| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 22 |
Linked Discourses 22 |
10. Pupphavagga |
10. Flowers |
93. Nadīsutta |
93. A River |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. |
“Suppose, monks, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that. |
Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto |
In the same way, 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 palujjati. |
But their form breaks off, |
So tatonidānaṃ anayabyasanaṃ āpajjati. |
and they come to ruin because of that. |
Vedanaṃ … |
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 palujjati. |
But their consciousness breaks off, |
So tatonidānaṃ anayabyasanaṃ āpajjati. |
and they come to ruin because of that. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” … |
… pe … |
|
“Vedanā … |
“Is feeling … |
saññā … |
perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
consciousness permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Tasmātiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
94. Pupphasutta |
94. Flowers |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. |
“monks, I don’t argue with the world; it’s the world that argues with me. |
Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati. |
When your speech is in line with the teaching you don’t argue with anyone in the world. |
Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi. |
What the astute agree on as not existing, I too say does not exist. |
Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi. |
What the astute agree on as existing, I too say exists. |
Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi? |
And what do the astute agree on as not existing, which I too say does not exist? |
Rūpaṃ, bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. |
Form that is permanent, everlasting, eternal, and imperishable. |
Vedanā … |
Feeling … |
saññā … |
Perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. |
Consciousness that is permanent, everlasting, eternal, and imperishable. |
Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. |
This is what the astute agree on as not existing, which I too say does not exist. |
Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi? |
And what do the astute agree on as existing, which I too say exists? |
Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. |
Form that is impermanent, suffering, and perishable. |
Vedanā aniccā … pe … |
Feeling … Perception … co-doings … |
viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. |
Consciousness that is impermanent, suffering, and perishable. |
Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. |
This is what the astute agree on as existing, which I too say exists. |
Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti; |
There is a temporal phenomenon in the world that the Realized One understands and comprehends. |
abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti. |
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
Kiñca, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? |
And what is that temporal phenomenon in the world? |
Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. |
Form is a temporal phenomenon in the world that the Realized One understands and comprehends. |
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti. |
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi. |
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? |
Vedanā, bhikkhave, loke lokadhammo … pe … |
Feeling … |
saññā, bhikkhave … |
Perception … |
saṅkhārā, bhikkhave … |
co-doings … |
viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. |
Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends. |
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti. |
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi. |
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? |
Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti anupalittaṃ udakena; |
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. |
evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā”ti. |
In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.” |
95. Pheṇapiṇḍūpamasutta |
95. A Lump of Foam |
Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre. |
At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro? |
“monks, suppose this Ganges river was carrying along a big lump of foam. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a lump of foam? |
Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, rūpe sāro? |
In the same way, a monk sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in form? |
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, udakapubbuḷe sāro? |
Suppose it was the time of autumn, when the rain was falling heavily, and a bubble on the water forms and pops right away. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a water bubble? |
Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā … pe … yā dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, vedanāya sāro? |
In the same way, a monk sees and contemplates any kind of feeling at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in feeling? |
Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya … pe … kiñhi siyā, bhikkhave, marīcikāya sāro? |
Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a mirage? |
Evameva kho, bhikkhave, yā kāci saññā … pe …. |
In the same way, a monk sees and contemplates any kind of perception at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in perception? |
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, kadalikkhandhe sāro? |
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and flawlessly grown. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree? |
Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā … pe … ye dūre santike vā taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, saṅkhāresu sāro? |
In the same way, a monk sees and contemplates any kind of co-doings at all … examining them carefully. And they appear to them as completely void, hollow, and insubstantial. For what substance could there be in co-doings? |
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya. Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya. Kiñhi siyā, bhikkhave, māyāya sāro? |
Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick? |
Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati. Tassa taṃ passato nijjhāyato yoniso upaparikkhato rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati. Kiñhi siyā, bhikkhave, viññāṇe sāro? |
In the same way, a monk sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness? |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti … pe … |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
nāparaṃ itthattāyāti pajānāti”. |
They understand: ‘… there is no return to any state of existence.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Pheṇapiṇḍūpamaṃ rūpaṃ, |
“Form is like a lump of foam; |
vedanā bubbuḷūpamā; |
feeling is like a bubble; |
Marīcikūpamā saññā, |
perception seems like a mirage; |
saṅkhārā kadalūpamā; |
co-doings like a banana tree; |
Māyūpamañca viññāṇaṃ, |
and consciousness like a magic trick: |
desitādiccabandhunā. |
so taught the Kinsman of the Sun. |
Yathā yathā nijjhāyati, |
However you contemplate them, |
yoniso upaparikkhati; |
examining them carefully, |
Rittakaṃ tucchakaṃ hoti, |
they’re void and hollow |
yo naṃ passati yoniso. |
when you look at them closely. |
Imañca kāyaṃ ārabbha, |
Concerning this body, |
bhūripaññena desitaṃ; |
he of vast wisdom has taught |
Pahānaṃ tiṇṇaṃ dhammānaṃ, |
that when three things are given up, |
rūpaṃ passatha chaḍḍitaṃ. |
you’ll see this form cast off. |
Āyu usmā ca viññāṇaṃ, |
Vitality, warmth, and consciousness: |
yadā kāyaṃ jahantimaṃ; |
when they leave the body, |
Apaviddho tadā seti, |
it lies there tossed aside, |
parabhattaṃ acetanaṃ. |
food for others, mindless. |
Etādisāyaṃ santāno, |
Such is this process, |
māyāyaṃ bālalāpinī; |
this illusion, cooed over by fools. |
Vadhako esa akkhāto, |
It’s said to be a killer, |
sāro ettha na vijjati. |
for no substance is found here. |
Evaṃ khandhe avekkheyya, |
An energetic monk |
bhikkhu āraddhavīriyo; |
should examine the aggregates like this, |
Divā vā yadi vā rattiṃ, |
with lucid-discerning and rememberfulness |
sampajāno paṭissato. |
whether by day or by night. |
Jaheyya sabbasaṃyogaṃ, |
They should give up all fetters, |
kareyya saraṇattano; |
and make a refuge for themselves. |
Careyyādittasīsova, |
They should live as though their head was on fire, |
patthayaṃ accutaṃ padan”ti. |
aspiring to the imperishable state.” |
96. Gomayapiṇḍasutta |
96. A Lump of Cow Dung |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? |
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? |
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? |
Is there any feeling … |
Atthi nu kho, bhante, kāci saññā yā saññā … pe … |
perception … |
atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? |
co-doings … |
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti? |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?” |
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. |
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Natthi kho, bhikkhu, kāci vedanā … |
There’s no feeling … |
kāci saññā … |
perception … |
keci saṅkhārā … |
co-doings … |
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti. |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.” |
Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca: |
Then the Buddha, picking up a lump of cow dung, said to the monks: |
“ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. |
“There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. |
If there were, this living of the spiritual life for the complete ending of suffering would not be found. |
Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. |
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. |
Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto. |
Once upon a time I was an anointed aristocratic king. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni. |
I had 84,000 cities, with the capital Kusāvatī the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni. |
I had 84,000 palaces, with the palace named Principle the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni. |
I had 84,000 chambers, with the great foyer the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. |
I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. |
I had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. |
I had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. |
I had 84,000 chariots with gold adornments and banners, covered with gold netting, with the chariot named Triumph the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni. |
I had 84,000 jewels, with the jewel-treasure the foremost. |
Tassa mayhaṃ, bhikkhu … pe … caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni. |
I had 84,000 women, with Queen Subhaddā the foremost. |
Tassa mayhaṃ, bhikkhu … pe … caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni. |
I had 84,000 aristocrat vassals, with the counselor-treasure the foremost. |
Tassa mayhaṃ, bhikkhu … pe … caturāsītidhenusahassāni ahesuṃ dukūlasandānāni kaṃsūpadhāraṇāni. |
I had 84,000 milk cows with silken reins and bronze pails. |
Tassa mayhaṃ, bhikkhu … pe … caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni. |
I had 8,400,000,000 fine cloths of linen, silk, wool, and cotton. |
Tassa mayhaṃ, bhikkhu … pe … caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha. |
I had 84,000 servings of food, which were presented to me as offerings in the morning and evening. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—kusāvatī rājadhānī. |
Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi—dhammo pāsādo. |
Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—mahābyūhaṃ kūṭāgāraṃ. |
Of those 84,000 chambers, I only dwelt in the great foyer. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā. |
Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi—uposatho nāgarājā. |
Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi—valāhako assarājā. |
Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi—vejayanto ratho. |
Of those 84,000 chariots, I only rode one, the chariot named Triumph. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā. |
Of those 84,000 women, I was only served by one, a maiden of the aristocratic or merchant classes. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi—khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā. |
Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, silk, wool, or cotton. |
Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ. |
Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce. |
Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. |
And so all those conditioned phenomena have passed, ceased, and perished. |
Evaṃ aniccā kho, bhikkhu, saṅkhārā. |
So impermanent are conditions, |
Evaṃ addhuvā kho, bhikkhu, saṅkhārā. |
so unstable are conditions, |
Evaṃ anassāsikā kho, bhikkhu, saṅkhārā. |
so unreliable are conditions. |
Yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti. |
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.” |
97. Nakhasikhāsutta |
97. A Fingernail |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? |
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? |
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? |
Is there any feeling … |
Atthi nu kho, bhante, kāci saññā … pe … |
perception … |
keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? |
co-doings … |
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti? |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?” |
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. |
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Natthi kho, bhikkhu, kāci vedanā … |
There’s no feeling … |
kāci saññā … |
perception … |
keci saṅkhārā … pe … |
co-doings … |
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti. |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.” |
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca: |
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that monk: |
“ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. |
“There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Ettakañcepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. |
If there were, this living of the spiritual life for the complete ending of suffering would not be found. |
Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”. |
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. |
Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati. |
There’s not even this much of any feeling … |
Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. |
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Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. |
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Ettakāpi kho, bhikkhu, saññā natthi … pe … |
perception … |
ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. |
co-doings … |
Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. |
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Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. |
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Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. |
consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. |
If there were, this living of the spiritual life for the complete ending of suffering would not be found. |
Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. |
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. |
Taṃ kiṃ maññasi, bhikkhu, |
What do you think, monk? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Vedanā … |
“Is feeling … |
saññā … |
perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
consciousness permanent or impermanent?” |
“Aniccaṃ, bhante” … pe … |
“Impermanent, sir.” … |
“tasmātiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
98. Suddhikasutta |
98. Plain Version |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? |
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? |
Atthi nu kho, bhante, kāci vedanā … pe … |
Is there any feeling … |
kāci saññā … |
perception … |
keci saṅkhārā … |
co-doings … |
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti? |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?” |
“Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. |
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Natthi kho, bhikkhu, kāci vedanā … |
There’s no feeling … |
kāci saññā … |
perception … |
keci saṅkhārā … |
co-doings … |
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti. |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.” |
99. Gaddulabaddhasutta |
99. A Leash |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Anamataggoyaṃ, bhikkhave, saṃsāro. |
“monks, transmigration has no known beginning. |
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. |
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati; |
There comes a time when the ocean dries up and evaporates and is no more. |
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. |
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati; |
There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more. |
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. |
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati; |
There comes a time when the great earth is burned up and destroyed, and is no more. |
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. |
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati; |
Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar. |
evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe … |
In the same way, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching. |
sappurisadhamme avinīto rūpaṃ attato samanupassati … pe … |
They regard form … |
vedanaṃ attato samanupassati … |
feeling … |
saññaṃ attato samanupassati … |
perception … |
saṅkhāre attato samanupassati … |
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. |
So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati. |
They just keep running and circling around form, feeling, perception, co-doings, and consciousness. |
So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ … pe … saññaṃ … saṅkhāre … viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. |
Doing so, they’re not freed from form, feeling, perception, co-doings, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. |
‘Na parimuccati dukkhasmā’ti vadāmi. |
They’re not freed from suffering, I say. |
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto, |
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 … pe … |
They don’t regard form … |
na vedanaṃ … |
feeling … |
na saññaṃ … |
perception … |
na saṅkhāre … |
co-doings … |
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. |
or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ nānuparidhāvati nānuparivattati. |
They don’t keep running and circling around form, feeling, perception, co-doings, and consciousness. |
So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. |
By not doing so, they’re freed from form, feeling, perception, co-doings, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. |
‘Parimuccati dukkhasmā’ti vadāmī”ti. |
They’re freed from suffering, I say.” |
100. Dutiyagaddulabaddhasutta |
100. A Leash (2nd) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Anamataggoyaṃ, bhikkhave, saṃsāro. |
“monks, transmigration has no known beginning. |
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. |
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati. |
Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar. |
Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. |
In the same way, an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ |
Vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saṅkhāre … |
co-doings … |
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. |
consciousness like this: ‘This is mine, I am this, this is my self.’ |
So gacchati cepi ime pañcupādānakkhandhe upagacchati; |
When walking, they walk right beside the five grasping aggregates. |
tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; |
When standing … |
nisīdati cepi ime pañcupādānakkhandhe upanisīdati; |
sitting … |
nipajjati cepi ime pañcupādānakkhandhe upanipajjati. |
lying down, they lie down right beside the five grasping aggregates. |
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti. |
‘For a long time this mind has been corrupted by greed, hate, and delusion.’ |
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; |
Sentient beings are corrupted because the mind is corrupted. |
cittavodānā sattā visujjhanti. |
Sentient beings are purified because the mind is purified. |
Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittan”ti? |
monks, have you seen the picture called ‘Conduct’?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ. |
“That picture was elaborated by the mind, but the mind is even more elaborate than that. |
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti. |
‘For a long time this mind has been corrupted by greed, hate, and delusion.’ |
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; |
Sentient beings are corrupted because the mind is corrupted. |
cittavodānā sattā visujjhanti. |
Sentient beings are purified because the mind is purified. |
Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā. |
I don’t see see any other order of beings as elaborate as the animal realm. |
tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ. |
The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that. |
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti. |
‘For a long time this mind has been corrupted by greed, hate, and delusion.’ |
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti; |
Sentient beings are corrupted because the mind is corrupted. |
cittavodānā sattā visujjhanti. |
Sentient beings are purified because the mind is purified. |
Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ; |
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. |
evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti. |
In the same way, when an uneducated ordinary person creates a future life, all they create is form, feeling, perception, co-doings, and consciousness. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Vedanā … |
“Is feeling … |
saññā … |
perception … |
saṅkhārā … |
co-doings … |
viññāṇaṃ … pe … |
consciousness permanent or impermanent?” … |
“tasmātiha, bhikkhave … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyāti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
101. Vāsijaṭasutta |
101. The Adze |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. |
“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. |
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? |
For one who knows and sees what? |
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanā … |
Such is feeling … |
iti saññā … |
Such is perception … |
iti saṅkhārā … |
Such are co-doings … |
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti. |
The ending of the defilements is for one who knows and sees this. |
Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya: |
When a monk is not committed to development, they might wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Abhāvitattā’ tissa vacanīyaṃ. |
It’s because they’re undeveloped. |
Kissa abhāvitattā? |
Undeveloped in what? |
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa. |
Undeveloped in the four kinds of rememberfulness 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. |
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. |
Suppose there was a chicken with eight or ten or twelve eggs. |
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. |
But she had not properly sat on them to keep them warm and incubated. |
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya: |
That chicken might wish: |
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, |
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ |
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. |
But they can’t break out and hatch safely. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; |
Because that chicken with eight or ten or twelve eggs |
tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. |
has not properly sat on them to keep them warm and incubated. |
Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya: |
In the same way, when a monk is not committed to development, they might wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Abhāvitattā’tissa vacanīyaṃ. |
It’s because they’re undeveloped. |
Kissa abhāvitattā? |
Undeveloped in what? |
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … aṭṭhaṅgikassa maggassa. |
Undeveloped in the four kinds of rememberfulness 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. |
Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya: |
When a monk is committed to development, they might not wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Bhāvitattā’tissa vacanīyaṃ. |
It’s because they’re developed. |
Kissa bhāvitattā? |
Developed in what? |
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. |
Developed in the four kinds of rememberfulness 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. |
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. |
Suppose there was a chicken with eight or ten or twelve eggs. |
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. |
And she properly sat on them to keep them warm and incubated. |
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya: |
That chicken might not wish: |
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, |
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ |
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. |
But still they can break out and hatch safely. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; |
Because that chicken with eight or ten or twelve eggs |
tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. |
properly sat on them to keep them warm and incubated. |
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya: |
In the same way, when a monk is committed to development, they might not wish: |
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘Bhāvitattā’tissa vacanīyaṃ. |
It’s because they’re developed. |
Kissa bhāvitattā? |
Developed in what? |
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. |
Developed in the four kinds of rememberfulness 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. |
Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. |
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. |
No ca khvassa evaṃ ñāṇaṃ hoti: |
They don’t know |
‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. |
how much of the handle was worn away today, how much yesterday, and how much previously. |
Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. |
They just know what has been worn away. |
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti: |
In the same way, when a monk is committed to development, they don’t know |
‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. |
how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. |
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; |
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. |
evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti. |
In the same way, when a monk is committed to development their fetters readily collapse and rot away.” |
102. Aniccasaññāsutta |
102. The Perception of Impermanence |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati. |
“monks, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; |
In the autumn, a farmer ploughing with a large plough shears through all the root networks. |
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; |
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. |
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; |
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. |
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati; |
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. |
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati; |
Of all kinds of fragrant root, spikenard is said to be the best. |
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; |
Of all kinds of fragrant heartwood, red sandalwood is said to be the best. |
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; |
Of all kinds of fragrant flower, jasmine is said to be the best. |
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati; |
All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. |
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; |
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. |
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; |
After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. |
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati. |
In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’. |
Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati? |
And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’? |
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanā … |
Such is feeling … |
iti saññā … |
Such is perception … |
iti saṅkhārā … |
Such are co-doings … |
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti— |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī”ti. |
That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.” |