(cst4) |
(derived from B. Sujato 2018/12) |
Saṃyutta Nikāya 48 |
Linked Discourses 48 |
1. Suddhikavagga |
1. Plain Version |
1. Suddhikasutta |
1. Plain Version |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Tatra kho bhagavā etadavoca. |
There the Buddha said: |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyānī”ti. |
These are the five faculties.” |
2. Paṭhamasotāpannasutta |
2. A Stream-Enterer (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti— |
A noble-one's-disciple comes to truly understand these five faculties’ gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. |
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” |
3. Dutiyasotāpannasutta |
3. A Stream-Enterer (2nd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti— |
A noble-one's-disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. |
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” |
4. Paṭhamaarahantasutta |
4. A Perfected One (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti— |
A noble-one's-disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti. |
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.” |
5. Dutiyaarahantasutta |
5. A Perfected One (2nd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti— |
A monk comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti. |
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.” |
6. Paṭhamasamaṇabrāhmaṇasutta |
6. Ascetics and Brahmins (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, |
There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, |
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
7. Dutiyasamaṇabrāhmaṇasutta |
7. Ascetics and Brahmins (2nd) |
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ nappajānanti, saddhindriyasamudayaṃ nappajānanti, saddhindriyanirodhaṃ nappajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; |
“monks, there are ascetics and brahmins who don’t understand the faculty of earned-trust, its origin, its cessation, and the practice that leads to its cessation. |
vīriyindriyaṃ nappajānanti … pe … |
They don’t understand the faculty of energy … |
satindriyaṃ nappajānanti … pe … |
rememberfulness … |
samādhindriyaṃ nappajānanti … pe … |
undistractible-lucidity … |
paññindriyaṃ nappajānanti, paññindriyasamudayaṃ nappajānanti, paññindriyanirodhaṃ nappajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ nappajānanti, |
wisdom, its origin, its cessation, and the practice that leads to its cessation. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ pajānanti, saddhindriyasamudayaṃ pajānanti, saddhindriyanirodhaṃ pajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ pajānanti; |
There are ascetics and brahmins who do understand the faculty of earned-trust, its origin, its cessation, and the practice that leads to its cessation. |
vīriyindriyaṃ pajānanti, vīriyindriyasamudayaṃ pajānanti, vīriyindriyanirodhaṃ pajānanti, vīriyindriyanirodhagāminiṃ paṭipadaṃ pajānanti; |
They do understand the faculty of energy … |
satindriyaṃ pajānanti … pe … |
rememberfulness … |
samādhindriyaṃ pajānanti … pe … |
undistractible-lucidity … |
paññindriyaṃ pajānanti, paññindriyasamudayaṃ pajānanti, paññindriyanirodhaṃ pajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ pajānanti, |
wisdom, its origin, its cessation, and the practice that leads to its cessation. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
8. Daṭṭhabbasutta |
8. Should Be Seen |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? |
And where should the faculty of earned-trust be seen? |
Catūsu sotāpattiyaṅgesu— |
In the four factors of stream-entry. |
ettha saddhindriyaṃ daṭṭhabbaṃ. |
|
Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? |
And where should the faculty of energy be seen? |
Catūsu sammappadhānesu— |
In the four right efforts. |
ettha vīriyindriyaṃ daṭṭhabbaṃ. |
|
Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? |
And where should the faculty of rememberfulness be seen? |
Catūsu satipaṭṭhānesu— |
In the four kinds of rememberfulness meditation. |
ettha satindriyaṃ daṭṭhabbaṃ. |
|
Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? |
And where should the faculty of undistractible-lucidity be seen? |
Catūsu jhānesu— |
In the four jhānas. |
ettha samādhindriyaṃ daṭṭhabbaṃ. |
|
Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? |
And where should the faculty of wisdom be seen? |
Catūsu ariyasaccesu— |
In the four noble truths. |
ettha paññindriyaṃ daṭṭhabbaṃ. |
|
Imāni kho, bhikkhave, pañcindriyānī”ti. |
These are the five faculties.” |
9. Paṭhamavibhaṅgasutta |
9. Analysis (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Katamañca, bhikkhave, saddhindriyaṃ? |
And what is the faculty of earned-trust? |
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ: |
It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti— |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
idaṃ vuccati, bhikkhave, saddhindriyaṃ. |
This is called the faculty of earned-trust. |
Katamañca, bhikkhave, vīriyindriyaṃ? |
And what is the faculty of energy? |
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu— |
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. |
idaṃ vuccati, bhikkhave, vīriyindriyaṃ. |
This is called the faculty of energy. |
Katamañca, bhikkhave, satindriyaṃ? |
And what is the faculty of rememberfulness? |
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— |
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago. |
idaṃ vuccati, bhikkhave, satindriyaṃ. |
This is called the faculty of rememberfulness. |
Katamañca, bhikkhave, samādhindriyaṃ? |
And what is the faculty of undistractible-lucidity? |
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ— |
It’s when a noble-one's-disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind. |
idaṃ vuccati, bhikkhave, samādhindriyaṃ. |
This is called the faculty of undistractible-lucidity. |
Katamañca, bhikkhave, paññindriyaṃ? |
And what is the faculty of wisdom? |
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā— |
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
idaṃ vuccati, bhikkhave, paññindriyaṃ. |
This is called the faculty of wisdom. |
Imāni kho, bhikkhave, pañcindriyānī”ti. |
These are the five faculties.” |
10. Dutiyavibhaṅgasutta |
10. Analysis (2nd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Katamañca, bhikkhave, saddhindriyaṃ? |
And what is the faculty of earned-trust? |
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ: |
It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti— |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
idaṃ vuccati, bhikkhave, saddhindriyaṃ. |
This is called the faculty of earned-trust. |
Katamañca, bhikkhave, vīriyindriyaṃ? |
And what is the faculty of energy? |
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. |
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise. |
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up. |
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise. |
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati— |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. |
idaṃ vuccati, bhikkhave, vīriyindriyaṃ. |
This is called the faculty of energy. |
Katamañca, bhikkhave, satindriyaṃ? |
And what is the faculty of rememberfulness? |
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago. |
So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; |
They meditate observing an aspect of the body—ardent, 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— |
dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world. |
idaṃ vuccati, bhikkhave, satindriyaṃ. |
This is called the faculty of rememberfulness. |
Katamañca, bhikkhave, samādhindriyaṃ? |
And what is the faculty of undistractible-lucidity? |
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. |
It’s when a noble-one's-disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati— |
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. |
idaṃ vuccati, bhikkhave, samādhindriyaṃ. |
This is called the faculty of undistractible-lucidity. |
Katamañca, bhikkhave, paññindriyaṃ? |
And what is the faculty of wisdom? |
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. |
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti— |
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
idaṃ vuccati, bhikkhave, paññindriyaṃ. |
This is called the faculty of wisdom. |
Imāni kho, bhikkhave, pañcindriyānī”ti. |
These are the five faculties.” |
2. Mudutaravagga |
2. Weaker |
11. Paṭilābhasutta |
11. Gain |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ … pe …. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Katamañca, bhikkhave, saddhindriyaṃ? |
And what is the faculty of earned-trust? |
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ: |
It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti— |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
idaṃ vuccati, bhikkhave, saddhindriyaṃ. |
This is called the faculty of earned-trust. |
Katamañca, bhikkhave, vīriyindriyaṃ? |
And what is the faculty of energy? |
Yaṃ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhati— |
The energy that’s gained in connection with the four right efforts. |
idaṃ vuccati, bhikkhave, vīriyindriyaṃ. |
This is called the faculty of energy. |
Katamañca, bhikkhave, satindriyaṃ? |
And what is the faculty of rememberfulness? |
Yaṃ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhati— |
The rememberfulness that’s gained in connection with the four kinds of rememberfulness meditation. |
idaṃ vuccati, bhikkhave, satindriyaṃ. |
This is called the faculty of rememberfulness. |
Katamañca, bhikkhave, samādhindriyaṃ? |
And what is the faculty of undistractible-lucidity? |
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ— |
It’s when a noble-one's-disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind. |
idaṃ vuccati, bhikkhave, samādhindriyaṃ. |
This is called the faculty of undistractible-lucidity. |
Katamañca, bhikkhave, paññindriyaṃ? |
And what is the faculty of wisdom? |
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— |
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
idaṃ vuccati, bhikkhave, paññindriyaṃ. |
This is called the faculty of wisdom. |
Imāni kho, bhikkhave, pañcindriyānī”ti. |
These are the five faculties.” |
12. Paṭhamasaṅkhittasutta |
12. In Brief (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of the Dharmas. If they’re weaker still, they’re a follower by earned-trust.” |
13. Dutiyasaṅkhittasutta |
13. In Brief (2nd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust. |
Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā”ti. |
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.” |
14. Tatiyasaṅkhittasutta |
14. In Brief (3rd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust. |
Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. |
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully. |
‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī”ti. |
These five faculties are not a waste, I say.” |
15. Paṭhamavitthārasutta |
15. In Detail (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.” |
16. Dutiyavitthārasutta |
16. In Detail (2nd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust. |
Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī”ti. |
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.” |
17. Tatiyavitthārasutta |
17. In Detail (3rd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust. |
Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti. |
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully. |
‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī”ti. |
These five faculties are not a waste, I say.” |
18. Paṭipannasutta |
18. Practicing |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re practicing to realize the fruit of perfection … a non-returner … practicing to realize the fruit of non-return … a once-returner … practicing to realize the fruit of once-return … a stream-enterer … practicing to realize the fruit of stream-entry. |
Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ natthi, tamahaṃ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti. |
Someone who totally and utterly lacks these five faculties is an outsider who belongs with the ordinary persons, I say.” |
19. Sampannasutta |
19. Endowed |
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: |
“‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati. |
“Sir, they speak of someone who is ‘accomplished regarding the faculties’. |
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti? |
How is someone accomplished regarding the faculties defined?” |
“Idha, bhikkhu, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, vīriyindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, satindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, samādhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. |
“monk, it’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom that lead to peace and awakening. |
Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī”ti. |
This is how someone who is accomplished regarding the faculties is defined.” |
20. Āsavakkhayasutta |
20. The Ending of Defilements |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. |
It’s because of developing and cultivating these five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.” |
3. Chaḷindriyavagga |
3. The Six Faculties |
21. Punabbhavasutta |
21. Future Lives |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
But when I did truly understand these five faculties’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Ñāṇañca pana me dassanaṃ udapādi: |
Knowledge and vision arose in me: |
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” |
22. Jīvitindriyasutta |
22. The Life Faculty |
“Tīṇimāni, bhikkhave, indriyāni. |
“monks, there are these three faculties. |
Katamāni tīṇi? |
What three? |
Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ— |
The female faculty, the male faculty, and the life faculty. |
imāni kho, bhikkhave, tīṇi indriyānī”ti. |
These are the three faculties.” |
23. Aññindriyasutta |
23. The Faculty of Enlightenment |
“Tīṇimāni, bhikkhave, indriyāni. |
“monks, there are these three faculties. |
Katamāni tīṇi? |
What three? |
Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ— |
The faculty of understanding that one’s enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened. |
imāni kho, bhikkhave, tīṇi indriyānī”ti. |
These are the three faculties.” |
24. Ekabījīsutta |
24. A One-Seeder |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṃkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti. |
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of the Dharmas … a follower by earned-trust.” |
25. Suddhakasutta |
25. Plain Version |
“Chayimāni, bhikkhave, indriyāni. |
“monks, there are these six faculties. |
Katamāni cha? |
What six? |
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ— |
The faculties of the eye, ear, nose, tongue, body, and mind. |
imāni kho, bhikkhave, cha indriyānī”ti. |
These are the six faculties.” |
26. Sotāpannasutta |
26. A Stream-Enterer |
“Chayimāni, bhikkhave, indriyāni. |
“monks, there are these six faculties. |
Katamāni cha? |
What six? |
Cakkhundriyaṃ … pe … manindriyaṃ. |
The faculties of the eye, ear, nose, tongue, body, and mind. |
Yato kho, bhikkhave, ariyasāvako imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti— |
A noble-one's-disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. |
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” |
27. Arahantasutta |
27. A Perfected One |
“Chayimāni, bhikkhave, indriyāni. |
“monks, there are these six faculties. |
Katamāni cha? |
What six? |
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. |
The faculties of the eye, ear, nose, tongue, body, and mind. |
Yato kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti— |
A monk comes to be freed by not grasping after truly understanding these six faculties’ origin, ending, gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, ‘bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto’”ti. |
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.” |
28. Sambuddhasutta |
28. Awakened |
“Chayimāni, bhikkhave, indriyāni. |
“monks, there are these six faculties. |
Katamāni cha? |
What six? |
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. |
The faculties of the eye, ear, nose, tongue, body, and mind. |
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. |
But when I did truly understand these six faculties’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. |
Ñāṇañca pana me dassanaṃ udapādi: |
Knowledge and vision arose in me: |
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” |
29. Paṭhamasamaṇabrāhmaṇasutta |
29. Ascetics and Brahmins (1st) |
“Chayimāni, bhikkhave, indriyāni. |
“monks, there are these six faculties. |
Katamāni cha? |
What six? |
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ. |
The faculties of the eye, ear, nose, tongue, body, and mind. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, |
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, |
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
30. Dutiyasamaṇabrāhmaṇasutta |
30. Ascetics and Brahmins (2nd) |
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ nappajānanti, cakkhundriyasamudayaṃ nappajānanti, cakkhundriyanirodhaṃ nappajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ nappajānanti; |
“monks, there are ascetics and brahmins who don’t understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. |
sotindriyaṃ … pe … |
They don’t understand the ear faculty … |
ghānindriyaṃ … pe … |
nose faculty … |
jivhindriyaṃ … pe … |
tongue faculty … |
kāyindriyaṃ … pe … |
body faculty … |
manindriyaṃ nappajānanti, manindriyasamudayaṃ nappajānanti, manindriyanirodhaṃ nappajānanti, manindriyanirodhagāminiṃ paṭipadaṃ nappajānanti. |
mind faculty, its origin, its cessation, and the practice that leads to its cessation. |
Na me te, bhikkhave … pe … sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ pajānanti, cakkhundriyasamudayaṃ pajānanti, cakkhundriyanirodhaṃ pajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ pajānanti, |
There are ascetics and brahmins who do understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation. |
sotindriyaṃ … pe … |
They understand the ear faculty … |
ghānindriyaṃ … pe … |
nose faculty … |
jivhindriyaṃ … pe … |
tongue faculty … |
kāyindriyaṃ … pe … |
body faculty … |
manindriyaṃ pajānanti, manindriyasamudayaṃ pajānanti, manindriyanirodhaṃ pajānanti, manindriyanirodhagāminiṃ paṭipadaṃ pajānanti, |
mind faculty, its origin, its cessation, and the practice that leads to its cessation. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
4. Sukhindriyavagga |
4. The Pleasure Faculty |
31. Suddhikasutta |
31. Plain Version |
“pañc'-imāni, bhikkhave, indriyāni. |
“[There are] five-(of)-these, ***********, faculties. |
katamāni pañca? |
which five? |
sukh'-indriyaṃ, |
(the) pleasure-faculty. |
dukkh'-indriyaṃ, |
(the) pain-faculty. |
so-manass'-indriyaṃ, |
(the) good-mental-[state]-faculty. |
do-manass'-indriyaṃ, |
(the) bad-mental-[state]-faculty. |
upekkh'-indriyaṃ — |
(the) equanimous-observation-faculty. |
imāni kho, bhikkhave, pañc'-indriyānī”ti. |
these indeed, monks, [are the] five-faculties. |
32. Sotāpannasutta |
32. A Stream-Enterer |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. |
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti— |
A noble-one's-disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. |
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” |
33. Arahantasutta |
33. A Perfected One |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. |
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti— |
A monk comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape. |
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti. |
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.” |
34. Paṭhamasamaṇabrāhmaṇasutta |
34. Ascetics and Brahmins (1st) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, |
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, |
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties. |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
35. Dutiyasamaṇabrāhmaṇasutta |
35. Ascetics and Brahmins (2nd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ nappajānanti, sukhindriyasamudayaṃ nappajānanti, sukhindriyanirodhaṃ nappajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; |
“monks, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. |
dukkhindriyaṃ nappajānanti … pe … |
There are ascetics and brahmins who don’t understand the faculty of pain … |
somanassindriyaṃ nappajānanti … pe … |
happiness … |
domanassindriyaṃ nappajānanti … pe … |
sadness … |
upekkhindriyaṃ nappajānanti, upekkhindriyasamudayaṃ nappajānanti, upekkhindriyanirodhaṃ nappajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti; |
equanimous-observation, its origin, its cessation, and the practice that leads to its cessation. |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ pajānanti, sukhindriyasamudayaṃ pajānanti, sukhindriyanirodhaṃ pajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ pajānanti; |
There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation. |
dukkhindriyaṃ pajānanti … pe … |
There are ascetics and brahmins who do understand the faculty of pain … |
somanassindriyaṃ pajānanti … pe … |
happiness … |
domanassindriyaṃ pajānanti … pe … |
sadness … |
upekkhindriyaṃ pajānanti, upekkhindriyasamudayaṃ pajānanti, upekkhindriyanirodhaṃ pajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ pajānanti, |
equanimous-observation, its origin, its cessation, and the practice that leads to its cessation. |
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” |
SN 48.36 paṭhama-vibhaṅga-suttaṃ |
|
“pañc'-imāni, bhikkhave, indriyāni. |
“[There are] five-(of)-these, ***********, faculties. |
katamāni pañca? |
which five? |
sukh'-indriyaṃ, |
(the) pleasure-faculty. |
dukkh'-indriyaṃ, |
(the) pain-faculty. |
so-manass'-indriyaṃ, |
(the) good-mental-[state]-faculty. |
do-manass'-indriyaṃ, |
(the) bad-mental-[state]-faculty. |
upekkh'-indriyaṃ — |
(the) equanimous-observation-faculty. |
“katamañca, bhikkhave, sukh'-indriyaṃ? |
“what, ************, (is the) pleasure-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
kāyikaṃ sukhaṃ, |
bodily pleasure, |
kāyikaṃ sātaṃ, |
bodily satisfaction, |
kāya-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ — |
Bodily-contact-produced pleasurable satisfying feeling – |
idaṃ vuccati, bhikkhave, sukh'-indriyaṃ. |
that (is) called, *********, pleasure-faculty. |
“katamañca, bhikkhave, dukkh'-indriyaṃ? |
“what, ************, (is the) pain-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
kāyikaṃ dukkhaṃ, |
bodily pain, |
kāyikaṃ a-sātaṃ, |
bodily dis-satisfaction, |
kāya-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ — |
Bodily-contact-produced painful un-satisfying feeling – |
idaṃ vuccati, bhikkhave, dukkh'-indriyaṃ. |
that (is) called, *********, pain-faculty. |
“katamañca, bhikkhave, so-manass-indriyaṃ? |
“what, ************, (is the) good-mental-[state]-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
cetasikaṃ sukhaṃ, |
mental pleasure, |
cetasikaṃ sātaṃ, |
mental satisfaction, |
mano-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ — |
mind-contact-produced pleasurable satisfying feeling – |
idaṃ vuccati, bhikkhave, so-manass-indriyaṃ. |
that (is) called, *********, good-mental-[state]-faculty. |
“katamañca, bhikkhave, do-manass-indriyaṃ? |
“what, ************, (is the) bad-mental-[state]-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
cetasikaṃ dukkhaṃ, |
mental pain, |
cetasikaṃ a-sātaṃ, |
mental dis-satisfaction, |
mano-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ — |
mind-contact-produced painful dis-satisfying feeling – |
idaṃ vuccati, bhikkhave, do-manass-indriyaṃ. |
that (is) called, *********, bad-mental-[state]-faculty. |
“katamañca, bhikkhave, upekkh’-indriyaṃ? |
“what, ************, (is the) equanimous-observation-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
kāyikaṃ vā cetasikaṃ vā |
bodily or mental ** |
n’eva-sātaṃ n’ā-sātaṃ vedayitaṃ — |
Neither-satisfying nor-non-satisfying-feeling – |
idaṃ vuccati, bhikkhave, upekkh'-indriyaṃ. |
that (is) called, *********, equanimous-observation-faculty. |
imāni kho, bhikkhave, pañc’-indriyānī”ti. |
these indeed, ***********, [are the] five-faculties.” |
Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā. |
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. |
Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā. |
The faculties of pain and sadness should be seen as painful feeling. |
Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā. |
The faculty of equanimous-observation should be seen as neutral feeling. |
Imāni kho, bhikkhave, pañcindriyānī”ti. |
These are the five faculties.” |
“pañc'-imāni, bhikkhave, indriyāni. |
“[There are] five-(of)-these, ***********, faculties. |
katamāni pañca? |
which five? |
sukh'-indriyaṃ, |
(the) pleasure-faculty. |
dukkh'-indriyaṃ, |
(the) pain-faculty. |
so-manass'-indriyaṃ, |
(the) good-mental-[state]-faculty. |
do-manass'-indriyaṃ, |
(the) bad-mental-[state]-faculty. |
upekkh'-indriyaṃ — |
(the) equanimity-faculty. |
“katamañca, bhikkhave, sukh'-indriyaṃ? |
“what, ************, (is the) pleasure-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
kāyikaṃ sukhaṃ, |
bodily pleasure, |
kāyikaṃ sātaṃ, |
bodily satisfaction, |
kāya-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ — |
Bodily-contact-produced pleasurable satisfying feeling – |
idaṃ vuccati, bhikkhave, sukh'-indriyaṃ. |
that (is) called, *********, pleasure-faculty. |
“katamañca, bhikkhave, dukkh'-indriyaṃ? |
“what, ************, (is the) pain-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
kāyikaṃ dukkhaṃ, |
bodily pain, |
kāyikaṃ a-sātaṃ, |
bodily dis-satisfaction, |
kāya-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ — |
Bodily-contact-produced painful un-satisfying feeling – |
idaṃ vuccati, bhikkhave, dukkh'-indriyaṃ. |
that (is) called, *********, pain-faculty. |
“katamañca, bhikkhave, so-manass-indriyaṃ? |
“what, ************, (is the) good-mental-[state]-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
cetasikaṃ sukhaṃ, |
mental pleasure, |
cetasikaṃ sātaṃ, |
mental satisfaction, |
mano-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ — |
mind-contact-produced pleasurable satisfying feeling – |
idaṃ vuccati, bhikkhave, so-manass-indriyaṃ. |
that (is) called, *********, good-mental-[state]-faculty. |
“katamañca, bhikkhave, do-manass-indriyaṃ? |
“what, ************, (is the) bad-mental-[state]-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
cetasikaṃ dukkhaṃ, |
mental pain, |
cetasikaṃ a-sātaṃ, |
mental dis-satisfaction, |
mano-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ — |
mind-contact-produced painful dis-satisfying feeling – |
idaṃ vuccati, bhikkhave, do-manass-indriyaṃ. |
that (is) called, *********, bad-mental-[state]-faculty. |
“katamañca, bhikkhave, upekkh’-indriyaṃ? |
“what, ************, (is the) equanimity-faculty? |
yaṃ kho, bhikkhave, |
Whatever ***, ************, |
kāyikaṃ vā cetasikaṃ vā |
bodily or mental ** |
n’eva-sātaṃ n’ā-sātaṃ vedayitaṃ — |
Neither-satisfying nor-non-satisfying-feeling – |
idaṃ vuccati, bhikkhave, upekkh'-indriyaṃ. |
that (is) called, *********, equanimity-faculty. |
“tatra, bhikkhave, |
“Therein, monks, |
yañca sukh-indriyaṃ yañca so-manass-indriyaṃ, |
the pleasure-faculty and-the good-mental-[state]-faculty, |
sukhā sā vedanā daṭṭhabbā. |
{should be seen as} pleasant ** feeling |
tatra, bhikkhave, |
“Therein, monks, |
yañca dukkh-indriyaṃ yañca do-manass-indriyaṃ, |
The pain-faculty and-the bad-mental-[state]-faculty, |
dukkhā sā vedanā daṭṭhabbā. |
{should be seen as} painful ** feeling. |
tatra, bhikkhave, |
“Therein, monks, |
yadidaṃ upekkh-indriyaṃ, |
the equanimity-faculty, |
A-dukkham-a-sukhā sā vedanā daṭṭhabbā. |
{should be seen as} neither-painful-nor-pleasant ** feeling. |
imāni kho, bhikkhave, pañc’-indriyānī”ti. |
these indeed, ***********, [are the] five-faculties.” |
38. Tatiyavibhaṅgasutta |
38. Analysis (3rd) |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. |
Katamañca, bhikkhave, sukhindriyaṃ? |
And what is the faculty of pleasure? |
Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ— |
Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact. |
idaṃ vuccati, bhikkhave, sukhindriyaṃ. |
This is called the faculty of pleasure. |
Katamañca, bhikkhave, dukkhindriyaṃ? |
And what is the faculty of pain? |
Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ— |
Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact. |
idaṃ vuccati, bhikkhave, dukkhindriyaṃ. |
This is called the faculty of pain. |
Katamañca, bhikkhave, somanassindriyaṃ? |
And what is the faculty of happiness? |
Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ— |
Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact. |
idaṃ vuccati, bhikkhave, somanassindriyaṃ. |
This is called the faculty of happiness. |
Katamañca, bhikkhave, domanassindriyaṃ? |
And what is the faculty of sadness? |
Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ— |
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. |
idaṃ vuccati, bhikkhave, domanassindriyaṃ. |
This is called the faculty of sadness. |
Katamañca, bhikkhave, upekkhindriyaṃ? |
And what is the faculty of equanimous-observation? |
Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ— |
Neither pleasant nor unpleasant feeling, whether physical or mental. |
idaṃ vuccati, bhikkhave, upekkhindriyaṃ. |
This is the faculty of equanimous-observation. |
Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā. |
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling. |
Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā. |
The faculties of pain and sadness should be seen as painful feeling. |
Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā. |
The faculty of equanimous-observation should be seen as neutral feeling. |
Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā”ti. |
That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.” |
39. Kaṭṭhopamasutta |
39. The Simile of the Fire Sticks |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. |
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ. |
The faculty of pleasure arises dependent on a contact to be experienced as pleasant. |
So sukhitova samāno ‘sukhitosmī’ti pajānāti. |
When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ |
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti. |
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops. |
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhindriyaṃ. |
The faculty of pain arises dependent on a contact to be experienced as painful. |
So dukkhitova samāno ‘dukkhitosmī’ti pajānāti. |
When in a state of pain, you understand: ‘I’m in a state of pain.’ |
Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannaṃ dukkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti. |
With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops. |
Somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati somanassindriyaṃ. |
The faculty of happiness arises dependent on a contact to be experienced as happiness. |
So sumanova samāno ‘sumanosmī’ti pajānāti. |
When in a state of happiness, you understand: ‘I’m in a state of happiness.’ |
Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ somanassavedaniyaṃ phassaṃ paṭicca uppannaṃ somanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti. |
With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops. |
Domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati domanassindriyaṃ. |
The faculty of sadness arises dependent on a contact to be experienced as sadness. |
So dummanova samāno ‘dummanosmī’ti pajānāti. |
When in a state of sadness, you understand: ‘I’m in a state of sadness.’ |
Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ domanassavedaniyaṃ phassaṃ paṭicca uppannaṃ domanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti. |
With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops. |
Upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ. |
The faculty of equanimous-observation arises dependent on a contact to be experienced as equanimous. |
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. |
When in a state of equanimous-observation, you understand: ‘I’m in a state of equanimous-observation.’ |
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppannaṃ upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti. |
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimous-observation ceases and stops. |
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati; |
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops. |
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ. |
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant. |
So sukhitova samāno ‘sukhitosmī’ti pajānāti. |
When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’ |
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti. |
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops. |
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe … |
The faculty of pain … |
somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe … |
happiness … |
domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe … |
sadness … |
upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ. |
equanimous-observation arises dependent on a contact to be experienced as equanimous. |
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti. |
When in a state of equanimous-observation, you understand: ‘I’m in a state of equanimous-observation.’ |
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppajjati upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”. |
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimous-observation ceases and stops.” |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Dukkhindriyaṃ, domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ. |
The faculties of pain, sadness, pleasure, happiness, and equanimous-observation. |
Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ. |
While a monk is meditating—assiduous, ardent, and resolute—the faculty of pain arises. |
So evaṃ pajānāti: |
They understand: |
‘uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. |
‘The faculty of pain has arisen in me. And that has a precursor, a source, a condition, and a reason. |
Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati. |
It’s not possible for the faculty of pain to arise without a precursor, a source, a condition, or a reason.’ |
So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. |
They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without anything left over. |
Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? |
And where does that faculty of pain that’s arisen cease without anything left over? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. |
That’s where the faculty of pain that’s arisen ceases without anything left over. |
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’. |
They’re called a monk who understands the cessation of the faculty of pain, and who applies their mind to that end. |
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṃ. |
While a monk is meditating—assiduous, ardent, and resolute—the faculty of sadness arises. |
So evaṃ pajānāti: |
They understand: |
‘uppannaṃ kho me idaṃ domanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. |
‘The faculty of sadness has arisen in me. And that has a precursor, a source, a condition, and a reason. |
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ domanassindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati. |
It’s not possible for the faculty of sadness to arise without a precursor, a source, a condition, or a reason.’ |
So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. |
They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without anything left over. |
Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati? |
And where does that faculty of sadness that’s arisen cease without anything left over? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati. |
That’s where the faculty of sadness that’s arisen ceases without anything left over. |
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’. |
They’re called a monk who understands the cessation of the faculty of sadness, and who applies their mind to that end. |
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṃ. |
While a monk is meditating—assiduous, ardent, and resolute—the faculty of pleasure arises. |
So evaṃ pajānāti: |
They understand: |
‘uppannaṃ kho me idaṃ sukhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. |
‘The faculty of pleasure has arisen in me. And that has a precursor, a source, a condition, and a reason. |
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ sukhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati. |
it’s not possible for the faculty of pain to arise without a precursor, a source, a condition, or a reason.’ |
So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. |
They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without anything left over. |
Kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati? |
And where does that faculty of pleasure that’s arisen cease without anything left over? |
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, |
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. |
ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati. |
That’s where the faculty of pleasure that’s arisen ceases without anything left over. |
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’. |
They’re called a monk who understands the cessation of the faculty of pleasure, and who applies their mind to that end. |
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṃ. |
While a monk is meditating—assiduous, ardent, and resolute—the faculty of happiness arises. |
So evaṃ pajānāti: |
They understand: |
‘uppannaṃ kho me idaṃ somanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. |
‘The faculty of happiness has arisen in me. And that has a precursor, a source, a condition, and a reason. |
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ somanassindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati. |
it’s not possible for the faculty of happiness to arise without a precursor, a source, a condition, or a reason.’ |
So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. |
They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without anything left over. |
Kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati? |
And where does that faculty of happiness that’s arisen cease without anything left over? |
Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, |
It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati. |
That’s where the faculty of happiness that’s arisen ceases without anything left over. |
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’. |
They’re called a monk who understands the cessation of the faculty of happiness, and who applies their mind to that end. |
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṃ. |
While a monk is meditating—assiduous, ardent, and resolute—the faculty of equanimous-observation arises. |
So evaṃ pajānāti: |
They understand: |
‘uppannaṃ kho me idaṃ upekkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ. |
‘The faculty of equanimous-observation has arisen in me. And that has a precursor, a source, a condition, and a reason. |
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati. |
It’s not possible for the faculty of equanimous-observation to arise without a precursor, a source, a condition, or a reason.’ |
So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti. |
They understand the faculty of equanimous-observation, its origin, its cessation, and where that faculty of equanimous-observation that’s arisen ceases without anything left over. |
Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati? |
And where does that faculty of equanimous-observation that’s arisen cease without anything left over? |
Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, |
It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. |
ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati. |
That’s where the faculty of equanimous-observation that’s arisen ceases without anything left over. |
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharatī’”ti. |
They’re called a monk who understands the cessation of the faculty of equanimous-observation, and who applies their mind to that end.” |
… |
… |
5. Jarāvagga |
5. Old Age |
41. Jarādhammasutta |
41. Old Age |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. |
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. |
Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṃ otāpayamāno. |
Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said: |
“acchariyaṃ, bhante, abbhutaṃ, bhante. |
“It’s incredible, sir, it’s amazing, |
Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ— |
how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties |
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti. |
of eye, ear, nose, tongue, and body.” |
“Evañhetaṃ, ānanda, hoti— |
“That’s how it is, Ānanda. |
jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite. |
When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die. |
Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ— |
The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties |
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti. |
of eye, ear, nose, tongue, and body.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvā ca sugato athāparaṃ etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Dhī taṃ jammi jare atthu, |
“Curse this wretched old age, |
dubbaṇṇakaraṇī jare; |
which makes you so ugly. |
Tāva manoramaṃ bimbaṃ, |
That’s how much this delightful puppet |
jarāya abhimadditaṃ. |
is ground down by old age. |
Yopi vassasataṃ jīve, |
Even if you live for a hundred years, |
sopi maccuparāyaṇo; |
you’ll still end up dying. |
Na kiñci parivajjeti, |
Death spares no-one, |
sabbamevābhimaddatī”ti. |
but crushes all underfoot.” |
42. Uṇṇābhabrāhmaṇasutta |
42. The Brahmin Uṇṇābha |
Sāvatthinidānaṃ. |
At Sāvatthī. |
Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti. |
“Master Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. |
Katamāni pañca? |
What five? |
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. |
The faculties of the eye, ear, nose, tongue, and body. |
Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī”ti? |
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” |
“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti. |
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. |
Katamāni pañca? |
What five? |
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. |
The faculties of the eye, ear, nose, tongue, and body. |
Imesaṃ kho, brāhmaṇa, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī”ti. |
These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.” |
“Manassa pana, bho gotama, kiṃ paṭisaraṇan”ti? |
“But Master Gotama, what does the mind have recourse to?” |
“Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti. |
“The mind has recourse to rememberfulness.” |
“Satiyā pana, bho gotama, kiṃ paṭisaraṇan”ti? |
“But what does rememberfulness have recourse to?” |
“Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti. |
“rememberfulness has recourse to freedom.” |
“Vimuttiyā pana, bho gotama, kiṃ paṭisaraṇan”ti? |
“But what does freedom have recourse to?” |
“Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇan”ti. |
“Freedom has recourse to nirvana.” |
“Nibbānassa pana, bho gotama, kiṃ paṭisaraṇan”ti? |
“But what does nirvana have recourse to?” |
“Accayāsi, brāhmaṇa, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ. |
“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. |
Nibbānogadhañhi, brāhmaṇa, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan”ti. |
For nirvana is the culmination, destination, and end of the spiritual life.” |
Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
And then the brahmin Uṇṇābha 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 bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: |
Then, not long after he had left, the Buddha addressed the monks: |
“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṃ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? |
“Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?” |
“Pacchimāyaṃ, bhante, bhittiyan”ti. |
“On the western wall, sir.” |
“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. |
“In the same way, the brahmin Uṇṇābha’s earned-trust in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto uṇṇābho brāhmaṇo puna imaṃ lokaṃ āgaccheyyā”ti. |
If he were to pass away at this time, he would be bound by no fetter that might return him to this world.” |
43. Sāketasutta |
43. At Sāketa |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. |
At one time the Buddha was staying near Sāketa in the deer part at the Añjana Wood. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī”ti? |
“monks, is there a way in which the five faculties become the five powers, and the five powers become the five faculties?” |
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti … pe … |
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.” |
“Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti. |
“monks, there is a way in which the five faculties become the five powers, and the five powers become the five faculties. |
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti? |
And what is that method? |
Yaṃ, bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ; |
The faculty of earned-trust is the power of earned-trust, and the power of earned-trust is the faculty of earned-trust. |
yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ; |
The faculty of energy is the power of energy, and the power of energy is the faculty of energy. |
yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ; |
The faculty of rememberfulness is the power of rememberfulness, and the power of rememberfulness is the faculty of rememberfulness. |
yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ; |
The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity. |
yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ. |
The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom. |
Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo. |
Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island. |
Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati. |
There’s a way in which that river can be reckoned to have just one stream. |
Atthi pana, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti. |
But there’s also a way in which that river can be reckoned to have two streams. |
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati? |
And what’s the way in which that river can be reckoned to have just one stream? |
Yañca, bhikkhave, tassa dīpassa purimante udakaṃ, yañca pacchimante udakaṃ— |
By taking into account the water to the east and the west of the island, |
ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati. |
that river can be reckoned to have just one stream. |
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti? |
And what’s the way in which that river can be reckoned to have two streams? |
Yañca, bhikkhave, tassa dīpassa uttarante udakaṃ, yañca dakkhiṇante udakaṃ— |
By taking into account the water to the north and the south of the island, |
ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti. |
that river can be reckoned to have two streams. |
Evameva kho, bhikkhave, yaṃ saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ; |
In the same way, the faculty of earned-trust is the power of earned-trust, and the power of earned-trust is the faculty of earned-trust. |
yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ; |
The faculty of energy is the power of energy, and the power of energy is the faculty of energy. |
yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ; |
The faculty of rememberfulness is the power of rememberfulness, and the power of rememberfulness is the faculty of rememberfulness. |
yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ; |
The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity. |
yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ. |
The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom. |
Pañcannaṃ, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. |
It’s because of developing and cultivating the five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.” |
44. Pubbakoṭṭhakasutta |
44. At the Eastern Gate |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake. |
At one time the Buddha was staying in Sāvatthī at the eastern gate. |
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
Then the Buddha said to Venerable Sāriputta: |
“saddahasi tvaṃ, sāriputta— |
“Sāriputta, do you have earned-trust that |
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti? |
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless?” |
“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi— |
“Sir, in this case I don’t rely on earned-trust in the Buddha’s claim that |
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless. |
Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ— |
There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on earned-trust in this matter. |
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
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Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā— |
But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter. |
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
|
Mayhañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. |
I have known, seen, understood, realized, and experienced this with wisdom. |
Nikkaṅkhvāhaṃ tattha nibbicikiccho saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti. |
I have no doubts or uncertainties that the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ— |
There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on earned-trust in this matter. |
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
|
Yesañca kho etaṃ, sāriputta, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā— |
But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that |
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti. |
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.” |
45. Paṭhamapubbārāmasutta |
45. At the Eastern Monastery (1st) |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. |
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
‘I understand: “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”’?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe … |
“Our Dharmas are rooted in the Buddha. …” |
“ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“A monk must develop and cultivate one faculty so that they can declare enlightenment. |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
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Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti. |
What one? The faculty of wisdom. When a noble-one's-disciple has wisdom, the earned-trust, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized. |
Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
This is the one faculty that a monk must develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. |
‘I understand: “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”’.” |
46. Dutiyapubbārāmasutta |
46. At the Eastern Monastery (2nd) |
Taṃyeva nidānaṃ. |
The same setting. |
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
‘I understand: “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”’?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe … |
“Our Dharmas are rooted in the Buddha. …” |
“dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“A monk must develop and cultivate two faculties so that they can declare enlightenment. |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
|
Katamesaṃ dvinnaṃ? |
What two? |
Ariyāya ca paññāya, ariyāya ca vimuttiyā. |
Noble wisdom and noble freedom. |
Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ. |
For their noble wisdom is the faculty of wisdom. |
Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ. |
And their noble freedom is the faculty of undistractible-lucidity. |
Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
These are the two faculties that a monk must develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. |
‘I understand: “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”’.” |
47. Tatiyapubbārāmasutta |
47. At the Eastern Monastery (3rd) |
Taṃyeva nidānaṃ. |
The same setting. |
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
‘I understand: “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”’?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe … |
“Our Dharmas are rooted in the Buddha. …” |
“catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“A monk must develop and cultivate four faculties so that they can declare enlightenment. |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
|
Katamesaṃ catunnaṃ? |
What four? |
Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa— |
The faculties of energy, rememberfulness, undistractible-lucidity, and wisdom. |
imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
These are the four faculties that a monk must develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. |
‘I understand: “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”’.” |
48. Catutthapubbārāmasutta |
48. At the Eastern Monastery (4th) |
Taṃyeva nidānaṃ. |
The same setting. |
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
‘I understand: “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”’?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe … |
“Our Dharmas are rooted in the Buddha. …” |
“pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
“A monk must develop and cultivate five faculties so that they can declare enlightenment. |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
|
Katamesaṃ pañcannaṃ? |
What five? |
Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti: |
These are the five faculties that a monk must develop and cultivate so that they can declare enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. |
‘I understand: “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”’.” |
49. Piṇḍolabhāradvājasutta |
49. About Piṇḍola Bhāradvāja |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. |
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti: |
Now at that time Venerable Piṇḍola Bhāradvāja had declared enlightenment: |
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī”ti. |
“I understand: ‘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.’” |
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said: |
“Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā: |
|
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
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Kiṃ nu kho, bhante, atthavasaṃ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā: |
“What reason does Piṇḍola Bhāradvāja see for doing this?” |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
|
“Tiṇṇannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: |
“It’s because Piṇḍola Bhāradvāja has developed and cultivated three faculties that he declares enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
‘I understand: “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.”’ |
Katamesaṃ tiṇṇannaṃ? |
What three? |
Satindriyassa, samādhindriyassa, paññindriyassa— |
The faculties of rememberfulness, undistractible-lucidity, and wisdom. |
imesaṃ kho, bhikkhave, tiṇṇannaṃ indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā: |
It’s because Piṇḍola Bhāradvāja has developed and cultivated these three faculties that he declares enlightenment. |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti. |
|
Imāni ca, bhikkhave, tīṇindriyāni kimantāni? |
What’s the culmination of these three faculties? |
Khayantāni. |
They culminate in ending. |
Kissa khayantāni? |
In the ending of what? |
Jātijarāmaraṇassa. |
Of rebirth, old age, and death. |
‘Jātijarāmaraṇaṃ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā: |
It’s because he sees that they culminate in the ending of rebirth, old age, and death that Piṇḍola Bhāradvāja declares enlightenment: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. |
‘I understand: “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.”’” |
50. Āpaṇasutta |
50. At Āpaṇa |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo. |
At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa. |
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
Then the Buddha said to Venerable Sāriputta: |
“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti? |
“Sāriputta, would a noble-one's-disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?” |
“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. |
“Sir, a noble-one's-disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. |
saddhassa hi, bhante, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati—akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
You can expect that an earned-trustful noble-one's-disciple will live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. |
Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ. |
For their energy is the faculty of energy. |
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
You can expect that an earned-trustful and energetic noble-one's-disciple will be rememberful, with utmost rememberfulness and alertness, able to remember and recall what was said and done long ago. |
Yā hissa, bhante, sati tadassa satindriyaṃ. |
For their rememberfulness is the faculty of rememberfulness. |
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ. |
You can expect that an earned-trustful, energetic, and rememberful noble-one's-disciple will, relying on letting go, gain undistractible-lucidity, gain unification of mind. |
Yo hissa, bhante, samādhi tadassa samādhindriyaṃ. |
For their samādhi is the faculty of undistractible-lucidity. |
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati— |
You can expect that an earned-trustful, energetic, rememberful noble-one's-disciple with their mind undistractify-&-lucidifyd in samādhi will understand this: |
anamataggo kho saṃsāro. |
‘Transmigration has no known beginning. |
Pubbakoṭi 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. |
Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ— |
But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime. |
sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’ |
Yā hissa, bhante, paññā tadassa paññindriyaṃ. |
For their noble wisdom is the faculty of wisdom. |
Saddho so, bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati: |
When a noble-one's-disciple has tried again and again, recollected again and again, entered undistractible-lucidity again and again, and understood with wisdom again and again, they will be confident of this: |
‘ime kho te dhammā ye me pubbe sutavā ahesuṃ. |
‘I have previously heard of these things. |
Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti. |
But now I have direct meditative experience of them, and see them with penetrating wisdom.’ |
Yā hissa, bhante, saddhā tadassa saddhindriyan”ti. |
For their earned-trust is the faculty of earned-trust.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā. |
“Sāriputta, a noble-one's-disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …” |
Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati— |
(The Buddha then repeated Sāriputta’s answer word for word.) |
akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
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Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ. |
6. Sūkarakhatavagga |
6. The Boar’s Cave |
51. Sālasutta |
51. At Sālā |
Evaṃ me sutaṃ— |
So I have heard. |
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: |
There the Buddha addressed the monks: |
“seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ—thāmena javena sūrena; |
“monks, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. |
Katame ca, bhikkhave, bodhipakkhiyā dhammā? |
And what are the qualities that lead to awakening? |
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; |
The faculties of earned-trust, |
vīriyindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; |
energy, |
satindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; |
rememberfulness, |
samādhindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati; |
undistractible-lucidity, |
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. |
Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ—thāmena javena sūrena; |
The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.” |
52. Mallikasutta |
52. In the Land of the Mallas |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. |
At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti. |
“monks, as long as noble knowledge hasn’t arisen for a noble-one's-disciple the four faculties are not stable and fixed. |
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ saṇṭhiti hoti, atha catunnaṃ indriyānaṃ avaṭṭhiti hoti. |
But when noble knowledge has arisen for a noble-one's-disciple the four faculties become stable and fixed. |
Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṃ na ussitaṃ hoti, neva tāva gopānasīnaṃ saṇṭhiti hoti, neva tāva gopānasīnaṃ avaṭṭhiti hoti. |
It’s just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed. |
Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṃ ussitaṃ hoti, atha gopānasīnaṃ saṇṭhiti hoti, atha gopānasīnaṃ avaṭṭhiti hoti. |
But when the roof peak is lifted into place, the rafters become stable and fixed. |
Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti, neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti. |
In the same way, as long as noble knowledge hasn’t arisen for a noble-one's-disciple the four faculties are not stable and fixed. |
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ … pe … avaṭṭhiti hoti. |
But when noble knowledge has arisen for a noble-one's-disciple the four faculties become stable and fixed. |
Katamesaṃ catunnaṃ? |
What four? |
Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa. |
The faculties of earned-trust, energy, rememberfulness, and undistractible-lucidity. |
Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti. |
When a noble-one's-disciple has wisdom, the earned-trust, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.” |
53. Sekhasutta |
53. A Trainee |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. |
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyyā”ti? |
“monks, is there a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a monk who is an adept, standing at the level of an adept, can understand that they are an adept?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe … |
“Our Dharmas are rooted in the Buddha. …” |
“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyya. |
“There is a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a monk who is an adept, standing at the level of an adept, can understand that they are an adept. |
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti? |
And what is a way that a monk who is a trainee can understand that they are a trainee? |
Idha, bhikkhave, sekho bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti— |
It’s when a monk who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. |
ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti. |
This is a way that a monk who is a trainee can understand that they are a trainee. |
Puna caparaṃ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati: |
Furthermore, a monk who is a trainee reflects: |
‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti? |
‘Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?’ |
So evaṃ pajānāti: |
They understand: |
‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti. |
‘There is no other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha.’ |
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti. |
This too is a way that a monk who is a trainee can understand that they are a trainee. |
Puna caparaṃ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti— |
Furthermore, a monk who is a trainee understands the five faculties: |
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yaṅgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Na heva kho kāyena phusitvā viharati; |
And although they don’t have direct meditative experience of their destination, apex, fruit, and culmination, |
paññāya ca ativijjha passati. |
they do see them with penetrating wisdom. |
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti. |
This too is a way that a monk who is a trainee can understand that they are a trainee. |
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti? |
And what is the way that a monk who is an adept can understand that they are an adept? |
Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti— |
It’s when a monk who is an adept understands the five faculties: |
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. |
earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Yaṅgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Kāyena ca phusitvā viharati; |
They have direct meditative experience of their destination, apex, fruit, and culmination, |
paññāya ca ativijjha passati. |
and they see them with penetrating wisdom. |
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti. |
This is a way that a monk who is an adept can understand that they are an adept. |
Puna caparaṃ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. |
Furthermore, a monk who is an adept understands the six faculties: |
‘Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ— |
eye, ear, nose, tongue, body, and mind. |
imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti. |
They understand: ‘These six faculties will totally and utterly cease without anything left over. And no other six faculties will arise anywhere anyhow.’ |
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānātī”ti. |
This too is a way that a monk who is an adept can understand that they are an adept.” |
54. Padasutta |
54. Footprints |
“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ—mahantattena; |
“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. |
evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened. |
Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti? |
And what are the steps that lead to awakening? |
Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati; |
The faculties of earned-trust, |
vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati; |
energy, |
satindriyaṃ padaṃ, taṃ bodhāya saṃvattati; |
rememberfulness, |
samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati; |
undistractible-lucidity, |
paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati. |
and wisdom are steps that lead to awakening, in that they lead to becoming awakened. |
Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ—mahantattena; |
The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. |
evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.” |
55. Sārasutta |
55. Heartwood |
“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, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. |
Katame ca, bhikkhave, bodhipakkhiyā dhammā? |
And what are the qualities that lead to awakening? |
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
The faculties of earned-trust, |
Vīriyindriyaṃ … pe … |
energy, |
satindriyaṃ … pe … |
rememberfulness, |
samādhindriyaṃ … pe … |
undistractible-lucidity, |
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. |
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, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.” |
56. Patiṭṭhitasutta |
56. Grounded |
“Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. |
“monks, when a monk is grounded in one thing the five faculties become developed, well developed. |
Katamasmiṃ ekadhamme? |
What one thing? |
Appamāde. |
assiduity. |
Katamo ca bhikkhave, appamādo? |
And what is assiduity? |
Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu. |
It’s when a monk looks after their mind when it comes to defilements and things that stimulate defilements. |
Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṃ gacchati. |
As they do so the faculties of earned-trust, |
Vīriyindriyampi bhāvanāpāripūriṃ gacchati. |
energy, |
Satindriyampi bhāvanāpāripūriṃ gacchati. |
rememberfulness, |
Samādhindriyampi bhāvanāpāripūriṃ gacchati. |
undistractible-lucidity, |
Paññindriyampi bhāvanāpāripūriṃ gacchati. |
and wisdom are developed to perfection. |
Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī”ti. |
That’s how when a monk is grounded in one thing the five faculties become developed, well developed.” |
57. Sahampatibrahmasutta |
57. With Brahmā Sahampati |
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: |
“pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. |
“When these five faculties are developed and cultivated they culminate, finish, and end in the deathless. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
The faculties of earned-trust, |
Vīriyindriyaṃ … pe … |
energy, |
satindriyaṃ … pe … |
rememberfulness, |
samādhindriyaṃ … pe … |
undistractible-lucidity, |
paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
and wisdom. |
Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti. |
When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.” |
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva 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! |
Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. |
When these five faculties are developed and cultivated they culminate, finish, and end in the deathless. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni. |
When these five faculties are developed and cultivated they culminate, finish, and end in the deathless. |
Bhūtapubbāhaṃ, bhante, kassape sammāsambuddhe brahmacariyaṃ acariṃ. |
Once upon a time, sir, I lived the spiritual life under the fully awakened Buddha Kassapa. |
Tatrapi maṃ evaṃ jānanti: |
There they knew me as |
‘sahako bhikkhu, sahako bhikkhū’ti. |
the monk Sahaka. |
So khvāhaṃ, bhante, imesaṃyeva pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā kāmesu kāmacchandaṃ virājetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapanno. |
Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the Brahmā realm. |
Tatrapi maṃ evaṃ jānanti: |
There they know me as |
‘brahmā sahampati, brahmā sahampatī’ti. |
Brahmā Sahampati. |
Evametaṃ, bhagavā, evametaṃ sugata. |
That’s so true, Blessed One! That’s so true, Holy One! |
Ahametaṃ jānāmi, ahametaṃ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti. |
I know and see how when these five faculties are developed and cultivated they culminate, finish, and end in the deathless.” |
58. Sūkarakhatasutta |
58. The Boar’s Cave |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave. |
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
Then the Buddha said to Venerable Sāriputta: |
“kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti? |
“Sāriputta, considering what benefit does a monk with defilements ended, while still alive, continue to show utmost devotion for the Realized One or his instructions?” |
“Anuttarañhi, bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti. |
“Sir, it is considering the supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattati. |
For it is considering the supreme sanctuary that a monk whose defilements are ended, while still alive, continues to show utmost devotion for the Realized One or his instructions. |
Katamo ca, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti? |
And what is that supreme sanctuary?” |
“Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, |
“It’s when a monk with defilements ended develops the faculties of earned-trust, |
vīriyindriyaṃ bhāveti … pe … |
energy, |
satindriyaṃ bhāveti … |
rememberfulness, |
samādhindriyaṃ bhāveti … |
undistractible-lucidity, |
paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. |
and wisdom, which lead to peace and awakening. |
Ayaṃ kho, bhante, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti. |
It is considering this supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Eso hi, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatīti. |
For this is that supreme sanctuary. |
Katamo ca, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti? |
And what is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions?” |
“Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṃghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṃ sagāravo viharati sappatisso. |
“It’s when a monk with defilements ended maintains respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity. |
Ayaṃ kho, bhante, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti. |
This is that utmost devotion.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Eso hi, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti. |
For this is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions.” |
59. Paṭhamauppādasutta |
59. Arising (1st) |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. |
“monks, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. |
These five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.” |
60. Dutiyauppādasutta |
60. Arising (2nd) |
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā. |
“monks, these five faculties don’t arise to be developed and cultivated apart from the Holy One’s training. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā”ti. |
These five faculties don’t arise to be developed and cultivated apart from the Holy One’s training.” |
7. Bodhipakkhiyavagga |
7. Leading to Awakening |
61. Saṃyojanasutta |
61. Fetters |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti. |
“monks, when these five faculties are developed and cultivated they lead to giving up the fetters. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī”ti. |
When these five faculties are developed and cultivated they lead to giving up the fetters.” |
62. Anusayasutta |
62. Tendencies |
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti. |
“monks, when these five faculties are developed and cultivated they lead to uprooting the underlying tendencies. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī”ti. |
When these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.” |
63. Pariññāsutta |
63. Complete Understanding |
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti. |
“monks, when these five faculties are developed and cultivated they lead to the complete understanding of the course of time. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī”ti. |
When these five faculties are developed and cultivated they lead to the complete understanding of the course of time.” |
64. Āsavakkhayasutta |
64. Ending of Defilements |
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti. |
“monks, when these five faculties are developed and cultivated they lead to the ending of defilements. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantīti. |
When these five faculties are developed and cultivated they lead to the ending of defilements.” |
Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattanti. |
“monks, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattantī”ti. |
When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.” |
65. Paṭhamaphalasutta |
65. Two Fruits |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ— |
Because of developing and cultivating these five faculties, one of two results can be expected: |
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. |
enlightenment in the present life, or if there’s something left over, non-return.” |
66. Dutiyaphalasutta |
66. Seven Benefits |
“Pañcimāni, bhikkhave, indriyāni. |
“monks, there are these five faculties. |
Katamāni pañca? |
What five? |
Saddhindriyaṃ … pe … paññindriyaṃ— |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. |
imāni kho, bhikkhave, pañcindriyāni. |
These are the five faculties. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā. |
Because of developing and cultivating these five faculties, seven fruits and benefits can be expected. |
Katame satta phalā sattānisaṃsā? |
What seven? |
Diṭṭheva dhamme paṭikacca aññaṃ ārādheti, |
They attain enlightenment early on in this very life. |
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. |
If not, they attain enlightenment at the time of death. |
No ce diṭṭheva dhamme aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, |
If not, with the ending of the five lower fetters, they’re nirvana'd in-between one life and the next … |
upahaccaparinibbāyī hoti, |
they’re nirvana'd upon landing … |
asaṅkhāraparinibbāyī hoti, |
they’re nirvana'd without extra effort … |
sasaṅkhāraparinibbāyī hoti, |
they’re nirvana'd with extra effort … |
uddhaṃsoto hoti akaniṭṭhagāmī. |
they head upstream, going to the Akaniṭṭha realm. |
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti. |
Because of developing and cultivating these five faculties, these seven fruits and benefits can be expected.” |
67. Paṭhamarukkhasutta |
67. A Tree (1st) |
“Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; |
“monks, of all the trees in India, the rose-apple is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. |
Katame ca, bhikkhave, bodhipakkhiyā dhammā? |
And what are the qualities that lead to awakening? |
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
The faculties of earned-trust, |
Vīriyindriyaṃ … pe … |
energy, |
satindriyaṃ … |
rememberfulness, |
samādhindriyaṃ … |
undistractible-lucidity, |
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. |
Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati; |
Of all the trees in India, the rose-apple is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.” |
68. Dutiyarukkhasutta |
68. A Tree (2nd) |
“Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; |
“monks, of all the trees belonging to the gods of the Thirty-Three, the Shady Orchid Tree is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. |
Katame ca, bhikkhave, bodhipakkhiyā dhammā? |
And what are the qualities that lead to awakening? |
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
The faculties of earned-trust, |
Vīriyindriyaṃ … pe … |
energy, |
satindriyaṃ … |
rememberfulness, |
samādhindriyaṃ … |
undistractible-lucidity, |
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. |
Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati; |
Of all the trees belonging to the gods of the Thirty-Three, the shady orchid tree is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.” |
69. Tatiyarukkhasutta |
69. A Tree (3rd) |
“Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; |
“monks, of all the trees belonging to the demons, the trumpet-flower tree is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. |
Katame ca, bhikkhave, bodhipakkhiyā dhammā? |
And what are the qualities that lead to awakening? |
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati … pe … paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. |
Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati; |
Of all the trees belonging to the demons, the trumpet-flower tree is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.” |
70. Catuttharukkhasutta |
70. A Tree (4th) |
“Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati; |
“monks, of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened. |
Katame ca, bhikkhave, bodhipakkhiyā dhammā? |
And what are the qualities that lead to awakening? |
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati … pe … paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati. |
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened. |
Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati; |
Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best. |
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti. |
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.” |
8. Gaṅgāpeyyālavagga |
8. Abbreviated Texts on the Ganges |
71–82. Pācīnādisutta |
71–82. Slanting East, Etc. |
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; |
“monks, the Ganges river slants, slopes, and inclines to the east. |
evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. |
In the same way, a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana. |
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? |
How so? |
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, |
It’s when a monk develops the faculties of earned-trust, |
vīriyindriyaṃ … pe … |
energy, |
satindriyaṃ … |
rememberfulness, |
samādhindriyaṃ … |
undistractible-lucidity, |
paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. |
and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. |
Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. |
That’s how a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.” |
Gaṅgāpeyyālavaggo aṭṭhamo. |
(To be expanded for each of the different rivers as in SN 45.91–102.) |
Cha pācīnato ninnā, |
Six on slanting to the east, |
cha ninnā ca samuddato; |
and six on slanting to the ocean; |
Dvete cha dvādasa honti, |
these two sixes make twelve, |
vaggo tena pavuccatīti. |
and that’s how this chapter is recited. |
9. Appamādavagga |
9. assiduity |
83. Appamādavagga |
83–92. assiduity |
(Appamādavaggo vitthāretabbo.) |
(To be expanded as in the chapter on assiduity at SN 45.139–148.) |
Tathāgataṃ padaṃ kūṭaṃ, |
The Realized One, footprint, roof peak, |
mūlaṃ sārena vassikaṃ; |
roots, heartwood, jasmine, |
Rājā candimasūriyā, |
monarch, sun and moon, |
vatthena dasamaṃ padanti. |
and cloth is the tenth. |
93. Balakaraṇīyavagga |
93–104. Hard Work |
(Balakaraṇīyavaggo vitthāretabbo.) |
(To be expanded as in the chapter on hard work at SN 45.149–160.) |
Balaṃ bījañca nāgo ca, |
Hard work, seeds, and dragons, |
rukkho kumbhena sūkiyā; |
a tree, a pot, and a spike, |
Ākāsena ca dve meghā, |
the sky, and two on clouds, |
nāvā āgantukā nadīti. |
a ship, a guest house, and a river. |
105. Esanāvagga |
105–114. Searches |
(Esanāvaggo vitthāretabbo.) |
(To be expanded as in the chapter on searches at SN 45.161–170.) |
Esanā vidhā āsavo, |
Searches, discriminations, defilements, |
Bhavo ca dukkhatā tisso; |
states of existence, three kinds of suffering, |
Khilaṃ malañca nīgho ca, |
barrenness, stains, and troubles, |
Vedanā taṇhā tasinā cāti. |
feelings, craving, and thirst. |
115–124. Oghādisutta |
115–124. Floods |
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. |
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters. |
Katamāni pañca? |
What five? |
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā— |
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. |
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. |
These are the five higher fetters. |
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. |
The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. |
Katamāni pañca? |
What five? |
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. |
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go. |
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti. |
These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.” |
(Yathā maggasaṃyuttaṃ, tathā vitthāretabbaṃ.) |
(To be expanded as in the Linked Discourses on the Path.) |
Ogho yogo upādānaṃ, |
Floods, bonds, grasping, |
ganthā anusayena ca; |
ties, and underlying tendencies, |
Kāmaguṇā nīvaraṇā, |
kinds of sensual stimulation, hindrances, |
khandhā oruddhambhāgiyāti. |
aggregates, and fetters high and low. |
125–136. Punapācīnādisutta |
125–136. Another on Sloping East, Etc. |
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; |
“monks, the Ganges river slants, slopes, and inclines to the east. |
evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. |
In the same way, a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana. |
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? |
How so? |
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. |
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion. |
Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. |
That’s how a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.” |
Gaṅgāpeyyālavaggo terasamo. |
(To be expanded for each of the different rivers as in SN 45.91–102.) |
Cha pācīnato ninnā, |
Six on slanting to the east, |
cha ninnā ca samuddato; |
and six on slanting to the ocean; |
Dvete cha dvādasa honti, |
these two sixes make twelve, |
vaggo tena pavuccatīti. |
and that’s how this chapter is recited. |
159. Punaesanāvagga |
159–168. Another Chapter on Searches |
(Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.) |
(To be expanded as in SN 45.161–170, removal of greed version.) |
169–178. punaoghādisutta |
169–178. Another Series on Floods, Etc. |
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. |
(To be expanded as in SN 45.171–179, with the following as the final discourse, removal of greed version.) “monks, there are five higher fetters. |
Katamāni pañca? |
What five? |
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā— |
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. |
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. |
These are the five higher fetters. |
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni. |
The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. |
Katamāni pañca? |
What five? |
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Vīriyindriyaṃ … pe … satindriyaṃ … samādhindriyaṃ … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. |
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion. |
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti. |
These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.” |
Ogho yogo upādānaṃ, |
Floods, bonds, grasping, |
ganthā anusayena ca; |
ties, and underlying tendencies, |
Kāmaguṇā nīvaraṇā, |
kinds of sensual stimulation, hindrances, |
khandhā oruddhambhāgiyāti. |
aggregates, and fetters high and low. |
Indriyasaṃyuttaṃ catutthaṃ. |
The Linked Discourses on the Faculties is the fourth section. |