| (derived from B.thanissaro) | |
♦ 185. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. disvāna bhagavato etadahosi — “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. sambahulā nu kho idha bhikkhū viharantī”ti. |
I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park. Then in the early morning, the Blessed One, having adjusted his lower robe and taking his bowl & outer robe, went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the dwelling of Kāḷa-khemaka the Sakyan for the day’s abiding. Now at that time many resting places had been prepared in Kāḷa-khemaka the Sakyan’s dwelling. The Blessed One saw the many resting places prepared there and, on seeing them, the thought occurred to him, “There are many resting places prepared here. Do many monks live here?” |
♦ 186. tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi — “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. sambahulā nu kho ettha bhikkhū viharantī”ti? |
Now at that time Ven. Ānanda, together with many other monks, was making robes at the dwelling of Ghāṭā the Sakyan. Then the Blessed One, emerging from his seclusion in the evening, went to the dwelling of Ghāṭā the Sakyan. On arrival, he sat down on a seat made ready. Having sat down, he asked Ven. Ānanda, “There are many resting places prepared in Kāḷa-khemaka the Sakyan’s dwelling. Do many monks live there?” |
“sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. sambahulā bhikkhū ettha viharanti. cīvarakārasamayo no, bhante, vattatī”ti. |
“Yes, lord, there are many resting places prepared in Kāḷa-khemaka the Sakyan’s dwelling. Many monks live there. Our time for making robes has come around.” |
♦ “na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. so vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ VAR tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti — netaṃ ṭhānaṃ vijjati. |
“Ānanda, a monk does not shine if he delights in company, enjoys company, is committed to delighting in company; if he delights in a group, enjoys a group, rejoices in a group. Indeed, Ānanda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will obtain at will—without difficulty, without trouble—the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. |
yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti — ṭhānametaṃ vijjati. |
But it is possible that a monk who lives alone, withdrawn from the group, can expect to obtain at will—without difficulty, without trouble—the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. |
♦ “so vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti — netaṃ ṭhānaṃ vijjati. |
“Indeed, Ānanda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation. |
yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti — ṭhānametaṃ vijjati. |
But it is possible that a monk who lives alone, withdrawn from the group, can expect to enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation. |
♦ “nāhaṃ, ānanda, ekaṃ rūpampi VAR samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā. |
“Ānanda, I do not envision even a single form whose change & alteration would not give rise to sorrow, lamentation, pain, distress, & despair in one who is passionate for it and takes delight in it. |
♦ 187. “ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ — sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ VAR. tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti VAR upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. |
“But there is this (mental) dwelling discovered by the Tathāgata where, not attending to any themes, he enters & remains in internal emptiness. If, while he is dwelling there by means of this dwelling, he is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples, then—with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for effluents—he converses with them only as much is necessary for them to take their leave.1 |
tasmātihānanda, bhikkhu cepi ākaṅkheyya — ‘ajjhattaṃ suññataṃ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. |
“So, Ānanda, if a monk should wish, ‘May I enter & remain in internal emptiness,’ then he should get the mind steadied right within, settled, unified, & concentrated. |
♦ 188. “kathañc-ānanda, bhikkhu |
And how does the monk |
ajjhattameva cittaṃ |
Internally {make the} mind |
saṇṭhapeti sannisādeti |
steadied, settled, |
ekodiṃ karoti samādahati? |
Singular {******}, undistractified-&-lucidified? |
idhānanda, bhikkhu |
There is the case where a monk— |
🚫💑 vivicc’eva kāmehi … |
🚫💑 Quite-withdrawn (from) sensuality, … |
🌘 paṭhamaṃ jhānaṃ upasampajja viharati. … |
🌘 first Jhāna (he) enters, dwells. … |
🌗 dutiyaṃ jhānaṃ upasampajja viharati. … |
🌗 second Jhāna (he) enters, dwells. … |
🌖 tatiyaṃ jhānaṃ upasampajja viharati. … |
🌖 third Jhāna (he) enters, dwells. … |
👁🐘 Upekkhā-sati-pārisuddhiṃ |
👁🐘 equanimous-observation-(and)-remembrance-purified, |
🌕 catutthaṃ jhānaṃ upasampajja viharati |
🌕 fourth Jhāna (he) enters, dwells. |
evaṃ kho, ānanda, bhikkhu |
That is how a monk |
ajjhattameva cittaṃ |
Internally {make the} mind |
saṇṭhapeti sannisādeti |
steadied, settled, |
ekodiṃ karoti samādahati. |
Singular {******}, undistractified-&-lucidified. |
so ajjhattaṃ suññataṃ manasi karoti. tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. itiha tattha sampajāno hoti. |
“He attends to internal emptiness. While he is attending to internal emptiness, his mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness. When this is the case, he discerns, ‘While I am attending to internal emptiness, my mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.’ In this way he is alert there. |
so bahiddhā suññataṃ manasi karoti ... pe ... |
“He attends to external emptiness.…2 |
so ajjhattabahiddhā suññataṃ manasi karoti ... pe ... |
“He attends to internal & external emptiness.… |
so āneñjaṃ manasi karoti. tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. itiha tattha sampajāno hoti. |
“He attends to the imperturbable.3 While he is attending to the imperturbable, his mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable. When this is the case, he discerns, ‘While I am attending to the imperturbable, my mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable.’ In this way he is alert there. |
♦ “tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. |
“When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration. |
so ajjhattaṃ suññataṃ manasi karoti. tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. itiha tattha sampajāno hoti. |
“He then attends to internal emptiness. While he is attending to internal emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness. When this is the case, he discerns, ‘While I am attending to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.’ In this way he is alert there. |
so bahiddhā suññataṃ manasi karoti ... pe ... |
“He attends to external emptiness.… |
so ajjhattabahiddhā suññataṃ manasi karoti ... pe ... |
“He attends to internal & external emptiness.… |
so āneñjaṃ manasi karoti. tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. itiha tattha sampajāno hoti. |
“He attends to the imperturbable. While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. When this is the case, he discerns, ‘While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.’ In this way he is alert there. |
♦ 189. “tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati — ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. |
“If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth (thinking,) ‘While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there. |
tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati — ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. |
“If, while he is dwelling by means of this dwelling, his mind inclines to standing… |
tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati — ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. |
to sitting… |
tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati, so sayati — ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. itiha tattha sampajāno hoti. |
to lying down, he lies down, (thinking,) ‘While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ In this way he is alert there. |
♦ “tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya VAR cittaṃ namati, so — ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ — rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti — evarūpiṃ kathaṃ na kathessāmī’ti. itiha tattha sampajāno hoti. |
“If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that ‘I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.’ In this way he is alert there. |
yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā VAR ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ — appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti — ‘evarūpiṃ kathaṃ kathessāmī’ti. itiha tattha sampajāno hoti. |
“‘But,’ (he resolves,) ‘I will engage in talk that is scrupulous, conducive to awareness-release, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.’ In this way he is alert there. |
♦ “tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so — ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ — kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke VAR na vitakkessāmī’ti. itiha tattha sampajāno hoti. |
“If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that ‘I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.’ In this way he is alert there. |
ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ — nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti — ‘evarūpe vitakke VAR vitakkessāmī’ti. itiha tattha sampajāno hoti. |
“‘But,’ (he resolves,) ‘I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them—i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.’ In this way he is alert there. |
♦ 190. “pañca kho ime, ānanda, kāmaguṇā. katame pañca? cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā... ghānaviññeyyā gandhā... jivhāviññeyyā rasā... kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā — ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ — ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti — ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ VAR, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. itiha tattha sampajāno hoti. sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti — ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. itiha tattha sampajāno hoti. |
“Ānanda, there are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. These are the five strings of sensuality where a monk should reflect on his mind repeatedly: ‘Is there within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality?’ If, on reflection, the monk discerns, ‘There is within me, in one circumstance or another, an engagement of awareness that arises with regard to these five strings of sensuality,’ then—this being the case—he discerns that ‘Desire-passion for the five strings of sensuality has not been abandoned by me.’ But if, on reflection, he discerns, ‘There is not within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality,’ then—this being the case—he discerns that ‘Desire-passion for the five strings of sensuality has been abandoned by me.’ In this way he is alert there. |
♦ 191. “pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ — ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā... iti saññā... iti saṅkhārā... iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti — ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. itiha tattha sampajāno hoti. |
“There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’ As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that ‘I am’ with regard to these five clinging-aggregates. This being the case, he discerns, ‘I have abandoned any conceit that “I am” with regard to these five clinging-aggregates.’ In this way he is alert there. |
ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā VAR ariyā lokuttarā anavakkantā pāpimatā. |
“These qualities, Ānanda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One. |
taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti VAR? |
“What do you think, Ānanda? When envisioning what aim is it proper for a disciple to follow after the Teacher even when being rebuked?“ |
“bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. bhagavato sutvā bhikkhū dhāressantī”ti. |
“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.” |
♦ 192. “na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu VAR. taṃ kissa hetu? dīgharattassa VAR hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ — appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā — evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno. |
“Ānanda, it’s not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Why is that? For a long time, Ānanda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release: It’s for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him. |
♦ “evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti. |
“This being the case, there is the teacher’s undoing, there is the student’s undoing, there is the undoing of one who leads the holy life. |
♦ 193. “kathañcānanda, ācariyūpaddavo hoti? idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. tassa tathāvūpakaṭṭhassa viharato anvāvattanti VAR brāhmaṇagahapatikā negamā ceva jānapadā ca. so anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati VAR, gedhaṃ āpajjati, āvattati bāhullāya. ayaṃ vuccatānanda, upaddavo VAR ācariyo. ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā VAR sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. evaṃ kho, ānanda, ācariyūpaddavo hoti. |
“And how is there the teacher’s undoing? There is the case where a certain (non-Buddhist) teacher resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called a teacher undone with a teacher’s undoing. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the teacher’s undoing.4 |
♦ 194. “kathañcānanda, antevāsūpaddavo hoti? tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. so anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. ayaṃ vuccatānanda, upaddavo antevāsī. antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. evaṃ kho, ānanda, antevāsūpaddavo hoti. |
“And how is there the student’s undoing? A student of that teacher, imitating his teacher’s seclusion, resorts to a secluded dwelling: a wilderness, the shade of a tree… a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called a student undone with a student’s undoing. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the student’s undoing. |
♦ 195. “kathañcānanda, brahmacārūpaddavo hoti? idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. so vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. so anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. so anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. ayaṃ vuccatānanda, upaddavo brahmacārī. brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. evaṃ kho, ānanda, brahmacārūpaddavo hoti. |
“And how is there the undoing of one who leads the holy life? There is the case where a Tathāgata arises in the world, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he doesn’t get smitten with things that infatuate, doesn’t fall into greed, doesn’t revert to luxury. A student of that teacher, imitating his teacher’s seclusion, resorts to a secluded dwelling: a wilderness, the shade of a tree… a heap of straw. While he is living thus secluded, brahmans & householders from town & countryside visit him. When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. This is called one following the holy life who is undone with the undoing of one who leads the holy life. He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Such is the undoing of one who leads the holy life. |
♦ “tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati. |
“And in this regard, Ānanda, the undoing of one who leads the holy life ripens in more pain, more bitterness, than the teacher’s undoing or the student’s undoing. It leads even to the states of deprivation. |
♦ 196. “tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. |
“Therefore, Ānanda, engage with me in friendliness and not in opposition. That will be for your long-term well-being & happiness. |
♦ “kathañcānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya — ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya. |
“And how do students engage with the teacher in opposition and not in friendliness? There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: ‘This is for your well-being; this is for your happiness.’ His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. This is how students engage with the teacher in opposition and not in friendliness.5 |
♦ “kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya — ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya. |
“And how do students engage with the teacher in friendliness and not in opposition? There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: ‘This is for your well-being; this is for your happiness.’ His disciples listen, lend ear, & apply their minds to gnosis. Not turning aside, they don’t stray from the Teacher’s message. This is how students engage with the Teacher in friendliness and not in opposition. |
♦ “tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. |
“Therefore, Ānanda, engage with me in friendliness and not in opposition. That will be for your long-term well-being & happiness. |
na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi VAR. yo sāro so ṭhassatī”ti. |
“I won‘t hover over you the way a potter hovers over damp, unbaked clay goods. Scolding again & again, I will speak. Encouraging again & again, I will speak. Whatever is of essential worth will remain.” |
♦ idamavoca bhagavā. attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. |
That is what the Blessed One said. Gratified, Ven. Ānanda delighted in the Blessed One’s words. |
♦ mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ. |
(end of sutta) |