Synopsis |
| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 47 |
Linked Discourses 47 |
2. Nālandavagga |
2. At Nālandā |
11. Mahāpurisasutta |
11. A Great Man |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. |
“Sir, they speak of ‘a great man’. |
Kittāvatā nu kho, bhante, mahāpuriso hotī”ti? |
How is a great man defined?” |
“Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. |
“Sāriputta, someone whose mind is free is a great man, I say. |
Avimuttacittattā ‘no mahāpuriso’ti vadāmi. |
If their mind is not free, I say they’re not a great man. |
Kathañca, sāriputta, vimuttacitto hoti? |
And how does someone have a free mind? |
Idha, sāriputta, 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 cittaṃ virajjati, vimuccati anupādāya āsavehi. |
As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping. |
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. |
Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. |
As they meditate observing an aspect of principles, their mind becomes dispassionate, and is freed from the defilements by not grasping. |
Evaṃ kho, sāriputta, vimuttacitto hoti. |
That’s how someone has a free mind. |
Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. |
Someone whose mind is free is a great man, I say. |
Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti. |
If their mind is not free, I say they’re not a great man.” |
12. Nālandasutta |
12. At Nālandā |
Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. |
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: |
“evaṃpasanno ahaṃ, bhante, bhagavati. |
“Sir, I have such confidence in the Buddha that |
Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti. |
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.” |
“Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: |
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: |
‘evaṃpasanno ahaṃ, bhante, bhagavati. |
‘I have such confidence in the Buddha that |
Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan’ti. |
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’ |
Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: |
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that |
‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā”ti? |
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: |
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that |
‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā”ti? |
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Kiṃ pana tyāhaṃ, sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito: |
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that |
‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā”ti? |
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. |
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, |
Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: |
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?” |
‘evaṃpasanno ahaṃ, bhante, bhagavati. |
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Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti? |
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“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, |
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, |
api ca me dhammanvayo vidito. |
still I understand this by inference from the teaching. |
Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. |
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. |
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. |
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. |
So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. |
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. |
Tassa evamassa: |
He thinks: |
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. |
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ |
Evameva kho me, bhante, dhammanvayo vidito: |
In the same way, I understand this by inference from the teaching: |
‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. |
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of rememberfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” |
Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. |
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Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti. |
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“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. |
So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. |
Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti. |
Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.” |
13. Cundasutta |
13. With Cunda |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. |
At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill. |
Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti. |
And the novice Cunda was his carer. |
Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi. |
Then Venerable Sāriputta became fully nirvana'd because of that sickness. |
Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca: |
Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him: |
“āyasmā, bhante, sāriputto parinibbuto. |
“Sir, Venerable Sāriputta has become fully nirvana'd. |
Idamassa pattacīvaran”ti. |
This is his bowl and robe.” |
“Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. |
“Reverend Cunda, we should see the Buddha about this matter. |
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti. |
Come, let’s go to the Buddha and inform him about this.” |
“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. |
“Yes, sir,” replied Cunda. |
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him: |
“ayaṃ, bhante, cundo samaṇuddeso evamāha: |
“Sir, this novice Cunda says that |
‘āyasmā, bhante, sāriputto parinibbuto; |
Venerable Sāriputta has become fully nirvana'd. |
idamassa pattacīvaran’ti. |
This is his bowl and robe. |
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”. |
Since I heard this, my body feels like it’s drugged. I’m disorientated, and the teachings aren’t clear to me.” |
“Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto”ti? |
“Well, Ānanda, when Sāriputta became fully nirvana'd, did he take away your entire spectrum of ethical conduct, of undistractible-lucidity, of wisdom, of freedom, or of the knowledge and vision of freedom?” |
“Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā … pe … |
“No, sir, he did not. |
paññākkhandhaṃ vā … pe … |
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vimuttikkhandhaṃ vā … pe … |
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vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto. |
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Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ. |
But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions. |
Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā”ti. |
I remember the nectar of the teaching, the riches of the teaching, the support of the teaching given by Venerable Sāriputta.” |
“Nanu taṃ, ānanda, mayā paṭikacceva akkhātaṃ: |
“Ānanda, did I not prepare for this when I explained that |
‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. |
we must be parted and separated from all we hold dear and beloved? |
Taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti— |
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? |
netaṃ ṭhānaṃ vijjati. |
That is not possible. |
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya; |
Suppose there was a large tree standing with heartwood, and the largest branch fell off. |
evameva kho ānanda, mahato bhikkhusaṃghassa tiṭṭhato sāravato sāriputto parinibbuto. |
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully nirvana'd. |
Taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti— |
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? |
netaṃ ṭhānaṃ vijjati. |
That is not possible. |
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.” |
14. Ukkacelasutta |
14. At Ukkacelā |
Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu. |
At one time the Buddha was staying in the land of the Vajjīs near Ukkacelā on the bank of the Ganges river, together with a large Saṅgha of monks. It was not long after Sāriputta and Moggallāna had become fully nirvana'd. |
Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti. |
Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of monks. |
Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi: |
Then the Buddha looked around the Saṅgha of monks, who were silent. He addressed them: |
“api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. |
“monks, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully nirvana'd. |
Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti. |
When Sāriputta and Moggallāna were alive, my assembly was never empty; I had no concern for any region where they stayed. |
Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ ahosi— |
The Buddhas of the past or the future have pairs of chief disciples who are no better than |
seyyathāpi mayhaṃ sāriputtamoggallānā. |
Sāriputta and Moggallāna were to me. |
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati—seyyathāpi mayhaṃ sāriputtamoggallānā. |
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Acchariyaṃ, bhikkhave, sāvakānaṃ, abbhutaṃ, bhikkhave, sāvakānaṃ. |
It’s an incredible and amazing quality of such disciples |
Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca. |
that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies. |
Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa. |
And it’s an incredible and amazing quality of the Realized One |
Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā. |
that when such a pair of disciples becomes fully nirvana'd he does not sorrow or lament. |
Taṃ kutettha, bhikkhave, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti— |
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? |
netaṃ ṭhānaṃ vijjati. |
That is not possible. |
Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ; |
Suppose there was a large tree standing with heartwood, and the largest branch fell off. |
evameva kho, bhikkhave, mahato bhikkhusaṃghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. |
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully nirvana'd. |
Taṃ kutettha, bhikkhave, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti— |
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? |
netaṃ ṭhānaṃ vijjati. |
That is not possible. |
Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. |
So monks, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. |
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? |
And how does a monk do this? |
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 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, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, 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.” |
15. Bāhiyasutta |
15. With Bāhiya |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca: |
Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena 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.” |
“Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu. |
“Well then, Bāhiya, 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 ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. |
When your ethics are well purified and your view is correct, you should develop the four kinds of rememberfulness meditation, depending on and grounded on ethics. |
Katame cattāro? |
What four? |
Idha tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
Meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. |
When you develop these four kinds of rememberfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” |
Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then Venerable Bāhiya 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 āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Bāhiya, 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 panāyasmā bāhiyo arahataṃ ahosīti. |
And Venerable Bāhiya became one of the perfected. |
16. Uttiyasutta |
16. With Uttiya |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca: |
Then Venerable Uttiya went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṅkhittena 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.” |
“Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. |
“Well then, Uttiya, 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 ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi. |
When your ethics are well purified and your view is correct, you should develop the four kinds of rememberfulness meditation, depending on and grounded on ethics. |
Katame cattāro? |
What four? |
Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
Meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu … pe … |
Meditate observing an aspect of feelings … |
citte … pe … |
mind … |
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāran”ti. |
When you develop these four kinds of rememberfulness meditation, depending on and grounded on ethics, you’ll pass beyond Death’s domain.” |
Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then Venerable Uttiya 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 āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Uttiya, 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 panāyasmā uttiyo arahataṃ ahosīti. |
And Venerable Uttiya became one of the perfected. |
17. Ariyasutta |
17. Noble |
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. |
“monks, when these four kinds of rememberfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. |
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. |
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. |
When these four kinds of rememberfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.” |
18. Brahmasutta |
18. With Brahmā |
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. |
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā. |
“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? |
Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
A monk would meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu vā bhikkhu … pe … |
Or they’d meditate observing an aspect of feelings … |
citte vā bhikkhu … pe … |
or mind … |
dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
or principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ekāyanvāyaṃ 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.” |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi. |
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha. |
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca: |
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: |
“evametaṃ, bhagavā, evametaṃ, sugata. |
“That’s so true, Blessed One! That’s so true, Holy One! |
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā. |
Sir, 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? |
Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
A monk would meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
vedanāsu vā, bhante, bhikkhu … pe … |
Or they’d meditate observing an aspect of feelings … |
citte vā, bhante, bhikkhu … pe … |
or mind … |
dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. |
or principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
Ekāyanvāyaṃ, bhante, 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 brahmā sahampati. |
That’s what Brahmā Sahampati said. |
Idaṃ vatvā athāparaṃ etadavoca: |
Then he went on to say: |
“Ekāyanaṃ jātikhayantadassī, |
“The compassionate one, who sees the ending of rebirth, |
Maggaṃ pajānāti hitānukampī; |
understands the path to convergence. |
Etena maggena tariṃsu pubbe, |
By this path people crossed over before, |
Tarissanti ye ca taranti oghan”ti. |
will cross, and are crossing.” |
19. Sedakasutta |
19. At Sedaka |
Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. |
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi: |
“Once upon a time, monks, an acrobat set up his bamboo pole and said to his apprentice Medakathālikā: |
‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. |
‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’ |
‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. |
‘Yes, teacher,’ she replied. She climbed up the bamboo pole and stood on her teacher’s shoulders. |
Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca: |
Then the acrobat said to Medakathālikā: |
‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi. |
‘You look after me, dear Medakathālikā, and I’ll look after you. |
Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti. |
That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’ |
Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca: |
When he said this, Medakathālikā said to her teacher: |
‘na kho panetaṃ, ācariya, evaṃ bhavissati. |
‘That’s not how it is, teacher! |
Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi. |
You should look after yourself, and I’ll look after myself. |
Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’”ti. |
That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’ |
“So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṃ avoca. |
That’s the correct procedure,” said the Buddha. “It’s just as Medakathālikā said to her teacher. |
Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; |
Thinking ‘I’ll look after myself,’ you should cultivate rememberfulness meditation. |
paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. |
Thinking ‘I’ll look after others,’ you should cultivate rememberfulness meditation. |
Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati. |
Looking after yourself, you look after others; and looking after others, you look after yourself. |
Kathañca, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati? |
And how do you look after others by looking after yourself? |
Āsevanāya, bhāvanāya, bahulīkammena— |
By development, cultivation, and practice of meditation. |
evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati. |
|
Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati? |
And how do you look after yourself by looking after others? |
Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya— |
By acceptance, harmlessness, love, and kindness. |
evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. |
|
Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; |
Thinking ‘I’ll look after myself,’ you should cultivate rememberfulness meditation. |
paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. |
Thinking ‘I’ll look after others,’ you should cultivate rememberfulness meditation. |
Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī”ti. |
Looking after yourself, you look after others; and looking after others, you look after yourself.” |
20. Janapadakalyāṇīsutta |
20. The Finest Lady in the Land |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. |
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. |
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: |
“Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. |
“monks, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather. |
‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. |
And the finest lady in the land would dance and sing in a most thrilling way. |
Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyoso mattāya mahājanakāyo sannipateyya. |
On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. |
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. |
Tamenaṃ evaṃ vadeyya: |
They’d say to him: |
‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo. |
‘Mister, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land. |
Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. |
And a man with a drawn sword will follow behind you. |
Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti. |
Wherever you spill even a drop, he’ll chop off your head right there.’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā”ti? |
Would that person lose focus on that bowl, and negligently get distracted outside?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. |
“I’ve made up this simile to make a point. |
Ayaṃ cevettha attho— |
And this is what it means. |
samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ. |
‘A bowl of oil filled to the brim’ is a term for rememberfulness of the body. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. |
‘We will develop rememberfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ |
Evañhi kho, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |