
Yo evaṁ jānāti sa vedi dhammanti. |
He who knows thus, he has known the Dhamma means: |
Yo imaṁ dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ jānāti so dhammaṁ vedi aññāsi apassi paṭivijjhīti—yo evaṁ jānāti sa vedi dhammaṁ. |
He who knows this Dhamma, view, path, way, he has known the Dhamma, he has understood, he has seen, he has penetrated—thus, he who knows thus, he has known the Dhamma. |
Idaṁ paṭikkosamakevalī soti. |
This they reject, he is incomplete means: |
Yo imaṁ dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ paṭikkosati, akevalī so asamatto so aparipuṇṇo so hīno nihīno omako lāmako chatukko parittoti—idaṁ paṭikkosamakevalī so. |
He who rejects this Dhamma, view, path, way, he is incomplete, he is not consummate, he is not perfected, he is inferior, low, base, wretched, insignificant, limited—thus, this they reject, he is incomplete. |
Tenāha so nimmito— |
Therefore, the Created One said— |
“Sakaṁ sakaṁ diṭṭhiparibbasānā, |
“Clinging to their own respective views, |
Viggayha nānā kusalā vadanti; |
Contending, the experts speak variously; |
Yo evaṁ jānāti sa vedi dhammaṁ, |
He who knows thus, he has known the Dhamma, |
Idaṁ paṭikkosamakevalī so”ti. |
This they reject, he is incomplete.” |
Evampi viggayha vivādayanti, |
Thus also, contending, they dispute, |
Bālo paro akkusaloti cāhu; |
The other is a fool, unskilled, they say; |
Sacco nu vādo katamo imesaṁ, |
Which, indeed, of these assertions is true? |
Sabbeva hīme kusalāvadānā. |
For all these indeed are expert speakers. |
Evampi viggayha vivādayantīti. |
Thus also, contending, they dispute means: |
Evaṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṁ karonti, bhaṇḍanaṁ karonti, viggahaṁ karonti, vivādaṁ karonti, medhagaṁ karonti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti—evampi viggayha vivādayanti. |
Thus, having taken up, grasped, held, touched upon, and adhered to, they dispute, they make quarrels, they make contentions, they make conflicts, they make arguments, they make strife—“You do not understand this Dhamma and Vinaya… (etc.)… disentangle it if you can!”—thus also, contending, they dispute. |
Bālo paro akkusaloti cāhūti. |
The other is a fool, unskilled, they say means: |
Paro bālo hīno nihīno omako lāmako chatukko paritto akusalo avidvā avijjāgato aññāṇī avibhāvī duppaññoti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—bālo paro akkusaloti cāhu. |
The other is a fool, inferior, low, base, wretched, insignificant, limited, unskilled, unknowing, gone into ignorance, without knowledge, uncomprehending, of little wisdom, thus they said, thus they assert, thus they declare, thus they explain, thus they use terms—thus, the other is a fool, unskilled, they say. |
Sacco nu vādo katamo imesanti. |
Which, indeed, of these assertions is true means: |
Imesaṁ samaṇabrāhmaṇānaṁ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti—sacco nu vādo katamo imesaṁ. |
Of these ascetics and brahmins, which assertion is true, real, factual, actual, as it is, not otherwise—thus, which, indeed, of these assertions is true. |
Sabbeva hīme kusalāvadānāti. |
For all these indeed are expert speakers means: |
Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—sabbeva hīme kusalāvadānā. |
All these ascetics and brahmins are expert speakers, wise speakers, firm speakers, methodical speakers, reasoned speakers, speakers with characteristics, speakers with cause, speakers with established points, according to their own doctrine—thus, for all these indeed are expert speakers. |
Tenāha so nimmito— |
Therefore, the Created One said— |
“Evampi viggayha vivādayanti, |
“Thus also, contending, they dispute, |
Bālo paro akkusaloti cāhu; |
The other is a fool, unskilled, they say; |
Sacco nu vādo katamo imesaṁ, |
Which, indeed, of these assertions is true? |
Sabbeva hīme kusalāvadānā”ti. |
For all these indeed are expert speakers.” |
Parassa ce dhammamanānujānaṁ, |
If not approving of another's Dhamma, |
Bālomako hoti nihīnapañño; |
He becomes a base fool of inferior wisdom; |
Sabbeva bālā sunihīnapaññā, |
All indeed are fools of very inferior wisdom, |
Sabbevime diṭṭhiparibbasānā. |
All these are clinging to their views. |
Parassa ce dhammamanānujānanti. |
If not approving of another's Dhamma means: |
Parassa dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ anānujānanto anānupassanto anānumananto anānumaññanto anānumodantoti—parassa ce dhammamanānujānaṁ. |
Not approving, not observing, not consenting, not agreeing, not rejoicing in another's Dhamma, view, path, way—thus, if not approving of another's Dhamma. |
Bālomako hoti nihīnapaññoti. |
He becomes a base fool of inferior wisdom means: |
Paro bālo hoti hīno nihīno omako lāmako chatukko paritto, hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapaññoti—bālomako hoti nihīnapañño. |
The other becomes a fool, inferior, low, base, wretched, insignificant, limited, of inferior wisdom, of low wisdom, of base wisdom, of wretched wisdom, of insignificant wisdom, of limited wisdom—thus, he becomes a base fool of inferior wisdom. |
Sabbeva bālā sunihīnapaññāti. |
All indeed are fools of very inferior wisdom means: |
Sabbevime samaṇabrāhmaṇā bālā hīnā nihīnā omakā lāmakā chatukkā parittā, sabbeva hīnapaññā nihīnapaññā omakapaññā lāmakapaññā chatukkapaññā parittapaññāti—sabbeva bālā sunihīnapaññā. |
All these ascetics and brahmins are fools, inferior, low, base, wretched, insignificant, limited, all are of inferior wisdom, of low wisdom, of base wisdom, of wretched wisdom, of insignificant wisdom, of limited wisdom—thus, all indeed are fools of very inferior wisdom. |
Sabbevime diṭṭhiparibbasānāti. |
All these are clinging to their views means: |
Sabbevime samaṇabrāhmaṇā diṭṭhigatikā; |
All these ascetics and brahmins are of certain views; |
te dvāsaṭṭhiyā diṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṁvasanti āvasanti parivasanti. |
they, having taken up, grasped, held, touched upon, and adhered to one or another of the sixty-two views, dwell, co-dwell, inhabit, and abide by their own respective views. |
Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; |
Just as householders dwell in houses, or those who have committed offenses dwell in their offenses, or those with defilements dwell in their defilements; |
evamevaṁ sabbevime samaṇabrāhmaṇā diṭṭhigatikā …pe… parivasantīti—sabbevime diṭṭhiparibbasānā. |
even so, all these ascetics and brahmins are of certain views… (etc.)… abide—thus, all these are clinging to their views. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Parassa ce dhammamanānujānaṁ, |
“If not approving of another's Dhamma, |
Bālomako hoti nihīnapañño; |
He becomes a base fool of inferior wisdom; |
Sabbeva bālā sunihīnapaññā, |
All indeed are fools of very inferior wisdom, |
Sabbevime diṭṭhiparibbasānā”ti. |
All these are clinging to their views.” |
Sandiṭṭhiyā ceva navīvadātā, |
And by their own view not purified, |
Saṁsuddhapaññā kusalā mutīmā; |
Of purified wisdom, skilled, intelligent; |
Na tesaṁ koci parihīnapañño, |
None of them is of deficient wisdom, |
Diṭṭhī hi tesampi tathā samattā. |
For their view too is thus complete. |
Sandiṭṭhiyā ceva navīvadātāti. |
And by their own view not purified means: |
Sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā anavīvadātā avodātā apariyodātā saṅkiliṭṭhā saṅkilesikāti—sandiṭṭhiyā ceva navīvadātā. |
By their own view, their own forbearance, their own inclination, their own doctrine, they are unpurified, unclear, not thoroughly cleansed, defiled, causing defilement—thus, and by their own view not purified. |
Saṁsuddhapaññā kusalā mutīmāti. |
Of purified wisdom, skilled, intelligent means: |
Suddhapaññā visuddhapaññā parisuddhapaññā vodātapaññā pariyodātapaññā. |
Of pure wisdom, of very pure wisdom, of thoroughly pure wisdom, of clear wisdom, of thoroughly clear wisdom. |
Atha vā suddhadassanā visuddhadassanā parisuddhadassanā vodātadassanā pariyodātadassanāti—saṁsuddhapaññā. |
Or, of pure vision, of very pure vision, of thoroughly pure vision, of clear vision, of thoroughly clear vision—thus, of purified wisdom. |
Kusalāti kusalā paṇḍitā paññavanto iddhimanto ñāṇino vibhāvino medhāvinoti—saṁsuddhapaññā kusalā. |
Skilled means skilled, wise, possessing wisdom, possessing psychic power, knowing, comprehending, intelligent—thus, of purified wisdom, skilled. |
Mutīmāti mutimā paṇḍitā paññavanto iddhimanto ñāṇino vibhāvino medhāvinoti—saṁsuddhapaññā kusalā mutīmā. |
Intelligent means intelligent, wise, possessing wisdom, possessing psychic power, knowing, comprehending, intelligent—thus, of purified wisdom, skilled, intelligent. |
Tesaṁ na koci parihīnapaññoti. |
None of them is of deficient wisdom means: |
Tesaṁ samaṇabrāhmaṇānaṁ na koci hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapañño atthi. |
Among these ascetics and brahmins, there is no one of inferior wisdom, of low wisdom, of base wisdom, of wretched wisdom, of insignificant wisdom, of limited wisdom. |
Sabbeva seṭṭhapaññā visiṭṭhapaññā pāmokkhapaññā uttamapaññā pavarapaññāti—tesaṁ na koci parihīnapañño. |
All are of excellent wisdom, of distinguished wisdom, of foremost wisdom, of supreme wisdom, of noble wisdom—thus, none of them is of deficient wisdom. |
Diṭṭhī hi tesampi tathā samattāti. |
For their view too is thus complete means: |
Tesaṁ samaṇabrāhmaṇānaṁ diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti—diṭṭhī hi tesampi tathā samattā. |
The view of these ascetics and brahmins is thus complete, undertaken, grasped, touched upon, adhered to, clung to, resolved upon—thus, for their view too is thus complete. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sandiṭṭhiyā ceva navīvadātā, |
“And by their own view not purified, |
Saṁsuddhapaññā kusalā mutīmā; |
Of purified wisdom, skilled, intelligent; |
Tesaṁ na koci parihīnapañño, |
None of them is of deficient wisdom, |
Diṭṭhī hi tesampi tathā samattā”ti. |
For their view too is thus complete.” |
Na vāhametaṁ tathiyanti brūmi, |
I do not say this is real, |
Yamāhu bālā mithu aññamaññaṁ; |
What fools say to one another; |
Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ, |
They made their own respective views the truth, |
Tasmā hi bāloti paraṁ dahanti. |
Therefore indeed they regard the other as a fool. |
Na vāhametaṁ tathiyanti brūmīti. |
I do not say this is real means: |
Nāti paṭikkhepo. |
‘Not’ is a rejection. |
Etanti “dvāsaṭṭhidiṭṭhigatāni nāhaṁ etaṁ tacchaṁ tathaṁ bhūtaṁ yāthāvaṁ aviparītan”ti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—na vāhametaṁ tathiyanti brūmi. |
This means “the sixty-two views, I do not say this is real, factual, actual, as it is, not otherwise,” I state, I teach, I declare, I establish, I open up, I analyze, I make clear, I proclaim—thus, I do not say this is real. |
Yamāhu bālā mithu aññamaññanti. |
What fools say to one another means: |
Mithūti dve janā, dve kalahakārakā, dve bhaṇḍanakārakā, dve bhassakārakā, dve vivādakārakā, dve adhikaraṇakārakā, dve vādino, dve sallapakā; |
Mutually means two persons, two quarrel-makers, two contention-makers, two argument-makers, two dispute-makers, two litigation-makers, two debaters, two conversers; |
te aññamaññaṁ bālo hīno nihīno omako lāmako chatukko parittoti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—yamāhu bālā mithu aññamaññaṁ. |
they say to one another, "You are a fool, inferior, low, base, wretched, insignificant, limited," thus they said, thus they assert, thus they declare, thus they explain, thus they use terms—thus, what fools say to one another. |
Sakaṁ sakaṁ diṭṭhimakaṁsu saccanti. |
They made their own respective views the truth means: |
“Sassato loko, idameva saccaṁ moghamaññan”ti—sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ. |
“The world is eternal, this alone is true, other (views) are foolish”—they made their own respective views the truth. |
“Asassato loko, idameva saccaṁ moghamaññan”ti …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti—sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ. |
“The world is not eternal, this alone is true, other (views) are foolish”… (etc.)… “the Tathagata neither exists nor does not exist after death, this alone is true, other (views) are foolish”—they made their own respective views the truth. |
Tasmā hi bāloti paraṁ dahantīti. |
Therefore indeed they regard the other as a fool means: |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā paraṁ bālo hīno nihīno omako lāmako chatukko parittoti dahanti passanti dakkhanti olokenti nijjhāyanti upaparikkhantīti—tasmā hi bāloti paraṁ dahanti. |
Therefore means therefore, for that reason, for that cause, for that condition, for that ground, they regard, see, observe, look at, scrutinize, examine the other as a fool, inferior, low, base, wretched, insignificant, limited—thus, therefore indeed they regard the other as a fool. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Na vāhametaṁ tathiyanti brūmi, |
“I do not say this is real, |
Yamāhu bālā mithu aññamaññaṁ; |
What fools say to one another; |
Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ, |
They made their own respective views the truth, |
Tasmā hi bāloti paraṁ dahantī”ti. |
Therefore indeed they regard the other as a fool.” |
Yamāhu saccaṁ tathiyanti eke, |
What some say is true and real, |
Tamāhu aññepi tucchaṁ musāti; |
That others also say is empty and false; |
Evampi viggayha vivādayanti, |
Thus also, contending, they dispute, |
Kasmā na ekaṁ samaṇā vadanti. |
Why do not ascetics say one thing? |
Yamāhu saccaṁ tathiyanti eketi. |
What some say is true and real means: |
Yaṁ dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ eke samaṇabrāhmaṇā “idaṁ saccaṁ tacchaṁ tathaṁ bhūtaṁ yāthāvaṁ aviparītan”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—yamāhu saccaṁ tathiyanti eke. |
Which Dhamma, view, path, way some ascetics and brahmins say, "This is true, real, factual, actual, as it is, not otherwise," thus they said, thus they assert, thus they declare, thus they explain, thus they use terms—thus, what some say is true and real. |
Tamāhu aññepi tucchaṁ musātīti. |
That others also say is empty and false means: |
Tameva dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ eke samaṇabrāhmaṇā “tucchaṁ etaṁ, musā etaṁ, abhūtaṁ etaṁ, alikaṁ etaṁ, ayāthāvaṁ etan”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—tamāhu aññepi tucchaṁ musāti. |
That very Dhamma, view, path, way some ascetics and brahmins say, "This is empty, this is false, this is unreal, this is untrue, this is not as it is," thus they said, thus they assert, thus they declare, thus they explain, thus they use terms—thus, that others also say is empty and false. |
Evampi viggayha vivādayantīti. |
Thus also, contending, they dispute means: |
Evaṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṁ karonti, bhaṇḍanaṁ karonti, viggahaṁ karonti, vivādaṁ karonti, medhagaṁ karonti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti—evampi viggayha vivādayanti. |
Thus, having taken up, grasped, held, touched upon, and adhered to, they dispute, they make quarrels, they make contentions, they make conflicts, they make arguments, they make strife—“You do not understand this Dhamma and Vinaya… (etc.)… disentangle it if you can!”—thus also, contending, they dispute. |
Kasmā na ekaṁ samaṇā vadantīti. |
Why do not ascetics say one thing means: |
Kasmāti kasmā kiṅkāraṇā kiṁhetu kiṁpaccayā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā na ekaṁ vadanti nānā vadanti vividhaṁ vadanti aññoññaṁ vadanti puthu vadanti kathenti bhaṇanti dīpayanti voharantīti—kasmā na ekaṁ samaṇā vadanti. |
Why means why, for what reason, for what cause, for what condition, for what ground, for what origin, of what kind, from what source do they not say one thing, they say various things, they say different things, they say contradictory things, they say separate things, they assert, they declare, they explain, they use terms—thus, why do not ascetics say one thing. |
Tenāha so nimmito— |
Therefore, the Created One said— |
“Yamāhu saccaṁ tathiyanti eke, |
“What some say is true and real, |
Tamāhu aññepi tucchaṁ musāti; |
That others also say is empty and false; |
Evampi viggayha vivādayanti, |
Thus also, contending, they dispute, |
Kasmā na ekaṁ samaṇā vadantī”ti. |
Why do not ascetics say one thing.” |
Ekañhi saccaṁ na dutīyamatthi, |
For truth is one, there is no second, |
Yasmiṁ pajā no vivade pajānaṁ; |
About which a person knowing should not dispute with people; |
Nānā te saccāni sayaṁ thunanti, |
They praise their own various truths, |
Tasmā na ekaṁ samaṇā vadanti. |
Therefore ascetics do not say one thing. |
Ekañhi saccaṁ na dutīyamatthīti. |
For truth is one, there is no second means: |
Ekaṁ saccaṁ vuccati dukkhanirodho nibbānaṁ. |
One truth is called the cessation of suffering, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Atha vā ekaṁ saccaṁ vuccati—maggasaccaṁ, niyyānasaccaṁ, dukkhanirodhagāminī paṭipadā, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhīti—ekañhi saccaṁ na dutīyamatthi. |
Or, one truth is called—the truth of the path, the truth of the escape, the path leading to the cessation of suffering, the Noble Eightfold Path, namely—Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration—thus, for truth is one, there is no second. |
Yasmiṁ pajā no vivade pajānanti. |
About which a person knowing should not dispute with people means: |
Yasminti yasmiṁ sacce. |
In which, in which truth. |
Pajāti sattādhivacanaṁ. |
'People' is a designation for beings. |
Pajānanti yaṁ saccaṁ pajānantā ājānantā vijānantā paṭivijānantā paṭivijjhantā na kalahaṁ kareyyuṁ, na bhaṇḍanaṁ kareyyuṁ, na viggahaṁ kareyyuṁ, na vivādaṁ kareyyuṁ, na medhagaṁ kareyyuṁ, kalahaṁ bhaṇḍanaṁ viggahaṁ vivādaṁ medhagaṁ pajaheyyuṁ, vinodeyyuṁ, byantiṁ kareyyuṁ, anabhāvaṁ gameyyunti—yasmiṁ pajā no vivade pajānaṁ. |
Knowing, understanding, discerning, penetrating, having penetrated which truth, they would not make quarrels, would not make contentions, would not make conflicts, would not make arguments, would not make strife, they would abandon quarrels, contentions, conflicts, arguments, strife, they would dispel them, they would put an end to them, they would bring them to non-existence—thus, about which a person knowing should not dispute with people. |
Nānā te saccāni sayaṁ thunantīti. |
They praise their own various truths means: |
Nānā te saccāni sayaṁ thunanti vadanti kathenti bhaṇanti dīpayanti voharanti. |
They praise their own various truths, they say, they assert, they declare, they explain, they use terms. |
“Sassato loko, idameva saccaṁ moghamaññan”ti sayaṁ thunanti vadanti kathenti bhaṇanti dīpayanti voharanti. |
“The world is eternal, this alone is true, other (views) are foolish,” they praise, they say, they assert, they declare, they explain, they use terms. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti sayaṁ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti—nānā te saccāni sayaṁ thunanti. |
“The world is not eternal… (etc.)… the Tathagata neither exists nor does not exist after death, this alone is true, other (views) are foolish,” they praise, they say, they assert, they declare, they explain, they use terms—thus, they praise their own various truths. |
Tasmā na ekaṁ samaṇā vadantīti. |
Therefore ascetics do not say one thing means: |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā na ekaṁ vadanti nānā vadanti vividhaṁ vadanti aññoññaṁ vadanti puthu vadanti kathenti bhaṇanti dīpayanti voharantīti—tasmā na ekaṁ samaṇā vadanti. |
Therefore means therefore, for that reason, for that cause, for that condition, for that ground, they do not say one thing, they say various things, they say different things, they say contradictory things, they say separate things, they assert, they declare, they explain, they use terms—thus, therefore ascetics do not say one thing. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Ekañhi saccaṁ na dutīyamatthi, |
“For truth is one, there is no second, |
Yasmiṁ pajā no vivade pajānaṁ; |
About which a person knowing should not dispute with people; |
Nānā te saccāni sayaṁ thunanti, |
They praise their own various truths, |
Tasmā na ekaṁ samaṇā vadantī”ti. |
Therefore ascetics do not say one thing.” |
Kasmā nu saccāni vadanti nānā, |
Why then do they speak various truths, |
Pavādiyāse kusalāvadānā; |
These debaters, these expert speakers? |
Saccāni sutāni bahūni nānā, |
Are truths heard many and various, |
Udāhu te takkamanussaranti. |
Or do they follow their own reasoning? |
Kasmā nu saccāni vadanti nānāti. |
Why then do they speak various truths means: |
Kasmāti kasmā kiṅkāraṇā kiṁhetu kiṁpaccayā kiṁnidānā saccāni nānā vadanti, vividhāni vadanti, aññoññāni vadanti, puthūni vadanti kathenti bhaṇanti dīpayanti voharantīti—kasmā nu saccāni vadanti nānā. |
Why means why, for what reason, for what cause, for what condition, for what ground do they speak various truths, different truths, contradictory truths, separate truths, assert, declare, explain, use terms—thus, why then do they speak various truths. |
Pavādiyāse kusalāvadānāti. |
These debaters, these expert speakers means: |
Pavādiyāseti vippavadantītipi pavādiyāse. |
Debaters means also those who dispute. |
Atha vā sakaṁ sakaṁ diṭṭhigataṁ pavadanti kathenti bhaṇanti dīpayanti voharanti. |
Or, they proclaim, assert, declare, explain, use terms for their own respective views. |
“Sassato loko, idameva saccaṁ moghamaññan”ti pavadanti kathenti bhaṇanti dīpayanti voharanti. |
“The world is eternal, this alone is true, other (views) are foolish,” they proclaim, assert, declare, explain, use terms. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti pavadanti kathenti bhaṇanti dīpayanti voharanti. |
“The world is not eternal… (etc.)… the Tathagata neither exists nor does not exist after death, this alone is true, other (views) are foolish,” they proclaim, assert, declare, explain, use terms. |
Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—pavādiyāse kusalāvadānā. |
Expert speakers means those who speak expertly, those who speak wisely, those who speak firmly, those who speak with method, those who speak with reason, those who speak with characteristics, those who speak with cause, those who speak with established points, according to their own doctrine—thus, these debaters, these expert speakers. |
Saccāni sutāni bahūni nānāti saccāni sutāni bahukāni nānāni vividhāni aññoññāni puthūnīti—saccāni sutāni bahūni nānā. |
Are truths heard many and various means truths heard are many, various, different, contradictory, separate—thus, are truths heard many and various. |
Udāhu te takkamanussarantīti udāhu takkena saṅkappena yāyanti nīyanti vuyhanti saṁharīyantīti. |
Or do they follow their own reasoning means or by reasoning, by intention, they go, are led, are carried away, are brought together. |
Evampi udāhu te takkamanussaranti. |
Thus also, or do they follow their own reasoning. |
Atha vā takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ vadanti kathenti bhaṇanti dīpayanti voharantīti. |
Or, they speak, assert, declare, explain, use terms of what is arrived at by reasoning, followed by investigation, their own inspiration. |
Evampi udāhu te takkamanussaranti. |
Thus also, or do they follow their own reasoning. |
Tenāha so nimmito— |
Therefore, the Created One said— |
“Kasmā nu saccāni vadanti nānā, |
“Why then do they speak various truths, |
Pavādiyāse kusalāvadānā; |
These debaters, these expert speakers? |
Saccāni sutāni bahūni nānā, |
Are truths heard many and various, |
Udāhu te takkamanussarantī”ti. |
Or do they follow their own reasoning?” |
Na heva saccāni bahūni nānā, |
Indeed, truths are not many and various, |
Aññatra saññāya niccāni loke; |
Apart from perception of permanence in the world; |
Takkañca diṭṭhīsu pakappayitvā, |
And having formed a reasoning in views, |
Saccaṁ musāti dvayadhammamāhu. |
They speak of a dual teaching: true and false. |
Na heva saccāni bahūni nānāti na heva saccāni bahukāni nānāni vividhāni aññoññāni puthūnīti—na heva saccāni bahūni nānā. |
Indeed, truths are not many and various means indeed, truths are not many, various, different, contradictory, separate—thus, indeed, truths are not many and various. |
Aññatra saññāya niccāni loketi aññatra saññāya niccaggāhā ekaññeva saccaṁ loke kathīyati bhaṇīyati dīpīyati voharīyati—dukkhanirodho nibbānaṁ. |
Apart from perception of permanence in the world means apart from the perception and firm grasping of permanence, only one truth is spoken of, declared, explained, used in the world—the cessation of suffering, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Atha vā ekaṁ saccaṁ vuccati maggasaccaṁ, niyyānasaccaṁ, dukkhanirodhagāminī paṭipadā, ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhīti—aññatra saññāya niccāni loke. |
Or, one truth is called the truth of the path, the truth of the escape, the path leading to the cessation of suffering, the Noble Eightfold Path, namely—Right View… (etc.)… Right Concentration—thus, apart from perception of permanence in the world. |
Takkañca diṭṭhīsu pakappayitvā, saccaṁ musāti dvayadhammamāhūti. |
And having formed a reasoning in views, they speak of a dual teaching: true and false means: |
Takkaṁ vitakkaṁ saṅkappaṁ takkayitvā vitakkayitvā saṅkappayitvā diṭṭhigatāni janenti sañjanenti nibbattenti abhinibbattenti. |
Having reasoned, thought, intended, they generate, produce, bring forth, create views. |
Diṭṭhigatāni janetvā sañjanetvā nibbattetvā abhinibbattetvā “mayhaṁ saccaṁ tuyhaṁ musā”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—takkañca diṭṭhīsu pakappayitvā saccaṁ musāti dvayadhammamāhu. |
Having generated, produced, brought forth, created views, they say, "Mine is true, yours is false," thus they said, thus they assert, thus they declare, thus they explain, thus they use terms—thus, and having formed a reasoning in views, they speak of a dual teaching: true and false. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Na heva saccāni bahūni nānā, |
“Indeed, truths are not many and various, |
Aññatra saññāya niccāni loke; |
Apart from perception of permanence in the world; |
Takkañca diṭṭhīsu pakappayitvā, |
And having formed a reasoning in views, |
Saccaṁ musāti dvayadhammamāhū”ti. |
They speak of a dual teaching: true and false.” |
Diṭṭhe sute sīlavate mute vā, |
In what is seen, heard, virtue, or cognized, |
Ete ca nissāya vimānadassī; |
And relying on these, one who sees disparagingly; |
Vinicchaye ṭhatvā pahassamāno, |
Standing on a judgment, exulting, |
Bālo paro akkusaloti cāha. |
Says: "The other is a fool, unskilled." |
Diṭṭhe sute sīlavate mute vā, ete ca nissāya vimānadassīti. |
In what is seen, heard, virtue, or cognized, and relying on these, one who sees disparagingly means: |
Diṭṭhaṁ vā diṭṭhasuddhiṁ vā, sutaṁ vā sutasuddhiṁ vā, sīlaṁ vā sīlasuddhiṁ vā, vataṁ vā vatasuddhiṁ vā, mutaṁ vā mutasuddhiṁ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti—diṭṭhe sute sīlavate mute vā. |
Relying on, depending on, grasping, touching upon, adhering to what is seen or purity of what is seen, or what is heard or purity of what is heard, or virtue or purity of virtue, or observance or purity of observance, or what is cognized or purity of what is cognized—thus, in what is seen, heard, virtue, or cognized. |
Ete ca nissāya vimānadassīti. |
And relying on these, one who sees disparagingly means: |
Na sammānetītipi vimānadassī. |
Also, one who sees disparagingly means one who does not honor. |
Atha vā domanassaṁ janetītipi vimānadassīti—diṭṭhe sute sīlavate mute vā ete ca nissāya vimānadassī. |
Or, also, one who sees disparagingly means one who generates displeasure—thus, in what is seen, heard, virtue, or cognized, and relying on these, one who sees disparagingly. |
Vinicchaye ṭhatvā pahassamānoti. |
Standing on a judgment, exulting means: |
Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni. |
Judgments are called the sixty-two views. |
Diṭṭhivinicchaye vinicchayadiṭṭhiyā ṭhatvā patiṭṭhahitvā gaṇhitvā parāmasitvā abhinivisitvāti—vinicchaye ṭhatvā. |
Standing on a judgment of views, having stood, established, grasped, touched upon, adhered to the view of judgment—thus, standing on a judgment. |
Pahassamānoti tuṭṭho hoti haṭṭho pahaṭṭho attamano paripuṇṇasaṅkappo. |
Exulting means he is pleased, joyful, delighted, glad-minded, with fulfilled intention. |
Atha vā dantavidaṁsakaṁ pahassamānoti—vinicchaye ṭhatvā pahassamāno. |
Or, exulting means showing the teeth (in a smile)—thus, standing on a judgment, exulting. |
Bālo paro akkusaloti cāhāti. |
Says: "The other is a fool, unskilled" means: |
Paro bālo hīno nihīno omako lāmako chatukko paritto akusalo avidvā avijjāgato aññāṇī avibhāvī amedhāvī duppaññoti, evamāha evaṁ katheti evaṁ bhaṇati evaṁ dīpayati evaṁ voharatīti—bālo paro akkusaloti cāha. |
The other is a fool, inferior, low, base, wretched, insignificant, limited, unskilled, unknowing, gone into ignorance, without knowledge, uncomprehending, unintelligent, of little wisdom, thus he says, thus he asserts, thus he declares, thus he explains, thus he uses terms—thus, says: "The other is a fool, unskilled." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Diṭṭhe sute sīlavate mute vā, |
“In what is seen, heard, virtue, or cognized, |
Ete ca nissāya vimānadassī; |
And relying on these, one who sees disparagingly; |
Vinicchaye ṭhatvā pahassamāno, |
Standing on a judgment, exulting, |
Bālo paro akkusaloti cāhā”ti. |
Says: "The other is a fool, unskilled.”” |
Yeneva bāloti paraṁ dahāti, |
By that very thing he considers another a fool, |
Tenātumānaṁ kusaloti cāha; |
By that he calls himself skilled; |
Sayamattanā so kusalāvadāno, |
He himself, by himself, an expert speaker, |
Aññaṁ vimāneti tadeva pāva. |
Disparages another, proclaiming that very thing. |
Yeneva bāloti paraṁ dahātīti. |
By that very thing he considers another a fool means: |
Yeneva hetunā yena paccayena yena kāraṇena yena pabhavena paraṁ bālato hīnato nihīnato omakato lāmakato chatukkato parittato dahati passati dakkhati oloketi nijjhāyati upaparikkhatīti—yeneva bāloti paraṁ dahāti. |
By that very reason, by that condition, by that cause, by that power, he considers, sees, observes, looks at, scrutinizes, examines the other as a fool, inferior, low, base, wretched, insignificant, limited—thus, by that very thing he considers another a fool. |
Tenātumānaṁ kusaloti cāhāti. |
By that he calls himself skilled means: |
Ātumāno vuccati attā. |
'Ātumāna' means self. |
Sopi teneva hetunā tena paccayena tena kāraṇena tena pabhavena attānaṁ ahamasmi kusalo paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti—tenātumānaṁ kusaloti cāha. |
He also, by that very reason, by that condition, by that cause, by that power, (calls) himself, "I am skilled, wise, intelligent, enlightened, knowing, comprehending, sagacious"—thus, by that he calls himself skilled. |
Sayamattanā so kusalāvadānoti. |
He himself, by himself, an expert speaker means: |
Sayameva attānaṁ kusalavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti—sayamattanā so kusalāvadāno. |
He himself, his own self, is an expert speaker, a wise speaker, a firm speaker, a methodical speaker, a reasoned speaker, a speaker with characteristics, a speaker with cause, a speaker with established points, according to his own doctrine—thus, he himself, by himself, an expert speaker. |
Aññaṁ vimāneti tadeva pāvāti. |
Disparages another, proclaiming that very thing means: |
Na sammānetītipi aññaṁ vimāneti. |
Also, disparages another means does not honor. |
Atha vā domanassaṁ janetītipi aññaṁ vimāneti. |
Or, also, disparages another means generates displeasure. |
Tadeva pāvāti tadeva taṁ diṭṭhigataṁ pāvadati “itipāyaṁ puggalo micchādiṭṭhiko viparītadassano”ti—aññaṁ vimāneti tadeva pāvada. |
Proclaiming that very thing means he proclaims that very view, "Thus this person is of wrong view, of perverted understanding"—thus, disparages another, proclaiming that very thing. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Yeneva bāloti paraṁ dahāti, |
“By that very thing he considers another a fool, |
Tenātumānaṁ kusaloti cāha; |
By that he calls himself skilled; |
Sayamattanā so kusalāvadāno, |
He himself, by himself, an expert speaker, |
Aññaṁ vimāneti tadeva pāvā”ti. |
Disparages another, proclaiming that very thing.” |
Atisāradiṭṭhiyā so samatto, |
He is complete in an extreme view, |
Mānena matto paripuṇṇamānī; |
Intoxicated by conceit, full of pride; |
Sayameva sāmaṁ manasābhisitto, |
Anointed by himself with his own mind, |
Diṭṭhī hi sā tassa tathā samattā. |
For that view of his is thus complete. |
Atisāradiṭṭhiyā so samattoti. |
He is complete in an extreme view means: |
Atisāradiṭṭhiyo vuccanti dvāsaṭṭhi diṭṭhigatāni. |
Extreme views are called the sixty-two views. |
Kiṅkāraṇā atisāradiṭṭhiyo vuccanti dvāsaṭṭhi diṭṭhigatāni? |
For what reason are the sixty-two views called extreme views? |
Sabbā tā diṭṭhiyo kāraṇātikkantā lakkhaṇātikkantā ṭhānātikkantā, taṅkāraṇā atisāradiṭṭhiyo vuccanti dvāsaṭṭhi diṭṭhigatāni. |
All those views have transgressed reason, transgressed characteristics, transgressed established points, for that reason the sixty-two views are called extreme views. |
Sabbepi titthiyā atisāradiṭṭhiyā. |
All sectarians hold extreme views. |
Kiṅkāraṇā sabbepi titthiyā atisāradiṭṭhiyā? |
For what reason do all sectarians hold extreme views? |
Te aññamaññaṁ atikkamitvā samatikkamitvā vītivattitvā diṭṭhigatāni janenti sañjanenti nibbattenti abhinibbattenti, taṅkāraṇā sabbepi titthiyā atisāradiṭṭhiyā. |
They, having transgressed, over-transgressed, and gone beyond one another, generate, produce, bring forth, create views, for that reason all sectarians hold extreme views. |
Atisāradiṭṭhiyā so samattoti. |
He is complete in an extreme view means: |
Atisāradiṭṭhiyā samatto paripuṇṇo anomoti—atisāradiṭṭhiyā so samatto. |
Complete in an extreme view, perfected, not inferior—thus, he is complete in an extreme view. |
Mānena matto paripuṇṇamānīti. |
Intoxicated by conceit, full of pride means: |
Sakāya diṭṭhiyā diṭṭhimānena matto pamatto ummatto atimattoti—mānena matto. |
By his own view, by the conceit of view, he is intoxicated, heedless, mad, excessively intoxicated—thus, intoxicated by conceit. |
Paripuṇṇamānīti paripuṇṇamānī samattamānī anomamānīti—mānena matto paripuṇṇamānī. |
Full of pride means full of pride, complete in pride, not inferior in pride—thus, intoxicated by conceit, full of pride. |
Sayameva sāmaṁ manasābhisittoti. |
Anointed by himself with his own mind means: |
Sayameva attānaṁ cittena abhisiñcati “ahamasmi kusalo paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī”ti—sayameva sāmaṁ manasābhisitto. |
He himself anoints himself with his mind, "I am skilled, wise, intelligent, enlightened, knowing, comprehending, sagacious"—thus, anointed by himself with his own mind. |
Diṭṭhī hi sā tassa tathā samattāti. |
For that view of his is thus complete means: |
Tassa sā diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti—diṭṭhī hi sā tassa tathā samattā. |
That view of his is thus complete, undertaken, grasped, touched upon, adhered to, clung to, resolved upon—thus, for that view of his is thus complete. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Atisāradiṭṭhiyā so samatto, |
“He is complete in an extreme view, |
Mānena matto paripuṇṇamānī; |
Intoxicated by conceit, full of pride; |
Sayameva sāmaṁ manasābhisitto, |
Anointed by himself with his own mind, |
Diṭṭhī hi sā tassa tathā samattā”ti. |
For that view of his is thus complete.” |
Parassa ce hi vacasā nihīno, |
If by another's word one is inferior, |
Tumo sahā hoti nihīnapañño; |
He himself along with it is of inferior wisdom; |
Atha ce sayaṁ vedagū hoti dhīro, |
But if he himself is a master of knowledge, a wise one, |
Na koci bālo samaṇesu atthi. |
There is no fool among ascetics. |
Parassa ce hi vacasā nihīnoti parassa ce vācāya vacanena ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti—parassa ce hi vacasā nihīno. |
If by another's word one is inferior means if by another's speech, word, because of being blamed, because of being censured, because of being reproached, the other becomes a fool, inferior, low, base, wretched, insignificant, limited—thus, if by another's word one is inferior. |
Tumo sahā hoti nihīnapaññoti. |
He himself along with it is of inferior wisdom means: |
Sopi teneva sahā hoti hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapaññoti—tumo sahā hoti nihīnapañño. |
He also along with it is of inferior wisdom, of low wisdom, of base wisdom, of wretched wisdom, of insignificant wisdom, of limited wisdom—thus, he himself along with it is of inferior wisdom. |
Atha ce sayaṁ vedagū hoti dhīroti atha ce sayaṁ vedagū hoti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti—atha ce sayaṁ vedagū hoti dhīro. |
But if he himself is a master of knowledge, a wise one means but if he himself is a master of knowledge, a wise one, learned, intelligent, enlightened, knowing, comprehending, sagacious—thus, but if he himself is a master of knowledge, a wise one. |
Na koci bālo samaṇesu atthīti. |
There is no fool among ascetics means: |
Samaṇesu na koci bālo hīno nihīno omako lāmako chatukko paritto atthi, sabbeva seṭṭhapaññā visiṭṭhapaññā pāmokkhapaññā uttamapaññā pavarapaññāti—na koci bālo samaṇesu atthi. |
Among ascetics, there is no fool, inferior, low, base, wretched, insignificant, limited; all are of excellent wisdom, of distinguished wisdom, of foremost wisdom, of supreme wisdom, of noble wisdom—thus, there is no fool among ascetics. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Parassa ce hi vacasā nihīno, |
“If by another's word one is inferior, |
Tumo sahā hoti nihīnapañño; |
He himself along with it is of inferior wisdom; |
Atha ce sayaṁ vedagū hoti dhīro, |
But if he himself is a master of knowledge, a wise one, |
Na koci bālo samaṇesu atthī”ti. |
There is no fool among ascetics.” |
Aññaṁ ito yābhivadanti dhammaṁ, |
Those who proclaim a Dhamma other than this, |
Aparaddhā suddhimakevalī te; |
They have missed purity, they are incomplete; |
Evampi titthyā puthuso vadanti, |
Thus also sectarians speak variously, |
Sandiṭṭhirāgena hi tebhirattā. |
For they are impassioned by the passion for their own view. |
Aññaṁ ito yābhivadanti dhammaṁ, aparaddhā suddhimakevalī teti. |
Those who proclaim a Dhamma other than this, they have missed purity, they are incomplete means: |
Ito aññaṁ dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ ye abhivadanti, te suddhimaggaṁ visuddhimaggaṁ parisuddhimaggaṁ vodātamaggaṁ pariyodātamaggaṁ viraddhā aparaddhā khalitā galitā aññāya aparaddhā akevalī te, asamattā te, aparipuṇṇā te, hīnā nihīnā omakā lāmakā chatukkā parittāti—aññaṁ ito yābhivadanti dhammaṁ, aparaddhā suddhimakevalī te. |
Those who proclaim a Dhamma, view, path, way other than this, they have missed, failed, stumbled, erred from the path of purity, the path of very purity, the path of thorough purity, the path of clarity, the path of thorough clarity, they have missed by other means, they are incomplete, they are not consummate, they are not perfected, they are inferior, low, base, wretched, insignificant, limited—thus, those who proclaim a Dhamma other than this, they have missed purity, they are incomplete. |
Evampi titthyā puthuso vadantīti. |
Thus also sectarians speak variously means: |
Titthaṁ vuccati diṭṭhigataṁ. |
'Tittha' (ford, sect) is called a view. |
Titthiyā vuccanti diṭṭhigatikā. |
Sectarians are called those who hold views. |
Puthudiṭṭhiyā puthudiṭṭhigatāni vadanti kathenti bhaṇanti dīpayanti voharantīti—evampi titthyā puthuso vadanti. |
Those of various views speak, assert, declare, explain, use terms for their various views—thus, thus also sectarians speak variously. |
Sandiṭṭhirāgena hi tebhirattāti. |
For they are impassioned by the passion for their own view means: |
Sakāya diṭṭhiyā diṭṭhirāgena rattā abhirattāti—sandiṭṭhirāgena hi tebhirattā. |
By their own view, by the passion for view, they are impassioned, deeply impassioned—thus, for they are impassioned by the passion for their own view. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Aññaṁ ito yābhivadanti dhammaṁ, |
“Those who proclaim a Dhamma other than this, |
Aparaddhā suddhimakevalī te; |
They have missed purity, they are incomplete; |
Evampi titthyā puthuso vadanti, |
Thus also sectarians speak variously, |
Sandiṭṭhirāgena hi tebhirattā”ti. |
For they are impassioned by the passion for their own view.” |
Idheva suddhiṁ iti vādayanti, |
"Here alone is purity," thus they assert, |
Nāññesu dhammesu visuddhimāhu; |
In other Dhammas they say there is no purification; |
Evampi titthyā puthuso niviṭṭhā, |
Thus also sectarians are variously entrenched, |
Sakāyane tattha daḷhaṁ vadānā. |
Asserting strongly there in their own path. |
Idheva suddhiṁ iti vādayantīti. |
"Here alone is purity," thus they assert means: |
Idha suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
Here they assert, declare, explain, use terms for purity, very purity, thorough purity, release, deliverance, complete deliverance. |
“Sassato loko, idameva saccaṁ moghamaññan”ti idha suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharanti. |
“The world is eternal, this alone is true, other (views) are foolish,” here they assert, declare, explain, use terms for purity, very purity, thorough purity, release, deliverance, complete deliverance. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti idha suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharantīti—idheva suddhiṁ iti vādayanti. |
“The world is not eternal… (etc.)… the Tathagata neither exists nor does not exist after death, this alone is true, other (views) are foolish,” here they assert, declare, explain, use terms for purity, very purity, thorough purity, release, deliverance, complete deliverance—thus, "Here alone is purity," thus they assert. |
Nāññesu dhammesu visuddhimāhūti. |
In other Dhammas they say there is no purification means: |
Attano satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ ṭhapetvā sabbe paravāde khipanti ukkhipanti parikkhipanti. |
Setting aside their own teacher, teaching of Dhamma, community, view, path, way, they reject, disparage, and condemn all other doctrines. |
“So satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā parimuccanti vā hīnā nihīnā omakā lāmakā chatukkā parittā”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—nāññesu dhammesu visuddhimāhu. |
“That teacher is not all-knowing, the Dhamma is not well-proclaimed, the community is not well-practiced, the view is not good, the path is not well-declared, the way is not leading out, there is no purity or very purity or thorough purity here, no release or deliverance or complete deliverance, here they do not become pure or very pure or thoroughly pure, they are not released or delivered or completely delivered, they are inferior, low, base, wretched, insignificant, limited,” thus they said, thus they assert, thus they declare, thus they explain, thus they use terms—thus, in other Dhammas they say there is no purification. |
Evampi titthyā puthuso niviṭṭhāti. |
Thus also sectarians are variously entrenched means: |
Titthaṁ vuccati diṭṭhigataṁ. |
'Tittha' (ford, sect) is called a view. |
Titthiyā vuccanti diṭṭhigatikā. |
Sectarians are called those who hold views. |
Puthudiṭṭhiyā puthudiṭṭhigatesu niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti—evampi titthyā puthuso niviṭṭhā. |
Those of various views are entrenched, established, clinging, approached, clung to, resolved upon their various views—thus, thus also sectarians are variously entrenched. |
Sakāyane tattha daḷhaṁ vadānāti. |
Asserting strongly there in their own path means: |
Dhammo sakāyanaṁ, diṭṭhi sakāyanaṁ, paṭipadā sakāyanaṁ, maggo sakāyanaṁ, sakāyane daḷhavādā thiravādā balikavādā avaṭṭhitavādāti—sakāyane tattha daḷhaṁ vadānā. |
Dhamma is their own path, view is their own path, practice is their own path, way is their own path, in their own path they are strong assertors, firm assertors, powerful assertors, established assertors—thus, asserting strongly there in their own path. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Idheva suddhiṁ iti vādayanti, |
“"Here alone is purity," thus they assert, |
Nāññesu dhammesu visuddhimāhu; |
In other Dhammas they say there is no purification; |
Evampi titthyā puthuso niviṭṭhā, |
Thus also sectarians are variously entrenched, |
Sakāyane tattha daḷhaṁ vadānā”ti. |
Asserting strongly there in their own path.” |
Sakāyane vāpi daḷhaṁ vadāno, |
Or asserting strongly in one's own path, |
Kamettha bāloti paraṁ daheyya; |
Whom therein would one consider a fool? |
Sayaṁva so medhagamāvaheyya, |
He himself would bring on strife, |
Paraṁ vadaṁ bālamasuddhidhammaṁ. |
Calling another a fool, of impure Dhamma. |
Sakāyane vāpi daḷhaṁ vadānoti. |
Or asserting strongly in one's own path means: |
Dhammo sakāyanaṁ, diṭṭhi sakāyanaṁ, paṭipadā sakāyanaṁ, maggo sakāyanaṁ, sakāyane daḷhavādo thiravādo balikavādo avaṭṭhitavādoti—sakāyane vāpi daḷhaṁ vadāno. |
Dhamma is their own path, view is their own path, practice is their own path, way is their own path, in their own path one is a strong assertor, firm assertor, powerful assertor, established assertor—thus, or asserting strongly in one's own path. |
Kamettha bāloti paraṁ daheyyāti. |
Whom therein would one consider a fool means: |
Etthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā paraṁ bālato hīnato nihīnato omakato lāmakato chatukkato parittato kaṁ daheyya kaṁ passeyya kaṁ dakkheyya kaṁ olokeyya kaṁ nijjhāyeyya kaṁ upaparikkheyyāti—kamettha bāloti paraṁ daheyya. |
Therein means by one's own view, one's own forbearance, one's own inclination, one's own doctrine, whom would one consider, whom would one see, whom would one observe, whom would one look at, whom would one scrutinize, whom would one examine as a fool, inferior, low, base, wretched, insignificant, limited—thus, whom therein would one consider a fool. |
Sayaṁva so medhagamāvaheyya, paraṁ vadaṁ bālamasuddhidhammanti. |
He himself would bring on strife, calling another a fool, of impure Dhamma means: |
Paro bālo hīno nihīno omako lāmako chatukko paritto asuddhidhammo avisuddhidhammo aparisuddhidhammo avodātadhammoti—evaṁ vadanto evaṁ kathento evaṁ bhaṇanto evaṁ dīpayanto evaṁ voharanto sayameva kalahaṁ bhaṇḍanaṁ viggahaṁ vivādaṁ medhagaṁ āvaheyya samāvaheyya āhareyya samāhareyya ākaḍḍheyya samākaḍḍheyya gaṇheyya parāmaseyya abhiniviseyyāti—sayaṁva so medhagamāvaheyya paraṁ vadaṁ bālamasuddhidhammaṁ. |
The other is a fool, inferior, low, base, wretched, insignificant, limited, of impure Dhamma, of very impure Dhamma, of thoroughly impure Dhamma, of unclear Dhamma—thus speaking, thus asserting, thus declaring, thus explaining, thus using terms, he himself would bring on, would cause, would fetch, would cause to fetch, would draw, would cause to draw, would grasp, would touch upon, would adhere to quarrels, contentions, conflicts, arguments, strife—thus, he himself would bring on strife, calling another a fool, of impure Dhamma. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sakāyane vāpi daḷhaṁ vadāno, |
“Or asserting strongly in one's own path, |
Kamettha bāloti paraṁ daheyya; |
Whom therein would one consider a fool? |
Sayaṁva so medhagamāvaheyya, |
He himself would bring on strife, |
Paraṁ vadaṁ bālamasuddhidhamman”ti. |
Calling another a fool, of impure Dhamma.” |
Vinicchaye ṭhatvā sayaṁ pamāya, |
Standing on a judgment, having measured for oneself, |
Uddhaṁsa lokasmiṁ vivādameti; |
One enters into dispute in the world above; |
Hitvāna sabbāni vinicchayāni, |
Having abandoned all judgments, |
Na medhagaṁ kubbati jantu loke. |
A being creates no strife in the world. |
Vinicchaye ṭhatvā sayaṁ pamāyāti. |
Standing on a judgment, having measured for oneself means: |
Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni. |
Judgments are called the sixty-two views. |
Vinicchayadiṭṭhiyā ṭhatvā patiṭṭhahitvā gaṇhitvā parāmasitvā abhinivisitvāti vinicchaye ṭhatvā. |
Standing on a judgment of views, having stood, established, grasped, touched upon, adhered to the view of judgment—thus, standing on a judgment. |
Sayaṁ pamāyāti sayaṁ pamāya paminitvā. |
Having measured for oneself means having measured, having estimated for oneself. |
“Ayaṁ satthā sabbaññū”ti sayaṁ pamāya paminitvā, “ayaṁ dhammo svākkhāto … ayaṁ gaṇo suppaṭipanno … ayaṁ diṭṭhi bhaddikā … ayaṁ paṭipadā supaññattā … ayaṁ maggo niyyāniko”ti sayaṁ pamāya paminitvāti—vinicchaye ṭhatvā sayaṁ pamāya. |
“This teacher is all-knowing,” having measured, having estimated for oneself, “this Dhamma is well-proclaimed… this community is well-practiced… this view is good… this path is well-declared… this way is leading out,” having measured, having estimated for oneself—thus, standing on a judgment, having measured for oneself. |
Uddhaṁsa lokasmiṁ vivādametīti. |
One enters into dispute in the world above means: |
Uddhaṁso vuccati anāgataṁ. |
'Uddhaṁsa' (above, future) is called the future. |
Attano vādaṁ uddhaṁ ṭhapetvā sayameva kalahaṁ bhaṇḍanaṁ viggahaṁ vivādaṁ medhagaṁ eti upeti upagacchati gaṇhāti parāmasati abhinivisatīti. |
Having placed one's own assertion above, oneself enters into, approaches, goes to, grasps, touches upon, adheres to quarrels, contentions, conflicts, arguments, strife. |
Evampi uddhaṁsa lokasmiṁ vivādameti. |
Thus also, one enters into dispute in the world above. |
Atha vā aññena uddhaṁ vādena saddhiṁ kalahaṁ karoti bhaṇḍanaṁ karoti viggahaṁ karoti vivādaṁ karoti medhagaṁ karoti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti. |
Or, with another assertion above, one makes quarrels, makes contentions, makes conflicts, makes arguments, makes strife—“You do not understand this Dhamma and Vinaya… (etc.)… disentangle it if you can!” |
Evampi uddhaṁsa lokasmiṁ vivādameti. |
Thus also, one enters into dispute in the world above. |
Hitvāna sabbāni vinicchayānīti. |
Having abandoned all judgments means: |
Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni. |
Judgments are called the sixty-two views. |
Diṭṭhivinicchayā sabbe vinicchaye hitvā cajitvā pariccajitvā jahitvā pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—hitvāna sabbāni vinicchayāni. |
Having abandoned, renounced, given up, forsaken, discarded, dispelled, put an end to, brought to non-existence all judgments of views, all judgments—thus, having abandoned all judgments. |
Na medhagaṁ kubbati jantu loketi. |
A being creates no strife in the world means: |
Na kalahaṁ karoti, na bhaṇḍanaṁ karoti, na viggahaṁ karoti, na vivādaṁ karoti, na medhagaṁ karoti. |
He makes no quarrels, he makes no contentions, he makes no conflicts, he makes no arguments, he makes no strife. |
Vuttañhetaṁ bhagavatā—“evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena ca voharati aparāmasan”ti. |
This was said by the Blessed One: “Thus, Aggivessana, a bhikkhu with a liberated mind does not contend with anyone, does not dispute with anyone, and whatever is spoken in the world, he uses it without misapprehending.” |
Jantūti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. |
'Being' means a creature, a man, a human, a person, an individual, a living being, an animal, a creature, an Inda-goer (human), a man. |
Loketi apāyaloke …pe… āyatanaloketi—na medhagaṁ kubbati jantu loketi. |
In the world means in the world of woe… (etc.)… in the world of sense-bases—thus, a being creates no strife in the world. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Vinicchaye ṭhatvā sayaṁ pamāya, |
“Standing on a judgment, having measured for oneself, |
Uddhaṁsa lokasmiṁ vivādameti; |
One enters into dispute in the world above; |
Hitvāna sabbāni vinicchayāni, |
Having abandoned all judgments, |
Na medhagaṁ kubbati jantu loke”ti. |
A being creates no strife in the world.” |
Cūḷabyūhasuttaniddeso dvādasamo. |
The Exposition of the Shorter Discourse on the Array is the twelfth. |
mnd13 |
mnd13 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
13. Mahābyūhasuttaniddesa |
13. Exposition of the Great Discourse on the Array |
Atha mahābyūhasuttaniddesaṁ vakkhati— |
Now the exposition of the Great Discourse on the Array will be told— |
Ye kecime diṭṭhiparibbasānā, |
Whoever are these adherents to views, |
Idameva saccanti ca vādayanti; |
And they assert, "This alone is truth"; |
Sabbeva te nindamanvānayanti, |
All of them indeed incur blame, |
Atho pasaṁsampi labhanti tattha. |
And also they gain praise there. |
Ye kecime diṭṭhiparibbasānāti. |
Whoever are these adherents to views. |
Ye kecīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—ye kecīti. |
"Whoever" means entirely, in every way, all, without remainder, without exception, this is a term of complete inclusion—"whoever". |
Diṭṭhiparibbasānāti. Santeke samaṇabrāhmaṇā diṭṭhigatikā; |
Adherents to views. There are some ascetics and brahmins who are attached to views; |
te dvāsaṭṭhiyā diṭṭhigatānaṁ aññataraññataraṁ diṭṭhigataṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṁvasanti āvasanti parivasanti. |
they, having taken up, grasped, adopted, held onto, and clung to one or another of the sixty-two views, live, dwell, reside, and abide by their own respective views. |
Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; |
Just as householders live in houses, or those who have committed an offense live in (a state of) offense, or those with defilements live in defilements; |
evamevaṁ santeke …pe… parivasantīti—ye kecime diṭṭhiparibbasānā. |
even so, some … (etc.) … abide—whoever are these adherents to views. |
Idameva saccanti ca vādayantīti. |
And they assert, "This alone is truth". |
“Sassato loko, idameva saccaṁ moghamaññan”ti vadanti kathenti bhaṇanti dīpayanti voharanti. |
"The world is eternal, this alone is truth, anything else is false," they say, declare, state, explain, and assert. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti vadanti kathenti bhaṇanti dīpayanti voharantīti—idameva saccanti ca vādayanti. |
"The world is not eternal … (etc.) … the Tathāgata neither exists nor does not exist after death, this alone is truth, anything else is false," they say, declare, state, explain, and assert—and they assert, "This alone is truth." |
Sabbeva te nindamanvānayantīti. |
All of them indeed incur blame. |
Sabbeva te samaṇabrāhmaṇā nindameva anventi, garahameva anventi, akittimeva anventi; |
All those ascetics and brahmins indeed follow blame, indeed follow censure, indeed follow ill repute; |
sabbe ninditāyeva honti, garahitāyeva honti, akittitāyeva hontīti—sabbeva te nindamanvānayanti. |
all are indeed blamed, indeed censured, indeed of ill repute—all of them indeed incur blame. |
Atho pasaṁsampi labhanti tatthāti. |
And also they gain praise there. |
Tattha sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṁsaṁ thomanaṁ kittiṁ vaṇṇahārikaṁ labhanti paṭilabhanti upagacchanti vindantīti—atho pasaṁsampi labhanti tattha. |
There, through their own view, their own approval, their own inclination, their own doctrine, they gain praise, eulogy, fame, commendation, they obtain, they attain, they find—and also they gain praise there. |
Tenāha so nimmito— |
Therefore, the Created One said— |
“Ye kecime diṭṭhiparibbasānā, |
"Whoever are these adherents to views, |
Idameva saccanti ca vādayanti; |
And they assert, 'This alone is truth'; |
Sabbeva te nindamanvānayanti, |
All of them indeed incur blame, |
Atho pasaṁsampi labhanti tatthā”ti. |
And also they gain praise there.” |
Appañhi etaṁ na alaṁ samāya, |
This is insignificant, not enough for peace, |
Duve vivādassa phalāni brūmi; |
Two are the fruits of dispute, I say; |
Etampi disvā na vivādayetha, |
Seeing this too, one should not dispute, |
Khemābhipassaṁ avivādabhūmiṁ. |
Perceiving the non-disputing ground as security. |
Appañhi etaṁ na alaṁ samāyāti. |
This is insignificant, not enough for peace. |
Appañhi etanti appakaṁ etaṁ, omakaṁ etaṁ, thokakaṁ etaṁ, lāmakaṁ etaṁ, chatukkaṁ etaṁ, parittakaṁ etanti—appañhi etaṁ. |
"This is insignificant" means this is little, this is inferior, this is slight, this is base, this is worthless, this is trifling—this is insignificant. |
Na alaṁ samāyāti nālaṁ rāgassa samāya, dosassa samāya, mohassa samāya, kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … sabbakilesānaṁ … sabbaduccaritānaṁ … sabbadarathānaṁ … sabbapariḷāhānaṁ … sabbasantāpānaṁ … sabbākusalābhisaṅkhārānaṁ samāya upasamāya vūpasamāya nibbānāya paṭinissaggāya paṭipassaddhiyāti—appañhi etaṁ na alaṁ samāya. |
"Not enough for peace" means not enough for the calming of passion, for the calming of aversion, for the calming of delusion, for the calming of anger… malice… hypocrisy… contention… envy… stinginess… deceit… craftiness… obstinacy… impetuosity… conceit… arrogance… intoxication… negligence… for the calming, appeasing, tranquillizing, extinguishing, relinquishing, and pacifying of all defilements… all misconduct… all distress… all fevers… all torments… all unwholesome formations—this is insignificant, not enough for peace. |
Duve vivādassa phalāni brūmīti. |
Two are the fruits of dispute, I say. |
Diṭṭhikalahassa diṭṭhibhaṇḍanassa diṭṭhiviggahassa diṭṭhivivādassa diṭṭhimedhagassa dve phalāni honti—jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṁso hoti, sukhadukkhaṁ hoti, somanassadomanassaṁ hoti, iṭṭhāniṭṭhaṁ hoti, anunayapaṭighaṁ hoti, ugghātinigghāti hoti, anurodhavirodho hoti. |
Of quarrels over views, of strife over views, of conflict over views, of dispute over views, of wrangling over views, there are two fruits—there is victory and defeat, there is gain and loss, there is fame and infamy, there is blame and praise, there is pleasure and pain, there is mental joy and sorrow, there is the desired and the undesired, there is attraction and repulsion, there is exaltation and denigration, there is accord and discord. |
Atha vā taṁ kammaṁ nirayasaṁvattanikaṁ, tiracchānayonisaṁvattanikaṁ, pettivisayasaṁvattanikanti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—duve vivādassa phalāni brūmi. |
Or, that action leads to hell, leads to the animal realm, leads to the realm of ghosts, I say, I declare, I teach, I make known, I establish, I open up, I analyze, I make clear, I proclaim—two are the fruits of dispute, I say. |
Etampi disvā na vivādayethāti. |
Seeing this too, one should not dispute. |
Etampi disvāti etaṁ ādīnavaṁ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti—etampi disvā. |
"Seeing this too" means seeing this danger, having seen, weighed, judged, discerned, and made clear in quarrels over views, in strife over views, in conflict over views, in dispute over views, in wrangling over views—seeing this too. |
Na vivādayethāti na kalahaṁ kareyya, na bhaṇḍanaṁ kareyya, na viggahaṁ kareyya, na vivādaṁ kareyya, na medhagaṁ kareyya, kalahaṁ bhaṇḍanaṁ viggahaṁ vivādaṁ medhagaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, kalahā bhaṇḍanā viggahā vivādā medhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—etampi disvā na vivādayetha. |
"One should not dispute" means one should not quarrel, one should not contend, one should not conflict, one should not dispute, one should not wrangle, one should abandon, dispel, bring to an end, make disappear quarrels, contentions, conflicts, disputes, wranglings; one should be aloof from, abstinent from, refrained from, departed from, released from, detached from, dissociated from quarrels, contentions, conflicts, disputes, wranglings, and should dwell with a mind that has transcended limitations—seeing this too, one should not dispute. |
Khemābhipassaṁ avivādabhūminti. |
Perceiving the non-disputing ground as security. |
Avivādabhūmiṁ vuccati amataṁ nibbānaṁ. |
The non-disputing ground is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Etaṁ avivādabhūmiṁ khemato tāṇato leṇato saraṇato abhayato accutato amatato nibbānato passanto dakkhanto olokento nijjhāyanto upaparikkhantoti—khemābhipassaṁ avivādabhūmiṁ. |
Perceiving this non-disputing ground as security, as protection, as shelter, as refuge, as fearlessness, as the unfallen, as the deathless, as Nibbāna, seeing, observing, contemplating, reflecting upon—perceiving the non-disputing ground as security. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Appañhi etaṁ na alaṁ samāya, |
"This is insignificant, not enough for peace, |
Duve vivādassa phalāni brūmi; |
Two are the fruits of dispute, I say; |
Etampi disvā na vivādayetha, |
Seeing this too, one should not dispute, |
Khemābhipassaṁ avivādabhūmin”ti. |
Perceiving the non-disputing ground as security.” |
Yā kācimā sammutiyo puthujjā, |
Whatever common conventions there are, |
Sabbāva etā na upeti vidvā; |
The wise one does not approach any of them; |
Anūpayo so upayaṁ kimeyya, |
He who is without attachment, what attachment could he form, |
Diṭṭhe sute khantimakubbamāno. |
Not forming approval for what is seen or heard? |
Yā kācimā sammutiyo puthujjāti. |
Whatever common conventions there are. |
Yā kācīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—yā kācīti. |
"Whatever" means entirely, in every way, all, without remainder, without exception, this is a term of complete inclusion—"whatever". |
Sammutiyoti. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. |
Conventions. Conventions are called the sixty-two views, the conventions of views. |
Puthujjāti puthujjanehi janitā sammutiyoti puthujjā, puthu nānājanehi janitā vā sammutiyoti puthujjāti—yā kācimā sammutiyo puthujjā. |
"Common" means conventions produced by common people, or conventions produced by various different people, hence "common"—whatever common conventions there are. |
Sabbāva etā na upeti vidvāti. |
The wise one does not approach any of them. |
Vidvā vijjāgato ñāṇī vibhāvī medhāvī. |
The wise one is accomplished in knowledge, possesses wisdom, is discerning, intelligent. |
Sabbāva etā diṭṭhisammutiyo neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti—sabbāva etā na upeti vidvā. |
All these conventions of views he does not go to, does not approach, does not resort to, does not grasp, does not hold onto, does not cling to—the wise one does not approach any of them. |
Anūpayo so upayaṁ kimeyyāti. |
He who is without attachment, what attachment could he form? |
Upayoti dve upayā—taṇhūpayo ca diṭṭhūpayo ca …pe… ayaṁ taṇhūpayo …pe… ayaṁ diṭṭhūpayo. |
Attachment. There are two attachments—attachment of craving and attachment of views … (etc.) … this is attachment of craving … (etc.) … this is attachment of views. |
Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho; |
For him, attachment of craving is abandoned, attachment of views is relinquished; |
taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kiṁ rūpaṁ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniveseyya attā meti. |
due to the abandonment of attachment of craving, due to the relinquishment of attachment of views, a person without attachment, what form could he approach, resort to, grasp, hold onto, cling to as "this is mine"? |
Kiṁ vedanaṁ … kiṁ saññaṁ … kiṁ saṅkhāre … kiṁ viññāṇaṁ … kiṁ gatiṁ … kiṁ upapattiṁ … kiṁ paṭisandhiṁ … kiṁ bhavaṁ … kiṁ saṁsāraṁ … kiṁ vaṭṭaṁ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniveseyyāti—anūpayo so upayaṁ kimeyya. |
What feeling… what perception… what formations… what consciousness… what destiny… what rebirth… what relinking… what existence… what transmigration… what round of existence could he approach, resort to, grasp, hold onto, cling to?—he who is without attachment, what attachment could he form? |
Diṭṭhe sute khantimakubbamānoti. |
Not forming approval for what is seen or heard. |
Diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā khantiṁ akubbamāno chandaṁ akubbamāno pemaṁ akubbamāno rāgaṁ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti—diṭṭhe sute khantimakubbamāno. |
Towards what is seen or the purification by seeing, or what is heard or the purification by hearing, or what is sensed or the purification by sensing, not forming approval, not forming desire, not forming affection, not forming passion, not generating, not producing, not bringing into being, not causing to arise—not forming approval for what is seen or heard. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Yā kācimā sammutiyo puthujjā, |
"Whatever common conventions there are, |
Sabbāva etā na upeti vidvā; |
The wise one does not approach any of them; |
Anūpayo so upayaṁ kimeyya, |
He who is without attachment, what attachment could he form, |
Diṭṭhe sute khantimakubbamāno”ti. |
Not forming approval for what is seen or heard?” |
Sīluttamā saññamenāhu suddhiṁ, |
Those who consider morality supreme say purity is through restraint, |
Vataṁ samādāya upaṭṭhitāse; |
Having undertaken vows, they are established; |
Idheva sikkhema athassa suddhiṁ, |
Let us train here, then there will be purity, |
Bhavūpanītā kusalāvadānā. |
Led on by existence, they speak skilfully. |
Sīluttamā saññamenāhu suddhinti. |
Those who consider morality supreme say purity is through restraint. |
Santeke samaṇabrāhmaṇā sīluttamavādā; |
There are some ascetics and brahmins who hold the doctrine of the supremacy of morality; |
te sīlamattena saññamamattena saṁvaramattena avītikkamamattena suddhiṁ visuddhiṁ parivisuddhiṁ, muttiṁ vimuttiṁ parivimuttiṁ āhaṁsu vadanti kathenti bhaṇanti dīpayanti voharanti. |
they, by mere morality, by mere restraint, by mere control, by mere non-transgression, declare, say, state, explain, and assert purity, complete purity, thorough purity, release, complete release, thorough release. |
Samaṇamuṇḍikāputto evamāha—“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. |
The ascetic Muṇḍikāputta said thus: "Householder, I declare a person endowed with four qualities to be accomplished in skillfulness, supremely skillful, having attained the highest attainment, an invincible ascetic. |
Katamehi catūhi? |
By which four? |
Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpikaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati. |
Here, householder, he does no evil action with the body, speaks no evil speech, thinks no evil thought, lives no evil livelihood. |
Imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ; |
By these four qualities, householder, I declare a person to be accomplished in skillfulness, supremely skillful, having attained the highest attainment, an invincible ascetic; |
evamevaṁ santeke samaṇabrāhmaṇā sīluttamavādā; |
even so, there are some ascetics and brahmins who hold the doctrine of the supremacy of morality; |
te sīlamattena saññamamattena saṁvaramattena avītikkamamattena suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ āhaṁsu vadanti kathenti bhaṇanti dīpayanti voharantī”ti—sīluttamā saññamenāhu suddhiṁ. |
they, by mere morality, by mere restraint, by mere control, by mere non-transgression, declare, say, state, explain, and assert purity, complete purity, thorough purity, release, complete release, thorough release"—those who consider morality supreme say purity is through restraint. |
Vataṁ samādāya upaṭṭhitāseti. |
Having undertaken vows, they are established. |
Vatanti hatthivataṁ vā assavataṁ vā govataṁ vā kukkuravataṁ vā kākavataṁ vā vāsudevavataṁ vā baladevavataṁ vā puṇṇabhaddavataṁ vā maṇibhaddavataṁ vā aggivataṁ vā nāgavataṁ vā supaṇṇavataṁ vā yakkhavataṁ vā asuravataṁ vā gandhabbavataṁ vā mahārājavataṁ vā candavataṁ vā sūriyavataṁ vā indavataṁ vā brahmavataṁ vā devavataṁ vā disāvataṁ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā upaṭṭhitā paccupaṭṭhitā allīnā upagatā ajjhositā adhimuttāti—vataṁ samādāya upaṭṭhitāse. |
Vows means elephant-vow, or horse-vow, or cow-vow, or dog-vow, or crow-vow, or Vāsudeva-vow, or Baladeva-vow, or Puṇṇabhadda-vow, or Maṇibhadda-vow, or fire-vow, or nāga-vow, or supaṇṇa-vow, or yakkha-vow, or asura-vow, or gandhabba-vow, or mahārāja-vow, or moon-vow, or sun-vow, or Indra-vow, or Brahmā-vow, or deva-vow, or direction-vow, having taken up, undertaken, adopted, assumed, grasped, held onto, clung to, they are established, well-established, adhered to, resorted to, settled in, resolved upon—having undertaken vows, they are established. |
Idheva sikkhema athassa suddhinti. |
Let us train here, then there will be purity. |
Idhāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. |
"Here" means in their own view, their own approval, their own inclination, their own doctrine. |
Sikkhemāti sikkhema ācarema samācarema samādāya vattemāti—idheva sikkhema. |
"Let us train" means let us train, let us practice, let us undertake and observe—let us train here. |
Athassa suddhinti athassa suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttinti—idheva sikkhema athassa suddhiṁ. |
"Then there will be purity" means then there will be purity, complete purity, thorough purity, release, complete release, thorough release—"Let us train here, then there will be purity." |
Bhavūpanītā kusalāvadānāti. |
Led on by existence, they speak skilfully. |
Bhavūpanītāti bhavūpanītā bhavūpagatā bhavajjhositā bhavādhimuttāti—bhavūpanītā. |
"Led on by existence" means led on by existence, gone to existence, settled in existence, resolved on existence—led on by existence. |
Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—bhavūpanītā kusalāvadānā. |
"They speak skilfully" means they speak skilfully, speak wisely, speak firmly, speak logically, speak with reason, speak with characteristics, speak with cause, speak with basis, according to their own doctrine—led on by existence, they speak skilfully. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sīluttamā saññamenāhu suddhiṁ, |
"Those who consider morality supreme say purity is through restraint, |
Vataṁ samādāya upaṭṭhitāse; |
Having undertaken vows, they are established; |
Idheva sikkhema athassa suddhiṁ, |
'Let us train here, then there will be purity,' |
Bhavūpanītā kusalāvadānā”ti. |
Led on by existence, they speak skilfully.” |
Sace cuto sīlavatato hoti, |
If one falls from morality and vows, |
Pavedhatī kamma virādhayitvā; |
One trembles, having failed in action; |
Pajappatī patthayatī ca suddhiṁ, |
One yearns and longs for purity, |
Satthāva hīno pavasaṁ gharamhā. |
Like one separated from a caravan, away from home. |
Sace cuto sīlavatato hotīti. |
If one falls from morality and vows. |
Dvīhi kāraṇehi sīlavatato cavati—paravicchindanāya vā cavati, anabhisambhuṇanto vā cavati. |
For two reasons one falls from morality and vows—either one falls due to another's cutting off, or one falls due to not being able to fulfill. |
Kathaṁ paravicchindanāya cavati? |
How does one fall due to another's cutting off? |
Paro vicchindati so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā, parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti. |
Another cuts one off (saying): "That teacher is not all-knowing, the Dhamma is not well-expounded, the Sangha is not well-practicing, the view is not good, the path is not well-proclaimed, the way is not leading out; there is no purity, or complete purity, or thorough purity here, no release, or complete release, or thorough release; here they do not become pure, or completely pure, or thoroughly pure, they are not released, or completely released, or thoroughly released; it is inferior, low, base, worthless, trifling." |
Evaṁ paro vicchindati. |
Thus another cuts one off. |
Evaṁ vicchindiyamāno satthārā cavati, dhammakkhānā cavati, gaṇā cavati, diṭṭhiyā cavati, paṭipadāya cavati, maggato cavati. |
Being thus cut off, one falls from the teacher, falls from the teaching of the Dhamma, falls from the Sangha, falls from the view, falls from the path, falls from the way. |
Evaṁ paravicchindanāya cavati. |
Thus one falls due to another's cutting off. |
Kathaṁ anabhisambhuṇanto cavati? |
How does one fall due to not being able to fulfill? |
Sīlaṁ anabhisambhuṇanto sīlato cavati, vataṁ anabhisambhuṇanto vatato cavati, sīlabbataṁ anabhisambhuṇanto sīlabbatato cavati. |
Not being able to fulfill morality, one falls from morality; not being able to fulfill vows, one falls from vows; not being able to fulfill morality and vows, one falls from morality and vows. |
Evaṁ anabhisambhuṇanto cavatīti—sace cuto sīlavatato hoti. |
Thus one falls due to not being able to fulfill—if one falls from morality and vows. |
Pavedhati kamma virādhayitvāti. |
One trembles, having failed in action. |
Pavedhatīti sīlaṁ vā vataṁ vā sīlabbataṁ vā “viraddhaṁ mayā, aparaddhaṁ mayā, khalitaṁ mayā, galitaṁ mayā, aññāya aparaddho ahan”ti vedhati pavedhati sampavedhatīti—pavedhati. |
"One trembles" means regarding morality or vows or morality-and-vows, (thinking) "I have failed, I have erred, I have stumbled, I have slipped, I have transgressed unknowingly," one trembles, shakes, trembles violently—one trembles. |
Kamma virādhayitvāti puññābhisaṅkhāraṁ vā apuññābhisaṅkhāraṁ vā āneñjābhisaṅkhāraṁ vā “viraddhaṁ mayā, aparaddhaṁ mayā, khalitaṁ mayā, galitaṁ mayā, aññāya aparaddho ahan”ti vedhati pavedhati sampavedhatīti—pavedhati kamma virādhayitvā. |
"Having failed in action" means regarding meritorious formations, or demeritorious formations, or imperturbable formations, (thinking) "I have failed, I have erred, I have stumbled, I have slipped, I have transgressed unknowingly," one trembles, shakes, trembles violently—one trembles, having failed in action. |
Pajappatī patthayatī ca suddhinti. |
One yearns and longs for purity. |
Pajappatīti sīlaṁ vā jappati, vataṁ vā jappati, sīlabbataṁ vā jappati pajappati abhijappatīti—pajappati. |
"One yearns" means one yearns for morality, or yearns for vows, or yearns for morality-and-vows, yearns, craves—one yearns. |
Patthayatī ca suddhinti sīlasuddhiṁ vā pattheti, vatasuddhiṁ vā pattheti, sīlabbatasuddhiṁ vā pattheti piheti abhijappatīti—pajappatī patthayatī ca suddhiṁ. |
"And longs for purity" means one longs for purity of morality, or longs for purity of vows, or longs for purity of morality-and-vows, desires, craves—one yearns and longs for purity. |
Satthāva hīno pavasaṁ gharamhāti. |
Like one separated from a caravan, away from home. |
Yathā puriso gharato nikkhanto satthena pavasaṁ vasanto satthā ohīno, taṁ vā satthaṁ anubandhati sakaṁ vā gharaṁ paccāgacchati; |
Just as a man who has left home, dwelling away with a caravan, is separated from the caravan, he either follows that caravan or returns to his own home; |
evamevaṁ so diṭṭhigatiko taṁ vā satthāraṁ gaṇhāti aññaṁ vā satthāraṁ gaṇhāti, taṁ vā dhammakkhānaṁ gaṇhāti aññaṁ vā dhammakkhānaṁ gaṇhāti, taṁ vā gaṇaṁ gaṇhāti aññaṁ vā gaṇaṁ gaṇhāti, taṁ vā diṭṭhiṁ gaṇhāti aññaṁ vā diṭṭhiṁ gaṇhāti, taṁ vā paṭipadaṁ gaṇhāti aññaṁ vā paṭipadaṁ gaṇhāti, taṁ vā maggaṁ gaṇhāti aññaṁ vā maggaṁ gaṇhāti parāmasati abhinivisatīti—satthāva hīno pavasaṁ gharamhā. |
even so, that holder of views either accepts that teacher or accepts another teacher, either accepts that teaching of the Dhamma or accepts another teaching of the Dhamma, either accepts that group or accepts another group, either accepts that view or accepts another view, either accepts that path or accepts another path, either accepts that way or accepts another way, holds onto, clings to—like one separated from a caravan, away from home. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sace cuto sīlavatato hoti, |
"If one falls from morality and vows, |
Pavedhatī kamma virādhayitvā; |
One trembles, having failed in action; |
Pajappatī patthayatī ca suddhiṁ, |
One yearns and longs for purity, |
Satthāva hīno pavasaṁ gharamhā”ti. |
Like one separated from a caravan, away from home.” |
Sīlabbataṁ vāpi pahāya sabbaṁ, |
Having abandoned all morality and vows, |
Kammañca sāvajjanavajjametaṁ; |
And this action, blameable and blameless; |
Suddhiṁ asuddhinti apatthayāno, |
Not longing for purity or impurity, |
Virato care santimanuggahāya. |
One should wander detached, for the sake of peace. |
Sīlabbataṁ vāpi pahāya sabbanti. |
Having abandoned all morality and vows. |
Sabbā sīlasuddhiyo pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā, sabbā vatasuddhiyo pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā, sabbā sīlabbatasuddhiyo pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—sīlabbataṁ vāpi pahāya sabbaṁ. |
Having abandoned all purifications by morality, having given up, dispelled, brought to an end, made disappear; having abandoned all purifications by vows, having given up, dispelled, brought to an end, made disappear; having abandoned all purifications by morality-and-vows, having given up, dispelled, brought to an end, made disappear—having abandoned all morality and vows. |
Kammañca sāvajjanavajjametanti. |
And this action, blameable and blameless. |
Sāvajjakammaṁ vuccati—kaṇhaṁ kaṇhavipākaṁ. |
Blameable action is called—dark with dark result. |
Anavajjakammaṁ vuccati—sukkaṁ sukkavipākaṁ. |
Blameless action is called—bright with bright result. |
Sāvajjañca kammaṁ anavajjañca kammaṁ pahāya pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—kammañca sāvajjanavajjametaṁ. |
Having abandoned blameable action and blameless action, having given up, dispelled, brought to an end, made disappear—and this action, blameable and blameless. |
Suddhiṁ asuddhinti apatthayānoti. |
Not longing for purity or impurity. |
Asuddhinti asuddhiṁ patthenti, akusale dhamme patthenti. |
"Impurity" means they long for impurity, they long for unwholesome states. |
Suddhinti suddhiṁ patthenti, pañca kāmaguṇe patthenti; |
"Purity" means they long for purity, they long for the five strands of sensual pleasure; |
asuddhiṁ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti; |
they long for impurity, they long for unwholesome states, they long for the five strands of sensual pleasure; |
suddhiṁ patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, asuddhiṁ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti; |
they long for purity, they long for the sixty-two views, they long for impurity, they long for unwholesome states, they long for the five strands of sensual pleasure, they long for the sixty-two views; |
suddhiṁ patthenti; |
they long for purity; |
tedhātuke kusale dhamme patthenti, asuddhiṁ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, tedhātuke kusale dhamme patthenti; |
they long for wholesome states in the three realms, they long for impurity, they long for unwholesome states, they long for the five strands of sensual pleasure, they long for the sixty-two views, they long for wholesome states in the three realms; |
suddhiṁ patthenti, puthujjanakalyāṇakā niyāmāvakkantiṁ patthenti. |
they long for purity, good worldlings long for entry into the fixed course (of righteousness). |
Sekkhā aggadhammaṁ arahattaṁ patthenti. |
Trainees long for the supreme state, Arahantship. |
Arahatte patte arahā neva akusale dhamme pattheti, napi pañca kāmaguṇe pattheti, napi dvāsaṭṭhi diṭṭhigatāni pattheti, napi tedhātuke kusale dhamme pattheti, napi niyāmāvakkantiṁ pattheti, napi aggadhammaṁ arahattaṁ pattheti. |
Having attained Arahantship, the Arahant neither longs for unwholesome states, nor longs for the five strands of sensual pleasure, nor longs for the sixty-two views, nor longs for wholesome states in the three realms, nor longs for entry into the fixed course, nor longs for the supreme state, Arahantship. |
Patthanā samatikkanto arahā vuddhipārihānivītivatto. |
The Arahant has transcended longing, has passed beyond growth and decline. |
So vuṭṭhavāso ciṇṇacaraṇo …pe… jātijarāmaraṇasaṁsāro natthi tassa punabbhavoti—suddhiṁ asuddhinti apatthayāno. |
He has lived the life, done what was to be done … (etc.) … for him there is no rebirth, no cycle of birth, old age, and death—not longing for purity or impurity. |
Virato care santimanuggahāyāti. |
One should wander detached, for the sake of peace. |
Viratoti suddhiasuddhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti—virato. |
"Detached" means aloof from purity and impurity, abstinent, refrained, departed, released, detached, dissociated, dwelling with a mind that has transcended limitations—detached. |
Careti careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—virato care. |
"One should wander" means one should wander, roam, dwell, move, proceed, maintain oneself, sustain oneself, keep oneself going—one should wander detached. |
Santimanuggahāyāti. Santiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo agaṇhanto aparāmasanto anabhinivisantoti—virato care santimanuggahāya. |
"For the sake of peace." Peaces are called the sixty-two views, the peaces of views; not grasping, not holding onto, not clinging to them—one should wander detached, for the sake of peace. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sīlabbataṁ vāpi pahāya sabbaṁ, |
"Having abandoned all morality and vows, |
Kammañca sāvajjanavajjametaṁ; |
And this action, blameable and blameless; |
Suddhiṁ asuddhinti apatthayāno, |
Not longing for purity or impurity, |
Virato care santimanuggahāyā”ti. |
One should wander detached, for the sake of peace.” |
Tamūpanissāya jigucchitaṁ vā, |
Relying on that, or on what is despised, |
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā; |
Or on what is seen, heard, or sensed; |
Uddhaṁsarā suddhimanutthunanti, |
Those who go upstream praise purity, |
Avītataṇhāse bhavābhavesu. |
Their craving for existences here and there unquelled. |
Tamūpanissāya jigucchitaṁ vāti. |
Relying on that, or on what is despised. |
Santeke samaṇabrāhmaṇā tapojigucchavādā tapojigucchasārā tapojigucchanissitā ānissitā allīnā upagatā ajjhositā adhimuttāti—tamūpanissāya jigucchitaṁ vā. |
There are some ascetics and brahmins who hold the doctrine of purification through ascetic revulsion, whose essence is ascetic revulsion, who are dependent on ascetic revulsion, reliant on, adhered to, resorted to, settled in, resolved upon—relying on that, or on what is despised. |
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vāti. |
Or on what is seen, heard, or sensed. |
Diṭṭhaṁ vā diṭṭhasuddhiṁ vā sutaṁ vā sutasuddhiṁ vā mutaṁ vā mutasuddhiṁ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti—atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā. |
Relying on, depending on, grasping, holding onto, clinging to what is seen or purification by seeing, or what is heard or purification by hearing, or what is sensed or purification by sensing—or on what is seen, heard, or sensed. |
Uddhaṁsarā suddhimanutthunantīti. |
Those who go upstream praise purity. |
Santeke samaṇabrāhmaṇā uddhaṁsarāvādā. |
There are some ascetics and brahmins who hold the doctrine of going upstream. |
Katame te samaṇabrāhmaṇā uddhaṁsarāvādā? |
Who are these ascetics and brahmins who hold the doctrine of going upstream? |
Ye te samaṇabrāhmaṇā accantasuddhikā, saṁsārasuddhikā, akiriyadiṭṭhikā, sassatavādā—ime te samaṇabrāhmaṇā uddhaṁsarāvādā. |
Those ascetics and brahmins who are for absolute purity, for purity in saṃsāra, who hold the view of non-action, who are eternalists—these are the ascetics and brahmins who hold the doctrine of going upstream. |
Te saṁsāre suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti—uddhaṁsarā suddhimanutthunanti. |
They praise, say, declare, state, explain, and assert purity, complete purity, thorough purity, release, complete release, thorough release in saṃsāra—those who go upstream praise purity. |
Avītataṇhāse bhavābhavesūti. |
Their craving for existences here and there unquelled. |
Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. |
Craving means craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects. |
Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā avītataṇhā avigatataṇhā acattataṇhā avantataṇhā amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti—avītataṇhāse bhavābhavesu. |
"For existences here and there" means for this existence and that existence, for kamma-existence, for renewed existence, for sensual existence; for kamma-existence, for sensual existence, for renewed existence in the form realm; for kamma-existence, for form realm existence, for renewed existence in the formless realm; for kamma-existence, for formless realm existence, for renewed existence, for repeated existence, for repeated destiny, for repeated rebirth, for repeated relinking, for repeated arising of individuality, their craving is unquelled, unremoved, unabandoned, unvomited, unreleased, uneradicated, unrelinquished—their craving for existences here and there unquelled. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Tamūpanissāya jigucchitaṁ vā, |
"Relying on that, or on what is despised, |
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā; |
Or on what is seen, heard, or sensed; |
Uddhaṁsarā suddhimanutthunanti, |
Those who go upstream praise purity, |
Avītataṇhāse bhavābhavesū”ti. |
Their craving for existences here and there unquelled.” |
Patthayamānassa hi jappitāni, |
For one who longs, there are yearnings, |
Pavedhitaṁ vāpi pakappitesu; |
And agitation concerning what is imagined; |
Cutūpapāto idha yassa natthi, |
He for whom there is no passing away and rebirth here, |
Sa kena vedheyya kuhiṁ va jappe. |
By what could he be agitated, or where could he yearn? |
Patthayamānassa hi jappitānīti. |
For one who longs, there are yearnings. |
Patthanā vuccati taṇhā. |
Longing is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion … (etc.) … covetousness, greed, an unwholesome root. |
Patthayamānassāti patthayamānassa icchamānassa sādiyamānassa pihayamānassa abhijappamānassāti—patthayamānassa hi. |
"For one who longs" means for one who longs, desires, enjoys, yearns, craves—for one who longs, indeed. |
Jappitānīti. Jappanā vuccati taṇhā. |
Yearnings. Yearning is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlanti—patthayamānassa hi jappitāni. |
That which is passion, strong passion … (etc.) … covetousness, greed, an unwholesome root—for one who longs, there are yearnings. |
Pavedhitaṁ vāpi pakappitesūti. |
And agitation concerning what is imagined. |
Pakappanāti dve pakappanā—taṇhāpakappanā ca diṭṭhipakappanā ca …pe… ayaṁ taṇhāpakappanā …pe… ayaṁ diṭṭhipakappanā. |
Imagining. There are two imaginings—imagining due to craving and imagining due to views … (etc.) … this is imagining due to craving … (etc.) … this is imagining due to views. |
Pavedhitaṁ vāpi pakappitesūti. |
And agitation concerning what is imagined. |
Pakappitaṁ vatthuṁ acchedasaṅkinopi vedhenti, acchijjantepi vedhenti, acchinnepi vedhenti; |
Regarding an imagined object, even those who fear its cutting off are agitated, even when it is being cut off they are agitated, even when it is cut off they are agitated; |
pakappitaṁ vatthuṁ vipariṇāmasaṅkinopi vedhenti, vipariṇamantepi vedhenti, vipariṇatepi vedhenti pavedhenti sampavedhentīti—pavedhitaṁ vāpi pakappitesu. |
regarding an imagined object, even those who fear its change are agitated, even when it is changing they are agitated, even when it has changed they are agitated, they shake, they tremble violently—and agitation concerning what is imagined. |
Cutūpapāto idha yassa natthīti. |
He for whom there is no passing away and rebirth here. |
Yassāti arahato khīṇāsavassa. |
"He for whom" means for the Arahant, whose cankers are destroyed. |
Yassa gamanaṁ āgamanaṁ gamanāgamanaṁ kālaṁ gati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarāmaraṇañca natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—cutūpapāto idha yassa natthi. |
He for whom going, coming, going and coming, time, destiny, existence and non-existence, passing away and rebirth, arising, breaking up, birth, old age and death do not exist, are not present, are not found, are not obtainable; they are abandoned, cut off, calmed, pacified, incapable of future arising, burnt by the fire of knowledge—he for whom there is no passing away and rebirth here. |
Sa kena vedheyya kuhiṁ va jappeti. |
By what could he be agitated, or where could he yearn? |
So kena rāgena vedheyya, kena dosena vedheyya, kena mohena vedheyya, kena mānena vedheyya, kāya diṭṭhiyā vedheyya, kena uddhaccena vedheyya, kāya vicikicchāya vedheyya, kehi anusayehi vedheyya—rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. |
By what passion could he be agitated, by what aversion could he be agitated, by what delusion could he be agitated, by what conceit could he be agitated, by what view could he be agitated, by what restlessness could he be agitated, by what doubt could he be agitated, by what underlying tendencies could he be agitated—as "impassioned" or "averse" or "deluded" or "bound" or "grasped" or "distracted" or "unsettled" or "stubborn." |
Te abhisaṅkhārā pahīnā; |
Those formations are abandoned; |
abhisaṅkhārānaṁ pahīnattā gatiyā kena vedheyya—nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so hetu natthi paccayo natthi kāraṇaṁ natthi yena vedheyya pavedheyya sampavedheyyāti—sa kena vedheyya. |
due to the abandonment of formations, by what destiny could he be agitated—as an inhabitant of hell, or one born in the animal realm, or one in the realm of ghosts, or a human, or a god, or one with form, or one without form, or one with perception, or one without perception, or one with neither perception nor non-perception; that cause does not exist, that condition does not exist, that reason does not exist by which he could be agitated, shake, tremble violently—by what could he be agitated. |
Kuhiṁva jappeti kuhiṁ vā jappeyya kimhi jappeyya, kattha jappeyya pajappeyya abhijappeyyāti—sa kena vedheyya kuhiṁ va jappe. |
"Or where could he yearn?" means where could he yearn, in what could he yearn, in which place could he yearn, crave, covet?—by what could he be agitated, or where could he yearn? |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Patthayamānassa hi jappitāni, |
"For one who longs, there are yearnings, |
Pavedhitaṁ vāpi pakappitesu; |
And agitation concerning what is imagined; |
Cutūpapāto idha yassa natthi, |
He for whom there is no passing away and rebirth here, |
Sa kena vedheyya kuhiṁ va jappe”ti. |
By what could he be agitated, or where could he yearn?” |
Yamāhu dhammaṁ paramanti eke, |
What some call the supreme Dhamma, |
Tameva hīnanti panāhu aññe; |
Others call that same thing inferior; |
Sacco nu vādo katamo imesaṁ, |
Which of their assertions is true? |
Sabbeva hīme kusalāvadānā. |
For all these speak skilfully. |
Yamāhu dhammaṁ paramanti eketi. |
What some call the supreme Dhamma. |
Yaṁ dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ eke samaṇabrāhmaṇā “idaṁ paramaṁ aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaran”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—yamāhu dhammaṁ paramanti eke. |
What Dhamma, view, path, way some ascetics and brahmins (call) "this is supreme, highest, best, most distinguished, foremost, ultimate, excellent," thus they have said, thus they declare, thus they state, thus they explain, thus they assert—what some call the supreme Dhamma. |
Tameva hīnanti panāhu aññeti tameva dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ eke samaṇabrāhmaṇā “hīnaṁ etaṁ, nihīnaṁ etaṁ, omakaṁ etaṁ, lāmakaṁ etaṁ, chatukkaṁ etaṁ, parittakaṁ etan”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—tameva hīnanti panāhu aññe. |
Others call that same thing inferior: that same Dhamma, view, path, way some ascetics and brahmins (call) "this is inferior, this is low, this is base, this is worthless, this is trifling," thus they have said, thus they declare, thus they state, thus they explain, thus they assert—others call that same thing inferior. |
Sacco nu vādo katamo imesanti. |
Which of their assertions is true? |
Imesaṁ samaṇabrāhmaṇānaṁ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti—sacco nu vādo katamo imesaṁ. |
Which assertion of these ascetics and brahmins is true, real, actual, factual, as it is, not otherwise?—Which of their assertions is true? |
Sabbeva hīme kusalāvadānāti. |
For all these speak skilfully. |
Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti—sabbeva hīme kusalāvadānā. |
All these ascetics and brahmins speak skilfully, speak wisely, speak firmly, speak logically, speak with reason, speak with characteristics, speak with cause, speak with basis, according to their own doctrine—for all these speak skilfully. |
Tenāha so nimmito— |
Therefore, the Created One said— |
“Yamāhu dhammaṁ paramanti eke, |
"What some call the supreme Dhamma, |
Tameva hīnanti panāhu aññe; |
Others call that same thing inferior; |
Sacco nu vādo katamo imesaṁ, |
Which of their assertions is true? |
Sabbeva hīme kusalāvadānā”ti. |
For all these speak skilfully.” |
Sakañhi dhammaṁ paripuṇṇamāhu, |
Indeed, they call their own Dhamma perfect, |
Aññassa dhammaṁ pana hīnamāhu; |
But the Dhamma of another they call inferior; |
Evampi viggayha vivādayanti, |
Thus also, contending, they dispute, |
Sakaṁ sakaṁ sammutimāhu saccaṁ. |
Each calls their own convention true. |
Sakañhi dhammaṁ paripuṇṇamāhūti sakaṁ dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ eke samaṇabrāhmaṇā “idaṁ samattaṁ paripuṇṇaṁ anoman”ti, evamāhaṁsu …pe… evaṁ voharantīti—sakañhi dhammaṁ paripuṇṇamāhu. |
Indeed, they call their own Dhamma perfect: their own Dhamma, view, path, way some ascetics and brahmins (call) "this is complete, perfect, not deficient," thus they have said … (etc.) … thus they assert—indeed, they call their own Dhamma perfect. |
Aññassa dhammaṁ pana hīnamāhūti. |
But the Dhamma of another they call inferior. |
Aññassa dhammaṁ diṭṭhiṁ paṭipadaṁ maggaṁ eke samaṇabrāhmaṇā “hīnaṁ etaṁ, nihīnaṁ etaṁ, omakaṁ etaṁ, lāmakaṁ etaṁ, chatukkaṁ etaṁ, parittakaṁ etan”ti, evamāhaṁsu evaṁ kathenti evaṁ bhaṇanti evaṁ dīpayanti evaṁ voharantīti—aññassa dhammaṁ pana hīnamāhu. |
The Dhamma, view, path, way of another, some ascetics and brahmins (call) "this is inferior, this is low, this is base, this is worthless, this is trifling," thus they have said, thus they declare, thus they state, thus they explain, thus they assert—but the Dhamma of another they call inferior. |
Evampi viggayha vivādayantīti evaṁ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṁ karonti, bhaṇḍanaṁ karonti, viggahaṁ karonti, vivādaṁ karonti, medhagaṁ karonti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti—evampi viggayha vivādayanti. |
Thus also, contending, they dispute: thus having taken up, grasped, adopted, held onto, and clung to, they dispute, they quarrel, they contend, they conflict, they dispute, they wrangle—"You do not understand this Dhamma-Vinaya … (etc.) … refute it if you can!"—thus also, contending, they dispute. |
Sakaṁ sakaṁ sammutimāhu saccanti. |
Each calls their own convention true. |
“Sassato loko, idameva saccaṁ moghamaññan”ti—sakaṁ sakaṁ sammutimāhu saccaṁ. |
"The world is eternal, this alone is truth, anything else is false"—each calls their own convention true. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti—sakaṁ sakaṁ sammutimāhu saccaṁ. |
"The world is not eternal … (etc.) … the Tathāgata neither exists nor does not exist after death, this alone is truth, anything else is false"—each calls their own convention true. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sakañhi dhammaṁ paripuṇṇamāhu, |
"Indeed, they call their own Dhamma perfect, |
Aññassa dhammaṁ pana hīnamāhu; |
But the Dhamma of another they call inferior; |
Evampi viggayha vivādayanti, |
Thus also, contending, they dispute, |
Sakaṁ sakaṁ sammutimāhu saccan”ti. |
Each calls their own convention true.” |
Parassa ce vambhayitena hīno, |
If by another's disparagement one is inferior, |
Na koci dhammesu visesi assa; |
No one would be distinguished in the Dhammas; |
Puthū hi aññassa vadanti dhammaṁ, |
For many speak of another's Dhamma, |
Nihīnato samhi daḷhaṁ vadānā. |
As inferior, while strongly asserting their own. |
Parassa ce vambhayitena hīnoti parassa ce vambhayitakāraṇā ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti—parassa ce vambhayitena hīno. |
If by another's disparagement one is inferior: if, because of another's disparagement, because of blame, because of censure, because of reproach, another becomes a fool, inferior, low, base, worthless, trifling—if by another's disparagement one is inferior. |
Na koci dhammesu visesi assāti. |
No one would be distinguished in the Dhammas. |
Dhammesu na koci aggo seṭṭho visiṭṭho pāmokkho uttamo pavaro assāti—na koci dhammesu visesi assa. |
In the Dhammas, no one would be supreme, best, most distinguished, foremost, ultimate, excellent—no one would be distinguished in the Dhammas. |
Puthū hi aññassa vadanti dhammaṁ, nihīnatoti. |
For many speak of another's Dhamma as inferior. |
Bahukāpi bahūnaṁ dhammaṁ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, bahukāpi ekassa dhammaṁ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi bahūnaṁ dhammaṁ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi ekassa dhammaṁ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittatoti—puthū hi aññassa vadanti dhammaṁ. |
Many speak of the Dhamma of many, reproach, blame, censure as inferior, low, base, worthless, trifling; many speak of the Dhamma of one, reproach, blame, censure as inferior, low, base, worthless, trifling; one speaks of the Dhamma of many, reproaches, blames, censures as inferior, low, base, worthless, trifling; one speaks of the Dhamma of one, reproaches, blames, censures as inferior, low, base, worthless, trifling—for many speak of another's Dhamma. |
Nihīnato samhi daḷhaṁ vadānāti. |
As inferior, while strongly asserting their own. |
Dhammo sakāyanaṁ, diṭṭhi sakāyanaṁ, paṭipadā sakāyanaṁ, maggo sakāyanaṁ, sakāyane daḷhavādā thiravādā balikavādā aṭṭhitavādāti—nihīnato samhi daḷhaṁ vadānā. |
Their own Dhamma, their own view, their own path, their own way; in their own path they are strong assertors, firm assertors, powerful assertors, established assertors—as inferior, while strongly asserting their own. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Parassa ce vambhayitena hīno, |
"If by another's disparagement one is inferior, |
Na koci dhammesu visesi assa; |
No one would be distinguished in the Dhammas; |
Puthū hi aññassa vadanti dhammaṁ, |
For many speak of another's Dhamma, |
Nihīnato samhi daḷhaṁ vadānā”ti. |
As inferior, while strongly asserting their own.” |
Saddhammapūjāpi nesaṁ tatheva, |
Their veneration of the good Dhamma is also just so, |
Yathā pasaṁsanti sakāyanāni; |
As they praise their own paths; |
Sabbeva vādā tathiyā bhaveyyuṁ, |
All assertions would then be true, |
Suddhī hi nesaṁ paccattameva. |
For purity for them is indeed individual. |
Saddhammapūjāpi nesaṁ tathevāti. |
Their veneration of the good Dhamma is also just so. |
Katamā saddhammapūjā? |
What is veneration of the good Dhamma? |
Sakaṁ satthāraṁ sakkaroti garuṁ karoti māneti pūjeti “ayaṁ satthā sabbaññū”ti—ayaṁ saddhammapūjā. |
One respects, reveres, honors, venerates one's own teacher (thinking) "This teacher is all-knowing"—this is veneration of the good Dhamma. |
Sakaṁ dhammakkhānaṁ sakaṁ gaṇaṁ sakaṁ diṭṭhiṁ sakaṁ paṭipadaṁ sakaṁ maggaṁ sakkaroti garuṁ karoti māneti pūjeti “ayaṁ maggo niyyāniko”ti—ayaṁ saddhammapūjā. |
One respects, reveres, honors, venerates one's own teaching of the Dhamma, one's own group, one's own view, one's own path, one's own way (thinking) "This way is leading out"—this is veneration of the good Dhamma. |
Saddhammapūjāpi nesaṁ tathevāti saddhammapūjā tathā tacchā bhūtā yāthāvā aviparītāti—saddhammapūjāpi nesaṁ tatheva. |
Their veneration of the good Dhamma is also just so, means the veneration of the good Dhamma is thus true, real, factual, as it is, not otherwise—their veneration of the good Dhamma is also just so. |
Yathā pasaṁsanti sakāyanānīti. |
As they praise their own paths. |
Dhammo sakāyanaṁ diṭṭhi sakāyanaṁ paṭipadā sakāyanaṁ maggo sakāyanaṁ, sakāyanāni pasaṁsanti thomenti kittenti vaṇṇentīti—yathā pasaṁsanti sakāyanāni. |
Their own Dhamma, their own view, their own path, their own way; they praise, eulogize, extol, commend their own paths—as they praise their own paths. |
Sabbeva vādā tathiyā bhaveyyunti sabbeva vādā tathā tacchā bhūtā yāthāvā aviparītā bhaveyyunti—sabbeva vādā tathiyā bhaveyyuṁ. |
All assertions would then be true: all assertions would then be true, real, factual, as they are, not otherwise—all assertions would then be true. |
Suddhī hi nesaṁ paccattamevāti. |
For purity for them is indeed individual. |
Paccattameva tesaṁ samaṇabrāhmaṇānaṁ suddhi visuddhi parisuddhi, mutti vimutti parimuttīti—suddhī hi nesaṁ paccattameva. |
Indeed, for those ascetics and brahmins, purity, complete purity, thorough purity, release, complete release, thorough release is individual—for purity for them is indeed individual. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Saddhammapūjāpi nesaṁ tatheva, |
"Their veneration of the good Dhamma is also just so, |
Yathā pasaṁsanti sakāyanāni; |
As they praise their own paths; |
Sabbeva vādā tathiyā bhaveyyuṁ, |
All assertions would then be true, |
Suddhī hi nesaṁ paccattamevā”ti. |
For purity for them is indeed individual.” |
Na brāhmaṇassa paraneyyamatthi, |
For a brahmin, there is nothing to be led by another, |
Dhammesu niccheyya samuggahītaṁ; |
Having decided and thoroughly grasped in the Dhammas; |
Tasmā vivādāni upātivatto, |
Therefore, he has overcome disputes, |
Na hi seṭṭhato passati dhammamaññaṁ. |
For he does not see any other Dhamma as superior. |
Na brāhmaṇassa paraneyyamatthīti. |
For a brahmin, there is nothing to be led by another. |
Nāti paṭikkhepo. |
"Na" (not) is a negation. |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo …pe… asito tādi pavuccate sa brahmā. |
"Brahmin" means because of having cast off seven things, he is a brahmin … (etc.) … unattached, such a one is called a Brahma. |
Na brāhmaṇassa paraneyyamatthīti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. |
"For a brahmin, there is nothing to be led by another" means for a brahmin there is no state of being led by another, a brahmin is not led by another, not reliant on another, not conditioned by another, not dependent on another; he knows, sees, undeluded, clearly comprehending, mindful. |
“Sabbe saṅkhārā aniccā”ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. |
"All conditioned things are impermanent"—for a brahmin there is no state of being led by another, a brahmin is not led by another, not reliant on another, not conditioned by another, not dependent on another; he knows, sees, undeluded, clearly comprehending, mindful. |
“Sabbe saṅkhārā dukkhā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissatoti—na brāhmaṇassa paraneyyamatthi. |
"All conditioned things are suffering" … (etc.) … "whatever is subject to origination is all subject to cessation"—for a brahmin there is no state of being led by another, a brahmin is not led by another, not reliant on another, not conditioned by another, not dependent on another; he knows, sees, undeluded, clearly comprehending, mindful—for a brahmin, there is nothing to be led by another. |
Dhammesu niccheyya samuggahītanti. |
Having decided and thoroughly grasped in the Dhammas. |
Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. |
"In the Dhammas" means in the sixty-two views. |
Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
"Having decided" means having investigated, discriminated, examined, thoroughly examined, weighed, judged, discerned, made clear. |
Samuggahītanti odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho “idaṁ saccaṁ tathaṁ bhūtaṁ yāthāvaṁ aviparītan”ti gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti—dhammesu niccheyya samuggahītaṁ. |
"Thoroughly grasped" means limited grasping, hole-grasping, selective grasping, partial grasping, accumulated grasping, collective grasping (of the idea) "this is true, real, factual, as it is, not otherwise," what is grasped, held onto, clung to, settled in, resolved upon, does not exist, is not present, is not found, is not obtainable; it is abandoned, cut off, calmed, pacified, incapable of future arising, burnt by the fire of knowledge—having decided and thoroughly grasped in the Dhammas. |
Tasmā vivādāni upātivattoti. |
Therefore, he has overcome disputes. |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni upātivatto atikkanto samatikkanto vītivattoti—tasmā vivādāni upātivatto. |
"Therefore" means therefore, for that reason, on that account, for that cause, due to that, quarrels over views, strife over views, conflicts over views, disputes over views, wranglings over views, he has overcome, surpassed, transcended, gone beyond—therefore, he has overcome disputes. |
Na hi seṭṭhato passati dhammamaññanti. |
For he does not see any other Dhamma as superior. |
Aññaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā, aggaṁ seṭṭhaṁ visiṭṭhaṁ pāmokkhaṁ uttamaṁ pavaraṁ dhammaṁ na passati na dakkhati na oloketi na nijjhāyati na upaparikkhatīti—na hi seṭṭhato passati dhammamaññaṁ. |
Another teacher, teaching of the Dhamma, group, view, path, way, other than the foundations of mindfulness, other than the right efforts, other than the bases of power, other than the faculties, other than the powers, other than the factors of enlightenment, other than the Noble Eightfold Path, he does not see, behold, observe, contemplate, examine any Dhamma as supreme, best, most distinguished, foremost, ultimate, excellent—for he does not see any other Dhamma as superior. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Na brāhmaṇassa paraneyyamatthi, |
"For a brahmin, there is nothing to be led by another, |
Dhammesu niccheyya samuggahītaṁ; |
Having decided and thoroughly grasped in the Dhammas; |
Tasmā vivādāni upātivatto, |
Therefore, he has overcome disputes, |
Na hi seṭṭhato passati dhammamaññan”ti. |
For he does not see any other Dhamma as superior.” |
Jānāmi passāmi tatheva etaṁ, |
I know, I see, it is just so, |
Diṭṭhiyā eke paccenti suddhiṁ; |
Some realize purity through views; |
Adakkhi ce kiñhi tumassa tena, |
If one has seen, what is that to you? |
Atisitvā aññena vadanti suddhiṁ. |
Transcending, they speak of purity through another. |
Jānāmi passāmi tatheva etanti. |
I know, I see, it is just so. |
Jānāmīti paracittañāṇena vā jānāmi, pubbenivāsānussatiñāṇena vā jānāmi. |
"I know" means I know by knowledge of others' minds, or I know by knowledge of past lives. |
Passāmīti maṁsacakkhunā vā passāmi, dibbena cakkhunā vā passāmi. |
"I see" means I see with the fleshly eye, or I see with the divine eye. |
Tatheva etanti etaṁ tathaṁ tacchaṁ bhūtaṁ yāthāvaṁ aviparītanti—jānāmi passāmi tatheva etaṁ. |
"It is just so" means this is true, real, factual, as it is, not otherwise—"I know, I see, it is just so." |
Diṭṭhiyā eke paccenti suddhinti. |
Some realize purity through views. |
Diṭṭhiyā eke samaṇabrāhmaṇā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ paccenti. |
Through views, some ascetics and brahmins realize purity, complete purity, thorough purity, release, complete release, thorough release. |
“Sassato loko, idameva saccaṁ moghamaññan”ti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ paccenti. |
"The world is eternal, this alone is truth, anything else is false"—through this view some ascetics and brahmins realize purity, complete purity, thorough purity, release, complete release, thorough release. |
“Asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ paccentīti—diṭṭhiyā eke paccenti suddhiṁ. |
"The world is not eternal … (etc.) … the Tathāgata neither exists nor does not exist after death, this alone is truth, anything else is false"—through this view some ascetics and brahmins realize purity, complete purity, thorough purity, release, complete release, thorough release—some realize purity through views. |
Adakkhi ce kiñhi tumassa tenāti. |
If one has seen, what is that to you? |
Adakkhīti paracittañāṇena vā adakkhi, pubbenivāsānussatiñāṇena vā adakkhi, maṁsacakkhunā vā adakkhi, dibbena cakkhunā vā adakkhīti—adakkhi ce. |
"If one has seen" means if one has seen by knowledge of others' minds, or has seen by knowledge of past lives, or has seen with the fleshly eye, or has seen with the divine eye—if one has seen. |
Kiñhi tumassa tenāti. |
What is that to you? |
Tassa tena dassanena kiṁ kataṁ? |
What is done by that seeing of his? |
Na dukkhapariññā atthi, na samudayassa pahānaṁ atthi, na maggabhāvanā atthi, na phalasacchikiriyā atthi, na rāgassa samucchedapahānaṁ atthi, na dosassa samucchedapahānaṁ atthi, na mohassa samucchedapahānaṁ atthi, na kilesānaṁ samucchedapahānaṁ atthi, na saṁsāravaṭṭassa upacchedo atthīti—adakkhi ce kiñhi tumassa tena. |
There is no full understanding of suffering, there is no abandonment of the origin (of suffering), there is no development of the path, there is no realization of the fruit, there is no eradication and abandonment of passion, there is no eradication and abandonment of aversion, there is no eradication and abandonment of delusion, there is no eradication and abandonment of defilements, there is no cutting off of the round of saṃsāra—if one has seen, what is that to you? |
Atisitvā aññena vadanti suddhinti te titthiyā suddhimaggaṁ visuddhimaggaṁ parisuddhimaggaṁ vodātamaggaṁ parivodātamaggaṁ atikkamitvā samatikkamitvā vītivattitvā aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharantīti. |
Transcending, they speak of purity through another: those sectarians, having surpassed, transcended, gone beyond the path to purity, the path to complete purity, the path to thorough purity, the path to cleansing, the path to thorough cleansing, other than the foundations of mindfulness, other than the right efforts, other than the bases of power, other than the faculties, other than the powers, other than the factors of enlightenment, other than the Noble Eightfold Path, speak of, declare, state, explain, assert purity, complete purity, thorough purity, release, complete release, thorough release. |
Evampi atisitvā aññena vadanti suddhiṁ. |
Thus also, transcending, they speak of purity through another. |
Atha vā buddhā ca buddhasāvakā ca paccekabuddhā ca tesaṁ titthiyānaṁ asuddhimaggaṁ avisuddhimaggaṁ aparisuddhimaggaṁ avodātamaggaṁ aparivodātamaggaṁ atikkamitvā samatikkamitvā vītivattitvā catūhi satipaṭṭhānehi catūhi sammappadhānehi catūhi iddhipādehi pañcahi indriyehi pañcahi balehi sattahi bojjhaṅgehi ariyena aṭṭhaṅgikena maggena suddhiṁ visuddhiṁ parisuddhiṁ, muttiṁ vimuttiṁ parimuttiṁ vadanti kathenti bhaṇanti dīpayanti voharantīti—evampi atisitvā aññena vadanti suddhiṁ. |
Or, Buddhas, disciples of Buddhas, and Paccekabuddhas, having surpassed, transcended, gone beyond the impure path, the incompletely pure path, the not thoroughly pure path, the uncleansed path, the not thoroughly cleansed path of those sectarians, by means of the four foundations of mindfulness, the four right efforts, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, speak of, declare, state, explain, assert purity, complete purity, thorough purity, release, complete release, thorough release—thus also, transcending, they speak of purity through another. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Jānāmi passāmi tatheva etaṁ, |
I know, I see, it is just so, |
Diṭṭhiyā eke paccenti suddhiṁ; |
Some realize purity through views; |
Adakkhi ce kiñhi tumassa tena, |
If one has seen, what is that to you? |
Atisitvā aññena vadanti suddhin”ti. |
Transcending, they speak of purity through another.” |
Passaṁ naro dakkhati nāmarūpaṁ, |
A person seeing, sees name-and-form, |
Disvāna vā ñassati tānimeva; |
And having seen, will know just those; |
Kāmaṁ bahuṁ passatu appakaṁ vā, |
Let him see much or little, as he likes, |
Na hi tena suddhiṁ kusalā vadanti. |
Not by that do the skilful speak of purity. |
Passaṁ naro dakkhati nāmarūpanti passaṁ naro dakkhati paracittañāṇena vā passanto, pubbenivāsānussatiñāṇena vā passanto, maṁsacakkhunā vā passanto, dibbena cakkhunā vā passanto nāmarūpaṁyeva dakkhati niccato sukhato attato, na tesaṁ dhammānaṁ samudayaṁ vā atthaṅgamaṁ vā assādaṁ vā ādīnavaṁ vā nissaraṇaṁ vā dakkhatīti—passaṁ naro dakkhati nāmarūpaṁ. |
A person seeing, sees name-and-form: a person seeing, seeing by knowledge of others' minds, or seeing by knowledge of past lives, or seeing with the fleshly eye, or seeing with the divine eye, sees only name-and-form as permanent, as pleasant, as self, and does not see the origin, or the cessation, or the gratification, or the danger, or the escape from those things—a person seeing, sees name-and-form. |
Disvāna vā ñassati tānimevāti. |
And having seen, will know just those. |
Disvāti paracittañāṇena vā disvā, pubbenivāsānussatiñāṇena vā disvā, maṁsacakkhunā vā disvā, dibbena cakkhunā vā disvā, nāmarūpaṁyeva disvā ñassati niccato sukhato attato, na tesaṁ dhammānaṁ samudayaṁ vā atthaṅgamaṁ vā assādaṁ vā ādīnavaṁ vā nissaraṇaṁ vā ñassatīti—disvāna vā ñassati tānimeva. |
"Having seen" means having seen by knowledge of others' minds, or having seen by knowledge of past lives, or having seen with the fleshly eye, or having seen with the divine eye, having seen only name-and-form, one will know it as permanent, as pleasant, as self, and will not know the origin, or the cessation, or the gratification, or the danger, or the escape from those things—and having seen, will know just those. |
Kāmaṁ bahuṁ passatu appakaṁ vāti. |
Let him see much or little, as he likes. |
Kāmaṁ bahukaṁ vā passanto nāmarūpaṁ appakaṁ vā niccato sukhato attatoti—kāmaṁ bahuṁ passatu appakaṁ vā. |
As he likes, seeing much name-and-form or little as permanent, as pleasant, as self—let him see much or little, as he likes. |
Na hi tena suddhiṁ kusalā vadantīti. |
Not by that do the skilful speak of purity. |
Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā paracittañāṇena vā pubbenivāsānussatiñāṇena vā maṁsacakkhunā vā dibbena cakkhunā vā nāmarūpadassanena suddhiṁ visuddhiṁ parisuddhiṁ muttiṁ vimuttiṁ parimuttiṁ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti—na hi tena suddhiṁ kusalā vadanti. |
"The skilful" means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right efforts, skilled in the bases of power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna; those skilful ones, by knowledge of others' minds, or by knowledge of past lives, or by the fleshly eye, or by the divine eye, by the mere seeing of name-and-form, do not speak of, declare, state, explain, assert purity, complete purity, thorough purity, release, complete release, thorough release—not by that do the skilful speak of purity. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Passaṁ naro dakkhati nāmarūpaṁ, |
"A person seeing, sees name-and-form, |
Disvāna vā ñassati tānimeva; |
And having seen, will know just those; |
Kāmaṁ bahuṁ passatu appakaṁ vā, |
Let him see much or little, as he likes, |
Na hi tena suddhiṁ kusalā vadantī”ti. |
Not by that do the skilful speak of purity.” |
Nivissavādī na hi subbināyo, |
A dogmatic asserter is indeed not easy to guide, |
Pakappitā diṭṭhipurakkharāno; |
Having fabricated views, he puts them foremost; |
Yaṁ nissito tattha subhaṁ vadāno, |
Whatever he relies on, thereof he speaks well, |
Suddhiṁ vado tattha tathaddasā so. |
Speaking of purity, he has seen it so there. |
Nivissavādī na hi subbināyoti. |
A dogmatic asserter is indeed not easy to guide. |
“Sassato loko, idameva saccaṁ moghamaññan”ti nivissavādī, “asassato loko …pe… neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti—nivissavādī. |
"The world is eternal, this alone is truth, anything else is false"—he is a dogmatic asserter; "The world is not eternal … (etc.) … the Tathāgata neither exists nor does not exist after death, this alone is truth, anything else is false"—he is a dogmatic asserter. |
Na hi subbināyoti. |
Indeed not easy to guide. |
Nivissavādī dubbinayo duppaññāpayo dunnijjhāpayo duppekkhāpayo duppasādayoti—nivissavādī na hi subbināyo. |
A dogmatic asserter is difficult to discipline, difficult to make understand, difficult to make reflect, difficult to make consider, difficult to make serene—a dogmatic asserter is indeed not easy to guide. |
Pakappitā diṭṭhipurakkharānoti. |
Having fabricated views, he puts them foremost. |
Kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhiṁ purekkhato katvā carati. |
Having imagined, fabricated, constructed, established views, he proceeds making them foremost. |
Diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo diṭṭhiyā parivārito caratīti—pakappitā diṭṭhipurakkharāno. |
With views as his banner, views as his emblem, views as his sovereign, surrounded by views he proceeds—having fabricated views, he puts them foremost. |
Yaṁ nissito tattha subhaṁ vadānoti. |
Whatever he relies on, thereof he speaks well. |
Yaṁ nissitoti yaṁ satthāraṁ dhammakkhānaṁ gaṇaṁ diṭṭhiṁ paṭipadaṁ maggaṁ nissito ānissito allīno upagato ajjhosito adhimuttoti—yaṁ nissito. |
"Whatever he relies on" means whatever teacher, teaching of the Dhamma, group, view, path, way he relies on, depends on, adheres to, resorts to, settles in, is resolved upon—whatever he relies on. |
Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. |
"Thereof" means of his own view, his own approval, his own inclination, his own doctrine. |
Subhaṁ vadānoti subhavādo sobhanavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti—yaṁ nissito tattha subhaṁ vadāno. |
"He speaks well" means he speaks well of it, speaks beautifully of it, speaks wisely of it, speaks firmly of it, speaks logically of it, speaks with reason of it, speaks with characteristics of it, speaks with cause of it, speaks with basis of it, according to his own doctrine—whatever he relies on, thereof he speaks well. |
Suddhiṁ vado tattha tathaddasā soti. |
Speaking of purity, he has seen it so there. |
Suddhivādo visuddhivādo parisuddhivādo vodātavādo parivodātavādo. |
He speaks of purity, speaks of complete purity, speaks of thorough purity, speaks of cleansing, speaks of thorough cleansing. |
Atha vā suddhidassano visuddhidassano parisuddhidassano vodātadassano parivodātadassanoti—suddhiṁ vādo. |
Or, he sees purity, sees complete purity, sees thorough purity, sees cleansing, sees thorough cleansing—speaking of purity. |
Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā tathaṁ tacchaṁ bhūtaṁ yāthāvaṁ aviparītanti addassa adakkhi apassi paṭivijjhīti—suddhiṁ vādo tattha tathaddasā so. |
"There" means in his own view, his own approval, his own inclination, his own doctrine, he saw, beheld, perceived, penetrated it as true, real, factual, as it is, not otherwise—speaking of purity, he has seen it so there. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Nivissavādī na hi subbināyo, |
"A dogmatic asserter is indeed not easy to guide, |
Pakappitā diṭṭhipurakkharāno; |
Having fabricated views, he puts them foremost; |
Yaṁ nissito tattha subhaṁ vadāno, |
Whatever he relies on, thereof he speaks well, |
Suddhiṁ vado tattha tathaddasā so”ti. |
Speaking of purity, he has seen it so there.” |
Na brāhmaṇo kappamupeti saṅkhā, |
A brahmin does not go to suppositions by reckoning, |
Na diṭṭhisārī napi ñāṇabandhu; |
He is not one who takes views as essence, nor is he a kinsman to knowledge; |
Ñatvā ca so sammutiyo puthujjā, |
And having known the common conventions, |
Upekkhatī uggahaṇanti maññe. |
He is equanimous, others, I think, grasp them. |
Na brāhmaṇo kappamupeti saṅkhāti. |
A brahmin does not go to suppositions by reckoning. |
Nāti paṭikkhepo. |
"Na" (not) is a negation. |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo …pe… asito tādi pavuccate sa brahmā. |
"Brahmin" means because of having cast off seven things, he is a brahmin … (etc.) … unattached, such a one is called a Brahma. |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
Suppositions. There are two suppositions—supposition of craving and supposition of views … (etc.) … this is supposition of craving … (etc.) … this is supposition of views. |
Saṅkhā vuccati ñāṇaṁ. |
Reckoning is called knowledge. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding … (etc.) … non-delusion, investigation of phenomena, right view. |
Na brāhmaṇo kappamupeti saṅkhāti. |
A brahmin does not go to suppositions by reckoning. |
Brāhmaṇo saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
A brahmin, having reckoned, known, weighed, judged, discerned, made clear. |
“Sabbe saṅkhārā aniccā … sabbe saṅkhārā dukkhā …pe… yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā taṇhākappaṁ vā diṭṭhikappaṁ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti—na brāhmaṇo kappamupeti saṅkhā. |
"All conditioned things are impermanent … all conditioned things are suffering … (etc.) … whatever is subject to origination is all subject to cessation," having reckoned, known, weighed, judged, discerned, made clear, he does not go to, does not approach, does not resort to, does not grasp, does not hold onto, does not cling to supposition of craving or supposition of views—a brahmin does not go to suppositions by reckoning. |
Na diṭṭhisārī napi ñāṇabandhūti. |
He is not one who takes views as essence, nor is he a kinsman to knowledge. |
Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
For him, the sixty-two views are abandoned, cut off, calmed, pacified, incapable of future arising, burnt by the fire of knowledge. |
So diṭṭhiyā na yāyati na nīyati na vuyhati na saṁharīyati napi taṁ diṭṭhigataṁ sārato pacceti na paccāgacchatīti—na diṭṭhisārī. |
He is not led by views, not guided by views, not carried away by views, not swept away by views, nor does he return to or revert to that view as essence—he is not one who takes views as essence. |
Napi ñāṇabandhūti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā taṇhābandhuṁ vā diṭṭhibandhuṁ vā na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti—na diṭṭhisārī napi ñāṇabandhu. |
"Nor is he a kinsman to knowledge" means by the knowledge of the eight attainments or by the knowledge of the five supernormal powers, he does not create, generate, produce, bring into being, or cause to arise a kinsman of craving or a kinsman of views—he is not one who takes views as essence, nor is he a kinsman to knowledge. |
Ñatvā ca so sammutiyo puthujjāti. |
And having known the common conventions. |
Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
"Having known" means having known, understood, weighed, judged, discerned, made clear. |
“Sabbe saṅkhārā aniccā”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā dukkhā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—ñatvā ca so. |
"All conditioned things are impermanent," having known, understood, weighed, judged, discerned, made clear; "all conditioned things are suffering" … (etc.) … "whatever is subject to origination is all subject to cessation," having known, understood, weighed, judged, discerned, made clear—and having known. |
Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. |
Conventions are called the sixty-two views, the conventions of views. |
Puthujjāti puthujjanehi janitā vā tā sammutiyoti—puthujjā. |
"Common" means those conventions generated by common people—common. |
Puthu nānājanehi janitā vā sammutiyoti puthujjāti—ñatvā ca so sammutiyo puthujjā. |
Or conventions generated by various different people, hence "common"—and having known the common conventions. |
Upekkhatī uggahaṇanti maññeti. |
He is equanimous, others, I think, grasp them. |
Aññe taṇhāvasena diṭṭhivasena gaṇhanti parāmasanti abhinivisanti. |
Others, through the power of craving, through the power of views, grasp, hold onto, cling. |
Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti—upekkhatī uggahaṇanti maññe. |
The Arahant is equanimous, does not grasp, does not hold onto, does not cling—he is equanimous, others, I think, grasp them. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Na brāhmaṇo kappamupeti saṅkhā, |
"A brahmin does not go to suppositions by reckoning, |
Na diṭṭhisārī napi ñāṇabandhu; |
He is not one who takes views as essence, nor is he a kinsman to knowledge; |
Ñatvā ca so sammutiyo puthujjā, |
And having known the common conventions, |
Upekkhatī uggahaṇanti maññe”ti. |
He is equanimous, others, I think, grasp them.” |
Vissajja ganthāni munīdha loke, |
Having discarded ties, the sage in this world, |
Vivādajātesu na vaggasārī; |
In disputes that arise, is not a partisan; |
Santo asantesu upekkhako so, |
Peaceful among the unpeaceful, he is equanimous, |
Anuggaho uggahaṇanti maññe. |
Not grasping, while others, I think, grasp. |
Vissajja ganthāni munīdha loketi. |
Having discarded ties, the sage in this world. |
Ganthāti cattāro ganthā—abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho. |
Ties. There are four ties—the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of adherence to rules and rituals, the bodily tie of dogmatic clinging to "this is truth." |
Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṁ vā vataṁ vā sīlabbataṁ vā parāmasati sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṁsaccābhiniveso kāyagantho. |
Passion for one's own view is the bodily tie of covetousness; aversion and displeasure towards the doctrines of others is the bodily tie of ill will; adherence to one's own morality or vows or morality-and-vows is the bodily tie of adherence to rules and rituals; dogmatic clinging to one's own view as "this is truth" is the bodily tie. |
Vissajjāti ganthe vossajjitvā vissajja. |
"Having discarded" means having let go of ties, discard. |
Atha vā ganthe gathite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. |
Or, having broken the knots, ties, bonds, fetters, attachments, clingings, obstructions, bindings, discard. |
Yathā vayhaṁ vā rathaṁ vā sakaṭaṁ vā sandamānikaṁ vā sajjaṁ vissajjaṁ karonti vikopenti; |
Just as they unharness or unyoke a palanquin, or chariot, or cart, or harnessed team, making it ready, unharnessed; |
evamevaṁ ganthe vossajjitvā vissajja. |
even so, having let go of ties, discard. |
Atha vā ganthe gathite gaṇṭhite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. |
Or, having broken the knots, ties, bonds, fetters, attachments, clingings, obstructions, bindings, discard. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
Sage. Silence (mona) is called knowledge … (etc.) … he who has overcome the net of attachments is a sage. |
Idhāti imissā diṭṭhiyā …pe… imasmiṁ manussaloketi—vissajja ganthāni munīdha loke. |
"In this world" means in this view … (etc.) … in this human world—having discarded ties, the sage in this world. |
Vivādajātesu na vaggasārīti. |
In disputes that arise, is not a partisan. |
Vivādajātesu sañjātesu nibbattesu abhinibbattesu pātubhūtesu chandāgatiṁ gacchantesu dosāgatiṁ gacchantesu bhayāgatiṁ gacchantesu mohāgatiṁ gacchantesu na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na bhayāgatiṁ gacchati, na mohāgatiṁ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṁharīyatīti—vivādajātesu na vaggasārī. |
When disputes arise, are generated, produced, brought into being, become manifest, among those who go the way of desire, go the way of aversion, go the way of fear, go the way of delusion, he does not go the way of desire, does not go the way of aversion, does not go the way of fear, does not go the way of delusion, does not go by the power of passion, does not go by the power of aversion, does not go by the power of delusion, does not go by the power of conceit, does not go by the power of views, does not go by the power of restlessness, does not go by the power of doubt, does not go by the power of underlying tendencies, he is not led, guided, carried away, or swept away by partisan states—in disputes that arise, is not a partisan. |
Santo asantesu upekkhako soti. |
Peaceful among the unpeaceful, he is equanimous. |
Santoti rāgassa santattā santo, dosassa santattā santo, mohassa santattā santo …pe… sabbākusalābhisaṅkhārānaṁ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti—santo. |
"Peaceful" means peaceful due to the calming of passion, peaceful due to the calming of aversion, peaceful due to the calming of delusion … (etc.) … due to the calming, appeasing, tranquillizing, extinguishing, quenching, removal, pacification of all unwholesome formations, he is peaceful, calmed, appeased, quenched, pacified—peaceful. |
Asantesūti asantesu anupasantesu avūpasantesu anibbutesu appaṭipassaddhesūti—santo asantesu. |
"Among the unpeaceful" means among those who are unpeaceful, uncalmed, unappeased, unquenched, unpacified—peaceful among the unpeaceful. |
Upekkhako soti arahā chaḷaṅgupekkhāya samannāgato cakkhunā rūpaṁ disvā neva sumano hoti na dummano upekkhako viharati sato sampajāno. |
"He is equanimous" means the Arahant is endowed with six-factored equanimity: having seen a form with the eye, he is neither glad nor sad, he dwells equanimous, mindful, and clearly comprehending. |
Sotena saddaṁ sutvā …pe… kālaṁ kaṅkhati bhāvito sa dantoti—santo asantesu upekkhako so. |
Having heard a sound with the ear … (etc.) … he awaits his time, developed and tamed—peaceful among the unpeaceful, he is equanimous. |
Anuggaho uggahaṇanti maññeti. |
Not grasping, while others, I think, grasp. |
Aññe taṇhāvasena diṭṭhivasena gaṇhante parāmasante abhinivisante. |
Others, through the power of craving, through the power of views, grasp, hold onto, cling. |
Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti—anuggaho uggahaṇanti maññe. |
The Arahant is equanimous, does not grasp, does not hold onto, does not cling—not grasping, while others, I think, grasp. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Vissajja ganthāni munīdha loke, |
"Having discarded ties, the sage in this world, |
Vivādajātesu na vaggasārī; |
In disputes that arise, is not a partisan; |
Santo asantesu upekkhako so, |
Peaceful among the unpeaceful, he is equanimous, |
Anuggaho uggahaṇanti maññe”ti. |
Not grasping, while others, I think, grasp.” |
Pubbāsave hitvā nave akubbaṁ, |
Having abandoned former cankers, not creating new ones, |
Na chandagū nopi nivissavādī; |
Not going by desire, nor a dogmatic asserter; |
Sa vippamutto diṭṭhigatehi dhīro, |
He, the wise one, is released from views, |
Na limpati loke anattagarahī. |
He is not stained by the world, not self-reproaching. |
Pubbāsave hitvā nave akubbanti. |
Having abandoned former cankers, not creating new ones. |
Pubbāsavā vuccanti atītā rūpavedanāsaññāsaṅkhāraviññāṇā. |
Former cankers are called past form, feeling, perception, formations, consciousness. |
Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṁ te kilese hitvā cajitvā pariccajitvā pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—pubbāsave hitvā. |
Having abandoned, given up, relinquished, forsaken, dispelled, brought to an end, made disappear those defilements that would arise based on past formations—having abandoned former cankers. |
Nave akubbanti navā vuccanti paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. |
"Not creating new ones" means new ones are called present form, feeling, perception, formations, consciousness. |
Paccuppanne saṅkhāre ārabbha chandaṁ akubbamāno pemaṁ akubbamāno rāgaṁ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti—pubbāsave hitvā nave akubbaṁ. |
Based on present formations, not creating desire, not creating affection, not creating passion, not generating, not producing, not bringing into being, not causing to arise—having abandoned former cankers, not creating new ones. |
Na chandagū nopi nivissavādīti. |
Not going by desire, nor a dogmatic asserter. |
Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati na saṁharīyatīti—na chandagū. |
He does not go the way of desire, does not go the way of aversion, does not go the way of delusion, does not go the way of fear, does not go by the power of passion, does not go by the power of aversion, does not go by the power of delusion, does not go by the power of conceit, does not go by the power of views, does not go by the power of restlessness, does not go by the power of doubt, does not go by the power of underlying tendencies, he is not led, guided, carried away, or swept away by partisan states—not going by desire. |
Nopi nivissavādīti “sassato loko, idameva saccaṁ moghamaññan”ti na nivissavādī …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti na nivissavādīti—na chandagū nopi nivissavādī. |
"Nor a dogmatic asserter" means he is not a dogmatic asserter (saying) "The world is eternal, this alone is truth, anything else is false" … (etc.) … he is not a dogmatic asserter (saying) "The Tathāgata neither exists nor does not exist after death, this alone is truth, anything else is false"—not going by desire, nor a dogmatic asserter. |
Sa vippamutto diṭṭhigatehi dhīroti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
He, the wise one, is released from views: for him, the sixty-two views are abandoned, cut off, calmed, pacified, incapable of future arising, burnt by the fire of knowledge. |
So diṭṭhigatehi vippamutto visaññutto vimariyādikatena cetasā viharati. |
He dwells released from views, detached, with a mind that has transcended limitations. |
Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti—sa vippamutto diṭṭhigatehi dhīro. |
"Wise one" means wise, learned, intelligent, endowed with wisdom, discerning, sagacious—he, the wise one, is released from views. |
Na limpati loke anattagarahīti. |
He is not stained by the world, not self-reproaching. |
Lepāti dve lepā—taṇhālepo ca diṭṭhilepo ca …pe… ayaṁ taṇhālepo …pe… ayaṁ diṭṭhilepo. |
Stains. There are two stains—the stain of craving and the stain of views … (etc.) … this is the stain of craving … (etc.) … this is the stain of views. |
Tassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho; |
For him, the stain of craving is abandoned, the stain of views is relinquished; |
tassa taṇhālepassa pahīnattā, diṭṭhilepassa paṭinissaṭṭhattā apāyaloke na limpati, manussaloke na limpati, devaloke na limpati, khandhaloke na limpati, dhātuloke na limpati, āyatanaloke na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—na limpati loke. |
due to the abandonment of the stain of craving, due to the relinquishment of the stain of views, he is not stained by the world of woe, not stained by the human world, not stained by the divine world, not stained by the world of aggregates, not stained by the world of elements, not stained by the world of sense bases, he is not stained, not smeared, not defiled; unstained, unsmeared, undefiled, departed, released, detached, dissociated, he dwells with a mind that has transcended limitations—he is not stained by the world. |
Anattagarahīti dvīhi kāraṇehi attānaṁ garahati—katattā ca akatattā ca. |
Not self-reproaching: for two reasons one reproaches oneself—for what has been done and for what has not been done. |
Kathaṁ katattā ca akatattā ca attānaṁ garahati? |
How does one reproach oneself for what has been done and for what has not been done? |
“Kataṁ me kāyaduccaritaṁ, akataṁ me kāyasucaritan”ti attānaṁ garahati. |
"Bodily misconduct has been done by me, bodily good conduct has not been done by me," thus one reproaches oneself. |
“Kataṁ me vacīduccaritaṁ …pe… kataṁ me manoduccaritaṁ … kato me pāṇātipāto …pe… katā me micchādiṭṭhi, akatā me sammādiṭṭhī”ti attānaṁ garahati. |
"Verbal misconduct has been done by me … (etc.) … mental misconduct has been done by me … killing living beings has been done by me … (etc.) … wrong view has been held by me, right view has not been held by me," thus one reproaches oneself. |
Evaṁ katattā ca akatattā ca attānaṁ garahati. |
Thus, for what has been done and for what has not been done, one reproaches oneself. |
Atha vā “sīlesumhi na paripūrakārī”ti attānaṁ garahati. |
Or, "I have not fulfilled the moral precepts," thus one reproaches oneself. |
“Indriyesumhi aguttadvāro”ti … “bhojanemhi amattaññū”ti … “jāgariyamhi ananuyutto”ti … “na satisampajaññenāmhi samannāgato”ti … “abhāvitā me cattāro satipaṭṭhānā”ti … “abhāvitā me cattāro sammappadhānā”ti … “abhāvitā me cattāro iddhipādā”ti … “abhāvitāni me pañcindriyānī”ti … “abhāvitāni me pañca balānī”ti … “abhāvitā me satta bojjhaṅgā”ti … “abhāvito me ariyo aṭṭhaṅgiko maggo”ti … “dukkhaṁ me apariññātan”ti … “dukkhasamudayo me appahīno”ti … “maggo me abhāvito”ti … “nirodho me asacchikato”ti attānaṁ garahati. |
"My sense faculties are unguarded" … "I am immoderate in eating" … "I am not devoted to wakefulness" … "I am not endowed with mindfulness and clear comprehension" … "The four foundations of mindfulness have not been developed by me" … "The four right efforts have not been developed by me" … "The four bases of power have not been developed by me" … "The five faculties have not been developed by me" … "The five powers have not been developed by me" … "The seven factors of enlightenment have not been developed by me" … "The Noble Eightfold Path has not been developed by me" … "Suffering has not been fully understood by me" … "The origin of suffering has not been abandoned by me" … "The path has not been developed by me" … "Cessation has not been realized by me," thus one reproaches oneself. |
Evaṁ katattā ca akatattā ca attānaṁ garahati. |
Thus, for what has been done and for what has not been done, one reproaches oneself. |
Evaṁ attagarahī. |
Thus, self-reproaching. |
Tayidaṁ kammaṁ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamāno anattagarahīti—na limpati loke anattagarahī. |
Not doing that action, not generating it, not producing it, not bringing it into being, not causing it to arise, one is not self-reproaching—he is not stained by the world, not self-reproaching. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Pubbāsave hitvā nave akubbaṁ, |
"Having abandoned former cankers, not creating new ones, |
Na chandagū nopi nivissavādī; |
Not going by desire, nor a dogmatic asserter; |
Sa vippamutto diṭṭhigatehi dhīro, |
He, the wise one, is released from views, |
Na limpati loke anattagarahī”ti. |
He is not stained by the world, not self-reproaching.” |
Sa sabbadhammesu visenibhūto, |
He, having vanquished all armies in all things, |
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; |
Whatever is seen, heard, or sensed; |
Sa pannabhāro muni vippamutto, |
He, the sage, has laid down the burden, fully released, |
Na kappiyo nūparato na patthiyo. |
Not fabricating, not ceasing, not longing. |
(Iti bhagavā.) |
(Thus said the Blessed One.) |
Sa sabbadhammesu visenibhūto yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vāti. |
He, having vanquished all armies in all things, whatever is seen, heard, or sensed. |
Senā vuccati mārasenā. |
Army is called Māra's army. |
Kāyaduccaritaṁ mārasenā, vacīduccaritaṁ mārasenā, manoduccaritaṁ mārasenā, rāgo … doso … moho … kodho … upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā mārasenā. |
Bodily misconduct is Māra's army, verbal misconduct is Māra's army, mental misconduct is Māra's army, passion … aversion … delusion … anger … malice … hypocrisy … contention … envy … stinginess … deceit … craftiness … obstinacy … impetuosity … conceit … arrogance … intoxication … negligence … all defilements … all misconduct … all distress … all fevers … all torments … all unwholesome formations are Māra's army. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Kāmā te paṭhamā senā, |
"Sensual pleasures are your first army, |
dutiyā arati vuccati; |
The second is called discontent; |
…pe… |
… (etc.) … |
Na naṁ asūro jināti, |
The non-hero does not conquer him, |
jetvāva labhate sukhan”ti. |
Having conquered, one obtains happiness.” |
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā—so vuccati visenibhūto. |
When, by the four noble paths, all Māra's armies and all opposing defilements are conquered, defeated, broken, shattered, routed—he is called one who has vanquished the army. |
So diṭṭhe visenibhūto, sute … mute … viññāte visenibhūtoti—sa sabbadhammesu visenibhūto, yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā. |
He has vanquished the army in regard to the seen, heard … sensed … cognized—he, having vanquished all armies in all things, whatever is seen, heard, or sensed. |
Sa pannabhāro muni vippamuttoti. |
He, the sage, has laid down the burden, fully released. |
Bhārāti tayo bhārā—khandhabhāro, kilesabhāro, abhisaṅkhārabhāro. |
Burdens. There are three burdens—the burden of the aggregates, the burden of defilements, the burden of formations. |
Katamo khandhabhāro? |
What is the burden of the aggregates? |
Paṭisandhiyā rūpaṁ vedanā saññā saṅkhārā viññāṇaṁ—ayaṁ khandhabhāro. |
At relinking: form, feeling, perception, formations, consciousness—this is the burden of the aggregates. |
Katamo kilesabhāro? |
What is the burden of defilements? |
Rāgo doso moho …pe… sabbākusalābhisaṅkhārā—ayaṁ kilesabhāro. |
Passion, aversion, delusion … (etc.) … all unwholesome formations—this is the burden of defilements. |
Katamo abhisaṅkhārabhāro? |
What is the burden of formations? |
Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro—ayaṁ abhisaṅkhārabhāro. |
Meritorious formation, demeritorious formation, imperturbable formation—this is the burden of formations. |
Yato khandhabhāro ca kilesabhāro ca abhisaṅkhārabhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, so vuccati pannabhāro patitabhāro oropitabhāro samoropitabhāro nikkhittabhāro paṭipassaddhabhāro. |
When the burden of aggregates, the burden of defilements, and the burden of formations are abandoned, with their roots cut off, made like a palm stump, brought to non-existence, not subject to future arising, he is called one who has laid down the burden, whose burden has fallen, who has put down the burden, who has completely put down the burden, who has cast off the burden, whose burden is pacified. |
Munīti monaṁ vuccati ñāṇaṁ. |
Sage: Silence (mona) is called knowledge. |
Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā, paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūri medhā parināyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, observation, re-observation, sagacity, skill, cleverness, proficiency, thought, reflection, profound wisdom, intelligence, guidance, insight, clear comprehension, a goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the lamp of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, right view. |
Tena ñāṇena samannāgato muni monappatto. |
Endowed with that knowledge, the sage has attained silence. |
Tīṇi moneyyāni—kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ. |
Three silences—silence of body, silence of speech, silence of mind. |
Katamaṁ kāyamoneyyaṁ? |
What is silence of body? |
Tividhānaṁ kāyaduccaritānaṁ pahānaṁ kāyamoneyyaṁ, tividhaṁ kāyasucaritaṁ kāyamoneyyaṁ, kāyārammaṇe ñāṇaṁ kāyamoneyyaṁ, kāyapariññā kāyamoneyyaṁ, pariññāsahagato maggo kāyamoneyyaṁ, kāye chandarāgassa pahānaṁ kāyamoneyyaṁ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṁ—idaṁ kāyamoneyyaṁ. |
The abandonment of the three kinds of bodily misconduct is silence of body, the three kinds of bodily good conduct is silence of body, knowledge regarding the body as object is silence of body, full understanding of the body is silence of body, the path associated with full understanding is silence of body, the abandonment of desire and passion for the body is silence of body, the cessation of bodily formations, the attainment of the fourth jhana, is silence of body—this is silence of body. |
Katamaṁ vacīmoneyyaṁ? |
What is silence of speech? |
Catubbidhānaṁ vacīduccaritānaṁ pahānaṁ vacīmoneyyaṁ, catubbidhaṁ vacīsucaritaṁ vacīmoneyyaṁ, vācārammaṇe ñāṇaṁ vacīmoneyyaṁ, vācāpariññā vacīmoneyyaṁ, pariññāsahagato maggo vacīmoneyyaṁ, vācāya chandarāgassa pahānaṁ vacīmoneyyaṁ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṁ—idaṁ vacīmoneyyaṁ. |
The abandonment of the four kinds of verbal misconduct is silence of speech, the four kinds of verbal good conduct is silence of speech, knowledge regarding speech as object is silence of speech, full understanding of speech is silence of speech, the path associated with full understanding is silence of speech, the abandonment of desire and passion for speech is silence of speech, the cessation of verbal formations, the attainment of the second jhana, is silence of speech—this is silence of speech. |
Katamaṁ manomoneyyaṁ? |
What is silence of mind? |
Tividhānaṁ manoduccaritānaṁ pahānaṁ manomoneyyaṁ, tividhaṁ manosucaritaṁ manomoneyyaṁ, cittārammaṇe ñāṇaṁ manomoneyyaṁ, cittapariññā manomoneyyaṁ, pariññāsahagato maggo manomoneyyaṁ, citte chandarāgassa pahānaṁ manomoneyyaṁ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṁ—idaṁ manomoneyyaṁ. |
The abandonment of the three kinds of mental misconduct is silence of mind, the three kinds of mental good conduct is silence of mind, knowledge regarding the mind as object is silence of mind, full understanding of the mind is silence of mind, the path associated with full understanding is silence of mind, the abandonment of desire and passion for the mind is silence of mind, the cessation of mental formations, the attainment of the cessation of perception and feeling, is silence of mind—this is silence of mind. |
“Kāyamuniṁ vācāmuniṁ, |
"A sage in body, a sage in speech, |
manomunimanāsavaṁ; |
A sage in mind, free from cankers; |
Muniṁ moneyyasampannaṁ, |
A sage endowed with silence, |
āhu sabbappahāyinaṁ. |
They call him one who has abandoned all. |
Kāyamuniṁ vācāmuniṁ, |
A sage in body, a sage in speech, |
manomunimanāsavaṁ; |
A sage in mind, free from cankers; |
Muniṁ moneyyasampannaṁ, |
A sage endowed with silence, |
āhu ninhātapāpakan”ti. |
They call him one who has washed away evil.” |
Imehi tīhi moneyyehi dhammehi samannāgatā cha munino—agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. |
Endowed with these three qualities of silence are six kinds of sages—household sages, homeless sages, trainee sages, non-trainee sages, solitary sages, and sages of sages. |
Katame agāramunino? |
Who are the household sages? |
Ye te agārikā diṭṭhapadā viññātasāsanā—ime agāramunino. |
Those householders who have seen the state and understood the teaching—these are household sages. |
Katame anagāramunino? |
Who are the homeless sages? |
Ye te pabbajitā diṭṭhapadā viññātasāsanā—ime anagāramunino. |
Those renunciants who have seen the state and understood the teaching—these are homeless sages. |
Satta sekhā sekhamunino, arahanto asekhamunino. |
The seven kinds of trainees are trainee sages, Arahants are non-trainee sages. |
Paccekabuddhā paccekamunino. |
Solitary Buddhas are solitary sages. |
Munimunino vuccanti tathāgatā arahanto sammāsambuddhā. |
Sages of sages are called Tathāgatas, Arahants, Perfectly Enlightened Ones. |
“Na monena munī hoti, |
"Not by silence (alone) does one become a sage, |
mūḷharūpo aviddasu; |
A deluded form, unlearned; |
Yo ca tulaṁva paggayha, |
But he who, like holding a balance, |
varamādāya paṇḍito. |
Taking the best, is wise. |
Pāpāni parivajjeti, |
Avoids evils, |
sa munī tena so muni; |
He is a sage, thereby he is a sage; |
Yo munāti ubho loke, |
He who understands both worlds, |
muni tena pavuccati. |
Thereby is called a sage. |
Asatañca satañca ñatvā dhammaṁ, |
Having known the unreal and the real Dhamma, |
Ajjhattaṁ bahiddhā ca sabbaloke; |
Internally and externally in all the world; |
Devamanussehi pūjito yo, |
He who is venerated by gods and humans, |
Saṅgajālamaticca so muni”. |
Having overcome the net of attachments, he is a sage.” |
Vippamuttoti munino rāgā cittaṁ muttaṁ vimuttaṁ suvimuttaṁ; |
Fully released: the sage's mind is released, fully released, well released from passion; |
dosā cittaṁ … mohā cittaṁ muttaṁ vimuttaṁ suvimuttaṁ …pe… sabbākusalābhisaṅkhārehi cittaṁ muttaṁ vimuttaṁ suvimuttanti—sa pannabhāro muni vippamutto. |
his mind from aversion … his mind from delusion is released, fully released, well released … (etc.) … his mind is released, fully released, well released from all unwholesome formations—he, the sage, has laid down the burden, fully released. |
Na kappiyo nūparato na patthiyoti bhagavāti. |
Not fabricating, not ceasing, not longing, thus the Blessed One. |
Kappāti dve kappā—taṇhākappo ca diṭṭhikappo ca …pe… ayaṁ taṇhākappo …pe… ayaṁ diṭṭhikappo. |
Fabricating. There are two fabrications—fabrication of craving and fabrication of views … (etc.) … this is fabrication of craving … (etc.) … this is fabrication of views. |
Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; |
For him, fabrication of craving is abandoned, fabrication of views is relinquished; |
taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṁ vā diṭṭhikappaṁ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti—na kappiyo. |
due to the abandonment of fabrication of craving and the relinquishment of fabrication of views, he does not fabricate, generate, produce, bring into being, or cause to arise fabrication of craving or fabrication of views—not fabricating. |
Nūparatoti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṁ upādāya satta sekhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya āramanti viramanti paṭiviramanti, arahā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—na kappiyo nūparato. |
Not ceasing. All foolish worldlings are attached; good worldlings, including the seven kinds of trainees, strive, desist, refrain for the attainment of the unnattained, for the realization of the unrealized, for the verification of the unverified; the Arahant is aloof, abstinent, refrained, departed, released, detached, dissociated, dwelling with a mind that has transcended limitations—not fabricating, not ceasing. |
Na patthiyoti. |
Not longing. |
Patthanā vuccati taṇhā. |
Longing is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion … (etc.) … covetousness, greed, an unwholesome root. |
Yassesā patthanā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati na patthiyo. |
He whose longing, craving, is abandoned, cut off, calmed, pacified, incapable of future arising, burnt by the fire of knowledge, is called not longing. |
Bhagavāti gāravādhivacanaṁ. |
"Blessed One" is an honorific term. |
Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṁ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; |
Moreover, "Bhagavā" because he has broken passion, "Bhagavā" because he has broken aversion, "Bhagavā" because he has broken delusion, "Bhagavā" because he has broken conceit, "Bhagavā" because he has broken views, "Bhagavā" because he has broken the dart (of craving), "Bhagavā" because he has broken defilements; "Bhagavā" because he partook of, analyzed, and thoroughly analyzed the jewel of the Dhamma; "Bhagavā" because he is an end-maker of existences; "Bhagavā" because he has a developed body, developed virtue, developed mind, developed wisdom; |
bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhibhāyatanānaṁ navannaṁ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṁ saññābhāvanānaṁ dasannaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā, bhagavāti netaṁ nāmaṁ mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ; |
"Bhagavā" because he resorted to forest groves, remote dwellings, quiet, with little noise, secluded from people, suitable for solitary retreat; "Bhagavā" because he was a partaker of robes, almsfood, lodging, and medicinal requisites for the sick; "Bhagavā" because he was a partaker of the taste of the goal, the taste of the Dhamma, the taste of release, of higher virtue, higher mind, higher wisdom; "Bhagavā" because he was a partaker of the four jhānas, the four immeasurables, the four formless attainments; "Bhagavā" because he was a partaker of the eight liberations, the eight bases of mastery, the nine successive meditative dwellings; "Bhagavā" because he was a partaker of the ten developments of perception, the ten kasina attainments, the concentration of mindfulness of breathing, the attainment of impurity; "Bhagavā" because he was a partaker of the four foundations of mindfulness, the four right efforts, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path; "Bhagavā" because he was a partaker of the ten powers of a Tathāgata, the four fearlessnesses, the four analytical knowledges, the six supernormal powers, the six Buddha-dhammas; "Bhagavā" is not a name given by a mother, not by a father, not by a brother, not by a sister, not by friends and colleagues, not by relatives and kinsmen, not by ascetics and brahmins, not by deities; |
vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṁ bhagavāti—na kappiyo nūparato na patthiyo iti bhagavā. |
this is the designation at the moment of liberation for Buddhas, Blessed Ones, at the foot of the Bodhi tree, along with the attainment of omniscience, a realized designation, that is, "Bhagavā"—not fabricating, not ceasing, not longing, thus the Blessed One. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sa sabbadhammesu visenibhūto, |
"He, having vanquished all armies in all things, |
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā; |
Whatever is seen, heard, or sensed; |
Sa pannabhāro muni vippamutto, |
He, the sage, has laid down the burden, fully released, |
Na kappiyo nūparato na patthiyo”. |
Not fabricating, not ceasing, not longing.” |
(Iti bhagavāti.) |
(Thus the Blessed One.) |
Mahābyūhasuttaniddeso terasamo. |
The Exposition of the Great Discourse on the Array, the Thirteenth. |
mnd14 |
mnd14 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
14. Tuvaṭakasuttaniddesa |
14. Exposition of the Tuvaṭaka Sutta |
Atha tuvaṭakasuttaniddesaṁ vakkhati— |
Now the exposition of the Tuvaṭaka Sutta will be told— |
Pucchāmi taṁ ādiccabandhu, |
I ask you, kinsman of the sun, |
Vivekaṁ santipadañca mahesi; |
Seclusion and the state of peace, O great sage; |
Kathaṁ disvā nibbāti bhikkhu, |
How, having seen, is a bhikkhu extinguished, |
Anupādiyāno lokasmiṁ kiñci. |
Not clinging to anything in the world. |
Pucchāmi taṁ ādiccabandhūti. |
I ask you, kinsman of the sun (means). |
Pucchāti tisso pucchā—adiṭṭhajotanā pucchā, diṭṭhasaṁsandanā pucchā, vimaticchedanā pucchā. |
Asking (means) three kinds of questions: a question illuminating the unseen, a question comparing what is seen, a question cutting off uncertainty. |
Katamā adiṭṭhajotanā pucchā? |
What is the question illuminating the unseen? |
Pakatiyā lakkhaṇaṁ aññātaṁ hoti adiṭṭhaṁ atulitaṁ atīritaṁ avibhūtaṁ avibhāvitaṁ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṁ pucchati—ayaṁ adiṭṭhajotanā pucchā. |
Ordinarily, a characteristic is unknown, unseen, unweighed, unjudged, unmanifested, unclarified; for the knowledge, seeing, weighing, judging, clarifying of it, one asks a question—this is the question illuminating the unseen. |
Katamā diṭṭhasaṁsandanā pucchā? |
What is the question comparing what is seen? |
Pakatiyā lakkhaṇaṁ ñātaṁ hoti diṭṭhaṁ tulitaṁ tīritaṁ vibhūtaṁ vibhāvitaṁ, aññehi paṇḍitehi saddhiṁ saṁsandanatthāya pañhaṁ pucchati—ayaṁ diṭṭhasaṁsandanā pucchā. |
Ordinarily, a characteristic is known, seen, weighed, judged, manifested, clarified; for the purpose of comparison with other wise ones, one asks a question—this is the question comparing what is seen. |
Katamā vimaticchedanā pucchā? |
What is the question cutting off uncertainty? |
Pakatiyā saṁsayapakkhando hoti vimatipakkhando dveḷhakajāto, “evaṁ nu kho, na nu kho, kiṁ nu kho, kathaṁ nu kho”ti so vimaticchedanatthāya pañhaṁ pucchati—ayaṁ vimaticchedanā pucchā. |
Ordinarily, one is beset by doubt, beset by uncertainty, has become ambivalent, "Is it so, or is it not so? What is it, how is it?"; for the purpose of cutting off uncertainty, one asks a question—this is the question cutting off uncertainty. |
Imā tisso pucchā. |
These are the three questions. |
Aparāpi tisso pucchā—manussapucchā, amanussapucchā, nimmitapucchā. |
And other three questions are: a human's question, a non-human's question, a created being's question. |
Katamā manussapucchā? |
What is a human's question? |
Manussā buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti—ayaṁ manussapucchā. |
Humans, having approached the Buddha, the Blessed One, ask questions; bhikkhus ask, bhikkhunīs ask, male lay followers ask, female lay followers ask, kings ask, khattiyas ask, brahmins ask, vessas ask, suddas ask, householders ask, renunciants ask—this is a human's question. |
Katamā amanussapucchā? |
What is a non-human's question? |
Amanussā buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti—ayaṁ amanussapucchā. |
Non-humans, having approached the Buddha, the Blessed One, ask questions; nāgas ask, supaṇṇas ask, yakkhas ask, asuras ask, gandhabbas ask, great kings ask, Indras ask, Brahmās ask, devatās ask—this is a non-human's question. |
Katamā nimmitapucchā? |
What is a created being's question? |
Yaṁ bhagavā rūpaṁ abhinimmināti manomayaṁ sabbaṅgapaccaṅgaṁ ahīnindriyaṁ taṁ so nimmito buddhaṁ bhagavantaṁ upasaṅkamitvā pañhaṁ pucchati, bhagavā tassa visajjeti—ayaṁ nimmitapucchā. |
Whatever form the Blessed One creates, mind-made, complete with all major and minor limbs, with unimpaired faculties, that created being, having approached the Buddha, the Blessed One, asks a question, and the Blessed One answers it—this is a created being's question. |
Imā tisso pucchā. |
These are the three questions. |
Aparāpi tisso pucchā—attatthapucchā, paratthapucchā, ubhayatthapucchā. |
And other three questions are: a question for one's own benefit, a question for another's benefit, a question for the benefit of both. |
Aparāpi tisso pucchā—diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. |
And other three questions are: a question concerning the benefit in this present life, a question concerning the benefit in a future life, a question concerning the ultimate benefit. |
Aparāpi tisso pucchā—anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā. |
And other three questions are: a question concerning blamelessness, a question concerning freedom from defilements, a question concerning purification. |
Aparāpi tisso pucchā—atītapucchā, anāgatapucchā, paccuppannapucchā. |
And other three questions are: a question about the past, a question about the future, a question about the present. |
Aparāpi tisso pucchā—ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā. |
And other three questions are: an internal question, an external question, an internal-external question. |
Aparāpi tisso pucchā—kusalapucchā, akusalapucchā, abyākatapucchā. |
And other three questions are: a question about the wholesome, a question about the unwholesome, a question about the indeterminate. |
Aparāpi tisso pucchā—khandhapucchā, dhātupucchā, āyatanapucchā. |
And other three questions are: a question about aggregates, a question about elements, a question about sense bases. |
Aparāpi tisso pucchā—satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. |
And other three questions are: a question about foundations of mindfulness, a question about right strivings, a question about bases of power. |
Aparāpi tisso pucchā—indriyapucchā, balapucchā, bojjhaṅgapucchā. |
And other three questions are: a question about faculties, a question about powers, a question about enlightenment factors. |
Aparāpi tisso pucchā—maggapucchā, phalapucchā, nibbānapucchā. |
And other three questions are: a question about the path, a question about the fruit, a question about Nibbāna. |
Pucchāmi tanti pucchāmi taṁ yācāmi taṁ ajjhesāmi taṁ pasādemi taṁ, “kathayassu me”ti—pucchāmi taṁ. |
"I ask you" means I ask you, I request you, I implore you, I make you pleased, (saying) "Tell me"—(this is) I ask you. |
Ādiccabandhūti. Ādicco vuccati sūriyo. |
Kinsman of the sun (means). Ādicca is said to be the sun. |
Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu; |
The sun is Gotama by clan, the Blessed One is also Gotama by clan, the Blessed One is a kinsman by clan, a relative by clan of the sun; |
tasmā buddho ādiccabandhūti—pucchāmi taṁ ādiccabandhu. |
Therefore, the Buddha is the kinsman of the sun—I ask you, kinsman of the sun. |
Vivekaṁ santipadañca mahesīti. |
Seclusion and the state of peace, O great sage (means). |
Vivekāti tayo vivekā—kāyaviveko, cittaviveko, upadhiviveko. |
Seclusion (means) three seclusions: physical seclusion, mental seclusion, seclusion from attachments. |
Katamo kāyaviveko? |
What is physical seclusion? |
Idha bhikkhu vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ kāyena vivittena viharati. |
Here, a bhikkhu resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland, an open space, a heap of straw; he dwells with a secluded body. |
So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti—ayaṁ kāyaviveko. |
He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms alone, returns alone, sits in solitude alone, resolves on walking meditation alone, he moves, dwells, comports himself, maintains himself, sustains himself, keeps himself going alone—this is physical seclusion. |
Katamo cittaviveko? |
What is mental seclusion? |
Paṭhamaṁ jhānaṁ samāpannassa nīvaraṇehi cittaṁ vivittaṁ hoti, dutiyaṁ jhānaṁ samāpannassa vitakkavicārehi cittaṁ vivittaṁ hoti, tatiyaṁ jhānaṁ samāpannassa pītiyā cittaṁ vivittaṁ hoti, catutthaṁ jhānaṁ samāpannassa sukhadukkhehi cittaṁ vivittaṁ hoti, ākāsānañcāyatanaṁ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṁ vivittaṁ hoti, viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññāya cittaṁ vivittaṁ hoti, ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññāya cittaṁ vivittaṁ hoti, nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññāya cittaṁ vivittaṁ hoti. |
For one who has attained the first jhāna, the mind is secluded from the hindrances; for one who has attained the second jhāna, the mind is secluded from thought and examination; for one who has attained the third jhāna, the mind is secluded from rapture; for one who has attained the fourth jhāna, the mind is secluded from pleasure and pain; for one who has attained the sphere of infinite space, the mind is secluded from perception of form, perception of resistance, perception of diversity; for one who has attained the sphere of infinite consciousness, the mind is secluded from perception of the sphere of infinite space; for one who has attained the sphere of nothingness, the mind is secluded from perception of the sphere of infinite consciousness; for one who has attained the sphere of neither-perception-nor-non-perception, the mind is secluded from perception of the sphere of nothingness. |
Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti. |
For a stream-enterer, the mind is secluded from personality view, doubt, clinging to rites and rituals, the underlying tendency to views, the underlying tendency to doubt, and from defilements associated with these. |
Sakadāgāmissa oḷārikā kāmarāgasaṁyojanā paṭighasaṁyojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti. |
For a once-returner, the mind is secluded from the gross fetter of sensual desire, the fetter of aversion, the gross underlying tendency to sensual desire, the underlying tendency to aversion, and from defilements associated with these. |
Anāgāmissa anusahagatā kāmarāgasaṁyojanā paṭighasaṁyojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṁ vivittaṁ hoti. |
For a non-returner, the mind is secluded from the subtle fetter of sensual desire, the fetter of aversion, the subtle underlying tendency to sensual desire, the underlying tendency to aversion, and from defilements associated with these. |
Arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā, tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṁ vivittaṁ hoti—ayaṁ cittaviveko. |
For an Arahant, the mind is secluded from desire for form, desire for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to desire for existence, the underlying tendency to ignorance, and from defilements associated with these, and externally from all signs—this is mental seclusion. |
Katamo upadhiviveko? |
What is seclusion from attachments? |
Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. |
Attachments are said to be defilements, aggregates, and volitional formations. |
Upadhiviveko vuccati amataṁ nibbānaṁ. |
Seclusion from attachments is said to be the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ—ayaṁ upadhiviveko. |
That which is the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna—this is seclusion from attachments. |
Kāyaviveko ca vivekaṭṭhakāyānaṁ nekkhammābhiratānaṁ, cittaviveko ca parisuddhacittānaṁ paramavodānappattānaṁ, upadhiviveko ca nirupadhīnaṁ puggalānaṁ visaṅkhāragatānaṁ. |
Physical seclusion is for those whose bodies are for seclusion, delighting in renunciation; mental seclusion is for those of purified mind, who have attained supreme purification; seclusion from attachments is for persons without attachments, who have gone beyond formations. |
Santīti ekena ākārena santipi santipadampi taṁyeva amataṁ nibbānaṁ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
Peace (means): in one aspect, both peace and the state of peace are that very deathless, Nibbāna, which is the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. |
Vuttañhetaṁ bhagavatā—“santametaṁ padaṁ, paṇītametaṁ padaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan”ti. |
This has been said by the Blessed One: "This state is peaceful, this state is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna." |
Atha aparena ākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṁvattanti, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo—ime vuccanti santipadaṁ tāṇapadaṁ leṇapadaṁ saraṇapadaṁ abhayapadaṁ accutapadaṁ amatapadaṁ nibbānapadaṁ. |
Then, in another aspect, those things which lead to the attainment of peace, the contact with peace, the realization of peace, namely—the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path—these are called the state of peace, the state of shelter, the state of refuge, the state of protection, the state of fearlessness, the imperishable state, the deathless state, the state of Nibbāna. |
Mahesīti kiṁ mahesi bhagavā. |
Great sage (means): what did the Blessed One, the great sage, seek? |
Mahantaṁ sīlakkhandhaṁ esī gavesī pariyesīti mahesi, mahantaṁ samādhikkhandhaṁ …pe… mahantaṁ paññākkhandhaṁ … mahantaṁ vimuttikkhandhaṁ … mahantaṁ vimuttiñāṇadassanakkhandhaṁ esī gavesī pariyesīti mahesi; |
He sought, searched, investigated the great aggregate of virtue, thus he is a great sage; he sought, searched, investigated the great aggregate of concentration... etc... the great aggregate of wisdom... the great aggregate of liberation... the great aggregate of knowledge and vision of liberation, thus he is a great sage; |
mahato tamokāyassa padālanaṁ, mahato vipallāsassa bhedanaṁ, mahato taṇhāsallassa abbahanaṁ, mahato diṭṭhisaṅghāṭassa viniveṭhanaṁ, mahato mānadhajassa papātanaṁ, mahato abhisaṅkhārassa vūpasamaṁ, mahato oghassa nittharaṇaṁ, mahato bhārassa nikkhepanaṁ, mahato saṁsāravaṭṭassa upacchedaṁ, mahato santāpassa nibbāpanaṁ, mahato pariḷāhassa paṭipassaddhiṁ, mahato dhammadhajassa ussāpanaṁ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni mahantāni balāni mahante bojjhaṅge mahantaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ mahantaṁ paramatthaṁ amataṁ nibbānaṁ esī gavesī pariyesīti mahesi; |
He sought, searched, investigated the shattering of the great mass of darkness, the breaking of great perversion, the extraction of the great dart of craving, the unraveling of the great tangle of views, the felling of the great banner of conceit, the calming of great volitional formations, the crossing of the great flood, the laying down of the great burden, the cutting off of the great cycle of saṁsāra, the extinguishing of great torment, the allaying of great fever, the raising of the great banner of Dhamma, thus he is a great sage; he sought, searched, investigated the great foundations of mindfulness, the great right strivings, the great bases of power, the great faculties, the great powers, the great enlightenment factors, the great Noble Eightfold Path, the great ultimate meaning, the deathless, Nibbāna, thus he is a great sage; |
mahesakkhehi vā sattehi esito gavesito pariyesito kahaṁ buddho kahaṁ bhagavā kahaṁ devadevo kahaṁ narāsabhoti mahesīti—vivekaṁ santipadañca mahesi. |
Or, he was sought, searched, investigated by great beings, (asking) "Where is the Buddha? Where is the Blessed One? Where is the god of gods? Where is the bull among men?" thus he is a great sage—seclusion and the state of peace, O great sage. |
Kathaṁ disvā nibbāti bhikkhūti. |
How, having seen, is a bhikkhu extinguished (means). |
Kathaṁ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā attano rāgaṁ nibbāpeti, dosaṁ nibbāpeti, mohaṁ nibbāpeti, kodhaṁ … upanāhaṁ … makkhaṁ … paḷāsaṁ … issaṁ … macchariyaṁ … māyaṁ … sāṭheyyaṁ … thambhaṁ … sārambhaṁ … mānaṁ … atimānaṁ … madaṁ … pamādaṁ … sabbe kilese … sabbe duccarite … sabbe darathe … sabbe pariḷāhe … sabbe santāpe … sabbākusalābhisaṅkhāre nibbāpeti sameti upasameti vūpasameti paṭipassambheti. |
How, having seen, having perceived, having weighed, having judged, having clarified, having made manifest, does one extinguish one's own greed, extinguish aversion, extinguish delusion, extinguish anger... malice... denigration... contentiousness... envy... stinginess... deceit... treachery... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... all defilements... all misconduct... all distresses... all fevers... all torments... all unwholesome formations; does one calm, pacify, still, allay them. |
Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekho vā bhikkhūti—kathaṁ disvā nibbāti bhikkhu. |
Bhikkhu (means) an ordinary good person who is a bhikkhu, or a bhikkhu in training—how, having seen, is a bhikkhu extinguished. |
Anupādiyāno lokasmiṁ kiñcīti. |
Not clinging to anything in the world (means). |
Catūhi upādānehi anupādiyamāno agaṇhayamāno aparāmasamāno anabhinivisamāno. |
Not clinging through the four kinds of clinging, not grasping, not adhering, not being attached. |
Lokasminti apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. |
In the world (means) in the world of woe, the human world, the deva world; in the world of aggregates, the world of elements, the world of sense bases. |
Kiñcīti kiñci rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagatanti—anupādiyāno lokasmiṁ kiñci. |
Anything (means) anything related to form, related to feeling, related to perception, related to formations, related to consciousness—not clinging to anything in the world. |
Tenāha so nimmito— |
Therefore, that created being said— |
“Pucchāmi taṁ ādiccabandhu, |
“I ask you, kinsman of the sun, |
Vivekaṁ santipadañca mahesi; |
Seclusion and the state of peace, O great sage; |
Kathaṁ disvā nibbāti bhikkhu, |
How, having seen, is a bhikkhu extinguished, |
Anupādiyāno lokasmiṁ kiñcī”ti. |
Not clinging to anything in the world.” |
Mūlaṁ papañcasaṅkhāya, |
The root of mental proliferation's reckoning, |
(iti bhagavā) |
(thus the Blessed One) |
Mantā asmīti sabbamuparundhe; |
One should obstruct all (thoughts of) "I am the thinker"; |
Yā kāci taṇhā ajjhattaṁ, |
Whatever craving internally, |
Tāsaṁ vinayā sadā sato sikkhe. |
Through its removal, ever mindful, one should train. |
Mūlaṁ papañcasaṅkhāya, (iti bhagavā) mantā asmīti sabbamuparundheti. |
The root of mental proliferation's reckoning, (thus the Blessed One) one should obstruct all (thoughts of) "I am the thinker" (means). |
Papañcāyeva papañcasaṅkhā. |
Mental proliferation itself is the reckoning of mental proliferation. |
Taṇhāpapañcasaṅkhā diṭṭhipapañcasaṅkhā. |
The reckoning of craving-proliferation, the reckoning of view-proliferation. |
Katamaṁ taṇhāpapañcassa mūlaṁ? |
What is the root of craving-proliferation? |
Avijjāmūlaṁ, ayonisomanasikāro mūlaṁ, asmimāno mūlaṁ, ahirikaṁ mūlaṁ, anottappaṁ mūlaṁ, uddhaccaṁ mūlaṁ—idaṁ taṇhāpapañcassa mūlaṁ. |
Ignorance is the root, unskillful attention is the root, the conceit "I am" is the root, shamelessness is the root, lack of moral dread is the root, restlessness is the root—this is the root of craving-proliferation. |
Katamaṁ diṭṭhipapañcassa mūlaṁ? |
What is the root of view-proliferation? |
Avijjāmūlaṁ, ayonisomanasikāro mūlaṁ, asmimāno mūlaṁ, ahirikaṁ mūlaṁ, anottappaṁ mūlaṁ, uddhaccaṁ mūlaṁ—idaṁ diṭṭhipapañcassa mūlaṁ. |
Ignorance is the root, unskillful attention is the root, the conceit "I am" is the root, shamelessness is the root, lack of moral dread is the root, restlessness is the root—this is the root of view-proliferation. |
Bhagavāti gāravādhivacanaṁ. |
Blessed One is an expression of reverence. |
Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṁ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; |
Moreover, he has broken greed, thus he is Bhagavā; he has broken aversion, thus he is Bhagavā; he has broken delusion, thus he is Bhagavā; he has broken conceit, thus he is Bhagavā; he has broken views, thus he is Bhagavā; he has broken the thorns, thus he is Bhagavā; he has broken defilements, thus he is Bhagavā; he partook of, analyzed, thoroughly analyzed the jewel of the Dhamma, thus he is Bhagavā; he makes an end of existences, thus he is Bhagavā; he has a developed body, developed virtue, developed mind, developed wisdom, thus he is Bhagavā; |
bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhibhāyatanānaṁ navannaṁ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṁ saññābhāvanānaṁ dasannaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā, bhagavāti netaṁ nāmaṁ mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ; |
Or Bhagavā resorted to forest groves, remote dwellings, quiet, with little noise, free from the bustle of people, suitable for human seclusion, fitting for solitude, thus he is Bhagavā; or Bhagavā was a partaker of robes, almsfood, lodging, requisites of medicine for the sick, thus he is Bhagavā; or Bhagavā was a partaker of the essence of the goal, the essence of Dhamma, the essence of liberation, of higher virtue, of higher mind, of higher wisdom, thus he is Bhagavā; or Bhagavā was a partaker of the four jhānas, the four immeasurables, the four formless attainments, thus he is Bhagavā; or Bhagavā was a partaker of the eight liberations, the eight spheres of mastery, the nine successive meditative abidings, thus he is Bhagavā; or Bhagavā was a partaker of the ten developments of perception, the ten kasina attainments, the concentration of mindfulness of breathing, the attainment of impurity, thus he is Bhagavā; or Bhagavā was a partaker of the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, thus he is Bhagavā; or Bhagavā was a partaker of the ten powers of a Tathāgata, the four fearlessnesses, the four analytical knowledges, the six supernormal knowledges, the six Buddha-dhammas, thus he is Bhagavā; Bhagavā is not a name given by a mother, not given by a father, not given by a brother, not given by a sister, not given by friends and colleagues, not given by kinsmen and relatives, not given by ascetics and brahmins, not given by devas; |
vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṁ bhagavāti—mūlaṁ papañcasaṅkhāya iti bhagavā. |
This is a designation pertaining to liberation for Buddhas, Blessed Ones, at the root of enlightenment, together with the attainment of omniscience, a realized designation, that is, Bhagavā—the root of mental proliferation's reckoning, thus the Blessed One. |
Mantā asmīti sabbamuparundheti. |
One should obstruct all (thoughts of) "I am the thinker" (means). |
Mantā vuccati paññā. |
Thinker is said to be wisdom. |
Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi. |
That which is wisdom, understanding... etc... non-delusion, investigation of phenomena, right view. |
Asmīti rūpe asmīti māno asmīti chando asmīti anusayo; |
"I am" (means): in form "I am" is conceit, "I am" is desire, "I am" is underlying tendency; |
vedanāya … saññāya … saṅkhāresu … viññāṇe asmīti māno asmīti chando asmīti anusayoti. |
in feeling... in perception... in formations... in consciousness "I am" is conceit, "I am" is desire, "I am" is underlying tendency. |
Mūlaṁ papañcasaṅkhāya iti bhagavā. |
The root of mental proliferation's reckoning, thus the Blessed One. |
Mantā asmīti sabbamuparundheti. |
One should obstruct all (thoughts of) "I am the thinker" (means). |
Papañcasaṅkhāya mūlañca asmimānañca mantāya sabbaṁ rundheyya uparundheyya nirodheyya vūpasameyya atthaṅgameyya paṭipassambheyyāti—mūlaṁ papañcasaṅkhāya iti bhagavā, mantā asmīti sabbamuparundhe. |
The root of mental proliferation's reckoning and the conceit "I am" and the thinker—one should obstruct all, one should stop, one should cease, one should calm, one should cause to disappear, one should allay—the root of mental proliferation's reckoning, thus the Blessed One, one should obstruct all (thoughts of) "I am the thinker." |
Yā kāci taṇhā ajjhattanti. |
Whatever craving internally (means). |
Yā kācīti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—yā kācīti. |
"Whatever" is an expression encompassing all by all, in every way all, without remainder, completely—"whatever". |
Taṇhāti rūpataṇhā …pe… dhammataṇhā. |
Craving (means) craving for forms... etc... craving for mental objects. |
Ajjhattanti ajjhattasamuṭṭhānā vā sā taṇhāti—ajjhattaṁ. |
Internally (means) that craving arises internally—internally. |
Atha vā ajjhattikaṁ vuccati cittaṁ. |
Or, internal is said to be the mind. |
Yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu. |
That which is mind, intellect, heart, the pure, mind, the mind-base, the mind-faculty, consciousness, the consciousness-aggregate, the mind-consciousness-element born of that. |
Cittena sā taṇhā sahagatā sahajātā saṁsaṭṭhā sampayuttā ekuppādā ekanirodhā ekavatthukā ekārammaṇātipi ajjhattanti—yā kāci taṇhā ajjhattaṁ. |
That craving is accompanied by the mind, co-arisen, associated, conjoined, of single arising, of single cessation, of single basis, of single object, thus also internally—whatever craving internally. |
Tāsaṁ vinayā sadā sato sikkheti. |
Through its removal, ever mindful, one should train (means). |
Sadāti sadā sabbadā sabbakālaṁ niccakālaṁ dhuvakālaṁ, satataṁ samitaṁ abbokiṇṇaṁ poṅkhānupoṅkhaṁ udakūmigajātaṁ avīcisantatisahitaṁ phusitaṁ, purebhattaṁ pacchābhattaṁ, purimaṁ yāmaṁ majjhimaṁ yāmaṁ pacchimaṁ yāmaṁ, kāḷe juṇhe, vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. |
Ever (means) always, at all times, constantly, perpetually, continuously, uninterruptedly, in succession like a water wave, with unbroken continuity, touched, before the meal, after the meal, in the first watch, in the middle watch, in the last watch, in the dark (fortnight), in the bright (fortnight), in the rainy season, in winter, in summer, in the first stage of life, in the middle stage of life, in the last stage of life. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu …pe… citte …pe… dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato. |
Mindful (means) mindful for four reasons: developing the foundation of mindfulness of contemplation of the body in the body, one is mindful; in feelings... etc... in mind... etc... developing the foundation of mindfulness of contemplation of phenomena in phenomena, one is mindful. |
Aparehipi catūhi kāraṇehi sato—asati parivajjanāya sato, satikaraṇīyānaṁ dhammānaṁ katattā sato, satipaṭipakkhānaṁ dhammānaṁ hatattā sato, satinimittānaṁ asammuṭṭhattā sato. |
And for other four reasons one is mindful: mindful for avoiding unmindfulness, mindful for having done things that require mindfulness, mindful for having destroyed things opposed to mindfulness, mindful for not having forgotten the signs of mindfulness. |
Aparehipi catūhi kāraṇehi sato—satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohaṇatāya sato. |
And for other four reasons one is mindful: mindful for being endowed with mindfulness, mindful for having mastery over mindfulness, mindful for proficiency in mindfulness, mindful for not declining from mindfulness. |
Aparehipi catūhi kāraṇehi sato—sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. |
And for other four reasons one is mindful: mindful for being attached (to good), mindful for being tranquil, mindful for being calmed, mindful for being endowed with peaceful qualities. |
Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. |
Mindful through recollection of the Buddha, mindful through recollection of the Dhamma, mindful through recollection of the Sangha, mindful through recollection of virtue, mindful through recollection of generosity, mindful through recollection of devas, mindful through mindfulness of breathing, mindful through mindfulness of death, mindful through mindfulness directed to the body, mindful through recollection of peace. |
Yā sati anussati paṭissati, sati saraṇatā dhāraṇatā apilāpanatā asammussanatā, sati satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo ekāyanamaggo—ayaṁ vuccati sati. |
That which is mindfulness, recollection, re-mindfulness; mindfulness, remembering, upholding, non-forgetfulness, non-bewilderment; mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the one-way path—this is called mindfulness. |
Imāya satiyā upeto samupeto, upagato samupagato, upapanno samupapanno, samannāgato so vuccati sato. |
Endowed, fully endowed with this mindfulness; attained, fully attained; possessed, fully possessed; furnished with it, one is called mindful. |
Sikkheti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. |
One should train (means) three trainings: training in higher virtue, training in higher mind, training in higher wisdom. |
Katamā adhisīlasikkhā? |
What is training in higher virtue? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, khuddako sīlakkhandho … mahanto sīlakkhandho, sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mukhaṁ pamukhaṁ kusalānaṁ dhammānaṁ samāpattiyā—ayaṁ adhisīlasikkhā. |
Here a bhikkhu is virtuous, dwells restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules; the minor aggregate of virtue... the major aggregate of virtue; virtue is the foundation, the beginning, the conduct, the restraint, the control, the entrance, the foremost for the attainment of wholesome states—this is training in higher virtue. |
Katamā adhicittasikkhā? |
What is training in higher mind? |
Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with rapture and happiness. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought and examination, by gaining internal confidence and unification of mind, he enters and dwells in the second jhāna, which is without thought and examination, born of concentration, filled with rapture and happiness. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati. |
With the fading away of rapture, he dwells equanimous, mindful and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare, "Equanimous and mindful, one dwells happily." |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—ayaṁ adhicittasikkhā. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity—this is training in higher mind. |
Katamā adhipaññāsikkhā? |
What is training in higher wisdom? |
Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
Here a bhikkhu is wise, endowed with wisdom that leads to arising and passing away, noble, penetrative, leading to the complete destruction of suffering. |
So “idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti, “ime āsavā”ti yathābhūtaṁ pajānāti, “ayaṁ āsavasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodho”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti—ayaṁ adhipaññāsikkhā. |
He understands as it really is, "This is suffering"; he understands as it really is, "This is the origin of suffering"; he understands as it really is, "This is the cessation of suffering"; he understands as it really is, "This is the path leading to the cessation of suffering"; he understands as it really is, "These are the taints"; he understands as it really is, "This is the origin of the taints"; he understands as it really is, "This is the cessation of the taints"; he understands as it really is, "This is the path leading to the cessation of the taints"—this is training in higher wisdom. |
Tāsaṁ vinayā sadā sato sikkheti. |
Through their removal, ever mindful, one should train (means). |
Tāsaṁ taṇhānaṁ vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; |
For the removal of those cravings, for their subduing, abandoning, calming, relinquishing, allaying, one should train in higher virtue, one should train in higher mind, one should train in higher wisdom; |
imā tisso sikkhāyo āvajjanto sikkheyya, pajānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṁ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṁ paggaṇhanto sikkheyya, satiṁ upaṭṭhapento sikkheyya, cittaṁ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṁ abhijānanto sikkheyya, pariññeyyaṁ parijānanto sikkheyya, pahātabbaṁ pajahanto sikkheyya, bhāvetabbaṁ bhāvento sikkheyya, sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti—tāsaṁ vinayā sadā sato sikkhe. |
Reflecting on these three trainings, one should train; understanding, one should train; seeing, one should train; reviewing, one should train; resolving the mind, one should train; being convinced by faith, one should train; exerting energy, one should train; establishing mindfulness, one should train; concentrating the mind, one should train; understanding with wisdom, one should train; directly knowing what is to be directly known, one should train; fully understanding what is to be fully understood, one should train; abandoning what is to be abandoned, one should train; developing what is to be developed, one should train; realizing what is to be realized, one should train, practice, fully practice, undertake and live by it—through their removal, ever mindful, one should train. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Mūlaṁ papañcasaṅkhāya, |
“The root of mental proliferation's reckoning, |
(iti bhagavā) |
(thus the Blessed One) |
Mantā asmīti sabbamuparundhe; |
One should obstruct all (thoughts of) "I am the thinker"; |
Yā kāci taṇhā ajjhattaṁ, |
Whatever craving internally, |
Tāsaṁ vinayā sadā sato sikkhe”ti. |
Through its removal, ever mindful, one should train.” |
Yaṁ kiñci dhammamabhijaññā, |
Whatever Dhamma one might fully know, |
Ajjhattaṁ atha vāpi bahiddhā; |
Internally or also externally; |
Na tena thāmaṁ kubbetha, |
One should not become stiffened by that, |
Na hi sā nibbuti sataṁ vuttā. |
For that is not called Nibbāna by the good. |
Yaṁ kiñci dhammamabhijaññā ajjhattanti. |
Whatever Dhamma one might fully know internally (means). |
Yaṁ kiñci attano guṇaṁ jāneyya kusale vā dhamme abyākate vā dhamme. |
Whatever own quality one might know, whether wholesome Dhamma or indeterminate Dhamma. |
Katame attano guṇā? |
What are one's own qualities? |
Uccā kulā pabbajito vā assaṁ, mahābhogakulā pabbajito vā assaṁ, uḷārabhogakulā pabbajito vā assaṁ, ñāto yasassī sagahaṭṭhapabbajitānanti vā assaṁ, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā assaṁ, suttantiko vā assaṁ, vinayadharo vā assaṁ, dhammakathiko vā assaṁ, āraññiko vā assaṁ, piṇḍapātiko vā assaṁ, paṁsukūliko vā assaṁ, tecīvariko vā assaṁ, sapadānacāriko vā assaṁ, khalupacchābhattiko vā assaṁ, nesajjiko vā assaṁ, yathāsanthatiko vā assaṁ, paṭhamassa jhānassa lābhīti vā assaṁ, dutiyassa jhānassa lābhīti vā assaṁ, tatiyassa jhānassa lābhīti vā assaṁ, catutthassa jhānassa lābhīti vā assaṁ, ākāsānañcāyatanasamāpattiyā lābhīti vā assaṁ, viññāṇañcāyatanasamāpattiyā … ākiñcaññāyatanasamāpattiyā … nevasaññānāsaññāyatanasamāpattiyā lābhīti vā assaṁ—ime vuccanti attano guṇā. |
"I might be one gone forth from a high family, or gone forth from a family of great wealth, or gone forth from a family of immense wealth, or I might be known and famous among householders and renunciants, or I might be a recipient of robes, almsfood, lodging, and medicinal requisites for the sick, or I might be a master of Suttas, or a master of Vinaya, or a Dhamma-teacher, or a forest-dweller, or an alms-collector, or a wearer of rag-robes, or a wearer of the triple robe, or one who eats in one session, or one who refuses food offered later, or a sitter, or one who accepts any seat offered, or I might be an attainer of the first jhāna, or an attainer of the second jhāna, or an attainer of the third jhāna, or an attainer of the fourth jhāna, or an attainer of the sphere of infinite space, or an attainer of the sphere of infinite consciousness... of the sphere of nothingness... of the sphere of neither-perception-nor-non-perception"—these are called one's own qualities. |
Yaṁ kiñci attano guṇaṁ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti—yaṁ kiñci dhammamabhijaññā ajjhattaṁ. |
Whatever own quality one might know, might clearly know, might discern, might thoroughly discern, might penetrate—whatever Dhamma one might fully know internally. |
Atha vāpi bahiddhāti. |
Or also externally (means). |
Upajjhāyassa vā ācariyassa vā te guṇā assūti—atha vāpi bahiddhā. |
Or those qualities might belong to one's preceptor or teacher—or also externally. |
Na tena thāmaṁ kubbethāti. |
One should not become stiffened by that (means). |
Attano vā guṇena paresaṁ vā guṇena thāmaṁ na kareyya, thambhaṁ na kareyya, mānaṁ na kareyya, unnatiṁ na kareyya, unnamaṁ na kareyya, na tena mānaṁ janeyya, na tena thaddho assa patthaddho paggahitasiroti—na tena thāmaṁ kubbetha. |
By one's own quality or by another's quality, one should not become stiff, should not become rigid, should not become conceited, should not become arrogant, should not become haughty, should not generate conceit by that, should not be proud, stiff, with head held high by that—one should not become stiffened by that. |
Na hi sā nibbuti sataṁ vuttāti. |
For that is not called Nibbāna by the good (means). |
Satānaṁ santānaṁ sappurisānaṁ buddhānaṁ buddhasāvakānaṁ paccekabuddhānaṁ sā nibbutīti na vuttā na pavuttā na ācikkhitā na desitā na paññapitā na paṭṭhapitā na vivaṭā na vibhattā na uttānīkatā nappakāsitāti—na hi sā nibbuti sataṁ vuttā. |
By the good, the peaceful, the true persons, the Buddhas, the disciples of the Buddha, the Paccekabuddhas, that is not said to be Nibbāna, not declared, not taught, not explained, not established, not revealed, not analyzed, not made clear, not manifested—for that is not called Nibbāna by the good. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Yaṁ kiñci dhammamabhijaññā, |
“Whatever Dhamma one might fully know, |
Ajjhattaṁ atha vāpi bahiddhā; |
Internally or also externally; |
Na tena thāmaṁ kubbetha, |
One should not become stiffened by that, |
Na hi sā nibbuti sataṁ vuttā”ti. |
For that is not called Nibbāna by the good.” |
Seyyo na tena maññeyya, |
One should not think oneself superior by that, |
Nīceyyo atha vāpi sarikkho; |
Nor inferior, nor yet equal; |
Phuṭṭho anekarūpehi, |
Touched by manifold forms, |
Nātumānaṁ vikappayaṁ tiṭṭhe. |
One should not stand conceiving of oneself. |
Seyyo na tena maññeyyāti. |
One should not think oneself superior by that (means). |
“Seyyohamasmī”ti atimānaṁ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti—seyyo na tena maññeyya. |
"I am superior"—one should not generate arrogance by birth, or clan, or lineage, or beauty, or wealth, or learning, or sphere of action, or sphere of skill, or place of knowledge, or erudition, or eloquence, or by any other thing—one should not think oneself superior by that. |
Nīceyyo atha vāpi sarikkhoti. |
Nor inferior, nor yet equal (means). |
“Hīnohamasmī”ti omānaṁ na janeyya jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
"I am inferior"—one should not generate self-deprecation by birth, or clan... etc... or by any other thing. |
“Sadisohamasmī”ti mānaṁ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti—nīceyyo atha vāpi sarikkho. |
"I am equal"—one should not generate conceit by birth, or clan, or lineage, or beauty, or wealth, or learning, or sphere of action, or sphere of skill, or place of knowledge, or erudition, or eloquence, or by any other thing—nor inferior, nor yet equal. |
Phuṭṭho anekarūpehīti. |
Touched by manifold forms (means). |
Anekavidhehi ākārehi phuṭṭho pareto samohito samannāgatoti—phuṭṭho anekarūpehi. |
Touched by manifold aspects, overcome, engrossed, endowed—touched by manifold forms. |
Nātumānaṁ vikappayaṁ tiṭṭheti. |
One should not stand conceiving of oneself (means). |
Ātumā vuccati attā. |
"Ātumā" is said to be self. |
Attānaṁ kappento vikappento vikappaṁ āpajjanto na tiṭṭheyyāti—nātumānaṁ vikappayaṁ tiṭṭhe. |
Conceiving of oneself, forming concepts about oneself, falling into conceptualization, one should not stand—one should not stand conceiving of oneself. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Seyyo na tena maññeyya, |
“One should not think oneself superior by that, |
Nīceyyo atha vāpi sarikkho; |
Nor inferior, nor yet equal; |
Phuṭṭho anekarūpehi, |
Touched by manifold forms, |
Nātumānaṁ vikappayaṁ tiṭṭhe”ti. |
One should not stand conceiving of oneself.” |
Ajjhattamevupasame, |
One should pacify (it) internally itself, |
Na aññato bhikkhu santimeseyya; |
A bhikkhu should not seek peace from another; |
Ajjhattaṁ upasantassa, |
For one internally pacified, |
Natthi attā kuto nirattā vā. |
There is no self, whence then non-self? |
Ajjhattamevupasameti. Ajjhattaṁ rāgaṁ sameyya, dosaṁ sameyya, mohaṁ sameyya, kodhaṁ … upanāhaṁ … makkhaṁ … paḷāsaṁ … issaṁ … macchariyaṁ … māyaṁ … sāṭheyyaṁ … thambhaṁ … sārambhaṁ … mānaṁ … atimānaṁ … madaṁ … pamādaṁ … sabbe kilese … sabbe duccarite … sabbe darathe … sabbe pariḷāhe … sabbe santāpe … sabbākusalābhisaṅkhāre sameyya upasameyya vūpasameyya nibbāpeyya paṭipassambheyyāti—ajjhattamevupasame. |
One should pacify (it) internally itself (means). One should pacify internal greed, pacify aversion, pacify delusion, pacify anger... malice... denigration... contentiousness... envy... stinginess... deceit... treachery... obstinacy... impetuosity... conceit... arrogance... intoxication... negligence... all defilements... all misconduct... all distresses... all fevers... all torments... all unwholesome formations; one should calm, pacify, still, extinguish, allay them—one should pacify (it) internally itself. |
Na aññato bhikkhu santimeseyyāti. |
A bhikkhu should not seek peace from another (means). |
Aññato asuddhimaggena, micchāpaṭipadāya, aniyyānapatena, aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā santiṁ upasantiṁ vūpasantiṁ nibbutiṁ paṭipassaddhiṁ na eseyya na gaveseyya na pariyeseyyāti—na aññato bhikkhu santimeseyya. |
From another, by an impure path, by wrong practice, by a path not leading out, other than by the foundations of mindfulness, other than by the right strivings, other than by the bases of power, other than by the faculties, other than by the powers, other than by the enlightenment factors, other than by the Noble Eightfold Path, one should not seek peace, pacification, stilling, Nibbāna, allaying; one should not search, should not investigate—a bhikkhu should not seek peace from another. |
Ajjhattaṁ upasantassāti. |
For one internally pacified (means). |
Ajjhattaṁ rāgaṁ santassa, dosaṁ santassa, mohaṁ santassa …pe… sabbākusalābhisaṅkhāre santassa upasantassa vūpasantassa nibbutassa paṭipassaddhiyāti—ajjhattaṁ upasantassa. |
For one whose internal greed is pacified, aversion is pacified, delusion is pacified... etc... all unwholesome formations are pacified, stilled, extinguished, allayed—for one internally pacified. |
Natthi attā kuto nirattā vāti. |
There is no self, whence then non-self? (means). |
Natthīti paṭikkhepo. |
"There is not" is a denial. |
Attāti attadiṭṭhi natthi; |
Self (means) the view of self is not; |
nirattāti ucchedadiṭṭhi natthi. |
Non-self (means) the annihilationist view is not. |
Attāti gahitaṁ natthi; |
Self (means) what is grasped is not; |
nirattāti muñcitabbaṁ natthi. |
Non-self (means) what is to be released is not. |
Yassatthi gahitaṁ, tassatthi muñcitabbaṁ. |
For whom there is grasping, for him there is what is to be released. |
Yassatthi muñcitabbaṁ, tassa gahitaṁ gāhaṁ muñcanaṁ samatikkanto arahā vuddhipārihānivītivatto. |
For whom there is what is to be released, (for him there is) grasping; the Arahant has transcended grasping and releasing, has passed beyond increase and decrease. |
So vuṭṭhavāso ciṇṇacaraṇo …pe… jātimaraṇasaṁsāro, natthi tassa punabbhavoti—natthi attā kuto nirattā vā. |
He has lived the life, done what was to be done... etc... the cycle of birth and death, there is no further becoming for him—there is no self, whence then non-self? |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Ajjhattamevupasame, |
“One should pacify (it) internally itself, |
Na aññato bhikkhu santimeseyya; |
A bhikkhu should not seek peace from another; |
Ajjhattaṁ upasantassa, |
For one internally pacified, |
Natthi attā kuto nirattā vā”ti. |
There is no self, whence then non-self?” |
Majjhe yathā samuddassa, |
As in the middle of the ocean, |
Ūmi no jāyatī ṭhito hoti; |
No wave arises, it stands still; |
Evaṁ ṭhito anejassa, |
So, standing still, for the imperturbable one, |
Ussadaṁ bhikkhu na kareyya kuhiñci. |
A bhikkhu should not create any protrusion anywhere. |
Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hotīti. |
As in the middle of the ocean, no wave arises, it stands still (means). |
Samuddo caturāsītiyojanasahassāni ubbedhena gambhīro. |
The ocean is eighty-four thousand yojanas deep in height. |
Heṭṭhā cattārīsayojanasahassāni udakaṁ macchakacchapehi kampati. |
Below, for forty thousand yojanas the water trembles with fish and turtles. |
Upari cattārīsayojanasahassāni udakaṁ vātehi kampati. |
Above, for forty thousand yojanas the water trembles with winds. |
Majjhe cattārīsayojanasahassāni udakaṁ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. |
In the middle, for forty thousand yojanas the water does not tremble, does not shake, does not move, does not quiver, does not greatly quiver, does not thoroughly quiver. |
Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. |
Unstirred, unagitated, unmoved, undisturbed, unwhirled, calmed, there no wave arises, the ocean stands still. |
Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti. |
Thus also, as in the middle of the ocean, no wave arises, it stands still. |
Atha vā sattannaṁ pabbatānaṁ antarikāsu sattasīdantarā mahāsamuddā. |
Or, between the seven mountain ranges are the seven great oceans in between. |
Tatra udakaṁ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. |
There the water does not tremble, does not shake, does not move, does not quiver, does not greatly quiver, does not thoroughly quiver. |
Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. |
Unstirred, unagitated, unmoved, undisturbed, unwhirled, calmed, there no wave arises, the ocean stands still. |
Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti. |
Thus also, as in the middle of the ocean, no wave arises, it stands still. |
Evaṁ ṭhito anejassāti. |
So, standing still, for the imperturbable one (means). |
Evanti opammasampaṭipādanaṁ. |
"So" is a comparison. |
Ṭhitoti lābhepi na kampati, alābhepi na kampati, yasepi na kampati, ayasepi na kampati, pasaṁsāyapi na kampati, nindāyapi na kampati, sukhepi na kampati, dukkhepi na kampati na vikampati na calati na vedhati nappavedhati na sampavedhatīti—evaṁ ṭhito. |
Standing still (means) in gain he does not tremble, in loss he does not tremble, in fame he does not tremble, in disrepute he does not tremble, in praise he does not tremble, in blame he does not tremble, in pleasure he does not tremble, in pain he does not tremble, does not shake, does not move, does not quiver, does not greatly quiver, does not thoroughly quiver—so, standing still. |
Anejassāti ejā vuccati taṇhā. |
For the imperturbable one (means): "ejā" (perturbation) is said to be craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
That which is passion, strong passion... etc... covetousness, greed, unwholesome root. |
Yassesā ejā taṇhā pahīnā ucchinnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anejo. |
He for whom this perturbation, craving, is abandoned, cut off, completely cut off, calmed, allayed, incapable of arising, burnt by the fire of knowledge, is called imperturbable. |
Ejāya pahīnattā anejo; |
Because perturbation is abandoned, he is imperturbable; |
so lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṁsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti—evaṁ ṭhito anejassa. |
he is not stirred by gain, not stirred by loss, not stirred by fame, not stirred by disrepute, not stirred by praise, not stirred by blame, not stirred by pleasure, not stirred by pain, does not move, does not quiver, does not greatly quiver, does not thoroughly quiver—so, standing still, for the imperturbable one. |
Ussadaṁ bhikkhu na kareyya kuhiñcīti. |
A bhikkhu should not create any protrusion anywhere (means). |
Ussadāti sattussadā—rāgussadaṁ, dosussadaṁ, mohussadaṁ, mānussadaṁ, diṭṭhussadaṁ, kilesussadaṁ, kammussadaṁ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. |
Protrusion (means) seven protrusions: protrusion of greed, protrusion of aversion, protrusion of delusion, protrusion of conceit, protrusion of views, protrusion of defilements, protrusion of kamma; one should not create, not generate, not bring into being, not produce, not bring into existence. |
Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—ussadaṁ bhikkhu na kareyya kuhiñci. |
Anywhere (means) anywhere, in anything, in any place, whether internal or external, or internal-external—a bhikkhu should not create any protrusion anywhere. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Majjhe yathā samuddassa, |
“As in the middle of the ocean, |
Ūmi no jāyatī ṭhito hoti; |
No wave arises, it stands still; |
Evaṁ ṭhito anejassa, |
So, standing still, for the imperturbable one, |
Ussadaṁ bhikkhu na kareyya kuhiñcī”ti. |
A bhikkhu should not create any protrusion anywhere.” |
Akittayī vivaṭacakkhu, |
He proclaimed, the one with opened eye, |
Sakkhidhammaṁ parissayavinayaṁ; |
The directly experienced Dhamma, the subduing of dangers; |
Paṭipadaṁ vadehi bhaddante, |
Declare the path, Venerable Sir, |
Pātimokkhaṁ atha vāpi samādhiṁ. |
The Pātimokkha or also concentration. |
Akittayī vivaṭacakkhūti. |
He proclaimed, the one with opened eye (means). |
Akittayīti akittayi parikittayi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānimakāsi pakāsesīti akittayi. |
He proclaimed (means) he proclaimed, fully proclaimed, taught, explained, made known, established, revealed, analyzed, made clear, manifested—he proclaimed. |
Vivaṭacakkhūti bhagavā pañcahi cakkhūhi vivaṭacakkhu—maṁsacakkhunāpi vivaṭacakkhu, dibbena cakkhunāpi vivaṭacakkhu, paññācakkhunāpi vivaṭacakkhu, buddhacakkhunāpi vivaṭacakkhu, samantacakkhunāpi vivaṭacakkhu. |
The one with opened eye (means) the Blessed One has the opened eye with five eyes: with the fleshly eye he has the opened eye, with the divine eye he has the opened eye, with the wisdom eye he has the opened eye, with the Buddha eye he has the opened eye, with the all-seeing eye he has the opened eye. |
Kathaṁ bhagavā maṁsacakkhunāpi vivaṭacakkhu? |
How does the Blessed One have the opened eye with the fleshly eye? |
Maṁsacakkhumhipi bhagavato pañca vaṇṇā saṁvijjanti—nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. |
Even in the fleshly eye of the Blessed One, five colors are found: blue color, yellow color, red color, black color, and white color. |
Akkhilomāni ca bhagavato yattha ca akkhilomāni patiṭṭhitāni taṁ nīlaṁ hoti sunīlaṁ pāsādikaṁ dassaneyyaṁ umāpupphasamānaṁ. |
And the eyelashes of the Blessed One, and where the eyelashes are established, that is blue, very blue, pleasing, lovely to see, like a flax flower. |
Tassa parato pītakaṁ hoti supītakaṁ suvaṇṇavaṇṇaṁ pāsādikaṁ dassaneyyaṁ kaṇikārapupphasamānaṁ. |
Beyond that, it is yellow, very yellow, gold-colored, pleasing, lovely to see, like a kaṇikāra flower. |
Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. |
And both eye-sockets of the Blessed One are red, very red, pleasing, lovely to see, like an indagopaka insect. |
Majjhe kaṇhaṁ hoti sukaṇhaṁ alūkhaṁ siniddhaṁ pāsādikaṁ dassaneyyaṁ addāriṭṭhakasamānaṁ. |
In the middle, it is black, very black, smooth, glossy, pleasing, lovely to see, like polished jet. |
Tassa parato odātaṁ hoti suodātaṁ setaṁ paṇḍaraṁ pāsādikaṁ dassaneyyaṁ osadhitārakasamānaṁ. |
Beyond that, it is white, very white, pure, bright, pleasing, lovely to see, like the morning star. |
Tena bhagavā pākatikena maṁsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṁ passati divā ceva rattiñca. |
With that natural fleshly eye, included in his personality, produced by former good deeds, the Blessed One sees for a yojana all around, both day and night. |
Yadā hipi caturaṅgasamannāgato andhakāro hoti. |
Even when there is darkness endowed with four factors. |
Sūriyo vā atthaṅgato hoti. |
The sun has set. |
Kāḷapakkho ca uposatho hoti. |
And it is the Uposatha of the dark fortnight. |
Tibbo ca vanasaṇḍo hoti. |
And there is a dense forest grove. |
Mahā ca kāḷamegho abbhuṭṭhito hoti. |
And a great black cloud has arisen. |
Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṁ passati. |
Even in such darkness endowed with four factors, he sees for a yojana all around. |
Natthi so kuṭṭo vā kavāṭaṁ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṁ rūpānaṁ dassanāya. |
There is no wall, or door, or rampart, or mountain, or tree, or creeper that is an obstruction to the sight of forms. |
Ekañce tilaphalaṁ nimittaṁ katvā tilavāhe pakkhipeyya. |
If one were to make a mark on a single sesame seed and throw it into a cartload of sesame seeds. |
Taññeva tilaphalaṁ uddhareyya. |
He would pick out that very sesame seed. |
Evaṁ parisuddhaṁ bhagavato pākatikaṁ maṁsacakkhu. |
So pure is the Blessed One's natural fleshly eye. |
Evaṁ bhagavā maṁsacakkhunāpi vivaṭacakkhu. |
Thus, the Blessed One has the opened eye with the fleshly eye. |
Kathaṁ bhagavā dibbena cakkhunāpi vivaṭacakkhu? |
How does the Blessed One have the opened eye with the divine eye? |
Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate. |
The Blessed One, with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. |
Yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
He knows beings according to their kamma: "These good beings, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of noble ones, holding wrong views, undertaking actions based on wrong views, with the breakup of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. |
Or these good beings, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of noble ones, holding right views, undertaking actions based on right views, with the breakup of the body, after death, have reappeared in a good destination, a heavenly world." |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; |
Thus, with the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; |
yathākammūpage satte pajānāti. |
he knows beings according to their kamma. |
Ākaṅkhamāno ca bhagavā ekampi lokadhātuṁ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṁsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṁ lokadhātuṁ passeyya, dvisahassimpi majjhimikaṁ lokadhātuṁ passeyya, tisahassimpi lokadhātuṁ passeyya, mahāsahassimpi lokadhātuṁ passeyya. |
And if the Blessed One wishes, he could see one world-system, or two world-systems, or three world-systems, or four world-systems, or five world-systems, or ten world-systems, or twenty world-systems, or thirty world-systems, or forty world-systems, or fifty world-systems, or a hundred world-systems, or a thousand-fold minor world-system, or a two-thousand-fold medium world-system, or a three-thousand-fold world-system, or a great-thousand-fold world-system. |
Yāvatakaṁ vā pana ākaṅkheyya tāvatakaṁ passeyya. |
Or however much he might wish, that much he could see. |
Evaṁ parisuddhaṁ bhagavato dibbacakkhu. |
So pure is the Blessed One's divine eye. |
Evaṁ bhagavā dibbena cakkhunāpi vivaṭacakkhu. |
Thus, the Blessed One has the opened eye with the divine eye. |
Kathaṁ bhagavā paññācakkhunāpi vivaṭacakkhu? |
How does the Blessed One have the opened eye with the wisdom eye? |
Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā anijjhāpetā pekkhetā pasādetā. |
The Blessed One has great wisdom, broad wisdom, joyful wisdom, swift wisdom, sharp wisdom, penetrative wisdom, is skilled in the analysis of wisdom, has differentiated knowledge, has attained the analytical knowledges, has reached the four fearlessnesses, possesses the ten powers, is a bull among men, a lion among men, a nāga among men, a thoroughbred among men, a leader of men, of infinite knowledge, infinite power, infinite fame, rich, of great wealth, wealthy, a leader, a trainer, a persuader, an instructor, one who does not make others despondent, an examiner, a clarifier. |
So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā. |
For that Blessed One is the producer of the unarisen path, the originator of the unoriginated path, the declarer of the undeclared path, a knower of the path, a finder of the path, an expert in the path, and now his disciples dwell following the path, afterwards endowed with it. |
So hi bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
For that Blessed One, knowing, knows; seeing, sees; he has become the eye, become knowledge, become Dhamma, become Brahma, the speaker, the proclaimer, the expounder of the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. |
Natthi tassa bhagavato aññātaṁ adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya. |
There is nothing unknown, unseen, unapprehended, unrealized, untouched by wisdom for that Blessed One. |
Atītaṁ anāgataṁ paccuppannaṁ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṁ āgacchanti. |
Regarding the past, future, and present, all phenomena in all aspects come into the range of the knowledge-faculty of the Buddha, the Blessed One. |
Yaṁ kiñci neyyaṁ nāma atthi jānitabbaṁ attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṁ taṁ antobuddhañāṇe parivattati. |
Whatever is knowable, a thing to be known, whether for one's own benefit, or for another's benefit, or for the benefit of both, or benefit in the present life, or benefit in a future life, or superficial meaning, or profound meaning, or hidden meaning, or concealed meaning, or meaning to be inferred, or explicit meaning, or blameless meaning, or meaning free from defilements, or meaning of purification, or ultimate meaning, all that revolves within the Buddha's knowledge. |
Sabbaṁ kāyakammaṁ buddhassa bhagavato ñāṇānuparivatti sabbaṁ vacīkammaṁ … sabbaṁ manokammaṁ … atīte buddhassa bhagavato appaṭihataṁ ñāṇaṁ, anāgate paccuppanne appaṭihataṁ ñāṇaṁ. |
All bodily action of the Buddha, the Blessed One, follows his knowledge; all verbal action... all mental action... In the past, the knowledge of the Buddha, the Blessed One, was unobstructed; in the future, in the present, his knowledge is unobstructed. |
Yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ; |
As far as the knowable extends, so far extends knowledge; as far as knowledge extends, so far extends the knowable; |
neyyapariyantikaṁ ñāṇaṁ ñāṇapariyantikaṁ neyyaṁ, neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi. |
Knowledge is bounded by the knowable, the knowable is bounded by knowledge; knowledge does not proceed beyond the knowable, there is no path for the knowable beyond knowledge. |
Aññamaññapariyantaṭṭhāyino te dhammā. |
Those phenomena stand bounded by each other. |
Yathā dvinnaṁ samuggapaṭalānaṁ sammāphusitānaṁ heṭṭhimaṁ samuggapaṭalaṁ uparimaṁ nātivattati, uparimaṁ samuggapaṭalaṁ heṭṭhimaṁ nātivattati, aññamaññapariyantaṭṭhāyino; |
Just as, of two well-fitted casket lids, the lower casket lid does not exceed the upper, and the upper casket lid does not exceed the lower, they stand bounded by each other; |
evamevaṁ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. |
Even so, for the Buddha, the Blessed One, the knowable and knowledge stand bounded by each other. |
Yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ; |
As far as the knowable extends, so far extends knowledge; as far as knowledge extends, so far extends the knowable; |
neyyapariyantikaṁ ñāṇaṁ ñāṇapariyantikaṁ neyyaṁ. |
Knowledge is bounded by the knowable, the knowable is bounded by knowledge. |
Neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi. |
Knowledge does not proceed beyond the knowable, there is no path for the knowable beyond knowledge. |
Aññamaññapariyantaṭṭhāyino te dhammā. |
Those phenomena stand bounded by each other. |
Sabbadhammesu buddhassa bhagavato ñāṇaṁ pavattati. |
The knowledge of the Buddha, the Blessed One, extends to all phenomena. |
Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. |
All phenomena are connected to the reflection of the Buddha, the Blessed One, connected to his wish, connected to his attention, connected to his arising of thought. |
Sabbasattesu buddhassa bhagavato ñāṇaṁ pavattati. |
The knowledge of the Buddha, the Blessed One, extends to all beings. |
Sabbesaṁ sattānaṁ bhagavā āsayaṁ jānāti, anusayaṁ jānāti, caritaṁ jānāti, adhimuttiṁ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. |
The Blessed One knows the disposition of all beings, knows their underlying tendencies, knows their conduct, knows their inclinations; he knows beings with little dust, with much dust, with keen faculties, with dull faculties, of good character, of bad character, easy to instruct, difficult to instruct, capable and incapable. |
Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
The world with its devas, its Māra, its Brahmā, this generation with its ascetics and brahmins, its devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci macchakacchapā antamaso timitimiṅgalaṁ upādāya antomahāsamudde parivattanti; |
Just as whatever fish and turtles, up to and including the Timitimiṅgala, revolve within the great ocean; |
evamevaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
Even so, the world with its devas, its Māra, its Brahmā, this generation with its ascetics and brahmins, its devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci pakkhī antamaso garuḷaṁ venateyyaṁ upādāya ākāsassa padese parivattanti; |
Just as whatever birds, up to and including the Garuḷa Venateyya, revolve in a region of space; |
evamevaṁ yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; |
Even so, even those who are equal to Sāriputta in wisdom, they too revolve in a region of the Buddha's knowledge; |
buddhañāṇaṁ devamanussānaṁ paññaṁ pharitvā abhibhavitvā tiṭṭhati. |
The Buddha's knowledge, pervading and surpassing the wisdom of devas and humans, stands. |
Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. |
Even those khattiya pandits, brahmin pandits, householder pandits, ascetic pandits, who are skilled, who have refuted others' theses, who are like hair-splitters, who, I think, wander about splitting views by means of wisdom, they, having formulated and formulated questions, approach the Tathāgata and ask about hidden and concealed matters. |
Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. |
And those questions are spoken and answered by the Blessed One with reasons explained. |
Upakkhittakā ca te bhagavato sampajjanti. |
And they become vanquished by the Blessed One. |
Atha kho bhagavā tattha atirocati yadidaṁ paññāyāti. |
Then indeed the Blessed One outshines them there with respect to wisdom. |
Evaṁ bhagavā paññācakkhunāpi vivaṭacakkhu. |
Thus, the Blessed One has the opened eye with the wisdom eye. |
Kathaṁ bhagavā buddhacakkhunāpi vivaṭacakkhu? |
How does the Blessed One have the opened eye with the Buddha eye? |
Bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. |
The Blessed One, looking at the world with the Buddha eye, saw beings with little dust, with much dust, with keen faculties, with dull faculties, of good character, of bad character, easy to instruct, difficult to instruct, some dwelling seeing fear in wrongdoing concerning the next world, some not dwelling seeing fear in wrongdoing concerning the next world. |
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā anuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; |
Just as in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses, or red lotuses, or white lotuses, born in the water, grown in the water, not risen from the water, are nourished submerged within; some blue lotuses, or red lotuses, or white lotuses, born in the water, grown in the water, stand at water level; some blue lotuses, or red lotuses, or white lotuses, born in the water, grown in the water, stand having risen above the water, unsullied by the water; |
evamevaṁ bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. |
Even so, the Blessed One, looking at the world with the Buddha eye, saw beings with little dust, with much dust, with keen faculties, with dull faculties, of good character, of bad character, easy to instruct, difficult to instruct, some dwelling seeing fear in wrongdoing concerning the next world, some not dwelling seeing fear in wrongdoing concerning the next world. |
Jānāti bhagavā—“ayaṁ puggalo rāgacarito, ayaṁ dosacarito, ayaṁ mohacarito, ayaṁ vitakkacarito, ayaṁ saddhācarito, ayaṁ ñāṇacarito”ti. |
The Blessed One knows: "This person is of greedy temperament, this one of aversive temperament, this one of deluded temperament, this one of discursive temperament, this one of faithful temperament, this one of intellectual temperament." |
Rāgacaritassa bhagavā puggalassa asubhakathaṁ katheti; |
To a person of greedy temperament, the Blessed One speaks on impurity; |
dosacaritassa bhagavā puggalassa mettābhāvanaṁ ācikkhati; |
To a person of aversive temperament, the Blessed One teaches the development of loving-kindness; |
mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṁvāse niveseti; |
A person of deluded temperament, the Blessed One establishes in recitation, questioning, timely hearing of Dhamma, timely discussion of Dhamma, and respectful co-residence; |
vitakkacaritassa bhagavā puggalassa ānāpānassatiṁ ācikkhati; |
To a person of discursive temperament, the Blessed One teaches mindfulness of breathing; |
saddhācaritassa bhagavā puggalassa pasādanīyaṁ nimittaṁ ācikkhati buddhasubodhiṁ dhammasudhammataṁ saṅghasuppaṭipattiṁ sīlāni ca attano; |
To a person of faithful temperament, the Blessed One teaches inspiring signs: the Buddha's perfect enlightenment, the Dhamma's well-taught nature, the Sangha's good practice, and his own virtues; |
ñāṇacaritassa bhagavā puggalassa ācikkhati vipassanānimittaṁ aniccākāraṁ dukkhākāraṁ anattākāraṁ. |
To a person of intellectual temperament, the Blessed One teaches the sign of insight: the aspect of impermanence, the aspect of suffering, the aspect of non-self. |
“Sele yathā pabbatamuddhaniṭṭhito, |
“As one standing on a mountain peak of rock, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedha, |
Similarly, O wise one, made of Dhamma, |
Pāsādamāruyha samantacakkhu; |
Having ascended the palace, all-seeing one; |
Sokāvatiṇṇaṁ janatamapetasoko, |
Freed from sorrow, behold the people |
Avekkhassu jātijarābhibhūtan”ti. |
Overcome by birth and aging, sunk in sorrow.” |
Evaṁ bhagavā buddhacakkhunāpi vivaṭacakkhu. |
Thus, the Blessed One has the opened eye with the Buddha eye. |
Kathaṁ bhagavā samantacakkhunāpi vivaṭacakkhu? |
How does the Blessed One have the opened eye with the all-seeing eye? |
Samantacakkhu vuccati sabbaññutañāṇaṁ. |
The all-seeing eye is said to be the knowledge of omniscience. |
Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato. |
The Blessed One is endowed, fully endowed, attained, fully attained, possessed, fully possessed, furnished with the knowledge of omniscience. |
“Na tassa adiṭṭhamidhatthi kiñci, |
“There is nothing unseen by him here, |
Atho aviññātamajānitabbaṁ; |
Nor unapprehended, unknowable; |
Sabbaṁ abhiññāsi yadatthi neyyaṁ, |
He has directly known all that is knowable, |
Tathāgato tena samantacakkhū”ti. |
Therefore, the Tathāgata is the all-seeing one.” |
Evaṁ bhagavā samantacakkhunāpi vivaṭacakkhūti—akittayi vivaṭacakkhu. |
Thus, the Blessed One has the opened eye also with the all-seeing eye—he proclaimed, the one with opened eye. |
Sakkhidhammaṁ parissayavinayanti. |
The directly experienced Dhamma, the subduing of dangers (means). |
Sakkhidhammanti na itihitihaṁ, na itikirāya, na paramparāya, na piṭakasampadāya, na takkahetu, na nayahetu, na ākāraparivitakkena, na diṭṭhinijjhānakkhantiyā sāmaṁ sayamabhiññātaṁ attapaccakkhaṁ dhammanti—sakkhidhammaṁ. |
Directly experienced Dhamma (means) not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by reason of logic, not by reason of inference, not by reflection on reasons, not by acceptance of a view after pondering, but the Dhamma known by oneself, directly experienced by oneself—directly experienced Dhamma. |
Parissayavinayanti. Parissayāti dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca. |
The subduing of dangers (means). Dangers (means) two dangers: manifest dangers and hidden dangers. |
Katame pākaṭaparissayā? |
What are the manifest dangers? |
Sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṁ madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā iti vā—ime vuccanti pākaṭaparissayā. |
Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or there might be thieves, or humans, or those who have done deeds or not done deeds; eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear disease, mouth disease, tooth disease, cough, asthma, catarrh, fever, burning, stomach ailment, fainting, dysentery, colic, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scabies, rashes, itches, bleeding, diabetes, carbuncles, pimples, fistulas; ailments arising from bile, ailments arising from phlegm, ailments arising from wind, ailments arising from a combination, ailments arising from change of seasons, ailments arising from irregular habits, ailments arising from external attacks, ailments arising from kamma-result; cold, heat, hunger, thirst, excrement, urine, contact with gadflies, mosquitoes, wind, sun, reptiles, or so on—these are called manifest dangers. |
Katame paṭicchannaparissayā? |
What are the hidden dangers? |
Kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ kāmacchandanīvaraṇaṁ byāpādanīvaraṇaṁ thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ vicikicchānīvaraṇaṁ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṁ māyā sāṭheyyaṁ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā—ime vuccanti paṭicchannaparissayā. |
Bodily misconduct, verbal misconduct, mental misconduct, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; greed, aversion, delusion, anger, malice, denigration, contentiousness, envy, stinginess, deceit, treachery, obstinacy, impetuosity, conceit, arrogance, intoxication, negligence; all defilements, all misconducts, all distresses, all fevers, all torments, all unwholesome formations—these are called hidden dangers. |
Parissayāti kenaṭṭhena parissayā? |
Dangers: in what sense are they dangers? |
Parisahantīti parissayā, parihānāya saṁvattantīti parissayā, tatrāsayāti parissayā. |
They overwhelm, thus they are dangers; they lead to decline, thus they are dangers; they lie therein, thus they are dangers. |
Kathaṁ parisahantīti parissayā? |
How do they overwhelm, thus they are dangers? |
Te parissayā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. |
Those dangers bear down on that person, overwhelm, overpower, submerge, take possession of, crush him. |
Evaṁ parisahantīti—parissayā. |
Thus they overwhelm—dangers. |
Kathaṁ parihānāya saṁvattantīti parissayā? |
How do they lead to decline, thus they are dangers? |
Te parissayā kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Those dangers lead to the obstruction and decline of wholesome states. |
Katamesaṁ kusalānaṁ dhammānaṁ? |
Of which wholesome states? |
Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogassa catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa—imesaṁ kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Of right practice, of conforming practice, of unopposed practice, of unconflicting practice, of practice according to the meaning, of practice in accordance with Dhamma, of fulfilling virtues, of guarding the sense doors, of moderation in eating, of devotion to wakefulness, of mindfulness and clear comprehension, of devotion to the development of the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path—they lead to the obstruction and decline of these wholesome states. |
Evampi parihānāya saṁvattantīti—parissayā. |
Thus also they lead to decline—dangers. |
Kathaṁ tatrāsayāti parissayā? |
How do they lie therein, thus they are dangers? |
Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. |
Therein these evil, unwholesome states arise, dependent on the individual existence. |
Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; |
Just as creatures that live in holes lie in holes, creatures that live in water lie in water, creatures that live in forests lie in forests, creatures that live in trees lie in trees; |
evamevaṁ tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. |
Even so, therein these evil, unwholesome states arise, dependent on the individual existence. |
Evampi tatrāsayāti—parissayā. |
Thus also they lie therein—dangers. |
Vuttañhetaṁ bhagavatā—“sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. |
This has been said by the Blessed One: "A bhikkhu who has an inner resident, bhikkhus, who has an inner teacher, dwells in suffering, not at ease. |
Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharati? |
And how, bhikkhus, does a bhikkhu who has an inner resident, who has an inner teacher, dwell in suffering, not at ease? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. |
Here, bhikkhus, when a bhikkhu sees a form with the eye, evil, unwholesome states arise, lustful thoughts connected with fetters; they reside within him, evil, unwholesome states flow in. |
Tasmā sāntevāsikoti vuccati. |
Therefore, he is called 'one with an inner resident.' |
Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. |
They behave towards him, evil, unwholesome states behave towards him. |
Tasmā sācariyakoti vuccati. |
Therefore, he is called 'one with an inner teacher.' |
Puna caparaṁ, bhikkhave, bhikkhuno sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. |
Furthermore, bhikkhus, when a bhikkhu hears a sound with the ear... etc... smells an odor with the nose... tastes a flavor with the tongue... touches a tangible with the body... cognizes a mental object with the mind, evil, unwholesome states arise, lustful thoughts connected with fetters; they reside within him, evil, unwholesome states flow in. |
Tasmā sāntevāsikoti vuccati. |
Therefore, he is called 'one with an inner resident.' |
Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. |
They behave towards him, evil, unwholesome states behave towards him. |
Tasmā sācariyakoti vuccati. |
Therefore, he is called 'one with an inner teacher.' |
Evaṁ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharatī”ti. |
Thus, bhikkhus, a bhikkhu who has an inner resident, who has an inner teacher, dwells in suffering, not at ease.” |
Evampi tatrāsayāti—parissayā. |
Thus also they lie therein—dangers. |
Vuttañhetaṁ bhagavatā—“tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. |
This has been said by the Blessed One: "These three, bhikkhus, are internal stains, internal enemies, internal foes, internal murderers, internal adversaries. |
Katame tayo? |
Which three? |
Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko; |
Greed, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary; |
doso, bhikkhave …pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. |
Aversion, bhikkhus... etc... delusion, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. |
Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikāti. |
These, bhikkhus, are the three internal stains, internal enemies, internal foes, internal murderers, internal adversaries. |
Anatthajanano lobho, |
Greed is the generator of harm, |
lobho cittappakopano; |
Greed is the agitator of the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
That, people do not understand. |
Luddho atthaṁ na jānāti, |
The greedy one does not know the benefit, |
luddho dhammaṁ na passati; |
The greedy one does not see the Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ lobho sahate naraṁ. |
When greed overcomes a person. |
Anatthajanano doso, |
Aversion is the generator of harm, |
doso cittappakopano; |
Aversion is the agitator of the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
That, people do not understand. |
Kuddho atthaṁ na jānāti, |
The angry one does not know the benefit, |
kuddho dhammaṁ na passati; |
The angry one does not see the Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ doso sahate naraṁ. |
When aversion overcomes a person. |
Anatthajanano moho, |
Delusion is the generator of harm, |
moho cittappakopano; |
Delusion is the agitator of the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
That, people do not understand. |
Mūḷho atthaṁ na jānāti, |
The deluded one does not know the benefit, |
mūḷho dhammaṁ na passati; |
The deluded one does not see the Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ moho sahate naran”ti. |
When delusion overcomes a person.” |
Evampi tatrāsayāti—parissayā. |
Thus also they lie therein—dangers. |
Vuttañhetaṁ bhagavatā—“tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. |
This has been said by the Blessed One: "Three things, Mahārāja, arising internally in a person, arise for his non-benefit, for suffering, for discomfort. |
Katame tayo? |
Which three? |
Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; |
Greed, Mahārāja, is a thing in a person which, arising internally, arises for non-benefit, for suffering, for discomfort; |
doso kho, mahārāja …pe… moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. |
Aversion, Mahārāja... etc... delusion, Mahārāja, is a thing in a person which, arising internally, arises for non-benefit, for suffering, for discomfort. |
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. |
These three things, Mahārāja, in a person, arising internally, arise for non-benefit, for suffering, for discomfort. |
Lobho doso ca moho ca, |
Greed, aversion, and delusion, |
purisaṁ pāpacetasaṁ; |
In a person of evil mind; |
Hiṁsanti attasambhūtā, |
Born of oneself, they harm, |
tacasāraṁva samphalan”ti. |
Like its own fruit (harms) the bamboo.” |
Evampi tatrāsayāti—parissayā. |
Thus also they lie therein—dangers. |
Vuttañhetaṁ bhagavatā— |
This has been said by the Blessed One— |
“Rāgo ca doso ca itonidānā, |
“Passion and aversion have their source from this, |
Aratī ratī lomahaṁso itojā; |
Discontent, delight, horripilation are born from this; |
Ito samuṭṭhāya manovitakkā, |
Arising from this, mental thoughts, |
Kumārakā dhaṅkamivossajantī”ti. |
Like boys letting loose a crow.” |
Evampi tatrāsayāti—parissayā. |
Thus also they lie therein—dangers. |
Parissayavinayanti parissayavinayaṁ parissayappahānaṁ parissayavūpasamaṁ parissayapaṭinissaggaṁ parissayapaṭipassaddhiṁ amataṁ nibbānanti—sakkhidhammaṁ parissayavinayaṁ. |
The subduing of dangers (means) the subduing of dangers, the abandoning of dangers, the calming of dangers, the relinquishing of dangers, the allaying of dangers, the deathless, Nibbāna—the directly experienced Dhamma, the subduing of dangers. |
Paṭipadaṁ vadehi bhaddanteti. |
Declare the path, Venerable Sir (means). |
Paṭipadaṁ vadehi—sammāpaṭipadaṁ anulomapaṭipadaṁ apaccanīkapaṭipadaṁ aviruddhapaṭipadaṁ anvatthapaṭipadaṁ dhammānudhammapaṭipadaṁ sīlesu paripūrakāritaṁ indriyesu guttadvārataṁ bhojane mattaññutaṁ jāgariyānuyogaṁ satisampajaññaṁ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṁ aṭṭhaṅgikaṁ maggaṁ nibbānañca nibbānagāminiñca paṭipadaṁ vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti—paṭipadaṁ vadehi. |
Declare the path—right practice, conforming practice, unopposed practice, unconflicting practice, practice according to the meaning, practice in accordance with Dhamma, fulfilling virtues, guarding the sense doors, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path, Nibbāna and the path leading to Nibbāna; declare, teach, explain, make known, establish, reveal, analyze, make clear, manifest—declare the path. |
Bhaddanteti so nimmito buddhaṁ bhagavantaṁ ālapati. |
Venerable Sir (means) that created being addresses the Buddha, the Blessed One. |
Atha vā yaṁ tvaṁ dhammaṁ ācikkhasi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi sabbaṁ taṁ sundaraṁ bhaddakaṁ kalyāṇaṁ anavajjaṁ sevitabbanti—paṭipadaṁ vadehi bhaddante. |
Or, whatever Dhamma you teach, explain, make known, establish, reveal, analyze, make clear, manifest, all that is beautiful, good, excellent, blameless, to be cultivated—declare the path, Venerable Sir. |
Pātimokkhaṁ atha vāpi samādhinti. |
The Pātimokkha or also concentration (means). |
Pātimokkhanti sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mukhaṁ pamukhaṁ kusalānaṁ dhammānaṁ samāpattiyā. |
Pātimokkha (means) virtue, the foundation, the beginning, conduct, restraint, control, the entrance, the foremost for the attainment of wholesome states. |
Atha vāpi samādhinti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhatamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhīti—pātimokkhaṁ atha vāpi samādhiṁ. |
Or also concentration (means) that which is stability of mind, steadfastness, fixedness, non-distraction, non-wavering, unscatteredness of mind, calm, the faculty of concentration, the power of concentration, right concentration—the Pātimokkha or also concentration. |
Tenāha so nimmito— |
Therefore, that created being said— |
“Akittayī vivaṭacakkhu, |
“He proclaimed, the one with opened eye, |
Sakkhidhammaṁ parissayavinayaṁ; |
The directly experienced Dhamma, the subduing of dangers; |
Paṭipadaṁ vadehi bhaddante, |
Declare the path, Venerable Sir, |
Pātimokkhaṁ atha vāpi samādhin”ti. |
The Pātimokkha or also concentration.” |
Cakkhūhi neva lolassa, |
One should not be greedy with the eyes, |
Gāmakathāya āvaraye sotaṁ; |
One should cover the ear from village talk; |
Rase ca nānugijjheyya, |
And one should not be gluttonous for flavors, |
Na ca mamāyetha kiñci lokasmiṁ. |
And one should not appropriate anything in the world. |
Cakkhūhi neva lolassāti. |
One should not be greedy with the eyes (means). |
Kathaṁ cakkhuloloti? |
How is one greedy with the eyes? |
Idhekacco cakkhuloliyena samannāgato hoti—“adiṭṭhaṁ dakkhitabbaṁ, diṭṭhaṁ samatikkamitabban”ti ārāmena ārāmaṁ uyyānena uyyānaṁ gāmena gāmaṁ nigamena nigamaṁ nagarena nagaraṁ raṭṭhena raṭṭhaṁ janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto ca hoti rūpassa dassanāya. |
Here someone, endowed with greediness of the eyes, (thinks) "The unseen should be seen, the seen should be surpassed," and is devoted to seeing forms, going on long journeys, unsettled journeys, from park to park, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district. |
Evampi cakkhulolo hoti. |
Thus also one is greedy with the eyes. |
Atha vā bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno asaṁvuto gacchati hatthiṁ olokento, assaṁ olokento, rathaṁ olokento, pattiṁ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṁ olokento, gharamukhāni olokento, uddhaṁ olokento, adho olokento, disāvidisaṁ vipekkhamāno gacchati. |
Or a bhikkhu, having entered a house, having gone onto a street, goes unrestrained, looking at elephants, looking at horses, looking at chariots, looking at infantry, looking at women, looking at men, looking at boys, looking at girls, looking at shops, looking at house-fronts, looking upwards, looking downwards, gazing in all directions. |
Evampi cakkhulolo hoti. |
Thus also one is greedy with the eyes. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Or a bhikkhu, having seen a form with the eye, is a grasper of signs, a grasper of details. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. |
Because of which, if he dwells with the eye-faculty unrestrained, covetousness and dejection, evil, unwholesome states, would flow in; he does not practice for its restraint, does not guard the eye-faculty, does not achieve restraint in the eye-faculty. |
Evampi cakkhulolo hoti. |
Thus also one is greedy with the eyes. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā. |
Or just as some good ascetics and brahmins, having eaten food given in faith, dwell devoted to such distracting shows, namely: dancing, singing, instrumental music, theatrical shows, recitations, hand-clapping, cymbal-playing, drum-beating, puppet shows, acrobatic feats of caṇḍālas, bamboo-pole tricks, washing of bones, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, fist fights, wrestling, mock fights, troop musters, army formations, regimental reviews, or so on. |
Evampi cakkhulolo hoti. |
Thus also one is greedy with the eyes. |
Kathaṁ na cakkhulolo hoti? |
How is one not greedy with the eyes? |
Idha bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno saṁvuto gacchati na hatthiṁ olokento, na assaṁ olokento, na rathaṁ olokento, na pattiṁ olokento, na itthiyo olokento, na purise olokento, na kumārake olokento, na kumārikāyo olokento, na antarāpaṇaṁ olokento, na gharamukhāni olokento, na uddhaṁ olokento, na adho olokento, na disāvidisāvipekkhamāno gacchati. |
Here a bhikkhu, having entered a house, having gone onto a street, goes restrained, not looking at elephants, not looking at horses, not looking at chariots, not looking at infantry, not looking at women, not looking at men, not looking at boys, not looking at girls, not looking at shops, not looking at house-fronts, not looking upwards, not looking downwards, not gazing in all directions. |
Evampi na cakkhulolo hoti. |
Thus also one is not greedy with the eyes. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Or again, a bhikkhu, having seen a form with the eye, is not a grasper of signs, not a grasper of accompanying features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Inasmuch as, if he were to dwell with the eye-faculty unrestrained, covetousness and displeasure, evil, unskillful states, would flow in, he practices for its restraint, he guards the eye-faculty, he undertakes restraint of the eye-faculty. |
Evampi na cakkhulolo hoti. |
In this way too, he is not greedy with the eyes. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ ananuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ …pe… anīkadassanaṁ iti vā. |
Or as some good recluses and brahmins, having eaten food given in faith, dwell intent on such unsuitable shows as these: dancing, singing, instrumental music, theatrical shows, recitations … (etc.) … reviews of troops, or such. |
Evarūpā visūkadassanā paṭivirato hoti. |
He is abstinent from such unsuitable shows. |
Evampi na cakkhulolo hoti. |
In this way too, he is not greedy with the eyes. |
Cakkhūhi neva lolassāti. |
One should not be greedy with the eyes. |
Cakkhuloliyaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, cakkhuloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—cakkhūhi neva lolassa. |
One should abandon greed of eye, dispel it, make an end of it, bring it to nought; one should be far from greed of eye, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, one should not be greedy with the eyes. |
Gāmakathāya āvaraye sotanti. |
One should cover the ear from village talk. |
Gāmakathā vuccati bāttiṁsa tiracchānakathā, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā yānakathā sayanakathā mālākathā gandhakathā ñātikathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā sūrakathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā. |
Village talk is said to be thirty-two kinds of animal talk, such as: talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about dangers, talk about wars, talk about food, talk about drink, talk about clothing, talk about vehicles, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about villages, talk about market towns, talk about cities, talk about districts, talk about women, talk about heroes, talk about streets, talk about wells, talk about the departed, talk about miscellaneous matters, speculations about the world, speculations about the sea, talk about what is and what is not, or such. |
Gāmakathāya āvaraye sotanti. |
One should cover the ear from village talk. |
Gāmakathāya sotaṁ āvareyya nivāreyya saṁvareyya rakkheyya gopeyya pidaheyya pacchindeyyāti—gāmakathāya āvaraye sotaṁ. |
One should cover the ear from village talk, restrain it, guard it, protect it, shut it off, cut it off—thus, one should cover the ear from village talk. |
Rase ca nānugijjheyyāti. |
And one should not be greedy for tastes. |
Rase cāti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṁ madhuraṁ tittakaṁ kaṭukaṁ loṇikaṁ khārikaṁ lambikaṁ kasāvo sādu asādu sītaṁ uṇhaṁ. |
And tastes are: root-taste, trunk-taste, bark-taste, leaf-taste, flower-taste, fruit-taste; sour, sweet, bitter, pungent, salty, alkaline, astringent, bland; pleasant, unpleasant, cold, hot. |
Santeke samaṇabrāhmaṇā rasagiddhā; |
There are some recluses and brahmins who are greedy for tastes; |
te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṁ labhitvā anambilaṁ pariyesanti, anambilaṁ labhitvā ambilaṁ pariyesanti …pe… sītaṁ labhitvā uṇhaṁ pariyesanti, uṇhaṁ labhitvā sītaṁ pariyesanti. |
they wander about seeking the choicest tastes with the tip of the tongue; having obtained sour, they seek non-sour; having obtained non-sour, they seek sour … (etc.) … having obtained cold, they seek hot; having obtained hot, they seek cold. |
Te yaṁ yaṁ labhitvā tena tena na tussanti, aparāparaṁ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. |
Whatever they obtain, they are not satisfied with that; they seek again and again, attached to, greedy for, infatuated with, obsessed by, clinging to, stuck to, ensnared by pleasant tastes. |
Yassesā rasataṇhā pahīnā samucchinnā …pe… ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṁ āhāreti neva davāya …pe… anavajjatā ca phāsuvihāro cāti. |
He for whom this craving for taste is abandoned, cut off … (etc.) … burnt by the fire of knowledge, he, reflecting wisely, partakes of food, not for amusement … (etc.) … and for blamelessness and comfortable living. |
Yathā vaṇaṁ ālimpeyya yāvadeva āruhaṇatthāya, yathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā puttamaṁsaṁ āhāraṁ āhāreyya yāvadeva kantārassa nittharaṇatthāya; |
Just as one might anoint a wound only for the sake of healing, or as one might grease an axle only for the sake of carrying a load, or as one might eat the flesh of one’s child only for the sake of crossing a wilderness; |
evamevaṁ bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti neva davāya …pe… anavajjatā ca phāsuvihāro cāti rasataṇhaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—rase ca nānugijjheyya. |
even so a bhikkhu, reflecting wisely, partakes of food, not for amusement … (etc.) … and for blamelessness and comfortable living, should abandon craving for taste, dispel it, make an end of it, bring it to nought; he should be far from craving for taste, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, and one should not be greedy for tastes. |
Na ca mamāyetha kiñci lokasminti. |
And one should not appropriate anything in the world. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
Appropriation means two kinds of appropriation: appropriation by craving and appropriation by views … (etc.) … this is appropriation by craving … (etc.) … this is appropriation by views. |
Taṇhāmamattaṁ pahāya diṭṭhimamattaṁ paṭinissajjitvā cakkhuṁ na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; |
Having abandoned appropriation by craving, having rejected appropriation by views, one should not appropriate the eye, should not grasp it, should not cling to it, should not be attached to it; |
sotaṁ … ghānaṁ … jivhaṁ … kāyaṁ … rūpe … sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … kāmadhātuṁ … rūpadhātuṁ … arūpadhātuṁ … kāmabhavaṁ … rūpabhavaṁ … arūpabhavaṁ … saññābhavaṁ … asaññābhavaṁ … nevasaññānāsaññābhavaṁ … ekavokārabhavaṁ … catuvokārabhavaṁ … pañcavokārabhavaṁ … atītaṁ … anāgataṁ … paccuppannaṁ … diṭṭhasutamutaviññātabbe dhamme na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya. |
the ear … the nose … the tongue … the body … forms … sounds … odors … tastes … tangibles … family … group … dwelling … gain … fame … praise … pleasure … robes … almsfood … lodging … requisites of medicine for the sick … the sensual realm … the form realm … the formless realm … sensual existence … form existence … formless existence … existence with perception … existence without perception … existence with neither perception nor non-perception … existence with one constituent … existence with four constituents … existence with five constituents … the past … the future … the present … things seen, heard, sensed, cognized—one should not appropriate, not grasp, not cling to, not be attached to. |
Kiñcīti kiñci rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ. |
Anything means anything comprised in form, comprised in feeling, comprised in perception, comprised in mental formations, comprised in consciousness. |
Lokasminti apāyaloke …pe… āyatanaloketi—na ca mamāyetha kiñci lokasmiṁ. |
In the world means in the world of woe … (etc.) … in the world of the sense bases—thus, and one should not appropriate anything in the world. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Cakkhūhi neva lolassa, |
“One should not be greedy with the eyes, |
Gāmakathāya āvaraye sotaṁ; |
One should cover the ear from village talk; |
Rase ca nānugijjheyya, |
And one should not be greedy for tastes, |
Na ca mamāyetha kiñci lokasmin”ti. |
And one should not appropriate anything in the world.” |
Phassena yadā phuṭṭhassa, |
When touched by contact, |
Paridevaṁ bhikkhu na kareyya kuhiñci; |
A bhikkhu should not lament anywhere; |
Bhavañca nābhijappeyya, |
And he should not yearn for existence, |
Bheravesu ca na sampavedheyya. |
And he should not tremble at terrors. |
Phassena yadā phuṭṭhassāti. |
When touched by contact means: |
Phassoti rogaphasso. |
Contact means contact with disease. |
Rogaphassena phuṭṭho pareto samohito samannāgato assa; |
Being touched, affected, overcome, possessed by contact with disease; |
cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena …pe… ghānarogena … jivhārogena … kāyarogena … sīsarogena … kaṇṇarogena … mukharogena … dantarogena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlāya … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato assāti—phassena yadā phuṭṭhassa. |
being touched, affected, overcome, possessed by eye-disease, by ear-disease … (etc.) … nose-disease … tongue-disease … body-disease … head-disease … outer ear-disease … mouth-disease … tooth-disease … cough … asthma … catarrh … fever … stomach-disease … fainting … dysentery … colic … cholera … leprosy … boils … eczema … consumption … epilepsy … ringworm … itch … scabies … chickenpox … shingles … [disorders of] blood … bile … diabetes … piles … pimples … fistula … an ailment originating from bile … an ailment originating from phlegm … an ailment originating from wind … an ailment originating from a combination of humors … an ailment originating from a change of seasons … an ailment originating from unsuitable care … an ailment originating from assault … an ailment originating from kamma-result … by cold … by heat … by hunger … by thirst … by excrement … by urine … by contact with gadflies, mosquitoes, wind, sun, and reptiles, being touched, affected, overcome, possessed—thus, when touched by contact. |
Paridevaṁ bhikkhu na kareyya kuhiñcīti. |
A bhikkhu should not lament anywhere means: |
Ādevaṁ paridevaṁ ādevanaṁ paridevanaṁ ādevitattaṁ paridevitattaṁ vācā palāpaṁ vippalāpaṁ lālappaṁ lālappāyanaṁ lālappāyitattaṁ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. |
Wailing, lamenting, wail, lamentation, state of wailing, state of lamentation, verbal raving, babbling, garrulity, state of being garrulous, state of being garrulous, one should not do, not generate, not produce, not bring forth, not bring into existence. |
Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—paridevaṁ bhikkhu na kareyya kuhiñci. |
Anywhere means in any way, in any respect, in any place, internally or externally, or both internally and externally—thus, a bhikkhu should not lament anywhere. |
Bhavañca nābhijappeyyāti. |
And he should not yearn for existence means: |
Kāmabhavaṁ na jappeyya, rūpabhavaṁ na jappeyya, arūpabhavaṁ na jappeyya na pajappeyya nābhijappeyyāti—bhavañca nābhijappeyya. |
He should not yearn for sensual existence, he should not yearn for form existence, he should not yearn for formless existence, he should not crave, he should not yearn—thus, and he should not yearn for existence. |
Bheravesu ca na sampavedheyyāti. |
And he should not tremble at terrors means: |
Bheravāti ekenākārena bhayampi bheravampi taññeva. |
Terrors means, in one aspect, fear itself is terror. |
Vuttañhetaṁ bhagavatā—“etaṁ nūna taṁ bhayabheravaṁ āgacchatī”ti. |
This was said by the Blessed One: “Surely that fear and terror is coming.” |
Bahiddhārammaṇaṁ vuttaṁ sīhā byagghā dīpī acchā taracchā kokā mahiṁsā assā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā. |
External objects are spoken of: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, horses, elephants, snakes, scorpions, centipedes; or there may be thieves, or violent men, or those who have done wrong or not done wrong. |
Athāparena ākārena bhayaṁ vuccati ajjhattikaṁ cittasamuṭṭhānaṁ bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso ubbego utrāso, jātibhayaṁ jarābhayaṁ byādhibhayaṁ maraṇabhayaṁ rājabhayaṁ corabhayaṁ aggibhayaṁ udakabhayaṁ attānuvādabhayaṁ parānuvādabhayaṁ daṇḍabhayaṁ duggatibhayaṁ ūmibhayaṁ kumbhīlabhayaṁ āvaṭṭabhayaṁ susukābhayaṁ ājīvikabhayaṁ asilokabhayaṁ parisāya sārajjabhayaṁ madanabhayaṁ duggatibhayaṁ bhayaṁ bhayānakaṁ chambhitattaṁ lomahaṁso cetaso ubbego utrāso. |
Then, in another aspect, fear is said to be internal, mind-originated fear, dread, stupefaction, horripilation, mental agitation, terror; fear of birth, fear of aging, fear of sickness, fear of death, fear of kings, fear of thieves, fear of fire, fear of water, fear of self-reproach, fear of others’ reproach, fear of punishment, fear of a bad destination, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of livelihood, fear of ill-repute, fear of embarrassment in an assembly, fear of intoxication, fear of a bad destination, fear, dread, stupefaction, horripilation, mental agitation, terror. |
Bheravesu ca na sampavedheyyāti bherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṁ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṁso vihareyyāti—bheravesu ca na sampavedheyya. |
And he should not tremble at terrors means, having seen or heard terrors, he should not shake, not tremble, not quake, not be frightened, not be terrified, not be alarmed, not fear, not fall into panic; he should be fearless, unstupified, unterrified, not fleeing, having abandoned fear and terror, with horripilation gone, he should dwell—thus, and he should not tremble at terrors. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Phassena yadā phuṭṭhassa, |
“When touched by contact, |
Paridevaṁ bhikkhu na kareyya kuhiñci; |
A bhikkhu should not lament anywhere; |
Bhavañca nābhijappeyya, |
And he should not yearn for existence, |
Bheravesu ca na sampavedheyyā”ti. |
And he should not tremble at terrors.” |
Annānamatho pānānaṁ, |
Of food and then of drinks, |
Khādanīyānamathopi vatthānaṁ; |
Of eatables and also of robes; |
Laddhā na sannidhiṁ kayirā, |
Having received, one should not hoard, |
Na ca parittase tāni alabhamāno. |
Nor should one be alarmed when not receiving them. |
Annānamatho pānānaṁ, khādanīyānamathopi vatthānanti. |
Of food and then of drinks, of eatables and also of robes means: |
Annānanti odano kummāso sattu maccho maṁsaṁ. |
Foods means cooked rice, gruel, flour, fish, meat. |
Pānānanti aṭṭha pānāni—ambapānaṁ, jambupānaṁ, cocapānaṁ, mocapānaṁ, madhupānaṁ, muddikapānaṁ, sālūkapānaṁ, phārusakapānaṁ. |
Drinks means eight kinds of drinks: mango-drink, rose-apple-drink, banana-drink (plantain), banana-drink (banana), honey-drink, grape-drink, lotus-root-drink, phārusa-fruit-drink. |
Aparānipi aṭṭha pānāni—kosambapānaṁ, kolapānaṁ, badarapānaṁ, ghatapānaṁ, telapānaṁ, payopānaṁ, yāgupānaṁ, rasapānaṁ. |
Also another eight kinds of drinks: kosamba-fruit-drink, jujube-drink, badara-fruit-drink, ghee-drink, oil-drink, milk-drink, rice-gruel-drink, juice-drink. |
Khādanīyānanti piṭṭhakhajjakaṁ, pūvakhajjakaṁ, mūlakhajjakaṁ, tacakhajjakaṁ, pattakhajjakaṁ, pupphakhajjakaṁ, phalakhajjakaṁ. |
Eatables means flour-cakes, sweet-cakes, root-eatables, bark-eatables, leaf-eatables, flower-eatables, fruit-eatables. |
Vatthānanti cha cīvarāni—khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅganti—annānamatho pānānaṁ khādanīyānamathopi vatthānaṁ. |
Robes means six kinds of robes: linen, cotton, silk, woolen, hemp, canvas—thus, of food and then of drinks, of eatables and also of robes. |
Laddhā na sannidhiṁ kayirāti. |
Having received, one should not hoard means: |
Laddhāti laddhā labhitvā adhigantvā vinditvā paṭilabhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṁ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cāṭukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesaniyena, na vejjakammena, na navakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti—laddhā. |
Having received means having obtained, having acquired, having found, having gained, not by scheming, not by babbling, not by hinting, not by belittling, not by seeking gain with gain, not by giving wood, not by giving bamboo, not by giving leaves, not by giving flowers, not by giving fruit, not by giving bathing powder, not by giving powder, not by giving clay, not by giving tooth-sticks, not by giving water for rinsing the mouth, not by flattery, not by bean-soup-like talk, not by attendance, not by massaging limbs, not by [predicting from] sites, not by animal lore, not by [predicting from] limbs, not by astrology, not by being a messenger, not by running errands, not by leg-messaging, not by medical practice, not by [supervising] new construction, not by [exchanging] alms for alms, not by [repeated] giving, but by Dhamma, by fairness, having obtained, acquired, found, gained—thus, having received. |
Na sannidhiṁ kayirāti annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti—laddhā na sannidhiṁ kayirā. |
One should not hoard means one should not make a hoard of food, a hoard of drink, a hoard of robes, a hoard of vehicles, a hoard of beds, a hoard of perfumes, a hoard of material things; one should not make, not generate, not produce, not bring forth, not bring into existence—thus, having received, one should not hoard. |
Na ca parittase tāni alabhamānoti. |
Nor should one be alarmed when not receiving them means: |
Annaṁ vā na labhāmi, pānaṁ vā na labhāmi, vatthaṁ vā na labhāmi, kulaṁ vā na labhāmi, gaṇaṁ vā na labhāmi, āvāsaṁ vā na labhāmi, lābhaṁ vā na labhāmi, yasaṁ vā na labhāmi, pasaṁsaṁ vā na labhāmi, sukhaṁ vā na labhāmi, cīvaraṁ vā na labhāmi, piṇḍapātaṁ vā na labhāmi, senāsanaṁ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṁ vā na labhāmi, gilānupaṭṭhākaṁ vā na labhāmi, “appaññātomhī”ti na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṁ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṁso vihareyyāti—na ca parittase tāni alabhamāno. |
“I do not receive food, or I do not receive drink, or I do not receive robes, or I do not receive a family, or I do not receive a group, or I do not receive a dwelling, or I do not receive gain, or I do not receive fame, or I do not receive praise, or I do not receive pleasure, or I do not receive robes, or I do not receive almsfood, or I do not receive lodging, or I do not receive requisites of medicine for the sick, or I do not receive a sick-attendant, ‘I am unknown’”—one should not be frightened, not be terrified, not be alarmed, not fear, not fall into panic; one should be fearless, unstupified, unterrified, not fleeing, having abandoned fear and terror, with horripilation gone, one should dwell—thus, nor should one be alarmed when not receiving them. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Annānamatho pānānaṁ, |
“Of food and then of drinks, |
Khādanīyānamathopi vatthānaṁ; |
Of eatables and also of robes; |
Laddhā na sannidhiṁ kayirā, |
Having received, one should not hoard, |
Na ca parittase tāni alabhamāno”ti. |
Nor should one be alarmed when not receiving them.” |
Jhāyī na pādalolassa, |
A meditator should not be restless of foot, |
Virame kukkuccā nappamajjeyya; |
He should cease from remorse, he should not be negligent; |
Athāsanesu sayanesu, |
Then in seats, in beds, |
Appasaddesu bhikkhu vihareyya. |
A bhikkhu should dwell in quiet places. |
Jhāyī na pādalolassāti. |
A meditator should not be restless of foot means: |
Jhāyīti paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, pītisahagatenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, sukhasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī, jhānarato ekattamanuyutto paramatthagarukoti—jhāyī. |
Meditator means a meditator with the first jhana, a meditator with the second jhana, a meditator with the third jhana, a meditator with the fourth jhana, a meditator with jhana accompanied by thought and examination, a meditator with jhana accompanied only by examination without thought, a meditator with jhana without thought and without examination, a meditator with jhana accompanied by rapture, a meditator with jhana without rapture, a meditator with jhana accompanied by joy, a meditator with jhana accompanied by pleasure, a meditator with jhana accompanied by equanimity, a meditator with jhana of emptiness, a meditator with jhana of the signless, a meditator with jhana of the undirected, a meditator with mundane jhana, a meditator with supramundane jhana, one delighting in jhana, devoted to solitude, esteeming the ultimate goal—thus, meditator. |
Na pādalolassāti. |
Should not be restless of foot means: |
Kathaṁ pādalolo hoti? |
How is one restless of foot? |
Idhekacco pādaloliyena samannāgato hoti ārāmena ārāmaṁ uyyānena uyyānaṁ gāmena gāmaṁ nigamena nigamaṁ nagarena nagaraṁ raṭṭhena raṭṭhaṁ janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto viharati. |
Here someone, possessed of restlessness of foot, goes from monastery to monastery, from park to park, from village to village, from market town to market town, from city to city, from country to country, from district to district, dwelling engaged in long journeys, in unsettled journeys. |
Evampi pādalolo hoti. |
In this way too, one is restless of foot. |
Atha vā bhikkhu antopi saṅghārāme pādaloliyena samannāgato hoti. |
Or again, a bhikkhu within the monastic compound is possessed of restlessness of foot. |
Na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṁ gacchati, vihārato vihāraṁ gacchati, aḍḍhayogato aḍḍhayogaṁ gacchati, pāsādato pāsādaṁ gacchati, hammiyato hammiyaṁ gacchati, guhāya guhaṁ gacchati, leṇato leṇaṁ gacchati, kuṭito kuṭiṁ gacchati, kūṭāgārato kūṭāgāraṁ gacchati, aṭṭato aṭṭaṁ gacchati, māḷato māḷaṁ gacchati, uddaṇḍato uddaṇḍaṁ gacchati, upaṭṭhānasālato upaṭṭhānasālaṁ gacchati, maṇḍalamāḷato maṇḍalamāḷaṁ gacchati, rukkhamūlato rukkhamūlaṁ gacchati. |
Not for any purpose, not for any reason, agitated, with an uncalmed mind, he goes from cell to cell, he goes from dwelling to dwelling, he goes from semi-detached building to semi-detached building, he goes from mansion to mansion, he goes from storied building to storied building, he goes from cave to cave, he goes from shelter to shelter, he goes from hut to hut, he goes from gabled house to gabled house, he goes from tower to tower, he goes from hall to hall, he goes from raised platform to raised platform, he goes from attendance hall to attendance hall, he goes from circular hall to circular hall, he goes from the foot of a tree to the foot of a tree. |
Yattha vā pana bhikkhū nisīdanti tahiṁ gacchati, tattha ekassa vā dutiyo hoti, dvinnaṁ vā tatiyo hoti, tiṇṇaṁ vā catuttho hoti. |
Or wherever bhikkhus are sitting, he goes there; there, he becomes the second to one, or the third to two, or the fourth to three. |
Tattha bahuṁ samphappalāpaṁ palapati, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ yānakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ iti bhavābhavakathaṁ iti vā. |
There he utters much frivolous talk, such as: talk about kings, talk about thieves, talk about chief ministers, talk about armies, talk about dangers, talk about wars, talk about food, talk about drink, talk about clothing, talk about vehicles, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about villages, talk about market towns, talk about cities, talk about districts, talk about women, talk about heroes, talk about streets, talk about wells, talk about the departed, talk about miscellaneous matters, speculations about the world, speculations about the sea, talk about what is and what is not, or such. |
Evampi pādalolo hoti. |
In this way too, one is restless of foot. |
Na pādalolassāti. |
Should not be restless of foot means: |
Pādaloliyaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ jhāyī jhānarato ekattamanuyutto paramatthagarukoti—jhāyī na pādalolassa. |
One should abandon restlessness of foot, dispel it, make an end of it, bring it to nought; one should be far from restlessness of foot, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless, one should move, wander, deport oneself, act, maintain oneself, sustain oneself, keep oneself going; one should delight in seclusion, be devoted to seclusion, be dedicated to internal serenity of mind, not rejecting jhana, endowed with insight, an augmenter of empty dwellings, a meditator, delighting in jhana, devoted to solitude, esteeming the ultimate goal—thus, a meditator should not be restless of foot. |
Virame kukkuccā nappamajjeyyāti. |
He should cease from remorse, he should not be negligent means: |
Kukkuccanti hatthakukkuccampi kukkuccaṁ, pādakukkuccampi kukkuccaṁ, hatthapādakukkuccampi kukkuccaṁ, akappiye kappiyasaññitā, kappiye akappiyasaññitā, vikāle kālasaññitā, kāle vikālasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṁ evarūpaṁ kukkuccaṁ kukkuccāyanā kukkuccāyitattaṁ cetaso vippaṭisāro manovilekho—idaṁ vuccati kukkuccaṁ. |
Remorse means remorse about hands, remorse about feet, remorse about hands and feet; perceiving the allowable in the unallowable, perceiving the unallowable in the allowable; perceiving the timely in the untimely, perceiving the untimely in the timely; perceiving the blameless in the blameworthy, perceiving the blameworthy in the blameless; whatever such remorse, state of being remorseful, state of having been remorseful, regret of mind, mental defilement—this is called remorse. |
Api ca dvīhi kāraṇehi uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho—katattā ca akatattā ca. |
Furthermore, for two reasons remorse, regret of mind, mental defilement arises: because of what has been done and because of what has not been done. |
Kathaṁ katattā ca akatattā ca uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho? |
How does remorse, regret of mind, mental defilement arise because of what has been done and because of what has not been done? |
“Kataṁ me kāyaduccaritaṁ, akataṁ me kāyasucaritan”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho, “kataṁ me vacīduccaritaṁ, akataṁ me vacīsucaritan”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho, “kataṁ me manoduccaritaṁ, akataṁ me manosucaritaṁ …pe… “kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī”ti uppajjati kukkuccaṁ …pe… manovilekho, “kataṁ me adinnādānaṁ … kato me kāmesumicchācāro … kato me musāvādo … katā me pisuṇā vācā … katā me pharusā vācā … kato me samphappalāpo … katā me abhijjhā … kato me byāpādo … katā me micchādiṭṭhi, akatā me sammādiṭṭhī”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
“Bodily misconduct has been done by me, bodily good conduct has not been done by me”—thus remorse, regret of mind, mental defilement arises; “verbal misconduct has been done by me, verbal good conduct has not been done by me”—thus remorse, regret of mind, mental defilement arises; “mental misconduct has been done by me, mental good conduct has not been done by me … (etc.) … “killing living beings has been done by me, abstinence from killing living beings has not been done by me”—thus remorse … (etc.) … mental defilement arises; “taking what is not given has been done by me … sexual misconduct has been done by me … false speech has been done by me … slanderous speech has been done by me … harsh speech has been done by me … frivolous talk has been done by me … covetousness has been done by me … ill will has been done by me … wrong view has been done by me, right view has not been done by me”—thus remorse, regret of mind, mental defilement arises. |
Evaṁ katattā ca akatattā ca uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
Thus, because of what has been done and because of what has not been done, remorse, regret of mind, mental defilement arises. |
Atha vā “sīlesumhi na paripūrakārī”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho, “indriyesumhi aguttadvāro”ti …pe… “bhojane amattaññumhī”ti … “jāgariyaṁ ananuyuttomhī”ti … “na satisampajaññena samannāgatomhī”ti … “abhāvitā me cattāro satipaṭṭhānā”ti … “abhāvitā me cattāro sammappadhānā”ti … “abhāvitā me cattāro iddhipādā”ti … “abhāvitāni me pañcindriyānī”ti … “abhāvitāni me pañca balānī”ti … “abhāvitā me satta bojjhaṅgā”ti … “abhāvito me ariyo aṭṭhaṅgiko maggo”ti … “dukkhaṁ me apariññātan”ti … “samudayo me appahīno”ti … “maggo me abhāvito”ti … “nirodho me asacchikato”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
Or: “I have not been a fulfiller of virtues”—thus remorse, regret of mind, mental defilement arises; “I have been unguarded in the sense faculties” … (etc.) … “I have not known moderation in eating” … “I have not been devoted to wakefulness” … “I have not been endowed with mindfulness and clear comprehension” … “The four foundations of mindfulness have not been developed by me” … “The four right strivings have not been developed by me” … “The four bases of psychic power have not been developed by me” … “The five spiritual faculties have not been developed by me” … “The five spiritual powers have not been developed by me” … “The seven factors of enlightenment have not been developed by me” … “The noble eightfold path has not been developed by me” … “Suffering has not been fully understood by me” … “The origin [of suffering] has not been abandoned by me” … “The path has not been developed by me” … “Cessation has not been realized by me”—thus remorse, regret of mind, mental defilement arises. |
Virame kukkuccāti kukkuccā ārameyya virameyya paṭivirameyya kukkuccaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya. |
Cease from remorse means one should cease from remorse, abstain from it, desist from it; one should abandon remorse, dispel it, make an end of it, bring it to nought. |
Kukkuccā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—virame kukkuccā. |
One should be far from remorse, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, cease from remorse. |
Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro appamādo kusalesu dhammesu. |
He should not be negligent means he should be one who acts respectfully, acts continuously, acts steadfastly, of unflagging conduct, not throwing off the desire, not throwing off the responsibility, diligent in wholesome states. |
“Kadāhaṁ aparipūraṁ vā sīlakkhandhaṁ paripūreyyaṁ, paripūraṁ vā sīlakkhandhaṁ tattha tattha paññāya anuggaṇheyyan”ti? |
“When shall I fulfill the aggregate of virtue that is unfulfilled, or support the fulfilled aggregate of virtue here and there with wisdom?” |
Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamādo kusalesu dhammesu. |
Whatever therein is desire, and effort, and exertion, and endeavor, and strength, and perseverance, and mindfulness, and clear comprehension, and ardor, and striving, and resolve, and application, diligence in wholesome states. |
“Kadāhaṁ aparipūraṁ vā samādhikkhandhaṁ …pe… paññākkhandhaṁ … vimuttikkhandhaṁ … vimuttiñāṇadassanakkhandhaṁ … kadāhaṁ apariññātaṁ vā dukkhaṁ parijāneyyaṁ, appahīne vā kilese pajaheyyaṁ, abhāvitaṁ vā maggaṁ bhāveyyaṁ, asacchikataṁ vā nirodhaṁ sacchikareyyan”ti? |
“When shall I [fulfill] the unfulfilled aggregate of concentration … (etc.) … aggregate of wisdom … aggregate of liberation … aggregate of knowledge and vision of liberation … when shall I fully understand un-fully-understood suffering, or abandon unabandoned defilements, or develop the undeveloped path, or realize unrealized cessation?” |
Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamādo kusalesu dhammesūti—virame kukkuccā nappamajjeyya. |
Whatever therein is desire, and effort, and exertion, and endeavor, and strength, and perseverance, and mindfulness, and clear comprehension, and ardor, and striving, and resolve, and application, diligence in wholesome states—thus, he should cease from remorse, he should not be negligent. |
Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyāti. |
Then in seats, in beds, a bhikkhu should dwell in quiet places means: |
Athāti padasandhi …pe… āsanaṁ vuccati yattha nisīdati—mañco pīṭhaṁ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. |
Then is a particle joining sentences … (etc.) … seat is called where one sits—a bed, a chair, a mat, a rug, a piece of hide, a spread of grass, a spread of leaves, a spread of straw. |
Sayanaṁ vuccati senāsanaṁ vihāro aḍḍhayogo pāsādo hammiyaṁ guhāti—athāsanesu sayanesu. |
Bed is called lodging, a dwelling, a semi-detached building, a mansion, a storied building, a cave—thus, then in seats, in beds. |
Appasaddesu bhikkhu vihareyyāti. |
A bhikkhu should dwell in quiet places means: |
Appasaddesu appanigghosesu vijanavātesu manussarāhasseyyakesu paṭisallānasāruppesu senāsanesu careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—athāsanesu sayanesu appasaddesu bhikkhu vihareyya. |
In quiet places, with little noise, free from the wind of people, suitable for human seclusion, in lodgings suitable for solitude, he should move, wander, dwell, deport himself, act, maintain himself, sustain himself, keep himself going—thus, then in seats, in beds, a bhikkhu should dwell in quiet places. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Jhāyī na pādalolassa, |
“A meditator should not be restless of foot, |
Virame kukkuccā nappamajjeyya; |
He should cease from remorse, he should not be negligent; |
Athāsanesu sayanesu, |
Then in seats, in beds, |
Appasaddesu bhikkhu vihareyyā”ti. |
A bhikkhu should dwell in quiet places.” |
Niddaṁ na bahulīkareyya, |
One should not indulge much in sleep, |
Jāgariyaṁ bhajeyya ātāpī; |
One should resort to wakefulness, being ardent; |
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, |
Lethargy, deceit, laughter, sport, |
Methunaṁ vippajahe savibhūsaṁ. |
Sexual intercourse, with its adornments, one should abandon. |
Niddaṁ na bahulīkareyyāti. |
One should not indulge much in sleep means: |
Rattindivaṁ chakoṭṭhāsaṁ kāretvā pañcakoṭṭhāsaṁ paṭijaggeyya ekakoṭṭhāsaṁ nippajjeyyāti—niddaṁ na bahulīkareyya. |
Having divided the day and night into six parts, one should stay awake for five parts and lie down for one part—thus, one should not indulge much in sleep. |
Jāgariyaṁ bhajeyya ātāpīti. |
One should resort to wakefulness, being ardent means: |
Idha bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheyya, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheyya, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeyya pādepādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheyya. |
Here a bhikkhu during the day, by walking and sitting, should purify his mind from obstructive states; during the first watch of the night, by walking and sitting, he should purify his mind from obstructive states; during the middle watch of the night, he should lie down on his right side in the lion’s posture, with one foot placed on the other, mindful and clearly comprehending, having fixed in his mind the idea of rising; during the last watch of the night, having risen, by walking and sitting, he should purify his mind from obstructive states. |
Jāgariyaṁ bhajeyyāti jāgariyaṁ bhajeyya sambhajeyya seveyya niseveyya saṁseveyya paṭiseveyyāti—jāgariyaṁ bhajeyya. |
One should resort to wakefulness means one should resort to wakefulness, attend to it, cultivate it, practice it, engage in it, devote oneself to it—thus, one should resort to wakefulness. |
Ātāpīti. Ātappaṁ vuccati vīriyaṁ. |
Being ardent. Ardor is called energy. |
Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggaho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo. |
Whatever mental undertaking of energy, exertion, endeavor, effort, striving, zeal, persistence, stability, unslackening endeavor, not throwing off desire, not throwing off responsibility, shouldering the burden, energy, the faculty of energy, the power of energy, right effort. |
Iminā ātāpena upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati ātāpīti—jāgariyaṁ bhajeyya ātāpī. |
Endowed with this ardor, fully endowed, approached, fully approached, possessed, fully possessed, furnished with, he is called ardent—thus, one should resort to wakefulness, being ardent. |
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, methunaṁ vippajahe savibhūsanti. |
Lethargy, deceit, laughter, sport, sexual intercourse, with its adornments, one should abandon means: |
Tandīti tandī tandiyanā tandiyitattaṁ tandimanakatā ālasyaṁ ālasyāyanā ālasyāyitattaṁ. |
Lethargy means lethargy, state of being lethargic, state of having been lethargic, state of idleness, laziness, state of being lazy, state of having been lazy. |
Māyā vuccati vañcanikā cariyā. |
Deceit is called deceptive conduct. |
Idhekacco kāyena duccaritaṁ caritvā … vācāya …pe… manasā duccaritaṁ caritvā tassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati. |
Here someone, having committed misconduct by body … by speech … (etc.) … having committed misconduct by mind, for the sake of concealing it, forms an evil wish. |
Mā maṁ jaññāti icchati, mā maṁ jaññāti saṅkappeti, mā maṁ jaññāti vācaṁ bhāsati, mā maṁ jaññāti kāyena parakkamati. |
“May they not know me,” he wishes; “May they not know me,” he resolves; “May they not know me,” he speaks words; “May they not know me,” he strives with his body. |
Yā evarūpā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānikammaṁ anāvikammaṁ vocchādanā pāpakiriyā—ayaṁ vuccati māyā. |
Whatever such deceitfulness, craftiness, trickery, fraud, dissimulation, evasion, concealment, thorough concealment, covering up, thorough covering up, non-disclosure, non-revelation, veiling, evil action—this is called deceit. |
Hassanti idhekacco ativelaṁ dantavidaṁsakaṁ hasati. |
Laughter means here someone laughs excessively, showing his teeth. |
Vuttañhetaṁ bhagavatā—“komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakaṁ hasitan”ti. |
This was said by the Blessed One: “This, bhikkhus, is childish in the Ariyan discipline, namely, excessive laughter showing the teeth.” |
Khiḍḍāti dve khiḍḍā—kāyikā ca khiḍḍā vācasikā ca khiḍḍā. |
Sport means two kinds of sport: bodily sport and verbal sport. |
Katamā kāyikā khiḍḍā? |
What is bodily sport? |
Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅkacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti—ayaṁ kāyikā khiḍḍā. |
They play with elephants, they play with horses, they play with chariots, they play with bows, they play on an eight-row board, they play on a ten-row board, they play in the air (acrobatics), they play on a circular path, they play with marbles, they play with sticks, they play with tip-cat, they play with dice, they play with leaf-whistles, they play with toy ploughs, they play with somersaults, they play with pinwheels, they play with toy windmills, they play with toy carts, they play with toy bows, they play at guessing letters, they play at guessing thoughts, they play at mimicking deformities—this is bodily sport. |
Katamā vācasikā khiḍḍā? |
What is verbal sport? |
Mukhabherikaṁ mukhālambaraṁ mukhaḍiṇḍimakaṁ mukhavalimakaṁ mukhabheruḷakaṁ mukhadaddarikaṁ nāṭakaṁ lāpaṁ gītaṁ davakammaṁ—ayaṁ vācasikā khiḍḍā. |
Mouth-drumming, mouth-cymbals, mouth-kettledrums, mouth-tambourines, mouth-trumpets, mouth-rattles, drama, talk, song, jesting—this is verbal sport. |
Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṁdvayasamāpatti. |
Sexual intercourse by name is that which is an unrighteous practice, a village practice, a base practice, a coarse practice, ending in water, secret, the coming together of two by two. |
Kiṅkāraṇā vuccati methunadhammo? |
For what reason is it called sexual intercourse? |
Ubhinnaṁ rattānaṁ sārattānaṁ avassutānaṁ pariyuṭṭhitānaṁ pariyādinnacittānaṁ ubhinnaṁ sadisānaṁ dhammoti, taṅkāraṇā vuccati methunadhammo. |
It is the practice of two who are impassioned, greatly impassioned, lustful, obsessed, with minds overcome, two who are similar; for that reason it is called sexual intercourse. |
Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā … ubho bhassakārakā … ubho adhikaraṇakārakā … ubho vivādakārakā … ubho vādino … ubho sallāpakā methunakāti vuccanti; |
Just as two who cause quarrels are called a couple, two who cause disputes … two who cause brawls … two who cause litigations … two who cause arguments … two who are arguers … two who are conversers are called a couple; |
evamevaṁ ubhinnaṁ rattānaṁ sārattānaṁ avassutānaṁ pariyuṭṭhitānaṁ pariyādinnacittānaṁ ubhinnaṁ sadisānaṁ dhammoti, taṅkāraṇā vuccati methunadhammo. |
even so, it is the practice of two who are impassioned, greatly impassioned, lustful, obsessed, with minds overcome, two who are similar; for that reason it is called sexual intercourse. |
Vibhūsāti dve vibhūsā—atthi agāriyassa vibhūsā, atthi pabbajitassa vibhūsā. |
Adornments means two kinds of adornments: there is the adornment of a householder, there is the adornment of one gone forth. |
Katamā agāriyassa vibhūsā? |
What is the adornment of a householder? |
Kesā ca massu ca mālā ca gandhā ca vilepanā ca ābharaṇā ca pilandhanā ca vatthañca sayanāsanañca veṭhanañca ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāvilepanaṁ mukhacuṇṇakaṁ mukhalepaṁ hatthabandhaṁ sikhābandhaṁ daṇḍanāḷiyaṁ khaggaṁ chattaṁ citrā upāhanā uṇhīsaṁ maṇiṁ vāḷabījaniṁ odātāni vatthāni dīghadasāni iti vā—ayaṁ agāriyassa vibhūsā. |
Hair and beard, garlands and perfumes, ointments and ornaments, jewelry and clothes, beds and seats, turbans and rubbing, anointing, bathing, massaging, mirrors, eye-ointments, garlands-and-ointments, face-powders, face-pastes, bracelets, topknots, staffs, swords, parasols, decorated slippers, head-dresses, jewels, yak-tail fans, white clothes with long fringes, or such—this is the adornment of a householder. |
Katamā pabbajitassa vibhūsā? |
What is the adornment of one gone forth? |
Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṁ vā parikkhārānaṁ maṇḍanā vibhūsanā keḷanā parikeḷanā gedhitatā gedhitattaṁ capalatā cāpalyaṁ—ayaṁ pabbajitassa vibhūsā. |
Adornment of robes, adornment of bowl, adornment of lodging, or adornment of this foul body, or adornment of external requisites, embellishment, amusement, dalliance, greed, state of greed, fickleness, state of fickleness—this is the adornment of one gone forth. |
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, methunaṁ vippajahe savibhūsanti. |
Lethargy, deceit, laughter, sport, sexual intercourse, with its adornments, one should abandon. |
Tandiñca māyañca hassañca khiḍḍañca methunadhammañca savibhūsaṁ saparivāraṁ saparibhaṇḍaṁ saparikkhāraṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—tandiṁ māyaṁ hassaṁ khiḍḍaṁ, methunaṁ vippajahe savibhūsaṁ. |
Lethargy and deceit and laughter and sport and sexual intercourse with its adornments, with its retinue, with its paraphernalia, with its requisites, one should abandon, dispel, make an end of, bring to nought—thus, lethargy, deceit, laughter, sport, sexual intercourse, with its adornments, one should abandon. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Niddaṁ na bahulīkareyya, |
“One should not indulge much in sleep, |
Jāgariyaṁ bhajeyya ātāpī; |
One should resort to wakefulness, being ardent; |
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, |
Lethargy, deceit, laughter, sport, |
Methunaṁ vippajahe savibhūsan”ti. |
Sexual intercourse, with its adornments, one should abandon.” |
Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, |
Atharva-veda spells, dreams, signs, |
No vidahe athopi nakkhattaṁ; |
One should not practice, nor astrology; |
Virutañca gabbhakaraṇaṁ, |
Nor [interpreting] animal cries, nor inducing fertility, |
Tikicchaṁ māmako na seveyya. |
Nor medicine should my disciple pursue. |
Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, no vidahe athopi nakkhattanti. |
Atharva-veda spells, dreams, signs, one should not practice, nor astrology means: |
Āthabbaṇikā āthabbaṇaṁ payojenti, nagare vā ruddhe saṅgāme vā paccupaṭṭhite parasenapaccatthikesu paccāmittesu ītiṁ uppādenti, upaddavaṁ uppādenti, rogaṁ uppādenti, pajjarakaṁ karonti, sūlaṁ karonti, visūcikaṁ karonti, pakkhandikaṁ karonti. |
Practitioners of Atharva-veda apply Atharva-veda spells; when a city is besieged or a battle is imminent, against hostile armies, against enemies, they produce calamity, they produce disaster, they produce disease, they cause burning, they cause colic, they cause cholera, they cause dysentery. |
Evaṁ āthabbaṇikā āthabbaṇaṁ payojenti. |
Thus practitioners of Atharva-veda apply Atharva-veda spells. |
Supinapāṭhakā supinaṁ ādisanti, yo pubbaṇhasamayaṁ supinaṁ passati, evaṁ vipāko hoti. |
Dream interpreters interpret dreams: whoever sees a dream in the morning, such is its result. |
Yo majjhanhikasamayaṁ supinaṁ passati, evaṁ vipāko hoti. |
Whoever sees a dream at midday, such is its result. |
Yo sāyanhasamayaṁ supinaṁ passati, evaṁ vipāko hoti. |
Whoever sees a dream in the evening, such is its result. |
Yo purime yāme … yo majjhime yāme … yo pacchime yāme … yo dakkhiṇena passena nipanno … yo vāmena passena nipanno … yo uttānaṁ nipanno … yo avakujja nipanno … yo candaṁ passati … yo sūriyaṁ passati … yo mahāsamuddaṁ passati … yo sineruṁ pabbatarājānaṁ passati … yo hatthiṁ passati … yo assaṁ passati … yo rathaṁ passati … yo pattiṁ passati … yo senābyūhaṁ passati … yo ārāmarāmaṇeyyakaṁ passati … yo vanarāmaṇeyyakaṁ passati … yo bhūmirāmaṇeyyakaṁ passati … yo pokkharaṇīrāmaṇeyyakaṁ passati, evaṁ vipāko hotīti. |
Whoever [sees a dream] in the first watch … in the middle watch … in the last watch … lying on the right side … lying on the left side … lying supine … lying prone … whoever sees the moon … sees the sun … sees the great ocean … sees Sineru, king of mountains … sees an elephant … sees a horse … sees a chariot … sees infantry … sees an army arrayed … sees a delightful monastery … sees a delightful forest … sees a delightful landscape … sees a delightful pond, such is its result. |
Evaṁ supinapāṭhakā supinaṁ ādisanti. |
Thus dream interpreters interpret dreams. |
Lakkhaṇapāṭhakā lakkhaṇaṁ ādisanti—maṇilakkhaṇaṁ daṇḍalakkhaṇaṁ vatthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumārikālakkhaṇaṁ kumāralakkhaṇaṁ dāsilakkhaṇaṁ dāsalakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ goṇalakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vāti. |
Interpreters of signs interpret signs: signs of gems, signs of staves, signs of cloth, signs of swords, signs of arrows, signs of bows, signs of weapons, signs of women, signs of men, signs of girls, signs of boys, signs of female slaves, signs of male slaves, signs of elephants, signs of horses, signs of buffaloes, signs of bulls, signs of cattle, signs of goats, signs of rams, signs of cocks, signs of quails, signs of iguanas, signs of earrings, signs of turtles, signs of deer, or such. |
Evaṁ lakkhaṇapāṭhakā lakkhaṇaṁ ādisanti. |
Thus interpreters of signs interpret signs. |
Nakkhattapāṭhakā nakkhattaṁ ādisanti. |
Astrologers interpret stars. |
Aṭṭhavīsati nakkhattāni. |
There are twenty-eight constellations. |
Iminā nakkhattena gharappaveso kattabbo, iminā nakkhattena makuṭaṁ bandhitabbaṁ, iminā nakkhattena vāreyyaṁ kāretabbaṁ, iminā nakkhattena bījanīhāro kattabbo, iminā nakkhattena saṁvāso gantabboti. |
Under this constellation one should enter a house, under this constellation a crown should be tied, under this constellation a marriage should be arranged, under this constellation seeds should be sown, under this constellation sexual intercourse should be had. |
Evaṁ nakkhattapāṭhakā nakkhattaṁ ādisanti. |
Thus astrologers interpret stars. |
Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, no vidahe athopi nakkhattanti. |
Atharva-veda spells, dreams, signs, one should not practice, nor astrology. |
Āthabbaṇañca supinañca lakkhaṇañca nakkhattañca no vidaheyya na careyya na samācareyya na samādāya vatteyya. |
Atharva-veda spells and dreams and signs and astrology, one should not practice, not engage in, not undertake, not adopt and follow. |
Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti—āthabbaṇaṁ supinaṁ lakkhaṇaṁ, no vidahe athopi nakkhattaṁ. |
Or rather, one should not take up, not learn, not remember, not consider, not mark, not apply—thus, Atharva-veda spells, dreams, signs, one should not practice, nor astrology. |
Virutañca gabbhakaraṇaṁ, tikicchaṁ māmako na seveyyāti. |
Nor [interpreting] animal cries, nor inducing fertility, nor medicine should my disciple pursue means: |
Virutaṁ vuccati migavākkaṁ. |
Animal cries is called animal speech. |
Migavākkapāṭhakā migavākkaṁ ādisanti—sakuntānaṁ vā catuppadānaṁ vā rutaṁ vassitaṁ jānantīti. |
Interpreters of animal speech interpret animal speech—they know the cries or calls of birds or quadrupeds. |
Evaṁ migavākkapāṭhakā migavākkaṁ ādisanti. |
Thus interpreters of animal speech interpret animal speech. |
Gabbhakaraṇīyā gabbhaṁ saṇṭhāpenti. |
Those who induce fertility cause pregnancy. |
Dvīhi kāraṇehi gabbho na saṇṭhāti—pāṇakehi vā vātakuppehi vā. |
For two reasons pregnancy does not occur: due to [issues with] living beings (sperm/ova) or due to disturbances of wind (humors). |
Pāṇakānaṁ vā vātakuppānaṁ vā paṭighātāya osadhaṁ dentīti. |
For counteracting [issues with] living beings or disturbances of wind, they give medicine. |
Evaṁ gabbhakaraṇīyā gabbhaṁ saṇṭhāpenti. |
Thus those who induce fertility cause pregnancy. |
Tikicchāti pañca tikicchā—sālākiyaṁ, sallakattiyaṁ, kāyatikicchaṁ, bhūtiyaṁ, komārabhaccaṁ. |
Medicine means five kinds of medicine: treatment of eye diseases (etc.), surgery, general medicine, demonology (exorcism), pediatrics. |
Māmakoti buddhamāmako dhammamāmako saṅghamāmako, so vā bhagavantaṁ mamāyati bhagavā vā taṁ puggalaṁ pariggaṇhāti. |
My disciple means a disciple of the Buddha, a disciple of the Dhamma, a disciple of the Sangha; or he claims the Blessed One as his, or the Blessed One accepts that person. |
Vuttañhetaṁ bhagavatā—“ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā na me te, bhikkhave, bhikkhū māmakā, apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te bhikkhū imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. |
This was said by the Blessed One: “Those bhikkhus, O bhikkhus, who are deceitful, stubborn, babblers, sharp-tongued, arrogant, unconcentrated, they, O bhikkhus, are not my disciples; and those bhikkhus, O bhikkhus, have departed from this Dhamma-Vinaya, and those bhikkhus do not attain growth, increase, fullness in this Dhamma-Vinaya. |
Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā te kho me, bhikkhave, bhikkhū māmakā na ca apagatā te, bhikkhave, bhikkhū imasmā dhammavinayā, te ca bhikkhū imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. |
But those bhikkhus, O bhikkhus, who are not deceitful, not babblers, wise, not stubborn, well-concentrated, they, O bhikkhus, are my disciples, and those bhikkhus, O bhikkhus, have not departed from this Dhamma-Vinaya, and those bhikkhus attain growth, increase, fullness in this Dhamma-Vinaya. |
Kuhā thaddhā lapā siṅgī, |
Deceitful, stubborn, babblers, sharp-tongued, |
unnaḷā asamāhitā; |
arrogant, unconcentrated; |
Na te dhamme virūhanti, |
They do not grow in the Dhamma, |
sammāsambuddhadesite. |
taught by the Perfectly Enlightened One. |
Nikkuhā nillapā dhīrā, |
Not deceitful, not babblers, wise, |
atthaddhā susamāhitā; |
not stubborn, well-concentrated; |
Te ve dhamme virūhanti, |
They indeed grow in the Dhamma, |
sammāsambuddhadesite”. |
taught by the Perfectly Enlightened One.” |
Virutañca gabbhakaraṇaṁ, tikicchaṁ māmako na seveyyāti. |
Nor [interpreting] animal cries, nor inducing fertility, nor medicine should my disciple pursue means: |
Virutañca gabbhakaraṇañca tikicchañca māmako na seveyya na niseveyya na saṁseveyya nappaṭiseveyya na careyya na samācareyya na samādāya vatteyya. |
Animal cries and inducing fertility and medicine, my disciple should not pursue, not practice, not engage in, not devote himself to, not engage in, not undertake, not adopt and follow. |
Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti—virutañca gabbhakaraṇaṁ tikicchaṁ māmako na seveyya. |
Or rather, one should not take up, not learn, not remember, not consider, not mark, not apply—thus, nor [interpreting] animal cries, nor inducing fertility, nor medicine should my disciple pursue. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, |
“Atharva-veda spells, dreams, signs, |
No vidahe athopi nakkhattaṁ; |
One should not practice, nor astrology; |
Virutañca gabbhakaraṇaṁ, |
Nor [interpreting] animal cries, nor inducing fertility, |
Tikicchaṁ māmako na seveyyā”ti. |
Nor medicine should my disciple pursue.” |
Nindāya nappavedheyya, |
One should not tremble at blame, |
Na unnameyya pasaṁsito bhikkhu; |
Nor should a bhikkhu be elated by praise; |
Lobhaṁ saha macchariyena, |
Greed together with stinginess, |
Kodhaṁ pesuṇiyañca panudeyya. |
Anger and slander one should dispel. |
Nindāya nappavedheyyāti. |
One should not tremble at blame means: |
Idhekacce bhikkhū nindanti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā nindanti garahanti upavadanti, nindito garahito upavadito nindāya garahāya upavādena akittiyā avaṇṇahārikāya na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṁ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṁso vihareyyāti—nindāya nappavedheyya. |
Some blame bhikkhus on account of birth, or clan, or lineage, or beauty of complexion, or wealth, or learning, or sphere of action, or skill, or field of knowledge, or erudition, or eloquence, or on some other grounds they blame, censure, revile; being blamed, censured, reviled, by blame, by censure, by reviling, by ill-repute, by disparagement, one should not shake, not tremble, not quake, not be frightened, not be terrified, not be alarmed, not fear, not fall into panic; one should be fearless, unstupified, unterrified, not fleeing, having abandoned fear and terror, with horripilation gone, one should dwell—thus, one should not tremble at blame. |
Na unnameyya pasaṁsito bhikkhūti. |
Nor should a bhikkhu be elated by praise means: |
Idhekacce bhikkhū pasaṁsanti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā pasaṁsanti thomenti kittenti vaṇṇenti, pasaṁsito thomito kittito vaṇṇito pasaṁsāya thomanena kittiyā vaṇṇahārikāya unnatiṁ na kareyya unnamaṁ na kareyya mānaṁ na kareyya thambhaṁ na kareyya, na tena mānaṁ janeyya na tena thaddho assa patthaddho paggahitasiroti—na unnameyya pasaṁsito bhikkhu. |
Some praise bhikkhus on account of birth, or clan, or lineage, or beauty of complexion, or wealth, or learning, or sphere of action, or skill, or field of knowledge, or erudition, or eloquence, or on some other grounds they praise, extol, commend, eulogize; being praised, extolled, commended, eulogized, by praise, by extolling, by commendation, by eulogy, one should not become elated, not become proud, not become conceited, not become stiff, not generate conceit thereby, not be stubborn thereby, stiff, with head held high—thus, nor should a bhikkhu be elated by praise. |
Lobhaṁ saha macchariyena, kodhaṁ pesuṇiyañca panudeyyāti. |
Greed together with stinginess, anger and slander one should dispel means: |
Lobhoti yo lobho lubbhanā lubbhitattaṁ sārāgo sārajjanā sārajjitattaṁ abhijjhā lobho akusalamūlaṁ. |
Greed means whatever greed, act of greeding, state of being greedy, passion, act of being passionate, state of being passionate, covetousness, greed, unwholesome root. |
Macchariyanti pañca macchariyāni—āvāsamacchariyaṁ …pe… gāho vuccati macchariyaṁ. |
Stinginess means five kinds of stinginess: stinginess regarding dwellings … (etc.) … grasping is called stinginess. |
Kodhoti yo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṁ, doso dussanā dussitattaṁ, byāpatti byāpajjanā byāpajjitattaṁ, virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa. |
Anger means whatever mental irritation, resentment, animosity, opposition; rage, intense rage, complete rage; hatred, intense hatred, complete hatred; mental affliction, corruption of mind; anger, act of being angry, state of being angry; hatred, act of hating, state of hating; affliction, act of being afflicted, state of being afflicted; opposition, antagonism, fierceness, bad temper, displeasure of mind. |
Pesuññanti idhekacco pisuṇavāco hoti ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. |
Slander means here someone is of slanderous speech; having heard here, he tells elsewhere for the division of these; or having heard elsewhere, he tells these for the division of those. |
Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti—idaṁ vuccati pesuññaṁ. |
Thus he is a breaker of the united or a promoter of the divided, delighting in factions, devoted to factions, rejoicing in factions, speaking words that cause factions—this is called slander. |
Api ca dvīhi kāraṇehi pesuññaṁ upasaṁharati—piyakamyatāya vā bhedādhippāyena vā. |
Furthermore, for two reasons one engages in slander: out of desire to be liked, or with the intention to divide. |
Kathaṁ piyakamyatāya pesuññaṁ upasaṁharati? |
How does one engage in slander out of desire to be liked? |
Imassa piyo bhavissāmi manāpo bhavissāmi vissāsiko bhavissāmi abbhantariko bhavissāmi suhadayo bhavissāmīti. |
“I will be dear to this person, agreeable to him, trusted by him, intimate with him, a good friend to him.” |
Evaṁ piyakamyatāya pesuññaṁ upasaṁharati. |
Thus one engages in slander out of desire to be liked. |
Kathaṁ bhedādhippāyena pesuññaṁ upasaṁharati? |
How does one engage in slander with the intention to divide? |
Kathaṁ ime nānā assu vinā assu vaggā assu dvidhā assu dvejjhā assu dve pakkhā assu bhijjheyyuṁ na samāgaccheyyuṁ dukkhaṁ na phāsu vihareyyunti. |
“How may these be separate, be apart, be factional, be twofold, be split, be two parties, be broken, not come together, live in discomfort, not in ease?” |
Evaṁ bhedādhippāyena pesuññaṁ upasaṁharati. |
Thus one engages in slander with the intention to divide. |
Lobhaṁ saha macchariyena, kodhaṁ pesuṇiyañca panudeyyāti. |
Greed together with stinginess, anger and slander one should dispel. |
Lobhañca macchariyañca kodhañca pesuññañca nudeyya panudeyya pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—lobhaṁ saha macchariyena, kodhaṁ pesuṇiyañca panudeyya. |
Greed and stinginess and anger and slander one should push away, dispel, abandon, get rid of, make an end of, bring to nought—thus, greed together with stinginess, anger and slander one should dispel. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Nindāya nappavedheyya, |
“One should not tremble at blame, |
Na unnameyya pasaṁsito bhikkhu; |
Nor should a bhikkhu be elated by praise; |
Lobhaṁ saha macchariyena, |
Greed together with stinginess, |
Kodhaṁ pesuṇiyañca panudeyyā”ti. |
Anger and slander one should dispel.” |
Kayavikkaye na tiṭṭheyya, |
One should not stand in buying and selling, |
Upavādaṁ bhikkhu na kareyya kuhiñci; |
A bhikkhu should not make reproof anywhere; |
Gāme ca nābhisajjeyya, |
And one should not be attached in a village, |
Lābhakamyā janaṁ na lapayeyya. |
For the sake of gain one should not make people talk. |
Kayavikkaye na tiṭṭheyyāti. |
One should not stand in buying and selling means: |
Ye kayavikkayā vinaye paṭikkhittā na te imasmiṁ atthe adhippetā. |
Those kinds of buying and selling that are prohibited in the Vinaya are not intended in this sense. |
Kathaṁ kayavikkaye tiṭṭhati? |
How does one stand in buying and selling? |
Pañcannaṁ saddhiṁ pattaṁ vā cīvaraṁ vā aññaṁ vā kiñci parikkhāraṁ vañcaniyaṁ vā karonto udayaṁ vā patthayanto parivatteti. |
With five [coins, etc.], one exchanges a bowl or a robe or some other requisite, either deceiving or desiring profit. |
Evaṁ kayavikkaye tiṭṭhati. |
Thus one stands in buying and selling. |
Kathaṁ kayavikkaye na tiṭṭhati? |
How does one not stand in buying and selling? |
Pañcannaṁ saddhiṁ pattaṁ vā cīvaraṁ vā aññaṁ vā kiñci parikkhāraṁ na vañcaniyaṁ vā karonto na udayaṁ vā patthayanto parivatteti. |
With five [coins, etc.], one exchanges a bowl or a robe or some other requisite, neither deceiving nor desiring profit. |
Evaṁ kayavikkaye na tiṭṭhati. |
Thus one does not stand in buying and selling. |
Kayavikkaye na tiṭṭheyyāti. |
One should not stand in buying and selling. |
Kayavikkaye na tiṭṭheyya na santiṭṭheyya, kayavikkayaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, kayavikkayā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—kayavikkaye na tiṭṭheyya. |
One should not stand, not remain in buying and selling; one should abandon buying and selling, dispel it, make an end of it, bring it to nought; one should be far from buying and selling, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, one should not stand in buying and selling. |
Upavādaṁ bhikkhu na kareyya kuhiñcīti. |
A bhikkhu should not make reproof anywhere means: |
Katame upavādakarāti kilesā? |
What are the defilements that cause reproof? |
Santeke samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti āsannāpi na dissanti cetasāpi cittaṁ pajānanti, devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti cetasāpi cittaṁ pajānanti. |
There are some recluses and brahmins who are powerful, with divine eye, knowers of others’ minds; they see even from afar, though near they are not seen, and with their minds they know the minds [of others]; there are also deities who are powerful, with divine eye, knowers of others’ minds; they too see even from afar, though near they are not seen, and with their minds they know the minds [of others]. |
Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi upavadeyyuṁ. |
They might reprove one for gross defilements, or medium defilements, or subtle defilements. |
Katame oḷārikā kilesā? |
What are gross defilements? |
Kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ—ime vuccanti oḷārikā kilesā. |
Bodily misconduct, verbal misconduct, mental misconduct—these are called gross defilements. |
Katame majjhimā kilesā? |
What are medium defilements? |
Kāmavitakko byāpādavitakko vihiṁsāvitakko—ime vuccanti majjhimā kilesā. |
Sensual thought, thought of ill will, thought of cruelty—these are called medium defilements. |
Katame sukhumā kilesā? |
What are subtle defilements? |
Ñātivitakko, janapadavitakko, amaravitakko, parānudayatā paṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko—ime vuccanti sukhumā kilesā. |
Thought about relatives, thought about the country, thought about immortality, thought connected with compassion for others, thought connected with gain, honor, and fame, thought connected with not being despised—these are called subtle defilements. |
Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi na upavadeyya upavādaṁ na kareyya upavādakare kilese na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, upavādakare kilese pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, upavādakarehi kilesehi ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya. |
One should not reprove with gross defilements, or medium defilements, or subtle defilements; one should not make reproof, one should not commit defilements that cause reproof, not generate them, not produce them, not bring them forth, not bring them into existence; one should abandon defilements that cause reproof, dispel them, make an end of them, bring them to nought; one should be far from defilements that cause reproof, averse to them, abstinent from them, gone forth from them, released from them, detached from them, dissociated from them, dwelling with a mind made limitless. |
Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṁ vā bahiddhā vā ajjhattabahiddhā vāti—upavādaṁ bhikkhu na kareyya kuhiñci. |
Anywhere means in any way, in any respect, in any place, internally or externally, or both internally and externally—thus, a bhikkhu should not make reproof anywhere. |
Gāme ca nābhisajjeyyāti. |
And one should not be attached in a village means: |
Kathaṁ gāme sajjati? |
How is one attached in a village? |
Idha bhikkhu gāme gihīhi saṁsaṭṭho viharati sahanandī sahasokī sukhitesu sukhito dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṁ āpajjati. |
Here a bhikkhu dwells in a village mixed with householders, rejoicing with them, sorrowing with them, happy when they are happy, unhappy when they are unhappy; when duties and obligations arise, he himself gets involved. |
Evampi gāme sajjati. |
In this way too, one is attached in a village. |
Atha vā bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
Or, a bhikkhu in the morning, having dressed, taking his bowl and robe, enters a village or market town for alms with unguarded body, unguarded speech, unguarded mind, unestablished mindfulness, unrestrained sense faculties. |
So tatra tatra sajjati tatra tatra gaṇhāti tatra tatra bajjhati tatra tatra anayabyasanaṁ āpajjati. |
He becomes attached here and there, grasps here and there, is bound here and there, meets with misfortune and disaster here and there. |
Evampi gāme sajjati. |
In this way too, one is attached in a village. |
Kathaṁ gāme na sajjati? |
How is one not attached in a village? |
Idha bhikkhu gāme gihīhi asaṁsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṁ āpajjati. |
Here a bhikkhu dwells in a village unmixed with householders, not rejoicing with them, not sorrowing with them, not happy when they are happy, not unhappy when they are unhappy; when duties and obligations arise, he himself does not get involved. |
Evampi gāme na sajjati. |
In this way too, one is not attached in a village. |
Atha vā bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi. |
Or, a bhikkhu in the morning, having dressed, taking his bowl and robe, enters a village or market town for alms with guarded body, guarded speech, guarded mind, established mindfulness, restrained sense faculties. |
So tatra tatra na sajjati tatra tatra na gaṇhāti tatra tatra na bajjhati tatra tatra na anayabyasanaṁ āpajjati. |
He does not become attached here and there, does not grasp here and there, is not bound here and there, does not meet with misfortune and disaster here and there. |
Evampi gāme na sajjati. |
In this way too, one is not attached in a village. |
Gāme ca nābhisajjeyyāti gāme na sajjeyya na gaṇheyya na bajjheyya na palibajjheyya, agiddho assa agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho …pe… brahmabhūtena attanā vihareyyāti—gāme ca nābhisajjeyya. |
And one should not be attached in a village means one should not be attached in a village, not grasp, not be bound, not be ensnared; one should be without greed, without infatuation, without obsession, without clinging, free from greed, with greed departed, with greed abandoned … (etc.) … one should dwell with a self become Brahma-like—thus, and one should not be attached in a village. |
Lābhakamyā janaṁ na lapayeyyāti. |
For the sake of gain one should not make people talk means: |
Katamā lapanā? |
What is making people talk (babbling/flattery)? |
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa āmisacakkhukassa lokadhammagarukassa yā paresaṁ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anupiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā parapiṭṭhimaṁsikatā, yā tattha saṇhavācatā sakhilavācatā sithilavācatā apharusavācatā—ayaṁ vuccati lapanā. |
Of one who is dependent on gain, honor, and fame, of evil desires, whose desires are manifest, whose eyes are on material things, who esteems worldly conditions, whatever addressing of others, babbling, chattering, coaxing, excessive coaxing, ingratiation, excessive ingratiation, extolling, excessive extolling, agreeable speech, flattery, bean-soup-like talk (smooth talk), attendance, backbiting; whatever therein is soft speech, friendly speech, lax speech, non-harsh speech—this is called making people talk. |
Api ca dvīhi kāraṇehi janaṁ lapati—attānaṁ vā nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento janaṁ lapati, attānaṁ vā uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento janaṁ lapati. |
Furthermore, for two reasons one makes people talk: either by placing oneself low and placing the other high, one makes people talk; or by placing oneself high and placing the other low, one makes people talk. |
Kathaṁ attānaṁ nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento janaṁ lapati? |
How, by placing oneself low and placing the other high, does one make people talk? |
“Tumhe me bahūpakārā, ahaṁ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ, yepi me aññe dātuṁ vā kātuṁ vā maññanti, tumhe nissāya tumhe sampassantā yampi me purāṇaṁ mātāpettikaṁ nāmadheyyaṁ tampi me antarahitaṁ. |
“You are very helpful to me; relying on you I receive robes, almsfood, lodging, requisites of medicine for the sick; even others who think of giving or doing for me, do so relying on you, seeing you; even my former family name has disappeared for me. |
Tumhehi ahaṁ ñāyāmi asukassa kulūpako asukāya kulūpako”ti. |
Through you I am known as a supporter of such-and-such a family, a supporter of such-and-such a family.” |
Evaṁ attānaṁ nīcaṁ ṭhapento paraṁ uccaṁ ṭhapento janaṁ lapati. |
Thus, by placing oneself low and placing the other high, one makes people talk. |
Kathaṁ attānaṁ uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento janaṁ lapati? |
How, by placing oneself high and placing the other low, does one make people talk? |
“Ahaṁ tumhākaṁ bahūpakāro, tumhe maṁ āgamma buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjappamādaṭṭhānā paṭiviratā. |
“I am very helpful to you; having come to me, you have gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Sangha; you have abstained from killing living beings, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from intoxicants that cause negligence. |
Ahaṁ tumhākaṁ uddesaṁ demi, paripucchaṁ demi, uposathaṁ ācikkhāmi, navakammaṁ adhiṭṭhāmi. |
I give you recitation, I give you questioning, I declare the Uposatha, I undertake new construction work [for you]. |
Atha pana tumhe maṁ ujjhitvā aññe sakkarotha garuṁ karotha mānetha pūjethā”ti. |
But then, having abandoned me, you honor others, respect others, esteem others, venerate others.” |
Evaṁ attānaṁ uccaṁ ṭhapento paraṁ nīcaṁ ṭhapento janaṁ lapati. |
Thus, by placing oneself high and placing the other low, one makes people talk. |
Lābhakamyā janaṁ na lapayeyyāti. |
For the sake of gain one should not make people talk. |
Lābhahetu lābhapaccayā lābhakāraṇā lābhabhinibbattiyā lābhaṁ paripācento janaṁ na lapayeyya, lapanaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, lapanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—lābhakamyā janaṁ na lapayeyya. |
For the sake of gain, because of gain, for the reason of gain, for the production of gain, seeking to ripen gain, one should not make people talk; one should abandon babbling, dispel it, make an end of it, bring it to nought; one should be far from babbling, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, for the sake of gain one should not make people talk. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Kayavikkaye na tiṭṭheyya, |
“One should not stand in buying and selling, |
Upavādaṁ bhikkhu na kareyya kuhiñci; |
A bhikkhu should not make reproof anywhere; |
Gāme ca nābhisajjeyya, |
And one should not be attached in a village, |
Lābhakamyā janaṁ na lapayeyyā”ti. |
For the sake of gain one should not make people talk.” |
Na ca katthiko siyā bhikkhu, |
And a bhikkhu should not be a boaster, |
Na ca vācaṁ payuttaṁ bhāseyya; |
Nor should he speak calculated speech; |
Pāgabbhiyaṁ na sikkheyya, |
He should not learn audacity, |
Kathaṁ viggāhikaṁ na kathayeyya. |
He should not speak contentious talk. |
Na ca katthiko siyā bhikkhūti. |
And a bhikkhu should not be a boaster means: |
Idhekacco katthī hoti vikatthī. |
Here someone is a boaster, a great boaster. |
So katthati vikatthati ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. |
He boasts, he brags: “I am endowed with virtue,” or “endowed with vows,” or “endowed with virtue and vows,” or on account of birth, or clan, or lineage, or beauty of complexion, or wealth, or learning, or sphere of action, or skill, or field of knowledge, or erudition, or eloquence, or on some other grounds. |
Uccā kulā pabbajitoti vā mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā …pe… suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā …pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. |
“I have gone forth from a high family,” or “from a family of great wealth,” or “from a family of abundant wealth,” … (etc.) … “I am a master of Suttas,” or “a master of Vinaya,” or “a preacher of Dhamma,” or “a forest dweller,” … (etc.) … “I am an attainer of the attainment of neither-perception-nor-non-perception,” he boasts, he brags. |
Evaṁ na kattheyya na vikattheyya, katthaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, katthanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—na ca katthiko siyā bhikkhu. |
Thus one should not boast, not brag; one should abandon boasting, dispel it, make an end of it, bring it to nought; one should be far from boasting, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, and a bhikkhu should not be a boaster. |
Na ca vācaṁ payuttaṁ bhāseyyāti. |
Nor should he speak calculated speech means: |
Katamā payuttavācā? |
What is calculated speech? |
Idhekacco cīvarapayuttaṁ vācaṁ bhāsati, piṇḍapātapayuttaṁ vācaṁ bhāsati, senāsanapayuttaṁ vācaṁ bhāsati, gilānapaccayabhesajjaparikkhārapayuttaṁ vācaṁ bhāsati—ayampi vuccati payuttavācā. |
Here someone speaks speech calculated for robes, speaks speech calculated for almsfood, speaks speech calculated for lodging, speaks speech calculated for requisites of medicine for the sick—this too is called calculated speech. |
Atha vā cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārahetu saccampi bhaṇati musāpi bhaṇati, pisuṇampi bhaṇati apisuṇampi bhaṇati, pharusampi bhaṇati apharusampi bhaṇati, samphappalāpampi bhaṇati asamphappalāpampi bhaṇati, mantāpi vācaṁ bhāsati—ayampi vuccati payuttavācā. |
Or, for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of requisites of medicine for the sick, he speaks truth and he speaks falsehood, he speaks slander and he speaks non-slander, he speaks harsh speech and he speaks non-harsh speech, he speaks frivolous talk and he speaks non-frivolous talk, he also speaks deliberate speech—this too is called calculated speech. |
Atha vā pasannacitto paresaṁ dhammaṁ deseti—“aho vata me dhammaṁ suṇeyyuṁ, sutvāva dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun”ti—ayaṁ vuccati payuttavācā. |
Or, with a pleased mind, he teaches Dhamma to others: “Oh, may they listen to my Dhamma; having heard the Dhamma, may they become confident; and being confident, may they show their confidence in me”—this is called calculated speech. |
Na ca vācaṁ payuttaṁ bhāseyyāti. |
Nor should he speak calculated speech. |
Antamaso dhammadesanaṁ vācaṁ upādāya payuttavācaṁ na bhāseyya na katheyya na bhaṇeyya na dīpeyya na vohareyya, payuttaṁ vācaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, payuttavācāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—na ca vācaṁ payuttaṁ bhāseyya. |
Even with regard to the speech of teaching Dhamma, one should not speak calculated speech, not tell, not utter, not expound, not use; one should abandon calculated speech, dispel it, make an end of it, bring it to nought; one should be far from calculated speech, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, nor should he speak calculated speech. |
Pāgabbhiyaṁ na sikkheyyāti. |
He should not learn audacity means: |
Pāgabbhiyanti tīṇi pāgabbhiyāni—kāyikaṁ pāgabbhiyaṁ, vācasikaṁ pāgabbhiyaṁ, cetasikaṁ pāgabbhiyaṁ. |
Audacity means three kinds of audacity: bodily audacity, verbal audacity, mental audacity. |
Katamaṁ kāyikaṁ pāgabbhiyaṁ? |
What is bodily audacity? |
Idhekacco saṅghagatopi kāyikaṁ pāgabbhiyaṁ dasseti, gaṇagatopi kāyikaṁ pāgabbhiyaṁ dasseti, bhojanasālāyampi kāyikaṁ pāgabbhiyaṁ dasseti, jantāgharepi kāyikaṁ pāgabbhiyaṁ dasseti, udakatitthepi kāyikaṁ pāgabbhiyaṁ dasseti, antaragharaṁ pavisantopi kāyikaṁ pāgabbhiyaṁ dasseti, antaragharaṁ paviṭṭhopi kāyikaṁ pāgabbhiyaṁ dasseti. |
Here someone, having gone to the Sangha, shows bodily audacity; having gone to a group, shows bodily audacity; in the refectory, shows bodily audacity; in the bathhouse, shows bodily audacity; at the water-ghat, shows bodily audacity; when entering a house, shows bodily audacity; having entered a house, shows bodily audacity. |
Kathaṁ saṅghagato kāyikaṁ pāgabbhiyaṁ dasseti? |
How, having gone to the Sangha, does one show bodily audacity? |
Idhekacco saṅghagato acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṁ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here someone, having gone to the Sangha, without showing respect, stands jostling elder bhikkhus, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, speaks gesticulating with his arms. |
Evaṁ saṅghagato kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, having gone to the Sangha, one shows bodily audacity. |
Kathaṁ gaṇagato kāyikaṁ pāgabbhiyaṁ dasseti? |
How, having gone to a group, does one show bodily audacity? |
Idhekacco gaṇagato acittīkārakato therānaṁ bhikkhūnaṁ anupāhanānaṁ caṅkamantānaṁ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṁ ucce caṅkame caṅkamati, chamāya caṅkamantānaṁ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṁ pārupitvāpi nisīdati, ṭhitopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here someone, having gone to a group, without showing respect, while elder bhikkhus are walking barefoot, he walks with shoes; while they are walking on a low path, he walks on a high path; while they are walking on the ground, he walks on a path; he stands jostling them, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, speaks gesticulating with his arms. |
Evaṁ gaṇagato kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, having gone to a group, one shows bodily audacity. |
Kathaṁ bhojanasālāyaṁ kāyikaṁ pāgabbhiyaṁ dasseti? |
How, in the refectory, does one show bodily audacity? |
Idhekacco bhojanasālāyaṁ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṁ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here someone, in the refectory, without showing respect, sits down without approaching elder bhikkhus, pushes aside even new bhikkhus with his seat, stands jostling, sits jostling, stands in front, sits in front, sits on a high seat, sits with his head covered, speaks while standing, speaks gesticulating with his arms. |
Evaṁ bhojanasālāyaṁ kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, in the refectory, one shows bodily audacity. |
Kathaṁ jantāghare kāyikaṁ pāgabbhiyaṁ dasseti? |
How, in the bathhouse, does one show bodily audacity? |
Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchāpi kaṭṭhaṁ pakkhipati, anāpucchāpi dvāraṁ pidahati. |
Here someone, in the bathhouse, without showing respect, stands jostling elder bhikkhus, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, adds wood [to the fire] without asking, closes the door without asking. |
Evaṁ jantāghare kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, in the bathhouse, one shows bodily audacity. |
Kathaṁ udakatitthe kāyikaṁ pāgabbhiyaṁ dasseti? |
How, at the water-ghat, does one show bodily audacity? |
Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. |
Here someone, at the water-ghat, without showing respect, goes down jostling elder bhikkhus, goes down in front of them, bathes jostling them, bathes in front of them, bathes upstream of them, comes up jostling them, comes up in front of them, comes up upstream of them. |
Evaṁ udakatitthe kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, at the water-ghat, one shows bodily audacity. |
Kathaṁ antaragharaṁ pavisanto kāyikaṁ pāgabbhiyaṁ dasseti? |
How, when entering a house, does one show bodily audacity? |
Idhekacco antaragharaṁ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṁ bhikkhūnaṁ purato gacchati. |
Here someone, when entering a house, without showing respect, goes jostling elder bhikkhus, goes in front of them, even deviates to go in front of elder bhikkhus. |
Evaṁ antaragharaṁ pavisanto kāyikaṁ pāgabbhiyaṁ dasseti. |
Thus, when entering a house, one shows bodily audacity. |
Kathaṁ antaragharaṁ paviṭṭho kāyikaṁ pāgabbhiyaṁ dasseti? |
How, having entered a house, does one show bodily audacity? |
Idhekacco antaragharaṁ paviṭṭho “na pavisa, bhante”ti vuccamāno pavisati, “na tiṭṭha, bhante”ti vuccamāno tiṭṭhati, “na nisīda, bhante”ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṁ ovarakāni gūḷhāni ca paṭicchannāni ca, yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti tatthapi sahasā pavisati, kumārakassapi sīsaṁ parāmasati. |
Here someone, having entered a house, when told, “Do not enter, venerable sir,” enters; when told, “Do not stand, venerable sir,” stands; when told, “Do not sit, venerable sir,” sits; he enters even into an unsuitable place, stands in an unsuitable place, sits in an unsuitable place; and those private, hidden, and concealed inner rooms of families, where women of the family, daughters of the family, daughters-in-law of the family, young women of the family sit, even there he enters abruptly, he even strokes the head of a young boy. |
Evaṁ antaragharaṁ paviṭṭho kāyikaṁ pāgabbhiyaṁ dasseti—idaṁ kāyikaṁ pāgabbhiyaṁ. |
Thus, having entered a house, one shows bodily audacity—this is bodily audacity. |
Katamaṁ vācasikaṁ pāgabbhiyaṁ? |
What is verbal audacity? |
Idhekacco saṅghagatopi vācasikaṁ pāgabbhiyaṁ dasseti, gaṇagatopi vācasikaṁ pāgabbhiyaṁ dasseti, antaragharaṁ paviṭṭhopi vācasikaṁ pāgabbhiyaṁ dasseti. |
Here someone, having gone to the Sangha, shows verbal audacity; having gone to a group, shows verbal audacity; having entered a house, shows verbal audacity. |
Kathaṁ saṅghagato vācasikaṁ pāgabbhiyaṁ dasseti? |
How, having gone to the Sangha, does one show verbal audacity? |
Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṁ vā anajjhiṭṭho vā ārāmagatānaṁ bhikkhūnaṁ dhammaṁ bhaṇati, pañhaṁ visajjeti, pātimokkhaṁ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
Here someone, having gone to the Sangha, without showing respect, without asking or without being invited, speaks Dhamma to the bhikkhus who have come to the monastery, answers questions, recites the Pātimokkha, speaks while standing, speaks gesticulating with his arms. |
Evaṁ saṅghagato vācasikaṁ pāgabbhiyaṁ dasseti. |
Thus, having gone to the Sangha, one shows verbal audacity. |
Kathaṁ gaṇagato vācasikaṁ pāgabbhiyaṁ dasseti? |
How, having gone to a group, does one show verbal audacity? |
Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṁ vā anajjhiṭṭho vā ārāmagatānaṁ bhikkhūnaṁ dhammaṁ bhaṇati, pañhaṁ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati; |
Here someone, having gone to a group, without showing respect, without asking or without being invited, speaks Dhamma to the bhikkhus who have come to the monastery, answers questions, speaks while standing, speaks gesticulating with his arms; |
ārāmagatānaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ dhammaṁ bhaṇati, pañhaṁ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. |
he speaks Dhamma to the bhikkhunīs, laymen, laywomen who have come to the monastery, answers questions, speaks while standing, speaks gesticulating with his arms. |
Evaṁ gaṇagato vācasikaṁ pāgabbhiyaṁ dasseti. |
Thus, having gone to a group, one shows verbal audacity. |
Kathaṁ antaragharaṁ paviṭṭho vācasikaṁ pāgabbhiyaṁ dasseti? |
How, having entered a house, does one show verbal audacity? |
Idhekacco antaragharaṁ paviṭṭho itthiṁ vā kumāriṁ vā evamāha—“itthannāme itthaṅgotte kiṁ atthi? |
Here someone, having entered a house, says to a woman or a girl: “Such-and-such a name, such-and-such a clan, what is there? |
Yāgu atthi, bhattaṁ atthi, khādanīyaṁ atthi? |
Is there gruel, is there cooked rice, is there something to eat? |
Kiṁ pivissāma, kiṁ bhuñjissāma, kiṁ khādissāma, kiṁ vā atthi, kiṁ vā me dassathā”ti vippalapati. |
What shall we drink, what shall we eat, what shall we munch, or what is there, or what will you give me?” he babbles. |
Evaṁ antaragharaṁ paviṭṭho vācasikaṁ pāgabbhiyaṁ dasseti—idaṁ vācasikaṁ pāgabbhiyaṁ. |
Thus, having entered a house, one shows verbal audacity—this is verbal audacity. |
Katamaṁ cetasikaṁ pāgabbhiyaṁ? |
What is mental audacity? |
Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṁ sadisaṁ attānaṁ karoti cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṁ sadisaṁ attānaṁ karoti cittena, na uḷārabhogakulā pabbajito samāno uḷārabhogakulā pabbajitena saddhiṁ sadisaṁ attānaṁ karoti cittena, na suttantiko samāno suttantikena saddhiṁ sadisaṁ attānaṁ karoti cittena, na vinayadharo samāno … na dhammakathiko samāno … na āraññiko samāno … na piṇḍapātiko samāno … na paṁsukūliko samāno … na tecīvariko samāno … na sapadānacāriko samāno … na khalupacchābhattiko samāno … na nesajjiko samāno … na yathāsanthatiko samāno yathāsanthatikena saddhiṁ sadisaṁ attānaṁ karoti cittena, na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṁ sadisaṁ attānaṁ karoti cittena, na dutiyassa jhānassa … na tatiyassa jhānassa … na catutthassa jhānassa lābhī samāno … na ākāsānañcāyatanasamāpattiyā lābhī samāno … na viññāṇañcāyatanasamāpattiyā … na ākiñcaññāyatanasamāpattiyā … na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṁ sadisaṁ attānaṁ karoti cittena—idaṁ cetasikaṁ pāgabbhiyaṁ. |
Here someone, not having gone forth from a high family, makes himself equal in mind with one who has gone forth from a high family; not having gone forth from a family of great wealth, makes himself equal in mind with one who has gone forth from a family of great wealth; not having gone forth from a family of abundant wealth, makes himself equal in mind with one who has gone forth from a family of abundant wealth; not being a master of Suttas, makes himself equal in mind with a master of Suttas; not being a master of Vinaya … not being a preacher of Dhamma … not being a forest dweller … not being an alms-food eater … not being a refuse-rag wearer … not being a triple-robe wearer … not being one who eats in one session … not being one who refuses food offered later … not being a sitter … not being one who accepts any seat offered, makes himself equal in mind with one who accepts any seat offered; not being an attainer of the first jhana, makes himself equal in mind with an attainer of the first jhana; not of the second jhana … not of the third jhana … not being an attainer of the fourth jhana … not being an attainer of the attainment of the infinity of space … not of the attainment of the infinity of consciousness … not of the attainment of nothingness … not being an attainer of the attainment of neither-perception-nor-non-perception, makes himself equal in mind with an attainer of the attainment of neither-perception-nor-non-perception—this is mental audacity. |
Na sikkheyyāti pāgabbhiyaṁ na sikkheyya na careyya na ācareyya na samācareyya na samādāya vatteyya, pāgabbhiyaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, pāgabbhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—pāgabbhiyaṁ na sikkheyya. |
He should not learn means he should not learn audacity, not practice it, not engage in it, not undertake it, not adopt and follow it; he should abandon audacity, dispel it, make an end of it, bring it to nought; he should be far from audacity, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, he should not learn audacity. |
Kathaṁ viggāhikaṁ na kathayeyyāti. |
He should not speak contentious talk means: |
Katamā viggāhikā kathā? |
What is contentious talk? |
Idhekacco evarūpiṁ kathaṁ kattā hoti—“na tvaṁ imaṁ dhammavinayaṁ ājānāsi …pe… nibbeṭhehi vā sace pahosī”ti. |
Here someone is a speaker of such talk as: “You do not understand this Dhamma-Vinaya … (etc.) … refute it if you can.” |
Vuttañhetaṁ bhagavatā—“viggāhikāya kho, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā”ti. |
This was said by the Blessed One: “When there is contentious talk, Moggallāna, much talk is to be expected; when there is much talk, there is agitation; of one who is agitated, there is no restraint; of one who is unrestrained, the mind is far from concentration.” |
Kathaṁ viggāhikaṁ na kathayeyyāti. |
He should not speak contentious talk. |
Viggāhikaṁ kathaṁ na katheyya na bhaṇeyya na dīpeyya na vohareyya, viggāhikaṁ kathaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, viggāhikakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—kathaṁ viggāhikaṁ na kathayeyya. |
One should not speak contentious talk, not utter it, not expound it, not use it; one should abandon contentious talk, dispel it, make an end of it, bring it to nought; one should be far from contentious talk, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, he should not speak contentious talk. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Na ca katthiko siyā bhikkhu, |
“And a bhikkhu should not be a boaster, |
Na ca vācaṁ payuttaṁ bhāseyya; |
Nor should he speak calculated speech; |
Pāgabbhiyaṁ na sikkheyya, |
He should not learn audacity, |
Kathaṁ viggāhikaṁ na kathayeyyā”ti. |
He should not speak contentious talk.” |
Mosavajje na niyyetha, |
One should not engage in what involves falsehood, |
Sampajāno saṭhāni na kayirā; |
Clearly comprehending, one should not do deceitful things; |
Atha jīvitena paññāya, |
Then by livelihood, by wisdom, |
Sīlabbatena nāññamatimaññe. |
By virtue-and-vows, one should not despise another. |
Mosavajje na niyyethāti. |
One should not engage in what involves falsehood means: |
Mosavajjaṁ vuccati musāvādo. |
What involves falsehood is called false speech. |
Idhekacco sabhaggato vā parisaggato vā …pe… āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti—idaṁ vuccati mosavajjaṁ. |
Here someone, having gone to an assembly or a gathering … (etc.) … or for the sake of some material gain, speaks a deliberate falsehood—this is called what involves falsehood. |
Api ca tīhākārehi musāvādo hoti—pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti, imehi tīhākārehi musāvādo hoti. |
Furthermore, in three ways false speech occurs: beforehand he thinks, “I will speak falsely”; while speaking he thinks, “I am speaking falsely”; after speaking he thinks, “Falsely it has been spoken by me”; in these three ways false speech occurs. |
Api ca catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi … aṭṭhahākārehi … musāvādo hoti—pubbevassa hoti “musā bhaṇissan”ti, bhaṇantassa hoti “musā bhaṇāmī”ti, bhaṇitassa hoti “musā mayā bhaṇitan”ti vinidhāya diṭṭhiṁ vinidhāya khantiṁ vinidhāya ruciṁ vinidhāya saññaṁ vinidhāya bhāvaṁ—imehi aṭṭhahākārehi musāvādo hoti. |
Furthermore, in four ways … in five ways … in six ways … in seven ways … in eight ways … false speech occurs: beforehand he thinks, “I will speak falsely”; while speaking he thinks, “I am speaking falsely”; after speaking he thinks, “Falsely it has been spoken by me,” having concealed his view, having concealed his preference, having concealed his inclination, having concealed his perception, having concealed his state—in these eight ways false speech occurs. |
Mosavajje na niyyethāti. |
One should not engage in what involves falsehood. |
Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṁhareyya, mosavajjaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—mosavajje na niyyetha. |
One should not go into, not proceed into, not carry, not bring what involves falsehood; one should abandon what involves falsehood, dispel it, make an end of it, bring it to nought; one should be far from what involves falsehood, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, one should not engage in what involves falsehood. |
Sampajāno saṭhāni na kayirāti. |
Clearly comprehending, one should not do deceitful things means: |
Katamaṁ sāṭheyyaṁ? |
What is deceitfulness? |
Idhekacco saṭho hoti parisaṭho, yaṁ tattha saṭhaṁ saṭhatā sāṭheyyaṁ kakkaratā kakkariyaṁ parikkhattatā pārikkhattiyaṁ—idaṁ vuccati sāṭheyyaṁ. |
Here someone is deceitful, very deceitful; whatever therein is deceit, deceptiveness, deceitfulness, harshness, state of harshness, craftiness, state of craftiness—this is called deceitfulness. |
Sampajāno saṭhāni na kayirāti. |
Clearly comprehending, one should not do deceitful things. |
Sampajāno hutvā sāṭheyyaṁ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, sāṭheyyaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, sāṭheyyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—sampajāno saṭhāni na kayirā. |
Being clearly comprehending, one should not do deceitfulness, not generate it, not produce it, not bring it forth, not bring it into existence; one should abandon deceitfulness, dispel it, make an end of it, bring it to nought; one should be far from deceitfulness, averse to it, abstinent from it, gone forth from it, released from it, detached from it, dissociated from it, dwelling with a mind made limitless—thus, clearly comprehending, one should not do deceitful things. |
Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. |
Then by livelihood, by wisdom, by virtue-and-vows, one should not despise another means: |
Athāti padasandhi …pe… padānupubbatāpetaṁ—athāti. |
Then is a particle joining sentences … (etc.) … it is devoid of sequential connection of words—thus, then. |
Idhekacco lūkhajīvitaṁ jīvanto paraṁ paṇītajīvitaṁ jīvantaṁ atimaññati—“kiṁ panāyaṁ bahulājīvo sabbaṁ sambhakkheti, seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ asanivicakkadantakūṭasamaṇappadhānenā”ti. |
Here someone living an austere livelihood despises another living a refined livelihood: “What then is this one of abundant livelihood, who consumes everything, such as—root-seeds, stem-seeds, fruit-seeds, tip-seeds, and seed-seeds as the fifth, by the chief ascetic practice of not pounding with pestle and mortar?” |
So tāya lūkhajīvitāya paraṁ paṇītajīvitaṁ jīvantaṁ atimaññati. |
So by that austere livelihood, he despises another living a refined livelihood. |
Idhekacco paṇītajīvitaṁ jīvanto paraṁ lūkhajīvitaṁ jīvantaṁ atimaññati—“kiṁ panāyaṁ appapuñño appesakkho na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan”ti. |
Here someone living a refined livelihood despises another living an austere livelihood: “What then is this one of little merit, of little influence, not a receiver of robes, almsfood, lodging, requisites of medicine for the sick?” |
So tāya paṇītajīvitāya paraṁ lūkhajīvitaṁ jīvantaṁ atimaññati. |
So by that refined livelihood, he despises another living an austere livelihood. |
Idhekacco paññāsampanno hoti. |
Here someone is endowed with wisdom. |
So puṭṭho pañhaṁ visajjeti. |
He, when asked, answers a question. |
Tassa evaṁ hoti—“ahamasmi paññāsampanno, ime panaññe na paññāsampannā”ti. |
It occurs to him: “I am endowed with wisdom, but these others are not endowed with wisdom.” |
So tāya paññāsampadāya paraṁ atimaññati. |
So by that endowment of wisdom, he despises another. |
Idhekacco sīlasampanno hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here someone is endowed with virtue, dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Tassa evaṁ hoti—“ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā”ti. |
It occurs to him: “I am endowed with virtue, but these other bhikkhus are of bad virtue, of evil nature.” |
So tāya sīlasampadāya paraṁ atimaññati. |
So by that endowment of virtue, he despises another. |
Idhekacco vatasampanno hoti āraññiko vā piṇḍapātiko vā paṁsukūliko vā tecīvariko vā sapadānacāriko vā khalupacchābhattiko vā nesajjiko vā yathāsanthatiko vā. |
Here someone is endowed with vows, being a forest-dweller, or an alms-food eater, or a refuse-rag wearer, or a triple-robe wearer, or one who eats in one session, or one who refuses food offered later, or a sitter, or one who accepts any seat offered. |
Tassa evaṁ hoti—“ahamasmi vatasampanno, ime panaññe na vatasampannā”ti. |
It occurs to him: “I am endowed with vows, but these others are not endowed with vows.” |
So tāya vatasampadāya paraṁ atimaññati. |
So by that endowment of vows, he despises another. |
Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. |
Then by livelihood, by wisdom, by virtue-and-vows, one should not despise another. |
Lūkhajīvitāya vā paṇītajīvitāya vā paññāsampadāya vā sīlasampadāya vā vatasampadāya vā paraṁ nātimaññeyya, nāvajāneyya, na tena mānaṁ janeyya, na tena thaddho assa, patthaddho paggahitasiroti—atha jīvitena paññāya sīlabbatena nāññamatimaññe. |
By austere livelihood or refined livelihood, by endowment of wisdom, or by endowment of virtue, or by endowment of vows, one should not despise another, not look down on him, not generate conceit thereby, not be stubborn thereby, stiff, with head held high—thus, then by livelihood, by wisdom, by virtue-and-vows, one should not despise another. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Mosavajje na niyyetha, |
“One should not engage in what involves falsehood, |
Sampajāno saṭhāni na kayirā; |
Clearly comprehending, one should not do deceitful things; |
Atha jīvitena paññāya, |
Then by livelihood, by wisdom, |
Sīlabbatena nāññamatimaññe”ti. |
By virtue-and-vows, one should not despise another.” |
Sutvā rusito bahuṁ vācaṁ, |
Having heard much harsh speech, |
Samaṇānaṁ vā puthujanānaṁ; |
From recluses or from ordinary people; |
Pharusena ne na paṭivajjā, |
One should not retort to them harshly, |
Na hi santo paṭiseniṁ karonti. |
For the peaceful do not make enemies. |
Sutvā rusito bahuṁ vācaṁ, samaṇānaṁ puthujanānanti. |
Having heard much harsh speech, from recluses or from ordinary people means: |
Rusitoti dūsito khuṁsito ghaṭṭito vambhito garahito upavadito. |
Harsh means reviled, reproached, offended, insulted, censured, blamed. |
Samaṇānanti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. |
From recluses means any who are outside this [dispensation], who have gone forth as wanderers, who have undertaken the life of a wanderer. |
Puthujanānanti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca, te bahukāhi vācāhi aniṭṭhāhi akantāhi amanāpāhi akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viroseyyuṁ hiṁseyyuṁ vihiṁseyyuṁ heṭheyyuṁ viheṭheyyuṁ ghāteyyuṁ upaghāteyyuṁ upaghātaṁ kareyyuṁ tesaṁ bahuṁ vācaṁ aniṭṭhaṁ akantaṁ amanāpaṁ sutvā suṇitvā uggahitvā upadhārayitvā upalakkhayitvāti—sutvā rusito bahuṁ vācaṁ, samaṇānaṁ vā puthujanānaṁ. |
From ordinary people means kshatriyas, brahmins, vaishyas, shudras, householders, those gone forth, gods, and humans; they, with many words, undesirable, unpleasing, disagreeable, might revile, abuse, anger, provoke, harm, greatly harm, harass, greatly harass, kill, destroy, cause destruction; having heard, listened to, learned, considered, marked their many words, undesirable, unpleasing, disagreeable—thus, having heard much harsh speech, from recluses or from ordinary people. |
Pharusena ne na paṭivajjāti. |
One should not retort to them harshly means: |
Pharusenāti pharusena kakkhaḷena na paṭivajjā nappaṭibhaṇeyya, akkosantaṁ na paccakkoseyya, rosantaṁ nappaṭiroseyya, bhaṇḍanaṁ nappaṭibhaṇḍeyya na kalahaṁ kareyya na bhaṇḍanaṁ kareyya na viggahaṁ kareyya na vivādaṁ kareyya na medhagaṁ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—pharusena ne na paṭivajjā. |
Harshly means with harsh, rough [speech] one should not retort, not reply in kind; one should not revile back one who reviles, not be angry back at one who is angry, not dispute back in a dispute, not make a quarrel, not make a dispute, not make a contention, not make an argument, not make a brawl; one should abandon quarrel, dispute, contention, argument, brawl, dispel them, make an end of them, bring them to nought; one should be far from quarrel, dispute, contention, argument, brawl, averse to them, abstinent from them, gone forth from them, released from them, detached from them, dissociated from them, dwelling with a mind made limitless—thus, one should not retort to them harshly. |
Na hi santo paṭiseniṁ karontīti. |
For the peaceful do not make enemies means: |
Santoti rāgassa santattā santo, dosassa … mohassa … kodhassa … upanāhassa …pe… sabbākusalābhisaṅkhārānaṁ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti—santo. |
Peaceful means peaceful because of the calming of passion, of hatred … of delusion … of anger … of malice … (etc.) … peaceful because of the calming, pacifying, stilling, extinguishing, quenching, departure, subsiding of all unwholesome formations, calmed, pacified, stilled, quenched, subsided—thus, peaceful. |
Na hi santo paṭiseniṁ karontīti. |
For the peaceful do not make enemies. |
Santo paṭiseniṁ paṭimallaṁ paṭikaṇṭakaṁ paṭipakkhaṁ na karonti na janenti na sañjanenti na nibbattenti nābhinibbattentīti—na hi santo paṭiseniṁ karonti. |
The peaceful do not make an enemy, a rival, a thorn, an opponent; they do not make, not generate, not produce, not bring forth, not bring into existence—thus, for the peaceful do not make enemies. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Sutvā rusito bahuṁ vācaṁ, |
“Having heard much harsh speech, |
Samaṇānaṁ vā puthujanānaṁ; |
From recluses or from ordinary people; |
Pharusena ne na paṭivajjā, |
One should not retort to them harshly, |
Na hi santo paṭiseniṁ karontī”ti. |
For the peaceful do not make enemies.” |
Etañca dhammamaññāya, |
And having understood this Dhamma, |
Vicinaṁ bhikkhu sadā sato sikkhe; |
A discerning bhikkhu should always mindfully train; |
Santīti nibbutiṁ ñatvā, |
Knowing that Nibbāna is peace, |
Sāsane gotamassa nappamajjeyya. |
In Gotama’s teaching one should not be negligent. |
Etañca dhammamaññāyāti. |
And having understood this Dhamma means: |
Etanti ācikkhitaṁ desitaṁ paññapitaṁ paṭṭhapitaṁ vivaṭaṁ vibhattaṁ uttānīkataṁ pakāsitaṁ dhammaṁ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti. |
This Dhamma that has been declared, taught, established, set up, opened up, analyzed, made clear, manifested, having understood it, known it, weighed it, judged it, made it distinct, made it manifest. |
Evampi etañca dhammamaññāya. |
In this way too, and having understood this Dhamma. |
Atha vā samañca visamañca pathañca vipathañca sāvajjañca anavajjañca hīnañca paṇītañca kaṇhañca sukkañca viññūgarahitañca viññūpasatthañca dhammaṁ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti. |
Or, the even and the uneven, the path and the wrong path, the blameworthy and the blameless, the inferior and the superior, the dark and the bright, the Dhamma censured by the wise and praised by the wise, having understood it, known it, weighed it, judged it, made it distinct, made it manifest. |
Evampi etañca dhammamaññāya. |
In this way too, and having understood this Dhamma. |
Atha vā sammāpaṭipadaṁ anulomapaṭipadaṁ apaccanīkapaṭipadaṁ aviruddhapaṭipadaṁ anvatthapaṭipadaṁ dhammānudhammapaṭipadaṁ sīlesu paripūrakāritaṁ indriyesu guttadvārataṁ bhojane mattaññutaṁ jāgariyānuyogaṁ satisampajaññaṁ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṁ aṭṭhaṅgikaṁ maggaṁ, nibbānañca nibbānagāminiñca paṭipadaṁ dhammaṁ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti. |
Or, the right practice, the concordant practice, the non-antagonistic practice, the unopposed practice, the meaningful practice, the practice in accordance with Dhamma, the fulfillment of virtues, the guarding of the sense faculties, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the noble eightfold path, and Nibbāna and the path leading to Nibbāna, this Dhamma having understood it, known it, weighed it, judged it, made it distinct, made it manifest. |
Evampi tañca dhammamaññāya. |
In this way too, and having understood that Dhamma. |
Vicinaṁ bhikkhu sadā sato sikkheti. |
A discerning bhikkhu should always mindfully train means: |
Vicinanti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṁ karonto. |
Discerning means investigating, thoroughly investigating, weighing, judging, making distinct, making manifest. |
“Sabbe saṅkhārā aniccā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṁ karontoti—vicinaṁ bhikkhu. |
“All conditioned things are impermanent” … (etc.) … “Whatever has the nature of arising, all that has the nature of ceasing”—thus investigating, thoroughly investigating, weighing, judging, making distinct, making manifest—thus, a discerning bhikkhu. |
Sadāti sadā sabbadā sabbakālaṁ …pe… pacchime vayokhandhe. |
Always means always, at all times, every time … (etc.) … in the last stage of life. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato …pe… so vuccati sato. |
Mindfully means mindful for four reasons: developing the foundation of mindfulness of contemplating the body in the body, mindful … (etc.) … he is called mindful. |
Sikkheti tisso sikkhāyo—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā …pe… ayaṁ adhipaññāsikkhā. |
Should train means three trainings: the training in higher virtue, the training in higher mind, the training in higher wisdom … (etc.) … this is the training in higher wisdom. |
Imā tisso sikkhāyo āvajjanto sikkheyya …pe… sikkheyya ācareyya samācareyya samādāya vatteyyāti—vicinaṁ bhikkhu sadā sato sikkhe. |
Paying attention to these three trainings, one should train … (etc.) … one should train, practice, engage in, undertake and follow—thus, a discerning bhikkhu should always mindfully train. |
Santīti nibbutiṁ ñatvāti. |
Knowing that Nibbāna is peace means: |
Rāgassa nibbutiṁ santīti ñatvā, dosassa … mohassa …pe… sabbākusalābhisaṅkhārānaṁ nibbutiṁ santīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—santīti nibbutiṁ ñatvā. |
Knowing that the quenching of passion is peace, of hatred … of delusion … (etc.) … knowing that the quenching of all unwholesome formations is peace, having known it, weighed it, judged it, made it distinct, made it manifest—thus, knowing that Nibbāna is peace. |
Sāsane gotamassa nappamajjeyyāti. |
In the teaching of Gotama, one should not be negligent. |
Gotamassa sāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsane. |
In Gotama's teaching, the Buddha's teaching, the Jina's teaching, the Tathāgata's teaching, the Deva's teaching, the Arahant's teaching. |
Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. |
"One should not be negligent" means one should act respectfully, act continuously, act steadfastly, not be of sluggish habits, not lay aside zeal, not lay aside the burden in wholesome things. |
“Kadāhaṁ aparipūraṁ vā sīlakkhandhaṁ paripūreyyaṁ …pe… aparipūraṁ vā samādhikkhandhaṁ … paññākkhandhaṁ … vimuttikkhandhaṁ … vimuttiñāṇadassanakkhandhaṁ? |
"When will I fulfill the unfulfilled aggregate of virtue... (and so on)... the unfulfilled aggregate of concentration... wisdom... liberation... the aggregate of the knowledge and vision of liberation? |
Kadāhaṁ apariññātaṁ vā dukkhaṁ parijāneyyaṁ, appahīne vā kilese pajaheyyaṁ, abhāvitaṁ vā maggaṁ bhāveyyaṁ, asacchikataṁ vā nirodhaṁ sacchikareyyan”ti? |
When will I fully understand uncomprehended suffering, abandon unabandoned defilements, develop the undeveloped path, or realize unactualized cessation?" |
Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṁ padhānaṁ adhiṭṭhānaṁ anuyogo appamādo kusalesu dhammesūti—sāsane gotamassa nappamajjeyya. |
Whatever therein is will, and effort, and zeal, and exertion, and steadfastness, and non-receding, and mindfulness, and clear comprehension, and ardor, and striving, and resolution, and application, and diligence in wholesome things—in the teaching of Gotama, one should not be negligent. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Etañca dhammamaññāya, |
"Having understood this Dhamma, |
Vicinaṁ bhikkhu sadā sato sikkhe; |
A bhikkhu, always mindful, should train; |
Santīti nibbutiṁ ñatvā, |
Knowing Nibbāna as peace, |
Sāsane gotamassa nappamajjeyyā”ti. |
In the teaching of Gotama, one should not be negligent." |
Abhibhū hi so anabhibhūto, |
He is a conqueror, unconquered, |
Sakkhidhammamanītihamaddasi; |
He saw the Dhamma directly, not through tradition; |
Tasmā hi tassa bhagavato sāsane, |
Therefore, in the teaching of that Blessed One, |
Appamatto sadā namassamanusikkhe. |
Being diligent, one should always pay homage and train. |
(Iti bhagavā.) |
(Thus the Blessed One.) |
Abhibhū hi so anabhibhūtoti. |
He is a conqueror, unconquered. |
Abhibhūti rūpābhibhū saddābhibhū gandhābhibhū rasābhibhū phoṭṭhabbābhibhū dhammābhibhū, anabhibhūto kehici kilesehi, abhibhosi ne pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiyeti—abhibhū hi so anabhibhūto. |
Conqueror means conqueror of forms, conqueror of sounds, conqueror of smells, conqueror of tastes, conqueror of tangibles, conqueror of mental phenomena; unconquered by any defilements, he conquered those evil, unwholesome things, defiling, leading to rebirth, accompanied by suffering, resulting in pain, [leading to] future birth, aging, and death—thus he is a conqueror, unconquered. |
Sakkhidhammamanītihamaddasīti. Sakkhidhammanti na itihitihaṁ na itikiriyāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṁ sayamabhiññātaṁ attapaccakkhadhammaṁ addasi addakkhi apassi paṭivijjhīti—sakkhidhammamanītihamaddasi. |
He saw the Dhamma directly, not through tradition. "Directly" means not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by reason of logic, not by reason of inference, not by reflecting on reasons, not by acceptance of a view after consideration, [but] by himself, through his own direct knowledge, he saw, beheld, perceived, penetrated the Dhamma which is to be directly experienced—thus he saw the Dhamma directly, not through tradition. |
Tasmā hi tassa bhagavato sāsaneti. |
Therefore, in the teaching of that Blessed One. |
Tasmāti tasmā taṅkāraṇā taṁhetu tappaccayā taṁnidānā. |
Therefore means: for that reason, on that account, for that cause, due to that condition, from that source. |
Tassa bhagavato sāsaneti. |
In the teaching of that Blessed One. |
Tassa bhagavato sāsane gotamasāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsaneti—tasmā tassa bhagavato sāsane. |
In the teaching of that Blessed One, in Gotama's teaching, the Buddha's teaching, the Jina's teaching, the Tathāgata's teaching, the Deva's teaching, the Arahant's teaching—therefore, in the teaching of that Blessed One. |
Appamatto sadā namassamanusikkhe (iti bhagavā)ti. |
Being diligent, one should always pay homage and train (thus the Blessed One). |
Appamattoti sakkaccakārī …pe… appamādo kusalesu dhammesu. |
"Being diligent" means acting respectfully... (and so on)... diligence in wholesome things. |
Sadāti sadā sabbakālaṁ …pe… pacchime vayokhandhe. |
"Always" means always, at all times... (and so on)... in the last stage of life. |
Namassanti kāyena vā namassamāno vācāya vā namassamāno cittena vā namassamāno anvatthapaṭipattiyā vā namassamāno dhammānudhammapaṭipattiyā vā namassamāno sakkurumāno garukurumāno mānayamāno pūjayamāno apacayamāno. |
"Paying homage" means paying homage with the body, or paying homage with speech, or paying homage with the mind, or paying homage by practicing accordingly, or paying homage by practicing in accordance with the Dhamma, honoring, respecting, revering, worshipping, venerating. |
Anusikkheti tisso sikkhāyo—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā …pe… ayaṁ adhipaññāsikkhā. |
"One should train" refers to the three trainings—the training in higher virtue, the training in higher mind, the training in higher wisdom... (and so on)... this is the training in higher wisdom. |
Imā tisso sikkhāyo āvajjanto sikkheyya …pe… sacchikātabbaṁ sacchikaronto sikkheyya careyya ācareyya samācareyya samādāya vatteyya. |
Reflecting on these three trainings, one should train... (and so on)... realizing what is to be realized, one should train, should fare, should practice, should conduct oneself, having undertaken it, one should live. |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti yadidaṁ bhagavāti—appamatto sadā namassamanusikkhe. |
"Blessed One" is an expression of respect... (and so on)... a designation of truth, that is, "Blessed One"—being diligent, one should always pay homage and train. |
(Iti bhagavā.) |
(Thus the Blessed One.) |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Abhibhū hi so anabhibhūto, |
"He is a conqueror, unconquered, |
Sakkhidhammamanītihamaddasi; |
He saw the Dhamma directly, not through tradition; |
Tasmā hi tassa bhagavato sāsane, |
Therefore, in the teaching of that Blessed One, |
Appamatto sadā namassamanusikkhe”. |
Being diligent, one should always pay homage and train." |
(Iti bhagavāti.) |
(Thus the Blessed One.) |
Tuvaṭakasuttaniddeso cuddasamo. |
The exposition of the Tuvaṭaka Sutta is the fourteenth. |
mnd15 |
MND 15 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
15. Attadaṇḍasuttaniddesa |
15. Exposition of the Attadaṇḍa Sutta |
Atha attadaṇḍasuttaniddesaṁ vakkhati— |
Now he will speak the exposition of the Attadaṇḍa Sutta— |
Attadaṇḍā bhayaṁ jātaṁ, |
"From self-inflicted punishment fear is born, |
janaṁ passatha medhagaṁ; |
See the people in conflict; |
Saṁvegaṁ kittayissāmi, |
I will proclaim the sense of urgency, |
yathā saṁvijitaṁ mayā. |
As it was experienced by me." |
Attadaṇḍā bhayaṁ jātanti. |
From self-inflicted punishment fear is born. |
Daṇḍāti tayo daṇḍā—kāyadaṇḍo, vacīdaṇḍo, manodaṇḍo. |
"Punishment" means three kinds of punishment—bodily punishment, verbal punishment, mental punishment. |
Tividhaṁ kāyaduccaritaṁ kāyadaṇḍo, catubbidhaṁ vacīduccaritaṁ vacīdaṇḍo, tividhaṁ manoduccaritaṁ manodaṇḍo. |
Threefold bodily misconduct is bodily punishment, fourfold verbal misconduct is verbal punishment, threefold mental misconduct is mental punishment. |
Bhayanti dve bhayāni—diṭṭhadhammikañca bhayaṁ samparāyikañca bhayaṁ. |
"Fear" means two kinds of fear—fear in the present life and fear in the future life. |
Katamaṁ diṭṭhadhammikaṁ bhayaṁ? |
What is fear in the present life? |
Idhekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. |
Here, someone engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct, even kills living beings, takes what is not given, breaks into houses, plunders, commits highway robbery, stands on the road [to rob], goes to another's wife, and speaks falsely. |
Tamenaṁ gahetvā rañño dassenti—“ayaṁ, deva, coro āgucārī. |
Having seized him, they show him to the king—"This, O lord, is a thief, a wrongdoer. |
Imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī”ti. |
Inflict on him whatever punishment you wish." |
Tamenaṁ rājā paribhāsati. |
The king rebukes him. |
So paribhāsapaccayā bhayampi uppādeti, dukkhaṁ domanassaṁ paṭisaṁvedeti. |
He, on account of the rebuke, generates fear, and experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Ettakenapi rājā na tussati. |
Even with this, the king is not satisfied. |
Tamenaṁ rājā bandhāpeti andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā nagarabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā antamaso savacanīyampi karoti—“na te labbhā ito pakkamitun”ti. |
The king has him bound with fetters, or with ropes, or with chains, or with cane-strips, or with creepers, or by confinement, or by surrounding, or by village-confinement, or by town-confinement, or by city-confinement, or by country-confinement, or by district-confinement, or at least makes him subject to an order—"You are not allowed to depart from here." |
So bandhanapaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
He, on account of the bondage, also experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Ettakenapi rājā na tussati. |
Even with this, the king is not satisfied. |
Rājā tassa dhanaṁ āharāpeti—sataṁ vā sahassaṁ vā satasahassaṁ vā. |
The king has his wealth confiscated—a hundred, or a thousand, or a hundred thousand. |
So dhanajānipaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
He, on account of the loss of wealth, also experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Ettakenapi rājā na tussati. |
Even with this, the king is not satisfied. |
Tamenaṁ rājā vividhā kammakāraṇā kārāpeti—kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍakehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakavattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṁsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattakampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṁ chindati. |
The king has him subjected to various tortures—he flogs him with whips, flogs him with canes, flogs him with half-cudgels, cuts off his hand, cuts off his foot, cuts off his hand and foot, cuts off his ear, cuts off his nose, cuts off his ear and nose, performs the "gruel-pot" torture, performs the "shell-tonsure" torture, performs the "Rāhu's mouth" torture, performs the "fire-garland" torture, performs the "flaming-hand" torture, performs the "grass-sheaf" torture, performs the "bark-garment" torture, performs the "antelope" torture, performs the "fish-hook" torture, performs the "coin-punch" torture, performs the "alkaline-brine-rubbing" torture, performs the "turning-the-bolt" torture, performs the "straw-seat" torture, pours boiling oil on him, has dogs devour him, impales him alive on a stake, and cuts off his head with a sword. |
So kammakāraṇapaccayāpi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
He, on account of the tortures, also experiences pain and dejection. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Rājā imesaṁ catunnaṁ daṇḍānaṁ issaro. |
The king is the master of these four punishments. |
So sakena kammena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Through his own kamma, at the breakup of the body, after death, he is reborn in a state of loss, a bad destination, a downfall, in hell. |
Tamenaṁ nirayapālā pañcavidhabandhanaṁ nāma kammakāraṇaṁ kārenti—tattaṁ ayokhilaṁ hatthe gamenti, tattaṁ ayokhilaṁ dutiye hatthe gamenti, tattaṁ ayokhilaṁ pāde gamenti, tattaṁ ayokhilaṁ dutiye pāde gamenti, tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. |
The hell-wardens inflict upon him the torture called the fivefold binding—they drive a red-hot iron stake through his hand, they drive a red-hot iron stake through his other hand, they drive a red-hot iron stake through his foot, they drive a red-hot iron stake through his other foot, they drive a red-hot iron stake through the middle of his chest. |
So tattha dukkhā tibbā kaṭukā vedanā vedeti; |
There he experiences painful, sharp, bitter feelings; |
na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
and he does not die until that evil kamma is exhausted. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Tamenaṁ nirayapālā saṁvesetvā kuṭhārīhi tacchenti. |
The hell-wardens, having laid him down, chop him with axes. |
So tattha dukkhā tibbā kaṭukā vedanā vedeti; |
There he experiences painful, sharp, bitter feelings; |
na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
and he does not die until that evil kamma is exhausted. |
Tamenaṁ nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchenti. |
The hell-wardens, holding him upside down by the feet, with his head down, shave him with adzes. |
Tamenaṁ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… tamenaṁ nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe… tamenaṁ nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. |
The hell-wardens harness him to a chariot and drive him back and forth on the burning, blazing, flaming earth... (and so on)... the hell-wardens make him ascend and descend a great mountain of burning coals, blazing, flaming... (and so on)... the hell-wardens, holding him upside down by the feet, with his head down, throw him into a red-hot iron pot, burning, blazing, flaming. |
So tattha pheṇuddehakaṁ paccati. |
There he is cooked like a mass of foam. |
So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. |
Being cooked there like a mass of foam, he sometimes goes up, sometimes goes down, sometimes goes sideways. |
So tattha dukkhā tibbā kaṭukā vedanā vedeti; |
There he experiences painful, sharp, bitter feelings; |
na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
and he does not die until that evil kamma is exhausted. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Tamenaṁ nirayapālā mahāniraye pakkhipanti. |
The hell-wardens throw him into the great hell. |
So kho pana mahānirayo— |
That great hell, indeed— |
Catukkaṇṇo catudvāro, |
Four-cornered, four-doored, |
vibhatto bhāgaso mito; |
Divided into measured sections; |
Ayopākārapariyanto, |
Enclosed by an iron wall, |
ayasā paṭikujjito. |
Covered with iron. |
Tassa ayomayā bhūmi, |
Its floor is made of iron, |
jalitā tejasā yutā; |
Blazing, endowed with heat; |
Samantā yojanasataṁ, |
For a hundred leagues all around, |
pharitvā tiṭṭhati sabbadā. |
It extends, always pervading. |
Kadariyātapanā ghorā, |
Terrible, scorching, horrifying, |
accimanto durāsadā; |
Flaming, difficult to approach; |
Lomahaṁsanarūpā ca, |
Causing hair to stand on end, |
bhesmā paṭibhayā dukhā. |
Frightful, dreadful, painful. |
Puratthimāya bhittiyā, |
From the eastern wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Dahanto pāpakammante, |
Burning the evil-doers, |
pacchimāya paṭihaññati. |
It strikes against the western [wall]. |
Pacchimāya ca bhittiyā, |
And from the western wall, |
Accikkhandho samuṭṭhito; |
A mass of flames arises; |
Dahanto pāpakammante, |
Burning the evil-doers, |
Puratthimāya paṭihaññati. |
It strikes against the eastern [wall]. |
Uttarāya ca bhittiyā, |
And from the northern wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Dahanto pāpakammante, |
Burning the evil-doers, |
dakkhiṇāya paṭihaññati. |
It strikes against the southern [wall]. |
Dakkhiṇāya ca bhittiyā, |
And from the southern wall, |
accikkhandho samuṭṭhito; |
A mass of flames arises; |
Dahanto pāpakammante, |
Burning the evil-doers, |
uttarāya paṭihaññati. |
It strikes against the northern [wall]. |
Heṭṭhato ca samuṭṭhāya, |
And arising from below, |
accikkhandho bhayānako; |
A terrifying mass of flames; |
Dahanto pāpakammante, |
Burning the evil-doers, |
chadanasmiṁ paṭihaññati. |
It strikes against the roof. |
Chadanamhā samuṭṭhāya, |
Arising from the roof, |
accikkhandho bhayānako; |
A terrifying mass of flames; |
Dahanto pāpakammante, |
Burning the evil-doers, |
bhūmiyaṁ paṭihaññati. |
It strikes against the floor. |
Ayokapālamādittaṁ, |
Like a burning iron cauldron, |
santattaṁ jalitaṁ yathā; |
Heated and blazing; |
Evaṁ avīcinirayo, |
Thus is the Avīci hell, |
heṭṭhā upari passato. |
Seen from below and above. |
Tattha sattā mahāluddā, |
There beings, greatly covetous, |
mahākibbisakārino; |
Great wrongdoers; |
Accantapāpakammantā, |
Those who have done extremely evil deeds, |
paccanti na ca miyyare. |
Are cooked but do not die. |
Jātavedasamo kāyo, |
Their bodies are like fire, |
tesaṁ nirayavāsinaṁ; |
Of those dwelling in hell; |
Passa kammānaṁ daḷhattaṁ, |
See the strength of their kamma, |
na bhasmā hoti napī masi. |
It does not become ash nor soot. |
Puratthimenapi dhāvanti, |
They run towards the east, |
tato dhāvanti pacchimaṁ; |
Then they run towards the west; |
Uttarenapi dhāvanti, |
They run towards the north, |
tato dhāvanti dakkhiṇaṁ. |
Then they run towards the south. |
Yaṁ yaṁ disaṁ padhāvanti, |
Whichever direction they run, |
taṁ taṁ dvāraṁ pidhīyati; |
That door is closed; |
Abhinikkhamitāsā te, |
They, desiring to escape, |
sattā mokkhagavesino. |
Beings seeking release. |
Na te tato nikkhamituṁ, |
They are not able to escape from there, |
labhanti kammapaccayā; |
Due to their kamma; |
Tesañca pāpakammantaṁ, |
And their evil deeds, |
avipakkaṁ kataṁ bahunti. |
Unripened, have been many. |
Etaṁ bhayaṁ dukkhaṁ domanassaṁ kuto tassa? |
From where does this fear, pain, and dejection come to him? |
Attadaṇḍato jātaṁ sañjātaṁ nibbattaṁ abhinibbattaṁ pātubhūtaṁ. |
It is born, originated, produced, brought forth, manifested from self-inflicted punishment. |
Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni; |
And the hellish sufferings, and the animal-realm sufferings, and the ghost-realm sufferings, and the human sufferings; |
tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? |
From where are they born, from where originated, from where produced, from where brought forth, from where manifested? |
Attadaṇḍato jātāni sañjātāni nibbattāni abhinibbattāni pātubhūtānīti—attadaṇḍā bhayaṁ jātaṁ. |
They are born, originated, produced, brought forth, manifested from self-inflicted punishment—"From self-inflicted punishment fear is born." |
Janaṁ passatha medhaganti. |
"See the people in conflict." |
Jananti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca medhagaṁ janaṁ kalahaṁ janaṁ viruddhaṁ janaṁ paṭiviruddhaṁ janaṁ āhataṁ janaṁ paccāhataṁ janaṁ āghātitaṁ janaṁ paccāghātitaṁ janaṁ passatha dakkhatha oloketha nijjhāyetha upaparikkhathāti—janaṁ passatha medhagaṁ. |
"People" means nobles, brahmins, merchants, workers, householders, renunciants, gods, and humans; "people in conflict" means people in quarrel, hostile people, opposing people, smitten people, retaliating people, slain people, counter-slain people; "see, behold, observe, contemplate, examine" the people—"See the people in conflict." |
Saṁvegaṁ kittayissāmīti. |
"I will proclaim the sense of urgency." |
Saṁvegaṁ ubbegaṁ utrāsaṁ bhayaṁ pīḷanaṁ ghaṭṭanaṁ upaddavaṁ upasaggaṁ. |
"Sense of urgency" means agitation, terror, fear, oppression, striking, calamity, danger. |
Kittayissāmīti pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti—saṁvegaṁ kittayissāmi. |
"I will proclaim" means I will declare, I will tell, I will teach, I will make known, I will establish, I will reveal, I will analyze, I will make clear, I will manifest—"I will proclaim the sense of urgency." |
Yathā saṁvijitaṁ mayāti. |
"As it was experienced by me." |
Yathā mayā attanāyeva attānaṁ saṁvejito ubbejito saṁvegamāpāditoti—yathā saṁvijitaṁ mayā. |
"As by me myself, my own self was made to feel urgency, made to feel agitation, brought to a state of urgency"—"As it was experienced by me." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Attadaṇḍā bhayaṁ jātaṁ, |
"From self-inflicted punishment fear is born, |
janaṁ passatha medhagaṁ; |
See the people in conflict; |
Saṁvegaṁ kittayissāmi, |
I will proclaim the sense of urgency, |
yathā saṁvijitaṁ mayā”ti. |
As it was experienced by me." |
Phandamānaṁ pajaṁ disvā, |
"Seeing the quivering generation, |
macche appodake yathā; |
Like fish in little water; |
Aññamaññehi byāruddhe, |
Seeing them in conflict with one another, |
disvā maṁ bhayamāvisi. |
Fear entered me." |
Phandamānaṁ pajaṁ disvāti. |
"Seeing the quivering generation." |
Pajāti sattādhivacanaṁ. |
"Generation" is a term for beings. |
Pajaṁ taṇhāphandanāya phandamānaṁ diṭṭhiphandanāya phandamānaṁ, kilesaphandanāya phandamānaṁ, duccaritaphandanāya phandamānaṁ, payogaphandanāya phandamānaṁ, vipākaphandanāya phandamānaṁ, rattaṁ rāgena phandamānaṁ, duṭṭhaṁ dosena phandamānaṁ, mūḷhaṁ mohena phandamānaṁ, vinibaddhaṁ mānena phandamānaṁ, parāmaṭṭhaṁ diṭṭhiyā phandamānaṁ, vikkhepagataṁ uddhaccena phandamānaṁ, aniṭṭhaṅgataṁ vicikicchāya phandamānaṁ, thāmagataṁ anusayehi phandamānaṁ, lābhena phandamānaṁ, alābhena phandamānaṁ, yasena phandamānaṁ, ayasena phandamānaṁ, pasaṁsāya phandamānaṁ, nindāya phandamānaṁ, sukhena phandamānaṁ, dukkhena phandamānaṁ, jātiyā phandamānaṁ, jarāya phandamānaṁ, byādhinā phandamānaṁ, maraṇena phandamānaṁ, sokaparidevadukkhadomanassupāyāsehi phandamānaṁ, nerayikena dukkhena phandamānaṁ, tiracchānayonikena dukkhena phandamānaṁ, pettivisayikena dukkhena phandamānaṁ, mānusikena dukkhena phandamānaṁ, gabbhokkantimūlakena dukkhena … gabbhaṭṭhitimūlakena dukkhena … gabbhavuṭṭhānamūlakena dukkhena … jātassūpanibandhakena dukkhena … jātassa parādheyyakena dukkhena … attūpakkamena dukkhena … parūpakkamena dukkhena … dukkhadukkhena … saṅkhāradukkhena … vipariṇāmadukkhena … cakkhurogena dukkhena … sotarogena … ghānarogena … jivhārogena … kāyarogena … sīsarogena … kaṇṇarogena … mukharogena … dantarogena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … pakkhandikāya … sūlāya … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … pīḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassena dukkhena … mātumaraṇena dukkhena … pitumaraṇena dukkhena … bhātumaraṇena dukkhena … bhaginimaraṇena dukkhena … puttamaraṇena dukkhena … dhītumaraṇena dukkhena … ñātimaraṇena dukkhena … bhogabyasanena dukkhena … rogabyasanena dukkhena … sīlabyasanena dukkhena … diṭṭhibyasanena dukkhena phandamānaṁ samphandamānaṁ vipphandamānaṁ vedhamānaṁ pavedhamānaṁ sampavedhamānaṁ. |
The generation quivering with the quivering of craving, quivering with the quivering of views, quivering with the quivering of defilements, quivering with the quivering of misconduct, quivering with the quivering of effort, quivering with the quivering of result; inflamed by lust, quivering; corrupted by hate, quivering; deluded by delusion, quivering; bound by conceit, quivering; adhered to by views, quivering; scattered by restlessness, quivering; undecided by doubt, quivering; overcome by latent tendencies, quivering; by gain, quivering; by loss, quivering; by fame, quivering; by disrepute, quivering; by praise, quivering; by blame, quivering; by pleasure, quivering; by pain, quivering; by birth, quivering; by aging, quivering; by sickness, quivering; by death, quivering; by sorrow, lamentation, pain, dejection, and despair, quivering; by hellish suffering, quivering; by animal-realm suffering, quivering; by ghost-realm suffering, quivering; by human suffering, quivering; by suffering rooted in conception in the womb... by suffering rooted in remaining in the womb... by suffering rooted in exiting the womb... by suffering connected with one who is born... by suffering of being dependent on others for one who is born... by suffering from self-inflicted harm... by suffering from harm inflicted by others... by pain as pain... by suffering due to formations... by suffering due to change... by suffering from eye disease... ear disease... nose disease... tongue disease... body disease... head disease... ear disease... mouth disease... tooth disease... by cough... by asthma... by catarrh... by burning... by fever... by stomach disease... by fainting... by dysentery... by colic... by cholera... by leprosy... by boils... by eczema... by consumption... by epilepsy... by ringworm... by itch... by scabies... by skin rash... by psoriasis... by [diseases of] blood... bile... diabetes... by shoulder [pain]... by tumors... by fistula... by diseases arising from bile... diseases arising from phlegm... diseases arising from wind... diseases from a combination [of these]... diseases arising from change of seasons... diseases arising from improper care... diseases arising from external attacks... diseases arising from kamma-result... by cold... by heat... by hunger... by thirst... by urination... by defecation... by contact with gadflies, mosquitoes, wind, sun, and reptiles, suffering... by the death of a mother, suffering... by the death of a father, suffering... by the death of a brother, suffering... by the death of a sister, suffering... by the death of a son, suffering... by the death of a daughter, suffering... by the death of a relative, suffering... by loss of wealth, suffering... by loss from disease, suffering... by loss of virtue, suffering... by loss of view, suffering, quivering, thoroughly quivering, violently quivering, trembling, greatly trembling, thoroughly trembling. |
Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—phandamānaṁ pajaṁ disvā. |
"Seeing" means having seen, having perceived, having weighed, having judged, having distinguished, having made clear—"Seeing the quivering generation." |
Macche appodake yathāti yathā macchā appodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; |
"Like fish in little water" means just as fish in little water, when the water is diminishing, being attacked, lifted up, and eaten by crows, or hawks, or herons, quiver, thoroughly quiver, violently quiver, tremble, greatly tremble, thoroughly tremble; |
evamevaṁ pajā taṇhāphandanāya phandanti …pe… diṭṭhibyasanena dukkhena phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti—macche appodake yathā. |
even so, the generation quivers with the quivering of craving... (and so on)... with the suffering of loss of view, they quiver, thoroughly quiver, violently quiver, tremble, greatly tremble, thoroughly tremble—"Like fish in little water." |
Aññamaññehi byāruddheti aññamaññaṁ sattā viruddhā paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitā. |
"In conflict with one another" means beings are mutually hostile, opposed, smitten, retaliating, slain, counter-slain. |
Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginipi bhātarā vivadati, sahāyopi sahāyena vivadati; |
Kings also dispute with kings, nobles also dispute with nobles, brahmins also dispute with brahmins, householders also dispute with householders, a mother also disputes with her son, a son also disputes with his mother, a father also disputes with his son, a son also disputes with his father, a brother also disputes with his brother, a sister also disputes with her sister, a brother also disputes with his sister, a sister also disputes with her brother, a friend also disputes with a friend; |
te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti, te tattha maraṇampi nigacchanti maraṇamattampi dukkhanti—aññamaññehi byāruddhe. |
they, having fallen into quarrels, disputes, and arguments, attack one another even with their hands, even with clods, even with sticks, even with weapons; there they even meet death or death-like suffering—"In conflict with one another." |
Disvā maṁ bhayamāvisīti. |
"Seeing [this], fear entered me." |
Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā bhayaṁ pīḷanaṁ ghaṭṭanaṁ upaddavo upasaggo āvisīti—disvā maṁ bhayamāvisi. |
"Seeing" means having seen, having perceived, having weighed, having judged, having distinguished, having made clear, fear, oppression, striking, calamity, danger entered—"Seeing [this], fear entered me." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Phandamānaṁ pajaṁ disvā, |
"Seeing the quivering generation, |
macche appodake yathā; |
Like fish in little water; |
Aññamaññehi byāruddhe, |
Seeing them in conflict with one another, |
disvā maṁ bhayamāvisī”ti. |
Fear entered me." |
Samantamasāro loko, |
"The world is entirely without substance, |
disā sabbā sameritā; |
All directions are shaken; |
Icchaṁ bhavanamattano, |
Wishing for a dwelling for myself, |
nāddasāsiṁ anositaṁ. |
I saw none unpossessed." |
Samantamasāro lokoti. |
"The world is entirely without substance." |
Lokoti nirayaloko tiracchānayoniloko pettivisayaloko manussaloko devaloko, khandhaloko dhātuloko āyatanaloko, ayaṁ loko paro loko, brahmaloko devaloko—ayaṁ vuccati loko. |
"World" means the hell world, the animal-realm world, the ghost-realm world, the human world, the deva world; the aggregate world, the element world, the sense-base world; this world, the next world; the brahma world, the deva world—this is called "world." |
Nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
The hell world is without substance, without core, devoid of substance, either of the substance of permanence, or the substance of happiness, or the substance of self, or of permanence, or stability, or eternity, or unchanging nature. |
Tiracchānayoniloko … pettivisayaloko … manussaloko … devaloko … khandhaloko … dhātuloko … āyatanaloko … ayaṁ loko … paro loko … brahmaloko … devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
The animal-realm world... the ghost-realm world... the human world... the deva world... the aggregate world... the element world... the sense-base world... this world... the next world... the brahma world... the deva world is without substance, without core, devoid of substance, either of the substance of permanence, or the substance of happiness, or the substance of self, or of permanence, or stability, or eternity, or unchanging nature. |
Yathā pana naḷo asāro nissāro sārāpagato, yathā eraṇḍo asāro nissāro sārāpagato, yathā udumbaro asāro nissāro sārāpagato, yathā setakaccho asāro nissāro sārāpagato, yathā pāribhaddako asāro nissāro sārāpagato, yathā pheṇapiṇḍo asāro nissāro sārāpagato, yathā udakapubbuḷaṁ asāraṁ nissāraṁ sārāpagataṁ, yathā marīci asārā nissārā sārāpagatā, yathā kadalikkhandho asāro nissāro sārāpagato, yathā māyā asārā nissārā sārāpagatā; |
Just as a reed is without substance, without core, devoid of substance; just as a castor-oil plant is without substance, without core, devoid of substance; just as an udumbara tree is without substance, without core, devoid of substance; just as a white acacia is without substance, without core, devoid of substance; just as a pāribhaddaka tree is without substance, without core, devoid of substance; just as a lump of foam is without substance, without core, devoid of substance; just as a water bubble is without substance, without core, devoid of substance; just as a mirage is without substance, without core, devoid of substance; just as a banana trunk is without substance, without core, devoid of substance; just as an illusion is without substance, without core, devoid of substance; |
evamevaṁ nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
even so, the hell world is without substance, without core, devoid of substance, either of the substance of permanence, or the substance of happiness, or the substance of self, or of permanence, or stability, or eternity, or unchanging nature. |
Tiracchānayoniloko … pettivisayaloko … manussaloko … devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
The animal-realm world... the ghost-realm world... the human world... the deva world is without substance, without core, devoid of substance, either of the substance of permanence, or the substance of happiness, or the substance of self, or of permanence, or stability, or eternity, or unchanging nature. |
Khandhaloko … dhātuloko … āyatanaloko … ayaṁ loko … paro loko … brahmaloko … devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vāti—samantamasāro loko. |
The aggregate world... the element world... the sense-base world... this world... the next world... the brahma world... the deva world is without substance, without core, devoid of substance, either of the substance of permanence, or the substance of happiness, or the substance of self, or of permanence, or stability, or eternity, or unchanging nature—"The world is entirely without substance." |
Disā sabbā sameritāti. |
"All directions are shaken." |
Ye puratthimāya disāya saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. |
Those formations in the eastern direction, they too are shaken, thoroughly shaken, agitated, struck, followed by impermanence due to birth, pursued by aging, overcome by sickness, afflicted by death, established in suffering, without shelter, without refuge, without protection, having become unprotected. |
Ye pacchimāya disāya saṅkhārā … ye uttarāya disāya saṅkhārā … ye dakkhiṇāya disāya saṅkhārā … ye puratthimāya anudisāya saṅkhārā … ye pacchimāya anudisāya saṅkhārā … ye uttarāya anudisāya saṅkhārā … ye dakkhiṇāya anudisāya saṅkhārā … ye heṭṭhimāya disāya saṅkhārā … ye uparimāya disāya saṅkhārā … ye dasasu disāsu saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. |
Those formations in the western direction... those formations in the northern direction... those formations in the southern direction... those formations in the south-eastern intermediate direction... those formations in the north-western intermediate direction... those formations in the north-eastern intermediate direction... those formations in the south-western intermediate direction... those formations in the downward direction... those formations in the upward direction... those formations in the ten directions, they too are shaken, thoroughly shaken, agitated, struck, followed by impermanence due to birth, pursued by aging, overcome by sickness, afflicted by death, established in suffering, without shelter, without refuge, without protection, having become unprotected. |
Bhāsitampi cetaṁ— |
And this was also said— |
“Kiñcāpi te taṁ jalatī vimānaṁ, |
"Although that mansion of yours is blazing, |
Obhāsayaṁ uttariyaṁ disāya; |
Illuminating the northern direction; |
Rūpe raṇaṁ disvā sadā pavedhitaṁ, |
Seeing conflict in form, always trembling, |
Tasmā na rūpe ramatī sumedho. |
Therefore, the wise one does not delight in form. |
Maccunābbhāhato loko, |
The world is afflicted by death, |
jarāya parivārito; |
Surrounded by aging; |
Taṇhāsallena otiṇṇo, |
Pierced by the dart of craving, |
icchādhūmāyito sadā. |
Always smoldering with desire. |
Sabbo ādīpito loko, |
The whole world is ablaze, |
sabbo loko padhūpito; |
The whole world is smoldering; |
Sabbo pajjalito loko, |
The whole world is burning, |
sabbo loko pakampito”ti. |
The whole world is shaken." |
Disā sabbā sameritā. |
All directions are shaken. |
Icchaṁ bhavanamattanoti. |
"Wishing for a dwelling for myself." |
Attano bhavanaṁ tāṇaṁ leṇaṁ saraṇaṁ gatiṁ parāyanaṁ icchanto sādiyanto patthayanto pihayanto abhijappantoti—icchaṁ bhavanamattano. |
Wishing, desiring, longing for, yearning for, craving for a dwelling, shelter, refuge, protection, destination, support for oneself—"Wishing for a dwelling for myself." |
Nāddasāsiṁ anositanti. |
"I saw none unpossessed." |
Ajjhositaṁyeva addasaṁ, anajjhositaṁ nāddasaṁ, sabbaṁ yobbaññaṁ jarāya ositaṁ, sabbaṁ ārogyaṁ byādhinā ositaṁ, sabbaṁ jīvitaṁ maraṇena ositaṁ, sabbaṁ lābhaṁ alābhena ositaṁ, sabbaṁ yasaṁ ayasena ositaṁ, sabbaṁ pasaṁsaṁ nindāya ositaṁ, sabbaṁ sukhaṁ dukkhena ositaṁ. |
I saw only what was possessed, I did not see what was unpossessed; all youth is possessed by aging, all health is possessed by sickness, all life is possessed by death, all gain is possessed by loss, all fame is possessed by disrepute, all praise is possessed by blame, all happiness is possessed by suffering. |
“Lābho alābho yaso ayaso ca, |
"Gain and loss, fame and disrepute, |
Nindā pasaṁsā ca sukhaṁ dukhañca; |
Blame and praise, and happiness and suffering; |
Ete aniccā manujesu dhammā, |
These things among humans are impermanent, |
Asassatā vipariṇāmadhammā”ti. |
Not eternal, subject to change." |
Nāddasāsiṁ anositaṁ. |
I saw none unpossessed. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Samantamasāro loko, |
"The world is entirely without substance, |
disā sabbā sameritā; |
All directions are shaken; |
Icchaṁ bhavanamattano, |
Wishing for a dwelling for myself, |
nāddasāsiṁ anositan”ti. |
I saw none unpossessed." |
Osāne tveva byāruddhe, |
"But at the end, in conflict, |
disvā me aratī ahu; |
Seeing this, discontent arose in me; |
Athettha sallamaddakkhiṁ, |
Then I saw a dart here, |
duddasaṁ hadayassitaṁ. |
Hard to see, lodged in the heart." |
Osāne tveva byāruddheti. |
"But at the end, in conflict." |
Osāne tvevāti sabbaṁ yobbaññaṁ jarā osāpeti, sabbaṁ ārogyaṁ byādhi osāpeti, sabbaṁ jīvitaṁ maraṇaṁ osāpeti, sabbaṁ lābhaṁ alābho osāpeti, sabbaṁ yasaṁ ayaso osāpeti, sabbaṁ pasaṁsaṁ nindā osāpeti, sabbaṁ sukhaṁ dukkhaṁ osāpetīti—osāne tveva. |
"But at the end" means all youth, aging causes it to end; all health, sickness causes it to end; all life, death causes it to end; all gain, loss causes it to end; all fame, disrepute causes it to end; all praise, blame causes it to end; all happiness, suffering causes it to end—"But at the end." |
Byāruddheti yobbaññakāmā sattā jarāya paṭiviruddhā, ārogyakāmā sattā byādhinā paṭiviruddhā, jīvitukāmā sattā maraṇena paṭiviruddhā, lābhakāmā sattā alābhena paṭiviruddhā, yasakāmā sattā ayasena paṭiviruddhā, pasaṁsakāmā sattā nindāya paṭiviruddhā, sukhakāmā sattā dukkhena paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitāti—osāne tveva byāruddhe. |
"In conflict" means beings desirous of youth are opposed by aging, beings desirous of health are opposed by sickness, beings desirous of life are opposed by death, beings desirous of gain are opposed by loss, beings desirous of fame are opposed by disrepute, beings desirous of praise are opposed by blame, beings desirous of happiness are opposed by suffering, smitten, retaliating, slain, counter-slain—"But at the end, in conflict." |
Disvā me aratī ahūti. |
"Seeing this, discontent arose in me." |
Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvāti—disvā. |
"Seeing" means having seen, having perceived, having weighed, having judged, having distinguished, having made clear—"Seeing." |
Me aratīti yā arati yā anabhirati yā anabhiramanā yā ukkaṇṭhitā yā paritasitā ahūti—disvā me aratī ahu. |
"Discontent arose in me" means that discontent, that non-delight, that non-rejoicing, that dissatisfaction, that yearning arose—"Seeing this, discontent arose in me." |
Athettha sallamaddakkhinti. |
"Then I saw a dart here." |
Athāti padasandhi …pe… padānupubbatāpetaṁ—athāti. |
"Then" is a conjunction of words... (and so on)... it is connected with the sequence of words—"then." |
Etthāti sattesu. |
"Here" means in beings. |
Sallanti satta sallāni—rāgasallaṁ, dosasallaṁ, mohasallaṁ, mānasallaṁ, diṭṭhisallaṁ, sokasallaṁ, kathaṅkathāsallaṁ. |
"Dart" means seven darts—the dart of lust, the dart of hate, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, the dart of doubt. |
Addakkhinti addasaṁ adakkhiṁ apassiṁ paṭivijjhinti—athettha sallamaddakkhiṁ. |
"I saw" means I saw, I beheld, I perceived, I penetrated—"Then I saw a dart here." |
Duddasaṁ hadayassitanti. |
"Hard to see, lodged in the heart." |
Duddasanti duddasaṁ duddakkhaṁ duppassaṁ dubbujjhaṁ duranubujjhaṁ duppaṭivijjhanti—duddasaṁ. |
"Hard to see" means difficult to see, difficult to behold, difficult to perceive, difficult to understand, difficult to comprehend, difficult to penetrate—"hard to see." |
Hadayassitanti hadayaṁ vuccati cittaṁ. |
"Lodged in the heart" means the heart is called the mind. |
Yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu. |
That which is mind, intellect, heart, the pure [element], mind, the mind-base, the mind-faculty, consciousness, the aggregate of consciousness, the mind-consciousness element born of that. |
Hadayassitanti hadayanissitaṁ cittasitaṁ cittanissitaṁ cittena sahagataṁ sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ ekuppādaṁ ekanirodhaṁ ekavatthukaṁ ekārammaṇanti—duddasaṁ hadayassitaṁ. |
"Lodged in the heart" means dependent on the heart, adhering to the mind, dependent on the mind, accompanied by the mind, co-arisen, mixed, associated, of single arising, of single cessation, of single basis, of single object—"Hard to see, lodged in the heart." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Osāne tveva byāruddhe, |
"But at the end, in conflict, |
disvā me aratī ahu; |
Seeing this, discontent arose in me; |
Athettha sallamaddakkhiṁ, |
Then I saw a dart here, |
duddasaṁ hadayassitan”ti. |
Hard to see, lodged in the heart." |
Yena sallena otiṇṇo, |
"Pierced by which dart, |
disā sabbā vidhāvati; |
One runs to all directions; |
Tameva sallamabbuyha, |
Having pulled out that very dart, |
na dhāvati na sīdati. |
One neither runs nor sinks." |
Yena sallena otiṇṇo, disā sabbā vidhāvatīti. |
"Pierced by which dart, one runs to all directions." |
Sallanti. Satta sallāni—rāgasallaṁ, dosasallaṁ, mohasallaṁ, mānasallaṁ, diṭṭhisallaṁ, sokasallaṁ, kathaṅkathāsallaṁ. |
"Dart." Seven darts—the dart of lust, the dart of hate, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, the dart of doubt. |
Katamaṁ rāgasallaṁ? |
What is the dart of lust? |
Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo …pe… abhijjhā lobho akusalamūlaṁ—idaṁ rāgasallaṁ. |
Whatever is lust, passion, affection, fondness, delight in lust, passion of the mind... (and so on)... covetousness, greed, the unwholesome root—this is the dart of lust. |
Katamaṁ dosasallaṁ? |
What is the dart of hate? |
“Anatthaṁ me acarī”ti āghāto jāyati “anatthaṁ me caratī”ti āghāto jāyati, “anatthaṁ me carissatī”ti āghāto jāyati …pe… caṇḍikkaṁ asuropo anattamanatā cittassa—idaṁ dosasallaṁ. |
"He did me harm," thus anger arises; "he is doing me harm," thus anger arises; "he will do me harm," thus anger arises... (and so on)... fierceness, ill-will, displeasure of the mind—this is the dart of hate. |
Katamaṁ mohasallaṁ? |
What is the dart of delusion? |
Dukkhe aññāṇaṁ …pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ, pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṁ. |
Ignorance concerning suffering... (and so on)... ignorance concerning the path leading to the cessation of suffering, ignorance concerning the past, ignorance concerning the future, ignorance concerning the past and future, ignorance concerning things arisen from this conditionality, dependent origination. |
Yaṁ evarūpaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhanā apaccavekkhanā apaccakkhakammaṁ dummejjhaṁ bālyaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—idaṁ mohasallaṁ. |
Whatever such non-seeing, non-comprehension, non-understanding, non-awakening, non-penetration, non-grasping, non-fathoming, non-consideration, non-reflection, non-direct experience, dullness, folly, delusion, bewilderment, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the latent tendency of ignorance, the obsession of ignorance, the fetter of ignorance, delusion, the unwholesome root—this is the dart of delusion. |
Katamaṁ mānasallaṁ? |
What is the dart of conceit? |
“Seyyohamasmī”ti māno, “sadisohamasmī”ti māno, “hīnohamasmī”ti māno. |
The conceit "I am superior," the conceit "I am equal," the conceit "I am inferior." |
Yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—idaṁ mānasallaṁ. |
Whatever such conceit, fancying, state of fancying, loftiness, elation, banner, arrogance, desire for prominence of the mind—this is the dart of conceit. |
Katamaṁ diṭṭhisallaṁ? |
What is the dart of views? |
Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. |
The personality-view based on twenty grounds, the wrong view based on ten grounds, the extremist view based on ten grounds. |
Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṁ “yāthāvakan”ti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni—idaṁ diṭṭhisallaṁ. |
Whatever such view, adherence to view, jungle of views, wilderness of views, contortion of views, vacillation of views, fetter of views, grasping, adherence, obsession, misapprehension, wrong path, wrong way, wrongness, a seat of (heretical) views, perverse grasping, distorted grasping, perverted grasping, wrong grasping, grasping "this is as it is" in what is not as it is, as far as the sixty-two kinds of views—this is the dart of views. |
Katamaṁ sokasallaṁ? |
What is the dart of sorrow? |
Ñātibyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṁ—idaṁ sokasallaṁ. |
Of one affected by loss of relatives, or affected by loss from disease, or affected by loss of wealth, or affected by loss of virtue, or affected by loss of view, or possessed by some other loss, affected by some painful state, sorrow, grieving, state of grieving, inner sorrow, inner deep sorrow, inner burning, inner deep burning, mental anguish, dejection—this is the dart of sorrow. |
Katamaṁ kathaṅkathāsallaṁ? |
What is the dart of doubt? |
Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. |
Doubt concerning suffering, doubt concerning the origin of suffering, doubt concerning the cessation of suffering, doubt concerning the path leading to the cessation of suffering, doubt concerning the past, doubt concerning the future, doubt concerning the past and future, doubt concerning things arisen from this conditionality, dependent origination. |
Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvedhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṁ cittassa manovilekho—idaṁ kathaṅkathāsallaṁ. |
Whatever such doubt, doubting, state of doubting, uncertainty, perplexity, indecision, twofold path, uncertainty, taking many sides, wavering, vacillating, not fathoming, stupefaction of the mind, mental stain—this is the dart of doubt. |
Yena sallena otiṇṇo, disā sabbā vidhāvatīti. |
"Pierced by which dart, one runs to all directions." |
Rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati; |
Pierced by the dart of lust, struck, affected, overcome, deluded, possessed, one engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct, even kills living beings, takes what is not given, breaks into houses, plunders, commits highway robbery, stands on the road [to rob], goes to another's wife, and speaks falsely; |
evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
thus, pierced by the dart of lust, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Atha vā rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato bhoge pariyesanto nāvāya mahāsamuddaṁ pakkhandati. |
Or, pierced by the dart of lust, struck, affected, overcome, deluded, possessed, seeking wealth, one sets out on the great ocean by boat. |
Sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṁ gacchati, takkolaṁ gacchati, takkasīlaṁ gacchati, kāḷamukhaṁ gacchati, purapūraṁ gacchati, vesuṅgaṁ gacchati, verāpathaṁ gacchati, javaṁ gacchati, tāmaliṁ gacchati, vaṅkaṁ gacchati, eḷabandhanaṁ gacchati, suvaṇṇakūṭaṁ gacchati, suvaṇṇabhūmiṁ gacchati, tambapaṇṇiṁ gacchati, suppārakaṁ gacchati, bhārukacchaṁ gacchati, suraṭṭhaṁ gacchati, bhaṅgalokaṁ gacchati, bhaṅgaṇaṁ gacchati, paramabhaṅgaṇaṁ gacchati, yonaṁ gacchati, paramayonaṁ gacchati, vinakaṁ gacchati, mūlapadaṁ gacchati, marukantāraṁ gacchati, jaṇṇupathaṁ gacchati, ajapathaṁ gacchati, meṇḍapathaṁ gacchati, saṅkupathaṁ gacchati, chattapathaṁ gacchati, vaṁsapathaṁ gacchati, sakuṇapathaṁ gacchati, mūsikapathaṁ gacchati, daripathaṁ gacchati, vettācāraṁ gacchati; |
Putting cold before him, putting heat before him, oppressed by contact with gadflies, mosquitoes, wind, sun, and reptiles, dying of hunger and thirst, he goes to Takkola, goes to Takkasīla, goes to Kāḷamukha, goes to Pūra, goes to Vesunga, goes to Verāpatha, goes to Java, goes to Tāmali, goes to Vaṅka, goes to Eḷabandhana, goes to Suvaṇṇakūṭa, goes to Suvaṇṇabhūmi, goes to Tambapaṇṇi, goes to Suppāraka, goes to Bhārukaccha, goes to Suraṭṭha, goes to Bhaṅgaloka, goes to Bhaṅgaṇa, goes to Paramabhaṅgaṇa, goes to Yona, goes to Paramayona, goes to Vinaka, goes to Mūlapada, goes to Marukantāra, goes to Jaṇṇupatha, goes to Ajapatha, goes to Meṇḍapatha, goes to Saṅkupatha, goes to Chattapatha, goes to Vaṁsapatha, goes to Sakuṇapatha, goes to Mūsikapatha, goes to Daripatha, goes to Vettācāra; |
pariyesanto na labhati, alābhamūlakampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pariyesanto labhati, laddhā ārakkhamūlakampi dukkhaṁ domanassaṁ paṭisaṁvedeti “kinti me bhoge neva rājāno hareyyuṁ na corā hareyyuṁ na aggi daheyya na udakaṁ vaheyya na appiyā dāyādā hareyyun”ti. |
searching, he does not obtain it, and experiences pain and dejection rooted in non-acquisition; searching, he obtains it, and having obtained it, he experiences pain and dejection rooted in protecting it, [thinking] "How might neither kings take away my wealth, nor thieves take it away, nor fire burn it, nor water carry it away, nor unloved heirs take it away?" |
Tassa evaṁ ārakkhato gopayato te bhogā vippalujjanti, so vippayogamūlakampi dukkhaṁ domanassaṁ paṭisaṁvedeti. |
As he is thus protecting and guarding it, that wealth is lost, and he experiences pain and dejection rooted in separation. |
Evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
Thus, pierced by the dart of lust, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Dosasallena … mohasallena … mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. |
Pierced by the dart of hate... by the dart of delusion... by the dart of conceit, struck, affected, overcome, deluded, possessed, one engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct, even kills living beings, takes what is not given, breaks into houses, plunders, commits highway robbery, stands on the road [to rob], goes to another's wife, and speaks falsely. |
Evaṁ mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
Thus, pierced by the dart of conceit, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato acelako hoti muttācāro hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko; |
Pierced by the dart of views, struck, affected, overcome, deluded, possessed, one becomes a naked ascetic, of unrestrained conduct, licking his hands, not accepting [food offered with] "Come, venerable sir," not accepting [food offered with] "Stay, venerable sir"; |
nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī. |
he does not accept food brought [to him], nor food prepared specially [for him], nor an invitation; he does not accept [food] from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman in intercourse with a man, nor from collected alms, nor where a dog is present, nor where flies are swarming. |
Na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. |
He does not eat fish, nor meat, nor drink spirits, nor liquor, nor rice-gruel. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko. |
He is one who [eats from] one house or one mouthful, or one who [eats from] two houses or two mouthfuls... (and so on)... or one who [eats from] seven houses or seven mouthfuls. |
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti. |
He subsists on one offering, he subsists on two offerings... (and so on)... he subsists on seven offerings. |
Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. |
He eats food once a day, he eats food once every two days... (and so on)... he eats food once every seven days. |
Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
Thus, he lives devoted to the practice of eating fortnightly, taking food in rotation. |
Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
Thus, pierced by the dart of views, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Atha vā diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato so sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tilabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojano. |
Or, pierced by the dart of views, struck, affected, overcome, deluded, possessed, he eats herbs, or eats millet, or eats wild rice, or eats daddula (a kind of grass), or eats haṭa (a kind of potherb), or eats broken rice, or eats scum of rice, or eats oil-cake, or eats sesame seeds, or eats grass, or eats cow-dung; he subsists on roots and fruits of the forest, eating fallen fruit. |
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinānipi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto viharati. |
He wears hempen garments, or coarse hempen garments, or shroud-cloths, or refuse-rags, or tree-bark garments, or antelope skins, or strips of antelope skin, or kusa-grass garments, or bark garments, or wooden-board garments, or human-hair blankets, or owl-feather garments; he is one who plucks out his hair and beard, he lives devoted to the practice of plucking out his hair and beard. |
Ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayiko hoti, kaṇṭakāpassaye seyyaṁ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekāpassayiko hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
He is one who stands upright, rejecting seats; he is one who squats, devoted to the practice of squatting; he is one who lies on thorns, he prepares his bed on thorns; he also prepares a wooden plank bed, or a bed on the bare ground; he is one who has one resting place, covered in dust and dirt; he is also one who lives in the open air, as he finds a place; he is also one who eats disgusting food, devoted to the practice of eating disgusting food; he is also one who abstains from drinking, devoted to the practice of abstaining from drinking; he also lives devoted to the practice of entering water up to three times a day. |
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
Thus, he lives devoted to the practice of various kinds of bodily mortification and torment. |
Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
Thus, pierced by the dart of views, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. |
Pierced by the dart of sorrow, struck, affected, overcome, deluded, possessed, one grieves, becomes weary, laments, beats the breast, wails, falls into delusion. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. |
"Formerly, brahmin, in this very Sāvatthī, the mother of a certain woman died. |
Sā tassā kālakiriyāya ummattikā khittacittā rathiyāya rathiyaṁ, siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha—‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti. |
She, due to her [mother's] death, became mad, her mind deranged, and going from street to street, from crossroads to crossroads, she said this—'Have you seen my mother? Have you seen my mother?' |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi … bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … dhītā kālamakāsi … sāmiko kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, the father of a certain woman died... her brother died... her sister died... her son died... her daughter died... her husband died. |
Sā tassa kālakiriyāya ummattikā khittacittā rathiyāya rathiyaṁ, siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha—‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti. |
She, due to his death, became mad, her mind deranged, and going from street to street, from crossroads to crossroads, she said this—'Have you seen my husband? Have you seen my husband?' |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, the mother of a certain man died. |
So tassā kālakiriyāya ummattako khittacitto rathiyāya rathiyaṁ, siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha—‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti. |
He, due to her death, became mad, his mind deranged, and going from street to street, from crossroads to crossroads, he said this—'Have you seen my mother? Have you seen my mother?' |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi … bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … dhītā kālamakāsi … pajāpati kālamakāsi. |
Formerly, brahmin, in this very Sāvatthī, the father of a certain man died... his brother died... his sister died... his son died... his daughter died... his wife died. |
So tassā kālakiriyāya ummattako khittacitto rathiyāya rathiyaṁ, siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha—‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti. |
He, due to her death, became mad, his mind deranged, and going from street to street, from crossroads to crossroads, he said this—'Have you seen my wife? Have you seen my wife?' |
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. |
Formerly, brahmin, in this very Sāvatthī, a certain woman went to her relatives' family. |
Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā, sā ca taṁ na icchati. |
Her relatives, having taken her husband away, wished to give her to another, but she did not wish it. |
Atha kho sā itthī sāmikaṁ etadavoca—‘ime maṁ, ayyaputta, ñātakā tava acchinditvā aññassa dātukāmā, ubho mayaṁ marissāmā’ti. |
Then that woman said this to her husband—'These relatives of mine, noble son, having taken you away, wish to give me to another; let us both die.' |
Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ opāteti—‘ubho pecca bhavissāmā’”ti. |
Then that man, having cut that woman in two, threw himself down [from a cliff]—'We shall both be [together] after death.'" |
Evaṁ sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
Thus, pierced by the dart of sorrow, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Kathaṅkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato saṁsayapakkhando hoti vimatipakkhando dveḷhakajāto—“ahosiṁ nu kho ahaṁ atītamaddhānaṁ, nanu kho ahosiṁ atītamaddhānaṁ, kiṁ nu kho ahosiṁ atītamaddhānaṁ, kathaṁ nu kho ahosiṁ atītamaddhānaṁ, kiṁ hutvā kiṁ ahosiṁ nu kho atītamaddhānaṁ, bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ, nanu kho bhavissāmi anāgatamaddhānaṁ, kiṁ nu kho bhavissāmi anāgatamaddhānaṁ, kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāmi nu kho anāgatamaddhānaṁ, etarahi vā paccuppannaṁ addhānaṁ ajjhattaṁ kathaṅkathī hoti, ahaṁ nu khosmi, no nu khosmi, kiṁ nu khosmi kathaṁ nu khosmi, ayaṁ nu kho satto kuto āgato, so kuhiṁ gāmī bhavissatī”ti. |
Pierced by the dart of doubt, struck, affected, overcome, deluded, possessed, one becomes inclined to uncertainty, inclined to perplexity, born of indecision—"Was I indeed in the past? Or was I not indeed in the past? What indeed was I in the past? How indeed was I in the past? Having been what, what indeed was I in the past? Shall I indeed be in the future? Or shall I not indeed be in the future? What indeed shall I be in the future? How indeed shall I be in the future? Having become what, what indeed shall I be in the future? Or now, in the present time, one is doubtful about oneself: Am I indeed? Or am I not indeed? What indeed am I? How indeed am I? From where indeed has this being come? Where indeed will it go?" |
Evaṁ kathaṅkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṁsarati. |
Thus, pierced by the dart of doubt, struck, affected, overcome, deluded, possessed, one runs, runs about, runs on, transmigrates. |
Te salle abhisaṅkharoti; |
He accumulates those darts; |
te salle abhisaṅkharonto sallābhisaṅkhāravasena puratthimaṁ disaṁ dhāvati, pacchimaṁ disaṁ dhāvati, uttaraṁ disaṁ dhāvati, dakkhiṇaṁ disaṁ dhāvati. |
accumulating those darts, by the power of the accumulation of darts, he runs to the eastern direction, runs to the western direction, runs to the northern direction, runs to the southern direction. |
Te sallābhisaṅkhārā appahīnā; |
Those accumulations of darts are unabandoned; |
sallābhisaṅkhārānaṁ appahīnattā gatiyā dhāvati, niraye dhāvati, tiracchānayoniyā dhāvati, pettivisaye dhāvati, manussaloke dhāvati, devaloke dhāvati, gatiyā gatiṁ, upapattiyā upapattiṁ, paṭisandhiyā paṭisandhiṁ, bhavena bhavaṁ, saṁsārena saṁsāraṁ, vaṭṭena vaṭṭaṁ dhāvati vidhāvati sandhāvati saṁsaratīti—yena sallena otiṇṇo disā sabbā vidhāvati. |
due to the unabandoned nature of the accumulations of darts, he runs to a destination, runs to hell, runs to the animal realm, runs to the ghost realm, runs to the human world, runs to the deva world; from destination to destination, from rebirth to rebirth, from conception to conception, from existence to existence, from transmigration to transmigration, from the round [of rebirth] to the round, he runs, runs about, runs on, transmigrates—"Pierced by which dart, one runs to all directions." |
Tameva sallamabbuyha, na dhāvati na sīdatīti. |
"Having pulled out that very dart, one neither runs nor sinks." |
Tameva rāgasallaṁ dosasallaṁ mohasallaṁ mānasallaṁ diṭṭhisallaṁ sokasallaṁ kathaṅkathāsallaṁ abbuyha abbuhitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā neva puratthimaṁ disaṁ dhāvati na pacchimaṁ disaṁ dhāvati na uttaraṁ disaṁ dhāvati na dakkhiṇaṁ disaṁ dhāvati. |
That very dart of lust, dart of hate, dart of delusion, dart of conceit, dart of views, dart of sorrow, dart of doubt, having pulled it out, having drawn it out, having extracted it, having thoroughly extracted it, having uprooted it, having thoroughly uprooted it, having abandoned it, having dispelled it, having brought it to an end, having made it non-existent, one neither runs to the eastern direction, nor runs to the western direction, nor runs to the northern direction, nor runs to the southern direction. |
Te sallābhisaṅkhārā pahīnā; |
Those accumulations of darts are abandoned; |
sallābhisaṅkhārānaṁ pahīnattā gatiyā na dhāvati, niraye na dhāvati, tiracchānayoniyā na dhāvati, pettivisaye na dhāvati, manussaloke na dhāvati, devaloke na dhāvati, na gatiyā gatiṁ, na upapattiyā upapattiṁ, na paṭisandhiyā paṭisandhiṁ, na bhavena bhavaṁ, na saṁsārena saṁsāraṁ, na vaṭṭena vaṭṭaṁ dhāvati vidhāvati sandhāvati saṁsaratīti—tameva sallamabbuyha na dhāvati. |
due to the abandoned nature of the accumulations of darts, one does not run to a destination, does not run to hell, does not run to the animal realm, does not run to the ghost realm, does not run to the human world, does not run to the deva world; not from destination to destination, not from rebirth to rebirth, not from conception to conception, not from existence to existence, not from transmigration to transmigration, not from the round [of rebirth] to the round, does one run, run about, run on, transmigrate—"Having pulled out that very dart, one does not run." |
Na sīdatīti kāmoghe na sīdati, bhavoghe na sīdati, diṭṭhoghe na sīdati, avijjoghe na sīdati, na saṁsīdati na osīdati na avasīdati na gacchati na avagacchatīti—tameva sallamabbuyha, na dhāvati na sīdati. |
"Nor sinks" means one does not sink in the flood of sensuality, does not sink in the flood of existence, does not sink in the flood of views, does not sink in the flood of ignorance; one does not sink down, does not settle down, does not fall down, does not go, does not go down—"Having pulled out that very dart, one neither runs nor sinks." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Yena sallena otiṇṇo, |
"Pierced by which dart, |
disā sabbā vidhāvati; |
One runs to all directions; |
Tameva sallamabbuyha, |
Having pulled out that very dart, |
na dhāvati na sīdatī”ti. |
One neither runs nor sinks." |
Tattha sikkhānugīyanti, |
"There trainings are sung about, |
yāni loke gadhitāni; |
Which are coveted in the world; |
Na tesu pasuto siyā, |
One should not be engrossed in them, |
nibbijjha sabbaso kāme; |
Having penetrated all desires; |
Sikkhe nibbānamattano. |
One should train for one's own Nibbāna." |
Tattha sikkhānugīyanti, yāni loke gadhitānīti. |
"There trainings are sung about, which are coveted in the world." |
Sikkhāti hatthisikkhā assasikkhā rathasikkhā dhanusikkhā sālākiyaṁ sallakattiyaṁ kāyatikicchaṁ bhūtiyaṁ komārabhaccaṁ. |
"Training" means training of an elephant, training of a horse, training of a chariot, training of a bow, ophthalmology, surgery, general medicine, demonology, pediatrics. |
Anugīyantīti gīyanti niggīyanti kathīyanti bhaṇīyanti dīpīyanti voharīyanti. |
"Are sung about" means are sung, are recited, are spoken, are uttered, are explained, are expressed. |
Atha vā gīyanti gaṇhīyanti uggaṇhīyanti dhārīyanti upadhārīyanti upalakkhīyanti gadhitapaṭilābhāya. |
Or, "are sung" means are taken up, are learned, are memorized, are borne in mind, are marked for the acquisition of coveted things. |
Gadhitā vuccanti pañca kāmaguṇā—cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. |
"Coveted" refers to the five strands of sensual pleasure—forms cognizable by the eye that are wished for, desired, agreeable, pleasant, connected with sensual desire, enticing; sounds cognizable by the ear... (and so on)... smells cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body that are wished for, desired, agreeable, pleasant, connected with sensual desire, enticing. |
Kiṅkāraṇā gadhitā vuccanti pañca kāmaguṇā? |
For what reason are the five strands of sensual pleasure called "coveted"? |
Yebhuyyena devamanussā pañca kāmaguṇe icchanti sādiyanti patthayanti pihayanti abhijappanti taṅkāraṇā gadhitā vuccanti pañca kāmaguṇā. |
Because mostly gods and humans wish for, desire, long for, yearn for, crave the five strands of sensual pleasure, for that reason the five strands of sensual pleasure are called "coveted." |
Loketi manussaloketi—tattha sikkhānugīyanti, yāni loke gadhitāni. |
"In the world" means in the human world—"There trainings are sung about, which are coveted in the world." |
Na tesu pasuto siyāti. |
"One should not be engrossed in them." |
Tāsu vā sikkhāsu tesu vā pañcasu kāmaguṇesu na pasuto siyā, na tanninno assa, na tappoṇo, na tappabbhāro, na tadadhimutto, na tadadhipateyyoti—na tesu pasuto siyā. |
One should not be engrossed in those trainings or in those five strands of sensual pleasure; one should not be inclined towards them, not prone to them, not leaning towards them, not devoted to them, not dominated by them—"One should not be engrossed in them." |
Nibbijjha sabbaso kāmeti. |
"Having penetrated all desires." |
Nibbijjhāti paṭivijjhitvā. |
"Having penetrated" means having thoroughly understood. |
“Sabbe saṅkhārā aniccā”ti paṭivijjhitvā, “sabbe saṅkhārā dukkhā”ti paṭivijjhitvā …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti paṭivijjhitvā. |
Having thoroughly understood, "All conditioned things are impermanent"; having thoroughly understood, "All conditioned things are suffering"... (and so on)... having thoroughly understood, "Whatever is subject to origination is all subject to cessation." |
Sabbasoti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—sabbasoti. |
"All" means entirely, in every way, completely, without remainder, without exception; this is a term of complete inclusion—"all." |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmāti—nibbijjha sabbaso kāme. |
"Desires" means, in summary, two kinds of desires—objective desires and defilement desires... (and so on)... these are called objective desires... (and so on)... these are called defilement desires—"Having penetrated all desires." |
Sikkhe nibbānamattanoti. |
"One should train for one's own Nibbāna." |
Sikkhāti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā …pe… ayaṁ adhipaññāsikkhā. |
"Training" means the three trainings—the training in higher virtue, the training in higher mind, the training in higher wisdom... (and so on)... this is the training in higher wisdom. |
Nibbānamattanoti attano rāgassa nibbāpanāya dosassa nibbāpanāya mohassa nibbāpanāya …pe… sabbākusalābhisaṅkhārānaṁ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya jānanto sikkheyya …pe… sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti—sikkhe nibbānamattano. |
"For one's own Nibbāna" means for the quenching of one's own lust, for the quenching of hate, for the quenching of delusion... (and so on)... for the calming, appeasing, tranquilizing, quenching, relinquishing, pacification of all unwholesome accumulations, one should train in higher virtue, train in higher mind, train in higher wisdom; reflecting on these three trainings, one should train, knowing one should train... (and so on)... realizing what is to be realized, one should train, practice, conduct oneself, having undertaken it, one should live—"One should train for one's own Nibbāna." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Tattha sikkhānugīyanti, |
"There trainings are sung about, |
yāni loke gadhitāni; |
Which are coveted in the world; |
Na tesu pasuto siyā, |
One should not be engrossed in them, |
nibbijjha sabbaso kāme; |
Having penetrated all desires; |
Sikkhe nibbānamattano”ti. |
One should train for one's own Nibbāna." |
Sacco siyā appagabbho, |
"One should be truthful, not arrogant, |
amāyo rittapesuṇo; |
Without deceit, devoid of slander; |
Akkodhano lobhapāpaṁ, |
Not wrathful, a sage should cross over |
vevicchaṁ vitare muni. |
Greed, evil, and stinginess." |
Sacco siyā appagabbhoti. |
"One should be truthful, not arrogant." |
Sacco siyāti saccavācāya samannāgato siyā, sammādiṭṭhiyā samannāgato siyā, ariyena aṭṭhaṅgikena maggena samannāgato siyāti—sacco siyā. |
"One should be truthful" means one should be endowed with truthful speech, one should be endowed with right view, one should be endowed with the noble eightfold path—"One should be truthful." |
Appagabbhoti tīṇi pāgabbhiyāni—kāyikaṁ pāgabbhiyaṁ, vācasikaṁ pāgabbhiyaṁ, cetasikaṁ pāgabbhiyaṁ …pe… idaṁ cetasikaṁ pāgabbhiyaṁ. |
"Not arrogant" means three kinds of arrogance—bodily arrogance, verbal arrogance, mental arrogance... (and so on)... this is mental arrogance. |
Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti—sacco siyā appagabbho. |
He in whom these three kinds of arrogance are abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called "not arrogant"—"One should be truthful, not arrogant." |
Amāyo rittapesuṇoti. |
"Without deceit, devoid of slander." |
Māyā vuccati vañcanikā cariyā. |
"Deceit" is called deceptive conduct. |
Idhekacco kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā tassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati, mā maṁ jaññāti icchati, mā maṁ jaññāti saṅkappeti, mā maṁ jaññāti vācaṁ bhāsati, mā maṁ jaññāti kāyena parakkamati. |
Here, someone, having committed bodily misconduct, verbal misconduct, mental misconduct, for the sake of concealing it, forms an evil wish, wishes "May no one know me," resolves "May no one know me," speaks words "May no one know me," strives with the body "May no one know me." |
Yā evarūpā māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānikammaṁ anāvikammaṁ vocchādanā pāpakiriyā—ayaṁ vuccati māyā. |
Whatever such deceit, craftiness, hypocrisy, fraud, trickery, dissimulation, concealment, hiding, covering, cloaking, non-manifestation, non-disclosure, veiling, evil action—this is called deceit. |
Yassesā māyā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati amāyo. |
He in whom this deceit is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called "without deceit." |
Rittapesuṇoti pesuññanti idhekacco pisuṇavāco hoti …pe… evaṁ bhedādhippāyena pesuññaṁ upasaṁharati. |
"Devoid of slander." "Slander" means here someone is of slanderous speech... (and so on)... thus with the intention of causing division, he resorts to slander. |
Yassetaṁ pesuññaṁ pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhaṁ, so vuccati rittapesuṇo vivittapesuṇo pavivittapesuṇoti—amāyo rittapesuṇo. |
He in whom this slander is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called "devoid of slander," "secluded from slander," "thoroughly secluded from slander"—"Without deceit, devoid of slander." |
Akkodhano lobhapāpaṁ, vevicchaṁ vitare munīti. |
"Not wrathful, a sage should cross over greed, evil, and stinginess." |
Akkodhanoti hi kho vuttaṁ, api ca kodho tāva XXI. |
"Not wrathful" has indeed been said, but wrath should first [be defined]. |
Dasahākārehi kodho jāyati. |
Wrath arises in ten ways. |
“Anatthaṁ me acarī”ti kodho jāyati …pe… yasseso kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. |
"He did me harm," thus wrath arises... (and so on)... he in whom this wrath is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, is called "not wrathful." |
Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhano. |
Because wrath is abandoned, he is not wrathful; because the basis of wrath is fully understood, he is not wrathful; because the cause of wrath is cut off, he is not wrathful. |
Lobhoti yo lobho lubbhanā lubbhitattaṁ …pe… abhijjhā lobho akusalamūlaṁ. |
"Greed" means whatever greed, coveting, state of coveting... (and so on)... covetousness, greed, the unwholesome root. |
Vevicchaṁ vuccati pañca macchariyāni—āvāsamacchariyaṁ …pe… gāho vuccati macchariyaṁ. |
"Stinginess" refers to the five kinds of stinginess—stinginess regarding dwellings... (and so on)... grasping is called stinginess. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
"Sage." Sagacity is called knowledge... (and so on)... having overcome the net of attachment, he is a sage. |
Akkodhano lobhapāpaṁ, vevicchaṁ vitare munīti. |
"Not wrathful, a sage should cross over greed, evil, and stinginess." |
Muni lobhapāpañca vevicchañca atari uttari patari samatikkami vītivattayīti—akkodhano lobhapāpaṁ, vevicchaṁ vitare muni. |
The sage crossed over, went beyond, traversed, surmounted, transcended greed, evil, and stinginess—"Not wrathful, a sage should cross over greed, evil, and stinginess." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sacco siyā appagabbho, |
"One should be truthful, not arrogant, |
amāyo rittapesuṇo; |
Without deceit, devoid of slander; |
Akkodhano lobhapāpaṁ, |
Not wrathful, a sage should cross over |
vevicchaṁ vitare munī”ti. |
Greed, evil, and stinginess." |
Niddaṁ tandiṁ sahe thīnaṁ, |
"One should endure sleepiness, laziness, and torpor, |
Pamādena na saṁvase; |
One should not live with negligence; |
Atimāne na tiṭṭheyya, |
One should not stand on excessive conceit, |
Nibbānamanaso naro. |
A person whose mind is on Nibbāna." |
Niddaṁ tandiṁ sahe thīnanti. |
"One should endure sleepiness, laziness, and torpor." |
Niddāti yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṁ suppaṁ pacalāyikā suppaṁ suppanā suppitattaṁ. |
"Sleepiness" means that unfitness of the body, unwieldiness, covering, enveloping, internal obstruction, torpor, sleep, drowsiness, sleep, sleeping, state of being asleep. |
Tandinti yā tandī tandiyanā tandiyitattaṁ tandimanakatā ālasyaṁ ālasyāyanā ālasyāyitattaṁ. |
"Laziness" means that laziness, being lazy, state of being lazy, state of laziness, idleness, being idle, state of being idle. |
Thīnanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ, thinaṁ thiyanā thiyitattaṁ cittassa. |
"Torpor" means that unfitness of the mind, unwieldiness, sluggishness, clinging, inertia, being inert, state of being inert; torpor, being torpid, state of being torpid of the mind. |
Niddaṁ tandiṁ sahe thīnanti. |
"One should endure sleepiness, laziness, and torpor." |
Niddañca tandiñca thinañca sahe saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti—niddaṁ tandiṁ sahe thīnaṁ. |
One should endure, should bear, should overcome, should overwhelm, should master, should conquer sleepiness, laziness, and torpor—"One should endure sleepiness, laziness, and torpor." |
Pamādena na saṁvaseti. |
"One should not live with negligence." |
Pamādo XXI kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu. |
Negligence [is defined as follows]: in bodily misconduct, or verbal misconduct, or mental misconduct, or in the five strands of sensual pleasure. |
Cittassa vosaggo vosaggānuppādanaṁ vā kusalānaṁ vā dhammānaṁ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṁ anadhiṭṭhānaṁ ananuyogo pamādo. |
Abandonment of mind, or non-arising of abandonment, or in the cultivation of wholesome things, lack of respectful action, lack of continuous action, lack of steadfast action, sluggish habits, laying aside zeal, laying aside the burden, non-cultivation, non-development, non-repeated practice, non-resolution, non-application, negligence. |
Yo evarūpo pamādo pamajjanā pamajjitattaṁ—ayaṁ vuccati pamādo. |
Whatever such negligence, being negligent, state of being negligent—this is called negligence. |
Pamādena na saṁvaseti pamādena na vaseyya na saṁvaseyya na āvaseyya na parivaseyya, pamādaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, pamādā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—pamādena na saṁvase. |
"One should not live with negligence" means one should not dwell with negligence, should not cohabit, should not inhabit, should not reside; one should abandon negligence, dispel it, bring it to an end, make it non-existent; one should be aloof from negligence, abstinent, restrained, having gone forth, detached, released, disjoined, one should live with a mind whose limits are set—"One should not live with negligence." |
Atimāne na tiṭṭheyyāti. |
"One should not stand on excessive conceit." |
Atimānoti idhekacco paraṁ atimaññati jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
"Excessive conceit" means here someone despises another on account of birth, or clan... (and so on)... or on account of some other thing. |
Yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—ayaṁ vuccati atimāno. |
Whatever such conceit, fancying, state of fancying, loftiness, elation, banner, arrogance, desire for prominence of the mind—this is called excessive conceit. |
Atimāne na tiṭṭheyyāti. |
"One should not stand on excessive conceit." |
Atimāne na tiṭṭheyya na santiṭṭheyya, atimānaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, atimānā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—atimāne na tiṭṭheyya. |
One should not stand on excessive conceit, should not be established in it; one should abandon excessive conceit, dispel it, bring it to an end, make it non-existent; one should be aloof from excessive conceit, abstinent, restrained, having gone forth, detached, released, disjoined, one should live with a mind whose limits are set—"One should not stand on excessive conceit." |
Nibbānamanaso naroti. |
"A person whose mind is on Nibbāna." |
Idhekacco dānaṁ dento sīlaṁ samādiyanto uposathakammaṁ karonto pānīyaṁ paribhojanīyaṁ upaṭṭhapento pariveṇaṁ sammajjanto cetiyaṁ vandanto cetiye gandhamālaṁ āropento cetiyaṁ padakkhiṇaṁ karonto yaṁ kiñci tedhātukaṁ kusalābhisaṅkhāraṁ abhisaṅkharonto na gatihetu na upapattihetu na paṭisandhihetu na bhavahetu na saṁsārahetu na vaṭṭahetu, sabbaṁ taṁ visaṁyogādhippāyo nibbānaninno nibbānapoṇo nibbānapabbhāro abhisaṅkharotīti. |
Here, someone, giving gifts, undertaking precepts, observing the Uposatha, offering drink and food, sweeping the monastery grounds, venerating a cetiya, offering incense and garlands at a cetiya, circumambulating a cetiya, performing any wholesome accumulation of the three realms, does so not for the sake of a [good] destination, not for the sake of rebirth, not for the sake of conception, not for the sake of existence, not for the sake of transmigration, not for the sake of the round [of rebirth]; all that is with the intention of disjunction, inclined towards Nibbāna, prone to Nibbāna, heading towards Nibbāna, thus he accumulates. |
Evampi nibbānamanaso naro. |
Thus also, "a person whose mind is on Nibbāna." |
Atha vā sabbasaṅkhāradhātuyā cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati—“etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan”ti. |
Or, having turned the mind away from the realm of all conditioned things, one directs the mind towards the deathless realm—"This is peaceful, this is excellent, namely, the calming of all conditioned things, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna." |
Evampi nibbānamanaso naro. |
Thus also, "a person whose mind is on Nibbāna." |
“Na paṇḍitā upadhisukhassa hetu, |
"The wise do not, for the sake of the pleasure of acquisitions, |
Dadanti dānāni punabbhavāya; |
Give gifts for rebirth; |
Kāmañca te upadhiparikkhayāya, |
But they, for the destruction of acquisitions, |
Dadanti dānaṁ apunabbhavāya. |
Give gifts for non-rebirth. |
Na paṇḍitā upadhisukhassa hetu, |
The wise do not, for the sake of the pleasure of acquisitions, |
Bhāventi jhānāni punabbhavāya; |
Develop jhānas for rebirth; |
Kāmañca te upadhiparikkhayāya, |
But they, for the destruction of acquisitions, |
Bhāventi jhānaṁ apunabbhavāya. |
Develop jhāna for non-rebirth. |
Te nibbutiṁ āsisamānasā dadanti, |
They, with minds aspiring to Nibbāna, give, |
Tanninnacittā tadadhimuttā; |
Their minds inclined to it, devoted to it; |
Najjo yathā sāgaramajjhupetā, |
Just as rivers flowing into the ocean, |
Bhavanti nibbānaparāyanā te”ti. |
They have Nibbāna as their final goal." |
Nibbānamanaso naro. |
A person whose mind is on Nibbāna. |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Niddaṁ tandiṁ sahe thīnaṁ, |
"One should endure sleepiness, laziness, and torpor, |
pamādena na saṁvase; |
One should not live with negligence; |
Atimāne na tiṭṭheyya, |
One should not stand on excessive conceit, |
nibbānamanaso naro”ti. |
A person whose mind is on Nibbāna." |
Mosavajje na niyyetha, |
"One should not engage in falsehood, |
rūpe snehaṁ na kubbaye; |
One should not form affection for form; |
Mānañca parijāneyya, |
One should fully understand conceit, |
sāhasā virato care. |
One should live refraining from violence." |
Mosavajje na niyyethāti. |
"One should not engage in falsehood." |
Mosavajjaṁ vuccati musāvādo. |
"Falsehood" is called false speech. |
Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho—“ehambho purisa, yaṁ jānāsi taṁ vadehī”ti, so ajānaṁ vā āha—“jānāmī”ti, jānaṁ vā āha—“na jānāmī”ti, apassaṁ vā āha—“passāmī”ti, passaṁ vā āha—“na passāmī”ti. |
Here, someone, having gone to an assembly, or to a council, or among relatives, or among a group, or to a royal court, being brought forward and questioned as a witness—"Come, good man, tell what you know"—he, not knowing, says, "I know," or knowing, says, "I do not know," or not seeing, says, "I see," or seeing, says, "I do not see." |
Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti—idaṁ vuccati mosavajjaṁ. |
Thus, for his own sake, or for the sake of another, or for the sake of some trifling gain, he knowingly speaks falsehood—this is called falsehood. |
Api ca tīhākārehi …pe… catūhākārehi … pañcahākārehi … chahākārehi … sattahākārehi … aṭṭhahākārehi …pe… imehi aṭṭhahākārehi musāvādo hoti. |
Moreover, in three ways... (and so on)... in four ways... in five ways... in six ways... in seven ways... in eight ways... (and so on)... in these eight ways, there is false speech. |
Mosavajje na niyyethāti. |
"One should not engage in falsehood." |
Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṁhareyya, mosavajjaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—mosavajje na niyyetha. |
One should not proceed in falsehood, should not go forth in falsehood, should not carry on in falsehood, should not engage in falsehood; one should abandon falsehood, dispel it, bring it to an end, make it non-existent; one should be aloof from falsehood, abstinent, restrained, having gone forth, detached, released, disjoined, one should live with a mind whose limits are set—"One should not engage in falsehood." |
Rūpe snehaṁ na kubbayeti. |
"One should not form affection for form." |
Rūpanti cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ. |
"Form" means the four great elements, and form derived from the four great elements. |
Rūpe snehaṁ na kubbayeti. |
"One should not form affection for form." |
Rūpe snehaṁ na kareyya chandaṁ na kareyya pemaṁ na kareyya rāgaṁ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti—rūpe snehaṁ na kubbaye. |
One should not form affection for form, should not form desire, should not form love, should not form lust, should not generate it, should not produce it, should not bring it into existence, should not cause it to arise—"One should not form affection for form." |
Mānañca parijāneyyāti. |
"One should fully understand conceit." |
Mānoti ekavidhena māno—yā cittassa unnati. |
"Conceit" means, in one way, conceit—that which is loftiness of the mind. |
Duvidhena māno—attukkaṁsanamāno , paravambhanamāno. |
In two ways, conceit—the conceit of exalting oneself, the conceit of disparaging others. |
Tividhena māno—“seyyohamasmī”ti māno , “sadisohamasmī”ti māno , “hīnohamasmī”ti māno. |
In three ways, conceit—the conceit "I am superior," the conceit "I am equal," the conceit "I am inferior." |
Catuvidhena māno—lābhena mānaṁ janeti , yasena mānaṁ janeti , pasaṁsāya mānaṁ janeti , sukhena mānaṁ janeti. |
In four ways, conceit—one generates conceit through gain, generates conceit through fame, generates conceit through praise, generates conceit through happiness. |
Pañcavidhena māno—“lābhimhi manāpikānaṁ rūpānan”ti mānaṁ janeti, “lābhimhi manāpikānaṁ saddānaṁ …pe… gandhānaṁ … rasānaṁ … phoṭṭhabbānan”ti mānaṁ janeti. |
In five ways, conceit—one generates conceit [thinking] "I am a recipient of agreeable forms," "I am a recipient of agreeable sounds... (and so on)... smells... tastes... tangibles." |
Chabbidhena māno—cakkhusampadāya mānaṁ janeti , sotasampadāya …pe… ghānasampadāya … jivhāsampadāya … kāyasampadāya … manosampadāya mānaṁ janeti. |
In six ways, conceit—one generates conceit through perfection of the eye, through perfection of the ear... (and so on)... perfection of the nose... perfection of the tongue... perfection of the body... perfection of the mind. |
Sattavidhena māno—atimāno , mānātimāno , omāno , sadisamāno , adhimāno , asmimāno , micchāmāno. |
In seven ways, conceit—excessive conceit, conceit upon conceit, inferiority conceit, conceit of equality, superiority conceit, "I am" conceit, wrong conceit. |
Aṭṭhavidhena māno—lābhena mānaṁ janeti , alābhena omānaṁ janeti , yasena mānaṁ janeti , ayasena omānaṁ janeti , pasaṁsāya mānaṁ janeti , nindāya omānaṁ janeti , sukhena mānaṁ janeti , dukkhena omānaṁ janeti. |
In eight ways, conceit—one generates conceit through gain, generates inferiority conceit through loss; generates conceit through fame, generates inferiority conceit through disrepute; generates conceit through praise, generates inferiority conceit through blame; generates conceit through happiness, generates inferiority conceit through suffering. |
Navavidhena māno—seyyassa “seyyohamasmī”ti māno , seyyassa “sadisohamasmī”ti māno , seyyassa “hīnohamasmī”ti māno , sadisassa “seyyohamasmī”ti māno , sadisassa “sadisohamasmī”ti māno , sadisassa “hīnohamasmī”ti māno , hīnassa “seyyohamasmī”ti māno , hīnassa “sadisohamasmī”ti māno , hīnassa “hīnohamasmī”ti māno. |
In nine ways, conceit—for a superior person, the conceit "I am superior"; for a superior person, the conceit "I am equal"; for a superior person, the conceit "I am inferior"; for an equal person, the conceit "I am superior"; for an equal person, the conceit "I am equal"; for an equal person, the conceit "I am inferior"; for an inferior person, the conceit "I am superior"; for an inferior person, the conceit "I am equal"; for an inferior person, the conceit "I am inferior." |
Dasavidhena māno—idhekacco mānaṁ janeti jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
In ten ways, conceit—here someone generates conceit on account of birth, or clan... (and so on)... or on account of some other thing. |
Yo evarūpo māno maññanā maññitattaṁ unnati unnamo dhajo sampaggāho ketukamyatā cittassa—ayaṁ vuccati māno. |
Whatever such conceit, fancying, state of fancying, loftiness, elation, banner, arrogance, desire for prominence of the mind—this is called conceit. |
Mānañca parijāneyyāti. |
"One should fully understand conceit." |
Mānaṁ tīhi pariññāhi parijāneyya—ñātapariññāya , tīraṇapariññāya , pahānapariññāya. |
One should fully understand conceit by three kinds of full understanding—full understanding by knowing, full understanding by judging, full understanding by abandoning. |
Katamā ñātapariññā? |
What is full understanding by knowing? |
Mānaṁ jānāti ayaṁ ekavidhena māno—yā cittassa unnati. |
One knows conceit: this is conceit in one way—that which is loftiness of the mind. |
Ayaṁ duvidhena māno—attukkaṁsanamāno paravambhanamāno …pe… ayaṁ dasavidhena māno—idhekacco mānaṁ janeti jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunāti jānāti passati—ayaṁ ñātapariññā. |
This is conceit in two ways—the conceit of exalting oneself, the conceit of disparaging others... (and so on)... this is conceit in ten ways—here someone generates conceit on account of birth, or clan... (and so on)... or on account of some other thing, one knows, one sees—this is full understanding by knowing. |
Katamā tīraṇapariññā? |
What is full understanding by judging? |
Etaṁ ñātaṁ katvā mānaṁ tīreti aniccato dukkhato …pe… nissaraṇato tīreti—ayaṁ tīraṇapariññā. |
Having known this, one judges conceit as impermanent, as suffering... (and so on)... judges it as an escape—this is full understanding by judging. |
Katamā pahānapariññā? |
What is full understanding by abandoning? |
Evaṁ tīrayitvā mānaṁ pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti—ayaṁ pahānapariññā. |
Having thus judged, one abandons conceit, dispels it, brings it to an end, makes it non-existent—this is full understanding by abandoning. |
Mānañca parijāneyyāti mānaṁ imāhi tīhi pariññāhi parijāneyyāti—mānañca parijāneyya. |
"One should fully understand conceit" means one should fully understand conceit by these three kinds of full understanding—"One should fully understand conceit." |
Sāhasā virato careti. |
"One should live refraining from violence." |
Katamā sāhasā cariyā? |
What is violent conduct? |
Rattassa rāgacariyā sāhasā cariyā , duṭṭhassa dosacariyā sāhasā cariyā , mūḷhassa mohacariyā sāhasā cariyā , vinibaddhassa mānacariyā sāhasā cariyā , parāmaṭṭhassa diṭṭhicariyā sāhasā cariyā , vikkhepagatassa uddhaccacariyā sāhasā cariyā , aniṭṭhaṅgatassa vicikicchācariyā sāhasā cariyā , thāmagatassa anusayacariyā sāhasā cariyā—ayaṁ sāhasā cariyā. |
The conduct of lust for one who is lustful is violent conduct; the conduct of hate for one who is hateful is violent conduct; the conduct of delusion for one who is deluded is violent conduct; the conduct of conceit for one who is bound [by it] is violent conduct; the conduct of views for one who adheres [to them] is violent conduct; the conduct of restlessness for one who is scattered is violent conduct; the conduct of doubt for one who is undecided is violent conduct; the conduct of latent tendencies for one who is overcome [by them] is violent conduct—this is violent conduct. |
Sāhasā virato careti sāhasā cariyāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti—sāhasā virato care. |
"One should live refraining from violence" means one should be aloof from violent conduct, abstinent, restrained, having gone forth, detached, released, disjoined, one should live, fare, move about, conduct oneself, maintain oneself, subsist, sustain oneself with a mind whose limits are set—"One should live refraining from violence." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Mosavajje na niyyetha, |
"One should not engage in falsehood, |
rūpe snehaṁ na kubbaye; |
One should not form affection for form; |
Mānañca parijāneyya, |
One should fully understand conceit, |
sāhasā virato care”ti. |
One should live refraining from violence." |
Purāṇaṁ nābhinandeyya, |
"One should not delight in the old, |
nave khantiṁ na kubbaye; |
One should not form tolerance for the new; |
Hīyamāne na soceyya, |
When it is diminishing, one should not grieve, |
ākāsaṁ na sito siyā. |
One should not be attached to space." |
Purāṇaṁ nābhinandeyyāti. |
"One should not delight in the old." |
Purāṇaṁ vuccati atītā rūpavedanāsaññāsaṅkhāraviññāṇā. |
"Old" refers to past form, feeling, perception, formations, consciousness. |
Atīte saṅkhāre taṇhāvasena diṭṭhivasena nābhinandeyya nābhivadeyya na ajjhoseyya, abhinandanaṁ abhivadanaṁ ajjhosānaṁ gāhaṁ parāmāsaṁ abhinivesaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—purāṇaṁ nābhinandeyya. |
Regarding past formations, one should not delight by way of craving, by way of views, should not welcome, should not cling to; one should abandon delight, welcoming, clinging, grasping, adherence, obsession, dispel them, bring them to an end, make them non-existent—"One should not delight in the old." |
Nave khantiṁ na kubbayeti. |
"One should not form tolerance for the new." |
Navā vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. |
"New" refers to present form, feeling, perception, formations, consciousness. |
Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena khantiṁ na kareyya chandaṁ na kareyya pemaṁ na kareyya rāgaṁ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti—nave khantiṁ na kubbaye. |
Regarding present formations, one should not form tolerance by way of craving, by way of views, should not form desire, should not form love, should not form lust, should not generate it, should not produce it, should not bring it into existence, should not cause it to arise—"One should not form tolerance for the new." |
Hīyamāne na soceyyāti. |
"When it is diminishing, one should not grieve." |
Hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṁ kandeyya na sammohaṁ āpajjeyya. |
When it is diminishing, declining, decreasing, disappearing, vanishing, ceasing, one should not grieve, should not become weary, should not lament, should not beat the breast, should not wail, should not fall into delusion. |
Cakkhusmiṁ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne, sotasmiṁ …pe… ghānasmiṁ … jivhāya … kāyasmiṁ … rūpasmiṁ … saddasmiṁ … gandhasmiṁ … rasasmiṁ … phoṭṭhabbasmiṁ … kulasmiṁ … gaṇasmiṁ … āvāsasmiṁ … lābhasmiṁ … yasasmiṁ … pasaṁsāya … sukhasmiṁ … cīvarasmiṁ … piṇḍapātasmiṁ … senāsanasmiṁ … gilānapaccayabhesajjaparikkhārasmiṁ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṁ kandeyya na sammohaṁ āpajjeyyāti—hīyamāne na soceyya. |
When the eye is diminishing, declining, decreasing, disappearing, vanishing, ceasing; when the ear... (and so on)... nose... tongue... body... form... sound... smell... taste... tangible... family... group... dwelling... gain... fame... praise... happiness... robe... alms-food... lodging... requisites of medicine for the sick is diminishing, declining, decreasing, disappearing, vanishing, ceasing, one should not grieve, should not become weary, should not lament, should not beat the breast, should not wail, should not fall into delusion—"When it is diminishing, one should not grieve." |
Ākāsaṁ na sito siyāti. |
"One should not be attached to space." |
Ākāsaṁ vuccati taṇhā. |
"Space" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Kiṅkāraṇā ākāsaṁ vuccati taṇhā? |
For what reason is craving called "space"? |
Yāya taṇhāya rūpaṁ ākassati samākassati gaṇhāti parāmasati abhinivisati, vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ … gatiṁ … upapattiṁ … paṭisandhiṁ … bhavaṁ … saṁsāraṁ … vaṭṭaṁ ākassati samākassati gaṇhāti parāmasati abhinivisati; |
By which craving one is drawn to form, thoroughly drawn, grasps, adheres to, obsesses over; is drawn to feeling... (and so on)... perception... formations... consciousness... destination... rebirth... conception... existence... transmigration... the round [of rebirth], thoroughly drawn, grasps, adheres to, obsesses over; |
taṅkāraṇā ākāsaṁ vuccati taṇhā. |
for that reason craving is called "space." |
Ākāsaṁ na sito siyāti. |
"One should not be attached to space." |
Taṇhānissito na siyā. |
One should not be dependent on craving. |
Taṇhaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, taṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—ākāsaṁ na sito siyā. |
One should abandon craving, dispel it, bring it to an end, make it non-existent; one should be aloof from craving, abstinent, restrained, having gone forth, detached, released, disjoined, one should live with a mind whose limits are set—"One should not be attached to space." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Purāṇaṁ nābhinandeyya, |
"One should not delight in the old, |
nave khantiṁ na kubbaye; |
One should not form tolerance for the new; |
Hīyamāne na soceyya, |
When it is diminishing, one should not grieve, |
ākāsaṁ na sito siyā”ti. |
One should not be attached to space." |
Gedhaṁ brūmi mahoghoti, |
"Greed, I say, is a great flood, |
ājavaṁ brūmi jappanaṁ; |
Swiftness, I say, is craving; |
Ārammaṇaṁ pakampanaṁ, |
The object is agitation, |
kāmapaṅko duraccayo. |
The mire of sensual pleasure is hard to cross." |
Gedhaṁ brūmi mahoghotīti. |
"Greed, I say, is a great flood." |
Gedho vuccati taṇhā. |
"Greed" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Mahogho vuccati taṇhā. |
"Great flood" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Gedhaṁ brūmi mahoghotīti. |
"Greed, I say, is a great flood." |
Gedhaṁ “mahogho”ti brūmi ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti—gedhaṁ brūmi mahoghoti. |
Greed, "as a great flood," I say, I declare, I teach, I make known, I establish, I reveal, I analyze, I make clear, I manifest—"Greed, I say, is a great flood." |
Ājavaṁ brūmi jappananti. |
"Swiftness, I say, is craving." |
Ājavā vuccati taṇhā. |
"Swiftness" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Jappanāpi vuccati taṇhā. |
"Craving" is also called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Ājavaṁ brūmi jappananti ājavaṁ “jappanā”ti brūmi ācikkhāmi …pe… uttānīkaromi pakāsemīti—ājavaṁ brūmi jappanaṁ. |
Swiftness, "as craving," I say, I declare... (and so on)... I make clear, I manifest—"Swiftness, I say, is craving." |
Ārammaṇaṁ pakampananti. |
"The object is agitation." |
Ārammaṇampi vuccati taṇhā. |
"Object" is also called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Pakampanāpi vuccati taṇhā. |
"Agitation" is also called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlanti—ārammaṇaṁ pakampanaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root—"The object is agitation." |
Kāmapaṅko duraccayoti. |
"The mire of sensual pleasure is hard to cross." |
Kāmapaṅko kāmakaddamo kāmakileso kāmapalipo kāmapalirodho duraccayo durativatto duttaro duppataro dussamatikkamo dubbītivattoti—kāmapaṅko duraccayo. |
The mire of sensual pleasure, the mud of sensual pleasure, the defilement of sensual pleasure, the stain of sensual pleasure, the obstruction of sensual pleasure is hard to cross, hard to overcome, hard to traverse, hard to get beyond, hard to surmount, hard to transcend—"The mire of sensual pleasure is hard to cross." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Gedhaṁ brūmi mahoghoti, |
"Greed, I say, is a great flood, |
ājavaṁ brūmi jappanaṁ; |
Swiftness, I say, is craving; |
Ārammaṇaṁ pakampanaṁ, |
The object is agitation, |
kāmapaṅko duraccayo”ti. |
The mire of sensual pleasure is hard to cross." |
Saccā avokkamaṁ muni, |
"A sage, not deviating from truth, |
thale tiṭṭhati brāhmaṇo; |
A brahmin stands on firm ground; |
Sabbaṁ so paṭinissajja, |
Having relinquished everything, |
sa ve santoti vuccati. |
He indeed is called peaceful." |
Saccā avokkamaṁ munīti. |
"A sage, not deviating from truth." |
Saccavācāya avokkamanto, sammādiṭṭhiyā avokkamanto, ariyā aṭṭhaṅgikā maggā avokkamanto. |
Not deviating from truthful speech, not deviating from right view, not deviating from the noble eightfold path. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so munīti—saccā avokkamaṁ muni. |
"Sage." Sagacity is called knowledge... (and so on)... having overcome the net of attachment, he is a sage—"A sage, not deviating from truth." |
Thale tiṭṭhati brāhmaṇoti. |
"A brahmin stands on firm ground." |
Thalaṁ vuccati amataṁ nibbānaṁ. |
"Firm ground" is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the calming of all conditioned things, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Brāhmaṇoti sattannaṁ dhammānaṁ bāhitattā brāhmaṇo …pe… asito tādi pavuccate sa brahmā. |
"Brahmin" means because of having cast out seven things, a brahmin... (and so on)... unattached, such a one is called a brahma. |
Thale tiṭṭhati brāhmaṇoti. |
"A brahmin stands on firm ground." |
Thale tiṭṭhati dīpe tiṭṭhati tāṇe tiṭṭhati leṇe tiṭṭhati saraṇe tiṭṭhati abhaye tiṭṭhati accute tiṭṭhati amate tiṭṭhati nibbāne tiṭṭhatīti—thale tiṭṭhati brāhmaṇo. |
He stands on firm ground, stands on an island, stands on shelter, stands on refuge, stands on protection, stands in fearlessness, stands in the unshakable, stands in the deathless, stands in Nibbāna—"A brahmin stands on firm ground." |
Sabbaṁ so paṭinissajjāti. |
"Having relinquished everything." |
Sabbaṁ vuccati dvādasāyatanāni—cakkhu ceva rūpā ca …pe… mano ceva dhammā ca. |
"Everything" refers to the twelve sense bases—the eye and forms... (and so on)... the mind and mental phenomena. |
Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, ettāvatāpi sabbaṁ cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ. |
When desire and lust for the internal and external sense bases are abandoned, uprooted, made like a palm stump, made non-existent, not liable to future arising, to that extent everything is given up, vomited out, released, abandoned, relinquished. |
Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ettāvatāpi sabbaṁ cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ. |
When craving, and views, and conceit are abandoned, uprooted, made like a palm stump, made non-existent, not liable to future arising, to that extent everything is given up, vomited out, released, abandoned, relinquished. |
Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ettāvatāpi sabbaṁ cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhanti—sabbaṁ so paṭinissajja. |
When meritorious formations, and demeritorious formations, and imperturbable formations are abandoned, uprooted, made like a palm stump, made non-existent, not liable to future arising, to that extent everything is given up, vomited out, released, abandoned, relinquished—"Having relinquished everything." |
Sa ve santoti vuccatīti. |
"He indeed is called peaceful." |
So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati kathīyati bhaṇīyati dīpīyati voharīyatīti—sa ve santoti vuccati. |
He, peaceful, calmed, tranquilized, extinguished, pacified, is called, is spoken of, is uttered, is explained, is expressed—"He indeed is called peaceful." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Saccā avokkamaṁ muni, |
"A sage, not deviating from truth, |
thale tiṭṭhati brāhmaṇo; |
A brahmin stands on firm ground; |
Sabbaṁ so paṭinissajja, |
Having relinquished everything, |
sa ve santoti vuccatī”ti. |
He indeed is called peaceful." |
Sa ve vidvā sa vedagū, |
"He indeed is wise, he is a knower of the Veda, |
ñatvā dhammaṁ anissito; |
Having known the Dhamma, unattached; |
Sammā so loke iriyāno, |
Rightly faring in the world, |
na pihetīdha kassaci. |
He yearns for nothing here." |
Sa ve vidvā sa vedagūti. |
"He indeed is wise, he is a knower of the Veda." |
Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. |
"Wise" means wise, attained to knowledge, knowledgeable, discerning, intelligent. |
Vedagūti. Vedā vuccanti catūsu maggesu ñāṇaṁ …pe… sabbavedanāsu vītarāgo sabbavedamaticca vedagū soti—sa ve vidvā sa vedagū. |
"Knower of the Veda." "Vedas" are called the knowledge in the four paths... (and so on)... free from lust for all feelings, having transcended all Vedas, he is a knower of the Veda—"He indeed is wise, he is a knower of the Veda." |
Ñatvā dhammaṁ anissitoti. |
"Having known the Dhamma, unattached." |
Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
"Having known" means having known, having understood, having weighed, having judged, having distinguished, having made clear. |
“Sabbe saṅkhārā aniccā”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā, “sabbe saṅkhārā dukkhā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṁ katvā. |
Having known, understood, weighed, judged, distinguished, made clear, "All conditioned things are impermanent"; "All conditioned things are suffering"... (and so on)... "Whatever is subject to origination is all subject to cessation," having known, understood, weighed, judged, distinguished, made clear. |
Anissitoti dve nissayā—taṇhānissayo ca diṭṭhinissayo ca …pe… ayaṁ taṇhānissayo …pe… ayaṁ diṭṭhinissayo. |
"Unattached" means two attachments—attachment to craving and attachment to views... (and so on)... this is attachment to craving... (and so on)... this is attachment to views. |
Taṇhānissayaṁ pahāya diṭṭhinissayaṁ paṭinissajjitvā cakkhuṁ anissito … sotaṁ anissito … ghānaṁ anissito …pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—ñatvā dhammaṁ anissito. |
Having abandoned attachment to craving, having relinquished attachment to views, unattached to the eye... unattached to the ear... unattached to the nose... (and so on)... unattached to things seen, heard, sensed, and cognized, not clinging, not approaching, not obsessed, not devoted, having gone forth, detached, released, disjoined, one lives with a mind whose limits are set—"Having known the Dhamma, unattached." |
Sammā so loke iriyānoti. |
"Rightly faring in the world." |
Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpeti …pe… yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpetīti—sammā so loke iriyāno. |
When desire and lust for the internal and external sense bases are abandoned, uprooted, made like a palm stump, made non-existent, not liable to future arising, to that extent he rightly fares, lives, moves about, conducts himself, maintains himself, subsists, sustains himself in the world... (and so on)... when meritorious formations, and demeritorious formations, and imperturbable formations are abandoned, uprooted, made like a palm stump, made non-existent, not liable to future arising, to that extent he rightly fares, lives, moves about, conducts himself, maintains himself, subsists, sustains himself in the world—"Rightly faring in the world." |
Na pihetīdha kassacīti. |
"He yearns for nothing here." |
Pihā vuccati taṇhā. |
"Yearning" is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever is lust, passion... (and so on)... covetousness, greed, the unwholesome root. |
Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so kassaci na piheti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti—na pihetīdha kassaci. |
He in whom this yearning, this craving is abandoned, cut off, calmed, pacified, incapable of future arising, burned by the fire of knowledge, yearns for nothing, whether for a noble, or a brahmin, or a merchant, or a worker, or a householder, or a renunciant, or a god, or a human—"He yearns for nothing here." |
Tenāha bhagavā— |
Therefore, the Blessed One said— |
“Sa ve vidvā sa vedagū, |
"He indeed is wise, he is a knower of the Veda, |
ñatvā dhammaṁ anissito; |
Having known the Dhamma, unattached; |
Sammā so loke iriyāno, |
Rightly faring in the world, |
na pihetīdha kassacī”ti. |
He yearns for nothing here." |
Yodha kāme accatari, |
"Whoever here has crossed over desires, |
saṅgaṁ loke duraccayaṁ; |
Attachment in the world, hard to cross; |
Na so socati nājjheti, |
He neither grieves nor is consumed, |
chinnasoto abandhano. |
His stream cut, unbound." |
Yodha kāme accatari, saṅgaṁ loke duraccayanti. |
"Whoever here has crossed over desires, attachment in the world, hard to cross." |
Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṁ ṭhānappatto yaṁ dhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. |
"Whoever" means whoever, of whatever sort, however endowed, however living, of whatever kind, having attained whatever state, endowed with whatever Dhamma, whether a noble, or a brahmin, or a merchant, or a worker, or a householder, or a renunciant, or a god, or a human. |
Kāmāti uddānato dve kāmā—vatthukāmā ca kilesakāmā ca …pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. |
"Desires" means, in summary, two kinds of desires—objective desires and defilement desires... (and so on)... these are called objective desires... (and so on)... these are called defilement desires. |
Saṅgāti satta saṅgā—rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. |
"Attachment" means seven attachments—attachment of lust, attachment of hate, attachment of delusion, attachment of conceit, attachment of views, attachment of defilements, attachment of misconduct. |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. |
"In the world" means in the world of loss, in the human world, in the deva world, in the aggregate world, in the element world, in the sense-base world. |
Saṅgaṁ loke duraccayanti. |
"Attachment in the world, hard to cross." |
Yo kāme ca saṅge ca loke duraccaye durativatte duttare duppatare dussamatikkame dubbītivatte atari uttari patari samatikkami vītivattayīti—yodha kāme accatari, saṅgaṁ loke duraccayaṁ. |
Whoever has crossed over, gone beyond, traversed, surmounted, transcended desires and attachments in the world which are hard to cross, hard to overcome, hard to traverse, hard to get beyond, hard to surmount, hard to transcend—"Whoever here has crossed over desires, attachment in the world, hard to cross." |
Na so socati nājjhetīti. |
Not he grieves, nor does he yearn. |
Vipariṇataṁ vā vatthuṁ na socati, vipariṇatasmiṁ vā vatthusmiṁ na socati. |
He does not grieve for a changed thing, nor does he grieve for a thing in the state of change. |
“Cakkhu me vipariṇatan”ti na socati …pe… sotaṁ me … ghānaṁ me … jivhā me … kāyo me … rūpā me … saddā me … gandhā me … rasā me … phoṭṭhabbā me … kulaṁ me … gaṇo me … āvāso me … lābho me … yaso me … pasaṁsā me … sukhaṁ me … cīvaraṁ me … piṇḍapāto me … senāsanaṁ me … gilānapaccayabhesajjaparikkhārā me … mātā me … pitā me … bhātā me … bhaginī me … putto me … dhītā me … mittā me … amaccā me … ñātī me … “sālohitā me vipariṇatā”ti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti—na socati. |
"My eye has changed," he does not grieve... my ear... my nose... my tongue... my body... my forms... my sounds... my smells... my tastes... my tangibles... my family... my group... my dwelling... my gain... my fame... my praise... my happiness... my robe... my almsfood... my lodging... my requisites for the sick, medicine... my mother... my father... my brother... my sister... my son... my daughter... my friends... my ministers... my relatives... "my blood relatives have changed," he does not grieve, is not distressed, does not lament, does not beat his breast and weep, does not fall into delusion—he does not grieve. |
Nājjhetīti najjheti na ajjheti na upanijjhāyati na nijjhāyati na pajjhāyati. |
‘He does not yearn’ means he does not yearn, does not long for, does not fix his gaze upon, does not gaze intently upon, does not burn with desire. |
Atha vā na jāyati na jiyyati na miyyati na cavati na upapajjatīti—nājjhetīti—na so socati nājjheti. |
Or else, he is not born, does not decay, does not die, does not pass away, is not reborn—thus, ‘he does not yearn’—not he grieves, nor does he yearn. |
Chinnasoto abandhanoti. |
One with the stream cut off, unbound. |
Sotaṁ vuccati taṇhā. |
The stream is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Yassesā sotā taṇhā pahīnā samucchinnā …pe… ñāṇagginā daḍḍhā, so vuccati chinnasoto. |
He for whom this stream of craving is abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called one with the stream cut off. |
Abandhanoti rāgabandhanaṁ dosabandhanaṁ mohabandhanaṁ mānabandhanaṁ diṭṭhibandhanaṁ kilesabandhanaṁ duccaritabandhanaṁ, yassete bandhanā pahīnā samucchinnā …pe… ñāṇagginā daḍḍhā, so vuccati abandhanoti—chinnasoto abandhano. |
‘Unbound’ means the bond of passion, the bond of aversion, the bond of delusion, the bond of conceit, the bond of views, the bond of defilements, the bond of misconduct; he for whom these bonds are abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called unbound—one with the stream cut off, unbound. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yodha kāme accatari, |
“He who here has overcome desires, |
saṅgaṁ loke duraccayaṁ; |
attachment in the world, hard to overcome; |
Na so socati nājjheti, |
He does not grieve, nor does he yearn, |
chinnasoto abandhano”ti. |
with stream cut off, unbound.” |
Yaṁ pubbe taṁ visosehi, |
What is before, that you should dry up, |
pacchā te māhu kiñcanaṁ; |
after, let there be nothing for you; |
Majjhe ce no gahessasi, |
If in the middle you will not grasp, |
upasanto carissasi. |
you will fare calmed. |
Yaṁ pubbe taṁ visosehīti. |
What is before, that you should dry up. |
Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṁ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṁ karohi pajaha vinodehi byantiṁ karohi anabhāvaṁ gamehīti. |
Regarding past formations, whatever defilements might arise, those defilements you should dry up, thoroughly dry up, make wither, thoroughly make wither, make seedless, abandon, dispel, bring to an end, cause to disappear. |
Evampi yaṁ pubbe taṁ visosehi. |
Thus too, what is before, that you should dry up. |
Atha vā ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṁ karohi pajaha vinodehi byantiṁ karohi anabhāvaṁ gamehīti. |
Or else, whatever past kamma-formations whose results have not ripened, those kamma-formations you should dry up, thoroughly dry up, make wither, thoroughly make wither, make seedless, abandon, dispel, bring to an end, cause to disappear. |
Evampi yaṁ pubbe taṁ visosehi. |
Thus too, what is before, that you should dry up. |
Pacchā te māhu kiñcananti. |
After, let there be nothing for you. |
Pacchā vuccati anāgataṁ. |
‘After’ is said of the future. |
Anāgate saṅkhāre ārabbha yāni uppajjeyyuṁ rāgakiñcanaṁ dosakiñcanaṁ mohakiñcanaṁ mānakiñcanaṁ diṭṭhikiñcanaṁ kilesakiñcanaṁ duccaritakiñcanaṁ, imāni kiñcanāni tuyhaṁ mā ahu mā akāsi mā janesi mā sañjanesi mā nibbattesi mā abhinibbattesi pajaha vinodehi byantiṁ karohi anabhāvaṁ gamehīti—pacchā te māhu kiñcanaṁ. |
Regarding future formations, whatever might arise—the impediment of passion, the impediment of aversion, the impediment of delusion, the impediment of conceit, the impediment of views, the impediment of defilements, the impediment of misconduct—these impediments, let them not be for you, do not create them, do not generate them, do not cause them to arise, do not produce them, do not bring them into being, abandon them, dispel them, bring them to an end, cause them to disappear—after, let there be nothing for you. |
Majjhe ce no gahessasīti. |
If in the middle you will not grasp. |
Majjhaṁ vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. |
‘The middle’ is said of present form, feeling, perception, formations, consciousness. |
Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na uggahessasi na gaṇhissasi na parāmasissasi nābhinandissasi nābhicarissasi na ajjhosissasi, abhinandanaṁ abhivadanaṁ ajjhosānaṁ gāhaṁ parāmāsaṁ abhinivesaṁ pajahissasi vinodessasi byantiṁ karissasi anabhāvaṁ gamessasīti—majjhe ce no gahessasi. |
Present formations, through craving, through views, you will not grasp, will not take up, will not seize, will not cling to, will not delight in, will not adhere to, will not be attached to; delighting, welcoming, attachment, grasping, clinging, adherence you will abandon, will dispel, will bring to an end, will cause to disappear—if in the middle you will not grasp. |
Upasanto carissasīti. |
You will fare calmed. |
Rāgassa santattā samitattā upasamitattā, dosassa santattā samitattā upasamitattā …pe… sabbākusalābhisaṅkhārānaṁ santattā samitattā upasamitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddho carissasi viharissasi iriyissasi vattissasi pālissasi yapissasi yāpissasīti—upasanto carissasi. |
Through the calming, pacifying, appeasing of passion; through the calming, pacifying, appeasing of aversion… (etc.)… through the calming, pacifying, appeasing, stilling, extinguishing, cooling, removal, tranquilizing of all unwholesome formations, calmed, appeased, stilled, cooled, tranquilized you will fare, will dwell, will conduct yourself, will proceed, will maintain yourself, will sustain yourself, will keep yourself going—you will fare calmed. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yaṁ pubbe taṁ visosehi, |
“What is before, that you should dry up, |
pacchā te māhu kiñcanaṁ; |
after, let there be nothing for you; |
Majjhe ce no gahessasi, |
If in the middle you will not grasp, |
upasanto carissasī”ti. |
you will fare calmed.” |
Sabbaso nāmarūpasmiṁ, |
In all name-and-form, |
yassa natthi mamāyitaṁ; |
for whom there is no making ‘mine’; |
Asatā ca na socati, |
And by what is not, he does not grieve, |
sa ve loke na jīyati. |
he indeed in the world is not diminished. |
Sabbaso nāmarūpasmiṁ, yassa natthi mamāyitanti. |
In all name-and-form, for whom there is no making ‘mine’. |
Sabbasoti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ pariyādiyanavacanametaṁ—sabbasoti. |
‘In all’ means in every way, altogether, entirely, without remainder, completely; this is a term of encompassing—‘in all’. |
Nāmanti cattāro arūpino khandhā. |
‘Name’ means the four immaterial aggregates. |
Rūpanti cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ. |
‘Form’ means the four great elements, and form derived from the four great elements. |
Yassāti arahato khīṇāsavassa. |
‘For whom’ means for the Arahant, the one whose cankers are destroyed. |
Mamāyitanti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
‘Making mine’ means two kinds of ‘my-ness’—the ‘my-ness’ of craving and the ‘my-ness’ of views… (etc.)… this is the ‘my-ness’ of craving… (etc.)… this is the ‘my-ness’ of views. |
Sabbaso nāmarūpasmiṁ, yassa natthi mamāyitanti sabbaso nāmarūpasmiṁ mamattā yassa natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—sabbaso nāmarūpasmiṁ, yassa natthi mamāyitaṁ. |
‘In all name-and-form, for whom there is no making ‘mine’’ means: in all name-and-form, ‘my-ness’ for whom does not exist, is not present, is not found, is not obtainable, is abandoned, cut off, stilled, tranquilized, incapable of future arising, burned by the fire of knowledge—in all name-and-form, for whom there is no making ‘mine’. |
Asatā ca na socatīti. |
And by what is not, he does not grieve. |
Vipariṇataṁ vā vatthuṁ na socati, vipariṇatasmiṁ vā vatthusmiṁ na socati. |
He does not grieve for a changed thing, nor does he grieve for a thing in the state of change. |
“Cakkhu me vipariṇatan”ti na socati, sotaṁ me … ghānaṁ me … jivhā me … kāyo me … rūpā me … saddā me … gandhā me … rasā me … phoṭṭhabbā me … kulaṁ me … gaṇo me … āvāso me … lābho me …pe… “sālohitā me vipariṇatā”ti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
"My eye has changed," he does not grieve, my ear... my nose... my tongue... my body... my forms... my sounds... my smells... my tastes... my tangibles... my family... my group... my dwelling... my gain... (etc.)... "my blood relatives have changed," he does not grieve, is not distressed, does not lament, does not beat his breast and weep, does not fall into delusion. |
Evampi asatā ca na socati. |
Thus too, by what is not, he does not grieve. |
Atha vā asatāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
Or, being touched, affected, overcome, possessed by an unpleasant, painful feeling, he does not grieve, is not distressed, does not lament, does not beat his breast and weep, does not fall into delusion. |
Evampi asatā ca na socati. |
Thus too, by what is not, he does not grieve. |
Atha vā cakkhurogena phuṭṭho pareto …pe… ḍaṁsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
Or, being touched, affected by eye-disease… (etc.)… being touched, affected, overcome, possessed by the touch of gadflies, mosquitoes, wind, sun, and serpents, he does not grieve, is not distressed, does not lament, does not beat his breast and weep, does not fall into delusion. |
Evampi asatā ca na socati. |
Thus too, by what is not, he does not grieve. |
Atha vā asante asaṁvijjamāne anupalabbhamāne “ahu vata me, taṁ vata me natthi, siyā vata me, taṁ vatāhaṁ na labhāmī”ti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti. |
Or, when something is non-existent, not found, not obtainable, thinking, “Alas, I had it, alas, I don’t have it; alas, may I have it, alas, I do not obtain it,” he does not grieve, is not distressed, does not lament, does not beat his breast and weep, does not fall into delusion. |
Evampi asatā ca na socati. |
Thus too, by what is not, he does not grieve. |
Sa ve loke na jīyatīti. |
He indeed in the world is not diminished. |
Yassa “mayhaṁ vā idaṁ paresaṁ vā idan”ti kiñci rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ atthi, tassa jāni atthi. |
For whom there is anything related to form, related to feeling, related to perception, related to formations, related to consciousness that is grasped, clung to, adhered to, settled upon, resolved upon as "this is mine" or "this is others'," for him there is loss. |
Bhāsitampi hetaṁ— |
This too has been said— |
“Jīno rathassaṁ maṇikuṇḍale ca, |
“Diminished is the chariot, the jewel earrings, |
Putte ca dāre ca tatheva jīno; |
And sons and wife are likewise diminished; |
Sabbesu bhogesu asesakesu, |
In all possessions, without remainder, |
Kasmā na santappasi sokakāle. |
Why do you not grieve at the time of sorrow? |
Pubbeva maccaṁ vijahanti bhogā, |
Possessions abandon a mortal even before, |
Macco dhane pubbataraṁ jahāsi; |
A mortal abandons wealth even earlier; |
Asassatā bhogino kāmakāmī, |
Impermanent are enjoyers, desirers of pleasures, |
Tasmā na socāmahaṁ sokakāle. |
Therefore I do not grieve at the time of sorrow. |
Udeti āpūrati veti cando, |
The moon rises, waxes, and wanes, |
Atthaṁ tapetvāna paleti sūriyo; |
The sun, having shone, sets and departs; |
Viditā mayā sattuka lokadhammā, |
Known by me, O Sattu, are the ways of the world, |
Tasmā na socāmahaṁ sokakāle”ti. |
Therefore I do not grieve at the time of sorrow.” |
Yassa “mayhaṁ vā idaṁ paresaṁ vā idan”ti kiñci rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ natthi, tassa jāni natthi. |
For whom there is nothing related to form, related to feeling, related to perception, related to formations, related to consciousness that is grasped, clung to, adhered to, settled upon, resolved upon as "this is mine" or "this is others'," for him there is no loss. |
Bhāsitampi hetaṁ—“‘nandasi, samaṇā’ti. |
This too has been said—“‘Do you rejoice, ascetic?’ |
‘Kiṁ laddhā, āvuso’ti? |
‘Having obtained what, friend?’ |
‘Tena hi, samaṇa, socasī’ti. |
‘Then, ascetic, do you grieve?’ |
‘Kiṁ jīyittha, āvuso’ti? |
‘What has been lost, friend?’ |
‘Tena hi, samaṇa, neva nandasi na ca socasī’ti. |
‘Then, ascetic, you neither rejoice nor grieve?’ |
‘Evamāvuso’ti. |
‘So it is, friend.’ |
‘Cirassaṁ vata passāma, |
‘For a long time, indeed, we see, |
brāhmaṇaṁ parinibbutaṁ; |
a brahmin fully quenched; |
Anandiṁ anaghaṁ bhikkhuṁ, |
The unrejoicing, faultless monk, |
tiṇṇaṁ loke visattikan’”ti. |
who has crossed over attachment in the world.’” |
Sa ve loke na jīyati. |
He indeed in the world is not diminished. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Sabbaso nāmarūpasmiṁ, |
“In all name-and-form, |
yassa natthi mamāyitaṁ; |
for whom there is no making ‘mine’; |
Asatā ca na socati, |
And by what is not, he does not grieve, |
sa ve loke na jīyatī”ti. |
he indeed in the world is not diminished.” |
Yassa natthi idaṁ meti, |
For whom there is not "this is mine," |
paresaṁ vāpi kiñcanaṁ; |
nor anything of others; |
Mamattaṁ so asaṁvindaṁ, |
He, not finding ownership, |
natthi meti na socati. |
"It is not mine," does not grieve. |
Yassa natthi idaṁ meti, paresaṁ vāpi kiñcananti. |
For whom there is not "this is mine," nor anything of others. |
Yassāti arahato khīṇāsavassa. |
‘For whom’ means for the Arahant, the one whose cankers are destroyed. |
Yassa “mayhaṁ vā idaṁ paresaṁ vā idan”ti kiñci rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ gahitaṁ parāmaṭṭhaṁ abhiniviṭṭhaṁ ajjhositaṁ adhimuttaṁ natthi na santi na saṁvijjati nupalabbhati, pahīnaṁ samucchinnaṁ vūpasantaṁ paṭipassaddhaṁ abhabbuppattikaṁ ñāṇagginā daḍḍhanti. |
For whom there is nothing related to form, related to feeling, related to perception, related to formations, related to consciousness that is grasped, clung to, adhered to, settled upon, resolved upon as "this is mine" or "this is others'," does not exist, is not present, is not found, is not obtainable, is abandoned, cut off, stilled, tranquilized, incapable of future arising, burned by the fire of knowledge. |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Vuttañhetaṁ bhagavatā—“nāyaṁ, bhikkhave, kāyo tumhākaṁ, napi aññesaṁ. |
This has been said by the Blessed One: “This body, monks, is not yours, nor is it others’. |
Purāṇamidaṁ, bhikkhave, kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedanīyaṁ daṭṭhabbaṁ. |
This, monks, is old kamma, conditioned, volitionally formed, to be felt, to be seen. |
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṁyeva sādhukaṁ yoniso manasikaroti—‘iti imasmiṁ sati idaṁ hoti imassuppādā idaṁ uppajjati, imasmiṁ asati idaṁ na hoti imassa nirodhā idaṁ nirujjhati, yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Therein, monks, the instructed noble disciple properly and carefully attends to dependent origination itself: ‘Thus, when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is: with ignorance as condition, formations [come to be]; with formations as condition, consciousness [comes to be]… (etc.)… such is the origin of this whole mass of suffering. |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. |
But with the remainderless fading away and cessation of ignorance, comes cessation of formations… (etc.)… such is the cessation of this whole mass of suffering.’” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Vuttampi hetaṁ bhagavatā— |
This too has been said by the Blessed One— |
“Suññato lokaṁ avekkhassu, |
“View the world as empty, |
mogharāja sadā sato; |
Mogharāja, ever mindful; |
Attānudiṭṭhiṁ ūhacca, |
Having rooted out self-view, |
evaṁ maccutaro siyā; |
thus one may overcome death; |
Evaṁ lokaṁ avekkhantaṁ, |
One who views the world thus, |
maccurājā na passatī”ti. |
the King of Death does not see.” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Vuttampi hetaṁ bhagavatā—“yaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
This too has been said by the Blessed One: “What, monks, is not yours, that you should abandon. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
That, being abandoned by you, will be for your long-term welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṁ? |
And what, monks, is not yours? |
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Form, monks, is not yours; that you should abandon. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
That, being abandoned by you, will be for your long-term welfare and happiness. |
Vedanā … saññā … saṅkhārā … viññāṇaṁ na tumhākaṁ, taṁ pajahatha. |
Feeling… perception… formations… consciousness is not yours; that you should abandon. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
That, being abandoned by you, will be for your long-term welfare and happiness. |
Taṁ kiṁ maññatha, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā ḍaheyya vā yathāpaccayaṁ vā kareyya, api nu tumhākaṁ evamassa—‘amhe jano harati vā ḍahati vā yathāpaccayaṁ vā karotī’”ti? |
What do you think, monks, the grass, sticks, branches, and leaves in this Jeta’s Grove, if people were to carry them off, or burn them, or do with them as they please, would it occur to you: ‘People are carrying us off, or burning us, or doing with us as they please’?” |
“No hetaṁ, bhante”. |
“Certainly not, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. |
“Because, venerable sir, that is not our self, nor what belongs to self.” |
“Evamevaṁ kho, bhikkhave, yaṁ na tumhākaṁ, taṁ pajahatha. |
“In the same way, monks, what is not yours, that you should abandon. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
That, being abandoned by you, will be for your long-term welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṁ? |
And what, monks, is not yours? |
Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha. |
Form, monks, is not yours; that you should abandon. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. |
That, being abandoned by you, will be for your long-term welfare and happiness. |
Vedanā … saññā … saṅkhārā … viññāṇaṁ na tumhākaṁ, taṁ pajahatha. |
Feeling… perception… formations… consciousness is not yours; that you should abandon. |
Taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissatī”ti. |
That, being abandoned by you, will be for your long-term welfare and happiness.” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Bhāsitampi hetaṁ— |
This too has been said— |
“Suddhadhammasamuppādaṁ, |
“The arising of pure phenomena, |
Suddhasaṅkhārasantatiṁ; |
The continuity of pure formations; |
Passantassa yathābhūtaṁ, |
For one seeing accurately, |
Na bhayaṁ hoti gāmaṇi. |
There is no fear, O headman. |
Tiṇakaṭṭhasamaṁ lokaṁ, |
The world like grass and wood, |
Yadā paññāya passati; |
When one sees with wisdom; |
Nāññaṁ patthayate kiñci, |
One desires nothing else, |
Aññatra appaṭisandhiyā”ti. |
Except for non-rebirth.” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Vajirā bhikkhunī māraṁ pāpimantaṁ etadavoca— |
The nun Vajirā said this to Māra the Evil One— |
“Kaṁ nu sattoti paccesi, |
“‘Being,’ to what do you refer, |
māra diṭṭhigataṁ nu te; |
Māra, is it a view of yours? |
Suddhasaṅkhārapuñjoyaṁ, |
This is a heap of pure formations, |
nayidha sattupalabbhati. |
no being is found here. |
Yathā hi aṅgasambhārā, |
Just as from a collection of parts, |
hoti saddo ratho iti; |
there is the word ‘chariot’; |
Evaṁ khandhesu santesu, |
So, when the aggregates exist, |
hoti sattoti sammuti. |
there is the convention ‘being.’ |
Dukkhameva hi sambhoti, |
Suffering alone, indeed, arises, |
dukkhaṁ tiṭṭhati veti ca; |
suffering persists and passes away; |
Nāññatra dukkhā sambhoti, |
Nothing other than suffering arises, |
nāññaṁ dukkhā nirujjhatī”ti. |
nothing other than suffering ceases.” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Vuttañhetaṁ bhagavatā— |
This has been said by the Blessed One— |
“Evamevaṁ kho, bhikkhave, bhikkhu rūpaṁ samannesati yāvatā rūpassa gati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ samannesati yāvatā viññāṇassa gati. |
“In this very way, monks, a monk investigates form as far as form extends, feeling… perception… formations… investigates consciousness as far as consciousness extends. |
Tassa rūpaṁ samannesato yāvatā rūpassa gati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ samannesato yāvatā viññāṇassa gati, yampissa taṁ hoti ‘ahan’ti vā ‘maman’ti vā, ‘asmī’ti vā, tampi tassa na hotī”ti. |
For him, investigating form as far as form extends, feeling… perception… formations… investigating consciousness as far as consciousness extends, that which would be for him ‘I’ or ‘mine’ or ‘I am,’ that too is not for him.” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Āyasmā ānando bhagavantaṁ etadavoca—“‘suñño loko, suñño loko’ti, bhante, vuccati. |
The venerable Ānanda said this to the Blessed One: “‘The world is empty, the world is empty,’ venerable sir, it is said. |
Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? |
To what extent, venerable sir, is it said, ‘The world is empty’?” |
“Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccati. |
“Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said, ‘The world is empty.’ |
Kiñcānanda, suññaṁ attena vā attaniyena vā? |
And what, Ānanda, is empty of self or of what belongs to self? |
Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā. |
The eye, Ānanda, is empty of self or of what belongs to self. |
Rūpā suññā, cakkhuviññāṇaṁ suññaṁ, cakkhusamphasso suñño, yadidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ … sotaṁ suññaṁ … saddā suññā … ghānaṁ suññaṁ … gandhā suññā … jivhā suññā … rasā suññā … kāyo suñño … phoṭṭhabbā suññā … mano suñño … dhammā suññā … manoviññāṇaṁ suññaṁ … manosamphasso suñño, yadidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi suññaṁ attena vā attaniyena vā. |
Forms are empty, eye-consciousness is empty, eye-contact is empty, and whatever feeling arises conditioned by eye-contact—pleasant or painful or neither-painful-nor-pleasant—that too is empty… the ear is empty… sounds are empty… the nose is empty… smells are empty… the tongue is empty… tastes are empty… the body is empty… tangibles are empty… the mind is empty… mental objects are empty… mind-consciousness is empty… mind-contact is empty, and whatever feeling arises conditioned by mind-contact—pleasant or painful or neither-painful-nor-pleasant—that too is empty of self or of what belongs to self. |
Yasmā kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. |
Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said, ‘The world is empty.’” |
Evampi yassa natthi idaṁ meti, paresaṁ vāpi kiñcanaṁ. |
Thus too, for whom there is not "this is mine," nor anything of others. |
Mamattaṁ so asaṁvindanti. |
He, not finding ownership. |
Mamattāti dve mamattā—taṇhāmamattañca diṭṭhimamattañca …pe… idaṁ taṇhāmamattaṁ …pe… idaṁ diṭṭhimamattaṁ. |
‘Ownership’ means two kinds of ‘my-ness’—the ‘my-ness’ of craving and the ‘my-ness’ of views… (etc.)… this is the ‘my-ness’ of craving… (etc.)… this is the ‘my-ness’ of views. |
Taṇhāmamattaṁ pahāya diṭṭhimamattaṁ paṭinissajjitvā mamattaṁ avindanto asaṁvindanto anadhigacchanto appaṭilabhantoti—mamattaṁ so asaṁvindaṁ. |
Having abandoned the ‘my-ness’ of craving, having relinquished the ‘my-ness’ of views, not finding, not discovering, not attaining, not obtaining ownership—he, not finding ownership. |
Natthi meti na socatīti. |
"It is not mine," does not grieve. |
Vipariṇataṁ vā vatthuṁ na socati, vipariṇatasmiṁ vā vatthusmiṁ na socati. |
He does not grieve for a changed thing, nor does he grieve for a thing in the state of change. |
“Cakkhu me vipariṇatan”ti na socati, “sotaṁ me …pe… sālohitā me vipariṇatā”ti na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjatīti—natthi meti na socati. |
"My eye has changed," he does not grieve, "my ear... (etc.)... my blood relatives have changed," he does not grieve, is not distressed, does not lament, does not beat his breast and weep, does not fall into delusion— "it is not mine," does not grieve. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Yassa natthi idaṁ meti, |
“For whom there is not ‘this is mine,’ |
paresaṁ vāpi kiñcanaṁ; |
nor anything of others; |
Mamattaṁ so asaṁvindaṁ, |
He, not finding ownership, |
natthi meti na socatī”ti. |
‘It is not mine,’ does not grieve.” |
Aniṭṭhurī ananugiddho, |
Not harsh, not greedy, |
anejo sabbadhī samo; |
Unstirred, everywhere equal; |
Tamānisaṁsaṁ pabrūmi, |
That benefit I declare, |
pucchito avikampinaṁ. |
asked about the unshaken one. |
Aniṭṭhurī ananugiddho anejo sabbadhī samoti. |
Not harsh, not greedy, unstirred, everywhere equal. |
Katamaṁ niṭṭhuriyaṁ? |
What is harshness? |
Idhekacco niṭṭhuriyo hoti, paralābhasakkāragarukāramānanavandanapūjanāsu issati usūyati issaṁ bandhati. |
Here someone is harsh; regarding others' gain, honor, respect, esteem, veneration, and offerings, he is envious, jealous, binds himself with envy. |
Yaṁ evarūpaṁ niṭṭhuriyaṁ niṭṭhuriyakammaṁ issā issāyanā issāyitattaṁ usūyā usūyanā usūyitattaṁ—idaṁ vuccati niṭṭhuriyaṁ. |
Whatever such harshness, harsh action, envy, envying, state of being envious, jealousy, being jealous, state of being jealous—this is called harshness. |
Yassetaṁ niṭṭhuriyaṁ pahīnaṁ samucchinnaṁ …pe… ñāṇagginā daḍḍhaṁ, so vuccati aniṭṭhurīti. |
He for whom this harshness is abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called not harsh. |
Ananugiddhoti. Gedho vuccati taṇhā. |
‘Not greedy.’ Greed is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Yasseso gedho pahīno samucchinno …pe… ñāṇagginā daḍḍho, so vuccati ananugiddho. |
He for whom this greed is abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called not greedy. |
So rūpe agiddho, sadde …pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatīti—aniṭṭhurī ananugiddho. |
He is not greedy for forms, for sounds… (etc.)… for things seen, heard, sensed, and cognized, he is not greedy, not attached, not infatuated, not clinging; with greed departed, greed gone, greed abandoned, greed vomited out, greed released, greed destroyed, greed relinquished; with passion departed, passion gone, passion abandoned, passion vomited out, passion released, passion destroyed, passion relinquished; desireless, quenched, cooled, experiencing happiness, he dwells with a self become divine—not harsh, not greedy. |
Anejo sabbadhī samoti. |
Unstirred, everywhere equal. |
Ejā vuccati taṇhā. |
Stirring is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Yassesā ejā taṇhā pahīnā samucchinnā …pe… ñāṇagginā daḍḍhā, so vuccati anejo. |
He for whom this stirring, craving, is abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called unstirred. |
Ejāya pahīnattā anejo. |
Due to the abandoning of stirring, he is unstirred. |
So lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṁsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti—anejo. |
He is not stirred by gain, not stirred by loss, not stirred by fame, not stirred by disrepute, not stirred by praise, not stirred by blame, not stirred by happiness, not stirred by suffering; he does not waver, does not tremble, does not shake, does not thoroughly shake—unstirred. |
Sabbadhī samoti sabbaṁ vuccati dvādasāyatanāni. |
‘Everywhere equal’: ‘everywhere’ refers to the twelve sense bases. |
Cakkhu ceva rūpā ca …pe… mano ceva dhammā ca. |
The eye and forms… (etc.)… the mind and mental objects. |
Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, so vuccati sabbadhi samo. |
When, in the internal and external sense bases, desire and passion are abandoned, uprooted, made like a palm stump, brought to non-existence, of a nature not to arise in the future, he is called everywhere equal. |
So sabbattha tādi sabbattha majjhatto sabbattha upekkhakoti—anejo sabbadhī samo. |
He is such everywhere, neutral everywhere, equanimous everywhere—unstirred, everywhere equal. |
Tamānisaṁsaṁ pabrūmi, pucchito avikampinanti. |
That benefit I declare, asked about the unshaken one. |
Avikampinaṁ puggalaṁ puṭṭho pucchito yācito ajjhesito pasādito ime cattāro ānisaṁse pabrūmi. |
Having been asked, questioned, requested, solicited, pleased about the unshaken person, these four benefits I declare. |
Yo so aniṭṭhurī ananugiddho anejo sabbadhi samoti brūmi ācikkhāmi …pe… pakāsemīti—tamānisaṁsaṁ pabrūmi pucchito avikampinaṁ. |
He who is not harsh, not greedy, unstirred, everywhere equal, I say, I explain… (etc.)… I make clear—that benefit I declare, asked about the unshaken one. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Aniṭṭhurī ananugiddho, |
“Not harsh, not greedy, |
anejo sabbadhī samo; |
Unstirred, everywhere equal; |
Tamānisaṁsaṁ pabrūmi, |
That benefit I declare, |
pucchito avikampinan”ti. |
asked about the unshaken one.” |
Anejassa vijānato, |
For the unstirred one who understands, |
natthi kāci nisaṅkhati; |
there is no constructing whatsoever; |
Virato so viyārabbhā, |
He is detached from undertaking, |
khemaṁ passati sabbadhi. |
he sees security everywhere. |
Anejassa vijānatoti. |
For the unstirred one who understands. |
Ejā vuccati taṇhā. |
Stirring is called craving. |
Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṁ. |
Whatever passion, strong passion… (etc.)… covetousness, greed, unwholesome root. |
Yassesā ejā taṇhā pahīnā samucchinnā …pe… ñāṇagginā daḍḍhā, so vuccati anejo. |
He for whom this stirring, craving, is abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called unstirred. |
Ejāya pahīnattā anejo. |
Due to the abandoning of stirring, he is unstirred. |
So lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṁsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati nappavedhati na sampavedhatīti—anejassa. |
He is not stirred by gain, not stirred by loss, not stirred by fame, not stirred by disrepute, not stirred by praise, not stirred by blame, not stirred by happiness, not stirred by suffering; he does not waver, does not tremble, does not shake, does not thoroughly shake—for the unstirred one. |
Vijānatoti jānato ājānato vijānato paṭivijānato paṭivijjhato. |
‘Who understands’ means knowing, fully knowing, understanding, thoroughly understanding, penetrating. |
“Sabbe saṅkhārā aniccā”ti jānato ājānato vijānato paṭivijānato paṭivijjhato, “sabbe saṅkhārā dukkhā”ti …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti jānato ājānato vijānato paṭivijānato paṭivijjhatoti—anejassa vijānato. |
Knowing, fully knowing, understanding, thoroughly understanding, penetrating that “all formations are impermanent,” that “all formations are suffering”… (etc.)… that “whatever is subject to origination is all subject to cessation”—for the unstirred one who understands. |
Natthi kāci nisaṅkhatīti. |
There is no constructing whatsoever. |
Nisaṅkhatiyo vuccanti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. |
Constructings are called meritorious formations, demeritorious formations, imperturbable formations. |
Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ettāvatā nisaṅkhatiyo natthi na santi na saṁvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti—natthi kāci nisaṅkhati. |
When meritorious formations, demeritorious formations, and imperturbable formations are abandoned, uprooted, made like a palm stump, brought to non-existence, of a nature not to arise in the future, to that extent constructings do not exist, are not present, are not found, are not obtainable, are abandoned, cut off, stilled, tranquilized, incapable of future arising, burned by the fire of knowledge—there is no constructing whatsoever. |
Virato so viyārabbhāti. |
He is detached from undertaking. |
Viyārabbho vuccati puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. |
Undertaking is called meritorious formations, demeritorious formations, imperturbable formations. |
Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ettāvatā ārabbhā viyārabbhā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—virato so viyārabbhā. |
When meritorious formations, demeritorious formations, and imperturbable formations are abandoned, uprooted, made like a palm stump, brought to non-existence, of a nature not to arise in the future, to that extent from undertaking, from engagement, he is abstinent, detached, refrained, gone forth, released, liberated, disjoined, dwells with a mind devoid of limits—he is detached from undertaking. |
Khemaṁ passati sabbadhīti. |
He sees security everywhere. |
Bhayakaro rāgo bhayakaro doso bhayakaro moho …pe… bhayakarā kilesā. |
Passion is fear-producing, aversion is fear-producing, delusion is fear-producing… (etc.)… defilements are fear-producing. |
Bhayakarassa rāgassa pahīnattā …pe… bhayakarānaṁ kilesānaṁ pahīnattā sabbattha khemaṁ passati sabbattha abhayaṁ passati sabbattha anītikaṁ passati sabbattha anupaddavaṁ passati sabbattha anupasaggaṁ passati sabbattha anupasaṭṭhattaṁ passatīti—khemaṁ passati sabbadhi. |
Due to the abandoning of fear-producing passion… (etc.)… due to the abandoning of fear-producing defilements, he sees security everywhere, sees safety everywhere, sees freedom from calamity everywhere, sees freedom from disaster everywhere, sees freedom from trouble everywhere, sees freedom from affliction everywhere—he sees security everywhere. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Anejassa vijānato, |
“For the unstirred one who understands, |
natthi kāci nisaṅkhati; |
there is no constructing whatsoever; |
Virato so viyārabbhā, |
He is detached from undertaking, |
khemaṁ passati sabbadhī”ti. |
he sees security everywhere.” |
Na samesu na omesu, |
Not among equals, not among inferiors, |
Na ussesu vadate muni; |
Not among superiors does the sage speak; |
Santo so vītamaccharo,Nādeti na nirassati. |
Calm, free from stinginess, He neither grasps nor rejects. |
(Iti bhagavā.) |
(Thus the Blessed One.) |
Na samesu na omesu, na ussesu vadate munīti. |
Not among equals, not among inferiors, not among superiors does the sage speak. |
Munīti. Monaṁ vuccati ñāṇaṁ …pe… saṅgajālamaticca so muni. |
‘Sage.’ Sagacity is called knowledge… (etc.)… having overcome the net of attachment, he is a sage. |
“Seyyohamasmī”ti vā “sadisohamasmī”ti vā “hīnohamasmī”ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti—na samesu na omesu, na ussesu vadate muni. |
He does not say, does not state, does not declare, does not make known, does not assert “I am superior,” or “I am equal,” or “I am inferior”—not among equals, not among inferiors, not among superiors does the sage speak. |
Santo so vītamaccharoti. |
Calm, he is free from stinginess. |
Santoti rāgassa santattā samitattā santo, dosassa …pe… mohassa … sabbākusalābhisaṅkhārānaṁ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti—santo. |
‘Calm’ means calm due to the calming, pacification of passion; of aversion… (etc.)… of delusion… of all unwholesome formations, due to their calming, pacification, stilling, extinguishing, cooling, removal, tranquilizing, he is calm, appeased, stilled, cooled, tranquilized—calm. |
So vītamaccharoti. |
He is free from stinginess. |
Pañca macchariyāni āvāsamacchariyaṁ …pe… gāho vuccati macchariyaṁ. |
Five kinds of stinginess: stinginess regarding dwellings… (etc.)… grasping is called stinginess. |
Yassetaṁ macchariyaṁ pahīnaṁ samucchinnaṁ …pe… ñāṇagginā daḍḍhaṁ, so vuccati vītamaccharo vigatamaccharo cattamaccharo vantamaccharo muttamaccharo pahīnamaccharo paṭinissaṭṭhamaccharoti—santo so vītamaccharo. |
He for whom this stinginess is abandoned, cut off… (etc.)… burned by the fire of knowledge, he is called free from stinginess, with stinginess departed, stinginess given up, stinginess vomited out, stinginess released, stinginess destroyed, stinginess relinquished—calm, he is free from stinginess. |
Nādeti na nirassati, iti bhagavāti. |
He neither grasps nor rejects, thus the Blessed One. |
Nādetīti rūpaṁ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisati, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ … gatiṁ … upapattiṁ … paṭisandhiṁ … bhavaṁ … saṁsāraṁ … vaṭṭaṁ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisatīti—nādeti. |
‘He does not grasp’ means he does not grasp form, does not cling to it, does not take it up, does not hold to it, does not adhere to it; feeling… perception… formations… consciousness… destiny… rebirth… relinking… existence… saṁsāra… the round of existence, he does not grasp, does not cling to, does not take up, does not hold to, does not adhere to—he does not grasp. |
Na nirassatīti rūpaṁ na pajahati na vinodeti na byantiṁ karoti na anabhāvaṁ gameti, vedanaṁ … saññaṁ … saṅkhāre … viññāṇaṁ … gatiṁ … upapattiṁ … paṭisandhiṁ … bhavaṁ … saṁsāraṁ … vaṭṭaṁ na pajahati na vinodeti na byantiṁ karoti na anabhāvaṁ gameti. |
‘He does not reject’ means he does not abandon form, does not dispel it, does not bring it to an end, does not cause it to disappear; feeling… perception… formations… consciousness… destiny… rebirth… relinking… existence… saṁsāra… the round of existence, he does not abandon, does not dispel, does not bring to an end, does not cause to disappear. |
Bhagavāti gāravādhivacanaṁ …pe… sacchikā paññatti yadidaṁ bhagavāti. |
‘Blessed One’ is a term of respect… (etc.)… an actual designation, that is, ‘Blessed One.’ |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Na samesu na omesu, |
“Not among equals, not among inferiors, |
Na ussesu vadate muni; |
Not among superiors does the sage speak; |
Santo so vītamaccharo, |
Calm, free from stinginess, |
Nādeti na nirassati”. |
He neither grasps nor rejects.” |
(Iti bhagavā. |
(Thus the Blessed One.) |
Attadaṇḍasuttaniddeso pannarasamo. |
Exposition of the Attadaṇḍa Sutta, the fifteenth. |
mnd16 |
Mnd16 |
Mahāniddesa |
Mahāniddesa |
Aṭṭhakavagga |
Aṭṭhakavagga |
16. Sāriputtasuttaniddesa |
16. Exposition of the Sāriputta Sutta |
Atha sāriputtasuttaniddesaṁ vakkhati— |
Now the exposition of the Sāriputta Sutta will be told— |
Na me diṭṭho ito pubbe, |
Never have I seen before, |
(iccāyasmā sāriputto) |
(thus said the venerable Sāriputta) |
Na suto uda kassaci; |
Nor heard from anyone at all; |
Evaṁ vagguvado satthā, |
A teacher with such a lovely voice, |
Tusitā gaṇimāgato. |
Come from the Tusita host, a leader. |
Na me diṭṭho ito pubbeti. |
Never have I seen before. |
Ito pubbe me mayā na diṭṭhapubbo so bhagavā iminā cakkhunā iminā attabhāvena. |
Before this, by me, that Blessed One has not been seen with this eye, in this individual existence. |
Yadā bhagavā tāvatiṁsabhavane pāricchattakamūle paṇḍukambalasilāyaṁ vassaṁvuṭṭho devagaṇaparivuto majjhe maṇimayena sopāṇena saṅkassanagaraṁ otiṇṇo imaṁ dassanaṁ pubbe na diṭṭhoti—na me diṭṭho ito pubbe. |
When the Blessed One, having spent the rains retreat at the foot of the Pāricchattaka tree on the Paṇḍukambala stone in the Tāvatiṁsa heaven, surrounded by the host of devas, descended to the city of Saṅkassa by the central jewelled staircase, this sight I had not seen before—never have I seen before. |
Iccāyasmā sāriputtoti. |
Thus said the venerable Sāriputta. |
Iccāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—iccāti. |
‘Thus’ is a conjunction of words, a connection of words, a completion of a phrase, a combination of letters, a smoothness of consonants, endowed with the sequence of words—‘thus’. |
Āyasmāti piyavacanaṁ garuvacanaṁ sagāravasappatissavacanametaṁ—āyasmāti. |
‘Venerable’ is a term of endearment, a term of respect, a term of reverence and deference—‘venerable’. |
Sāriputtoti tassa therassa nāmaṁ saṅkhā samaññā paññatti vohāro nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpoti—iccāyasmā sāriputto. |
‘Sāriputta’ is that elder's name, designation, appellation, concept, convention, name, nomenclature, cognomen, etymology, expression, utterance—thus said the venerable Sāriputta. |
Na suto uda kassacīti. |
Nor heard from anyone at all. |
Nāti paṭikkhepo. |
‘Not’ is a negation. |
Udāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—udāti. |
‘Uda’ (or/at all) is a conjunction of words, a connection of words, a completion of a phrase, a combination of letters, a smoothness of consonants, endowed with the sequence of words—‘uda’. |
Kassacīti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti—na suto uda kassaci. |
‘From anyone at all’ means from a khattiya or a brahmin or a vessa or a sudda or a householder or one gone forth or a deva or a human—nor heard from anyone at all. |
Evaṁ vagguvado satthāti. |
A teacher with such a lovely voice. |
Evaṁ vagguvado madhuravado pemanīyavado hadayaṅgamavado karavīkarutamañjughoso. |
Such a lovely voice, a sweet voice, an endearing voice, a heart-captivating voice, a melodious voice like the cry of the karavīka bird. |
Aṭṭhaṅgasamannāgato kho pana tassa bhagavato mukhato ghoso niccharati—visaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. |
Indeed, from the mouth of that Blessed One issues a voice endowed with eight qualities: distinct, intelligible, lovely, audible, fluent, not diffuse, deep, and resonant. |
Yathā parisaṁ kho pana so bhagavā sarena viññāpeti, na assa bahiddhā parisāya ghoso niccharati, brahmassaro kho pana so bhagavā karavīkabhāṇīti—evaṁ vagguvado. |
Indeed, that Blessed One makes himself understood to the assembly by his voice, and his voice does not go outside the assembly; indeed, that Blessed One has a Brahma-like voice, a karavīka-like utterance—such a lovely voice. |
Satthāti satthā bhagavā satthavāho. |
Teacher means the Teacher, the Blessed One, the caravan leader. |
Yathā satthavāho satte kantāraṁ tāreti, corakantāraṁ tāreti, vāḷakantāraṁ tāreti, dubbhikkhakantāraṁ tāreti, nirudakakantāraṁ tāreti uttāreti nittāreti patāreti khemantabhūmiṁ sampāpeti; |
Just as a caravan leader leads beings across a wilderness, leads them across a wilderness of thieves, leads them across a wilderness of beasts, leads them across a wilderness of famine, leads them across a waterless wilderness, brings them out, brings them through, brings them beyond, leads them to a land of security; |
evamevaṁ bhagavā satthavāho satte kantāraṁ tāreti, jātikantāraṁ tāreti, jarākantāraṁ tāreti, byādhikantāraṁ …pe… maraṇakantāraṁ … sokaparidevadukkhadomanassupāyāsakantāraṁ tāreti, rāgakantāraṁ tāreti, dosakantāraṁ … mohakantāraṁ … mānakantāraṁ … diṭṭhikantāraṁ … kilesakantāraṁ … duccaritakantāraṁ tāreti, rāgagahanaṁ tāreti, dosagahanaṁ … mohagahanaṁ … mānagahanaṁ … diṭṭhigahanaṁ … kilesagahanaṁ … duccaritagahanaṁ tāreti uttāreti nittāreti patāreti khemantaṁ amataṁ nibbānaṁ sampāpetīti. |
even so the Blessed One, the caravan leader, leads beings across a wilderness, leads them across the wilderness of birth, leads them across the wilderness of aging, leads them across the wilderness of sickness… (etc.)… the wilderness of death… the wilderness of sorrow, lamentation, pain, grief, and despair, leads them across the wilderness of passion, leads them across the wilderness of aversion… the wilderness of delusion… the wilderness of conceit… the wilderness of views… the wilderness of defilements… the wilderness of misconduct, leads them across the jungle of passion, leads them across the jungle of aversion… the jungle of delusion… the jungle of conceit… the jungle of views… the jungle of defilements… the jungle of misconduct, brings them out, brings them through, brings them beyond, leads them to the security of the deathless, Nibbāna. |
Evampi bhagavā satthavāho. |
Thus too the Blessed One is a caravan leader. |
Atha vā bhagavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetāti. |
Or else, the Blessed One is a leader, a trainer, an instructor, one who makes known, one who causes to reflect, one who causes to see, one who inspires. |
Evampi bhagavā satthavāho. |
Thus too the Blessed One is a caravan leader. |
Atha vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti. |
Or else, the Blessed One is the producer of the unarisen path, the generator of the unoriginated path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the expert in the path, and now the disciples dwell following the path, having come after. |
Evampi bhagavā satthavāhoti—evaṁ vagguvado satthā. |
Thus too the Blessed One is a caravan leader—a teacher with such a lovely voice. |
Tusitā gaṇimāgatoti. |
Come from the Tusita host, a leader. |
Bhagavā tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkantoti. |
The Blessed One, having passed away from the Tusita realm, mindful and fully aware, descended into his mother's womb. |
Evampi tusitā gaṇimāgato. |
Thus too, come from the Tusita host, a leader. |
Atha vā devā vuccanti tusitā. |
Or else, devas are called Tusita. |
Te tuṭṭhā santuṭṭhā attamanā pamuditā pītisomanassajātā devalokato gaṇiṁ āgatoti. |
They, pleased, contented, glad-minded, joyful, with rapture and happiness arisen, have come from the devaloka to the leader. |
Evampi tusitā gaṇimāgato. |
Thus too, come from the Tusita host, a leader. |
Atha vā arahanto vuccanti tusitā. |
Or else, arahants are called Tusita. |
Te tuṭṭhā santuṭṭhā attamanā paripuṇṇasaṅkappā arahantānaṁ gaṇiṁ āgatoti. |
They, pleased, contented, glad-minded, with fulfilled intentions, have come to the leader of arahants. |
Evampi tusitā gaṇimāgato. |
Thus too, come from the Tusita host, a leader. |
Gaṇīti gaṇī bhagavā. |
‘Leader’ means the leader, the Blessed One. |
Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṁ pariharatīti gaṇī, gaṇaṁ ovadatīti gaṇī, gaṇamanusāsatīti gaṇī, visārado gaṇaṁ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapetīti gaṇī, gaṇaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa … brāhmaṇagaṇassa … vessagaṇassa … suddagaṇassa … devagaṇassa … brahmagaṇassa gaṇī, saṅghī gaṇī gaṇācariyo. |
Teacher of a group is leader, teacher of a group is leader, he manages a group is leader, he instructs a group is leader, he admonishes a group is leader, confident he approaches a group is leader, he listens to a group, lends an ear, establishes understanding in the mind is leader, having raised a group from the unwholesome, he establishes them in the wholesome is leader, leader of the group of monks, leader of the group of nuns, leader of the group of laymen, leader of the group of laywomen, leader of the group of kings, leader of the group of khattiyas… of the group of brahmins… of the group of vessas… of the group of suddas… of the group of devas… of the group of brahmas is leader, of the Sangha, a leader, a group teacher. |
Āgatoti upagato samupagato samupapanno saṅkassanagaranti—tusitā gaṇimāgato. |
‘Come’ means approached, fully approached, fully arrived at the city of Saṅkassa—come from the Tusita host, a leader. |
Tenāha thero sāriputto— |
Therefore the elder Sāriputta said— |
“Na me diṭṭho ito pubbe, |
“Never have I seen before, |
(iccāyasmā sāriputto) |
(thus said the venerable Sāriputta) |
Na suto uda kassaci; |
Nor heard from anyone at all; |
Evaṁ vagguvado satthā, |
A teacher with such a lovely voice, |
Tusitā gaṇimāgato”ti. |
Come from the Tusita host, a leader.” |
Sadevakassa lokassa, |
Of the world with its devas, |
yathā dissati cakkhumā; |
as the one with vision is seen; |
Sabbaṁ tamaṁ vinodetvā, |
Having dispelled all darkness, |
ekova ratimajjhagā. |
he alone found delight. |
Sadevakassa lokassāti sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti—sadevakassa lokassa. |
‘Of the world with its devas’ means of the world with its devas, with its Māra, with its Brahma, of this generation with its ascetics and brahmins, with its devas and humans—of the world with its devas. |
Yathā dissati cakkhumāti yathā bhagavantaṁ tāvatiṁsabhavane pāricchattakamūle paṇḍukambalasilāyaṁ nisinnaṁ dhammaṁ desentaṁ devatā passanti tathā manussā passanti. |
‘As the one with vision is seen’ means as the devas see the Blessed One seated at the foot of the Pāricchattaka tree on the Paṇḍukambala stone in the Tāvatiṁsa heaven teaching the Dhamma, so humans see him. |
Yathā manussā passanti tathā devatā passanti. |
As humans see him, so devas see him. |
Yathā devānaṁ dissati tathā manussānaṁ dissati. |
As he is seen by devas, so he is seen by humans. |
Yathā manussānaṁ dissati tathā devānaṁ dissatīti. |
As he is seen by humans, so he is seen by devas. |
Evampi yathā dissati cakkhumā. |
Thus too, as the one with vision is seen. |
Yathā vā paneke bhonto samaṇabrāhmaṇā adantā dantavaṇṇena dissanti, asantā santavaṇṇena dissanti, anupasantā upasantavaṇṇena dissanti, anibbutā nibbutavaṇṇena dissanti. |
Or just as some good ascetics and brahmins, untamed, are seen with the appearance of the tamed; uncalmed, are seen with the appearance of the calmed; unappeased, are seen with the appearance of the appeased; unquenched, are seen with the appearance of the quenched. |
“Patirūpako mattikākuṇḍalova, |
“Like a counterfeit clay earring, |
Lohaḍḍhamāsova suvaṇṇachanno; |
Like a half-pice of bronze covered with gold; |
Caranti loke parivārachannā, |
They move in the world, covered by their retinue, |
Anto asuddhā bahi sobhamānā”ti. |
Impure within, outwardly shining.” |
Na bhagavā evaṁ dissati. |
The Blessed One is not seen thus. |
Bhagavā bhūtena tacchena tathena yāthāvena aviparītena sabhāvena danto dantavaṇṇena dissati, santo santavaṇṇena dissati, upasanto upasantavaṇṇena dissati, nibbuto nibbutavaṇṇena dissati, akappitairiyāpathā ca buddhā bhagavanto paṇidhisampannāti. |
The Blessed One, by what is real, true, actual, as it is, not otherwise, by his own nature, tamed, is seen with the appearance of the tamed; calmed, is seen with the appearance of the calmed; appeased, is seen with the appearance of the appeased; quenched, is seen with the appearance of the quenched; and the Buddhas, the Blessed Ones, have unfeigned deportment and are endowed with resolve. |
Evampi yathā dissati cakkhumā. |
Thus too, as the one with vision is seen. |
Atha vā bhagavā visuddhasaddo gatakittisaddasiloko nāgabhavane ca supaṇṇabhavane ca yakkhabhavane ca asurabhavane ca gandhabbabhavane ca mahārājabhavane ca indabhavane ca brahmabhavane ca devabhavane ca ediso ca tādiso ca tato ca bhiyyoti. |
Or else, the Blessed One, of pure renown, whose fame and reputation have spread, in the realm of nāgas, in the realm of supaṇṇas, in the realm of yakkhas, in the realm of asuras, in the realm of gandhabbas, in the realm of the great kings, in the realm of Indra, in the realm of Brahma, in the realm of devas, is such and such, and even more than that. |
Evampi yathā dissati cakkhumā. |
Thus too, as the one with vision is seen. |
Atha vā bhagavā dasahi balehi samannāgato, catūhi vesārajjehi, catūhi paṭisambhidāhi, chahi abhiññāhi, chahi buddhadhammehi, tejena ca balena ca guṇena ca vīriyena ca paññāya ca dissati ñāyati paññāyati. |
Or else, the Blessed One, endowed with the ten powers, with the four fearlessnesses, with the four analytical knowledges, with the six supernormal knowledges, with the six Buddha-dharmas, by his majesty, power, virtue, energy, and wisdom, is seen, is known, is understood. |
“Dūre santo pakāsenti, |
“The good shine from afar, |
himavantova pabbato; |
like the Himalayan mountain; |
Asantettha na dissanti, |
The bad are not seen here, |
rattiṁ khittā yathā sarā”ti. |
like arrows shot in the night.” |
Evampi yathā dissati cakkhumā. |
Thus too, as the one with vision is seen. |
Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā—maṁsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. |
‘One with vision’ means the Blessed One is one with vision through five eyes: he is one with vision with the fleshly eye, he is one with vision with the divine eye, he is one with vision with the wisdom eye, he is one with vision with the Buddha eye, he is one with vision with the all-around eye. |
Kathaṁ bhagavā maṁsacakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the fleshly eye? |
Maṁsacakkhumhi bhagavato pañca vaṇṇā saṁvijjanti—nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. |
In the Blessed One's fleshly eye, five colors are found: blue color, yellow color, red color, black color, and white color. |
Akkhilomāni ca bhagavato. |
And the Blessed One's eyelashes. |
Yattha ca akkhilomāni patiṭṭhitāni taṁ nīlaṁ hoti sunīlaṁ pāsādikaṁ dassaneyyaṁ umāpupphasamānaṁ. |
And where the eyelashes are set, that is blue, very blue, pleasing, lovely, like the flax flower. |
Tassa parato pītakaṁ hoti supītakaṁ suvaṇṇavaṇṇaṁ pāsādikaṁ dassaneyyaṁ kaṇikārapupphasamānaṁ. |
Beyond that, it is yellow, very yellow, gold-colored, pleasing, lovely, like the kaṇikāra flower. |
Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. |
And both eye-sockets of the Blessed One are red, very red, pleasing, lovely, like the indagopaka insect. |
Majjhe kaṇhaṁ hoti sukaṇhaṁ alūkhaṁ suddhaṁ pāsādikaṁ dassaneyyaṁ addāriṭṭhakasamānaṁ. |
In the middle, it is black, very black, smooth, pure, pleasing, lovely, like polished jet. |
Tassa parato odātaṁ hoti suodātaṁ setaṁ paṇḍaraṁ pāsādikaṁ dassaneyyaṁ osadhitārakasamānaṁ. |
Beyond that, it is white, very white, pure white, bright, pleasing, lovely, like the morning star. |
Tena bhagavā pākatikena maṁsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṁ passati divā ceva rattiñca. |
With that natural fleshly eye, belonging to his individual existence, produced by former good kamma, the Blessed One sees for a yojana all around, both day and night. |
Yadāpi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti; |
Even when there is darkness endowed with four factors: the sun has set; |
kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. |
it is the dark fortnight Uposatha, there is a dense forest thicket, and a great black cloud has arisen. |
Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṁ passati. |
Even in such darkness endowed with four factors, he sees for a yojana all around. |
Natthi so kuṭṭo vā kavāṭaṁ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṁ rūpānaṁ dassanāya. |
There is no wall, door-panel, rampart, mountain, tree, or creeper that is an obstruction to his seeing of forms. |
Ekañce tilaphalaṁ nimittaṁ katvā tilavāhe pakkhipeyya, taññeva tilaphalaṁ uddhareyya. |
If one were to make a mark on a single sesame seed and throw it into a cartload of sesame seeds, he would pick out that very sesame seed. |
Evaṁ parisuddhaṁ bhagavato pākatikamaṁsacakkhu. |
So perfectly pure is the Blessed One's natural fleshly eye. |
Evaṁ bhagavā maṁsacakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the fleshly eye. |
Kathaṁ bhagavā dibbena cakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the divine eye? |
Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; |
The Blessed One, with the divine eye, purified, surpassing the human, sees beings passing away and being reborn, inferior and superior, fair and ugly, in good destinations and bad destinations; |
yathākammūpage satte pajānāti—“ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; |
he knows beings according to their kamma: “These good beings, sirs, endowed with misconduct of body, misconduct of speech, misconduct of mind, revilers of nobles, holding wrong views, undertaking actions based on wrong views, with the breakup of the body, after death, have been reborn in a state of loss, a bad destination, a downfall, hell; |
ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. |
or these good beings, sirs, endowed with good conduct of body, good conduct of speech, good conduct of mind, not revilers of nobles, holding right views, undertaking actions based on right views, with the breakup of the body, after death, have been reborn in a good destination, a heavenly world.” |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; |
Thus, with the divine eye, purified, surpassing the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, in good destinations and bad destinations; |
yathākammūpage satte pajānāti. |
he knows beings according to their kamma. |
Ākaṅkhamāno ca bhagavā ekampi lokadhātuṁ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṁsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuṁ passeyya, sahassimpi cūḷanikaṁ lokadhātuṁ passeyya, dvisahassimpi majjhimikaṁ lokadhātuṁ passeyya, tisahassimpi lokadhātuṁ passeyya, mahāsahassimpi lokadhātuṁ passeyya, yāvatakaṁ pana ākaṅkheyya tāvatakaṁ passeyya. |
And if the Blessed One wishes, he could see one world-system, or two world-systems, or three world-systems, or four world-systems, or five world-systems, or ten world-systems, or twenty world-systems, or thirty world-systems, or forty world-systems, or fifty world-systems, or a hundred world-systems, or a thousand-fold minor world-system, or a two-thousand-fold middling world-system, or a three-thousand-fold great thousand-fold world-system, or as much as he wishes, so much he could see. |
Evaṁ parisuddhaṁ bhagavato dibbacakkhu. |
So perfectly pure is the Blessed One's divine eye. |
Evaṁ bhagavā dibbena cakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the divine eye. |
Kathaṁ bhagavā paññācakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the wisdom eye? |
Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. |
The Blessed One is of great wisdom, extensive wisdom, joyful wisdom, swift wisdom, sharp wisdom, penetrative wisdom, skilled in the analysis of wisdom, of distinguished knowledge, has attained the analytical knowledges, has reached the four fearlessnesses, bearer of the ten powers, bull among men, lion among men, nāga among men, thoroughbred among men, beast of burden among men, of infinite knowledge, infinite majesty, infinite fame, rich, very wealthy, possessing wealth, a leader, a trainer, an instructor, one who makes known, one who causes to reflect, one who causes to see, one who inspires. |
So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā. |
For that Blessed One is the producer of the unarisen path, the generator of the unoriginated path, the declarer of the undeclared path, the knower of the path, the discoverer of the path, the expert in the path, and now the disciples dwell following the path, having come after. |
So hi bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
For that Blessed One, knowing, knows; seeing, sees; has become vision, has become knowledge, has become Dhamma, has become Brahma, the speaker, the proclaimer, the expounder of the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. |
Natthi tassa bhagavato aññātaṁ adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya. |
There is nothing for that Blessed One unknown, unseen, uncognized, unrealized, untouched by wisdom. |
Atītaṁ anāgataṁ paccuppannaṁ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṁ āgacchanti. |
Taking into account the past, future, and present, all dhammas in every way come into the range of the Buddha, the Blessed One's, entrance of knowledge. |
Yaṁ kiñci neyyaṁ nāma atthi jānitabbaṁ attattho vā, parattho vā, ubhayattho vā, diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho, sabbaṁ taṁ antobuddhañāṇe parivattati. |
Whatever is to be known, to be understood, whether for one's own welfare, or for others' welfare, or for the welfare of both, or the welfare in this life, or the welfare in the future life, or a plain meaning, or a profound meaning, or a hidden meaning, or a concealed meaning, or a meaning to be inferred, or an inferred meaning, or a blameless meaning, or a stainless meaning, or a pure meaning, or the ultimate meaning, all that revolves within the Buddha's knowledge. |
Atīte buddhassa bhagavato appaṭihataṁ ñāṇaṁ, anāgate appaṭihataṁ ñāṇaṁ, paccuppanne appaṭihataṁ ñāṇaṁ. |
In the past, the Buddha's, the Blessed One's, knowledge is unobstructed; in the future, his knowledge is unobstructed; in the present, his knowledge is unobstructed. |
Sabbaṁ kāyakammaṁ buddhassa bhagavato ñāṇānuparivatti. |
All bodily action of the Buddha, the Blessed One, revolves according to his knowledge. |
Sabbaṁ vacīkammaṁ … sabbaṁ manokammaṁ buddhassa bhagavato ñāṇānuparivatti. |
All verbal action… all mental action of the Buddha, the Blessed One, revolves according to his knowledge. |
Yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ; |
As far as the knowable extends, so far extends knowledge; as far as knowledge extends, so far extends the knowable; |
neyyapariyantikaṁ ñāṇaṁ, ñāṇapariyantikaṁ neyyaṁ; |
knowledge has the knowable as its limit, the knowable has knowledge as its limit; |
neyyaṁ atikkamitvā ñāṇaṁ nappavattati, ñāṇaṁ atikkamitvā neyyapatho natthi; |
knowledge does not proceed beyond the knowable, beyond knowledge there is no path for the knowable; |
aññamaññapariyantaṭṭhāyino te dhammā. |
those dhammas stand limiting each other. |
Yathā dvinnaṁ samuggapaṭalānaṁ sammāphusitānaṁ heṭṭhimaṁ samuggapaṭalaṁ uparimaṁ nātivattati, uparimaṁ samuggapaṭalaṁ heṭṭhimaṁ nātivattati, aññamaññapariyantaṭṭhāyino; |
Just as with two well-fitted casket-lids, the lower casket-lid does not exceed the upper, the upper casket-lid does not exceed the lower, they stand limiting each other; |
evamevaṁ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. |
even so, for the Buddha, the Blessed One, the knowable and knowledge stand limiting each other. |
Yāvatakaṁ neyyaṁ tāvatakaṁ ñāṇaṁ, yāvatakaṁ ñāṇaṁ tāvatakaṁ neyyaṁ, neyyapariyantikaṁ ñāṇaṁ, ñāṇapariyantikaṁ neyyaṁ; |
As far as the knowable extends, so far extends knowledge; as far as knowledge extends, so far extends the knowable; knowledge has the knowable as its limit, the knowable has knowledge as its limit; |
neyyaṁ atikkamitvā ñāṇaṁ na pavattati, ñāṇaṁ atikkamitvā neyyapatho natthi; |
knowledge does not proceed beyond the knowable, beyond knowledge there is no path for the knowable; |
aññamaññapariyantaṭṭhāyino te dhammā. |
those dhammas stand limiting each other. |
Sabbadhammesu buddhassa bhagavato ñāṇaṁ pavattati. |
The Buddha's, the Blessed One's, knowledge extends to all dhammas. |
Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. |
All dhammas are bound to the Buddha's, the Blessed One's, adverting, bound to his wishing, bound to his attention, bound to his arising of thought. |
Sabbasattesu buddhassa bhagavato ñāṇaṁ pavattati. |
The Buddha's, the Blessed One's, knowledge extends to all beings. |
Sabbesaṁ sattānaṁ bhagavā āsayaṁ jānāti, anusayaṁ jānāti, caritaṁ jānāti, adhimuttiṁ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. |
Of all beings, the Blessed One knows their inclination, knows their underlying tendency, knows their conduct, knows their disposition, knows beings with little dust, with much dust, with keen faculties, with dull faculties, of good disposition, of bad disposition, easy to instruct, difficult to instruct, capable and incapable beings. |
Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
The world with its devas, with its Māra, with its Brahma, this generation with its ascetics and brahmins, with its devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci macchakacchapā antamaso timitimiṅgalaṁ upādāya antomahāsamudde parivattanti; |
Just as whatever fish and turtles, even up to the Timitimiṅgala, revolve within the great ocean; |
evamevaṁ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. |
even so the world with its devas, with its Māra, with its Brahma, this generation with its ascetics and brahmins, with its devas and humans, revolves within the Buddha's knowledge. |
Yathā ye keci pakkhī antamaso garuḷaṁ venateyyaṁ upādāya ākāsassa padese parivattanti; |
Just as whatever birds, even up to the Garuḷa Venateyya, revolve in the regions of space; |
evamevaṁ yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; |
even so, even those who are equal to Sāriputta in wisdom, they too revolve in the regions of the Buddha's knowledge; |
buddhañāṇaṁ devamanussānaṁ paññaṁ pharitvā abhibhavitvā tiṭṭhati. |
the Buddha's knowledge pervades and surpasses the wisdom of devas and humans. |
Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. |
Even those khattiya pandits, brahmin pandits, householder pandits, ascetic pandits, who are skilled, who have refuted others' doctrines, who are like hair-splitters, who go about, it seems, demolishing views with their wisdom, having formulated and reformulated questions, approach the Tathāgata and ask him profound and hidden questions. |
Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. |
Those questions are answered and resolved by the Blessed One, their reasons pointed out and explained. |
Te bhagavato sampajjanti. |
They accrue to the Blessed One. |
Atha kho bhagavāva tattha atirocati, yadidaṁ paññāyāti. |
Then indeed the Blessed One himself shines forth there, that is, with wisdom. |
Evaṁ bhagavā paññācakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the wisdom eye. |
Kathaṁ bhagavā buddhacakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the Buddha eye? |
Bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. |
The Blessed One, surveying the world with the Buddha eye, saw beings with little dust, with much dust, with keen faculties, with dull faculties, of good disposition, of bad disposition, easy to instruct, difficult to instruct, some dwelling seeing fear and fault in the next world, some dwelling not seeing fear and fault in the next world. |
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma tiṭṭhanti anupalittāni udakena; |
Just as in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses or red lotuses or white lotuses are born in the water, grow in the water, nurtured submerged in the water; some blue lotuses or red lotuses or white lotuses are born in the water, grow in the water, and stand at water level; some blue lotuses or red lotuses or white lotuses are born in the water, grow in the water, and stand risen above the water, unsoiled by the water; |
evamevaṁ bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. |
even so the Blessed One, surveying the world with the Buddha eye, saw beings with little dust, with much dust, with keen faculties, with dull faculties, of good disposition, of bad disposition, easy to instruct, difficult to instruct, some dwelling seeing fear and fault in the next world, some dwelling not seeing fear and fault in the next world. |
Jānāti bhagavā—“ayaṁ puggalo rāgacarito, ayaṁ dosacarito, ayaṁ mohacarito, ayaṁ vitakkacarito, ayaṁ saddhācarito, ayaṁ ñāṇacarito”ti. |
The Blessed One knows: “This person is of passionate temperament, this one of aversive temperament, this one of deluded temperament, this one of discursive temperament, this one of faithful temperament, this one of intelligent temperament.” |
Rāgacaritassa bhagavā puggalassa asubhakathaṁ katheti; |
To a person of passionate temperament, the Blessed One speaks on unattractiveness; |
dosacaritassa bhagavā puggalassa mettābhāvanaṁ ācikkhati; |
to a person of aversive temperament, the Blessed One explains loving-kindness meditation; |
mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṁvāse niveseti; |
to a person of deluded temperament, the Blessed One establishes him in recitation, questioning, timely hearing of Dhamma, timely discussion of Dhamma, and dwelling with a teacher; |
vitakkacaritassa bhagavā puggalassa ānāpānassatiṁ ācikkhati; |
to a person of discursive temperament, the Blessed One explains mindfulness of breathing; |
saddhācaritassa bhagavā puggalassa pasādanīyaṁ nimittaṁ ācikkhati buddhasubodhiṁ dhammasudhammataṁ saṅghasuppaṭipattiṁ sīlāni ca attano; |
to a person of faithful temperament, the Blessed One explains an inspiring object: the Buddha's perfect enlightenment, the Dhamma's good quality, the Sangha's good practice, and his own virtues; |
ñāṇacaritassa bhagavā puggalassa vipassanānimittaṁ ācikkhati aniccākāraṁ dukkhākāraṁ anattākāraṁ. |
to a person of intelligent temperament, the Blessed One explains the sign for insight meditation: the characteristic of impermanence, the characteristic of suffering, the characteristic of non-self. |
“Sele yathā pabbatamuddhaniṭṭhito, |
“As one standing on a rock, on a mountain peak, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedha, |
So too, O wise one of Dhamma, |
Pāsādamāruyha samantacakkhu; |
Having ascended the palace, O all-seeing one; |
Sokāvatiṇṇaṁ janatamapetasoko, |
The people plunged in sorrow, yourself free from sorrow, |
Avekkhassu jātijarābhibhūtan”ti. |
Behold, overcome by birth and old age.” |
Evaṁ bhagavā buddhacakkhunāpi cakkhumā. |
Thus the Blessed One is one with vision with the Buddha eye. |
Kathaṁ bhagavā samantacakkhunāpi cakkhumā? |
How is the Blessed One one with vision with the all-around eye? |
Samantacakkhu vuccati sabbaññutañāṇaṁ. |
The all-around eye is called the knowledge of omniscience. |
Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato. |
The Blessed One is endowed with, fully endowed with, has approached, fully approached, has attained, fully attained, is possessed of the knowledge of omniscience. |
“Na tassa adiṭṭhamidhatthi kiñci, |
“For him there is nothing unseen here, |
Atho aviññātamajānitabbaṁ; |
Nor uncognized, unknowable; |
Sabbaṁ abhiññāsi yadatthi neyyaṁ, |
He has directly known all that is to be known, |
Tathāgato tena samantacakkhū”ti. |
Therefore the Tathāgata is the one with the all-around eye.” |
Evaṁ bhagavā samantacakkhunāpi cakkhumāti—yathā dissati cakkhumā. |
Thus the Blessed One is one with vision with the all-around eye—as the one with vision is seen. |
Sabbaṁ tamaṁ vinodetvāti sabbaṁ rāgatamaṁ dosatamaṁ mohatamaṁ mānatamaṁ diṭṭhitamaṁ kilesatamaṁ duccaritatamaṁ andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhikaṁ anibbānasaṁvattanikaṁ nuditvā panuditvā jahitvā pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvāti—sabbaṁ tamaṁ vinodetvā. |
‘Having dispelled all darkness’ means having dispelled, driven out, abandoned, given up, removed, brought to an end, caused to disappear all darkness of passion, darkness of aversion, darkness of delusion, darkness of conceit, darkness of views, darkness of defilements, darkness of misconduct, which causes blindness, causes non-vision, causes ignorance, obstructs wisdom, sides with distress, leads to non-Nibbāna—having dispelled all darkness. |
Ekova ratimajjhagāti. |
He alone found delight. |
Ekoti bhagavā pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṁ gatoti eko, anuttaraṁ sammāsambodhiṁ abhisambuddhoti eko. |
‘Alone’ means the Blessed One is alone in the sense of renunciation, alone in the sense of being without a second, alone in the sense of having abandoned craving, alone in being entirely free from passion, alone in being entirely free from aversion, alone in being entirely free from delusion, alone in being entirely without defilements, alone in having gone the one-way path, alone in having fully awakened to unsurpassed perfect enlightenment. |
Kathaṁ bhagavā pabbajjāsaṅkhātena eko? |
How is the Blessed One alone in the sense of renunciation? |
Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ vilapantānaṁ ñātisaṅghaṁ pahāya sabbaṁ gharāvāsapalibodhaṁ chinditvā puttadārapalibodhaṁ chinditvā ñātipalibodhaṁ chinditvā mittāmaccapalibodhaṁ chinditvā sannidhipalibodhaṁ chinditvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitvā akiñcanabhāvaṁ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti—evaṁ bhagavā pabbajjāsaṅkhātena eko. |
The Blessed One, while still young, a black-haired youth endowed with the blessing of youth, in the prime of life, while his unwilling mother and father were weeping with tearful faces, lamenting, having left his circle of relatives, having cut off all the impediments of household life, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of friends and colleagues, having cut off the impediment of accumulated wealth, having shaved off his hair and beard, having put on saffron robes, went forth from home into homelessness, having attained a state of nothingness, he wanders, dwells, conducts himself, proceeds, maintains himself, sustains himself, keeps himself going alone—thus the Blessed One is alone in the sense of renunciation. |
Kathaṁ bhagavā adutiyaṭṭhena eko? |
How is the Blessed One alone in the sense of being without a second? |
So evaṁ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
He, having thus gone forth, alone resorts to remote forest glades, secluded lodgings, with little noise, little sound, free from the bustle of people, suitable for human seclusion, fit for solitary retreat. |
So eko carati, eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṁ kappeti, eko gāmaṁ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṁ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti—evaṁ bhagavā adutiyaṭṭhena eko. |
He wanders alone, goes alone, stands alone, sits alone, makes his bed alone, enters a village for alms alone, returns alone, sits in seclusion alone, undertakes walking meditation alone, wanders, dwells, conducts himself, proceeds, maintains himself, sustains himself, keeps himself going alone—thus the Blessed One is alone in the sense of being without a second. |
Kathaṁ bhagavā taṇhāya pahānaṭṭhena eko? |
How is the Blessed One alone in the sense of having abandoned craving? |
So evaṁ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṁ padahanto māraṁ sasenaṁ kaṇhaṁ namuciṁ pamattabandhuṁ vidhamitvā taṇhājāliniṁ visaritaṁ visattikaṁ pajahasi vinodesi byantiṁ akāsi anabhāvaṁ gamesi. |
He, thus alone, without a second, diligent, ardent, resolute, dwelling on the bank of the Nerañjarā river at the foot of the Bodhi tree, striving the great striving, having vanquished Māra with his army, the dark Namuci, the kinsman of the negligent, abandoned, dispelled, brought to an end, caused to disappear the ensnaring, spreading, clinging craving. |
“Taṇhādutiyo puriso, |
“A person with craving as a companion, |
dīghamaddhānasaṁsaraṁ; |
transmigrates for a long time; |
Itthabhāvaññathābhāvaṁ, |
This state and that state, |
saṁsāraṁ nātivattati. |
he does not transcend saṁsāra. |
Etamādīnavaṁ ñatvā, |
Having known this danger, |
Taṇhaṁ dukkhassa sambhavaṁ; |
Craving, the origin of suffering; |
Vītataṇho anādāno, |
Free from craving, without grasping, |
Sato bhikkhu paribbaje”ti. |
A mindful monk should wander.” |
Evaṁ bhagavā taṇhāya pahānaṭṭhena eko. |
Thus the Blessed One is alone in the sense of having abandoned craving. |
Kathaṁ bhagavā ekāyanamaggaṁ gatoti eko? |
How is the Blessed One said to have gone on the one-way path—alone? |
Ekāyanamaggo vuccati cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. |
The one-way path is said to be the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five strengths, the seven factors of awakening, and the noble eightfold path. |
“Ekāyanaṁ jātikhayantadassī, |
The one-way path is known by the one who sees the end of birth, |
Maggaṁ pajānāti hitānukampī; |
He understands the path, compassionate for the welfare \[of beings]; |
Etena maggena tariṁsu pubbe, |
By this path, they crossed before, |
Tarissanti ye ca taranti oghan”ti. |
And those who cross and will cross the flood, do so \[by it].” |
Evaṁ bhagavā ekāyanamaggaṁ gatoti eko. |
Thus, the Blessed One is said to have gone on the one-way path—alone. |
Kathaṁ bhagavā eko anuttaraṁ sammāsambodhiṁ abhisambuddhoti eko? |
How did the Blessed One, alone, awaken to the unsurpassed perfect enlightenment, as one? |
Bodhi vuccati catūsu maggesu ñāṇaṁ paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
Enlightenment is said to be the knowledge in the four paths, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, inquiry, insight, right view. |
Bhagavā tena bodhiñāṇena “sabbe saṅkhārā aniccā”ti bujjhi, “sabbe saṅkhārā dukkhā”ti bujjhi, “sabbe dhammā anattā”ti bujjhi, “avijjāpaccayā saṅkhārā”ti bujjhi …pe… “jātipaccayā jarāmaraṇan”ti bujjhi; |
The Blessed One, with that knowledge of enlightenment, understood, “All conditioned things are impermanent”; understood, “All conditioned things are suffering”; understood, “All phenomena are non-self”; understood, “With ignorance as condition, formations [arise]” … (etc.) … understood, “With birth as condition, aging and death [arise]”; |
“avijjānirodhā saṅkhāranirodho”ti bujjhi …pe… “jātinirodhā jarāmaraṇanirodho”ti bujjhi; |
understood, “With the cessation of ignorance comes the cessation of formations” … (etc.) … understood, “With the cessation of birth comes the cessation of aging and death”; |
“idaṁ dukkhan”ti bujjhi, “ayaṁ dukkhasamudayo”ti bujjhi, “ayaṁ dukkhanirodho”ti bujjhi, “ayaṁ dukkhanirodhagāminī paṭipadā”ti bujjhi; |
understood, “This is suffering”; understood, “This is the origin of suffering”; understood, “This is the cessation of suffering”; understood, “This is the path leading to the cessation of suffering”; |
“ime āsavā”ti bujjhi …pe… “ayaṁ āsavanirodhagāminī paṭipadā”ti bujjhi; |
understood, “These are the taints” … (etc.) … understood, “This is the path leading to the cessation of the taints”; |
“ime dhammā pariññeyyā”ti bujjhi … pahātabbāti … bhāvetabbāti … sacchikātabbāti bujjhi, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, “yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti bujjhi. |
understood, “These things are to be fully understood”; … “are to be abandoned”; … “are to be developed”; … “are to be realized”; understood the origin, cessation, gratification, danger, and escape concerning the six sense bases; understood the origin, cessation, gratification, danger, and escape concerning the five aggregates of clinging; understood the origin, cessation, gratification, danger, and escape concerning the four great elements; understood, “Whatever is subject to origination is all subject to cessation.” |
Atha vā yaṁ kiñci bujjhitabbaṁ anubujjhitabbaṁ paṭibujjhitabbaṁ sambujjhitabbaṁ adhigantabbaṁ phassitabbaṁ sacchikātabbaṁ, sabbaṁ taṁ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi sammābujjhi adhigacchi phassesi sacchākāsi. |
Or whatever was to be understood, to be further understood, to be awakened to, to be fully awakened to, to be attained, to be experienced, to be realized, all that he understood, further understood, awakened to, fully awakened to, rightly awakened to, attained, experienced, and realized with that knowledge of enlightenment. |
Evaṁ bhagavā eko anuttaraṁ sammāsambodhiṁ abhisambuddhoti eko. |
Thus the Blessed One, alone, awakened to the unsurpassed perfect enlightenment, as one. |
Ratimajjhagāti. Ratinti nekkhammaratiṁ vivekaratiṁ upasamaratiṁ sambodhiratiṁ ajjhagā samajjhagā adhigacchi phassesi sacchākāsīti—ekova ratimajjhagā. |
He found delight. Delight means he found, fully found, attained, experienced, and realized the delight of renunciation, the delight of seclusion, the delight of peace, the delight of enlightenment—he alone found delight. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Sadevakassa lokassa, |
“Of the world with its devas, |
yathā dissati cakkhumā; |
as the one with vision is seen; |
Sabbaṁ tamaṁ vinodetvā, |
Having dispelled all darkness, |
ekova ratimajjhagā”ti. |
he alone found delight.” |
Taṁ buddhaṁ asitaṁ tādiṁ, |
That Buddha, unattached, Such a One, |
Akuhaṁ gaṇimāgataṁ; |
Not deceitful, come to the group; |
Bahūnamidha baddhānaṁ, |
For many bound here, |
Atthi pañhena āgamaṁ. |
I have come with a question. |
Taṁ buddhaṁ asitaṁ tādinti. |
That Buddha, unattached, Such a One. |
Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṁ saccāni abhisambujjhi, tattha ca sabbaññutaṁ pāpuṇi balesu ca vasībhāvaṁ. |
Buddha means that Blessed One, self-become, without a teacher, who in regard to things unheard before, by himself perfectly understood the truths, and therein attained omniscience and mastery in the powers. |
Buddhoti kenaṭṭhena buddho? |
Buddha, in what sense is he Buddha? |
Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṁ gatoti buddho, eko anuttaraṁ sammāsambodhiṁ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. |
He is Buddha because he has understood the truths; he is Buddha because he awakens the generation; he is Buddha because of omniscience; he is Buddha because of all-seeingness; he is Buddha because he is not led by others; he is Buddha because of his pervasiveness; he is Buddha in the sense of being one whose taints are destroyed; he is Buddha in the sense of being undefiled; he is Buddha as being entirely free from passion; he is Buddha as being entirely free from hatred; he is Buddha as being entirely free from delusion; he is Buddha as being entirely without defilements; he is Buddha as having gone on the sole path; he is Buddha as one who has awakened to unsurpassed perfect enlightenment alone; he is Buddha because of the removal of non-understanding and the attainment of understanding. |
Buddhoti netaṁ nāmaṁ mātarā kataṁ na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na samaṇabrāhmaṇehi kataṁ, na devatāhi kataṁ. |
Buddha is not a name given by a mother, not given by a father, not given by a brother, not given by a sister, not given by friends and colleagues, not given by relatives and kinsmen, not given by ascetics and brahmins, not given by deities. |
Vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti, yadidaṁ buddhoti—taṁ buddhaṁ. |
This is a designation pertaining to liberation for the Buddhas, the Blessed Ones, at the root of enlightenment, along with the attainment of the knowledge of omniscience, a realized concept, that is, Buddha—that Buddha. |
Asitanti dve nissayā—taṇhānissayo ca diṭṭhinissayo ca. |
Unattached means two dependencies—the dependency on craving and the dependency on views. |
Katamo taṇhānissayo? |
What is the dependency on craving? |
Yāva taṇhāsaṅkhātena sīmakataṁ odhikataṁ pariyantakataṁ pariggahitaṁ mamāyitaṁ—idaṁ mama, etaṁ mama, ettakaṁ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṁ vatthuṁ hiraññaṁ suvaṇṇaṁ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṁ taṇhāvasena mamāyati, yāvatā aṭṭhasataṁ taṇhāvicaritaṁ—ayaṁ taṇhānissayo. |
Whatever is limited, defined, bounded, possessed, and cherished by what is called craving—"this is mine, this is I, this much is mine, by this much I am, my forms, sounds, smells, tastes, tangibles, my coverings, beddings, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses and mares, fields, properties, gold and silver, villages, towns, capital cities, kingdoms and countries, treasuries and storehouses," even the great earth itself is cherished through craving, as far as the one hundred and eight movements of craving extend—this is the dependency on craving. |
Katamo diṭṭhinissayo? |
What is the dependency on views? |
Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. |
The personality view based on twenty grounds, the wrong view based on ten grounds, the extremist view based on ten grounds. |
Yā evarūpā diṭṭhi diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisukāyikaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṁ titthāyatanaṁ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho “ayāthāvakasmiṁ yāthāvakan”ti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni—ayaṁ diṭṭhinissayo. |
Whatever such view, a held view, a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views, grasping, adherence, inclination, contagion, a wrong path, a wrong way, wrongness, a resort of sectarians, perverted grasping, contrary grasping, distorted grasping, wrong grasping, grasping "this is as it is" in what is not as it is, as far as the sixty-two kinds of views—this is the dependency on views. |
Buddhassa bhagavato taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; |
For the Buddha, the Blessed One, the dependency on craving is abandoned, the dependency on views is relinquished; |
taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā bhagavā cakkhuṁ asito, sotaṁ … ghānaṁ … jivhaṁ … kāyaṁ … manaṁ asito, rūpe … sadde … gandhe … rase … phoṭṭhabbe … kulaṁ … gaṇaṁ … āvāsaṁ … lābhaṁ … yasaṁ … pasaṁsaṁ … sukhaṁ … cīvaraṁ … piṇḍapātaṁ … senāsanaṁ … gilānapaccayabhesajjaparikkhāraṁ … kāmadhātuṁ … rūpadhātuṁ … arūpadhātuṁ … kāmabhavaṁ … rūpabhavaṁ … arūpabhavaṁ … saññābhavaṁ … asaññābhavaṁ … nevasaññānāsaññābhavaṁ … ekavokārabhavaṁ … catuvokārabhavaṁ … pañcavokārabhavaṁ … atītaṁ … anāgataṁ … paccuppannaṁ … diṭṭhasutamutaviññātabbe dhamme asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti—taṁ |
because of the abandonment of the dependency on craving and the relinquishment of the dependency on views, the Blessed One is unattached to the eye, ear … nose … tongue … body … mind; unattached to forms … sounds … smells … tastes … tangibles … family … group … dwelling … gain … fame … praise … pleasure … robes … almsfood … lodging … requisites of medicine for the sick … the desire realm … the form realm … the formless realm … desire existence … form existence … formless existence … existence with perception … existence without perception … existence with neither perception nor non-perception … existence with one constituent … existence with four constituents … existence with five constituents … the past … the future … the present … to things seen, heard, sensed, and cognized, he is unattached, not dependent, not clinging, not approached, not settled upon, not determined, departed, disengaged, fully released, disconnected, dwelling with a mind made boundless—that |
buddhaṁ asitaṁ. |
Buddha unattached. |
Tādinti bhagavā pañcahākārehi tādī—iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṁniddesā tādī. |
Such a One means the Blessed One is Such a One in five ways—Such a One in regard to the agreeable and disagreeable, Such a One as having abandoned, Such a One as having crossed over, Such a One as being liberated, Such a One by that designation. |
Kathaṁ bhagavā iṭṭhāniṭṭhe tādī? |
How is the Blessed One Such a One in regard to the agreeable and disagreeable? |
Bhagavā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṁsāyapi tādī nindāyapi tādī, sukhepi tādī, dukkhepi tādī; |
The Blessed One is Such a One in gain and in loss, in fame and in disrepute, in praise and in blame, in pleasure and in pain; |
ekacce bāhaṁ gandhena limpeyyuṁ, ekacce bāhaṁ vāsiyā taccheyyuṁ, amukasmiṁ natthi rāgo, amukasmiṁ natthi paṭighaṁ, anunayapaṭighavippahīno ugghātinigghātivītivatto anurodhavirodhaṁ samatikkanto. |
some might anoint his arm with perfume, others might hack his arm with an axe, in him there is no passion, in him there is no aversion, he is devoid of attraction and repulsion, has overcome elation and dejection, has transcended likes and dislikes. |
Evaṁ bhagavā iṭṭhāniṭṭhe tādī. |
Thus the Blessed One is Such a One in regard to the agreeable and disagreeable. |
Kathaṁ bhagavā cattāvīti tādī? |
How is the Blessed One Such a One as having abandoned? |
Bhagavato rāgo catto vanto mutto pahīno paṭinissaṭṭho, doso … moho … kodho … upanāho … makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … sabbe kilesā … sabbe duccaritā … sabbe darathā … sabbe pariḷāhā … sabbe santāpā … sabbākusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā. |
For the Blessed One, passion is abandoned, vomited, released, given up, relinquished; hatred … delusion … anger … hostility … contempt … domineering … envy … avarice … deceit … fraud … obstinacy … presumption … pride … conceit … intoxication … negligence … all defilements … all misconduct … all distresses … all fevers … all torments … all unwholesome accumulations are abandoned, vomited, released, given up, relinquished. |
Evaṁ bhagavā cattāvīti tādī. |
Thus the Blessed One is Such a One as having abandoned. |
Kathaṁ bhagavā tiṇṇāvīti tādī? |
How is the Blessed One Such a One as having crossed over? |
Bhagavā kāmoghaṁ tiṇṇo, bhavoghaṁ tiṇṇo, diṭṭhoghaṁ tiṇṇo, avijjoghaṁ tiṇṇo, sabbaṁ saṁsārapathaṁ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. |
The Blessed One has crossed the flood of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance; he has crossed, emerged from, gone beyond, surpassed, transcended, overcome the entire path of samsara. |
So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. |
He has lived the life, practiced the conduct, reached the goal, reached the destination, reached the end, fulfilled the holy life, attained the supreme view, developed the path, abandoned defilements, penetrated the unshakeable, and realized cessation. |
Dukkhaṁ tassa pariññātaṁ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṁ abhiññātaṁ, pariññeyyaṁ pariññātaṁ, pahātabbaṁ pahīnaṁ, bhāvetabbaṁ bhāvitaṁ, sacchikātabbaṁ sacchikataṁ. |
Suffering for him is fully understood, its origin abandoned, the path developed, cessation realized; what is to be directly known is directly known, what is to be fully understood is fully understood, what is to be abandoned is abandoned, what is to be developed is developed, what is to be realized is realized. |
So ukkhittapaligho saṅkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. |
He is one with the obstacle removed, the trench filled in, the pillar pulled out, unbolted, noble, with banner lowered, burden dropped, disjoined, free from the five hindrances, endowed with the six factors, the sole guardian, with the four supports, with individual truths dispelled, with the sixty cravings calmed, with untroubled thoughts, with bodily formations stilled, with mind well liberated, with wisdom well liberated, complete, having lived the life, the supreme person, the ultimate person, one who has attained the ultimate attainment. |
So nevācinati, nāpacinati; |
He neither accumulates nor diminishes; |
apacinitvā ṭhito neva pajahati, na upādiyati; |
having diminished, he stands firm, neither abandoning nor grasping; |
pajahitvā ṭhito neva saṁsibbati, na ussineti; |
having abandoned, he stands firm, neither sewing nor unsewing; |
visinetvā ṭhito neva vidhūpeti, na sandhūpeti; |
having unsewn, he stands firm, neither fanning away nor fanning towards; |
vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṁ sampaṭipādiyitvā ṭhito, ejaṁ samatikkamitvā ṭhito, kilesaggiṁ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṁ samādāya ṭhito, muttipaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṁsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā. |
having fanned away, he stands firm, established by being endowed with the adept's aggregate of virtue, established by being endowed with the adept's aggregate of concentration, established by being endowed with the adept's aggregate of wisdom, established by being endowed with the adept's aggregate of liberation, established by being endowed with the adept's aggregate of the knowledge and vision of liberation, having fully realized the truth he stands firm, having overcome agitation he stands firm, having extinguished the fire of defilements he stands firm, by non-returning he stands firm, having undertaken what is done he stands firm, by the cultivation of liberation he stands firm, by the purity of loving-kindness he stands firm, by the purity of compassion he stands firm, by the purity of sympathetic joy he stands firm, by the purity of equanimity he stands firm, by ultimate purity he stands firm, by the purity of non-identification he stands firm, by liberation he stands firm, by contentment he stands firm, at the end of the aggregates he stands firm, at the end of the elements he stands firm, at the end of the sense bases he stands firm, at the end of destinies he stands firm, at the end of rebirths he stands firm, at the end of linking he stands firm, at the end of existence he stands firm, at the end of samsara he stands firm, at the end of the round he stands firm, in the final existence he stands firm, in the final body he stands firm, the Blessed One bearing his last body. |
“Tassāyaṁ pacchimako bhavo, |
“This is his final existence, |
carimoyaṁ samussayo; |
this is his last body; |
Jātimaraṇasaṁsāro, |
The round of birth and death, |
natthi tassa punabbhavo”ti. |
for him there is no rebirth.” |
Evaṁ bhagavā tiṇṇāvīti tādī. |
Thus the Blessed One is Such a One as having crossed over. |
Kathaṁ bhagavā muttāvīti tādī? |
How is the Blessed One Such a One as being liberated? |
Bhagavato rāgā cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, dosā cittaṁ … mohā cittaṁ … kodhā … upanāhā … makkhā … paḷāsā … issāya … macchariyā … māyāya … sāṭheyyā … thambhā … sārambhā … mānā … atimānā … madā … pamādā … sabbakilesehi … sabbaduccaritehi … sabbadarathehi … sabbapariḷāhehi … sabbasantāpehi … sabbākusalābhisaṅkhārehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ. |
The Blessed One's mind is released, liberated, well-liberated from passion; his mind from hatred … his mind from delusion … from anger … from hostility … from contempt … from domineering … from envy … from avarice … from deceit … from fraud … from obstinacy … from presumption … from pride … from conceit … from intoxication … from negligence … from all defilements … from all misconduct … from all distresses … from all fevers … from all torments … from all unwholesome accumulations, his mind is released, liberated, well-liberated. |
Evaṁ bhagavā muttāvīti tādī. |
Thus the Blessed One is Such a One as being liberated. |
Kathaṁ bhagavā taṁniddesā tādī? |
How is the Blessed One Such a One by that designation? |
Bhagavā sīle sati sīlavāti taṁniddesā tādī, saddhāya sati saddhoti taṁniddesā tādī, vīriye sati vīriyavāti taṁniddesā tādī, satiyā sati satimāti taṁniddesā tādī, samādhismiṁ sati samāhitoti taṁniddesā tādī, paññāya sati paññavāti taṁniddesā tādī, vijjāya sati tevijjoti taṁniddesā tādī, abhiññāya sati chaḷabhiññoti taṁniddesā tādī, dasabale sati dasabaloti taṁniddesā tādī. |
The Blessed One, when there is virtue, is called virtuous; by that designation, he is Such a One. When there is faith, he is called faithful; by that designation, he is Such a One. When there is energy, he is called energetic; by that designation, he is Such a One. When there is mindfulness, he is called mindful; by that designation, he is Such a One. When there is concentration, he is called concentrated; by that designation, he is Such a One. When there is wisdom, he is called wise; by that designation, he is Such a One. When there is knowledge, he is called one with the triple knowledge; by that designation, he is Such a One. When there is supernormal knowledge, he is called one with the six supernormal knowledges; by that designation, he is Such a One. When there are the ten powers, he is called one with the ten powers; by that designation, he is Such a One. |
Evaṁ bhagavā taṁniddesā tādīti—taṁ buddhaṁ asitaṁ tādiṁ. |
Thus the Blessed One is Such a One by that designation—that Buddha, unattached, Such a One. |
Akuhaṁ gaṇimāgatanti. |
Not deceitful, come to the group. |
Akuhoti tīṇi kuhanavatthūni—paccayapaṭisevanasaṅkhātaṁ kuhanavatthu, iriyāpathasaṅkhātaṁ kuhanavatthu, sāmantajappanasaṅkhātaṁ kuhanavatthu. |
Not deceitful means three bases of deceit—the basis of deceit concerning the partaking of requisites, the basis of deceit concerning deportment, the basis of deceit concerning suggestive talk. |
Katamaṁ paccayapaṭisevanasaṅkhātaṁ kuhanavatthu? |
What is the basis of deceit concerning the partaking of requisites? |
Idha gahapatikā bhikkhuṁ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
Here, householders invite a bhikkhu with robes, almsfood, lodging, and medicinal requisites for the sick. |
So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ bhiyyokamyataṁ upādāya cīvaraṁ paccakkhāti, piṇḍapātaṁ paccakkhāti, senāsanaṁ paccakkhāti, gilānapaccayabhesajjaparikkhāraṁ paccakkhāti. |
He, being of evil wishes, overcome by desire, desirous of more and better robes, almsfood, lodging, and medicinal requisites for the sick, with this in mind, refuses robes, refuses almsfood, refuses lodging, refuses medicinal requisites for the sick. |
So evamāha—“kiṁ samaṇassa mahagghena cīvarena. |
He says thus—"What use is an expensive robe to a monk? |
Etaṁ sāruppaṁ, yaṁ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhāreyya. |
This is suitable, that a monk, having collected rags from a charnel ground, a rubbish heap, or a shop, should make a patchwork robe and wear it. |
Kiṁ samaṇassa mahagghena piṇḍapātena. |
What use is expensive almsfood to a monk? |
Etaṁ sāruppaṁ, yaṁ samaṇo uñchācariyāya piṇḍiyālopena jīvitaṁ kappeyya. |
This is suitable, that a monk should sustain his life by gleaning and scraps of food. |
Kiṁ samaṇassa mahagghena senāsanena. |
What use is expensive lodging to a monk? |
Etaṁ sāruppaṁ, yaṁ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. |
This is suitable, that a monk should dwell at the foot of a tree, or in a charnel ground, or in the open air. |
Kiṁ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena. |
What use are expensive medicinal requisites for the sick to a monk? |
Etaṁ sāruppaṁ, yaṁ samaṇo pūtimuttena haritakīkhaṇḍena osadhaṁ kareyyā”ti tadupādāya lūkhaṁ cīvaraṁ dhāreti, lūkhaṁ piṇḍapātaṁ paribhuñjati, lūkhaṁ senāsanaṁ paṭisevati, lūkhaṁ gilānapaccayabhesajjaparikkhāraṁ paṭisevati. |
This is suitable, that a monk should make medicine from putrid urine and a piece of myrobalan." With this in mind, he wears coarse robes, partakes of coarse almsfood, uses coarse lodging, and uses coarse medicinal requisites for the sick. |
Tamenaṁ gahapatikā evaṁ jānanti—“ayaṁ samaṇo appiccho santuṭṭho pavivitto asaṁsaṭṭho āraddhavīriyo dhutavādo”ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
The householders know him thus—"This monk has few wishes, is content, secluded, unattached, energetic, an exponent of austerity," and they invite him again and again with robes, almsfood, lodging, and medicinal requisites for the sick. |
So evamāha—“tiṇṇaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati, dakkhiṇeyyānaṁ sammukhībhāvā saddho kulaputto bahuṁ puññaṁ pasavati. |
He says thus—"Through the presence of three things a faithful son of good family generates much merit: through the presence of faith a faithful son of good family generates much merit; through the presence of a gift a faithful son of good family generates much merit; through the presence of worthy recipients a faithful son of good family generates much merit. |
Tumhākañcevāyaṁ saddhā atthi, deyyadhammo ca saṁvijjati, ahañca paṭiggāhako. |
You have this faith, and the gift exists, and I am the recipient. |
Sace ahaṁ na paṭiggahessāmi, evaṁ tumhe puññena paribāhirā bhavissatha, na mayhaṁ iminā attho, api ca tumhākaṁyeva anukampāya paṭiggaṇhāmī”ti. |
If I do not accept, you will thus be excluded from merit; I have no need for this, but out of compassion for you, I accept." |
Tadupādāya bahumpi cīvaraṁ paṭiggaṇhāti, bahumpi piṇḍapātaṁ paṭiggaṇhāti, bahumpi senāsanaṁ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṁ paṭiggaṇhāti. |
With this in mind, he accepts many robes, accepts much almsfood, accepts many lodgings, accepts many medicinal requisites for the sick. |
Yā evarūpā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ paccayapaṭisevanasaṅkhātaṁ kuhanavatthu. |
Whatever such grimacing, grimace, deceit, deceiving, state of being deceitful—this is the basis of deceit concerning the partaking of requisites. |
Katamaṁ iriyāpathasaṅkhātaṁ kuhanavatthu? |
What is the basis of deceit concerning deportment? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, “evaṁ maṁ jano sambhāvessatī”ti gamanaṁ saṇṭhapeti, ṭhānaṁ saṇṭhapeti, nisajjaṁ saṇṭhapeti, sayanaṁ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṁ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, samāhito viya nisīdati, samāhito viya seyyaṁ kappeti, āpāthakajjhāyīva hoti. |
Here, someone of evil wishes, overcome by desire, with the intention of being esteemed, thinking, "Thus people will esteem me," composes his walking, composes his standing, composes his sitting, composes his lying down; he walks with deliberation, stands with deliberation, sits with deliberation, arranges his bed with deliberation; he walks as if concentrated, stands as if concentrated, sits as if concentrated, arranges his bed as if concentrated, he appears to be absorbed in meditation. |
Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ iriyāpathasaṅkhātaṁ kuhanavatthu. |
Whatever such composing, establishing, arranging of deportment, grimacing, grimace, deceit, deceiving, state of being deceitful—this is the basis of deceit concerning deportment. |
Katamaṁ sāmantajappanasaṅkhātaṁ kuhanavatthu? |
What is the basis of deceit concerning suggestive talk? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo “evaṁ maṁ jano sambhāvessatī”ti, ariyadhammasannissitaṁ vācaṁ bhāsati. |
Here, someone of evil wishes, overcome by desire, with the intention of being esteemed, thinking, "Thus people will esteem me," speaks words connected with the noble Dhamma. |
“Yo evarūpaṁ cīvaraṁ dhāreti so samaṇo mahesakkho”ti bhaṇati; |
He says, "Whoever wears such a robe, that monk is of great power"; |
“yo evarūpaṁ pattaṁ dhāreti … lohathālakaṁ dhāreti … dhammakaraṇaṁ dhāreti … parissāvanaṁ dhāreti … kuñcikaṁ dhāreti … upāhanaṁ dhāreti … kāyabandhanaṁ dhāreti … āyogaṁ dhāreti, so samaṇo mahesakkho”ti bhaṇati; |
"whoever carries such a bowl … carries a metal dish … carries a water strainer … carries a filter … carries a key … wears sandals … wears a waistband … wears a shoulder strap, that monk is of great power," he says; |
“yassa evarūpo upajjhāyo so samaṇo mahesakkho”ti bhaṇati; |
"whose preceptor is such, that monk is of great power," he says; |
“yassa evarūpo ācariyo … evarūpā samānupajjhāyakā … samānācariyakā … mittā … sandiṭṭhā … sambhattā … sahāyā, so samaṇo mahesakkho”ti bhaṇati; |
"whose teacher is such … whose fellow preceptors are such … whose fellow teachers are such … whose friends … acquaintances … companions … associates are such, that monk is of great power," he says; |
“yo evarūpe vihāre vasati, so samaṇo mahesakkho”ti bhaṇati; |
"whoever dwells in such a monastery, that monk is of great power," he says; |
“yo evarūpe aḍḍhayoge vasati … pāsāde vasati … hammiye vasati … guhāyaṁ vasati … leṇe vasati … kuṭiyā vasati … kūṭāgāre vasati … aṭṭe vasati … māḷe vasati … uddaṇḍe vasati … upaṭṭhānasālāyaṁ vasati … maṇḍape vasati … rukkhamūle vasati, so samaṇo mahesakkho”ti bhaṇati. |
"whoever dwells in such a half-timbered building … dwells in a mansion … dwells in a long-house … dwells in a cave … dwells in a rock shelter … dwells in a hut … dwells in a gabled house … dwells in an attic … dwells in a hall … dwells in a watchtower … dwells in an attendance hall … dwells in a pavilion … dwells at the foot of a tree, that monk is of great power," he says. |
Atha vā korajikakorajiko, bhākuṭikabhākuṭiko, kuhakakuhako, lapakalapako, mukhasambhāvito “ayaṁ samaṇo imāsaṁ evarūpānaṁ vihārasamāpattīnaṁ lābhī”ti. |
Or else, being extremely crafty, extremely grimacing, extremely deceitful, extremely babbling, praised to his face, "This monk is a gainer of such and such meditative attainments." |
Tādisaṁ gambhīraṁ gūḷhaṁ nipuṇaṁ paṭicchannaṁ lokuttaraṁ suññatāpaṭisaññuttaṁ kathaṁ katheti. |
He speaks such profound, hidden, subtle, concealed, supramundane talk connected with emptiness. |
Yā evarūpā bhākuṭikā bhākuṭiyaṁ kuhanā kuhāyanā kuhitattaṁ—idaṁ sāmantajappanasaṅkhātaṁ kuhanavatthu. |
Whatever such grimacing, grimace, deceit, deceiving, state of being deceitful—this is the basis of deceit concerning suggestive talk. |
Buddhassa bhagavato imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. |
For the Buddha, the Blessed One, these three bases of deceit are abandoned, cut off at the root, calmed, allayed, incapable of future arising, burned by the fire of knowledge. |
Tasmā buddho akuhoti—akuhaṁ. |
Therefore, the Buddha is not deceitful—not deceitful. |
Gaṇimāgatanti. Gaṇīti gaṇī bhagavā. |
Come to the group. The Blessed One is the leader of the group. |
Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṁ pariharatīti gaṇī, gaṇaṁ ovadatīti gaṇī, gaṇaṁ anusāsatīti gaṇī, visārado gaṇaṁ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapetīti gaṇī, gaṇaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa gaṇī, brāhmaṇagaṇassa gaṇī, vessagaṇassa gaṇī, suddagaṇassa gaṇī, brahmagaṇassa gaṇī, devagaṇassa gaṇī, saṅghiṁ gaṇiṁ gaṇācariyaṁ. |
The teacher of the group is the leader; the master of the group is the leader; he who guides the group is the leader; he who advises the group is the leader; he who instructs the group is the leader; he who, being confident, approaches the group is the leader; he for whom the group desires to hear, lends an ear, and applies the mind to understanding is the leader; he who raises the group from unwholesome states and establishes them in wholesome states is the leader; leader of the group of bhikkhus, leader of the group of bhikkhunis, leader of the group of laymen, leader of the group of laywomen, leader of the group of kings, leader of the group of warriors, leader of the group of brahmins, leader of the group of merchants, leader of the group of workers, leader of the group of brahmas, leader of the group of devas, the one with a following, the leader, the teacher of the group. |
Āgatanti upagataṁ samupagataṁ samupapannaṁ saṅkassanagaranti—akuhaṁ gaṇimāgataṁ. |
Come means approached, fully approached, attained, the city of assembly—not deceitful, come to the group. |
Bahūnamidha baddhānanti. |
For many bound here. |
Bahūnaṁ khattiyānaṁ brāhmaṇānaṁ vessānaṁ suddānaṁ gahaṭṭhānaṁ pabbajitānaṁ devānaṁ manussānaṁ. |
For many warriors, brahmins, merchants, workers, householders, renunciants, devas, and humans. |
Baddhānanti baddhānaṁ baddhacarānaṁ paricārakānaṁ sissānanti—bahūnamidha baddhānaṁ. |
Bound means for those who are bound, for those of bound conduct, for attendants, for disciples—for many bound here. |
Atthi pañhena āgamanti. |
I have come with a question. |
Pañhena atthiko āgatomhi, pañhaṁ pucchitukāmo āgatomhi, pañhaṁ sotukāmo āgatomhīti. |
I have come desirous of a question, I have come wishing to ask a question, I have come wishing to hear a question. |
Evampi atthi pañhena āgamaṁ. |
Thus also, I have come with a question. |
Atha vā pañhatthikānaṁ pañhaṁ pucchitukāmānaṁ pañhaṁ sotukāmānaṁ āgamanaṁ abhikkamanaṁ upasaṅkamanaṁ payirupāsanaṁ siyā atthīti. |
Or else, for those desirous of questions, wishing to ask questions, wishing to hear questions, there may be coming, approaching, drawing near, attending. |
Evampi atthi pañhena āgamaṁ. |
Thus also, I have come with a question. |
Atha vā pañhāgamo tuyhaṁ atthi, tvampi pahu, tvamasi alamattho mayā pucchitaṁ kathetuṁ visajjetuṁ “vahassetaṁ bhāran”ti. |
Or else, you have the coming of questions, you are also capable, you are competent to speak on, to answer what is asked by me, "Bear this burden." |
Evampi atthi pañhena āgamaṁ. |
Thus also, I have come with a question. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Taṁ buddhaṁ asitaṁ tādiṁ, |
“That Buddha, unattached, Such a One, |
akuhaṁ gaṇimāgataṁ; |
not deceitful, come to the group; |
Bahūnamidha baddhānaṁ, |
For many bound here, |
atthi pañhena āgaman”ti. |
I have come with a question.” |
Bhikkhuno vijigucchato, |
For a bhikkhu who is disgusted, |
bhajato rittamāsanaṁ; |
frequenting an empty seat; |
Rukkhamūlaṁ susānaṁ vā, |
The root of a tree or a charnel ground, |
pabbatānaṁ guhāsu vā. |
or in caves of mountains. |
Bhikkhuno vijigucchatoti. |
For a bhikkhu who is disgusted. |
Bhikkhunoti puthujjanakalyāṇassa vā bhikkhuno sekkhassa vā bhikkhuno. |
Bhikkhu means for a virtuous ordinary person who is a bhikkhu, or for a bhikkhu who is a trainee. |
Vijigucchatoti jātiyā vijigucchato, jarāya … byādhinā … maraṇena … sokehi … paridevehi … dukkhehi … domanassehi … upāyāsehi vijigucchato, nerayikena dukkhena … tiracchānayonikena dukkhena … pettivisayikena dukkhena … mānusikena dukkhena … gabbhokkantimūlakena dukkhena … gabbhaṭṭhitimūlakena dukkhena … gabbhavuṭṭhānamūlakena dukkhena … jātassūpanibandhakena dukkhena … jātassa parādheyyakena dukkhena … attūpakkamena dukkhena … parūpakkamena dukkhena … dukkhadukkhena … saṅkhāradukkhena … vipariṇāmadukkhena … cakkhurogena dukkhena … sotarogena dukkhena … ghānarogena dukkhena … jivhārogena dukkhena … kāyarogena dukkhena … sīsarogena dukkhena … kaṇṇarogena dukkhena … mukharogena dukkhena … dantarogena dukkhena … kāsena … sāsena … pināsena … ḍāhena … jarena … kucchirogena … mucchāya … |
Who is disgusted means disgusted with birth, with aging … with sickness … with death … with sorrows … with lamentations … with pains … with griefs … with despairs; disgusted with the suffering of hell … with the suffering of the animal realm … with the suffering of the realm of hungry ghosts … with human suffering … with suffering rooted in conception in the womb … with suffering rooted in remaining in the womb … with suffering rooted in emerging from the womb … with suffering connected to one who is born … with suffering of being dependent on others when born … with suffering from one's own actions … with suffering from others' actions … with suffering due to pain … with suffering due to conditioned formations … with suffering due to change … with suffering from eye disease … with suffering from ear disease … with suffering from nose disease … with suffering from tongue disease … with suffering from body disease … with suffering from head disease … with suffering from ear disease … with suffering from mouth disease … with suffering from tooth disease … with cough … with asthma … with catarrh … with burning … with fever … with stomach disease … with fainting … |
pakkhandikāya … sūlāya … visūcikāya … kuṭṭhena … gaṇḍena … kilāsena … sosena … apamārena … dadduyā … kaṇḍuyā … kacchuyā … rakhasāya … vitacchikāya … lohitena … pittena … madhumehena … aṁsāya … piḷakāya … bhagandalāya … pittasamuṭṭhānena ābādhena … semhasamuṭṭhānena ābādhena … vātasamuṭṭhānena ābādhena … sannipātikena ābādhena … utupariṇāmajena ābādhena … visamaparihārajena ābādhena … opakkamikena ābādhena … kammavipākajena ābādhena … sītena … uṇhena … jighacchāya … pipāsāya … uccārena … passāvena … ḍaṁsamakasavātātapasarīsapasamphassena dukkhena … mātumaraṇena dukkhena … pitumaraṇena dukkhena … bhātumaraṇena … bhaginimaraṇena … puttamaraṇena … dhītumaraṇena … ñātibyasanena … bhogabyasanena … rogabyasanena … sīlabyasanena … diṭṭhibyasanena |
with dysentery … with colic … with cholera … with leprosy … with boils … with eczema … with consumption … with epilepsy … with ringworm … with itching … with scabies … with an itch-like skin disease … with cracked skin … with blood (disorders) … with bile (disorders) … with diabetes … with shoulder (pain) … with pimples … with fistula … with affliction arising from bile … with affliction arising from phlegm … with affliction arising from wind … with affliction arising from a combination of these … with affliction arising from change of seasons … with affliction arising from improper care … with affliction arising from external attack … with affliction arising from the result of kamma … with cold … with heat … with hunger … with thirst … with excrement … with urine … with suffering from the touch of gadflies, mosquitoes, wind, sun, and reptiles … with suffering from the death of a mother … with suffering from the death of a father … with suffering from the death of a brother … with suffering from the death of a sister … with suffering from the death of a son … with suffering from the death of a daughter … with loss of relatives … with loss of wealth … with loss through illness … with loss of virtue … with loss of view |
dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti—bhikkhuno vijigucchato. |
disgusted, troubled, ashamed, loathing suffering—for a bhikkhu who is disgusted. |
Bhajato rittamāsananti. |
Frequenting an empty seat. |
Āsanaṁ vuccati yattha nisīdati—mañco pīṭhaṁ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. |
Seat is said to be where one sits—a bed, a chair, a cushion, a mat, a piece of hide, a spread of grass, a spread of leaves, a spread of straw. |
Taṁ āsanaṁ asappāyarūpadassanena rittaṁ vivittaṁ pavivittaṁ, asappāyasaddassavanena rittaṁ vivittaṁ pavivittaṁ, asappāyehi pañcahi kāmaguṇehi rittaṁ vivittaṁ pavivittaṁ. |
That seat is empty, secluded, remote from the sight of unsuitable forms; empty, secluded, remote from the hearing of unsuitable sounds; empty, secluded, remote from the five unsuitable cords of sensual pleasure. |
Taṁ pavivittaṁ āsanaṁ bhajato sambhajato sevato nisevato saṁsevato paṭisevatoti—bhajato rittamāsanaṁ. |
Frequenting, fully frequenting, resorting to, constantly resorting to, thoroughly resorting to, using that secluded seat—frequenting an empty seat. |
Rukkhamūlaṁ susānaṁ vāti. |
The root of a tree or a charnel ground. |
Rukkhamūlaṁyeva rukkhamūlaṁ, susānaṁyeva susānanti—rukkhamūlaṁ susānaṁ vā. |
The root of a tree is just the root of a tree, a charnel ground is just a charnel ground—the root of a tree or a charnel ground. |
Pabbatānaṁ guhāsu vāti. |
Or in caves of mountains. |
Pabbatāyeva pabbatā, kandarāyeva kandarā, giriguhāyeva giriguhā. |
Mountains are just mountains, ravines are just ravines, mountain caves are just mountain caves. |
Pabbatantarikāyo vuccanti pabbatapabbhārāti—pabbatānaṁ guhāsu vā. |
Mountain clefts are called mountain slopes—or in caves of mountains. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Bhikkhuno vijigucchato, |
“For a bhikkhu who is disgusted, |
bhajato rittamāsanaṁ; |
frequenting an empty seat; |
Rukkhamūlaṁ susānaṁ vā, |
The root of a tree or a charnel ground, |
pabbatānaṁ guhāsu vā”ti. |
or in caves of mountains.” |
Uccāvacesu sayanesu, |
In lodgings high and low, |
kīvanto tattha bheravā; |
how many terrors are there; |
Ye hi bhikkhu na vedheyya, |
Which a bhikkhu should not fear, |
nigghose sayanāsane. |
in a quiet dwelling place. |
Uccāvacesu sayanesūti. |
In lodgings high and low. |
Uccāvacesūti uccāvacesu hīnappaṇītesu chekapāpakesu. |
High and low means in high and low, inferior and superior, skillful and evil. |
Sayanaṁ vuccati senāsanaṁ vihāro aḍḍhayogo pāsādo hammiyaṁ guhāti—uccāvacesu sayanesu. |
Lodging is said to be a dwelling place, a monastery, a half-timbered building, a mansion, a long-house, a cave—in lodgings high and low. |
Kīvanto tattha bheravāti. |
How many terrors are there. |
Kīvantoti kīvanto kūjanto nadanto saddaṁ karonto. |
How many means how many cooing, roaring, making sounds. |
Atha vā kīvantoti kati kittakā kīvatakā kīvabahukā te. |
Or else, how many means how many, how much, of what number, how numerous are they. |
Bheravāti sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vāti—kīvanto tattha bheravā. |
Terrors means lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or there may be thieves, humans, those who have done deeds or those who have not done deeds—how many terrors are there. |
Ye hi bhikkhu na vedheyyāti. |
Which a bhikkhu should not fear. |
Ye hīti ye hi bherave passitvā vā suṇitvā vā na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṁ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṁso vihareyyāti—ye hi bhikkhu na vedheyya. |
Which indeed means having seen or heard those terrors, he should not tremble, should not excessively tremble, should not completely tremble, should not be afraid, should not be terrified, should not be extremely terrified, should not fear, should not fall into terror; he should be fearless, undaunted, untrembling, not fleeing; he should dwell with fear and terror abandoned, with goosebumps gone—which a bhikkhu should not fear. |
Nigghose sayanāsaneti. |
In a quiet dwelling place. |
Appasadde appanigghose vijanavāte manussarāhasseyyake paṭisallānasāruppe senāsaneti—nigghose sayanāsane. |
In a dwelling place with little sound, little noise, devoid of people, suitable for human seclusion, fit for solitude—in a quiet dwelling place. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Uccāvacesu sayanesu, |
“In lodgings high and low, |
kīvanto tattha bheravā; |
how many terrors are there; |
Ye hi bhikkhu na vedheyya, |
Which a bhikkhu should not fear, |
nigghose sayanāsane”ti. |
in a quiet dwelling place.” |
Kati parissayā loke, |
How many dangers in the world, |
gacchato agataṁ disaṁ; |
for one going to the ungone direction; |
Ye bhikkhu abhisambhave, |
Which a bhikkhu should overcome, |
pantamhi sayanāsane. |
in a remote dwelling place. |
Kati parissayā loketi. |
How many dangers in the world. |
Katīti kati kittakā kīvatakā kīvabahukā. |
How many means how many, how much, of what number, how numerous. |
Parissayāti dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca. |
Dangers means two kinds of dangers—manifest dangers and hidden dangers. |
Katame pākaṭaparissayā? |
What are the manifest dangers? |
Sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā …pe… sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ḍaṁsamakasavātātapasarīsapasamphassā—ime vuccanti pākaṭaparissayā. |
Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or there may be thieves, humans, those who have done deeds or those who have not done deeds; eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear disease, mouth disease, tooth disease, cough, asthma, catarrh, burning, fever, stomach disease, fainting, dysentery, colic, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itching, scabies, an itch-like skin disease, cracked skin, blood (disorders), bile (disorders), diabetes, shoulder (pain), pimples, fistula; afflictions arising from bile … (etc.) … cold, heat, hunger, thirst, excrement, urine, the touch of gadflies, mosquitoes, wind, sun, and reptiles—these are called manifest dangers. |
Katame paṭicchannaparissayā? |
What are the hidden dangers? |
Kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ kāmacchandanīvaraṇaṁ byāpādanīvaraṇaṁ thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ vicikicchānīvaraṇaṁ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṁ māyā sāṭheyyaṁ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā—ime vuccanti paṭicchannaparissayā. |
Bodily misconduct, verbal misconduct, mental misconduct, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; passion, hatred, delusion, anger, hostility, contempt, domineering, envy, avarice, deceit, fraud, obstinacy, presumption, pride, conceit, intoxication, negligence; all defilements, all misconduct, all distresses, all fevers, all torments, all unwholesome accumulations—these are called hidden dangers. |
Parissayāti kenaṭṭhena parissayā? |
Dangers, in what sense are they dangers? |
Parisahantīti parissayā, parihānāya saṁvattantīti parissayā, tatrāsayāti parissayā. |
They oppress, therefore they are dangers; they lead to decline, therefore they are dangers; therein they lie, therefore they are dangers. |
Kathaṁ parisahantīti parissayā? |
How do they oppress, therefore they are dangers? |
Te parissayā taṁ puggalaṁ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. |
Those dangers oppress, thoroughly oppress, overcome, overwhelm, overpower, and crush that person. |
Evaṁ parisahantīti—parissayā. |
Thus they oppress—dangers. |
Kathaṁ parihānāya saṁvattantīti parissayā? |
How do they lead to decline, therefore they are dangers? |
Te parissayā kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Those dangers lead to the obstruction and decline of wholesome things. |
Katamesaṁ kusalānaṁ dhammānaṁ? |
Of which wholesome things? |
Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogassa catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa—imesaṁ kusalānaṁ dhammānaṁ antarāyāya parihānāya saṁvattanti. |
Of right practice, of practice in accordance, of unopposed practice, of unconflicting practice, of practice following the meaning, of practice in accordance with Dhamma, of fulfillment in virtues, of guarding the sense doors, of moderation in eating, of application to wakefulness, of mindfulness and clear comprehension, of application to the development of the four foundations of mindfulness, of the four right efforts, of the four bases of psychic power, of the five faculties, of the five powers, of the seven enlightenment factors, of application to the development of the noble eightfold path—they lead to the obstruction and decline of these wholesome things. |
Evaṁ parihānāya saṁvattantīti—parissayā. |
Thus they lead to decline—dangers. |
Kathaṁ tatrāsayāti parissayā? |
How do they lie therein, therefore they are dangers? |
Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. |
Therein these evil, unwholesome things arise, dependent on the individual existence. |
Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; |
Just as creatures living in holes lie in holes, creatures living in water lie in water, creatures living in forests lie in forests, creatures living in trees lie in trees; |
evamevaṁ tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. |
even so, therein these evil, unwholesome things arise, dependent on the individual existence. |
Evampi tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. |
“A bhikkhu with an inner resident, monks, with a teacher, dwells in suffering, not comfortably. |
Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharati? |
And how, monks, does a bhikkhu with an inner resident, with a teacher, dwell in suffering, not comfortably? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṁ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. |
Here, monks, when a bhikkhu sees a form with the eye, evil, unwholesome things arise, lustful thoughts, fettering, these reside within him, evil, unwholesome things flow in. |
Tasmā sāntevāsikoti vuccati. |
Therefore, he is called one with an inner resident. |
Te naṁ samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. |
They assail him, evil, unwholesome things assail him. |
Tasmā sācariyakoti vuccati. |
Therefore, he is called one with a teacher. |
Puna caparaṁ, bhikkhave, bhikkhuno sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṁyojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. |
Furthermore, monks, when a bhikkhu hears a sound with the ear … (etc.) … smells an odor with the nose … tastes a flavor with the tongue … touches a tangible with the body … cognizes a mental object with the mind, evil, unwholesome things arise, lustful thoughts, fettering, these reside within him, evil, unwholesome things flow in. |
Tasmā sāntevāsikoti vuccati. |
Therefore, he is called one with an inner resident. |
Te naṁ |
They assail him, |
samudācaranti, samudācaranti naṁ pāpakā akusalā dhammāti. |
evil, unwholesome things assail him. |
Tasmā sācariyakoti vuccati. |
Therefore, he is called one with a teacher. |
Evaṁ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṁ na phāsu viharatī”ti. |
Thus, monks, a bhikkhu with an inner resident, with a teacher, dwells in suffering, not comfortably.” |
Evampi tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. |
“These three, monks, are internal stains, internal enemies, internal foes, internal murderers, internal adversaries. |
Katame tayo? |
What three? |
Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko; |
Greed, monks, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary; |
doso, bhikkhave …pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. |
hatred, monks … (etc.) … delusion, monks, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. |
Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. |
These, monks, are the three internal stains, internal enemies, internal foes, internal murderers, internal adversaries. |
Anatthajanano lobho, |
Greed brings ruin, |
lobho cittappakopano; |
greed agitates the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
that people do not understand. |
Luddho atthaṁ na jānāti, |
The greedy person knows no good, |
luddho dhammaṁ na passati; |
the greedy person sees no Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ lobho sahate naraṁ. |
when greed overcomes a person. |
Anatthajanano doso, |
Hatred brings ruin, |
doso cittappakopano; |
hatred agitates the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
that people do not understand. |
Kuddho atthaṁ na jānāti, |
The angry person knows no good, |
kuddho dhammaṁ na passati; |
the angry person sees no Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ doso sahate naraṁ. |
when hatred overcomes a person. |
Anatthajanano moho, |
Delusion brings ruin, |
moho cittappakopano; |
delusion agitates the mind; |
Bhayamantarato jātaṁ, |
Fear is born from within, |
taṁ jano nāvabujjhati. |
that people do not understand. |
Mūḷho atthaṁ na jānāti, |
The deluded person knows no good, |
mūḷho dhammaṁ na passati; |
the deluded person sees no Dhamma; |
Andhantamaṁ tadā hoti, |
Blinding darkness there is then, |
yaṁ moho sahate naran”ti. |
when delusion overcomes a person.” |
Evampi tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. |
“Three things, great king, arising internally in a person, arise for his non-benefit, for his suffering, for his uncomfortable dwelling. |
Katame tayo? |
What three? |
Lobho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; |
Greed, great king, a thing in a person, arising internally, arises for his non-benefit, for his suffering, for his uncomfortable dwelling; |
doso kho, mahārāja …pe… moho kho, mahārāja, purisassa dhammo ajjhattaṁ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. |
hatred, great king … (etc.) … delusion, great king, a thing in a person, arising internally, arises for his non-benefit, for his suffering, for his uncomfortable dwelling. |
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyāti. |
These, great king, are the three things in a person, arising internally, that arise for his non-benefit, for his suffering, for his uncomfortable dwelling. |
Lobho doso ca moho ca, |
Greed, hatred, and delusion, |
purisaṁ pāpacetasaṁ; |
in a person of evil mind; |
Hiṁsanti attasambhūtā, |
Born of oneself, they harm, |
tacasāraṁva samphalan”ti. |
like the fruit of the bamboo harms the bamboo itself.” |
Evampi tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Vuttañhetaṁ bhagavatā— |
This was said by the Blessed One— |
“Rāgo ca doso ca itonidānā, |
“Passion and hatred have their source from this, |
Aratī ratī lomahaṁso itojā; |
Discontent, delight, and horripilation are born from this; |
Ito samuṭṭhāya manovitakkā, |
Arising from this, mental thoughts, |
Kumārakā dhaṅkamivossajantī”ti. |
Like boys release crows.” |
Evampi tatrāsayāti—parissayā. |
Thus also, they lie therein—dangers. |
Loketi manussaloketi—kati parissayā loke. |
In the world means in the human world—how many dangers in the world. |
Gacchato agataṁ disanti. |
For one going to the ungone direction. |
Agatā disā vuccati amataṁ nibbānaṁ. |
The ungone direction is called the deathless, Nibbāna. |
Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ. |
That which is the stilling of all conditioned formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā. |
That direction has not been gone to before, that direction has not been previously gone to in this long, long time. |
“Samatittikaṁ anavasesaṁ, |
“Filled to the brim, without remainder, |
Telapattaṁ yathā parihareyya; |
As one would carry a bowl of oil; |
Evaṁ sacittamanurakkhe, |
So should one guard one's own mind, |
Patthayāno disaṁ agatapubbaṁ”. |
Aspiring to the direction not gone to before.” |
Agatapubbaṁ disaṁ vajato gacchato abhikkamatoti—gacchato agataṁ disaṁ. |
Going, proceeding, advancing to the direction not gone to before—for one going to the ungone direction. |
Ye bhikkhu abhisambhaveti. |
Which a bhikkhu should overcome. |
Yeti ye parissaye abhisambhaveyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti—ye bhikkhu abhisambhave. |
Which means whichever dangers he should overcome, conquer, overwhelm, overpower, crush—which a bhikkhu should overcome. |
Pantamhi sayanāsaneti. |
In a remote dwelling place. |
Ante pante pariyante selante vā vanante vā nadante vā udakante vā yattha na kasīyati na vapīyati, janantaṁ atikkamitvā manussānaṁ anupacāre senāsaneti—pantamhi sayanāsane. |
At the edge, remote, at the boundary, at the edge of a rock, or at the edge of a forest, or at the edge of a river, or at the edge of water, where there is no cultivation, no sowing, having gone beyond the inhabited area, in a dwelling place not frequented by humans—in a remote dwelling place. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Kati parissayā loke, |
“How many dangers in the world, |
gacchato agataṁ disaṁ; |
for one going to the ungone direction; |
Ye bhikkhu abhisambhave, |
Which a bhikkhu should overcome, |
pantamhi sayanāsane”ti. |
in a remote dwelling place.” |
Kyāssa byappathayo assu, |
What should be his paths of speech, |
kyāssassu idha gocarā; |
what here should be his resorts; |
Kāni sīlabbatānāssu, |
What should be his virtues and observances, |
pahitattassa bhikkhuno. |
of a bhikkhu with a resolute mind. |
Kyāssa byappathayo assūti. |
What should be his paths of speech. |
Kīdisena byappathena samannāgato assa kiṁsaṇṭhitena kiṁpakārena kiṁpaṭibhāgenāti vacīpārisuddhiṁ pucchati. |
With what kind of path of speech should he be endowed, of what sort, of what manner, of what kind—he asks about purity of speech. |
Katamā vacīpārisuddhi? |
What is purity of speech? |
Idha bhikkhu musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Here, a bhikkhu, having abandoned false speech, abstains from false speech; he is a speaker of truth, a respecter of truth, reliable, trustworthy, not a deceiver of the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya, iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Having abandoned slanderous speech, he abstains from slanderous speech; having heard here, he does not repeat it there for the division of these, or having heard there, he does not repeat it here for the division of those; thus he is a reconciler of those who are divided, or an encourager of those who are united, delighting in harmony, rejoicing in harmony, gladdened by harmony, a speaker of words that create harmony. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; |
Having abandoned harsh speech, he abstains from harsh speech; |
yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
whatever speech is blameless, pleasant to the ear, lovable, heart-warming, courteous, agreeable to many people, pleasing to many people, such speech he speaks. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks Dhamma, speaks Vinaya; he speaks words worth treasuring, at the right time, with reason, with limits, connected with benefit. |
Catūhi vacīsucaritehi samannāgato catudosāpagataṁ vācaṁ bhāsati, bāttiṁsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. |
Endowed with the four kinds of good verbal conduct, he speaks speech free from the four faults; he refrains, abstains, is averted from the thirty-two kinds of animal talk, has departed, is disengaged, fully released, disconnected, and dwells with a mind made boundless. |
Dasa kathāvatthūni katheti, seyyathidaṁ—appicchakathaṁ santuṭṭhikathaṁ pavivekakathaṁ asaṁsaggakathaṁ vīriyārambhakathaṁ sīlakathaṁ samādhikathaṁ paññākathaṁ vimuttikathaṁ vimuttiñāṇadassanakathaṁ satipaṭṭhānakathaṁ sammappadhānakathaṁ iddhipādakathaṁ indriyakathaṁ balakathaṁ bojjhaṅgakathaṁ maggakathaṁ phalakathaṁ nibbānakathaṁ katheti. |
He speaks on ten topics of conversation, namely—talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation, talk on the foundations of mindfulness, talk on right efforts, talk on bases of psychic power, talk on faculties, talk on powers, talk on enlightenment factors, talk on the path, talk on fruition, talk on Nibbāna. |
Vācāya yato yatto paṭiyatto gutto gopito rakkhito saṁvuto—ayaṁ vacīpārisuddhi. |
Restrained in speech, controlled, prepared, guarded, protected, watched over, covered—this is purity of speech. |
Edisāya vacīpārisuddhiyā samannāgato assāti—kyāssa byappathayo assu. |
He should be endowed with such purity of speech—what should be his paths of speech. |
Kyāssassu idha gocarāti. |
What here should be his resorts. |
Kīdisena gocarena samannāgato assa kiṁsaṇṭhitena kiṁpakārena kiṁpaṭibhāgenāti gocaraṁ pucchati. |
With what kind of resort should he be endowed, of what sort, of what manner, of what kind—he asks about resort. |
Atthi gocaro, atthi agocaro. |
There is resort, there is non-resort. |
Katamo agocaro? |
What is non-resort? |
Idhekacco vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārīgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti, pānāgāragocaro vā hoti, saṁsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṁsaggena. |
Here, someone resorts to prostitutes, or resorts to widows, or resorts to grown-up maidens, or resorts to eunuchs, or resorts to bhikkhunīs, or resorts to taverns; he dwells associated with kings, royal ministers, sectarians, and disciples of sectarians, with unsuitable association. |
Yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukāmāni ayogakkhemakāmāni bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṁ vuccati agocaro. |
Or else, those families that are faithless, unconverted, not like watering places, revilers and abusers, wishing non-benefit, wishing harm, wishing discomfort, wishing no security from bondage for bhikkhus, bhikkhunīs, laymen, and laywomen, such families he resorts to, frequents, and attends upon—this is called non-resort. |
Atha vā antaragharaṁ paviṭṭho vīthiṁ paṭipanno asaṁvuto gacchati, hatthiṁ olokento, assaṁ olokento, rathaṁ olokento, pattiṁ olokento, itthiyo olokento, purise olokento, kumārikāyo olokento, kumārake olokento, antarāpaṇaṁ olokento, gharamukhāni olokento, uddhaṁ olokento, adho olokento, disāvidisaṁ vipekkhamāno gacchati—ayampi vuccati agocaro. |
Or else, having entered among houses, gone onto a street, he walks unrestrained, looking at elephants, looking at horses, looking at chariots, looking at infantry, looking at women, looking at men, looking at girls, looking at boys, looking into shops, looking at house-fronts, looking up, looking down, gazing in all directions—this too is called non-resort. |
Atha vā cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Or else, having seen a form with the eye, he grasps the sign, grasps the details. |
Yatvādhikaraṇamenaṁ …pe… manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa na saṁvarāya paṭipajjati, na rakkhati manindriyaṁ manindriye na saṁvaraṁ āpajjati—ayampi vuccati agocaro. |
Because of which … (etc.) … dwelling with the mind faculty unrestrained, covetousness and grief, evil, unwholesome things would flow in, for its restraint he does not practice, he does not guard the mind faculty, in the mind faculty he does not achieve restraint—this too is called non-resort. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti, evarūpaṁ visūkadassanaṁ anuyutto hoti—ayampi vuccati agocaro. |
Or just as some respected ascetics and brahmins, having eaten food given in faith, dwell engaged in such unsuitable shows as these, namely—dancing, singing, music, spectacles, recitations, hand-clapping, cymbals, drum-beating, conjuring tricks, acrobatic feats by Caṇḍālas, bamboo-washing, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, fist fights, wrestling, mock-fights, troop musters, battle arrays, reviews of an army, and so on and so forth, he is engaged in such unsuitable shows—this too is called non-resort. |
Pañcapi kāmaguṇā agocarā. |
The five cords of sensual pleasure are also non-resort. |
Vuttañhetaṁ bhagavatā—“mā, bhikkhave, agocare caratha paravisaye. |
This was said by the Blessed One—“Do not, monks, roam in non-resort, in the territory of others. |
Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ. |
For those roaming in non-resort, monks, in the territory of others, Māra will find an opportunity, Māra will find a support. |
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? |
And what, monks, is a bhikkhu’s non-resort, the territory of others? |
Yadidaṁ pañca kāmaguṇā. |
It is these five cords of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, enticing; sounds cognizable by the ear … odors cognizable by the nose … flavors cognizable by the tongue … tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, enticing. |
Ayaṁ vuccati, bhikkhave, bhikkhuno agocaro paravisayo”—ayampi vuccati agocaro. |
This, monks, is called a bhikkhu’s non-resort, the territory of others”—this too is called non-resort. |
Katamo gocaro? |
What is resort? |
Idha bhikkhu na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārīgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunīgocaro hoti, na pānāgāragocaro hoti, asaṁsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṁsaggena. |
Here, a bhikkhu does not resort to prostitutes, does not resort to widows, does not resort to grown-up maidens, does not resort to eunuchs, does not resort to bhikkhunīs, does not resort to taverns; he dwells unassociated with kings, royal ministers, sectarians, and disciples of sectarians, with unsuitable association. |
Yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukāmāni yogakkhemakāmāni bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, tathārūpāni kulāni sevati bhajati payirupāsati—ayampi vuccati gocaro. |
Or else, those families that are faithful, converted, like watering places, lit up by the saffron robe, like a shelter from wind and sun for sages, wishing benefit, wishing welfare, wishing comfort, wishing security from bondage for bhikkhus, bhikkhunīs, laymen, and laywomen, such families he resorts to, frequents, and attends upon—this too is called resort. |
Atha vā bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno saṁvuto gacchati, na hatthiṁ olokento, na assaṁ olokento, na rathaṁ olokento, na pattiṁ olokento …pe… na disāvidisaṁ vipekkhamāno gacchati—ayampi vuccati gocaro. |
Or else, a bhikkhu, having entered among houses, gone onto a street, walks restrained, not looking at elephants, not looking at horses, not looking at chariots, not looking at infantry … (etc.) … not gazing in all directions—this too is called resort. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti …pe… manindriye saṁvaraṁ āpajjati—ayampi vuccati gocaro. |
Or else, a bhikkhu, having seen a form with the eye, does not grasp the sign … (etc.) … in the mind faculty he achieves restraint—this too is called resort. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ ananuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ …pe… anīkadassanaṁ iti vā iti, evarūpā visūkadassanā paṭivirato hoti—ayampi vuccati gocaro. |
Or just as some respected ascetics and brahmins, having eaten food given in faith, dwell unengaged in such unsuitable shows as these, namely—dancing, singing, music … (etc.) … reviews of an army, and so on and so forth, he abstains from such unsuitable shows—this too is called resort. |
Cattāropi satipaṭṭhānā gocaro. |
The four foundations of mindfulness are also resort. |
Vuttañhetaṁ bhagavatā—“gocare, bhikkhave, caratha sake pettike visaye. |
This was said by the Blessed One—“Roam, monks, in resort, in your own ancestral territory. |
Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. |
For those roaming in resort, monks, in their own ancestral territory, Māra will not find an opportunity, Māra will not find a support. |
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? |
And what, monks, is a bhikkhu’s resort, his own ancestral territory? |
Yadidaṁ cattāro satipaṭṭhānā. |
It is these four foundations of mindfulness. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati, vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
Here, monks, a bhikkhu dwells contemplating the body in the body, contemplating feelings in feelings … (etc.) … contemplating mind in mind … (etc.) … contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and grief in the world. |
Ayaṁ vuccati, bhikkhave, bhikkhuno gocaro sako pettiko visayo—ayampi vuccati gocaro. |
This, monks, is called a bhikkhu’s resort, his own ancestral territory—this too is called resort. |
Edisena gocarena samannāgato assā”ti—kyāssassu idha gocarā. |
He should be endowed with such resort”—what here should be his resorts. |
Kāni sīlabbatānāssūti. |
What should be his virtues and observances. |
Kīdisena sīlabbatena samannāgato assa kiṁsaṇṭhitena kiṁpakārena kiṁpaṭibhāgenāti sīlabbatapārisuddhiṁ pucchati. |
With what kind of virtue and observance should he be endowed, of what sort, of what manner, of what kind—he asks about purity of virtue and observance. |
Katamā sīlabbatapārisuddhi? |
What is purity of virtue and observance? |
Atthi sīlañceva vatañca, atthi vataṁ na sīlaṁ. |
There is both virtue and observance, there is observance but not virtue. |
Katamaṁ sīlañceva vatañca? |
What is both virtue and observance? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here a bhikkhu is virtuous, dwells restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Yo tattha saññamo saṁvaro avītikkamo—idaṁ sīlaṁ. |
Whatever restraint, control, non-transgression there is—this is virtue. |
Yaṁ samādānaṁ—taṁ vataṁ. |
Whatever undertaking—that is observance. |
Saṁvaraṭṭhena sīlaṁ, samādānaṭṭhena vataṁ—idaṁ vuccati sīlañceva vatañca. |
Virtue in the sense of restraint, observance in the sense of undertaking—this is called both virtue and observance. |
Katamaṁ vataṁ na sīlaṁ? |
What is observance but not virtue? |
Aṭṭha dhutaṅgāni—āraññikaṅgaṁ, piṇḍapātikaṅgaṁ, paṁsukūlikaṅgaṁ, tecīvarikaṅgaṁ, sapadānacārikaṅgaṁ, khalupacchābhattikaṅgaṁ, nesajjikaṅgaṁ, yathāsanthatikaṅgaṁ—idaṁ vuccati vataṁ na sīlaṁ. |
The eight ascetic practices—the forest-dweller's practice, the alms-food-eater's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the house-to-house-seeker's practice, the later-efusing-food practice, the sitter's practice, the any-seat-user's practice—this is called observance but not virtue. |
Vīriyasamādānampi vuccati vataṁ na sīlaṁ. |
The undertaking of energy is also called observance but not virtue. |
Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatīti—cittaṁ paggaṇhāti padahati. |
"Let skin, sinews, and bones remain, let flesh and blood in the body dry up, whatever is to be attained by human strength, human power, human energy, human exertion, not having attained that, there will be no slackening of energy"—he exerts and strives with his mind. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ na sīlaṁ. |
Such undertaking of energy is also called observance but not virtue. |
“Nāsissaṁ na pivissāmi, |
“I will not eat, I will not drink, |
vihārato na nikkhame; |
I will not leave the monastery; |
Napi passaṁ nipātessaṁ, |
Nor will I lie down on my side, |
taṇhāsalle anūhate”ti. |
until the dart of craving is removed.” |
Cittaṁ paggaṇhāti padahati. |
He exerts and strives with his mind. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ na sīlaṁ. |
Such undertaking of energy is also called observance but not virtue. |
Na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatīti—cittaṁ paggaṇhāti padahati. |
"I will not break this cross-legged posture until my mind is liberated from the taints without clinging"—he exerts and strives with his mind. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such undertaking of energy is also called observance, not virtue. |
Na tāvāhaṁ imamhā āsanā vuṭṭhahissāmi … na tāvāhaṁ imamhā caṅkamā orohissāmi … vihārā nikkhamissāmi … aḍḍhayogā nikkhamissāmi … pāsādā nikkhamissāmi … hammiyā … guhāya … leṇā … kuṭiyā … kūṭāgārā … aṭṭā … māḷā … uddaṇḍā … upaṭṭhānasālāya … maṇḍapā … rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṁ vimuccissatīti—cittaṁ paggaṇhāti padahati. |
"I will not rise from this seat … I will not descend from this walking path … I will not leave the monastery … I will not leave the half-timbered building … I will not leave the mansion … from the long-house … from the cave … from the rock shelter … from the hut … from the gabled house … from the attic … from the hall … from the watchtower … from the attendance hall … from the pavilion … I will not leave the foot of this tree until my mind is liberated from the taints without clinging"—he exerts and strives with his mind. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such undertaking of energy is also called observance, not virtue. |
Imasmiññeva pubbaṇhasamayaṁ ariyadhammaṁ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti—cittaṁ paggaṇhāti padahati. |
"This very forenoon I will attain, fully attain, realize, experience, and make actual the noble Dhamma"—he exerts and strives with his mind. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ. |
Such undertaking of energy is also called observance, not virtue. |
Imasmiññeva majjhanhikasamayaṁ … sāyanhasamayaṁ … purebhattaṁ … pacchābhattaṁ … purimayāmaṁ … majjhimayāmaṁ … pacchimayāmaṁ … kāḷe … juṇhe … vasse … hemante … gimhe … purime vayokhandhe … majjhime vayokhandhe … pacchime vayokhandhe ariyadhammaṁ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti—cittaṁ paggaṇhāti padahati. |
"This very midday … evening … before the meal … after the meal … in the first watch of the night … in the middle watch of the night … in the last watch of the night … in the dark fortnight … in the bright fortnight … in the rainy season … in winter … in summer … in the first stage of life … in the middle stage of life … in the last stage of life I will attain, fully attain, realize, experience, and make actual the noble Dhamma"—he exerts and strives with his mind. |
Evarūpampi vīriyasamādānaṁ vuccati vataṁ, na sīlaṁ—ayaṁ sīlabbatapārisuddhi. |
Such undertaking of energy is also called observance, not virtue—this is purity of virtue and observance. |
Edisāya sīlabbatapārisuddhiyā samannāgato assāti—kāni sīlabbatānāssu. |
He should be endowed with such purity of virtue and observance—what should be his virtues and observances. |
Pahitattassa bhikkhunoti. |
Of a bhikkhu with a resolute mind. |
Pahitattassāti āraddhavīriyassa thāmagatassa daḷhaparakkamassa anikkhittacchandassa anikkhittadhurassa kusalesu dhammesu. |
Of a resolute mind means of one with aroused energy, of one who has attained strength, of one with firm exertion, of one who has not laid down his aspiration, of one who has not laid down the burden in regard to wholesome things. |
Atha vā pesitattassa yassatthāya pesito attatthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. |
Or else, of one with a dispatched mind, for the purpose for which it was dispatched, in his own welfare, in the method, in the characteristic, in the cause, and in the possible and impossible. |
“Sabbe saṅkhārā aniccā”ti pesitattassa, “sabbe saṅkhārā dukkhā”ti pesitattassa, “sabbe dhammā anattā”ti pesitattassa, “avijjāpaccayā saṅkhārā”ti pesitattassa …pe… “jātipaccayā jarāmaraṇan”ti pesitattassa, “avijjānirodhā saṅkhāranirodho”ti pesitattassa …pe… “jātinirodhā jarāmaraṇanirodho”ti pesitattassa, “idaṁ dukkhan”ti pesitattassa …pe… “ayaṁ dukkhanirodhagāminī paṭipadā”ti pesitattassa, “ime āsavā”ti pesitattassa …pe… “ayaṁ āsavanirodhagāminī paṭipadā”ti pesitattassa, “ime dhammā abhiññeyyā”ti pesitattassa …pe… “ime dhammā sacchikātabbā”ti pesitattassa, channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, pañcannaṁ upādānakkhandhānaṁ … catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, “yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti pesitattassa. |
Of one with a mind dispatched to "All conditioned things are impermanent," of one with a mind dispatched to "All conditioned things are suffering," of one with a mind dispatched to "All phenomena are non-self," of one with a mind dispatched to "With ignorance as condition, formations [arise]" … (etc.) … of one with a mind dispatched to "With birth as condition, aging and death [arise]," of one with a mind dispatched to "With the cessation of ignorance comes the cessation of formations" … (etc.) … of one with a mind dispatched to "With the cessation of birth comes the cessation of aging and death," of one with a mind dispatched to "This is suffering" … (etc.) … of one with a mind dispatched to "This is the path leading to the cessation of suffering," of one with a mind dispatched to "These are the taints" … (etc.) … of one with a mind dispatched to "This is the path leading to the cessation of the taints," of one with a mind dispatched to "These things are to be directly known" … (etc.) … of one with a mind dispatched to "These things are to be realized," of one with a mind dispatched to the origin, cessation, gratification, danger, and escape concerning the six sense bases, of one with a mind dispatched to the five aggregates of clinging … the four great elements, their origin, cessation, gratification, danger, and escape, of one with a mind dispatched to "Whatever is subject to origination is all subject to cessation." |
Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti—pahitattassa bhikkhuno. |
Bhikkhu means of a virtuous ordinary person who is a bhikkhu, or of a bhikkhu who is a trainee—of a bhikkhu with a resolute mind. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Kyāssa byappathayo assu, |
“What should be his paths of speech, |
kyāssassu idha gocarā; |
what here should be his resorts; |
Kāni sīlabbatānāssu, |
What should be his virtues and observances, |
pahitattassa bhikkhuno”ti. |
of a bhikkhu with a resolute mind.” |
Kaṁ so sikkhaṁ samādāya, |
What training having undertaken, |
ekodi nipako sato; |
concentrated, prudent, mindful; |
Kammāro rajatasseva, |
Like a smith with silver, |
niddhame malamattano. |
should blow away his own stain. |
Kaṁ so sikkhaṁ samādāyāti kaṁ so sikkhaṁ ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvāti—kaṁ so sikkhaṁ samādāya. |
What training having undertaken means what training having taken, having undertaken, having accepted, having undertaken, having grasped, having touched, having adhered to—what training having undertaken. |
Ekodi nipako satoti. |
Concentrated, prudent, mindful. |
Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṁ samādhibalaṁ …pe… sammāsamādhi. |
Concentrated means with a one-pointed mind, with an undistracted mind, with an unscattered mind, calm, the faculty of concentration, the power of concentration … (etc.) … right concentration. |
Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
Prudent means prudent, wise, intelligent, endowed with understanding, knowledgeable, discerning, sagacious. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu …pe… citte …pe… dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato. |
Mindful means mindful for four reasons—developing the foundation of mindfulness of contemplating the body in the body, he is mindful; in regard to feelings … (etc.) … in regard to mind … (etc.) … developing the foundation of mindfulness of contemplating phenomena in phenomena, he is mindful. |
So vuccati satoti—sato. |
He is called mindful—mindful. |
Kaṁ so sikkhaṁ samādāyāti adhisīlasikkhaṁ pucchati. |
What training having undertaken—he asks about the higher training in virtue. |
Ekodīti adhicittasikkhaṁ pucchati. |
Concentrated—he asks about the higher training in mind. |
Nipakoti adhipaññāsikkhaṁ pucchati. |
Prudent—he asks about the higher training in wisdom. |
Satoti pārisuddhiṁ pucchatīti—kaṁ so sikkhaṁ samādāya, ekodi nipako sato. |
Mindful—he asks about purity—what training having undertaken, concentrated, prudent, mindful. |
Kammāro rajatasseva, niddhame malamattanoti. |
Like a smith with silver, should blow away his own stain. |
Kammāro vuccati suvaṇṇakāro, rajataṁ vuccati jātarūpaṁ. |
Smith is said to be a goldsmith, silver is said to be gold. |
Yathā suvaṇṇakāro jātarūpassa oḷārikampi malaṁ dhamati sandhamati niddhamati, majjhimakampi malaṁ dhamati sandhamati niddhamati, sukhumakampi malaṁ dhamati sandhamati niddhamati; |
Just as a goldsmith blows, blows away, blows out the coarse impurity of gold, blows, blows away, blows out the medium impurity, blows, blows away, blows out the subtle impurity; |
evamevaṁ bhikkhu attano oḷārikepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti, majjhimakepi kilese … sukhumakepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
even so, a bhikkhu blows, blows away, blows out his own coarse defilements, abandons, dispels, brings to an end, makes non-existent; his medium defilements … his subtle defilements he blows, blows away, blows out, abandons, dispels, brings to an end, makes non-existent. |
Atha vā bhikkhu attano rāgamalaṁ dosamalaṁ mohamalaṁ mānamalaṁ diṭṭhimalaṁ kilesamalaṁ duccaritamalaṁ andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhikaṁ anibbānasaṁvattanikaṁ dhamati sandhamati niddhamati pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
Or else, a bhikkhu blows, blows away, blows out, abandons, dispels, brings to an end, makes non-existent his own stain of passion, stain of hatred, stain of delusion, stain of pride, stain of views, stain of defilements, stain of misconduct, which cause blindness, cause lack of vision, cause ignorance, obstruct wisdom, are on the side of vexation, and lead to non-Nibbāna. |
Atha vā sammādiṭṭhiyā micchādiṭṭhiṁ dhamati sandhamati niddhamati pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
Or else, by right view he blows, blows away, blows out, abandons, dispels, brings to an end, makes non-existent wrong view. |
Sammāsaṅkappena micchāsaṅkappaṁ …pe… sammāvācāya micchāvācaṁ … sammākammantena micchākammantaṁ … sammāājīvena micchāājīvaṁ … sammāvāyāmena micchāvāyāmaṁ … sammāsatiyā micchāsatiṁ … sammāsamādhinā micchāsamādhiṁ … sammāñāṇena micchāñāṇaṁ … sammāvimuttiyā micchāvimuttiṁ dhamati sandhamati niddhamati pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
By right thought, wrong thought … (etc.) … by right speech, wrong speech … by right action, wrong action … by right livelihood, wrong livelihood … by right effort, wrong effort … by right mindfulness, wrong mindfulness … by right concentration, wrong concentration … by right knowledge, wrong knowledge … by right liberation, wrong liberation he blows, blows away, blows out, abandons, dispels, brings to an end, makes non-existent. |
Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilese sabbe duccarite sabbe darathe sabbe pariḷāhe sabbe santāpe sabbākusalābhisaṅkhāre dhamati sandhamati niddhamati pajahati vinodeti byantiṁ karoti anabhāvaṁ gametīti—kammāro rajatasseva niddhame malamattano. |
Or else, by the noble eightfold path, all defilements, all misconduct, all distresses, all fevers, all torments, all unwholesome accumulations he blows, blows away, blows out, abandons, dispels, brings to an end, makes non-existent—like a smith with silver, should blow away his own stain. |
Tenāha thero sāriputto— |
Therefore, the Elder Sāriputta said— |
“Kaṁ so sikkhaṁ samādāya, |
“What training having undertaken, |
ekodi nipako sato; |
concentrated, prudent, mindful; |
Kammāro rajatasseva, |
Like a smith with silver, |
niddhame malamattano”ti. |
should blow away his own stain.” |
Vijigucchamānassa yadidaṁ phāsu, |
For one who is disgusted, this which is comfort, |
(sāriputtāti bhagavā) |
(Sāriputta, said the Blessed One) |
Rittāsanaṁ sayanaṁ sevato ve; |
Indeed, frequenting an empty seat and lodging; |
Sambodhikāmassa yathānudhammaṁ, |
For one desiring enlightenment, according to the Dhamma, |
Taṁ te pavakkhāmi yathā pajānaṁ. |
That I will explain to you, as I understand it. |
Vijigucchamānassa yadidaṁ phāsūti. |
For one who feels revulsion, this is what is called ease. |
Vijigucchamānassāti jātiyā vijigucchamānassa, jarāya … byādhinā … maraṇena … sokehi … paridevehi … dukkhehi … domanassehi … upāyāsehi …pe… diṭṭhibyasanena dukkhena vijigucchamānassa aṭṭīyamānassa harāyamānassāti—vijigucchamānassa. |
"One who feels revulsion" means: one who is repelled by birth, by aging… by illness… by death… by griefs… by lamentations… by pains… by sorrow… by despair… and so on… by suffering through the ruin of views—one who is distressed, ashamed—this is the one who feels revulsion. |
Yadidaṁ phāsūti yaṁ phāsuvihāraṁ taṁ kathayissāmi. |
“This is ease”—the dwelling at ease, I will explain that. |
Katamo phāsuvihāro? |
What is the dwelling at ease? |
Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṁ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo nibbānañca nibbānagāminī ca paṭipadā—ayaṁ phāsuvihāroti—vijigucchamānassa yadidaṁ phāsu. |
Right practice, harmonious practice, non-conflicting practice, unobstructed practice, practice directed to the goal, practice in accordance with the Dhamma; fulfillment in virtue, guarding of the sense doors, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, and Nibbāna and the path leading to Nibbāna—this is called the dwelling at ease for one who feels revulsion—this is what is called ease. |
Sāriputtāti bhagavāti. |
"Sariputta," thus the Blessed One. |
Taṁ theraṁ nāmenālapati. |
He addresses the elder by name. |
Bhagavāti gāravādhivacanaṁ. |
"Bhagava" is an expression of respect. |
Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṁ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; |
And also, "Bhagava" means he who has broken (bhagga) passion (rāga), he who has broken aversion (dosa), he who has broken delusion (moha), he who has broken conceit (māna), he who has broken wrong views (diṭṭhi), he who has broken the dart (kaṇḍaka), he who has broken defilements (kilesa); "Bhagava" means he who frequented (bhaji), discriminated (vibhaji), and analyzed (pavibhaji) the jewel of the Dhamma (dhammaratana); "Bhagava" means he who makes an end (antakaro) of an existence (bhava); "Bhagava" means he who has developed (bhāvita) body (kāya), developed virtue (sīla), developed mind (citta), developed wisdom (paññā); |
bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhiññāyatanānaṁ navannaṁ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṁ saññābhāvanānaṁ dasannaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā; |
Or, "Bhagava" means he who frequented (bhaji) remote forest hermitages and lodgings, quiet, with little noise, secluded, fit for human seclusion, suitable for meditation; "Bhagava" means he who is a partaker (bhāgī) of robes, alms-food, lodging, and medicinal requisites for the sick; "Bhagava" means he who is a partaker of the taste of the goal (attha), the taste of the Dhamma (dhamma), the taste of liberation (vimutti), of higher virtue (adhisīla), of higher mind (adhicitta), of higher wisdom (adhipaññā); "Bhagava" means he who is a partaker of the four jhānas, the four immeasurables, the four formless attainments; "Bhagava" means he who is a partaker of the eight liberations, the eight bases of mastery, the nine successive meditative attainments; "Bhagava" means he who is a partaker of the ten perceptions-developments, the ten kasina-attainments, the concentration of mindfulness of breathing, the attainment of impurity; "Bhagava" means he who is a partaker of the four foundations of mindfulness, the four right strivings, the four bases of psychic power, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, the noble eightfold path; "Bhagava" means he who is a partaker of the ten powers of a Tathagata, the four fearlessnesses, the four analytical knowledges, the six supernormal powers, the six Buddha-qualities; |
bhagavāti netaṁ nāmaṁ mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na samaṇabrāhmaṇehi kataṁ, na devatāhi kataṁ; |
"Bhagava" is not a name given by a mother, not given by a father, not given by a brother, not given by a sister, not given by friends and colleagues, not given by relatives and kinsmen, not given by ascetics and brahmins, not given by deities; [cite: 5] |
vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṁ bhagavāti—sāriputtāti bhagavā. |
this is a designation synonymous with liberation for the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, along with the attainment of omniscience, a realized concept, that is, "Bhagava" – "Sariputta," thus the Blessed One. |
Rittāsanaṁ sayanaṁ sevato veti. |
Or he who resorts to an empty seat and bed. |
Āsanaṁ vuccati yattha nisīdati—mañco pīṭhaṁ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. |
A seat is called where one sits—a couch, a chair, a cushion, a mat, a piece of leather, a spread of grass, a spread of leaves, a spread of straw. [cite: 7] |
Sayanaṁ vuccati senāsanaṁ vihāro aḍḍhayogo pāsādo hammiyaṁ guhā. |
A bed is called a lodging, a monastery, a half-timbered house, a mansion, a terraced house, a cave. |
Taṁ sayanāsanaṁ asappāyarūpadassanena rittaṁ vivittaṁ pavivittaṁ, asappāyasaddassavanena …pe… asappāyehi pañcahi kāmaguṇehi rittaṁ vivittaṁ pavivittaṁ. |
That bed-seat is empty, secluded, isolated from the sight of unsuitable forms, from the hearing of unsuitable sounds... indeed... empty, secluded, isolated from the five unsuitable sense-pleasures. |
Taṁ sayanāsanaṁ sevato nisevato saṁsevato paṭisevatoti—rittāsanaṁ sayanaṁ sevato ve. |
Resorting to, frequenting, indulging in, practicing with that bed-seat – thus, or he who resorts to an empty seat and bed. |
Sambodhikāmassa yathānudhammanti. |
For one desiring enlightenment, according to the Dhamma. |
Sambodhi vuccati catūsu maggesu ñāṇaṁ paññā paññindriyaṁ paññābalaṁ …pe… dhammavicayasambojjhaṅgo vīmaṁsā vipassanā sammādiṭṭhi. |
Enlightenment is called knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom... indeed... the enlightenment factor of investigation of phenomena, inquiry, insight, right view. |
Taṁ sambodhiṁ bujjhitukāmassa anubujjhitukāmassa paṭibujjhitukāmassa sambujjhitukāmassa adhigantukāmassa phassitukāmassa sacchikātukāmassāti—sambodhikāmassa. |
For one desiring to awaken to, to understand, to realize, to fully awaken to, to attain, to experience, to realize that enlightenment – thus, for one desiring enlightenment. |
Yathānudhammanti katame bodhiyā anudhammā? |
According to the Dhamma – what are the dhammas subsidiary to enlightenment? |
Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṁ—ime vuccanti bodhiyā anudhammā. |
Right practice, concordant practice, non-opposing practice, non-contradictory practice, practice following the meaning, practice in accordance with the Dhamma and its subsidiaries, fulfillment of virtues, guarding the sense-doors, moderation in eating, application to wakefulness, mindfulness and clear comprehension – these are called the dhammas subsidiary to enlightenment. [cite: 12] |
Atha vā catunnaṁ maggānaṁ pubbabhāge vipassanā—ime vuccanti bodhiyā anudhammāti—sambodhikāmassa yathānudhammaṁ. |
Or else, insight in the preliminary stage of the four paths – these are called the dhammas subsidiary to enlightenment – for one desiring enlightenment, according to the Dhamma. |
Taṁ te pavakkhāmi yathā pajānanti. |
That I shall declare to you, as they understand. |
Tanti bodhiyā anudhammaṁ. |
That means the Dhamma subsidiary to enlightenment. |
Pavakkhāmīti pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmi. |
"I shall declare" means I shall declare, I shall tell, I shall teach, I shall make known, I shall establish, I shall open up, I shall analyze, I shall make plain, I shall reveal. [cite: 14] |
Yathā pajānanti yathā pajānaṁ yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto na itihitihaṁ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṁ sayamabhiññātaṁ attapaccakkhaṁ dhammaṁ, taṁ kathayissāmīti—taṁ te pavakkhāmi yathā pajānaṁ. |
As they understand, as one understanding, as one knowing, recognizing, discerning, penetrating, not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by reason of logic, not by reason of inference, not by reflection on reasons, not by acceptance of a view after consideration, but the Dhamma known by oneself, directly experienced by oneself, that I shall relate – that I shall declare to you, as one understanding. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Vijigucchamānassa yadidaṁ phāsu, |
“For one practicing revulsion, this which is ease, |
(sāriputtāti bhagavā) |
(Sariputta, thus the Blessed One) |
Rittāsanaṁ sayanaṁ sevato ve; |
Resorting to an empty seat and bed indeed; |
Sambodhikāmassa yathānudhammaṁ, |
For one desiring enlightenment, according to the Dhamma, |
Taṁ te pavakkhāmi yathā pajānan”ti. |
That I shall declare to you, as one knowing.” |
Pañcannaṁ dhīro bhayānaṁ na bhāye, |
The wise one should not fear five fears, |
Bhikkhu sato sapariyantacārī; |
A mindful monk, practicing within limits; |
Ḍaṁsādhipātānaṁ sarīsapānaṁ, |
Of gadflies, flies, and reptiles, |
Manussaphassānaṁ catuppadānaṁ. |
Of human contacts, and quadrupeds. |
Pañcannaṁ dhīro bhayānaṁ na bhāyeti. |
The wise one should not fear five fears. |
Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. |
"Wise" means wise, learned, intelligent, sagacious, knowledgeable, discerning, insightful. |
Dhīro pañcannaṁ bhayānaṁ na bhāyeyya na taseyya na santaseyya na uttaseyya na parittaseyya na santāsaṁ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṁso vihareyyāti—pañcannaṁ dhīro bhayānaṁ na bhāye. |
The wise one should not fear, not tremble, not be terrified, not be alarmed, not be greatly alarmed, not fall into terror, he should be fearless, undaunted, untrembling, not fleeing, with fear and dread abandoned, with hair not standing on end, he should dwell – the wise one should not fear five fears. [cite: 18] |
Bhikkhu sato sapariyantacārīti. |
A mindful monk, practicing within limits. |
Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. |
"Monk" means an ordinary virtuous monk or a monk in training. |
Satoti catūhi kāraṇehi sato—kāye kāyānupassanāsatipaṭṭhānaṁ bhāvento sato, vedanāsu …pe… citte … dhammesu dhammānupassanāsatipaṭṭhānaṁ bhāvento sato—so vuccati sato. |
"Mindful" means mindful for four reasons—developing the foundation of mindfulness through contemplation of the body in the body, he is mindful; concerning feelings... indeed... concerning mind... developing the foundation of mindfulness through contemplation of phenomena in phenomena, he is mindful—he is called mindful. [cite: 20] |
Sapariyantacārīti cattāro pariyantā—sīlasaṁvarapariyanto, indriyasaṁvarapariyanto, bhojane mattaññutāpariyanto, jāgariyānuyogapariyanto. |
"Practicing within limits" means four limits—the limit of restraint in virtue, the limit of restraint of the senses, the limit of moderation in eating, the limit of application to wakefulness. [cite: 21] |
Katamo sīlasaṁvarapariyanto? |
What is the limit of restraint in virtue? |
Idha bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here a monk is virtuous, he dwells restrained by the Patimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Antopūtibhāvaṁ paccavekkhamāno anto sīlasaṁvarapariyante carati, mariyādaṁ na bhindati—ayaṁ sīlasaṁvarapariyanto. |
Reflecting on the state of inner purity, he practices within the limit of restraint in virtue, he does not break the boundary—this is the limit of restraint in virtue. [cite: 22] |
Katamo indriyasaṁvarapariyanto? |
What is the limit of restraint of the senses? |
Idha bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here a monk, having seen a form with the eye, is not a grasper of signs, not a grasper of details. |
Yatvādhikaraṇamenaṁ …pe… cakkhundriye saṁvaraṁ āpajjati. |
Insofar as this… indeed… he undertakes restraint in the eye-faculty. |
Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear… having smelled an odor with the nose… having tasted a taste with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, he is not a grasper of signs, not a grasper of details. |
Yatvādhikaraṇamenaṁ manindriyaṁ susaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Insofar as, while dwelling with the mind-faculty well restrained, evil, unwholesome states of covetousness and dejection might not flow in, for its restraint he practices, he guards the mind-faculty, he undertakes restraint in the mind-faculty. [cite: 24] |
Ādittapariyāyaṁ paccavekkhamāno anto indriyasaṁvarapariyante carati, mariyādaṁ na bhindati—ayaṁ indriyasaṁvarapariyanto. |
Reflecting on the Discourse on Burning, he practices within the limit of restraint of the senses, he does not break the boundary—this is the limit of restraint of the senses. [cite: 25] |
Katamo bhojane mattaññutāpariyanto? |
What is the limit of moderation in eating? |
Idha bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. |
Here a monk, reflecting wisely, takes food not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance and sustenance of this body, for ending discomfort, and for assisting the holy life. [cite: 26] |
Iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. |
Thus, I shall eliminate old feelings and not arouse new feelings, and there will be for me sustenance, blamelessness, and a comfortable abiding. [cite: 27] |
Akkhabbhañjanavaṇapaṭicchādanaputtamaṁsūpamaṁ paccavekkhamāno anto bhojane mattaññutāpariyante carati, mariyādaṁ na bhindati—ayaṁ bhojane mattaññutāpariyanto. |
Reflecting on the simile of the axle-grease, the covering of a wound, and the flesh of one's son, he practices within the limit of moderation in eating, he does not break the boundary—this is the limit of moderation in eating. [cite: 28] |
Katamo jāgariyānuyogapariyanto? |
What is the limit of application to wakefulness? |
Idha bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. |
Here a monk, during the day, by walking and sitting, purifies his mind from obstructive states; in the first watch of the night, by walking and sitting, he purifies his mind from obstructive states; in the middle watch of the night, lying on his right side, he adopts the lion's posture, with one foot placed on the other, mindful and clearly comprehending, having established in his mind the perception of rising; in the last watch of the night, having arisen, by walking and sitting, he purifies his mind from obstructive states. [cite: 29] |
Bhaddekarattavihāraṁ paccavekkhamāno anto jāgariyānuyogapariyante carati, mariyādaṁ na bhindati—ayaṁ jāgariyānuyogapariyantoti—bhikkhu sato sapariyantacārī. |
Reflecting on the abiding of one who has a single excellent night, he practices within the limit of application to wakefulness, he does not break the boundary—this is the limit of application to wakefulness—a mindful monk, practicing within limits. |
Ḍaṁsādhipātānaṁ sarīsapānanti. |
Of gadflies, flies, and reptiles. |
Ḍaṁsā vuccanti piṅgalamakkhikāyo. |
Gadflies are called tawny flies. |
Adhipātakā vuccanti sabbāpi makkhikāyo. |
Flies are called all flies. |
Kiṅkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo? |
For what reason are all flies called "adhipātaka"? |
Tā uppatitvā uppatitvā khādanti; |
They fly up and fly up and bite; |
taṅkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo. |
for that reason all flies are called "adhipātaka" (those that fall upon). |
Sarīsapā vuccanti ahīti—ḍaṁsādhipātānaṁ sarīsapānaṁ. |
Reptiles are called snakes—of gadflies, flies, and reptiles. |
Manussaphassānaṁ catuppadānanti. |
Of human contacts, and quadrupeds. |
Manussaphassā vuccanti corā vā assu mānavā vā katakammā vā akatakammā vā. |
Human contacts are called thieves or humans, whether they have done deeds or not done deeds. [cite: 32] |
Te bhikkhuṁ pañhaṁ vā puccheyyuṁ vādaṁ vā āropeyyuṁ akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viroseyyuṁ hiṁseyyuṁ vihiṁseyyuṁ heṭheyyuṁ viheṭheyyuṁ ghāteyyuṁ upaghāteyyuṁ upaghātaṁ vā kareyyuṁ. |
They might ask the monk a question, or bring up a dispute, revile, abuse, anger, vex, harm, injure, oppress, harass, kill, destroy, or cause destruction. [cite: 33] |
Yo koci manussato upaghāto—manussaphasso. |
Whatever harm from humans—human contact. |
Catuppadānanti sīhā byagghā dīpī acchā taracchā kokā mahiṁsā hatthī. |
Quadrupeds means lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants. |
Te bhikkhuṁ maddeyyuṁ khādeyyuṁ hiṁseyyuṁ vihiṁseyyuṁ heṭheyyuṁ viheṭheyyuṁ ghāteyyuṁ upaghāteyyuṁ upaghātaṁ vā kareyyuṁ. |
They might trample, devour, harm, injure, oppress, harass, kill, destroy, or cause destruction to the monk. [cite: 35] |
Catuppadato upaghāto yaṁ kiñci catuppadabhayanti—manussaphassānaṁ catuppadānaṁ. |
Harm from quadrupeds, whatever fear from quadrupeds—of human contacts, and quadrupeds. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Pañcannaṁ dhīro bhayānaṁ na bhāye, |
“The wise one should not fear five fears, |
Bhikkhu sato sapariyantacārī; |
A mindful monk, practicing within limits; |
Ḍaṁsādhipātānaṁ sarīsapānaṁ, |
Of gadflies, flies, and reptiles, |
Manussaphassānaṁ catuppadānan”ti. |
Of human contacts, and quadrupeds.” |
Paradhammikānampi na santaseyya, |
And one should not tremble before those of other faiths, |
Disvāpi tesaṁ bahubheravāni; |
Even seeing their many terrors; |
Athāparāni abhisambhaveyya, |
Then one should overcome other, |
Parissayāni kusalānuesī. |
Dangers, seeking the wholesome. |
Paradhammikānampi na santaseyya, disvāpi tesaṁ bahubheravānīti. |
And one should not tremble before those of other faiths, even seeing their many terrors. |
Paradhammikā vuccanti satta sahadhammike ṭhapetvā ye keci buddhe dhamme saṅghe appasannā. |
Those of other faiths are called, apart from the seven co-religionists, whoever are displeased with the Buddha, the Dhamma, and the Sangha. |
Te bhikkhuṁ pañhaṁ vā puccheyyuṁ vādaṁ vā āropeyyuṁ akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viroseyyuṁ hiṁseyyuṁ vihiṁseyyuṁ heṭheyyuṁ viheṭheyyuṁ ghāteyyuṁ upaghāteyyuṁ upaghātaṁ vā kareyyuṁ. |
They might ask the monk a question, or bring up a dispute, revile, abuse, anger, vex, harm, injure, oppress, harass, kill, destroy, or cause destruction. [cite: 38] |
Tesaṁ bahubherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na santaseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṁ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṁso vihareyyāti—paradhammikānampi na santaseyya disvāpi tesaṁ bahubheravāni. |
Having seen or heard their many terrors, one should not shake, not tremble, not tremble violently, not be terrified, not be alarmed, not be greatly alarmed, not fear, not fall into terror, one should be fearless, undaunted, untrembling, not fleeing, with fear and dread abandoned, with hair not standing on end, one should dwell – and one should not tremble before those of other faiths, even seeing their many terrors. [cite: 39] |
Athāparāni abhisambhaveyya, parissayāni kusalānuesīti. |
Then one should overcome other dangers, seeking the wholesome. |
Athāparānipi atthi abhisambhotabbāni abhibhavitabbāni ajjhottharitabbāni pariyādiyitabbāni madditabbāni. |
There are also other things to be overcome, to be conquered, to be overwhelmed, to be mastered, to be crushed. |
Parissayāti dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca …pe… evampi tatrāsayāti—parissayā. |
Dangers means two dangers—open dangers and hidden dangers… indeed… thus also dangers therein—dangers. |
Kusalānuesīti sammāpaṭipadaṁ anulomapaṭipadaṁ apaccanīkapaṭipadaṁ aviruddhapaṭipadaṁ anvatthapaṭipadaṁ …pe… ariyaṁ aṭṭhaṅgikaṁ maggaṁ nibbānañca nibbānagāminiñca paṭipadaṁ esantena gavesantena pariyesantena parissayā abhisambhotabbā abhibhavitabbā ajjhottharitabbā pariyādiyitabbā madditabbāti—athāparāni abhisambhaveyya parissayāni kusalānuesī. |
Seeking the wholesome means seeking, searching for, looking for the right practice, concordant practice, non-opposing practice, non-contradictory practice, practice following the meaning... indeed... the noble eightfold path, Nibbana, and the path leading to Nibbana, dangers are to be overcome, to be conquered, to be overwhelmed, to be mastered, to be crushed – then one should overcome other dangers, seeking the wholesome. [cite: 41] |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Paradhammikānampi na santaseyya, |
“And one should not tremble before those of other faiths, |
Disvāpi tesaṁ bahubheravāni; |
Even seeing their many terrors; |
Athāparāni abhisambhaveyya, |
Then one should overcome other, |
Parissayāni kusalānuesī”ti. |
Dangers, seeking the wholesome.” |
Ātaṅkaphassena khudāya phuṭṭho, |
Touched by the contact of illness, by hunger, |
Sītaṁ athuṇhaṁ adhivāsayeyya; |
One should endure cold and heat; |
So tehi phuṭṭho bahudhā anoko, |
He, touched by these in many ways, homeless, |
Vīriyaparakkamaṁ daḷhaṁ kareyya. |
Should make his effort and exertion firm. |
Ātaṅkaphassena khudāya phuṭṭhoti. |
Touched by the contact of illness, by hunger. |
Ātaṅkaphasso vuccati rogaphasso. |
Contact of illness is called contact of disease. |
Rogaphassena phuṭṭho pareto samohito samannāgato assa; |
Touched by the contact of disease, he would be affected, overcome, possessed; |
cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena, ghānarogena, jivhārogena, kāyarogena …pe… ḍaṁsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa. |
touched by eye-disease, he would be affected, overcome, possessed, by ear-disease, by nose-disease, by tongue-disease, by body-disease… indeed… touched by the contact of gadflies, mosquitoes, wind, sun, and reptiles, he would be affected, overcome, possessed. |
Khudā vuccati chātako. |
Hunger is called famine. |
Chātakena phuṭṭho pareto samohito samannāgato assāti—ātaṅkaphassena khudāya phuṭṭho. |
Touched by famine, he would be affected, overcome, possessed – touched by the contact of illness, by hunger. |
Sītaṁ athuṇhaṁ adhivāsayeyyāti. |
One should endure cold and heat. |
Sītanti dvīhi kāraṇehi sītaṁ hoti—abbhantaradhātuppakopavasena vā sītaṁ hoti, bahiddhā utuvasena vā sītaṁ hoti. |
Cold means it is cold for two reasons—it is cold due to the disturbance of internal elements, or it is cold due to external weather. [cite: 46] |
Uṇhanti dvīhi kāraṇehi uṇhaṁ hoti—abbhantaradhātuppakopavasena vā uṇhaṁ hoti, bahiddhā utuvasena vā uṇhaṁ hotīti—sītaṁ athuṇhaṁ. |
Heat means it is hot for two reasons—it is hot due to the disturbance of internal elements, or it is hot due to external weather—cold and heat. |
Adhivāsayeyyāti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assāti—sītaṁ athuṇhaṁ adhivāsayeyya. |
One should endure means one should be patient with cold, heat, hunger, thirst, the contact of gadflies, mosquitoes, wind, sun, and reptiles, with ill-spoken, unwelcome words, with arisen bodily feelings that are painful, sharp, harsh, bitter, disagreeable, unpleasant, life-destroying, one should be of an enduring nature – one should endure cold and heat. [cite: 48] |
So tehi phuṭṭho bahudhā anokoti. |
He, touched by these in many ways, homeless. |
So tehīti ātaṅkaphassena ca khudāya ca sītena ca uṇhena ca phuṭṭho pareto samohito samannāgato assāti—so tehi phuṭṭho. |
He, by these means touched by the contact of illness and by hunger and by cold and by heat, would be affected, overcome, possessed – so touched by these. |
Bahudhāti anekavidhehi ākārehi phuṭṭho pareto samohito samannāgato assāti—so tehi phuṭṭho bahudhā. |
In many ways means touched in many various ways, he would be affected, overcome, possessed – so touched by these in many ways. |
Anokoti abhisaṅkhārasahagataviññāṇassa okāsaṁ na karotītipi—anoko. |
Homeless means he does not make an opportunity for consciousness accompanied by constructions—also homeless. |
Atha vā kāyaduccaritassa vacīduccaritassa manoduccaritassa okāsaṁ na karotītipi—anokoti—so tehi phuṭṭho bahudhā anoko. |
Or else, he does not make an opportunity for bodily misconduct, verbal misconduct, mental misconduct—also homeless—he, touched by these in many ways, homeless. |
Vīriyaparakkamaṁ daḷhaṁ kareyyāti. |
Should make his effort and exertion firm. |
Vīriyaparakkamo vuccati yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī appaṭivānī thāmo dhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṁ vīriyindriyaṁ vīriyabalaṁ sammāvāyāmo. |
Effort and exertion is called mental initiation of energy, endeavor, exertion, striving, effort, zeal, perseverance, non-retreating, strength, fortitude, unslackened exertion, unremitting desire, unremitting responsibility, shouldering the burden, energy, the faculty of energy, the power of energy, right effort. [cite: 52] |
Vīriyaparakkamaṁ daḷhaṁ kareyyāti. |
Should make his effort and exertion firm. |
Vīriyaṁ parakkamaṁ daḷhaṁ kareyya thiraṁ kareyya, daḷhasamādāno assa avatthitasamādānoti—vīriyaṁ parakkamaṁ daḷhaṁ kareyya. |
He should make his energy and exertion firm, steadfast, he should be of firm resolve, of settled resolve – should make his effort and exertion firm. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Ātaṅkaphassena khudāya phuṭṭho, |
“Touched by the contact of illness, by hunger, |
Sītaṁ athuṇhaṁ adhivāsayeyya; |
One should endure cold and heat; |
So tehi phuṭṭho bahudhā anoko, |
He, touched by these in many ways, homeless, |
Vīriyaparakkamaṁ daḷhaṁ kareyyā”ti. |
Should make his effort and exertion firm.” |
Theyyaṁ na kāre na musā bhaṇeyya, |
One should not commit theft, nor speak falsely, |
Mettāya phasse tasathāvarāni; |
With loving-kindness one should touch the trembling and the firm; |
Yadāvilattaṁ manaso vijaññā, |
When one discerns agitation of mind, |
Kaṇhassa pakkhoti vinodayeyya. |
As the faction of the Dark One, one should dispel it. |
Theyyaṁ na kāre na musā bhaṇeyyāti. |
One should not commit theft, nor speak falsely. |
Theyyaṁ na kāreti idha bhikkhu adinnādānaṁ pahāya adinnādānā paṭivirato assa dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihareyyāti—theyyaṁ na kāre. |
"One should not commit theft" means here a monk, having abandoned taking what is not given, would be abstinent from taking what is not given, taking what is given, expecting what is given, he would dwell with a self that is non-thieving, purified – one should not commit theft. [cite: 56] |
Na musā bhaṇeyyāti idha bhikkhu musāvādaṁ pahāya musāvādā paṭivirato assa saccavādī saccasandho theto paccayiko avisaṁvādako lokassāti—theyyaṁ na kāre na musā bhaṇeyya. |
"Nor speak falsely" means here a monk, having abandoned false speech, would be abstinent from false speech, a speaker of truth, adhering to truth, trustworthy, reliable, not a deceiver of the world – one should not commit theft, nor speak falsely. [cite: 57] |
Mettāya phasse tasathāvarānīti. |
With loving-kindness one should touch the trembling and the firm. |
Mettāti yā sattesu metti mettāyanā mettāyitattaṁ anudā anudāyanā anudāyitattaṁ hitesitā anukampā abyāpādo abyāpajjo adoso kusalamūlaṁ. |
Loving-kindness means that loving-kindness towards beings, the state of having loving-kindness, friendliness, the state of having friendliness, sympathy, desiring welfare, compassion, non-ill-will, non-malevolence, non-aversion, the wholesome root. |
Tasāti yesaṁ tasitā taṇhā appahīnā, yesañca bhayabheravā appahīnā. |
"Trembling" means those for whom craving that causes trembling is unabandoned, and for whom fear and dread are unabandoned. [cite: 59] |
Kiṅkāraṇā vuccanti tasā? |
For what reason are they called trembling? |
Te tasanti uttasanti paritasanti bhāyanti santāsaṁ āpajjanti; |
They tremble, are terrified, are greatly terrified, fear, fall into terror; |
taṅkāraṇā vuccanti tasā. |
for that reason they are called trembling. |
Thāvarāti yesaṁ tasitā taṇhā pahīnā, yesañca bhayabheravā pahīnā. |
"Firm" means those for whom craving that causes trembling is abandoned, and for whom fear and dread are abandoned. |
Kiṅkāraṇā vuccanti thāvarā? |
For what reason are they called firm? |
Te na tasanti na uttasanti na paritasanti na bhāyanti santāsaṁ na āpajjanti; |
They do not tremble, are not terrified, are not greatly terrified, do not fear, do not fall into terror; [cite: 61] |
taṅkāraṇā vuccanti thāvarā. |
for that reason they are called firm. |
Mettāya phasse tasathāvarānīti. |
With loving-kindness one should touch the trembling and the firm. |
Tase ca thāvare ca mettāya phasseyya phareyya, mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihareyyāti—mettāya phasse tasathāvarāni. |
One should touch, pervade the trembling and the firm with loving-kindness, dwelling having pervaded with a mind accompanied by loving-kindness, extensive, exalted, immeasurable, without enmity, without ill-will – with loving-kindness one should touch the trembling and the firm. [cite: 62] |
Yadāvilattaṁ manaso vijaññāti. |
When one discerns agitation of mind. |
Yadāti yadā. |
"When" means when. |
Manasoti yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjā manoviññāṇadhātu. |
"Mind" means that which is mind, mentality, heart, luminous mind, mind-base, mind-faculty, consciousness, consciousness-aggregate, mind-consciousness-element born of that. |
Kāyaduccaritena cittaṁ āvilaṁ hoti luḷitaṁ eritaṁ ghaṭṭitaṁ calitaṁ bhantaṁ avūpasantaṁ. |
By bodily misconduct the mind becomes agitated, stirred up, disturbed, struck, wavering, confused, uncalmed. [cite: 64] |
Vacīduccaritena …pe… manoduccaritena … rāgena … dosena … mohena … kodhena … upanāhena … makkhena … paḷāsena … issāya … macchariyena … māyāya … sāṭheyyena … thambhena … sārambhena … mānena … atimānena … madena … pamādena … sabbakilesehi … sabbaduccaritehi … sabbadarathehi … sabbapariḷāhehi … sabbasantāpehi … sabbākusalābhisaṅkhārehi cittaṁ āvilaṁ hoti luḷitaṁ eritaṁ ghaṭṭitaṁ calitaṁ bhantaṁ avūpasantaṁ. |
By verbal misconduct… indeed… by mental misconduct… by passion… by aversion… by delusion… by anger… by hostility… by denigration… by domineering… by envy… by selfishness… by deceit… by craftiness… by obstinacy… by impetuosity… by conceit… by arrogance… by intoxication… by negligence… by all defilements… by all misconducts… by all distresses… by all fevers… by all torments… by all unwholesome constructions the mind becomes agitated, stirred up, disturbed, struck, wavering, confused, uncalmed. [cite: 65] |
Yadāvilattaṁ manaso vijaññāti. |
When one discerns agitation of mind. |
Cittassa āvilabhāvaṁ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti—yadāvilattaṁ manaso vijaññā. |
One should know, recognize, discern, penetrate the agitated state of mind – when one discerns agitation of mind. |
Kaṇhassa pakkhoti vinodayeyyāti. |
As the faction of the Dark One, one should dispel it. |
Kaṇhoti yo so māro kaṇho adhipati antagu namuci pamattabandhu. |
The Dark One is he who is Māra, the Dark One, the ruler, the end-maker, Namuci, the kinsman of the negligent. [cite: 67] |
Kaṇhassa pakkho mārapakkho mārapāso mārabaḷisaṁ mārāmisaṁ māravisayo māranivāso māragocaro mārabandhananti pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti. |
The faction of the Dark One, the faction of Māra, the snare of Māra, the hook of Māra, the bait of Māra, the realm of Māra, the abode of Māra, the pasture of Māra, the bondage of Māra – one should abandon, dispel, make an end of, bring to non-existence. |
Evampi kaṇhassa pakkhoti vinodayeyya. |
Thus too, "as the faction of the Dark One, one should dispel it." |
Atha vā kaṇhassa pakkho mārapakkho akusalapakkho dukkhuddayo dukkhavipāko nirayasaṁvattaniko tiracchānayonisaṁvattaniko pettivisayasaṁvattanikoti pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti. |
Or else, the faction of the Dark One, the faction of Māra, the unwholesome faction, productive of suffering, resulting in suffering, leading to hell, leading to the animal realm, leading to the realm of ghosts – one should abandon, dispel, make an end of, bring to non-existence. |
Evampi kaṇhassa pakkhoti vinodayeyya. |
Thus too, "as the faction of the Dark One, one should dispel it." |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Theyyaṁ na kāre na musā bhaṇeyya, |
“One should not commit theft, nor speak falsely, |
Mettāya phasse tasathāvarāni; |
With loving-kindness one should touch the trembling and the firm; |
Yadāvilattaṁ manaso vijaññā, |
When one discerns agitation of mind, |
Kaṇhassa pakkhoti vinodayeyyā”ti. |
As the faction of the Dark One, one should dispel it.” |
Kodhātimānassa vasaṁ na gacche, |
One should not come under the sway of anger and arrogance, |
Mūlampi tesaṁ palikhañña tiṭṭhe; |
One should stand having dug up their root; |
Athappiyaṁ vā pana appiyaṁ vā, |
Then, whether pleasant or unpleasant, |
Addhā bhavanto abhisambhaveyya. |
Surely, being, one should overcome. |
Kodhātimānassa vasaṁ na gaccheti. |
One should not come under the sway of anger and arrogance. |
Kodhoti yo cittassa āghāto paṭighāto …pe… caṇḍikkaṁ asuropo anattamanatā cittassa. |
Anger is that which is aversion of the mind, resentment… indeed… fierceness, displeasure, dissatisfaction of mind. |
Atimānoti idhekacco paraṁ atimaññati jātiyā vā gottena vā …pe… aññataraññatarena vā vatthunā. |
Arrogance means here someone despises another on account of birth or clan… indeed… or on account of some other thing. |
Kodhātimānassa vasaṁ na gaccheti. |
One should not come under the sway of anger and arrogance. |
Kodhassa ca atimānassa ca vasaṁ na gaccheyya, kodhañca atimānañca pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—kodhātimānassa vasaṁ na gacche. |
One should not come under the sway of anger and arrogance, one should abandon, dispel, make an end of, bring to non-existence anger and arrogance – one should not come under the sway of anger and arrogance. [cite: 73] |
Mūlampi tesaṁ palikhañña tiṭṭheti. |
One should stand having dug up their root. |
Katamaṁ kodhassa mūlaṁ? |
What is the root of anger? |
Avijjā mūlaṁ, ayoniso manasikāro mūlaṁ, asmimāno mūlaṁ, ahirikaṁ mūlaṁ, anottappaṁ mūlaṁ, uddhaccaṁ mūlaṁ—idaṁ kodhassa mūlaṁ. |
Ignorance is the root, unwise attention is the root, the conceit "I am" is the root, lack of shame is the root, lack of fear of wrongdoing is the root, restlessness is the root—this is the root of anger. |
Katamaṁ atimānassa mūlaṁ? |
What is the root of arrogance? |
Avijjā mūlaṁ, ayoniso manasikāro mūlaṁ, asmimāno mūlaṁ, ahirikaṁ mūlaṁ, anottappaṁ mūlaṁ, uddhaccaṁ mūlaṁ—idaṁ atimānassa mūlaṁ. |
Ignorance is the root, unwise attention is the root, the conceit "I am" is the root, lack of shame is the root, lack of fear of wrongdoing is the root, restlessness is the root—this is the root of arrogance. |
Mūlampi tesaṁ palikhañña tiṭṭheti. |
One should stand having dug up their root. |
Kodhassa ca atimānassa ca mūlaṁ palikhaṇitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṁ karitvā anabhāvaṁ gametvā tiṭṭheyya santiṭṭheyyāti—mūlampi tesaṁ palikhañña tiṭṭhe. |
Having dug up, extracted, thoroughly extracted, uprooted, thoroughly uprooted, abandoned, dispelled, made an end of, brought to non-existence the root of anger and arrogance, one should stand, one should remain firm – one should stand having dug up their root. |
Athappiyaṁ vā pana appiyaṁ vā, addhā bhavanto abhisambhaveyyāti. |
Then, whether pleasant or unpleasant, surely, being, one should overcome. |
Athāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—athāti. |
"Then" is a particle joining words, a connection of words, a completion of a phrase, a combination of syllables, a smoothness of consonants, endowed with sequential order of words—"then." |
Piyāti dve piyā—sattā vā saṅkhārā vā. |
"Pleasant" means two kinds of pleasant things—beings or conditioned things. [cite: 78] |
Katame sattā piyā? |
What are pleasant beings? |
Idha yāssa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā—ime sattā piyā. |
Here, those who are for one's welfare, for one's good, for one's comfort, for one's security from bondage: mother or father or brother or sister or sons or daughters or friends or colleagues or relatives or kinsmen—these are pleasant beings. [cite: 78] |
Katame saṅkhārā piyā? |
What are pleasant conditioned things? |
Manāpikā rūpā manāpikā saddā … gandhā … rasā … phoṭṭhabbā—ime saṅkhārā piyā. |
Agreeable forms, agreeable sounds… odors… tastes… tangible objects—these are pleasant conditioned things. |
Appiyāti dve appiyā—sattā vā saṅkhārā vā. |
"Unpleasant" means two kinds of unpleasant things—beings or conditioned things. [cite: 80] |
Katame sattā appiyā? |
What are unpleasant beings? |
Idha yāssa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā—ime sattā appiyā. |
Here, those who desire one's harm, one's ill, one's discomfort, one's insecurity from bondage, who desire to deprive one of life—these are unpleasant beings. [cite: 80] |
Katame saṅkhārā appiyā? |
What are unpleasant conditioned things? |
Amanāpikā rūpā amanāpikā saddā, gandhā … rasā … phoṭṭhabbā—ime saṅkhārā appiyā. |
Disagreeable forms, disagreeable sounds, odors… tastes… tangible objects—these are unpleasant conditioned things. |
Addhāti ekaṁsavacanaṁ nissaṁsayavacanaṁ nikkaṅkhavacanaṁ advejjhavacanaṁ adveḷhakavacanaṁ niyyānikavacanaṁ apaṇṇakavacanaṁ avatthāpanavacanametaṁ—addhāti. |
"Surely" is a word of certainty, a word without doubt, a word without uncertainty, a word not admitting of two interpretations, a word not ambiguous, a word leading out, a word that is certain, this is a word of establishment—"surely." [cite: 82] |
Athappiyaṁ vā pana appiyaṁ vā, addhā bhavanto abhisambhaveyyāti. |
Then, whether pleasant or unpleasant, surely, being, one should overcome. |
Piyāppiyaṁ sātāsātaṁ sukhadukkhaṁ somanassadomanassaṁ iṭṭhāniṭṭhaṁ abhisambhavanto vā abhibhaveyya adhibhavanto vā abhisambhaveyyāti—athappiyaṁ vā pana appiyaṁ vā addhā bhavanto abhisambhaveyya. |
Overcoming pleasant and unpleasant, agreeable and disagreeable, happiness and suffering, joy and dejection, desired and undesired, or conquering, or mastering, one should overcome – then, whether pleasant or unpleasant, surely, being, one should overcome. [cite: 83] |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Kodhātimānassa vasaṁ na gacche, |
“One should not come under the sway of anger and arrogance, |
Mūlampi tesaṁ palikhañña tiṭṭhe; |
One should stand having dug up their root; |
Athappiyaṁ vā pana appiyaṁ vā, |
Then, whether pleasant or unpleasant, |
Addhā bhavanto abhisambhaveyyā”ti. |
Surely, being, one should overcome.” |
Paññaṁ purakkhatvā kalyāṇapīti, |
Having placed wisdom at the forefront, with wholesome joy, |
Vikkhambhaye tāni parissayāni; |
One should suppress those dangers; |
Aratiṁ sahetha sayanamhi pante, |
One should endure discontent in a remote lodging, |
Caturo sahetha paridevadhamme. |
One should endure the four causes of lamentation. |
Paññaṁ purakkhatvā kalyāṇapītīti. |
Having placed wisdom at the forefront, with wholesome joy. |
Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo …pe… amoho sammādiṭṭhi. |
Wisdom is that which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena… indeed… non-delusion, right view. |
Paññaṁ purakkhatvāti idhekacco paññaṁ purato katvā carati paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo pekkhāyanabahulo sampekkhāyanabahulo vibhūtavihārī taccariko tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti. |
"Having placed wisdom at the forefront" means here someone, having put wisdom in front, proceeds with wisdom as his banner, wisdom as his standard, wisdom as his sovereign, abounding in investigation, abounding in thorough investigation, abounding in consideration, abounding in thorough consideration, dwelling with clarity, devoted to that, much engaged in that, esteeming that, inclined to that, prone to that, leaning towards that, resolved on that, with that as sovereign. [cite: 86] |
Evampi paññaṁ purakkhatvā. |
Thus too, "having placed wisdom at the forefront." |
Atha vā gacchanto vā “gacchāmī”ti pajānāti, ṭhito vā “ṭhitomhī”ti pajānāti, nisinno vā “nisinnomhī”ti pajānāti, sayāno vā “sayānomhī”ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānātīti. |
Or else, when going, he understands, "I am going"; or when standing, he understands, "I am standing"; or when sitting, he understands, "I am sitting"; or when lying down, he understands, "I am lying down"; or in whatever way his body is disposed, in that same way he understands it. [cite: 87] |
Evampi paññaṁ purakkhatvā. |
Thus too, "having placed wisdom at the forefront." |
Atha vā abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve sampajānakārī hotīti. |
Or else, in going forward and returning, he acts with clear comprehension; in looking ahead and looking away, he acts with clear comprehension; in bending and stretching, he acts with clear comprehension; in wearing the outer robe, bowl, and robes, he acts with clear comprehension; in eating, drinking, chewing, and tasting, he acts with clear comprehension; in defecating and urinating, he acts with clear comprehension; in walking, standing, sitting, sleeping, waking, speaking, and remaining silent, he acts with clear comprehension. [cite: 88] |
Evampi paññaṁ purakkhatvā. |
Thus too, "having placed wisdom at the forefront." |
Kalyāṇapītīti buddhānussativasena uppajjati pīti pāmojjaṁ—kalyāṇapītīti. |
With wholesome joy" means joy and gladness arise through recollection of the Buddha—thus, "with wholesome joy. |
Dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇassati kāyagatāsativasena upasamānussativasena uppajjati pīti pāmojjaṁ—kalyāṇapītīti—paññaṁ purakkhatvā kalyāṇapīti. |
Joy and gladness arise through recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of deities, mindfulness of breathing, mindfulness of death, mindfulness directed to the body, recollection of peace—thus, "with wholesome joy"—having placed wisdom at the forefront, with wholesome joy. |
Vikkhambhaye tāni parissayānīti. |
One should suppress those dangers. |
Parissayāti dve parissayā—pākaṭaparissayā ca paṭicchannaparissayā ca …pe… ime vuccanti pākaṭaparissayā …pe… ime vuccanti paṭicchannaparissayā …pe… evampi tatrāsayāti—parissayā. |
Dangers means two dangers—open dangers and hidden dangers… indeed… these are called open dangers… indeed… these are called hidden dangers… indeed… thus also dangers therein—dangers. |
Vikkhambhaye tāni parissayānīti. |
One should suppress those dangers. |
Tāni parissayāni vikkhambheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti—vikkhambhaye tāni parissayāni. |
One should suppress, overcome, overwhelm, master, crush those dangers—one should suppress those dangers. |
Aratiṁ sahetha sayanamhi panteti. |
One should endure discontent in a remote lodging. |
Aratīti yā arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā. |
Discontent is that which is discontent, the state of discontent, non-delight, displeasure, dissatisfaction, anxiety. [cite: 92] |
Sayanamhi panteti pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu aratiṁ saheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti—aratiṁ sahetha sayanamhi pante. |
"In a remote lodging" means in remote lodgings or in some or other higher wholesome states, one should endure, overcome, overwhelm, master, crush discontent—one should endure discontent in a remote lodging. |
Caturo sahetha paridevadhammeti. |
One should endure the four causes of lamentation. |
Cattāro paridevanīye dhamme saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti—caturo sahetha paridevadhamme. |
One should endure, fully endure, overcome, overwhelm, master, crush the four lamentable states—one should endure the four causes of lamentation. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Paññaṁ purakkhatvā kalyāṇapīti, |
“Having placed wisdom at the forefront, with wholesome joy, |
Vikkhambhaye tāni parissayāni; |
One should suppress those dangers; |
Aratiṁ sahetha sayanamhi pante, |
One should endure discontent in a remote lodging, |
Caturo sahetha paridevadhamme”ti. |
One should endure the four causes of lamentation.” |
Kiṁsū asissaṁ kuva vā asissaṁ, |
What shall I eat, or where shall I eat? |
Dukkhaṁ vata settha kuvajja sessaṁ; |
Alas, I slept badly, where shall I sleep today? |
Ete vitakke paridevaneyye, |
These thoughts, fit for lamentation, |
Vinayetha sekho aniketacārī. |
The trainee, homeless, should dispel. |
Kiṁsū asissaṁ kuva vā asissanti. |
What shall I eat, or where shall I eat? |
Kiṁsū asissāmīti kiṁ bhuñjissāmi odanaṁ vā kummāsaṁ vā sattuṁ vā macchaṁ vā maṁsaṁ vāti—kiṁsū asissaṁ. |
"What shall I eat?" means what shall I consume: rice or gruel or barley meal or fish or meat? – what shall I eat. [cite: 96] |
Kuva vā asissanti kattha bhuñjissāmi khattiyakule vā brāhmaṇakule vā vessakule vā suddakule vāti—kiṁsū asissaṁ kuva vā asissaṁ. |
"Or where shall I eat?" means where shall I consume: in a warrior-noble family or a brahmin family or a merchant family or a worker family? – what shall I eat, or where shall I eat. [cite: 97] |
Dukkhaṁ vata settha kuvajja sessanti imaṁ rattiṁ dukkhaṁ sayittha phalake vā taṭṭikāya vā cammakhaṇḍe vā tiṇasanthāre vā paṇṇasanthāre vā palālasanthāre vā. |
Alas, I slept badly, where shall I sleep today? This night I slept badly on a plank or a mat or a piece of leather or a spread of grass or a spread of leaves or a spread of straw. [cite: 98] |
Āgāmirattiṁ kattha sukhaṁ sayissāmi mañce vā pīṭhe vā bhisiyā vā bimbohane vā vihāre vā aḍḍhayoge vā pāsāde vā hammiye vā guhāya vāti—dukkhaṁ vata settha kuvajja sessaṁ. |
The coming night, where shall I sleep comfortably: on a couch or a chair or a cushion or a bolster or in a monastery or a half-timbered house or a mansion or a terraced house or a cave? – alas, I slept badly, where shall I sleep today. [cite: 99] |
Ete vitakke paridevaneyyeti. |
These thoughts, fit for lamentation. |
Ete vitakketi dve piṇḍapātapaṭisaññutte vitakke, dve senāsanapaṭisaññutte vitakke. |
"These thoughts" means two thoughts connected with alms-food, two thoughts connected with lodging. |
Paridevaneyyeti ādevaneyye paridevaneyyeti—ete vitakke paridevaneyye. |
"Fit for lamentation" means fit for wailing, fit for lamentation – these thoughts, fit for lamentation. |
Vinayetha sekho aniketacārīti. |
The trainee, homeless, should dispel. |
Sekhoti kiṅkāraṇā vuccati sekho? |
Trainee – for what reason is he called a trainee? |
Sikkhatīti—sekho. Kiñca sikkhati? |
He trains—trainee. And what does he train in? |
Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. |
He trains in higher virtue, he trains in higher mind, he trains in higher wisdom. |
Katamā adhisīlasikkhā …pe… ayaṁ adhipaññāsikkhā. |
What is the training in higher virtue… indeed… this is the training in higher wisdom. |
Imā tisso sikkhāyo āvajjanto sikkhati, jānanto passanto paccavekkhanto cittaṁ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṁ paggaṇhanto, satiṁ upaṭṭhapento, cittaṁ samādahanto, paññāya pajānanto sikkhati, abhiññeyyaṁ abhijānanto sikkhati, pariññeyyaṁ parijānanto, pahātabbaṁ pajahanto, bhāvetabbaṁ bhāvento, sacchikātabbaṁ sacchikaronto sikkhati ācarati samācarati samādāya sikkhati. |
Reflecting on these three trainings, he trains; knowing, seeing, reviewing, establishing the mind, he trains; resolving with faith, he trains; exerting energy, establishing mindfulness, concentrating the mind, understanding with wisdom, he trains; directly knowing what is to be directly known, he trains; fully understanding what is to be fully understood, abandoning what is to be abandoned, developing what is to be developed, realizing what is to be realized, he trains, practices, fully practices, undertaking, he trains. [cite: 102] |
Taṅkāraṇā vuccati—sekho. |
For that reason he is called—a trainee. |
Vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. |
For discipline, for thorough discipline, for abandonment, for calming, for relinquishment, for tranquillization, he should train in higher virtue, he should train in higher mind, he should train in higher wisdom. |
Imā tisso sikkhāyo āvajjanto sikkheyya jānanto …pe… sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti—vinayetha sekho. |
Reflecting on these three trainings, he should train, knowing… indeed… realizing what is to be realized, he should train, practice, fully practice, undertaking, he should conduct himself – the trainee should dispel. |
Aniketacārīti. Kathaṁ niketacārī hoti? |
Homeless. How is one dwelling with a home? |
Idhekacco kulapalibodhena samannāgato hoti, gaṇapalibodhena … āvāsapalibodhena … cīvarapalibodhena … piṇḍapātapalibodhena … senāsanapalibodhena … gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. |
Here someone is endowed with the impediment of a family, with the impediment of a group… with the impediment of a dwelling… with the impediment of robes… with the impediment of alms-food… with the impediment of lodging… with the impediment of medicinal requisites for the sick. |
Evaṁ niketacārī hoti. |
Thus one is dwelling with a home. |
Kathaṁ aniketacārī hoti? |
How is one dwelling homeless? |
Idha bhikkhu na kulapalibodhena samannāgato hoti, na gaṇapalibodhena … na āvāsapalibodhena … na cīvarapalibodhena … na piṇḍapātapalibodhena … na senāsanapalibodhena … na gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. |
Here a monk is not endowed with the impediment of a family, not with the impediment of a group… not with the impediment of a dwelling… not with the impediment of robes… not with the impediment of alms-food… not with the impediment of lodging… not with the impediment of medicinal requisites for the sick. |
Evaṁ aniketacārī hoti. |
Thus one is dwelling homeless. |
“Magadhaṁ gatā kosalaṁ gatā, |
“Having gone to Magadha, having gone to Kosala, |
Ekacciyā pana vajjibhūmiyā; |
And some to the land of the Vajjis; |
Migā viya asaṅghacārino, |
Like deer, wandering alone, |
Aniketā viharanti bhikkhavo. |
Homeless, the monks dwell. |
Sādhu caritakaṁ sādhu sucaritaṁ, |
Good is the wandering, good is the well-wandered, |
Sādhu sadā aniketavihāro; |
Good always is the homeless dwelling; |
Atthapucchanaṁ padakkhiṇaṁ kammaṁ, |
Asking about the meaning, reverential action, |
Etaṁ sāmaññaṁ akiñcanassā”ti. |
This is the asceticism of one with nothing.” |
Vinayetha sekho aniketacārī. |
The trainee, homeless, should dispel. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Kiṁsū asissaṁ kuva vā asissaṁ, |
“What shall I eat, or where shall I eat? |
Dukkhaṁ vata settha kuvajja sessaṁ; |
Alas, I slept badly, where shall I sleep today? |
Ete vitakke paridevaneyye, |
These thoughts, fit for lamentation, |
Vinayetha sekho aniketacārī”ti. |
The trainee, homeless, should dispel.” |
Annañca laddhā vasanañca kāle, |
Having obtained food and clothing at the right time, |
Mattaṁ sa jaññā idha tosanatthaṁ; |
One should know moderation here for contentment; |
So tesu gutto yatacāri gāme, |
He, guarded in these, restrained when going to the village, |
Rusitopi vācaṁ pharusaṁ na vajjā. |
Even if angered, should not speak harsh words. |
Annañca laddhā vasanañca kāleti. |
Having obtained food and clothing at the right time. |
Annanti odano kummāso sattu maccho maṁsaṁ. |
Food means rice, gruel, barley meal, fish, meat. |
Vasananti cha cīvarāni—khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ. |
Clothing means six kinds of robes—linen, cotton, silk, woolen, hemp, mixed fabric. |
Annañca laddhā vasanañca kāleti. |
Having obtained food and clothing at the right time. |
Cīvaraṁ labhitvā piṇḍapātaṁ labhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṁ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cāṭukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesaniyena, na vejjakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena, dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti—annañca laddhā vasanañca kāle. |
Having obtained robes, having obtained alms-food, not by scheming, not by babbling, not by hinting, not by belittling, not by desiring gain with gain, not by giving wood, not by giving bamboo, not by giving a bowl, not by giving flowers, not by giving fruit, not by giving bath powder, not by giving powder, not by giving clay, not by giving a tooth-stick, not by giving water for rinsing the mouth, not by flattery, not by bean-soup-like talk, not by serving as a porter, not by massaging limbs, not by fortune-telling from sites, not by low arts, not by interpreting bodily marks, not by astrology, not by going as a messenger, not by sending messages, not by running errands, not by practicing medicine, not by exchanging alms-food for alms-food, not by giving gifts in return for gifts, having obtained, received, attained, found, acquired by Dhamma, by fairness—having obtained food and clothing at the right time. |
Mattaṁ sa jaññā idha tosanatthanti. |
One should know moderation here for contentment. |
Mattaṁ sa jaññāti dvīhi kāraṇehi mattaṁ jāneyya—paṭiggahaṇato vā paribhogato vā. |
"One should know moderation" means one should know moderation for two reasons—from acceptance or from use. |
Kathaṁ paṭiggahaṇato mattaṁ jānāti? |
How does one know moderation from acceptance? |
Thokepi diyyamāne kulānudayāya kulānurakkhāya kulānukampāya paṭiggaṇhāti, bahukepi diyyamāne kāyaparihārikaṁ cīvaraṁ paṭiggaṇhāti kucchiparihārikaṁ piṇḍapātaṁ paṭiggaṇhāti. |
Even when little is given, for the benefit of the family, for the protection of the family, out of compassion for the family, he accepts; even when much is given, he accepts robes sufficient for the body, he accepts alms-food sufficient for the belly. [cite: 113] |
Evaṁ paṭiggahaṇato mattaṁ jānāti. |
Thus one knows moderation from acceptance. |
Kathaṁ paribhogato mattaṁ jānāti? |
How does one know moderation from use? |
Paṭisaṅkhā yoniso cīvaraṁ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ. |
Reflecting wisely, he uses robes only for protection from cold, for protection from heat, for protection from the contact of gadflies, mosquitoes, wind, sun, and reptiles, only for the purpose of covering his nakedness out of shame. [cite: 114] |
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. |
Reflecting wisely, he uses alms-food not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance and sustenance of this body, for ending discomfort, and for assisting the holy life. [cite: 115] |
Iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. |
Thus, I shall eliminate old feelings and not arouse new feelings, and there will be for me sustenance, blamelessness, and a comfortable abiding. [cite: 116] |
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ. |
Reflecting wisely, he uses lodging only for protection from cold, for protection from heat, for protection from the contact of gadflies, mosquitoes, wind, sun, and reptiles, only for the purpose of dispelling the dangers of the seasons and for delighting in seclusion. [cite: 117] |
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevati yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya. |
Reflecting wisely, he uses medicinal requisites for the sick only for protection from arisen afflicting feelings and for the highest degree of freedom from affliction. [cite: 118] |
Evaṁ paribhogato mattaṁ jānāti. |
Thus one knows moderation from use. |
Mattaṁ sa jaññāti. |
One should know moderation. |
Imehi dvīhi kāraṇehi mattaṁ jāneyya ājāneyya paṭivijāneyya paṭivijjheyyāti—mattaṁ sa jaññā. |
For these two reasons one should know, recognize, discern, penetrate moderation – one should know moderation. |
Idha tosanatthanti. |
Here for contentment. |
Idha bhikkhu santuṭṭho hoti itarītarena cīvarena itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; |
Here a monk is content with any kind of robe, and speaks in praise of contentment with any kind of robe, and he does not commit unsuitable, improper searching on account of robes; [cite: 120] |
aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; |
and not having obtained robes, he is not distressed, and having obtained robes, he uses them without greed, without being infatuated, without being attached, seeing the danger, with wisdom of escape; [cite: 121] |
tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti, na paraṁ vambheti. |
and by that contentment with any kind of robe, he neither praises himself nor disparages others. [cite: 122] |
Yo hi tattha dakkho analaso sampajāno paṭissato—ayaṁ vuccati bhikkhu porāṇe aggaññe ariyavaṁse ṭhito. |
Whoever is skilled therein, not lazy, clearly comprehending, mindful—this is called a monk standing in the ancient, primeval, noble lineage. |
Puna caparaṁ bhikkhu santuṭṭho hoti itarītarena piṇḍapātena itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; |
Furthermore, a monk is content with any kind of alms-food, and speaks in praise of contentment with any kind of alms-food, and he does not commit unsuitable, improper searching on account of alms-food, and not having obtained alms-food, he is not distressed, and having obtained alms-food, he uses it without greed, without being infatuated, without being attached, seeing the danger, with wisdom of escape; [cite: 123] |
tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti, na paraṁ vambheti. |
and by that contentment with any kind of alms-food, he neither praises himself nor disparages others. [cite: 124] |
Yo hi tattha dakkho analaso sampajāno paṭissato—ayaṁ vuccati bhikkhu porāṇe aggaññe ariyavaṁse ṭhito. |
Whoever is skilled therein, not lazy, clearly comprehending, mindful—this is called a monk standing in the ancient, primeval, noble lineage. |
Puna caparaṁ bhikkhu santuṭṭho hoti itarītarena senāsanena itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; |
Furthermore, a monk is content with any kind of lodging, and speaks in praise of contentment with any kind of lodging, and he does not commit unsuitable, improper searching on account of lodging, and not having obtained lodging, he is not distressed, and having obtained lodging, he uses it without greed, without being infatuated, without being attached, seeing the danger, with wisdom of escape; [cite: 125] |
tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti, na paraṁ vambheti. |
and by that contentment with any kind of lodging, he neither praises himself nor disparages others. [cite: 126] |
Yo hi tattha dakkho analaso sampajāno paṭissato—ayaṁ vuccati bhikkhu porāṇe aggaññe ariyavaṁse ṭhito. |
Whoever is skilled therein, not lazy, clearly comprehending, mindful—this is called a monk standing in the ancient, primeval, noble lineage. |
Puna caparaṁ bhikkhu santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca gilānapaccayabhesajjaparikkhāraṁ na paritassati, laddhā ca gilānapaccayabhesajjaparikkhāraṁ agadhito amucchito anajjhosanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; |
Furthermore, a monk is content with any kind of medicinal requisites for the sick, and speaks in praise of contentment with any kind of medicinal requisites for the sick, and he does not commit unsuitable, improper searching on account of medicinal requisites for the sick, and not having obtained medicinal requisites for the sick, he is not distressed, and having obtained medicinal requisites for the sick, he uses them without greed, without being infatuated, without being attached, seeing the danger, with wisdom of escape; [cite: 127] |
tāya ca pana itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṁseti, na paraṁ vambheti. |
and by that contentment with any kind of medicinal requisites for the sick, he neither praises himself nor disparages others. [cite: 128] |
Yo hi tattha dakkho analaso sampajāno paṭissato—ayaṁ vuccati bhikkhu porāṇe aggaññe ariyavaṁse ṭhitoti—mattaṁ sa jaññā idha tosanatthaṁ. |
Whoever is skilled therein, not lazy, clearly comprehending, mindful—this is called a monk standing in the ancient, primeval, noble lineage—one should know moderation here for contentment. |
So tesu gutto yatacāri gāmeti. |
He, guarded in these, restrained when going to the village. |
So tesu guttoti cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre gutto gopito rakkhito saṁvutoti. |
"He, guarded in these" means guarded, protected, watched over, restrained in robes, alms-food, lodging, medicinal requisites for the sick. |
Evampi so tesu gutto. |
Thus too, "he, guarded in these." |
Atha vā āyatanesu gutto gopito rakkhito saṁvutoti. |
Or else, guarded, protected, watched over, restrained in the sense-bases. |
Evampi so tesu gutto. |
Thus too, "he, guarded in these." |
Yatacāri gāmeti gāme yato yatto paṭiyatto gutto gopito rakkhito saṁvutoti—so tesu gutto yatacāri gāme. |
"Restrained when going to the village" means in the village, restrained, controlled, prepared, guarded, protected, watched over, restrained—he, guarded in these, restrained when going to the village. [cite: 131] |
Rusitopi vācaṁ pharusaṁ na vajjāti. |
Even if angered, should not speak harsh words. |
Dūsito khuṁsito vambhito ghaṭṭito garahito upavadito pharusena kakkhaḷena nappaṭivajjā nappaṭibhaṇeyya, akkosantaṁ na paccakkoseyya, rosantaṁ nappaṭiroseyya, bhaṇḍantaṁ na paṭibhaṇḍeyya, na kalahaṁ kareyya, na bhaṇḍanaṁ kareyya, na viggahaṁ kareyya, na vivādaṁ kareyya, na medhagaṁ kareyya, kalahaṁ bhaṇḍanaṁ viggahaṁ vivādaṁ medhagaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti—rusitopi vācaṁ pharusaṁ na vajjā. |
Reviled, reproached, disparaged, struck, blamed, censured, with harsh, rough words, one should not retort, not speak back; one should not revile one who reviles, not be angry with one who is angry, not quarrel with one who quarrels, not make a conflict, not make a quarrel, not make a dispute, not make a contention, not cause strife; one should abandon, dispel, make an end of, bring to non-existence conflict, quarrel, dispute, contention, strife; one should be far from, abstinent from, fully abstinent from, gone forth from, detached from, released from, dissociated from conflict, quarrel, dispute, contention, strife, dwelling with a mind that has transcended boundaries—even if angered, should not speak harsh words. [cite: 132] |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Annañca laddhā vasanañca kāle, |
“Having obtained food and clothing at the right time, |
Mattaṁ sa jaññā idha tosanatthaṁ; |
One should know moderation here for contentment; |
So tesu gutto yatacāri gāme, |
He, guarded in these, restrained when going to the village, |
Rusitopi vācaṁ pharusaṁ na vajjā”ti. |
Even if angered, should not speak harsh words.” |
Okkhittacakkhu na ca pādalolo, |
With downcast eyes, and not restless with the feet, |
Jhānānuyutto bahujāgarassa; |
Devoted to jhāna, much awake; |
Upekkhamārabbha samāhitatto, |
Having aroused equanimity, with concentrated mind, |
Takkāsayaṁ kukkuccañcupacchinde. |
One should cut off the basis of thought and remorse. |
Okkhittacakkhu na ca pādaloloti. |
With downcast eyes, and not restless with the feet. |
Kathaṁ khittacakkhu hoti? |
How is one with wandering eyes? |
Idhekacco bhikkhu cakkhulolo, cakkhuloliyena samannāgato hoti, “adiṭṭhaṁ dakkhitabbaṁ, diṭṭhaṁ samatikkamitabban”ti ārāmena ārāmaṁ uyyānena uyyānaṁ gāmena gāmaṁ nigamena nigamaṁ nagarena nagaraṁ raṭṭhena raṭṭhaṁ janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto ca hoti rūpadassanāya. |
Here a certain monk is restless with his eyes, endowed with restlessness of the eyes, thinking, "What has not been seen should be seen, what has been seen should be surpassed," he is devoted to going from park to park, from garden to garden, from village to village, from town to town, from city to city, from country to country, from district to district, on long journeys, on unsettled journeys, for the sake of seeing sights. [cite: 135] |
Evampi khittacakkhu hoti. |
Thus too, one is with wandering eyes. |
Atha vā bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno asaṁvuto gacchati hatthiṁ olokento, assaṁ olokento, rathaṁ olokento, pattiṁ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṁ olokento, gharamukhāni olokento, uddhaṁ olokento, adho olokento, disāvidisaṁ vipekkhamāno gacchati. |
Or else, a monk, having entered a house, having gone onto a street, goes unrestrained, looking at elephants, looking at horses, looking at chariots, looking at infantry, looking at women, looking at men, looking at boys, looking at girls, looking into shops, looking at the fronts of houses, looking up, looking down, looking around in all directions, he goes. [cite: 136] |
Evampi khittacakkhu hoti. |
Thus too, one is with wandering eyes. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. |
Or else, a monk, having seen a form with the eye, is a grasper of signs, a grasper of details. [cite: 137] |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya nappaṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. |
Insofar as, while dwelling with the eye-faculty unrestrained, evil, unwholesome states of covetousness and dejection might flow in, for its restraint he does not practice, he does not guard the eye-faculty, he does not undertake restraint in the eye-faculty. [cite: 138] |
Evampi khittacakkhu hoti. |
Thus too, one is with wandering eyes. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā. |
Or else, just as some respected ascetics and brahmins, having eaten food given in faith, dwell devoted to such unsuitable shows as these: dancing, singing, instrumental music, theatrical shows, recitations, hand-clapping, cymbal playing, drum beating, puppet shows, outcast performances, acrobatic feats on a pole, washing of bones, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, fist fights, wrestling matches, mock battles, troop musters, army formations, reviews of battle arrays, and so on. [cite: 139] |
Evampi khittacakkhu hoti. |
Thus too, one is with wandering eyes. |
Kathaṁ na khittacakkhu hoti? |
How is one not with wandering eyes? |
Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti “adiṭṭhaṁ dakkhitabbaṁ diṭṭhaṁ samatikkamitabban”ti na ārāmena ārāmaṁ na uyyānena uyyānaṁ na gāmena gāmaṁ na nigamena nigamaṁ na nagarena nagaraṁ na raṭṭhena raṭṭhaṁ na janapadena janapadaṁ dīghacārikaṁ anavaṭṭhitacārikaṁ ananuyutto ca hoti rūpadassanāya. |
Here a certain monk is not restless with his eyes, not endowed with restlessness of the eyes, not thinking, "What has not been seen should be seen, what has been seen should be surpassed," he is not devoted to going from park to park, not from garden to garden, not from village to village, not from town to town, not from city to city, not from country to country, not from district to district, on long journeys, on unsettled journeys, for the sake of seeing sights. |
Evampi na khittacakkhu hoti. |
Thus too, one is not with wandering eyes. |
Atha vā bhikkhu antaragharaṁ paviṭṭho vīthiṁ paṭipanno saṁvuto gacchati na hatthiṁ olokento …pe… na disāvidisaṁ vipekkhamāno gacchati. |
Or else, a monk, having entered a house, having gone onto a street, goes restrained, not looking at elephants… indeed… not looking around in all directions, he goes. |
Evampi na khittacakkhu hoti. |
Thus too, one is not with wandering eyes. |
Atha vā bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti …pe… cakkhundriye saṁvaraṁ āpajjati. |
Or else, a monk, having seen a form with the eye, is not a grasper of signs… indeed… he undertakes restraint in the eye-faculty. |
Evampi na khittacakkhu hoti. |
Thus too, one is not with wandering eyes. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā …pe… anīkadassanaṁ iti vā. |
Or else, just as some respected ascetics and brahmins, having eaten food given in faith… indeed… reviews of battle arrays, and so on. |
Evarūpā visūkadassanānuyogā paṭivirato hoti. |
He is abstinent from devotion to such unsuitable shows. |
Evampi na khittacakkhu hotīti—okkhittacakkhu. |
Thus too, one is not with wandering eyes—with downcast eyes. |
Na ca pādaloloti. |
And not restless with the feet. |
Kathaṁ pādalolo hoti? |
How is one restless with the feet? |
Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti, ārāmena ārāmaṁ …pe… dīghacārikaṁ anavaṭṭhitacārikaṁ anuyutto hoti rūpadassanāya. |
Here a certain monk is restless with his feet, endowed with restlessness of the feet, he is devoted to going from park to park… indeed… on long journeys, on unsettled journeys, for the sake of seeing sights. |
Evampi pādalolo hoti. |
Thus too, one is restless with the feet. |
Atha vā bhikkhu antopi saṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṁ gacchati. |
Or else, a monk, even within the monastery grounds, is restless with his feet, endowed with restlessness of the feet, not for a purpose, not for a reason, with an agitated, uncalmed mind, he goes from cell to cell. [cite: 146] |
Vihārato …pe… iti bhavābhavakathaṁ katheti. |
From dwelling to dwelling… indeed… thus he talks about existence and non-existence. |
Evampi pādalolo hoti. |
Thus too, one is restless with the feet. |
Na ca pādaloloti. |
And not restless with the feet. |
Pādaloliyaṁ pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṁ jhāyī jhānarato ekattamanuyutto sadatthagarukoti—okkhittacakkhu na ca pādalolo. |
One should abandon, dispel, make an end of, bring to non-existence restlessness of the feet; one should be far from, abstinent from, fully abstinent from, gone forth from, detached from, released from, dissociated from restlessness of the feet, dwelling with a mind that has transcended boundaries; one should delight in seclusion, devoted to seclusion, devoted to inner mental calm, not neglecting jhāna, endowed with insight, a developer of empty abodes, a jhāyin, delighting in jhāna, devoted to solitude, esteeming the true goal—with downcast eyes, and not restless with the feet. [cite: 148] |
Jhānānuyutto bahujāgarassāti. |
Devoted to jhāna, much awake. |
Jhānānuyuttoti dvīhi kāraṇehi jhānānuyutto—anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa … tatiyassa jhānassa … catutthassa jhānassa uppādāya yutto payutto āyutto samāyuttoti. |
"Devoted to jhāna" means devoted to jhāna for two reasons—for the arising of unarisen first jhāna, he is yoked, engaged, applied, fully applied; or for the arising of unarisen second jhāna… third jhāna… fourth jhāna, he is yoked, engaged, applied, fully applied. |
Evampi jhānānuyutto. |
Thus too, devoted to jhāna. |
Atha vā uppannaṁ vā paṭhamaṁ jhānaṁ āsevati bhāveti bahulīkaroti, uppannaṁ vā dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ āsevati bhāveti bahulīkarotīti. |
Or else, arisen first jhāna he cultivates, develops, makes much of; or arisen second jhāna… third jhāna… fourth jhāna he cultivates, develops, makes much of. |
Evampi jhānānuyutto. |
Thus too, devoted to jhāna. |
Bahujāgarassāti idha bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi katvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhetīti—jhānānuyutto bahujāgarassa. |
"Much awake" means here a monk, during the day, by walking and sitting, purifies his mind from obstructive states; in the first watch of the night, by walking and sitting, he purifies his mind from obstructive states; in the middle watch of the night, lying on his right side, he adopts the lion's posture, with one foot placed on the other, mindful and clearly comprehending, having established in his mind the perception of rising; in the last watch of the night, having arisen, by walking and sitting, he purifies his mind from obstructive states—devoted to jhāna, much awake. [cite: 151] |
Upekkhamārabbha samāhitattoti. |
Having aroused equanimity, with concentrated mind. |
Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. |
Equanimity is that which in the fourth jhāna is equanimity, watching with equanimity, onlooking with equanimity, evenness of mind, tranquillity of mind, neutrality of mind. |
Samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi. |
"With concentrated mind" is that which is stability of mind, steadfastness, firmness, non-distraction, non-wavering, non-scatteredness of mind, calm, the faculty of concentration, the power of concentration, right concentration. [cite: 153] |
Upekkhamārabbha samāhitattoti. |
Having aroused equanimity, with concentrated mind. |
Catutthe jhāne upekkhaṁ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti—upekkhamārabbha samāhitatto. |
Having aroused equanimity in the fourth jhāna, with unified mind, undistracted mind, non-scattered mind—having aroused equanimity, with concentrated mind. [cite: 154] |
Takkāsayaṁ kukkuccañcupacchindeti. |
One should cut off the basis of thought and remorse. |
Takkāti nava vitakkā—kāmavitakko, byāpādavitakko, vihiṁsāvitakko, ñātivitakko, janapadavitakko, amaravitakko, parānudayatāpaṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko—ime vuccanti nava vitakkā. |
"Thought" means nine kinds of thoughts—sensual thought, ill-will thought, cruelty thought, thought about relatives, thought about the country, thought about immortality, thought connected with kindness to others, thought connected with gain, honor, and fame, thought connected with not being despised—these are called the nine thoughts. [cite: 155] |
Kāmavitakkānaṁ kāmasaññāsayo, byāpādavitakkānaṁ byāpādasaññāsayo, vihiṁsāvitakkānaṁ vihiṁsāsaññāsayo. |
For sensual thoughts, the basis is sensual perception; for ill-will thoughts, the basis is ill-will perception; for cruelty thoughts, the basis is cruelty perception. [cite: 156] |
Atha vā takkānaṁ vitakkānaṁ saṅkappānaṁ avijjāsayo, ayoniso manasikāro āsayo, asmimāno āsayo, anottappaṁ āsayo, uddhaccaṁ āsayo. |
Or else, for thoughts, intentions, resolves, the basis is ignorance, the basis is unwise attention, the basis is the conceit "I am," the basis is lack of fear of wrongdoing, the basis is restlessness. |
Kukkuccanti hatthakukkuccampi kukkuccaṁ pādakukkuccampi kukkuccaṁ hatthapādakukkuccampi kukkuccaṁ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā, kāle vikālasaññitā, avajje vajjasaññitā, vajje avajjasaññitā. |
Remorse means remorse about hands, remorse about feet, remorse about hands and feet; perceiving what is improper as proper, perceiving what is proper as improper; perceiving what is out of time as in time, perceiving what is in time as out of time; perceiving what is not faulty as faulty, perceiving what is faulty as not faulty. [cite: 157] |
Yaṁ evarūpaṁ kukkuccaṁ kukkuccāyanā kukkuccāyitattaṁ cetaso vippaṭisāro manovilekho—idaṁ vuccati kukkuccaṁ. |
Such remorse, the state of having remorse, regret of mind, mental defilement—this is called remorse. [cite: 158] |
Api ca dvīhi kāraṇehi uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho—katattā ca akatattā ca. |
And also, for two reasons remorse, regret of mind, mental defilement arises—from what has been done and from what has not been done. [cite: 159] |
Kathaṁ katattā ca akatattā ca uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho? |
How does remorse, regret of mind, mental defilement arise from what has been done and from what has not been done? |
“Kataṁ me kāyaduccaritaṁ, akataṁ me kāyasucaritan”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
"Bodily misconduct has been done by me, bodily good conduct has not been done by me"—thus remorse, regret of mind, mental defilement arises. [cite: 161] |
“Kataṁ me vacīduccaritaṁ … kataṁ me manoduccaritaṁ … kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
"Verbal misconduct has been done by me… mental misconduct has been done by me… killing living beings has been done by me, abstinence from killing living beings has not been done by me"—thus remorse, regret of mind, mental defilement arises. |
“Kataṁ me adinnādānaṁ … kato me kāmesumicchācāro … kato me musāvādo … katā me pisuṇā vācā … katā me pharusā vācā … kato me samphappalāpo … katā me abhijjhā … kato me byāpādo … katā me micchādiṭṭhi, akatā me sammādiṭṭhī”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
"Taking what is not given has been done by me… sexual misconduct has been done by me… false speech has been done by me… slanderous speech has been done by me… harsh speech has been done by me… idle chatter has been done by me… covetousness has been done by me… ill-will has been done by me… wrong view has been done by me, right view has not been done by me"—thus remorse, regret of mind, mental defilement arises. |
Evaṁ katattā ca akatattā ca uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
Thus, from what has been done and from what has not been done, remorse, regret of mind, mental defilement arises. |
Atha vā “sīlesumhi na paripūrakārī”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho; |
Or else, "I am not a fulfiller of virtues"—thus remorse, regret of mind, mental defilement arises; |
“indriyesumhi aguttadvāro”ti … “bhojane amattaññūmhī”ti … “jāgariyaṁ ananuyuttomhī”ti … “na satisampajaññena samannāgatomhī”ti … “abhāvitā me cattāro satipaṭṭhānā”ti … “abhāvitā me cattāro sammappadhānā”ti … “abhāvitā me cattāro iddhipādā”ti … “abhāvitāni me pañcindriyānī”ti … “abhāvitāni me pañca balānī”ti … “abhāvitā me satta bojjhaṅgā”ti … “abhāvito me ariyo aṭṭhaṅgiko maggo”ti … “dukkhaṁ me apariññātan”ti … “dukkhasamudayo me appahīno”ti … “maggo me abhāvito”ti … “nirodho me asacchikato”ti uppajjati kukkuccaṁ cetaso vippaṭisāro manovilekho. |
"I have unguarded sense-doors"... "I am immoderate in eating"... "I am not devoted to wakefulness"... "I am not endowed with mindfulness and clear comprehension"... "the four foundations of mindfulness have not been developed by me"... "the four right strivings have not been developed by me"... "the four bases of psychic power have not been developed by me"... "the five spiritual faculties have not been developed by me"... "the five spiritual powers have not been developed by me"... "the seven factors of enlightenment have not been developed by me"... "the noble eightfold path has not been developed by me"... "suffering has not been fully understood by me"... "the origin of suffering has not been abandoned by me"... "the path has not been developed by me"... "cessation has not been realized by me"—thus remorse, regret of mind, mental defilement arises. [cite: 165] |
Takkāsayaṁ kukkuccañcupacchindeti. |
One should cut off the basis of thought and remorse. |
Takkañca takkāsayañca kukkuccañca upacchindeyya chindeyya ucchindeyya samucchindeyya pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—takkāsayaṁ kukkuccañcupacchinde. |
One should cut off, sever, uproot, completely uproot, abandon, dispel, make an end of, bring to non-existence thought and the basis of thought and remorse—one should cut off the basis of thought and remorse. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Okkhittacakkhu na ca pādalolo, |
“With downcast eyes, and not restless with the feet, |
Jhānānuyutto bahujāgarassa; |
Devoted to jhāna, much awake; |
Upekkhamārabbha samāhitatto, |
Having aroused equanimity, with concentrated mind, |
Takkāsayaṁ kukkuccañcupacchinde”ti. |
One should cut off the basis of thought and remorse.” |
Cudito vacībhi satimābhinande, |
When reproved by words, one should delight in mindfulness, |
Sabrahmacārīsu khilaṁ pabhinde; |
Among fellow practitioners, one should break up stubbornness; |
Vācaṁ pamuñce kusalaṁ nātivelaṁ, |
One should utter wholesome speech, not excessively, |
Janavādadhammāya na cetayeyya. |
One should not intend for the sake of worldly talk. |
Cudito vacībhi satimābhinandeti. |
When reproved by words, one should delight in mindfulness. |
Cuditoti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti—“idaṁ te, āvuso, ayuttaṁ, idaṁ te appattaṁ, idaṁ te asāruppaṁ, idaṁ te asīlaṭṭhan”ti. |
"Reproved" means preceptors or teachers or fellow preceptors or fellow teachers or friends or acquaintances or companions or associates reprove, saying, "This, friend, is unsuitable for you, this is inappropriate for you, this is unbecoming for you, this is not a matter of virtue for you." |
Satiṁ upaṭṭhapetvā taṁ codanaṁ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. |
Having established mindfulness, one should delight in, rejoice in, be glad about, approve of, wish for, welcome, desire, long for, yearn for that reproof. [cite: 169] |
Yathā itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpetvā nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya; |
Just as a woman or a man, young, youthful, fond of adornment, having bathed his head, having obtained a garland of blue lotuses or a garland of jasmine or a garland of Arabian jasmine, having received it with both hands, having placed it on the crown of his head, would delight in, rejoice in, be glad about, approve of, wish for, welcome, desire, long for, yearn for it; [cite: 170] |
evamevaṁ satiṁ upaṭṭhapetvā taṁ codanaṁ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. |
even so, having established mindfulness, one should delight in, rejoice in, be glad about, approve of, wish for, welcome, desire, long for, yearn for that reproof. [cite: 171] |
“Nidhīnaṁva pavattāraṁ, |
“Like a revealer of treasures, |
yaṁ passe vajjadassinaṁ; |
whom one might see as a shower of faults; |
Niggayhavādiṁ medhāviṁ, |
A wise man who speaks reprovingly, |
tādisaṁ paṇḍitaṁ bhaje. |
one should associate with such a sage. |
Tādisaṁ bhajamānassa, |
For one associating with such a one, |
seyyo hoti na pāpiyo; |
it is better, not worse; |
Ovadeyyānusāseyya, |
He would advise and instruct, |
asabbhā ca nivāraye; |
and restrain from what is ignoble; |
Satañhi so piyo hoti, |
He is dear to the good, |
asataṁ hoti appiyo”ti. |
he is not dear to the bad.” |
Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṁ pabhindeti. |
When reproved by words, one should delight in mindfulness, among fellow practitioners, one should break up stubbornness. |
Sabrahmacārīti ekakammaṁ ekuddeso samasikkhatā. |
"Fellow practitioners" means those having the same karma, the same recitation, the same training. |
Sabrahmacārīsu khilaṁ pabhindeti. |
Among fellow practitioners, one should break up stubbornness. |
Sabrahmacārīsu āhatacittataṁ khilajātataṁ pabhindeyya, pañcapi cetokhile bhindeyya, tayopi cetokhile bhindeyya, rāgakhilaṁ dosakhilaṁ mohakhilaṁ bhindeyya pabhindeyya sambhindeyyāti—sabrahmacārīsu khilaṁ pabhinde. |
Among fellow practitioners, one should break up woundedness of mind, the state of being stubborn; one should break up the five mental barrennesses; one should break up the three mental barrennesses; one should break up, thoroughly break up, shatter the barrenness of passion, the barrenness of aversion, the barrenness of delusion—among fellow practitioners, one should break up stubbornness. [cite: 174] |
Vācaṁ pamuñce kusalaṁ nātivelanti. |
One should utter wholesome speech, not excessively. |
Ñāṇasamuṭṭhitaṁ vācaṁ muñceyya, atthūpasaṁhitaṁ dhammūpasaṁhitaṁ kālena sāpadesaṁ pariyantavatiṁ vācaṁ muñceyya pamuñceyyāti—vācaṁ pamuñce kusalaṁ. |
One should utter speech arisen from knowledge, connected with the goal, connected with the Dhamma, timely, with reason, limited speech, one should utter, fully utter—one should utter wholesome speech. |
Nātivelanti. |
Not excessively. |
Velāti dve velā—kālavelā ca sīlavelā ca. |
"Excessively" means two kinds of excess—excess of time and excess of virtue. [cite: 176] |
Katamā kālavelā? |
What is excess of time? |
Kālātikkantaṁ vācaṁ na bhāseyya, velātikkantaṁ vācaṁ na bhāseyya, kālavelātikkantaṁ vācaṁ na bhāseyya, kālaṁ asampattaṁ vācaṁ na bhāseyya, velaṁ asampattaṁ vācaṁ na bhāseyya, kālavelaṁ asampattaṁ vācaṁ na bhāseyya. |
One should not speak speech that has passed the time, one should not speak speech that has exceeded the limit, one should not speak speech that has passed the time and exceeded the limit, one should not speak speech when the time has not come, one should not speak speech when the limit has not been reached, one should not speak speech when the time and limit have not been reached. |
“Yo ve kāle asampatte, |
“Whoever, when the time has not come, |
ativelañca bhāsati; |
speaks excessively; |
Evaṁ so nihato seti, |
Thus he lies slain, |
kokilāyeva atrajo”ti. |
like the cuckoo's offspring.” |
Ayaṁ kālavelā. |
This is excess of time. |
Katamā sīlavelā? |
What is excess of virtue? |
Ratto vācaṁ na bhāseyya, duṭṭho vācaṁ na bhāseyya, mūḷho vācaṁ na bhāseyya, musāvādaṁ na bhāseyya, pisuṇavācaṁ na bhāseyya, pharusavācaṁ na bhāseyya, samphappalāpaṁ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya. |
One impassioned should not speak, one malevolent should not speak, one deluded should not speak, one should not speak false speech, one should not speak slanderous speech, one should not speak harsh speech, one should not speak idle chatter, not relate, not utter, not explain, not use. [cite: 178] |
Ayaṁ sīlavelāti—vācaṁ pamuñce kusalaṁ nātivelaṁ. |
This is excess of virtue—one should utter wholesome speech, not excessively. |
Janavādadhammāya na cetayeyyāti. |
One should not intend for the sake of worldly talk. |
Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. |
"Worldly" means warrior-nobles and brahmins and merchants and workers and householders and renunciants and gods and humans. |
Janassa vādāya upavādāya nindāya garahāya akittiyā avaṇṇahārikāya sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā na cetayeyya cetanaṁ na uppādeyya cittaṁ na uppādeyya saṅkappaṁ na uppādeyya manasikāraṁ na uppādeyyāti—janavādadhammāya na cetayeyya. |
For the sake of worldly talk, for blame, for censure, for reproach, for ill-repute, for bringing disrepute, for failure in virtue or failure in conduct or failure in view or failure in livelihood, one should not intend, not produce volition, not produce thought, not produce intention, not produce attention—one should not intend for the sake of worldly talk. [cite: 180] |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Cudito vacībhi satimābhinande, |
“When reproved by words, one should delight in mindfulness, |
Sabrahmacārīsu khilaṁ pabhinde; |
Among fellow practitioners, one should break up stubbornness; |
Vācaṁ pamuñce kusalaṁ nātivelaṁ, |
One should utter wholesome speech, not excessively, |
Janavādadhammāya na cetayeyyā”ti. |
One should not intend for the sake of worldly talk.” |
Athāparaṁ pañca rajāni loke, |
Furthermore, there are five defilements in the world, |
Yesaṁ satīmā vinayāya sikkhe; |
For the discipline of which the mindful one should train; |
Rūpesu saddesu atho rasesu, |
Towards forms, sounds, and also tastes, |
Gandhesu phassesu sahetha rāgaṁ. |
Towards odors and touches, one should endure passion. |
Athāparaṁ pañca rajāni loketi. |
Furthermore, there are five defilements in the world. |
Athāti padasandhi padasaṁsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṁ—athāti. |
"Furthermore" is a particle joining words, a connection of words, a completion of a phrase, a combination of syllables, a smoothness of consonants, endowed with sequential order of words—"furthermore." |
Pañca rajānīti rūparajo, saddarajo, gandharajo, rasarajo, phoṭṭhabbarajo. |
"Five defilements" means defilement of form, defilement of sound, defilement of odor, defilement of taste, defilement of touch. [cite: 183] |
“Rāgo rajo na ca pana reṇu vuccati, |
“Passion is a defilement, not, however, is it called dust, |
Rāgassetaṁ adhivacanaṁ rajoti; |
This is a synonym for passion: 'defilement'; |
Etaṁ rajaṁ vippajahitvā paṇḍitā, |
Having abandoned this defilement, the wise, |
Viharanti te vigatarajassa sāsane. |
They dwell in the teaching of the one free from defilement. |
Doso rajo na ca pana reṇu vuccati, |
Aversion is a defilement, not, however, is it called dust, |
…pe… |
…indeed… |
Viharanti te vigatarajassa sāsane. |
They dwell in the teaching of the one free from defilement. |
Moho rajo na ca pana reṇu vuccati, |
Delusion is a defilement, not, however, is it called dust, |
…pe… |
…indeed… |
Viharanti te vigatarajassa sāsane”. |
They dwell in the teaching of the one free from defilement.” |
Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi—athāparaṁ pañca rajāni loke. |
"In the world" means in the woeful world, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense-bases—furthermore, there are five defilements in the world. [cite: 184] |
Yesaṁ satīmā vinayāya sikkheti. |
For the discipline of which the mindful one should train. |
Yesanti rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa. |
"Of which" means of passion for forms, passion for sounds, passion for odors, passion for tastes, passion for touches. |
Satīmāti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā satindriyaṁ satibalaṁ sammāsati satisambojjhaṅgo ekāyanamaggo—ayaṁ vuccati sati. |
"Mindful one" is that which is mindfulness, recollection, remembrance, mindfulness, memory, retention, non-forgetfulness, non-bewilderment, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the one-way path—this is called mindfulness. [cite: 185] |
Imāya satiyā upeto samupeto upagato samupagato upapanno samupapanno samannāgato. |
Endowed with this mindfulness, fully endowed, attained, fully attained, possessed, fully possessed, furnished. [cite: 186] |
So vuccati satimā. |
He is called mindful. |
Sikkheti tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. |
"Should train" means three trainings—training in higher virtue, training in higher mind, training in higher wisdom. |
Katamā adhisīlasikkhā …pe… ayaṁ adhipaññāsikkhā. |
What is the training in higher virtue… indeed… this is the training in higher wisdom. |
Yesaṁ satīmā vinayāya sikkheti. |
For the discipline of which the mindful one should train. |
Satimā puggalo yesaṁ rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya …pe… sacchikātabbaṁ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti—yesaṁ satīmā vinayāya sikkhe. |
A mindful person, for the discipline, thorough discipline, abandonment, calming, relinquishment, tranquillization of passion for forms, passion for sounds, passion for odors, passion for tastes, passion for touches, should train in higher virtue, should train in higher mind, should train in higher wisdom; reflecting on these three trainings, he should train; knowing, he should train… indeed… realizing what is to be realized, he should train, practice, fully practice, undertaking, he should conduct himself—for the discipline of which the mindful one should train. |
Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāganti. |
Towards forms, sounds, and also tastes, towards odors and touches, one should endure passion. |
Rūpesu saddesu gandhesu rasesu phoṭṭhabbesu rāgaṁ saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti—rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṁ. |
Towards forms, sounds, odors, tastes, touches, one should endure, fully endure, overcome, overwhelm, master, crush passion—towards forms, sounds, and also tastes, towards odors and touches, one should endure passion. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Athāparaṁ pañca rajāni loke, |
“Furthermore, there are five defilements in the world, |
Yesaṁ satīmā vinayāya sikkhe; |
For the discipline of which the mindful one should train; |
Rūpesu saddesu atho rasesu, |
Towards forms, sounds, and also tastes, |
Gandhesu phassesu sahetha rāgan”ti. |
Towards odors and touches, one should endure passion.” |
Etesu dhammesu vineyya chandaṁ, |
Having subdued desire for these things, |
Bhikkhu satimā suvimuttacitto; |
The mindful monk, with well-liberated mind; |
Kālena so sammā dhammaṁ parivīmaṁsamāno, |
He, in due time, rightly investigating the Dhamma, |
Ekodibhūto vihane tamaṁ so. |
Unified, he would destroy that darkness. |
(Iti bhagavā. |
(Thus the Blessed One. |
) |
) |
Etesu dhammesu vineyya chandanti. |
Having subdued desire for these things. |
Etesūti rūpesu saddesu gandhesu rasesu phoṭṭhabbesu. |
"For these" means for forms, sounds, odors, tastes, touches. |
Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ …pe… kāmacchandanīvaraṇaṁ. |
Desire is that which is sensual desire for sense-pleasures, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual attachment, the flood of sensuality, the yoke of sensuality, the clinging to sensuality… indeed… the hindrance of sensual desire. [cite: 191] |
Etesu dhammesu vineyya chandanti. |
Having subdued desire for these things. |
Etesu dhammesu chandaṁ vineyya paṭivineyya pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyyāti—etesu dhammesu vineyya chandaṁ. |
One should subdue, thoroughly subdue, abandon, dispel, make an end of, bring to non-existence desire for these things—having subdued desire for these things. [cite: 192] |
Bhikkhu satimā suvimuttacittoti. |
The mindful monk, with well-liberated mind. |
Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekho vā bhikkhu. |
"Monk" means an ordinary virtuous monk, or a monk in training. [cite: 193] |
Satimāti yā sati anussati …pe… sammāsati satisambojjhaṅgo ekāyanamaggo—ayaṁ vuccati sati. |
"Mindful one" is that which is mindfulness, recollection… indeed… right mindfulness, the enlightenment factor of mindfulness, the one-way path—this is called mindfulness. |
Imāya satiyā upeto samupeto …pe… so vuccati satimā. |
Endowed with this mindfulness, fully endowed… indeed… he is called mindful. |
Bhikkhu satimā suvimuttacittoti. |
The mindful monk, with well-liberated mind. |
Paṭhamaṁ jhānaṁ samāpannassa nīvaraṇehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, dutiyaṁ jhānaṁ samāpannassa vitakkavicārehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, tatiyaṁ jhānaṁ samāpannassa pītiyā ca cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, catutthaṁ jhānaṁ samāpannassa sukhadukkhehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ; |
For one who has attained the first jhāna, the mind is freed, liberated, well-liberated from the hindrances; for one who has attained the second jhāna, the mind is freed, liberated, well-liberated from thought and examination; for one who has attained the third jhāna, the mind is freed, liberated, well-liberated from joy; for one who has attained the fourth jhāna, the mind is freed, liberated, well-liberated from pleasure and pain; [cite: 195] |
ākāsānañcāyatanaṁ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññāya cittaṁ … ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññāya cittaṁ … nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññāya cittaṁ muttaṁ vimuttaṁ suvimuttaṁ; |
for one who has attained the sphere of boundless space, the mind is freed, liberated, well-liberated from perception of form, perception of resistance, perception of diversity; for one who has attained the sphere of boundless consciousness, the mind… from perception of the sphere of boundless space… for one who has attained the sphere of nothingness, the mind… from perception of the sphere of boundless consciousness… for one who has attained the sphere of neither perception nor non-perception, the mind is freed, liberated, well-liberated from perception of the sphere of nothingness; [cite: 196] |
sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, sakadāgāmissa oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, anāgāmissa anusahagatā kāmarāgasaṁyojanā paṭighasaṁyojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṁ muttaṁ vimuttaṁ suvimuttaṁ, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṁ muttaṁ vimuttaṁ suvimuttanti—bhikkhu satimā suvimuttacitto. |
for a stream-enterer, the mind is freed, liberated, well-liberated from personality view, doubt, adherence to rites and rituals, the underlying tendency to wrong views, the underlying tendency to doubt, and from defilements connected therewith; for a once-returner, the mind is freed, liberated, well-liberated from gross underlying tendencies to sensual passion, underlying tendencies to aversion, and from defilements connected therewith; for a non-returner, the mind is freed, liberated, well-liberated from the fetter of sensual passion accompanied by defilements, the fetter of aversion accompanied by defilements, underlying tendencies to sensual passion accompanied by defilements, underlying tendencies to aversion accompanied by defilements, and from defilements connected therewith; for an arahant, the mind is freed, liberated, well-liberated from passion for form, passion for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to passion for existence, the underlying tendency to ignorance, and from defilements connected therewith, and externally from all signs—the mindful monk, with well-liberated mind. [cite: 197] |
Kālena so sammā dhammaṁ parivīmaṁsamānoti. |
He, in due time, rightly investigating the Dhamma. |
Kālenāti uddhate citte samathassa kālo, samāhite citte vipassanāya kālo. |
"In due time" means when the mind is agitated, it is time for calm; when the mind is concentrated, it is time for insight. |
“Kāle paggaṇhati cittaṁ, |
“In time he exerts the mind, |
niggaṇhati punāpare; |
and again, at another time, he restrains it; |
Sampahaṁsati kālena, |
In time he gladdens it, |
kāle cittaṁ samādahe. |
in time he concentrates the mind. |
Ajjhupekkhati kālena, |
In time he looks on with equanimity, |
so yogī kālakovido; |
that yogi, skilled in time; |
Kimhi kālamhi paggāho, |
At what time is exertion, |
kimhi kāle viniggaho. |
at what time is restraint. |
Kimhi pahaṁsanākālo, |
At what time is the time for gladdening, |
samathakālo ca kīdiso; |
and what kind is the time for calm; |
Upekkhākālaṁ cittassa, |
The time for equanimity of mind, |
kathaṁ dasseti yogino. |
how does it show for the yogi. |
Līne cittamhi paggāho, |
When the mind is sluggish, exertion, |
uddhatasmiṁ viniggaho; |
when it is agitated, restraint; |
Nirassādagataṁ cittaṁ, |
The mind that has gone to tastelessness, |
sampahaṁseyya tāvade. |
one should gladden then. |
Sampahaṭṭhaṁ yadā cittaṁ, |
When the mind is gladdened, |
alīnaṁ bhavatinuddhataṁ; |
it is not sluggish, it is not agitated; |
Samathassa ca so kālo, |
And that is the time for calm, |
ajjhattaṁ ramaye mano. |
one should delight the mind internally. |
Etena mevupāyena, |
By this very means, |
yadā hoti samāhitaṁ; |
when it becomes concentrated; |
Samāhitacittamaññāya, |
Knowing the concentrated mind, |
ajjhupekkheyya tāvade. |
one should then look on with equanimity. |
Evaṁ kālavidū dhīro, |
Thus the wise one, knowing time, |
kālaññū kālakovido; |
knowing the time, skilled in time; |
Kālena kālaṁ cittassa, |
In time, the time of the mind, |
nimittamupalakkhaye”ti. |
he should discern the sign.” |
Kālena so sammā dhammaṁ parivīmaṁsamānoti. |
He, in due time, rightly investigating the Dhamma. |
“Sabbe saṅkhārā aniccā”ti sammā dhammaṁ parivīmaṁsamāno, “sabbe saṅkhārā dukkhā”ti sammā dhammaṁ parivīmaṁsamāno, “sabbe dhammā anattā”ti sammā dhammaṁ parivīmaṁsamāno …pe… “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti—sammā dhammaṁ parivīmaṁsamāno. |
Rightly investigating the Dhamma, "All conditioned things are impermanent"; rightly investigating the Dhamma, "All conditioned things are suffering"; rightly investigating the Dhamma, "All phenomena are not-self"... indeed... "Whatever is subject to origination is all subject to cessation"—rightly investigating the Dhamma. |
Ekodibhūto vihane tamaṁ so, iti bhagavāti. |
Unified, he would destroy that darkness, thus the Blessed One. |
Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṁ samādhibalaṁ sammāsamādhīti—ekodibhūto. |
"Unified" means with unified mind, undistracted mind, non-scattered mind, calm, the faculty of concentration, the power of concentration, right concentration—unified. |
Vihane tamaṁ soti rāgatamaṁ dosatamaṁ mohatamaṁ diṭṭhitamaṁ mānatamaṁ kilesatamaṁ duccaritatamaṁ andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhikaṁ anibbānasaṁvattanikaṁ haneyya vihaneyya pajaheyya vinodeyya byantiṁ kareyya anabhāvaṁ gameyya. |
"He would destroy that darkness" means the darkness of passion, the darkness of aversion, the darkness of delusion, the darkness of wrong views, the darkness of conceit, the darkness of defilements, the darkness of misconduct, that which causes blindness, that which causes non-seeing, that which causes ignorance, that which obstructs wisdom, that which is on the side of trouble, that which leads to non-Nibbāna, he would destroy, strike down, abandon, dispel, make an end of, bring to non-existence. [cite: 202] |
Bhagavāti gāravādhivacanaṁ. |
"Bhagava" is an expression of respect. [cite: 203] |
Api ca bhaggarāgoti bhagavā, |
Moreover, he is the Blessed One who has broken attachment, |
bhaggadosoti bhagavā, |
he is the Blessed One who has broken hatred, |
bhaggamohoti bhagavā, |
he is the Blessed One who has broken delusion, |
bhaggamānoti bhagavā, |
he is the Blessed One who has broken pride, |
bhaggadiṭṭhīti bhagavā, |
he is the Blessed One who has broken wrong views, |
bhaggakaṇḍakoti bhagavā, |
he is the Blessed One who has broken thorns (of defilements), |
bhaggakilesoti bhagavā, |
he is the Blessed One who has broken defilements, |
bhaji vibhaji pavibhaji dhammaratananti bhagavā, |
he enjoyed, analyzed thoroughly, and proclaimed the jewel of Dhamma, thus he is the Blessed One, |
bhavānaṁ antakaroti bhagavā, |
he puts an end to existences, thus he is the Blessed One, |
bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, |
he is one whose body is developed, virtue developed, mind developed, wisdom developed, thus he is the Blessed One, |
bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, |
or the Blessed One enjoyed forest wilderness dwellings, remote places, lodgings that are quiet, without noise, secluded from people, suitable for human retreat, appropriate for solitude, thus he is the Blessed One, |
bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, |
or the Blessed One partook of robes, alms food, lodgings, and medicinal requisites for the sick, thus he is the Blessed One, |
bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, |
or the Blessed One partook of the taste of meaning, taste of Dhamma, taste of liberation, higher virtue, higher mind, and higher wisdom, thus he is the Blessed One, |
bhāgī vā bhagavā catunnaṁ jhānānaṁ catunnaṁ appamaññānaṁ catunnaṁ arūpasamāpattīnanti bhagavā, |
or the Blessed One partook of the four jhanas, four divine abidings, and four formless attainments, thus he is the Blessed One, |
bhāgī vā bhagavā aṭṭhannaṁ vimokkhānaṁ aṭṭhannaṁ abhibhāyatanānaṁ navannaṁ anupubbavihārasamāpattīnanti bhagavā, |
or the Blessed One partook of the eight liberations, eight bases of mastery, and nine successive dwelling attainments, thus he is the Blessed One, |
bhāgī vā bhagavā dasannaṁ saññābhāvanānaṁ dasannaṁ kasiṇasamāpattīnaṁ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, |
or the Blessed One partook of the ten perception developments, ten kasina attainments, mindfulness of breathing concentration, and foulness meditation attainment, thus he is the Blessed One, |
bhāgī vā bhagavā catunnaṁ satipaṭṭhānānaṁ catunnaṁ sammappadhānānaṁ catunnaṁ iddhipādānaṁ pañcannaṁ indriyānaṁ pañcannaṁ balānaṁ sattannaṁ bojjhaṅgānaṁ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, |
or the Blessed One partook of the four foundations of mindfulness, four right efforts, four bases of psychic power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path, thus he is the Blessed One, |
bhāgī vā bhagavā dasannaṁ tathāgatabalānaṁ catunnaṁ vesārajjānaṁ catunnaṁ paṭisambhidānaṁ channaṁ abhiññānaṁ channaṁ buddhadhammānanti bhagavā, |
or the Blessed One partook of the ten powers of the Tathagata, four confidences, four analytical knowledges, six higher knowledges, and six qualities of a Buddha, thus he is the Blessed One, |
bhagavāti netaṁ nāmaṁ mātarā kataṁ na pitarā kataṁ na bhātarā kataṁ na bhaginiyā kataṁ na mittāmaccehi kataṁ na ñātisālohitehi kataṁ na samaṇabrāhmaṇehi kataṁ na devatāhi kataṁ; |
'Blessed One' - this name was not made by mother, not made by father, not made by brother, not made by sister, not made by friends and companions, not made by relatives and kinsmen, not made by ascetics and brahmins, not made by deities; |
vimokkhantikametaṁ buddhānaṁ bhagavantānaṁ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṁ bhagavāti—ekodibhūto vihane tamaṁ so iti bhagavā. |
this is a designation synonymous with liberation for the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, along with the attainment of omniscience, a realized concept, that is, "Bhagava"—unified, he would destroy that darkness, thus the Blessed One. |
Tenāha bhagavā— |
Therefore the Blessed One said— |
“Etesu dhammesu vineyya chandaṁ, |
“Having subdued desire for these things, |
Bhikkhu satimā suvimuttacitto; |
The mindful monk, with well-liberated mind; |
Kālena so sammā dhammaṁ parivīmaṁsamāno, |
He, in due time, rightly investigating the Dhamma, |
Ekodibhūto vihane tamaṁ so”. |
Unified, he would destroy that darkness.” |
(Iti bhagavāti. |
(Thus the Blessed One.)) |
Sāriputtasuttaniddeso soḷasamo. |
The Niddesa of the Sāriputta Sutta, the sixteenth. |
Aṭṭhakavaggamhi soḷasa suttaniddesā samattā. |
In the Aṭṭhakavagga, the sixteen Sutta Niddesas are completed. |
Mahāniddesapāḷi niṭṭhitā. |
The Pāḷi of the Mahāniddesa is finished. |
