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(derived from B. Sujato 2018/12) |
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| Uddesavibhaṅgasutta |
The Analysis of a Recitation Passage |
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| Evaṃ me sutaṃ— |
So I have heard. |
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| ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
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| Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
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| “bhikkhavo”ti. |
“monks!” |
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| “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
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| Bhagavā etadavoca: |
The Buddha said this: |
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| “uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. |
“monks, I shall teach you the analysis of a recitation passage. |
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| Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
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| “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
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| Bhagavā etadavoca: |
The Buddha said this: |
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| “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
“A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. |
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.” |
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| Idamavoca bhagavā. |
That is what the Buddha said. |
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| Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
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| Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi: |
Soon after the Buddha left, those monks considered: |
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| “idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. |
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| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
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| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? |
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” |
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| Atha kho tesaṃ bhikkhūnaṃ etadahosi: |
Then those monks thought: |
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| “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; |
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. |
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| pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. |
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| Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti. |
Let’s go to him, and ask him about this matter.” |
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| Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. |
Then those monks went to Mahākaccāna, and exchanged greetings with him. |
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| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: |
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| “Idaṃ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
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| Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi: |
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| ‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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| “tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. |
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| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti. |
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| Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi: |
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| ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
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| Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
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| Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti— |
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| vibhajatāyasmā mahākaccāno”ti. |
“May Venerable Mahākaccāna please explain this.” |
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| “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, |
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. |
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| evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. |
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. |
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| So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. |
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| So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; |
That was the time to approach the Buddha and ask about this matter. |
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| yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti. |
You should have remembered it in line with the Buddha’s answer.” |
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| “Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. |
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| So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; |
That was the time to approach the Buddha and ask about this matter. |
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| yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. |
We should have remembered it in line with the Buddha’s answer. |
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| Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. |
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| Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. |
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| Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti. |
Please explain this, if it’s no trouble.” |
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| “Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, reverends, listen and pay close attention, I will speak.” |
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| “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. |
“Yes, reverend,” they replied. |
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| Āyasmā mahākaccāno etadavoca: |
Venerable Mahākaccāna said this: |
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| Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? |
And how is consciousness scattered and diffused externally? |
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| Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. |
Take a monk who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally. |
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| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
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| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
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| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
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| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
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| manasā dhammaṃ viññāya dhammanimittānusāri viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. |
When they know a thought with their mind, their consciousness follows after the features of that thought, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally. |
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| Evaṃ kho, āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. |
That’s how consciousness is scattered and diffused externally. |
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| Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati? |
And how is consciousness not scattered and diffused externally? |
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| Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti, na rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. |
Take a monk who sees a sight with their eyes. Their consciousness doesn’t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally. |
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| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
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| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
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| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
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| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
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| manasā dhammaṃ viññāya na dhammanimittānusāri viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. |
When they know a thought with their mind, their consciousness doesn’t follow after the features of that thought, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally. |
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| Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. |
That’s how consciousness is not scattered and diffused externally. |
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| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
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| Tassa viveka-ja-pīti-sukh-ānusāri viññāṇaṃ hoti |
that seclusion-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****, |
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| viveka-ja-pīti-sukh-assāda-gadhitaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it), |
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| viveka-ja-pīti-sukh-assāda-vi-ni-bandhaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it), |
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| viveka-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
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| ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
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| Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains 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. |
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| Tassa samādhi-ja-pīti-sukh-ānusāri viññāṇaṃ hoti |
that undistractible-lucidity-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****, |
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| samādhi-ja-pīti-sukh-assāda-gadhitaṃ |
that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it), |
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| samādhi-ja-pīti-sukh-assāda-vi-ni-bandhaṃ |
that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it), |
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| samādhi-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
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| ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
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| Puna caparaṃ, āvuso, 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 equanimity, rememberful and aware, experiencing the pleasure with the flesh and blood anatomical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
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| Tassa sukha-kāyena-ānusāri viññāṇaṃ hoti |
that physical-pleasure-{is}-followed (by their) consciousness ****, |
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| sukha-kāyena-assāda-gadhitaṃ |
that physical-pleasure-gratification;-(they are)-greedy-(for it), |
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| sukha-kāyena-assāda-vi-ni-bandhaṃ |
that physical-pleasure-gratification;-(they are)-very-much-bound-(to it), |
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| sukha-kāyena-assāda-saṃ-yojana-saṃ-yuttaṃ |
that physical-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
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| ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
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| Puna caparaṃ, āvuso, 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, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
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| Tassa a-dukkham-a-sukh-ānusāri viññāṇaṃ hoti |
that neither-pain-nor-pleasure-[sensation]-{is}-followed (by their) consciousness ****, |
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| adukkhamasukh-assāda-gadhitaṃ |
that neither-pain-nor-pleasure-gratification;-(they are)-greedy-(for it), |
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| adukkhamasukh-assāda-vi-ni-bandhaṃ |
that neither-pain-nor-pleasure-gratification;-(they are)-very-much-bound-(to it), |
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| adukkhamasukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that neither-pain-nor-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
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| ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
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| Evaṃ kho, āvuso, ajjhattaṃ saṇṭhitanti vuccati. |
That’s how their consciousness is stuck internally. |
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| Kathañcāvuso, ajjhattaṃ asaṇṭhitanti vuccati? |
And how is their consciousness not stuck internally? |
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| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
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| Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Their consciousness doesn’t follow after that rapture and pleasure born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and pleasure born of seclusion. So their mind is said to be not stuck internally. |
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| Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, they enter the second jhāna … |
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| Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Their consciousness doesn’t follow after that rapture and pleasure born of undistractible-lucidity … |
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| Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, they enter and remain in the third jhāna … |
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| Tassa na sukh-ānusāri viññāṇaṃ hoti na sukhassādagadhitaṃ na sukhassādavinibandhaṃ na sukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Their consciousness doesn’t follow after that pleasure, and is not tied, attached, and fettered to gratification in that pleasure. So their mind is said to be not stuck internally. |
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| Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, they enter and remain in the fourth jhāna … |
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| Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally. |
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| Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti vuccati. |
That’s how their consciousness is not stuck internally. |
|
| Kathañcāvuso, anupādā paritassanā hoti? |
And how are they anxious because of grasping? |
|
| Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. |
|
| rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
|
| Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. |
But that form of theirs decays and perishes, |
|
| Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. |
and consciousness latches on to the perishing of form. |
|
| Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. |
|
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. |
So they become frightened, worried, concerned, and anxious because of grasping. |
|
| Vedanaṃ … pe … |
They regard feeling … |
|
| saññaṃ … |
perception … |
|
| saṅkhāre … |
co-doings … |
|
| viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
|
| Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. |
But that consciousness of theirs decays and perishes, |
|
| Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. |
and consciousness latches on to the perishing of consciousness. |
|
| Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. |
|
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. |
So they become frightened, worried, concerned, and anxious because of grasping. |
|
| Evaṃ kho, āvuso, anupādā paritassanā hoti. |
That’s how they are anxious because of grasping. |
|
| Kathañcāvuso, anupādānā aparitassanā hoti? |
And how are they not anxious because of grasping? |
|
| Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto |
It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. |
|
| na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
|
| Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. |
When that form of theirs decays and perishes, |
|
| Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. |
consciousness doesn’t latch on to the perishing of form. |
|
| Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind. |
|
| Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. |
So they don’t become frightened, worried, concerned, or anxious because of grasping. |
|
| Na vedanaṃ … |
They don’t regard feeling … |
|
| na saññaṃ … |
perception … |
|
| na saṅkhāre … |
co-doings … |
|
| na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
|
| Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. |
When that consciousness of theirs decays and perishes, |
|
| Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. |
consciousness doesn’t latch on to the perishing of consciousness. |
|
| Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind. |
|
| Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. |
So they don’t become frightened, worried, concerned, or anxious because of grasping. |
|
| Evaṃ kho, āvuso, anupādā aparitassanā hoti. |
That’s how they are not anxious because of grasping. |
|
| Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: |
|
| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
‘A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. |
|
| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ |
|
| Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. |
And this is how I understand the detailed meaning of this passage for recitation. |
|
| Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; |
If you wish, you may go to the Buddha and ask him about this. |
|
| yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. |
You should remember it in line with the Buddha’s answer.” |
|
| Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
“Yes, reverend,” said those monks, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, saying: |
|
| Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. |
|
|
| Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. |
“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” |
|
| “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. |
“Mahākaccāna is astute, monks, he has great wisdom. |
|
| Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. |
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. |
|
| Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti. |
That is what it means, and that’s how you should remember it.” |
|
| Idamavoca bhagavā. |
That is what the Buddha said. |
|
| Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
|
| “Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. |
“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless. |
|
| Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana. |
|
| Ussādanañca jaññā, apasādanañca jaññā; |
Know what it means to flatter and to rebuke. |
|
| ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya. |
Knowing these, avoid them, and just teach Dhamma. |
|
| Sukhavinicchayaṃ jaññā; |
Know how to distinguish different kinds of pleasure. |
|
| sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya. |
Knowing this, pursue inner pleasure. |
|
| Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe. |
Don’t talk behind people’s backs, and don’t speak sharply in their presence. |
|
| Ataramānova bhāseyya, no taramāno. |
Don’t speak hurriedly. |
|
| Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti— |
Don’t insist on local terminology and don’t override normal usage. |
|
| ayamuddeso araṇavibhaṅgassa. |
This is the recitation passage for the analysis of non-conflict. |
|
| ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti— |
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ |
|
| iti kho panetaṃ vuttaṃ; Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
|
| Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. |
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
|
| Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. |
Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
|
| Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. |
Indulging in self-mortification is painful, ignoble, and pointless. It is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
|
| Yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. |
Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
|
| ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti— |
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ |
|
| iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
|
| ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti— |
‘Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.’ |
|
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
|
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ— |
It is simply this noble eightfold path, that is: |
|
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. |
|
| ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti— |
‘Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.’ |
|
| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
|
| ‘Ussādanañca jaññā, apasādanañca jaññā; |
‘Know what it means to flatter and to rebuke. |
|
| ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti— |
Knowing these, avoid them, and just teach Dhamma.’ |
|
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
|
| Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? |
And how is there flattering and rebuking without teaching Dhamma? |
|
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
|
| iti vadaṃ ittheke apasādeti. |
|
|
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
|
| iti vadaṃ ittheke ussādeti. |
|
|
| ‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
|
| iti vadaṃ ittheke apasādeti. |
|
|
| ‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
|
| iti vadaṃ ittheke ussādeti. |
|
|
| ‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
|
| iti vadaṃ ittheke apasādeti. |
|
|
| ‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
|
| iti vadaṃ ittheke ussādeti. |
|
|
| Evaṃ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā. |
That’s how there is flattering and rebuking without teaching Dhamma. |
|
| Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? |
And how is there neither flattering nor rebuking, and just teaching Dhamma? |
|
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
|
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
|
| ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
‘The indulgence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.’ |
|
| micchāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
|
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
|
| ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’ |
|
| sammāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
|
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
|
| ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
‘The indulgence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.’ |
|
| micchāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
|
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
|
| ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’ |
|
| sammāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
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| ‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
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| na evamāha. |
Rather, by saying this you just teach Dhamma: |
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| ‘Bhavasaṃyojane ca kho appahīne bhavopi appahīno hotī’ti— |
‘When the fetter of rebirth is not given up, rebirth is also not given up.’ |
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| iti vadaṃ dhammameva deseti. |
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| ‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
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| na evamāha. |
Rather, by saying this you just teach Dhamma: |
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| ‘Bhavasaṃyojane ca kho pahīne bhavopi pahīno hotī’ti— |
‘When the fetter of rebirth is given up, rebirth is also given up.’ |
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| iti vadaṃ dhammameva deseti. |
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| Evaṃ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. |
That’s how there is neither flattering nor rebuking, and just teaching Dhamma. |
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| ‘Ussādanañca jaññā, apasādanañca jaññā; |
‘Know what it means to flatter and to rebuke. |
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| ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti— |
Knowing these, avoid them, and just teach Dhamma.’ |
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| iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
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| ‘Sukhavinicchayaṃ jaññā; |
‘Know how to distinguish different kinds of pleasure. |
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| sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti— |
Knowing this, pursue inner pleasure.’ |
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| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
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| Pañcime, bhikkhave, kāmaguṇā. |
There are these five kinds of sensual stimulation. |
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| Katame pañca? |
What five? |
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| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
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| sotaviññeyyā saddā … |
Sounds known by the ear … |
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| ghānaviññeyyā gandhā … |
Smells known by the nose … |
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| jivhāviññeyyā rasā … |
Tastes known by the tongue … |
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| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā— |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
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| ime kho, bhikkhave, pañca kāmaguṇā. |
These are the five kinds of sensual stimulation. |
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| Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. |
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. |
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| ‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti—vadāmi. |
Such pleasure should not be cultivated or developed, but should be feared, I say. |
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| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Now, take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
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| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … |
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| Pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ … pe … |
third jhāna … |
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| catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
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| Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ. |
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. |
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| ‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa sukhassā’ti—vadāmi. |
Such pleasure should be cultivated and developed, and should not be feared, I say. |
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| ‘Sukhavinicchayaṃ jaññā; |
‘Know how to distinguish different kinds of pleasure. |
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| sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti— |
Knowing this, pursue inner pleasure.’ |
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| iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
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| ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti— |
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ |
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| iti kho panetaṃ vuttaṃ. |
That’s what I said, |
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| Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
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| Tatra, bhikkhave, yaṃ jaññā rahovādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ rahovādaṃ na bhāseyya. |
When you know that what you say behind someone’s back is untrue, false, and unbeneficial, then if at all possible you should not speak. |
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| Yampi jaññā rahovādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. |
When you know that what you say behind someone’s back is true and correct, but unbeneficial, then you should train yourself not to speak. |
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| Yañca kho jaññā rahovādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa rahovādassa vacanāya. |
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak. |
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| Tatra, bhikkhave, yaṃ jaññā sammukhā khīṇavādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ sammukhā khīṇavādaṃ na bhāseyya. |
When you know that your sharp words in someone’s presence are untrue, false, and unbeneficial, then if at all possible you should not speak. |
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| Yampi jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. |
When you know that your sharp words in someone’s presence are true and correct, but unbeneficial, then you should train yourself not to speak. |
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| Yañca kho jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya. |
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak. |
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| ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti— |
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ |
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| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
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| ‘Ataramānova bhāseyya no taramāno’ti— |
‘Don’t speak hurriedly.’ |
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| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
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| Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṃ taramānassa bhāsitaṃ. |
When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand. |
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| Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṃ ataramānassa bhāsitaṃ. |
When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. |
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| ‘Ataramānova bhāseyya, no taramāno’ti— |
‘Don’t speak hurriedly.’ |
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| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
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| ‘Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’ti— |
‘Don’t insist on local terminology and don’t override normal usage.’ |
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| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
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| Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? |
And how do you insist on local terminology and override normal usage? |
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| Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. |
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’. |
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| Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: |
And however it is known in those various localities, you speak accordingly, obstinately sticking to that and insisting: |
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| ‘idameva saccaṃ, moghamaññan’ti. |
‘This is the only truth, other ideas are stupid.’ |
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| Evaṃ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro. |
That’s how you insist on local terminology and override normal usage. |
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| Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? |
And how do you not insist on local terminology and not override normal usage? |
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| Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. |
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’. |
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| Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti ‘idaṃ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṃ. |
And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ |
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| Evaṃ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. |
That’s how you don’t insist on local terminology and don’t override normal usage. |
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| ‘Janapadaniruttiṃ nābhiniveseyya samaññaṃ nātidhāveyyā’ti— |
‘Don’t insist on local terminology and don’t override normal usage.’ |
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| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
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