| Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi: |
Furthermore, I said to those Jain ascetics: |
|
| ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. |
‘What do you think, reverends? |
|
| Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
At a time of intense exertion and striving do you experience painful, intense, severe, acute feelings due to overexertion? |
|
| yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? |
Whereas at a time without intense exertion and striving do you not experience painful, intense, severe, acute feelings due to overexertion?’ |
|
| ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; |
‘Reverend Gotama, at a time of intense exertion we experience painful, intense feelings due to overexertion, |
|
| yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti. |
not without intense exertion.’ |
|
| ‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
‘So it seems that only at a time of intense exertion do you experience painful, intense feelings due to overexertion, |
|
| yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. |
not without intense exertion. |
|
| Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya: |
In that case, it’s not appropriate for the Jain venerables to declare: |
|
| “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …” |
|
| Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
|
|
| āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
|
|
| Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
If at a time of intense exertion you did not experience painful, intense feelings due to overexertion, |
|
| yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
and if without intense exertion you did experience such feelings, |
|
| evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya: |
it would be appropriate for the Jain venerables to declare this. |
|
| “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
|
|
| Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
|
|
| āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
|
|
| Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
But since this is not the case, |
|
| yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
|
|
| te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: |
aren’t you experiencing painful, intense feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply: |
|
| “yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ |
|
| Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
|
|
| āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti. |
|
|
| Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi. |
When I said this, I did not see any legitimate defense of their doctrine from the Jains. |
|
| Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi: |
Furthermore, I said to those Jain ascetics: |
|
| ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced in lives to come, can exertion make it be experienced in this life?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced when fully ripened, can exertion make it be experienced when not fully ripened?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced when not fully ripened, can exertion make it be experienced when fully ripened?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced strongly, can exertion make it be experienced weakly?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced weakly, can exertion make it be experienced strongly?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is not to be experienced, can exertion make it be experienced?’ |
|
| ‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
|
| Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. |
Furthermore, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. |
|
| So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. |
|
| So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. |
|
| Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. |
A householder hears that Dharma, or a householder’s child, or someone reborn in some clan. |
|
| So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. |
They gain justifiable-trust in the Realized One, |
|
| So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
and reflect: |
|
| ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. |
|
| Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. |
|
| Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. |
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ |
|
| So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. |
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. |
|
| So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. |
|
| Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. |
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. |
|
| Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. |
|
| Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. |
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. |
|
| Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. |
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. |
|
| Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. |
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. |
|
| Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. |
They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. |
|
| So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
They avoid injuring plants and seeds. |
|
| Ekabhattiko hoti rattūparato virato vikālabhojanā. |
They eat in one part of the day, abstaining from eating at night and food at the wrong time. |
|
| Naccagītavāditavisūkadassanā paṭivirato hoti. |
They avoid dancing, singing, music, and seeing shows. |
|
| Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. |
|
| Uccāsayanamahāsayanā paṭivirato hoti. |
They avoid high and luxurious beds. |
|
| Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
They avoid receiving gold and money, |
|
| Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
raw grains, |
|
| Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. |
raw meat, |
|
| Itthikumārikapaṭiggahaṇā paṭivirato hoti. |
women and girls, |
|
| Dāsidāsapaṭiggahaṇā paṭivirato hoti. |
male and female bondservants, |
|
| Ajeḷakapaṭiggahaṇā paṭivirato hoti. |
goats and sheep, |
|
| Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. |
chickens and pigs, |
|
| Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. |
elephants, cows, horses, and mares, |
|
| Khettavatthupaṭiggahaṇā paṭivirato hoti. |
and fields and land. |
|
| Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
They avoid running errands and messages; |
|
| Kayavikkayā paṭivirato hoti. |
buying and selling; |
|
| Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. |
falsifying weights, metals, or measures; |
|
| Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
bribery, fraud, cheating, and duplicity; |
|
| Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
mutilation, murder, abduction, banditry, plunder, and violence. |
|
| So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. |
They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. |
|
| Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; |
They’re like a bird: wherever it flies, wings are its only burden. |
|
| evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. |
In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. |
|
| So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. |
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. |
|
| So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When they see a sight with their eyes, they don’t get caught up in the features and details. |
|
| Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. |
|
| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
|
| ghānena gandhaṃ ghāyitvā … pe … |
When they smell an odor with their nose … |
|
| jivhāya rasaṃ sāyitvā … pe … |
When they taste a flavor with your tongue … |
|
| kāyena phoṭṭhabbaṃ phusitvā … pe … |
When they feel a touch with their body … |
|
| manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
When they know a thought with their mind, they don’t get caught up in the features and details. |
|
| Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. |
|
| So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. |
When they have this noble sense restraint, they experience an unsullied pleasure inside themselves. |
|
| So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. |
|
| So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
When they have this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning, |
|
| vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. |
|
| So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. |
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there. |
|
| So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. |
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. |
|
| Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. |
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. |
|
| Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. |
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness. |
|
| Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. |
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. |
|
| Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. |
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt. |
|
| So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
|
| vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
|
| Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
|
| Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
|
| Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering. |
|
| Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
|
| So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. |
|
| Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. |
|
| So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. |
|
| Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
|
| So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
|
| ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. |
|
| Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. |
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
|
| Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When they’re freed, they know they’re freed. |
|
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
|
| Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
|
| Evaṃvādī, bhikkhave, tathāgatā. |
Such is the doctrine of the Realized One. |
|
| Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti. |
Saying this, the Realized One deserves praise on ten legitimate grounds. |
|
| Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of past deeds, |
|
| addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure. |
|
| Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of the Lord God’s creation, |
|
| addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure. |
|
| Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of circumstance and nature, |
|
| addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure. |
|
| Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of the class of rebirth, |
|
| addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure. |
|
| Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of exertion in the present, |
|
| addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
clearly the Realized One exerts himself well in the present, since he now experiences such undefiled pleasure. |
|
| Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds, |
|
| no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
|
|
| Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
or the Lord God’s creation, |
|
| no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
|
|
| Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
or circumstance and nature, |
|
| no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
|
|
| Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
or class of rebirth, |
|
| no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
|
|
| Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
|
|
| no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
or exertion in the present. |
|
| Evaṃvādī, bhikkhave, tathāgatā. |
Such is the doctrine of the Realized One. |
|
| Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī”ti. |
Saying this, the Realized One deserves praise on these ten legitimate grounds.” |
|
| Idamavoca bhagavā. |
That is what the Buddha said. |
|
| Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
|
|
(derived from B. Sujato 2018/12) |
|
| Evaṃ me sutaṃ— |
So I have heard. |
|
| ekaṃ samayaṃ bhagavā pisinārāyaṃ viharati baliharaṇe vanasaṇḍe. |
At one time the Buddha was staying near Kusināra, in the Forest of Offerings. |
|
| Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
|
| “bhikkhavo”ti. |
“monks!” |
|
| “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
|
| Bhagavā etadavoca: |
The Buddha said this: |
|
| “kinti vo, bhikkhave, mayi hoti: |
“monks, is this what you think of me? |
|
| ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’”ti? |
‘The ascetic Gotama teaches the Dhamma for the sake of robes, alms-food, lodgings, or rebirth in this or that state.’” |
|
| “Na kho no, bhante, bhagavati evaṃ hoti: |
“No sir, we don’t think of you that way.” |
|
| ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’”ti. |
|
|
| “Na ca kira vo, bhikkhave, mayi evaṃ hoti: |
“If you don’t think of me that way, |
|
| ‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti … pe … |
|
|
| itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’ti; |
|
|
| atha kinti carahi vo, bhikkhave, mayi hotī”ti? |
then what exactly do you think of me?” |
|
| “Evaṃ kho no, bhante, bhagavati hoti: |
“We think of you this way: |
|
| ‘anukampako bhagavā hitesī; |
‘The Buddha is compassionate and wants what’s best for us. |
|
| anukampaṃ upādāya dhammaṃ desetī’”ti. |
He teaches out of compassion.’” |
|
| “Evañca kira vo, bhikkhave, mayi hoti: |
“If you think of me that way, |
|
| ‘anukampako bhagavā hitesī; |
|
|
| anukampaṃ upādāya dhammaṃ desetī’ti. |
|
|
| Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ— |
then each and every one of you should train in the things I have taught from my direct knowledge, that is, |
|
| cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. |
the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. You should train in these things in harmony, appreciating each other, without quarreling. |
|
| Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu dve bhikkhū abhidhamme nānāvādā. |
As you do so, it may happen that two monks disagree about the teaching. |
|
| Tatra ce tumhākaṃ evamassa: |
Now, you might think: |
|
| ‘imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nānan’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever monk you think is most amenable and say to them: |
|
| ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. |
‘The venerables disagree on the meaning and the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. |
such disagreement on the meaning and the phrasing comes to be. |
|
| Māyasmanto vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about this.’ |
|
| Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them: |
|
| ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. |
‘The venerables disagree on the meaning and the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. |
such disagreement on the meaning and the phrasing comes to be. |
|
| Māyasmanto vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about this.’ |
|
| Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. |
So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. |
|
| Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. |
Remembering this, you should speak on the teaching and the training. |
|
| Tatra ce tumhākaṃ evamassa: |
Now, you might think: |
|
| ‘imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever monk you think is most amenable and say to them: |
|
| ‘āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti. |
‘The venerables disagree on the meaning but agree on the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato hi kho nānaṃ, byañjanato sameti. |
such disagreement on the meaning and agreement on the phrasing comes to be. |
|
| Māyasmanto vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about this.’ |
|
| Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them: |
|
| ‘āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti. |
‘The venerables disagree on the meaning but agree on the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato hi kho nānaṃ, byañjanato sameti. |
such disagreement on the meaning and agreement on the phrasing comes to be. |
|
| Māyasmanto vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about this.’ |
|
| Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. |
So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. |
|
| Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. |
Remembering this, you should speak on the teaching and the training. |
|
| Tatra ce tumhākaṃ evamassa: |
Now, you might think: |
|
| ‘imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
‘These two venerables agree on the meaning but disagree on the phrasing.’ So you should approach whichever monk you think is most amenable and say to them: |
|
| ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. |
‘The venerables agree on the meaning but disagree on the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato hi kho sameti, byañjanato nānaṃ. |
such agreement on the meaning and disagreement on the phrasing comes to be. |
|
| Appamattakaṃ kho panetaṃ yadidaṃ—byañjanaṃ. |
But the phrasing is a minor matter. |
|
| Māyasmanto appamattake vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about something so minor.’ |
|
| Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them: |
|
| ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. |
‘The venerables agree on the meaning but disagree on the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato hi kho sameti, byañjanato nānaṃ. |
such agreement on the meaning and disagreement on the phrasing comes to be. |
|
| Appamattakaṃ kho panetaṃ yadidaṃ—byañjanaṃ. |
But the phrasing is a minor matter. |
|
| Māyasmanto appamattake vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about something so minor.’ |
|
| Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. |
So you should remember what has been correctly memorized as correctly memorized and what has been incorrectly memorized as incorrectly memorized. |
|
| Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. |
Remembering this, you should speak on the teaching and the training. |
|
| Tatra ce tumhākaṃ evamassa: |
Now, you might think: |
|
| ‘imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever monk you think is most amenable and say to them: |
|
| ‘āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti. |
‘The venerables agree on both the meaning and the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato ceva sameti byañjanato ca sameti. |
they come to agree on the meaning and the phrasing. |
|
| Māyasmanto vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about this.’ |
|
| Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them: |
|
| ‘āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti. |
‘The venerables agree on both the meaning and the phrasing. |
|
| Tadamināpetaṃ āyasmanto jānātha— |
But the venerables should know that this is how |
|
| yathā atthato ceva sameti byañjanato ca sameti. |
they come to agree on the meaning and the phrasing. |
|
| Māyasmanto vivādaṃ āpajjitthā’ti. |
Please don’t get into a fight about this.’ |
|
| Iti suggahitaṃ suggahitato dhāretabbaṃ. |
So you should remember what has been correctly memorized as correctly memorized. |
|
| Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. |
Remembering this, you should speak on the teaching and the training. |
|
| Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, |
As you train in harmony, appreciating each other, without quarreling, one of the monks might commit an offense or transgression. |
|
| tatra, bhikkhave, na codanāya taritabbaṃ. Puggalo upaparikkhitabbo: |
In such a case, you should not be in a hurry to accuse them. The individual should be examined like this: |
|
| ‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. |
‘I won’t be troubled and the other individual won’t be hurt, for they’re not angry and hostile. They don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful.’ |
|
| Sace, bhikkhave, evamassa, kallaṃ vacanāya. |
If that’s what you think, then it’s appropriate to speak to them. |
|
| Sace pana, bhikkhave, evamassa: |
But if you think this: |
|
| ‘mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. |
‘I will be troubled and the other individual will be hurt, for they’re angry and hostile. However, they don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful. |
|
| Appamattakaṃ kho panetaṃ yadidaṃ—parassa puggalassa upaghāto. |
But for the other individual to get hurt is a minor matter. |
|
| Atha kho etadeva bahutaraṃ— |
It’s more important |
|
| svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. |
that I can draw them away from the unskillful and establish them in the skillful.’ |
|
| Sace, bhikkhave, evamassa, kallaṃ vacanāya. |
If that’s what you think, then it’s appropriate to speak to them. |
|
| Sace pana, bhikkhave, evamassa: |
But if you think this: |
|
| ‘mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. |
‘I will be troubled but the other individual won’t be hurt, for they’re not angry and hostile. However, they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. |
|
| Appamattakaṃ kho panetaṃ yadidaṃ—mayhaṃ vihesā. |
But for me to be troubled is a minor matter. |
|
| Atha kho etadeva bahutaraṃ— |
It’s more important |
|
| svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. |
that I can draw them away from the unskillful and establish them in the skillful.’ |
|
| Sace, bhikkhave, evamassa, kallaṃ vacanāya. |
If that’s what you think, then it’s appropriate to speak to them. |
|
| Sace pana, bhikkhave, evamassa: |
But if you think this: |
|
| ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. |
‘I will be troubled and the other individual will be hurt, for they’re angry and hostile. And they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. |
|
| Appamattakaṃ kho panetaṃ yadidaṃ—mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. |
But for me to be troubled and the other individual to get hurt is a minor matter. |
|
| Atha kho etadeva bahutaraṃ— |
It’s more important |
|
| svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. |
that I can draw them away from the unskillful and establish them in the skillful.’ |
|
| Sace, bhikkhave, evamassa, kallaṃ vacanāya. |
If that’s what you think, then it’s appropriate to speak to them. |
|
| Sace pana, bhikkhave, evamassa: |
But if you think this: |
|
| ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. |
‘I will be troubled and the other individual will be hurt, for they’re angry and hostile. And they hold fast to their views, refusing to let go. I cannot draw them away from the unskillful and establish them in the skillful.’ |
|
| Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā. |
Don’t underestimate the value of equanimity for such a person. |
|
| Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi. |
As you train in harmony, appreciating each other, without quarreling, mutual tale-bearing might come up, with contempt for each other’s views, resentful, bitter, and exasperated. |
|
| Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: |
In this case you should approach whichever monk you think is most amenable among those who side with one party and say to them: |
|
| ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti. |
‘Reverend, as we were training, mutual tale-bearing came up. If the Ascetic knew about this, would he rebuke it?’ |
|
| Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya: |
Answering rightly, the monk should say: |
|
| ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti. |
‘Yes, reverend, he would.’ |
|
| Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. |
‘But without giving that up, reverend, can one realize nirvana?’ |
|
| Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya: |
Answering rightly, the monk should say: |
|
| ‘etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti. |
‘No, reverend, one cannot.’ |
|
| Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo: |
Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them: |
|
| ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti. |
‘Reverend, as we were training, mutual tale-bearing came up. If the Ascetic knew about this, would he rebuke it?’ |
|
| Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya: |
Answering rightly, the monk should say: |
|
| ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti. |
‘Yes, reverend, he would.’ |
|
| Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. |
‘But without giving that up, reverend, can one realize nirvana?’ |
|
| Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya: |
Answering rightly, the monk should say: |
|
| ‘etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti. |
‘No, reverend, one cannot.’ |
|
| Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ: |
If others should ask that monk: |
|
| ‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? |
‘Were you the venerable who drew those monks away from the unskillful and established them in the skillful?’ |
|
| Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya: |
Answering rightly, the monk should say: |
|
| ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ. |
‘Well, reverends, I approached the Buddha. He taught me the Dhamma. After hearing that teaching I explained it to those monks. |
|
| Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū’ti. |
When those monks heard that teaching they were drawn away from the unskillful and established in the skillful.’ |
|
| Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti. |
Answering in this way, that monk doesn’t glorify themselves or put others down. They answer in line with the teaching, with no legitimate grounds for rebuke and criticism.” |
|
| Idamavoca bhagavā. |
That is what the Buddha said. |
|
| Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
|
|
(derived from B. Sujato 2018/12) |
|
| Evaṃ me sutaṃ— |
So I have heard. |
|
| ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. |
At one time the Buddha was staying among the Sakyans near the village of Sāma. |
|
| Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. |
Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā. |
|
| Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti: |
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words: |
|
| “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. |
‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ |
|
| Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. |
You’d think there was nothing but slaughter going on among the Jain ascetics. |
|
| Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. |
And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disenchanted, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge. |
|
| Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca: |
And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened. |
|
| “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. |
|
|
| Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe”ti. |
|
|
| Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca: |
Ānanda said to him: |
|
| “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. |
“Reverend Cunda, we should see the Buddha about this matter. |
|
| Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. |
Come, let’s go to the Buddha and inform him about this.” |
|
| “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. |
“Yes, sir,” replied Cunda. |
|
| Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say: |
|
| “ayaṃ, bhante, cundo samaṇuddeso evamāha: |
|
|
| ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. |
|
|
| Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe’ti. |
|
|
| Tassa mayhaṃ, bhante, evaṃ hoti: |
“Sir, it occurs to me: |
|
| ‘mā heva bhagavato accayena saṃghe vivādo uppajji; |
‘When the Buddha has passed away, let no dispute arise in the Saṅgha. |
|
| svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti. |
For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’” |
|
| “Taṃ kiṃ maññasi, ānanda, |
“What do you think, Ānanda? |
|
| ye vo mayā dhammā abhiññā desitā, seyyathidaṃ— |
Do you see even two monks who disagree regarding the things I have taught from my direct knowledge, that is, |
|
| cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti? |
the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?” |
|
| “Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ— |
“No, sir, I do not. |
|
| cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. |
|
|
| Ye ca kho, bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṃghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. |
Nevertheless, there are some individuals who appear to live obedient to the Buddha, but when the Buddha has passed away they might create a dispute in the Saṅgha regarding livelihood or the monastic code. |
|
| Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. |
Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.” |
|
| “Appamattako so, ānanda, vivādo yadidaṃ—ajjhājīve vā adhipātimokkhe vā. |
“Ānanda, dispute about livelihood or the monastic code is a minor matter. |
|
| Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
|
| Chayimāni, ānanda, vivādamūlāni. |
Ānanda, there are these six roots of disputes. |
|
| Katamāni cha? |
What six? |
|
| Idhānanda, bhikkhu kodhano hoti upanāhī. |
Firstly, a monk is angry and hostile. |
|
| Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
Such a monk lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. |
|
| Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṃghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
|
| Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If you see such a root of disputes in yourselves or others, you should try to give up this bad thing. |
|
| Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. |
If you don’t see it, you should practice so that it doesn’t come up in the future. |
|
| Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. |
That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. |
|
| Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī … pe … |
Furthermore, a monk is offensive and contemptuous … |
|
| issukī hoti maccharī … pe … |
They’re envious and mean … |
|
| saṭho hoti māyāvī … pe … |
They’re devious and deceitful … |
|
| pāpiccho hoti micchādiṭṭhi … pe … |
They have wicked desires and wrong view … |
|
| sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. |
They’re attached to their own views, holding them tight, and refusing to let go. |
|
| Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
Such a monk lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. |
|
| Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṃghe … sikkhāya na paripūrakārī hoti so saṃghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
|
| Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. |
|
| Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. |
If you don’t see it, you should practice so that it doesn’t come up in the future. |
|
| Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. |
That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. |
|
| Imāni kho, ānanda, cha vivādamūlāni. |
These are the six roots of quarrels. |
|
| Cattārimāni, ānanda, adhikaraṇāni. |
There are four kinds of disciplinary issues. |
|
| Katamāni cattāri? |
What four? |
|
| Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ— |
Disciplinary issues due to disputes, accusations, offenses, or proceedings. |
|
| imāni kho, ānanda, cattāri adhikaraṇāni. |
These are the four kinds of disciplinary issues. |
|
| Satta kho panime, ānanda, adhikaraṇasamathā— |
There are seven methods for the settlement of any disciplinary issues that might arise. |
|
| uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako. |
Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The offense should be acknowledged. The decision of a majority. A verdict of aggravated misconduct. Covering over with grass. |
|
| Kathañcānanda, sammukhāvinayo hoti? |
And how is there removal in the presence of those concerned? |
|
| Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. |
It’s when monks are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the training,’ ‘This is not the training.’ |
|
| Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. |
Those monks should all sit together in harmony |
|
| Sannipatitvā dhammanetti samanumajjitabbā. |
and thoroughly go over the guidelines of the teaching. |
|
| Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. |
They should settle that disciplinary issue in agreement with the guidelines. |
|
| Evaṃ kho, ānanda, sammukhāvinayo hoti; |
That’s how there is removal in the presence of those concerned. |
|
| evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
And that’s how certain disciplinary issues are settled, that is, |
|
| sammukhāvinayena. (1) |
by removal in the presence of those concerned. |
|
| Kathañcānanda, yebhuyyasikā hoti? |
And how is there the decision of a majority? |
|
| Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. |
If those monks are not able to settle that issue in that monastery, |
|
| Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. |
they should go to another monastery with more monks. |
|
| Tattha sabbeheva samaggehi sannipatitabbaṃ. |
There they should all sit together in harmony |
|
| Sannipatitvā dhammanetti samanumajjitabbā. |
and thoroughly go over the guidelines of the teaching. |
|
| Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. |
They should settle that disciplinary issue in agreement with the guidelines. |
|
| Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
That’s how there is the decision of a majority. And that’s how certain disciplinary issues are settled, that is, |
|
| yebhuyyasikāya. (2) |
by decision of a majority. |
|
| Kathañcānanda, sativinayo hoti? |
And how is there removal by accurate recollection? |
|
| Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā: |
It’s when monks accuse a monk of a serious offense; one entailing expulsion, or close to it: |
|
| ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? |
‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ |
|
| So evamāha: |
They say: |
|
| ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
‘No, reverends, I don’t recall committing such an offense.’ |
|
| Tassa kho, ānanda, bhikkhuno sativinayo dātabbo. |
The removal by accurate recollection is applicable to them. |
|
| Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is, |
|
| sativinayena. (3) |
by removal by accurate recollection. |
|
| Kathañcānanda, amūḷhavinayo hoti? |
And how is there removal by recovery from madness? |
|
| Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā: |
It’s when monks accuse a monk of the kind of serious offense that entails expulsion, or close to it: |
|
| ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? |
‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ |
|
| So evamāha: |
They say: |
|
| ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
‘No, reverends, I don’t recall committing such an offense.’ |
|
| Tamenaṃ so nibbeṭhentaṃ ativeṭheti: |
But though they try to get out of it, the monks pursue the issue: |
|
| ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ |
|
| So evamāha: |
They say: |
|
| ‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. |
‘Reverends, I had gone mad, I was out of my mind. |
|
| Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. |
And while I was mad I did and said many things that are not proper for an ascetic. |
|
| Nāhaṃ taṃ sarāmi. |
I don’t remember any of that, |
|
| Mūḷhena me etaṃ katan’ti. |
I was mad when I did it.’ |
|
| Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo. |
The removal by recovery from madness is applicable to them. |
|
| Evaṃ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
That’s how there is the removal by recovery from madness. And that’s how certain disciplinary issues are settled, that is, |
|
| amūḷhavinayena. (4) |
by recovery from madness. |
|
| Kathañcānanda, paṭiññātakaraṇaṃ hoti? |
And how is there the acknowledging of an offense? |
|
| Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti. |
It’s when a monk, whether accused or not, recalls an offense and clarifies it and reveals it. |
|
| Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo: |
After approaching a more senior monk, that monk should arrange his robe over one shoulder, bow to that monk’s feet, squat on their heels, raise their joined palms, and say: |
|
| ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti. |
‘Sir, I have fallen into such-and-such an offense. I confess it.’ |
|
| So evamāha: |
The senior monk says: |
|
| ‘passasī’ti? |
‘Do you see it?’ |
|
| ‘Āma passāmī’ti. |
‘Yes, I see it.’ |
|
| ‘Āyatiṃsaṃvareyyāsī’ti. |
‘Then restrain yourself in future.’ |
|
| ‘Saṃvarissāmī’ti. |
‘I shall restrain myself.’ |
|
| Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
That’s how there is the acknowledging of an offense. And that’s how certain disciplinary issues are settled, that is, |
|
| paṭiññātakaraṇena. (5) |
by acknowledging an offense. |
|
| Kathañcānanda, tassapāpiyasikā hoti? |
And how is there a verdict of aggravated misconduct? |
|
| Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā: |
It’s when a monk accuses a monk of the kind of serious offense that entails expulsion, or close to it: |
|
| ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? |
‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ |
|
| So evamāha: |
They say: |
|
| ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
‘No, reverends, I don’t recall committing such an offense.’ |
|
| Tamenaṃ so nibbeṭhentaṃ ativeṭheti: |
But though they try to get out of it, the monks pursue the issue: |
|
| ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ |
|
| So evamāha: |
They say: |
|
| ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; |
‘Reverends, I don’t recall committing a serious offense of that nature. |
|
| sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. |
But I do recall committing a light offense.’ |
|
| Tamenaṃ so nibbeṭhentaṃ ativeṭheti: |
But though they try to get out of it, the monks pursue the issue: |
|
| ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? |
‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ |
|
| So evamāha: |
They say: |
|
| ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. |
‘Reverends, I’ll go so far as to acknowledge this light offense even when not asked. |
|
| Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho na paṭijānissāmī’ti? |
Why wouldn’t I acknowledge a serious offense when asked?’ |
|
| So evamāha: |
They say: |
|
| ‘imañhi nāma tvaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho na paṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho paṭijānissasi? |
‘You wouldn’t have acknowledged that light offense without being asked, so why would you acknowledge a serious offense? |
|
| Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ |
|
| So evamāha: |
They say: |
|
| ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. |
‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it. |
|
| Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ— |
I spoke too hastily when I said |
|
| nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. |
that I didn’t recall it.’ |
|
| Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
That’s how there is a verdict of aggravated misconduct. And that’s how certain disciplinary issues are settled, that is, |
|
| tassapāpiyasikāya. (6) |
by a verdict of aggravated misconduct. |
|
| Kathañcānanda, tiṇavatthārako hoti? |
And how there the covering over with grass? |
|
| Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. |
It’s when the monks continually argue, quarrel, and fight, doing and saying many things that are not proper for an ascetic. |
|
| Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. |
Those monks should all sit together in harmony. |
|
| Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṃgho ñāpetabbo— |
A competent monk of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgha: |
|
| Suṇātu me, bhante, saṅgho. |
‘Sir, let the Saṅgha listen to me. |
|
| Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. |
We have been continually arguing, quarreling, and fighting, doing and saying many things that are not proper for an ascetic. |
|
| Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’ti. |
If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ |
|
| Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo: |
Then a competent monk of the other party, having got up from their seat, arranged their robe over one shoulder, and raising their joined palms, should inform the Saṅgha: |
|
| ‘Suṇātu me, bhante, saṅgho. |
‘Sir, let the Saṅgha listen to me. |
|
| Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. |
We have been continually arguing, quarreling, and fighting, doing and saying many things that are not proper for an ascetic. |
|
| Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’ti. |
If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ |
|
| Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ— |
That’s how there is the covering over with grass. And that’s how certain disciplinary issues are settled, that is, |
|
| tiṇavatthārakena. (7) |
by covering over with grass. |
|
| Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. |
Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
|
| Katame cha? |
What six? |
|
| Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. |
Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private. |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1) |
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
|
| Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. |
Furthermore, a monk consistently treats their spiritual companions with verbal kindness … |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2) |
This too is a warm-hearted quality. |
|
| Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. |
Furthermore, a monk consistently treats their spiritual companions with mental kindness … |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3) |
This too is a warm-hearted quality. |
|
| Puna caparaṃ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi—apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. |
Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4) |
This too is a warm-hearted quality. |
|
| Puna caparaṃ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, a monk lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5) |
This too is a warm-hearted quality. |
|
| Puna caparaṃ, ānanda, bhikkhu—yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. |
|
| Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6) |
This too is a warm-hearted quality. |
|
| Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. |
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
|
| Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā”ti? |
If you should undertake and follow these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?” |
|
| “No hetaṃ, bhante”. |
“No, sir.” |
|
| “Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha. |
“That’s why, Ānanda, you should undertake and follow these six warm-hearted qualities. |
|
| Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti. |
That will be for your lasting welfare and happiness.” |
|
| Idamavoca bhagavā. |
That is what the Buddha said. |
|
| Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. |
Satisfied, Venerable Ānanda was happy with what the Buddha said. |
|
|
(derived from B. Sujato 2018/12) |
|
| Evaṃ me sutaṃ— |
So I have heard. |
|
| ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
|
| Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti: |
Now at that time several monks had declared their enlightenment in the Buddha’s presence: |
|
| “‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. |
“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” |
|
| Assosi kho sunakkhatto licchaviputto: |
Sunakkhatta the Licchavi heard about this. |
|
| “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti: |
|
|
| ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’”ti. |
|
|
| Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca: |
He went to the Buddha, bowed, sat down to one side, and said to him: |
|
| “sutaṃ metaṃ, bhante: |
“Sir, I have heard that |
|
| ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā— |
several monks have declared their enlightenment in the Buddha’s presence. |
|
| khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti. |
|
|
| Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu: |
|
|
| ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsū”ti? |
I trust they did so rightly—or are there some who declared enlightenment out of overestimation?” |
|
| “Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu: |
|
|
| ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti. |
|
|
| Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi aññaṃ byākaṃsu. |
“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation. |
|
| Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti; |
Now, when monks declare enlightenment rightly, that’s how it is for them. |
|
| ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti: |
But when monks declare enlightenment out of overestimation, the Realized One thinks: |
|
| ‘dhammaṃ nesaṃ desessan’ti. |
‘I should teach them the Dhamma.’ |
|
| Evañcettha, sunakkhatta, tathāgatassa hoti: |
If the Realized One thinks |
|
| ‘dhammaṃ nesaṃ desessan’ti. |
he should teach them the Dhamma, |
|
| Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti. |
but then certain foolish men, having carefully planned a question, approach the Realized One and ask it, |
|
| Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti: |
then the Realized One |
|
| ‘dhammaṃ nesaṃ desessan’ti tassapi hoti aññathattan”ti. |
changes his mind.” |
|
| “Etassa bhagavā kālo, etassa sugata kālo, |
“Now is the time, Blessed One! Now is the time, Holy One! |
|
| yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
Let the Buddha teach the Dhamma. The monks will listen and remember it.” |
|
| “Tena hi, sunakkhatta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, Sunakkhatta, listen and pay close attention, I will speak.” |
|
| “Evaṃ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi. |
“Yes, sir,” replied Sunakkhatta. |
|
| Bhagavā etadavoca— |
The Buddha said this: |
|
| Pañca kho ime, sunakkhatta, kāmaguṇā. |
“Sunakkhatta, there are these five kinds of sensual stimulation. |
|
| Katame pañca? |
What five? |
|
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
|
| sotaviññeyyā saddā … pe … |
Sounds known by the ear … |
|
| ghānaviññeyyā gandhā … |
Smells known by the nose … |
|
| jivhāviññeyyā rasā … |
Tastes known by the tongue … |
|
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā— |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
|
| ime kho, sunakkhatta, pañca kāmaguṇā. |
These are the five kinds of sensual stimulation. |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. |
It’s possible that a certain individual may be intent on carnal pleasures. |
|
| Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
|
| āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
|
| Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. |
Suppose a person had left their own village or town long ago, |
|
| So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ. |
and they saw another person who had only recently left there. |
|
| So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; |
They would ask about whether their village was safe, with plenty of food and little disease, |
|
| tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya. |
and the other person would tell them the news. |
|
| Taṃ kiṃ maññasi, sunakkhatta, |
What do you think, Sunakkhatta? |
|
| api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā”ti? |
Would that person want to listen to that other person? Would they lend an ear and apply their minds to understand? Would they associate with that person, and find it satisfying?” |
|
| “Evaṃ, bhante”. |
“Yes, sir.” |
|
| “Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. |
“In the same way, it’s possible that a certain individual may be intent on carnal pleasures. |
|
| Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
|
| āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
|
| So evamassa veditabbo: |
You should know of them: |
|
| ‘āneñjasaṃyojanena hi kho visaṃyutto lokāmisādhimutto purisapuggalo’ti. |
‘That individual is intent on carnal pleasures, for they’re detached from things connected with the imperturbable.’ |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa. |
It’s possible that a certain individual may be intent on the imperturbable. |
|
| Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
|
| lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with carnal pleasures is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
|
| Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; |
Suppose there was a fallen, withered leaf. It’s incapable of becoming green again. |
|
| evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte. |
In the same way, an individual intent on the imperturbable has dropped the connection with carnal pleasures. |
|
| So evamassa veditabbo: |
You should know of them: |
|
| ‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’ti. |
‘That individual is intent on the imperturbable, for they’re detached from things connected with carnal pleasures.’ |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. |
It’s possible that a certain individual may be intent on the dimension of nothingness. |
|
| Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
|
| āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
|
| Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; |
Suppose there was a broad rock that had been broken in half, so that it could not be put back together again. |
|
| evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne. |
In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable. |
|
| So evamassa veditabbo: |
You should know of them: |
|
| ‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’ti. |
‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’ |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. |
It’s possible that a certain individual may be intent on the dimension of neither perception nor non-perception. |
|
| Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
|
| ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
|
| Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya. |
Suppose someone had eaten some delectable food and thrown it up. |
|
| Taṃ kiṃ maññasi, sunakkhatta, |
What do you think, Sunakkhatta? |
|
| api nu tassa purisassa tasmiṃ bhatte puna bhottukamyatā assā”ti? |
Would that person want to eat that food again?” |
|
| “No hetaṃ, bhante”. |
“No, sir. |
|
| “Taṃ kissa hetu”? |
Why is that? |
|
| “Aduñhi, bhante, bhattaṃ paṭikūlasammatan”ti. |
Because that food is considered repulsive.” |
|
| “Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante. |
“In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness. |
|
| So evamassa veditabbo: |
You should know of them: |
|
| ‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti. |
‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’ |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa. |
It’s possible that a certain individual may be rightly intent on nirvana. |
|
| Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; |
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying. |
|
| nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. |
But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying. |
|
| Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; |
Suppose there was a palm tree with its crown cut off. It’s incapable of further growth. |
|
| evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate āyatiṃ anuppādadhamme. |
In the same way, an individual rightly intent on nirvana has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
|
| So evamassa veditabbo: |
You should know of them: |
|
| ‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’ti. |
‘That individual is rightly intent on nirvana, for they’re detached from things connected with the dimension of neither perception nor non-perception.’ |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa: |
It’s possible that a certain monk might think: |
|
| ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati. |
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. |
|
| Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. |
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’ |
|
| Evaṃmāni assa atathaṃ samānaṃ. |
Having such conceit, though it’s not based in fact, |
|
| So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. |
they would engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. |
|
| Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. |
Doing so, lust infects their mind, |
|
| So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
resulting in death or deadly pain. |
|
| Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. |
Suppose a man was struck by an arrow thickly smeared with poison. |
|
| Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. |
Their friends and colleagues, relatives and kin would get a field surgeon to treat them. |
|
| Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. |
The surgeon would cut open the wound with a scalpel, |
|
| Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. |
probe for the arrow, |
|
| Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ. |
extract it, and expel the poison, leaving some residue behind. |
|
| Saupādisesoti jānamāno so evaṃ vadeyya: |
Thinking that no residue remained, the surgeon would say: |
|
| ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso. |
‘My good man, the dart has been extracted and the poison expelled without residue. |
|
| Analañca te antarāyāya. |
It’s not capable of harming you. |
|
| Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. |
Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected. |
|
| Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. |
Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood. |
|
| Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. |
Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound. |
|
| Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. |
Take care of the wound, my good sir, heal it.’ |
|
| Tassa evamassa: |
They’d think: |
|
| ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. |
‘The dart has been extracted and the poison expelled without residue. |
|
| Analañca me antarāyāyā’ti. |
It’s not capable of harming me.’ |
|
| So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. |
They’d eat unsuitable food, and the wound would get infected. |
|
| Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. |
And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood. |
|
| Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya. |
And they’d walk too much in the wind and sun, so dust and dirt infected the wound. |
|
| Na ca vaṇānurakkhī vihareyya na vaṇasāropī. |
And they wouldn’t take care of the wound or heal it. |
|
| Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya. |
Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would spread, |
|
| So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
resulting in death or deadly pain. |
|
| Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa: |
In the same way, it’s possible that a certain monk might think: |
|
| ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. |
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. |
|
| Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. |
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’ |
|
| Evaṃmāni assa atathaṃ samānaṃ. |
Having such conceit, though it’s not based in fact, |
|
| So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. |
they would engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. |
|
| Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. |
Doing so, lust infects their mind, |
|
| So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
resulting in death or deadly pain. |
|
| Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati; |
For it is death in the training of the noble one to reject the training and return to a lesser life. |
|
| maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṅkiliṭṭhaṃ āpattiṃ āpajjati. |
And it is deadly pain to commit one of the corrupt offenses. |
|
| Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa: |
It’s possible that a certain monk might think: |
|
| ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. |
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. |
|
| Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. |
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’ |
|
| Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. |
Being rightly intent on nirvana, they wouldn’t engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. |
|
| Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya. |
Doing so, lust wouldn’t infect their mind, |
|
| So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ. |
so no death or deadly pain would result. |
|
| Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. |
Suppose a man was struck by an arrow thickly smeared with poison. |
|
| Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. |
Their friends and colleagues, relatives and kin would get a field surgeon to treat them. |
|
| Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. |
The surgeon would cut open the wound with a scalpel, |
|
| Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. |
probe for the arrow, |
|
| Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ. |
extract it, and expel the poison, leaving no residue behind. |
|
| Anupādisesoti jānamāno so evaṃ vadeyya: |
Knowing that no residue remained, the surgeon would say: |
|
| ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso. |
‘My good man, the dart has been extracted and the poison expelled without residue. |
|
| Analañca te antarāyāya. |
It’s not capable of harming you. |
|
| Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. |
Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected. |
|
| Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. |
Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood. |
|
| Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. |
Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound. |
|
| Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. |
Take care of the wound, my good sir, heal it.’ |
|
| Tassa evamassa: |
They’d think: |
|
| ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. |
‘The dart has been extracted and the poison expelled without residue. |
|
| Analañca me antarāyāyā’ti. |
It’s not capable of harming me.’ |
|
| So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. |
They’d eat suitable food, and the wound wouldn’t get infected. |
|
| Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. |
And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood. |
|
| Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya. |
And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound. |
|
| Vaṇānurakkhī ca vihareyya vaṇasāropī. |
And they’d take care of the wound and heal it. |
|
| Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. |
Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal, |
|
| So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ. |
and no death or deadly pain would result. |
|
| Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa: |
In the same way, it’s possible that a certain monk might think: |
|
| ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. |
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. |
|
| Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. |
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’ |
|
| Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. |
Being rightly intent on nirvana, they wouldn’t engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts. |
|
| Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya. |
Doing so, lust wouldn’t infect their mind, |
|
| So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ. |
so no death or deadly pain would result. |
|
| Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya. |
I’ve made up this simile to make a point. |
|
| Ayaṃyevettha attho— |
And this is the point: |
|
| vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; |
‘Wound’ is a term for the six interior sense fields. |
|
| visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ; |
‘Poison’ is a term for ignorance. |
|
| sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ; |
‘Dart’ is a term for craving. |
|
| esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ; |
‘Probing’ is a term for remembering. |
|
| satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ; |
‘Scalpel’ is a term for noble wisdom. |
|
| bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. |
‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha. |
|
| So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti— |
Truly, Sunakkhatta, that monk practices restraint regarding the six fields of contact. |
|
| iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati. |
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment. |
|
| Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; |
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. |
|
| so ca kho visena saṃsaṭṭho. |
But it was mixed with poison. |
|
| Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. |
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. |
|
| Taṃ kiṃ maññasi, sunakkhatta, |
What do you think, Sunakkhatta? |
|
| api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā: |
Would that person drink that beverage knowing that |
|
| ‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti? |
it would result in death or deadly suffering?” |
|
| “No hetaṃ, bhante”. |
“No, sir.” |
|
| “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti— |
“In the same way, Sunakkhatta, that monk practices restraint regarding the six fields of contact. |
|
| iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati. |
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment. |
|
| Seyyathāpi, sunakkhatta, āsīviso ghoraviso. |
Suppose there was a lethal viper. |
|
| Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. |
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. |
|
| Taṃ kiṃ maññasi, sunakkhatta, |
What do you think, Sunakkhatta? |
|
| api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā yaṃ jaññā: |
Would that person give that lethal viper their hand or finger knowing that |
|
| ‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti? |
it would result in death or deadly suffering?” |
|
| “No hetaṃ, bhante”. |
“No, sir.” |
|
| “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti— |
“In the same way, Sunakkhatta, that monk practices restraint regarding the six fields of contact. |
|
| iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti— |
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.” |
|
| netaṃ ṭhānaṃ vijjatī”ti. |
|
|
| Idamavoca bhagavā. |
That is what the Buddha said. |
|
| Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti. |
Satisfied, Sunakkhatta of the Licchavi clan was happy with what the Buddha said. |
|
