Synopsis |
| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 47 |
Linked Discourses 47 |
1. Ambapālivagga |
1. In Ambapālī’s Wood |
1. Ambapālisutta |
1. In Ambapālī’s Wood |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. |
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Ekāyanvāyaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā. |
“monks, the four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
They meditate observing an aspect of feelings—keen, aware, and rememberful, rid of desire and aversion for the world. |
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
They meditate observing an aspect of the mind—keen, aware, and rememberful, rid of desire and aversion for the world. |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
They meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ekāyanvāyaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā”ti. |
The four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
2. Satisutta |
2. rememberful |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. |
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Sato, bhikkhave, bhikkhu vihareyya sampajāno. |
“monks, a monk should live rememberful and aware. |
Ayaṃ vo amhākaṃ anusāsanī. |
This is my instruction to you. |
Kathañca, bhikkhave, bhikkhu sato hoti? |
And how is a monk rememberful? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Evaṃ kho, bhikkhave, bhikkhu sato hoti. |
That’s how a monk is rememberful. |
Kathañca, bhikkhave, bhikkhu sampajāno hoti? |
And how is a monk aware? |
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. |
Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. |
That’s how a monk acts with lucid-discerning. |
Sato, bhikkhave, bhikkhu vihareyya sampajāno. |
A monk should live rememberful and aware. |
Ayaṃ vo amhākaṃ anusāsanī”ti. |
This is my instruction to you.” |
3. Bhikkhusutta |
3. A Monk |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him: |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī”ti. |
“This is exactly how some foolish people ask me for something. But when the teaching has been explained they think only of following me around.” |
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti. |
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!” |
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. |
“Well then, monk, you should purify the starting point of skillful qualities. |
Ko cādi kusalānaṃ dhammānaṃ? |
What is the starting point of skillful qualities? |
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. |
Well purified ethics and correct view. |
Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. |
When your ethics are well purified and your view is correct, you should develop the four kinds of rememberfulness meditation in three ways, depending on and grounded on ethics. |
Katame cattāro? |
What four? |
Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Meditate observing an aspect of the body internally—keen, aware, and rememberful, rid of desire and aversion for the world. |
bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Or meditate observing an aspect of the body externally—keen, aware, and rememberful, rid of desire and aversion for the world. |
ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
Or meditate observing an aspect of the body internally and externally—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ajjhattaṃ vā vedanāsu … pe … |
Or meditate observing an aspect of feelings internally … |
bahiddhā vā vedanāsu … |
externally … |
ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
internally and externally—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ajjhattaṃ vā citte … |
Or meditate observing an aspect of the mind internally … |
bahiddhā vā citte … |
externally … |
ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
internally and externally—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ajjhattaṃ vā dhammesu … |
Or meditate observing an aspect of principles internally … |
bahiddhā vā dhammesu … |
externally … |
ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
internally and externally—keen, aware, and rememberful, rid of desire and aversion for the world. |
Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. |
When you develop the four kinds of rememberfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” |
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Then that monk, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” |
Aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
4. Sālasutta |
4. At Sālā |
Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. |
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. |
Tatra kho bhagavā bhikkhū āmantesi … pe … etadavoca: |
There the Buddha addressed the monks: |
“Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. |
“monks, those monks who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established in the four kinds of rememberfulness meditation. |
Katamesaṃ catunnaṃ? |
What four? |
Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya; |
Please, reverends, meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to truly know the body. |
vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; |
Meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to truly know feelings. |
citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; |
Meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to truly know the mind. |
dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. |
Meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to truly know principles. |
Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa pariññāya; |
Those monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary—also meditate observing an aspect of the body—keen, aware, at one, minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to fully understand the body. |
vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; |
They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to fully understand feelings. |
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; |
They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to fully understand the mind. |
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya. |
They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, so as to fully understand principles. |
Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā; |
Those monks who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—also meditate observing an aspect of the body—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, detached from the body. |
vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; |
They meditate observing an aspect of feelings—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, detached from feelings. |
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; |
They meditate observing an aspect of the mind—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, detached from the mind. |
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā. |
They meditate observing an aspect of principles—keen, aware, at one, with minds that are clear, undistractify-&-lucidifyd in samādhi, and unified, detached from principles. |
Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. |
Those monks who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established in these four kinds of rememberfulness meditation.” |
5. Akusalarāsisutta |
5. A Heap of the Unskillful |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Tatra kho bhagavā etadavoca: |
There the Buddha said: |
“‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. |
“Rightly speaking, monks, you’d call these five hindrances a ‘heap of the unskillful’. |
Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ—pañca nīvaraṇā. |
For these five hindrances are entirely a heap of the unskillful. |
Katame pañca? |
What five? |
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. |
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. |
‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. |
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. |
Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ—pañca nīvaraṇā. |
For these five hindrances are entirely a heap of the unskillful. |
‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. |
Rightly speaking, you’d call these four kinds of rememberfulness meditation a ‘heap of the skillful’. |
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā. |
For these four kinds of rememberfulness meditation are entirely a heap of the skillful. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
They meditate observing an aspect of the mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
They meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. |
Rightly speaking, you’d call these four kinds of rememberfulness meditation a ‘heap of the skillful’. |
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā”ti. |
For these four kinds of rememberfulness meditation are entirely a heap of the skillful.” |
6. Sakuṇagghisutta |
6. A Hawk |
“Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi. |
“Once upon a time, monks, a hawk suddenly swooped down and grabbed a quail. |
Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi: |
And as the quail was being carried off he wailed: |
‘mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye. |
‘I’m so unlucky, so unfortunate, to have roamed out of my territory into the domain of others. |
Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ, sakuṇagghi, alaṃ abhavissa, yadidaṃ—yuddhāyā’ti. |
If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have been able to beat me by fighting.’ |
‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? |
‘So, quail, what is your own territory, the domain of your fathers?’ |
‘Yadidaṃ— |
|
naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānan’ti. |
‘It’s a ploughed field covered with clods of earth.’ |
Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā lāpaṃ sakuṇaṃ pamuñci: |
Because of her own strength, the hawk was not daunted or intimidated. She released the quail, saying: |
‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’ti. |
‘Go now, quail. But even there you won’t escape me!’ |
Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi: |
Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk: |
‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti. |
‘Come get me, hawk! Come get me, hawk!’ |
Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha lāpaṃ sakuṇaṃ sahasā ajjhappattā. |
Because of her own strength, the hawk was not daunted or intimidated. She folded her wings and suddenly swooped down on the quail. |
Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi. |
When the quail knew that the hawk was nearly there, he slipped under that clod. |
Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi. |
And the hawk crashed chest-first right there. |
Evañhi taṃ, bhikkhave, hoti yo agocare carati paravisaye. |
That’s what happens when you roam out of your territory into the domain of others. |
Tasmātiha, bhikkhave, mā agocare carittha paravisaye. |
So, monks, don’t roam out of your own territory into the domain of others. |
Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. |
If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you. |
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? |
And what is not a monk’s own territory but the domain of others? |
Yadidaṃ— |
|
pañca kāmaguṇā. |
It’s the five kinds of sensual stimulation. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
sotaviññeyyā saddā … pe … |
Sounds known by the ear … |
ghānaviññeyyā gandhā … pe … |
Smells known by the nose … |
jivhāviññeyyā rasā … pe … |
Tastes known by the tongue … |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā— |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo. |
This is not a monk’s own territory but the domain of others. |
Gocare, bhikkhave, caratha sake pettike visaye. |
You should roam inside your own territory, the domain of your fathers. |
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. |
If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you. |
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? |
And what is a monk’s own territory, the domain of the fathers? |
Yadidaṃ— |
|
cattāro satipaṭṭhānā. |
It’s the four kinds of rememberfulness meditation. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ— |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti. |
This is a monk’s own territory, the domain of the fathers.” |
7. Makkaṭasutta |
7. A Monkey |
“Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ. |
“monks, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go, |
Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ. |
while in others, monkeys can go but not humans. |
Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. |
There are also level, pleasant places where both monkeys and humans can go. |
Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya. |
There hunters lay snares of tar on the monkey trails to catch the monkeys. |
Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti. |
The monkeys who are not foolhardy and reckless see the tar and avoid it from afar. |
Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti. |
But a foolish and reckless monkey goes up to the tar and grabs it with a hand. |
So tattha bajjhati. |
He gets stuck there. |
‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti. |
Thinking to free his hand, he grabs it with his other hand. |
So tattha bajjhati. |
He gets stuck there. |
‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. |
Thinking to free both hands, he grabs it with a foot. |
So tattha bajjhati. |
He gets stuck there. |
‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. |
Thinking to free both hands and foot, he grabs it with his other foot. |
So tattha bajjhati. |
He gets stuck there. |
‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. |
Thinking to free both hands and feet, he grabs it with his snout. |
So tattha bajjhati. |
He gets stuck there. |
Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa. |
And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him. |
Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṃ pakkamati. |
The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants. |
Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye. |
That’s what happens when you roam out of your territory into the domain of others. |
Tasmātiha, bhikkhave, mā agocare carittha paravisaye. |
So, monks, don’t roam out of your own territory into the domain of others. |
Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. |
If you roam out of your own territory into the domain of others, Māra will catch you and get hold of you. |
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? |
And what is not a monk’s own territory but the domain of others? |
Yadidaṃ— |
|
pañca kāmaguṇā. |
It’s the five kinds of sensual stimulation. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
sotaviññeyyā saddā … pe … |
Sounds known by the ear … |
ghānaviññeyyā gandhā … pe … |
Smells known by the nose … |
jivhāviññeyyā rasā … pe … |
Tastes known by the tongue … |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo. |
This is not a monk’s own territory but the domain of others. |
Gocare, bhikkhave, caratha sake pettike visaye. |
You should roam inside your own territory, the domain of your fathers. |
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. |
If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you. |
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? |
And what is a monk’s own territory, the domain of the fathers? |
Yadidaṃ— |
|
cattāro satipaṭṭhānā. |
It’s the four kinds of rememberfulness meditation. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti. |
This is a monk’s own territory, the domain of the fathers.” |
8. Sūdasutta |
8. Cooks |
“Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa— |
“monks, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their minister with an excessive variety of curries: |
ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi. |
superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland. |
Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti: |
But that cook didn’t get their master’s hint: |
‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. |
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. |
Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja … kaṭukaggaṃ vā me ajja … madhuraggaṃ vā me ajja … khārikaṃ vā me ajja … akhārikaṃ vā me ajja … loṇikaṃ vā me ajja … aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’ti. |
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’ |
Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. |
That foolish, incompetent, unskillful cook doesn’t get presented with clothes, wages, or bonuses. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. |
Because they don’t get their master’s hint. |
Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
In the same way, a foolish, incompetent, unskillful monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. |
As they meditate observing an aspect of the body, their mind doesn’t enter undistractible-lucidity, and their corruptions aren’t given up. |
So taṃ nimittaṃ na uggaṇhāti. |
But they don’t get the hint. |
Vedanāsu vedanānupassī viharati … pe … |
They meditate observing an aspect of feelings … |
citte cittānupassī viharati … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. |
As they meditate observing an aspect of principles, the mind doesn’t enter undistractible-lucidity, and the corruptions aren’t given up. |
So taṃ nimittaṃ na uggaṇhāti. |
But they don’t get the hint. |
Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa. |
That foolish, incompetent, unskillful monk doesn’t get pleasureful meditations in this very life, nor do they get rememberfulness and lucid-discerning. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti. |
Because they don’t get their mind’s hint. |
Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa— |
Suppose an astute, competent, skillful cook was to serve a ruler or their minister with an excessive variety of curries: |
ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi. |
superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland. |
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti: |
And that cook got their master’s hint: |
‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. |
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. |
Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja … kaṭukaggaṃ vā me ajja … madhuraggaṃ vā me ajja … khārikaṃ vā me ajja … akhārikaṃ vā me ajja … loṇikaṃ vā me ajja … aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’ti. |
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’ |
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. |
That astute, competent, skillful cook gets presented with clothes, wages, and bonuses. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. |
Because they get their master’s hint. |
Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
In the same way, an astute, competent, skillful monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. |
As they meditate observing an aspect of the body, their mind enters undistractible-lucidity, and their corruptions are given up. |
So taṃ nimittaṃ uggaṇhāti. |
They get the hint. |
Vedanāsu vedanānupassī viharati … pe … |
They meditate observing an aspect of feelings … |
citte cittānupassī viharati … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. |
As they meditate observing an aspect of principles, their mind enters undistractible-lucidity, and their corruptions are given up. |
So taṃ nimittaṃ uggaṇhāti. |
They get the hint. |
Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. |
That astute, competent, skillful monk gets pleasureful meditations in this very life, and they get rememberfulness and lucid-discerning. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī”ti. |
Because they get their mind’s hint.” |
9. Gilānasutta |
9. Sick |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake. |
At one time the Buddha was staying near Vesālī, at the little village of Beluva. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. |
“monks, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. |
Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī”ti. |
I’ll commence the rainy season residence right here in the little village of Beluva.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. |
“Yes, sir,” those monks replied. They did as the Buddha said, |
Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi. |
while the Buddha commenced the rainy season residence right there in the little village of Beluva. |
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. |
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. |
Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. |
But he endured with rememberfulness and lucid-discerning, without worrying. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Buddha: |
“na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ parinibbāyeyyaṃ. |
“It would not be appropriate for me to become fully nirvana'd before informing my attendants and taking leave of the monk Saṅgha. |
Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. |
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” |
Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. |
So that is what he did. |
Atha kho bhagavato so ābādho paṭippassambhi. |
Then the Buddha’s illness died down. |
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi. |
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“diṭṭho me, bhante, bhagavato phāsu; |
“Sir, it’s fantastic that the Buddha is comfortable, |
diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; |
that he’s well, |
diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. |
and that he’s alright. |
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. |
Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. |
Api ca me, bhante, ahosi kācideva assāsamattā: |
Still, at least I was consoled by the thought that |
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti. |
the Buddha won’t become fully nirvana'd without making some statement regarding the Saṅgha of monks.” |
“Kiṃ pana dāni, ānanda, bhikkhusaṃgho mayi paccāsīsati? |
“But what could the monk Saṅgha expect from me now, Ānanda? |
Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. |
I’ve taught the Dhamma without making any distinction between secret and public teachings. |
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. |
The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings. |
Yassa nūna, ānanda, evamassa: |
If there’s anyone who thinks: |
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna, ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva udāhareyya. |
‘I’ll take charge of the Saṅgha of monks,’ or ‘the Saṅgha of monks is meant for me,’ let them make a statement regarding the Saṅgha. |
Tathāgatassa kho, ānanda, na evaṃ hoti: |
But the Realized One doesn’t think like this, |
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṃgho’ti vā. |
|
Sa kiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha kiñcideva udāharissati. |
so why should he make some statement regarding the Saṅgha? |
Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. |
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. |
Āsītiko me vayo vattati. |
I’m currently eighty years old. |
Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti; |
Just as a decrepit cart keeps going by relying on straps, |
evameva kho, ānanda, veḷamissakena maññe tathāgatassa kāyo yāpeti. |
in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think. |
Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. |
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless undistractible-lucidity of the heart. Only then does the Realized One’s body become more comfortable. |
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. |
So Ānanda, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. |
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? |
And how does a monk do this? |
Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
They meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. |
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge. |
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. |
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.” |
10. Bhikkhunupassayasutta |
10. The Nuns’ Quarters |
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out. |
Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ: |
Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him: |
“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī”ti. |
“Sir, Ānanda, several nuns meditate with their minds firmly established in the four kinds of rememberfulness meditation. They have realized a higher distinction than they had before.” |
“Evametaṃ, bhaginiyo, evametaṃ, bhaginiyo. |
“That’s how it is, sisters! That’s how it is, sisters! |
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ: |
Any monk or nun who meditates with their mind firmly established in the four kinds of rememberfulness meditation can expect to |
‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti. |
realize a higher distinction than they had before.” |
Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left. |
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. |
“Evametaṃ, ānanda, evametaṃ, ānanda. |
“That’s so true, Ānanda! That’s so true! |
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ: |
Any monk or nun who meditates with their mind firmly established in the four kinds of rememberfulness meditation can expect to |
‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’. |
realize a higher distinction than they had before. |
Katamesu catūsu? |
What four? |
Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. |
As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered. |
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. |
That monk should direct their mind towards something inspiring. |
Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. |
As they do so, joy springs up. |
Pamuditassa pīti jāyati. |
Being joyful, rapture springs up. |
Pītimanassa kāyo passambhati. |
When the mind is full of rapture, the body becomes pacified. |
Passaddhakāyo sukhaṃ vedayati. |
When the body is pacified, one feels pleasure. |
Sukhino cittaṃ samādhiyati. |
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
So iti paṭisañcikkhati: |
Then they reflect: |
‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. |
‘I have accomplished the goal for which I directed my mind. |
Handa dāni paṭisaṃharāmī’ti. |
Let me now pull back.’ |
So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. |
They pull back, and neither place the mind nor keep it connected. |
‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti. |
They understand: ‘I’m neither directing-thought nor evaluation. rememberful within myself, I’m happy.’ |
Puna caparaṃ, ānanda, bhikkhu vedanāsu … pe … |
Furthermore, a monk meditates by observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati. |
As they meditate observing an aspect of principles, based on principles there arises physical tension, or mental sluggishness, or the mind is externally scattered. |
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ. |
That monk should direct their mind towards something inspiring. |
Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati. |
As they do so, joy springs up. |
Pamuditassa pīti jāyati. |
Being joyful, rapture springs up. |
Pītimanassa kāyo passambhati. |
When the mind is full of rapture, the body becomes pacified. |
Passaddhakāyo sukhaṃ vedayati. |
When the body is pacified, one feels pleasure. |
Sukhino cittaṃ samādhiyati. |
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
So iti paṭisañcikkhati: |
Then they reflect: |
‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. |
‘I have accomplished the goal for which I directed my mind. |
Handa dāni paṭisaṃharāmī’ti. |
Let me now pull back.’ |
So paṭisaṃharati ceva na ca vitakketi na ca vicāreti. |
They pull back, and neither place the mind nor keep it connected. |
‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti. |
They understand: ‘I’m neither directing-thought nor evaluation. rememberful within myself, I’m happy.’ |
Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti. |
That’s how there is directed development. |
Kathañcānanda, appaṇidhāya bhāvanā hoti? |
And how is there undirected development? |
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. |
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’ |
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. |
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’ |
Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. |
And they also understand: ‘I meditate observing an aspect of the body—keen, aware, rememberful; I am happy.’ |
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. |
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’ |
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. |
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’ |
Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. |
And they also understand: ‘I meditate observing an aspect of feelings—keen, aware, rememberful; I am happy.’ |
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. |
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’ |
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. |
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’ |
Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. |
And they also understand: ‘I meditate observing an aspect of the mind—keen, aware, rememberful; I am happy.’ |
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti. |
Not directing their mind externally, a monk understands: ‘My mind is not directed externally.’ |
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti. |
And they understand: ‘Over a period of time it’s uncontracted, freed, and undirected.’ |
Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. |
And they also understand: ‘I meditate observing an aspect of principles—keen, aware, rememberful; I am happy.’ |
Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti. |
That’s how there is undirected development. |
Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā. |
So, Ānanda, I’ve taught you directed development and undirected development. |
Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. |
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. |
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. |
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. |
Satisfied, Venerable Ānanda was happy with what the Buddha said. |