Artha-Viniścaya-Sūtram |
The Discourse giving the Analysis of the Topics |
Namo Buddhāya! |
Homage to the Buddha! |
Outline |
Outline |
Evaṁ mayā śrutam: |
This I heard: |
ekasmin samaye Bhagavān Śrāvastyāṁ viharati sma, |
at one time the Fortunate One was dwelling near Śrāvastī, |
Purvārāme Mgāra-mātuḥ prāsāde, |
at Mgāra’s mother’s mansion in the Eastern Grounds, |
mahatā bhikṣu-saṅghena sārdham-ardha-trayodaśabhir-bhikṣu-śātaiḥ. |
together with a great monastic community of one thousand, two-hundred and fifty monastics. |
Tatra ca Bhagavān dhīra-gambhīra-madhurodāra-nirdoṣa-svareṇa, |
There the Fortunate One, with a voice that was firm, deep, sweet, noble and without fault, |
bhikṣun-āmantrayate sma: |
addressed the monastics (saying): |
“Dharmaṁ vo bhikṣavo deśayiṣyāmi, |
“I will teach the Dharma to you, monastics, |
ādau kalyāṇaṁ madhye kalyāṇaṁ paryavasāne kalyāṇaṁ, |
those Dharma teachings that are good in the beginning, good in the middle, good in the end, |
svarthaṁ suvyañjanaṁ, |
with their meaning, with their (proper) phrasing, |
kevalaṁ paripurṇaṁ parisuddhaṁ paryavadātaṁ brahmacaryaṁ saṁprakāśayiṣye, |
I will make known the spiritual life which is complete, fulfilled, accomplished, |
yad-uta, Arthaviniścayaṁ nāma Dharmaparyāyam. |
that is to say, the Dharma instruction known as the Analysis of the Topics. |
Tac-chṇuta sādhu ca suṣṭhu ca manasikuruta, bhāṣiṣye.” |
Listen well and carefully, apply your minds, and I will speak.” |
“Sādhu Bhagavann”-iti te bhikṣavo Bhagavataḥ pratyaśrauṣuḥ, |
“Surely, Fortunate One,” those monastics replied to the Fortunate One, |
Bhagavāṁs-tān-idam-avocat: |
and the Fortunate One said this: |
“Katamaś-cāsau bhikṣavo ’rthaviniścayo nāma Dharmaparyāyaḥ? |
“What, monastics, are the Dharma instructions known as the Analysis of the Topics? |
Yad-uta: |
They are as follows: |
(1) Pañca skandhāḥ, |
(1) The five components (of mind and matter), |
(2) pañcopādāna-skandhāḥ, |
(2) the five components (of mind and matter) that provide fuel for attachment, |
(3) aṣṭā-daśa dhātavaḥ, |
(3) the eighteen elements, |
(4) dvā-daśāyatanāni, |
(4) the twelve sense-spheres, |
(5) dvā-daśāṅgaḥ pratītya-samutpādaḥ, |
(5) the twelve factors of conditional origination, |
(6) catvāry-ārya-satyāni, |
(6) the four noble truths, |
(7) dvā-viṁśatir-indriyāṇi, |
(7) the twenty-two faculties, |
(8) catvāri dhyānāni, |
(8) the four absorptions, |
(9) catasra ārūpya-samāpattayaḥ, |
(9) the four formless attainments, |
(10) catvāro brahma-vihārāḥ, |
(10) the four spiritual states, |
(11) catasraḥ pratipadaḥ, |
(11) the four practices, |
(12) catasraḥ samādhi-bhāvanāḥ, |
(12) the four cultivations of concentration, |
(13) catvāri smty-upasthānāni, |
(13) the four ways of attending to mindfulness, |
(14) catvāri samyak-prahāṇāni, |
(14) the four right strivings, |
(15) catvāra ddhi-pādāḥ, |
(15) the four bases of spiritual power, |
(16) pañcendriyāṇi, |
(16) the five faculties, |
(17) pañca balāni, |
(17) the five strengths, |
(18) sapta bodhyaṅgāni, |
(18) the seven factors of awakening, |
(19) āryāṣṭāṅgo mārgaḥ, |
(19) the eightfold noble path, |
(20) ṣoḍaśākārānāpāna-smtiḥ, |
(20) the sixteen modes of mindfulness while breathing, |
(21) catvāri srota-āpattyaṅgāni, |
(21) the four factors of stream-entry, |
(22) daśa Tathāgata-balāni, |
(22) the ten strengths of a Realised One, |
(23) catvāri vaiśāradyāni, |
(23) the four confidences, |
(24) catasraḥ pratisaṁvidaḥ, |
(24) the four analytical knowledges, |
(25) aṣṭādaśāveṇikā Buddhadharmāḥ, |
(25) the eighteen special qualities of the Buddha, |
(26) dvātriṁśan-mahā-puruṣa-lakṣaṇāni, |
(26) the thirty-two marks of a great man, |
(27) aśītir-anuvyañjanāni. |
(27) the eighty secondary characteristics. |
Ayaṁ bhikṣavo ’rthaviniścayasya dharmaparyāyasyoddeśaḥ. |
This, monastics, is indicated as the Dharma explanation known as the Analysis of the Topics. |
(1) Pañca Skandhāḥ |
(1) The Five Components |
Tatra bhikṣavaḥ katame pañca skandhāḥ? |
Herein, monastics, what are the five components? |
Tad-yathā: |
They are as follows: |
(1) Rūpa-skandhaḥ, |
(1) The bodily-form component, |
(2) vedanā-skandhaḥ, |
(2) the feelings component, |
(3) saṁjñā-skandhaḥ, |
(3) the perceptions component, |
(4) saṁskāra-skandhaḥ, |
(4) the volitions component, |
(5) vijñāna-skandhaś-ceti. |
(5) and the consciousness component. |
Ime bhikṣavaḥ pañca skandhāḥ. |
These, monastics, are the five components. |
(2) Pañcopādānaskandhāḥ |
(2) The Five Components that provide Fuel for Attachment |
Tatra bhikṣavaḥ katame pañcopādānaskandhāḥ? |
Herein, monastics, what are the five components (of mind and body) that provide fuel for attachment? |
Tad-yathā: |
They are as follows: |
(1) Rūpopādānaskandhaḥ, |
(1) The bodily-form component that provides fuel for attachment, |
(2) vedanopādānaskandhaḥ, |
(2) the feelings component that provides fuel for attachment, |
(3) saṁjñopādānaskandhaḥ, |
(3) the perceptions component that provides fuel for attachment, |
(4) saṁskāropādānaskandhaḥ, |
(4) the volitions component that provides fuel for attachment, |
(5) vijñānopādānaskandhaḥ. |
(5) the consciousness component that provides fuel for attachment. |
Ime bhikṣavaḥ pañcopādānaskandhāḥ. |
These, monastics, are the five components that provide fuel for attachment. |
(3) Aṣṭādaśa Dhātavaḥ |
(3) The Eighteen Elements |
Tatra bhikṣavaḥ katame ’ṣṭadaśa dhātavaḥ? |
Herein, monastics, what are the eighteen elements? |
Tad-yathā: |
They are as follows: |
(1) Cakṣur-dhātuḥ, |
(1) The eye element, |
(2) rūpa-dhātuḥ, |
(2) the visible-form element, |
(3) cakṣur-vijñāna-dhātuḥ, |
(3) the eye-consciousness element, |
(4) śrotra-dhātuḥ, |
(4) the ear element, |
(5) śabda-dhātuḥ, |
(5) the sound element, |
(6) śrotra-vijñāna-dhātuḥ, |
(6) the ear-consciousness element, |
(7) ghrāṇa-dhātuḥ, |
(7) the nose element, |
(8) gandha-dhātuḥ, |
(8) the smell element, |
(9) ghrāṇa-vijñāna-dhātuḥ, |
(9) the nose-consciousness element, |
(10) jihvā-dhātuḥ, |
(10) the tongue element, |
(11) rasa-dhātuḥ, |
(11) the taste element, |
(12) jihvā-vijñāna-dhātuḥ, |
(12) the tongue-consciousness element, |
(13) kāya-dhātuḥ, |
(13) the body element, |
(14) spraṣṭavya-dhātuḥ, |
(14) the tangible element, |
(15) kāya-vijñāna-dhātuḥ, |
(15) the body-consciousness element, |
(16) mano-dhātuḥ, |
(16) the mind element, |
(17) dharma-dhātuḥ, |
(17) the thoughts element, |
(18) mano-vijñāna-dhātuḥ. |
(18) the mind-consciousness element. |
Ime bhikṣava ucyante ’ṣṭādaśa dhātavaḥ. |
These, monastics, are said to be the eighteen elements. |
(4) Dvā-Daśāyatanāni |
(4) The Twelve Sense-Spheres |
Tatra bhikṣavaḥ katamāni dvā-daśāyatanāni? |
Herein, monastics, what are the twelve sense-spheres? |
Tad-yathā: |
They are as follows: |
(1) Cakṣur-ādhyātmikam-āyatanam, |
(1) The internal eye sense-sphere, |
(2) rūpaṁ bāhyam-āyatanam, |
(2) the external visible-form sense-sphere, |
(3) śrotram-ādhyātmikam-āyatanam, |
(3) the internal ear sense-sphere, |
(4) śabdo bāhyam-āyatanam, |
(4) the external sound sense-sphere, |
(5) ghrāṇām-ādhyātmikam-āyatanam, |
(5) the internal nose sense-sphere, |
(6) gandho bāhyam-āyatanam, |
(6) the external smell sense-sphere, |
(7) jihvā ādhyātmikam-āyatanam, |
(7) the internal tongue sense-sphere, |
(8) raso bāhyam-āyatanam, |
(8) the external taste sense-sphere, |
(9) kāya ādhyātmikam-āyatanam, |
(9) the internal body sense-sphere, |
(10) sparśo bāhyam-āyatanam, |
(10) the external tangible sense-sphere, |
(11) mana ādhyātmikam-āyatanam, |
(11) the internal mind sense-sphere, |
(12) dharmo bāhyam-āyatanam. |
(12) the external thought sense-sphere. |
Imāni bhikṣava ucyante dvā-daśāyatanāni. |
These, monastics, are said to be the twelve sense-spheres. |
(5) Dvā-Daśāṅga-Pratītya-Samutpādaḥ |
(5) The Twelve Factors of Conditional Origination |
Tatra bhikṣavaḥ katamo dvā-daśāṅgaḥ pratītya-samutpādaḥ? |
Herein, monastics, what are the twelve factors of conditional origination? |
Yad-uta: |
It is as follows: |
Asmiṁ sat-idaṁ bhavati, asyotpādād-idam-utpadyate. |
This being so, that is; from the arising of this, that arises. |
Yad-uta: |
They are (also) as follows: |
(1) Avidyā-pratyayāḥ saṁskārāḥ, |
(1) With ignorance as condition: volitions, |
(2) saṁskāra-pratyayaṁ vijñānaṁ, |
(2) with volitions as condition: consciousness, |
(3) vijñāna-pratyayaṁ nāma-rūpaṁ, |
(3) with consciousness as condition: mind and body, |
(4) nāma-rūpa-pratyayaṁ ṣaḍ-āyatanaṁ, |
(4) with mind and body as condition: the six sense-spheres, |
(5) ṣaḍ-āyatana-pratyayaḥ sparśaḥ, |
(5) with the six sense-spheres as condition: contact, |
(6) sparśa-pratyayā vedanā, |
(6) with contact as condition: feeling, |
(7) vedanā-pratyayā tṣṇā, |
(7) with feeling as condition: craving, |
(8) tṣṇā-pratyayam-upādānaṁ, |
(8) with craving as condition: attachment, |
(9) upādāna-pratyayo bhavaḥ, |
(9) with attachment as condition: continuation, |
(10) bhava-pratyayā jātiḥ, |
(10) with continuation as condition: birth, |
(11) jāti-pratyayā |
(11) with birth as condition: |
(12) jarā-maraṇa-śoka-parideva-duḥkha-daurmanasyopāyāsā saṁbhavanti, |
(12) old age, death, grief, lamentation, pain, sorrow, and despair (all) arise, |
evam-asya kevalasya mahato duḥkha-skandhasya samudayo bhavati. |
and so there is an origination of this whole great mass of suffering. |
(1) Avidyā-nirodhāt-saṁskāra-nirodhaḥ, |
(1) (But) from the cessation of ignorance, there is the cessation of volitions, |
(2) saṁskāra-nirodhād-vijñānā-nirodhaḥ, |
(2) from the cessation of volitions, the cessation of consciousness, |
(3) vijñāna-nirodhān-nāma-rūpa-nirodhaḥ, |
(3) from the cessation of consciousness, the cessation of mind and body, |
(4) nāma-rūpa-nirodhāt-ṣaḍ-āyatana-nirodhaḥ, |
(4) from the cessation of mind and body, the cessation of the six sense-spheres, |
(5) ṣaḍ-āyatana-nirodhāt-sparśa-nirodhaḥ, |
(5) from the cessation of the six sense-spheres, the cessation of contact, |
(6) sparśa-nirodhād vedanā-nirodhaḥ, |
(6) from the cessation of contact, the cessation of feeling, |
(7) vedanā-nirodhāt-tṣṇā-nirodhaḥ, |
(7) from the cessation of feeling, the cessation of craving, |
(8) tṣṇā-nirodhād-upādāna-nirodhaḥ, |
(8) from the cessation of craving, the cessation of attachment, |
(9) upādāna-nirodhād bhava-nirodhaḥ, |
(9) from the cessation of attachment, the cessation of continuation, |
(10) bhava-nirodhāj-jāti-nirodhaḥ, |
(10) from the cessation of continuation, the cessation of birth, |
(11) jāti-nirodhāj- |
(11) from the cessation of birth: |
(12) jarā-maraṇa-śoka-parideva-duḥkha-daurmanasyopāyāsā nirudhyante, |
(12) old age, death, grief, lamentation, pain, sorrow, and despair (all) cease, |
evam-asya kevalasya mahato duḥkha-skandhasya nirodho bhavati. |
and so there is a cessation of this whole great mass of suffering. |
(1) {Avidyā} |
(1) {Ignorance} |
Tatra katamā avidyā? |
Herein what is ignorance? |
Yad-uta: |
It is as follows: |
Pūrvānte ’jñānam, aparānte ’jñānam, pratyupante ’jñānam; |
Not knowing the past, not knowing the future, not knowing the present; |
adhyātme ’jñānam, bahirdhā ’jñānam, adhyātma-bahirdhā ’jñānam; |
not knowing the internal, not knowing the external, not knowing the internal and the external; |
karmaṇy-ajñānam, vipāke ’jñānam, karma-vipāke ’jñānam; |
not knowing what are (volitional) deeds, not knowing results, not knowing (volitional) deeds and their results; |
sukte ’jñānam, duṣkte ’jñānam, sukta-duṣkte ’jñānam; |
not knowing good actions, not knowing bad actions, not knowing what are good actions and bad actions; |
hetāvajñānam, phale ’jñānam, hetu-phale ’jñānam; |
not knowing causes, not knowing fruition, not knowing causes and fruition; |
hetu-samutpanneṣu dharmeṣv-ajñānam, pratītya-samutpādeṣv-ajñānam, |
not knowing the origination of causes in things, not knowing conditional origination, |
pratītya-samutpanneṣu dharmeṣu ajñānam; |
not knowing the conditional origination of things; |
Buddhe ’jñānam, Dharme ’jñānam, Saṁghe ’jñānam; |
not knowing the Buddha, not knowing the Teaching, not knowing the Community; |
duḥkhe ’jñānam, samudaye ’jñānam, nirodhe ’jñānam, mārge ’jñānam; |
not knowing suffering, not knowing origination, not knowing cessation, not knowing the path; |
kuśalākuśaleṣu dharmeṣu ajñānam, |
not knowing wholesome and unwholesome things, |
sāvadyānavadyeṣu dharmeṣu ajñānam, |
not knowing blameable and blameless things, |
sevitavyāsevitavyeṣu dharmeṣu ajñānam, |
not knowing what things should and should not be practiced, |
hīna-praṇīteṣu kṣṇa-śukleṣu dharmeṣu ajñānam. |
not knowing what things are inferior and superior, (or) dark and light. |
Ṣaṭsu vā sparśāyataneṣu, |
In regard to the six sense-spheres, |
yathā-bhūtam-ajñānam-adarśanam-anabhisamayas-tamaḥ, |
darkness, or lack of penetration, lack of insight, lack of knowledge of the way things are, |
saṁmoho ’vidyāndhakāram. |
complete delusion, bewildered ignorance. |
Iyam-ucyate ’vidyeti. |
This is said to be ignorance. |
(2) {Saṁskārā} |
(2) {Volitions} |
Avidyā-pratyayāḥ saṁskārā iti. |
With ignorance as condition: volitions is said. |
Saṁskārāḥ katame? |
What are volitions? |
Trayaḥ saṁskārāḥ: |
There are these three volitions: |
{1} Kāya-saṁskāraḥ |
{1} Bodily volitions, |
{2} vāk-saṁskāraḥ |
{2} verbal volitions, |
{3} manaḥ-saṁskāraḥ. |
{3} mental volitions. |
{1} Kāya-saṁskāraḥ katamaḥ? |
{1} What are bodily volitions? |
Āśvāsaḥ praśvāsaḥ, kāyiko hyeṣa dharmaḥ, |
Breathing in and breathing out, these things are indeed bodily, |
kāya-niśritaḥ, kāya-pratibaddhaḥ, kāyaṁ niśritya vartate. |
(they are) dependent on body, connected with body, existing dependent on body. |
Tasmād-āśvāsaḥ praśvāsaḥ kāya-saṁskāra ity-ucyate. |
Therefore breathing in and breathing out is said to be bodily volitions. |
{2} Vāk-saṁskāraḥ katamaḥ? |
{2} What are verbal volitions? |
Vitarkya vicārya vācaṁ bhāṣate, nāvitarkya, nāvicārya. |
After thinking and reflecting he speaks words, not without thinking, not without reflecting. |
Tasmād-vitarka-vicāro vāk-saṁskāra ity-ucyate. |
Therefore thinking and reflecting are said to be verbal volitions. |
{3} Manaḥ-saṁskāraḥ katamaḥ? |
{3} What are mental volitions? |
Raktasya yā cetanā, dviṣusya yā cetanā, mūḍhasya yā cetanā, |
Whatever passionate intentions, hateful intentions, deluded intentions (there are), |
caitasiko hyeṣa dharmaḥ, |
these are mental factors, |
citta-niśritaḥ citta-pratibaddhaḥ, cittaṁ niśritya pravartate. |
(they are) dependent on mind, connected with mind, existing dependent on mind. |
Tasmāc-cetanā manaḥ-saṁskāra ity-ucyate. |
Therefore intention is said to be mental volitions. |
Ime bhikṣavaḥ trayaḥ saṁskārā ucyante. |
These, monks, are said to be the three volitions. |
(3) {Vijñānam} |
(3) {Consciousness} |
Saṁskāra-pratyayaṁ vijñānam-iti. |
With volitions as condition: consciousness is said. |
Vijñānaṁ katamat? |
What is consciousness? |
Ṣaḍ vijñāna-kāyāḥ. |
The group of six consciousnesses. |
Katame ṣaṭ? |
Which six? |
Tad-yathā: |
They are as follows: |
{1} Cakṣur-vijñānaṁ, |
{1} Eye-consciousness, |
{2} śrotra-vijñānaṁ, |
{2} ear-consciousness, |
{3} ghrāṇa-vijñānaṁ, |
{3} nose-consciousness, |
{4} jihvā-vijñānaṁ, |
{4} tongue-consciousness, |
{5} kāya-vijñānaṁ, |
{5} body-consciousness, |
{6} mano-vijñānam. |
{6} mind-consciousness. |
Ime ṣaḍ vijñāna-kāyā vijñānam-ity-ucyante. |
These are said to be the consciousnesses in the group of six consciousnesses. |
(4) {Nāma-Rūpam} |
(4) {Name and Bodily-form} |
Vijñāna-pratyayaṁ nāma-rūpam-iti. |
With consciousness as condition: mind and bodily-form is said. |
Tatra kataman-nāma? |
Herein, what is mind? |
Catvāro ’rūpiṇaḥ skandhāḥ. |
Mind is the four formless components. |
Katame catvāraḥ? |
Which four? |
{1} Vedanā-skandhaḥ, |
{1} The feelings component, |
{2} saṁjñā-skandhaḥ, |
{2} the perception component, |
{3} saṁskāra-skandhaḥ, |
{3} the volitions component, |
{4} vijñāna-skandhaḥ, |
{4} the consciousness component. |
Idaṁ nāma. |
This is mind. |
Rūpaṁ katamat? |
What is bodily-form? |
Yat-kiṁcid-rūpam, |
Whatever has form, |
sarvaṁ tat: catvāri mahā-bhūtāni, |
all of these: the four great existents, |
catvāri ca mahā-bhūtāny-upādāya. |
and whatever is derived from the four great existents. |
Katamāni catvāri? |
Which four? |
Tad-yathā: |
They are as follows: |
{1} Pthivī-dhātuḥ, |
{1} The earth element, |
{2} ab-dhātuḥ, |
{2} the water element, |
{3} tejo-dhātuḥ, |
{3} the fire element, |
{4} vāyu-dhātuś-ca. |
{4} and the wind element. |
{1} Pthivī-dhātuḥ katamaḥ? |
What is the earth element? |
Yad gurutvaṁ kakkhaṭatvaṁ ca. |
Whatever is weighty and solid. |
{2} Ab-dhātuḥ katamaḥ? |
{2} What is the water element? |
Yad dravatvam-abhiṣyandanatvaṁ ca. |
Whatever is fluid and flowing. |
{3} Tejo-dhātuḥ katamaḥ? |
{3} What is the fire element? |
Yad-uṣṇatvaṁ ca paripācanatvaṁ ca. |
Whatever has heat and ripens. |
{4} Vāyu-dhātuḥ katamaḥ? |
{4} What is the wind element? |
Yad-ākuñcana-prasāraṇa-laghu-samudīraṇatvaṁ ca. |
Whatever is flexible, circulates and is light in motion. |
Yad-idaṁ rūpaṁ pūrvakaṁ ca nāma. |
This is bodily-form and previously mind. |
Tad-ubhayam-ekatrābhisaṁkṣipya nāma-rūpam-ity-ucyate. |
The two of them together in brief is what is said to be mind and bodily-form. |
(5) {Ṣaḍ-Āyatanam} |
(5) {Six Sense-spheres} |
Nāma-rūpa-pratyayaṁ ṣaḍ-āyatanam-iti. |
With mind and bodily-form as condition: the six sense-spheres is said. |
Ṣaḍ-āyatanaṁ katamat? |
What are the six sense-spheres? |
Ṣaḍ-ādhyātmikāny-āyatanāni. |
The six internal sense-spheres. |
Tad-yathā: |
They are as follows: |
{1} Cakṣur-āyatanaṁ, |
{1} The eye sense-sphere, |
{2} śrotrāyatanaṁ, |
{2} the ear sense-sphere, |
{3} ghrāṇāyatanaṁ, |
{3} the nose sense-sphere, |
{4} jihvāyatanaṁ, |
{4} the tongue sense-sphere, |
{5} kāyāyatanaṁ, |
{5} the body sense-sphere, |
{6} mana āyatanam. |
{6} the mind sense-sphere. |
Idam-ucyate ṣaḍ-āyatanam. |
This is said to be the six sense-spheres. |
(6) {Sparśa} |
(6) {Contact} |
Ṣaḍ-āyatana-pratyayaḥ sparśa iti. |
With the six sense-spheres as condition: contact is said. |
Sparśaḥ katamaḥ? |
What is contact? |
Ṣaṭ sparśa-kāyāḥ. |
The group of six contacts. |
Katame ṣaḍ? |
Which six? |
{1} Cakṣu-saṁsparśaḥ, |
{1} Eye-contact, |
{2} śrotra-saṁsparśaḥ, |
{2} ear-contact, |
{3} ghrāṇa-saṁsparśaḥ, |
{3} nose-contact, |
{4} jihvā-saṁsparśaḥ, |
{4} tongue-contact, |
{5} kāya-saṁsparśaḥ, |
{5} body-contact, |
{6} manaḥ-saṁsparśa iti. |
{6} mind-contact. |
Ayam-ucyate sparśaḥ. |
This is said to be contact. |
(7) {Vedanā} |
(7) {Feeling} |
Sparśa-pratyayā vedaneti. |
With contact as condition: feeling is said. |
Vedanā katamā? |
What is feeling? |
Ṣaḍ vedanā-kāyāḥ. |
The group of six feelings. |
{Katame ṣaḍ?} |
{What six?} |
{1} Cakṣuḥ-saṁsparśajā vedanā, |
{1} Feeling arising from eye-contact, |
sukhā duḥkhā aduḥkhāsukhā ca, |
pleasant, unpleasant, and neither unpleasant nor pleasant, |
evaṁ {2-6} śrotra-ghrāṇa-jihvā-kāya-manaḥ-saṁsparśajā vedanā, |
and so {2-6} feeling arising from ear-, nose-, tongue-, body- and mind-contact, |
sukhā duḥkhā aduḥkhāsukhā ca. |
pleasant, unpleasant, and neither unpleasant nor pleasant. |
Iyam-ucyate vedanā. |
This is said to be feeling. |
(8) {Tṣṇā} |
(8) {Craving} |
Vedanā-pratyayā tṣṇeti. |
With feeling as condition: craving is said. |
Tṣṇā katamā? |
What is craving? |
Ṣaṭ tṣṇā-kāyāḥ, |
The group of six cravings. |
Katame ṣaṭ? |
Which six? |
{1} Rūpa-tṣṇā, |
{1} Craving for form, |
{2} śabda-tṣṇā, |
{2} craving for sounds, |
{3} gandha-tṣṇā, |
{3} craving for smells, |
{4} rasa-tṣṇā, |
{4} craving for tastes, |
{5} sparśa-tṣṇā, |
{5} craving for tangibles, |
{6} dharma-tṣṇeti. |
{6} craving for thoughts. |
{Iyam-ucyate tṣṇā.} |
{This is said to be craving.} |
(9) {Upādānam} |
(9) {Attachment} |
Tṣṇā-pratyayam-upādānam-iti. |
With craving as condition: attachment is said. |
Upādānaṁ katamat? |
What is attachment? |
Catvārupādānāni. |
There are four attachments. |
Katamāni catvāri? |
What four? |
{1} Kāmopādānaṁ, |
{1} Attachment to sensuality, |
{2} dṣṭy-upādānaṁ, |
{2} attachment to views, |
{3} śīlavratopādānaṁ, |
{3} attachment to virtue and practice, |
{4} ātmavādopādānaṁ ceti. |
{4} and attachment to self-view. |
{Idam-ucyate upādānam.} |
{This is said to be attachment.} |
(10) {Bhava} |
(10) {Continuation} |
Upādānapratyayo bhava iti. |
With attachment as condition: continuation is said. |
Bhavaḥ katamaḥ? |
What is continuation? |
Trayo bhavāḥ. |
(There are) three continuations. |
Katame trayaḥ? |
Which three? |
Tad-yathā: |
They are as follows: |
{1} Kāmabhavaḥ, |
{1} Continuation in the sense-realm, |
{2} rūpabhavaḥ, |
{2} continuation in the form-realm, |
{3} ārūpyabhavaḥ. |
{3} continuation in the formless-realm. |
Tatra kāmabhavaḥ katamaḥ? |
Herein, what is continuation in the sense-realm? |
Tad-yathā: |
The (sense-realms) are as follows: |
{1} {Narakāḥ} |
{1} {Hells} |
Uṣṇanarakāḥ aṣṭau. |
There are eight hot hells. |
Katame ’ṣṭau? |
Which eight? |
Tad-yathā: |
They are as follows: |
{1} Saṁjīvaḥ, |
{1} The reviving (hell), |
{2} kālasūtraḥ, |
{2} the black-thread (hell), |
{3} saṁghātaḥ, |
{3} the crushing (hell), |
{4} rauravaḥ, |
{4} the hot (hell), |
{5} mahārauravaḥ, |
{5} the great hot (hell), |
{6} tapanaḥ, |
{6} the remorseful (hell), |
{7} pratāpanaḥ, |
{7} the scolding (hell), |
{8} avīciś-ca. |
{8} and the never-ceasing (hell). |
Śītanarakā aṣṭau. |
There are eight cold hells. |
(Katame ’ṣṭau?) |
(Which eight?) |
Tad-yathā: |
They are as follows: |
{1} Arbudaḥ, |
{1} The tumurous (hell), |
{2} nirarbudaḥ, |
{2} the very tumurous (hell), |
{3} aṭaṭaḥ, |
{3} the squealing (hell), |
{4} hahavaḥ, |
{4} the squaking (hell), |
{5} huhuvaḥ, |
{5} the screaching (hell), |
{6} utpalaḥ, |
{6} the blue-lotus (hell), |
{7} padmaḥ, |
{7} the red-lotus (hell), |
{8} mahāpadmaḥ. |
{8} the great red-lotus (hell). |
{2} pretaḥ, |
{2} ghosts, |
{3} tiryaś-ca, |
{3} animals, |
{4} manuśyāḥ, |
{4} humans, |
{5} {devāḥ}. |
{5} {gods}. |
Ṣaṭ kāmāvacarāś-ca devāḥ. |
There are gods in six sensual-realms. |
Katame ṣaṭ? |
What are the six? |
{1} Cātur-mahā-rājikāḥ, |
{1} The known as the Four Great Kings, |
{2} Trayas-triṁśāḥ, |
{2} the gods of the Thirty-three Divinities, |
{3} Yāmāḥ, |
{3} the Yāma (gods), |
{4} Tuṣitāḥ, |
{4} the Contented (gods), |
{5} Nirmāṇa-ratayaḥ, |
{5} those gods Delighting in Creation, |
{6} Paranirmita-vaśavartino devāḥ. |
{6} those gods Wielding Power over the Creation of Others. |
Tatra rūpa-bhavaḥ katamaḥ? |
Herein, what is continuation in the form-realm? |
Tad-yathā: |
They are as follows: |
{1} Brahma-kāyikāḥ, |
{1} the High Divinities’ retinue, |
{2} Brahma-purohitāḥ, |
{2} the Ministers of the High Divinities, |
{3} Mahā-brahmāṇaḥ, |
{3} the Great High Divinities, |
{4} Parīttābhāḥ, |
{4} (the High Divinities of) Limited Radiance |
{5} Apramāṇābhāḥ, |
{5} (the High Divinities of) Unbounded Radiance, |
{6} Ābhāsvarāḥ, |
{6} (the High Divinities of) Streaming Radiance, |
{7} Parītta-Śubhāḥ, |
{7} (the High Divinities of) Limited Beauty, |
{8} Śubha-Ktsnāḥ, |
{8} (the High Divinities of) Refulgent Beauty, |
{9} Anabhrakāḥ, |
{9} the cloudless (High Divinities), |
{10} Puṇya-Prasavāḥ, |
{10} (the High Divinities) Born of Merit, |
{11} Bhat-Phalāḥ |
{11} the (High Divinities) of Increasing Fruit, |
{12} Abhāḥ, |
{12} the No-Longer Increasing (High Divinities), |
{13} Atapāḥ, |
{13} the Untroubled (High Divinities), |
{14} Sudśāḥ, |
{14} the Good-looking (High Divinities), |
{15} Sudarśanāḥ, |
{15} the Beautiful (High Divinities) |
{16} Akaniṣṭhāś-ceti. |
{16} and the Highest (High Divinities). |
Ārūpya-bhavaḥ katamāḥ? |
What is continuation in the formless-realm? |
Tad-yathā: |
They are as follows: |
{1} Ākāśānantyāyatanaṁ, |
{1} The Sphere of Infinite Space, |
{2} Vijñānānantyāyatanaṁ, |
{2} the Sphere of Infinite Consciousness, |
{3} Ākiṁcanyāyatanaṁ, |
{3} the Sphere of Nothingness, |
{4} Naivasaṁjñā-nāsaṁjñāyatanam. |
{4} and the Sphere of Neither-Perception-nor-Non-Perception. |
Ārūpiṇāṁ devānāṁ citta-mātra-dhyāyināṁ cātur-vidhopapattiḥ. |
The formless gods arise in four ways according to (the level of) mind-only meditation. |
Ayam-ucyate ārūpya-dhātuḥ. |
This is said to be the formless element. |
Ime trayo bhavāḥ. |
These are the three continuations. |
{Ayam-ucyate bhavaḥ.} |
{This is said to be continuation.} |
(11) {Jātiḥ} |
(11) {Birth} |
Bhava-pratyayā jātir-iti. |
With continuation as condition: birth is said. |
Jātiḥ katamā? |
What is birth? |
Yā [teṣāṁ] teṣāṁ sattvānāṁ tasmiṁs-tasmin sattva-nikāye |
For the various beings in the various classes of beings |
jātiḥ, saṁjātiḥ, upapattiḥ, avakrāntiḥ, abhinirvttiḥ, prādurbhāviḥ, |
there is (the process of) birth, being born, rebirth, appearing, turning up, manifestation, |
skandha-pratilambhaḥ, dhātu-pratilambhaḥ, āyatanānāṁ pratilambhaḥ, |
the acquisition of the components, the acquisition of the elements, the acquisition of the sense-spheres, |
skandha-nāmābhinirvttiḥ, jīvitendriyasyodbhavaḥ, |
the production of the mind-components, the arising of the life faculty, |
nikāya-sabhāga-tāyāḥ sama-vadhānam. |
being brought together in their respective divisions. |
Iyam-ucyate jātiḥ. |
This is said to be birth. |
(12) {Jarā-maraṇam} |
(12) {Old Age and Death} |
Jāti-pratyayaṁ jarā-maraṇam-iti. |
With birth as condition: old age, death is said. |
Jarā katamā? |
What is old age? |
Yat khālityaṁ pālityaṁ valīpracuratā jīrṇatā bhugnatā, |
Whatever baldness, greying hair, wrinkled skin, agedness, bentness, |
kubja-gopānasī-vakratā khuru-khuru-niśvāsa-praśvāsa-kaṇṭhatā, |
crookedness, warpedness, twistedness, rattling in the throat when breathing in and breathing out, |
tilakālopahvata-gātratā, daṇḍāvastambhanatā, |
moles on the limbs, being propped up on crutches, |
purataḥ prāgbhāra-kāyatā, indriyāṇāṁ paripākaḥ, |
forward bending of the body, decay of the sense faculties, |
paribhedaḥ saṁskārāṇāṁ, purāṇībhāvo, |
breaking up of the conditions (for life), the state of being ancient, |
jarjarībhāvaś-ca, dhandhatvaṁ mandatvaṁ, |
decrepitude, indisposition, weakness, |
hāniḥ parihāṇiḥ. |
dwindling away, complete dwindling away. |
Iyam-ucyate jarā. |
This is said to be old age. |
Maraṇaṁ katamat? |
What is death? |
Yat-teṣāṁ teṣaṁ sattvānāṁ tasmāt-tasmāt-sattva-nikāyāc-cyutiḥ, |
For the various beings in the various classes of beings there is a fall, |
cyavanatā bhedaḥ antarhāṇiḥ, |
a falling away, a dwindling away, a disappearance, |
maraṇaṁ kāla-kriyā, āyuṣo hāniḥ, ūṣmaṇo hāniḥ |
a making of time, a dwindling away of the lifespan, a dwindling away of the vital heat, |
jīvitendriyasya nirodhaḥ, skandhānāṁ nikṣepaḥ. |
a cessation of the life-faculty, a throwing off of the components. |
Idam-ucyate maraṇam. |
This is said to be death. |
Yad-etan-maraṇaṁ pūrvikā jarā, |
This death together with the former old-age, |
tad-ubhayam-ekatrābhisaṁkṣipya jarā-maraṇam-ity-ucyate. |
these two together are in short what is said to be old-age and death. |
Ayaṁ bhikṣavo dvā-daśāṅgaḥ pratītya-samutpādaḥ. |
This, monastics, is the twelve-fold conditional origination. |
(6) Catvāry-Ārya-Satyāni |
(6) The Four Noble Truths |
Tatra, (bhikṣavaḥ,) katamāni catvāry-ārya-satyāni? |
Herein, (monks,) what are the four noble truths? |
[Tad-yathā:] |
[They are as follows:] |
{1} Duḥkham-ārya-satyam, |
{1} The noble truth of suffering, |
{2} duḥkha-samudayam-ārya-satyam, |
{2} the noble truth of the arising of suffering, |
{3} duḥkha-nirodham-ārya-satyam, |
{3} the noble truth of the cessation of suffering, |
{4} duḥkha-nirodha-gāminī-pratipad-ārya-satyam. |
{4} the noble truth of the path leading to the cessation of suffering, |
(1) {Duḥkham-Ārya-Satyaṁ} |
(1) {The Noble Truth of Suffering} |
Duḥkham -ārya-satyaṁ katamat? |
Herein, what is the noble truth of suffering? |
[Tad-yathā:] |
[It is as follows:] |
Jātir-duḥkham, |
Birth is suffering, |
jarā duḥkham, |
old age is suffering, |
vyādhir-duḥkham, |
sickness is suffering, |
maraṇaṁ duḥkham, |
death is suffering, |
priya-viyogo duḥkham, |
being parted from what is liked is suffering, |
apriya-saṁyogo duḥkham, |
being joined to what is not liked is suffering, |
yada-pīcchan paryeṣyamāṇo na labhate tad-api duḥkham, |
not to obtain that which is wished for and sought for is suffering, |
saṁkṣipteṇa pañcopādāna-skandhā duḥkham. |
in brief, the five components (of mind and body) that provide fuel for attachment are suffering. |
Idam-ucyate duḥkham-ārya-satyam. |
This is said to be the noble truth of suffering. |
(2) {Duḥkha-Samudayam-Ārya-Satyaṁ} |
(2) {The Noble Truth of the Arising of Suffering} |
Duḥkha-samudayam-ārya-satyaṁ katamat? |
What is the noble truth of the arising of suffering? |
Tad-yathā: |
It is as follows: |
Tṣṇā paunarbhavikī, |
It is that craving which leads to continuation in existence, |
nandīrāgasahagatā tatratatrābhinandinī. |
which is connected with enjoyment and passion, greatly enjoying this and that. |
Idam-ucyate duḥkha-samudayam-ārya-satyam. |
This is said to be the noble truth of the arising of suffering. |
(3) {Duḥkha-Nirodham-Ārya-Satyam} |
(3) {The Noble Truth of the Cessation of Suffering} |
Duḥkha-nirodham-ārya-satyam katamat? |
What is the noble truth of the cessation of suffering? |
Yad-asyā eva tṣṇāyāḥ paunar-bhavikyā, |
Whatever craving there is which leads to continuation in existence, |
nandī-rāga-sahagatāyās-tatra-tatrābhinandinyā, |
which is connected with enjoyment and passion, greatly enjoying this and that, |
aśeṣataḥ prahāṇaṁ, pratiniḥsargo, vyantībhāvaḥ, |
its abandonment without remainder, letting go, wasting away, |
kṣayo virāgo nirodho vyupaśamo ’staṁgamaḥ. |
destruction, fading away, cessation, stilling and disappearance. |
Idam-ucyate duḥkha-nirodham-ārya-satyam. |
This is said to be the noble truth of the cessation of suffering. |
(4) {Duḥkha-Nirodha-Gāminī-Pratipadad-Ārya-Satyaṁ} |
(4) {The Noble Truth of the Practice Leading to the End of Suffering} |
Tatra duḥkha-nirodha-gāminī-pratipad-ārya-satyaṁ katamat? |
Herein, what is the noble truth of the practice leading to the end of suffering? |
Ayam-eva samyag-dṣṭyādi-r-āryāṣṭāṅgo mārgaḥ. |
It is that eightfold noble path beginning with right view and so on. |
Tad-yathā: |
It is as follows: |
{1} Samyag-dṣṭiḥ, |
{1} Right view, |
{2} samyak-saṁkalpaḥ, |
{2} right thought, |
{3} samyag-vāk, |
{3} right speech, |
{4} samyak-karmāntaḥ, |
{4} right action, |
{5} samyag-ājīvaḥ, |
{5} right livelihood, |
{6} samyag-vyāyāmaḥ, |
{6} right endeavour, |
{7} samyak-smtiḥ, |
{7} right mindfulness, |
{8} samyak-samādhir-iti. |
{8} right concentration. |
Ayam-ucyate duḥkhanirodhagāmanīpratipadārya-satyam. |
This is said to be the noble truth of the practice leading to the end of suffering. |
Imāni bhikṣavaś-catvāry-āryāsatyam. |
These, monastics, are the four noble truths. |
(7) Dvāviṁśatir-indriyāṇi |
(7) The Twenty-Two Faculties |
Tatra bhikṣavaḥ katamāni dvā-viṁśatir-indriyāṇi? |
Herein, monastics, what are the twenty-two faculties? |
Yad-uta: |
They are as follows: |
(1) Cakṣur-indriyam, |
(1) The eye faculty, |
(2) śrotrendriyam, |
(2) the ear faculty, |
(3) ghrāṇendriyam, |
(3) the nose faculty, |
(4) jihvendriyam, |
(4) the tongue faculty, |
(5) kāyendriyam, |
(5) the body faculty, |
(6) mana-indriyam, |
(6) the mind faculty, |
(7) strī-indriyam, |
(7) the female faculty, |
(8) puruṣendriyam, |
(8) the male faculty, |
(9) jīvitendriyam, |
(9) the life faculty, |
(10) duḥkhendriyam, |
(10) the suffering faculty, |
(11) daurmanasyendriyam, |
(11) the sorrow faculty, |
(12) sukhendriyam, |
(12) the pleasure faculty, |
(13) saumanasyendriyam, |
(13) the well-being faculty, |
(14) upekṣendriyam, |
(14) the equanimity faculty, |
(15) śraddhendriyam, |
(15) the faith faculty, |
(16) vīryendriyam, |
(16) the energy faculty, |
(17) smtīndriyam, |
(17) the mindfulness faculty, |
(18) samādhīndriyam, |
(18) the concentration faculty, |
(19) prajñendriyam, |
(19) the wisdom faculty, |
(20) anājñātam-ājñāsyāmīndriyam, |
(20) the ‘I-will-know-the-unknown’ faculty, |
(21) ājñendriyam, |
(21) the understanding faculty, |
(22) ājñātāvīndriyam. |
(22) the complete understanding faculty. |
Imāni bhikṣavo dvā-viṁśatir-indriyāṇi. |
These, monastics, are the twenty-two faculties. |
(8) Catvāri Dhyānāni |
(8) The Four Absorptions |
Tatra bhikṣavaḥ katamāni catvāri dhyānāni? |
Herein, monastics, what are the four absorptions? |
(1) Iha bhikṣavo bhikṣuḥ viviktaṁ kāmaiḥ, |
(1) Here, monastics, a monastic, quite secluded from sense desires, |
viviktaṁ pāpakair-akuśalair-dharmaiḥ, |
secluded from wicked and unwholesome things, |
savitarkaṁ savicāraṁ, vivekajaṁ prīti-sukhaṁ, |
having thinking, reflection, and the happiness and rapture born of seclusion, |
prathamaṁ dhyānam-upasaṁpadya viharati. |
dwells having attained the first absorption. |
(2) Sa vitarka-vicārāṇāṁ vyupaśamād, |
(2) With the stilling of thinking and reflection, |
adhyātma-saṁprasādāc-cetasa ekotī-bhāvād, |
with internal clarity, and one-pointedness of mind, |
avitarkam-avicāraṁ samādhijaṁ prīti-sukhaṁ, |
being without thinking, without reflection, having the happiness and rapture born of concentration, |
dvitīyaṁ dhyānam-upasaṁpadya viharati. |
he dwells having attained the second absorption. |
(3) Sa prīter-virāgād-upekṣako viharati, |
(3) With the fading away of rapture he dwells equanimous, |
smtaḥ saṁprajānan sukhaṁ ca kāyena pratisaṁvedayati, |
mindful, clearly knowing, experiencing happiness through the body, |
yat-tad-āryā ācakṣate Upekṣakaḥ smtimān sukha-vihārīti, |
about which the Noble Ones declare: He lives pleasantly, mindful, and equanimous, |
ttīyaṁ dhyānam-upasaṁpadya viharati. |
(thus) he dwells having attained the third absorption. |
(4) Sa sukhasya ca prahāṇāt duḥkhasya ca prahāṇāt |
(4) Having given up pleasure and given up pain, |
pūrvam-eva ca saumanasya-daurmanasyayor-astaṅgamād, |
and with the previous disappearance of mental well-being and sorrow, |
aduḥkhāsukham-upekṣā-smti-pariśuddhaṁ, |
without pain, without pleasure, and with complete purity of mindfulness and equanimity, |
caturthaṁ dhyānam-upasaṁpadya viharati. |
he dwells having attained the fourth absorption. |
Imāni bhikṣavaś-catvāri dhyānāni. |
These, monastics, are the four absorptions. |
(9) Catasra Ārūpya-Samāpattayaḥ |
(9) The Four Formless Attainments |
Tatra bhikṣavaḥ katamāś-catasra ārūpya-samāpattayaḥ? |
Herein, monastics, what are the four formless attainments? |
(1) Iha bhikṣavo bhikṣuḥ sarvaśo rūpa-saṁjñānāṁ samatikramāt, |
(1) Here, monastics, a monastic, having completely transcended perceptions of form, |
praṭigha-saṁjñānām-astāṅgamān- |
with the disappearance of perceptions of (sensory) impact, |
nānātva-saṁjñānām-amanasikārād-anantam-ākāśam-ity- |
not attending to perceptions of variety, (understanding): ‘This is endless space’, |
ākāśānantyāyatanam-upasaṁpadya viharati. |
abides in the sphere of endless space. |
(2) Sarvaśo ākāśānantyāyatanaṁ samatikramyānantaṁ vijñānam-iti |
(2) Having completely transcended the sphere of endless space, (understanding): ‘This is endless consciousness,’ |
vijñānānantyāyatanam-upasaṁpadya viharati. |
he abides in the sphere of endless consciousness. |
(3) Sarvaśo vijñānānantyāyatanaṁ samatikramya nāsti kiñcid-iti, |
(3) Having completely transcended the sphere of endless consciousness, (understanding): ‘This is nothing,’ |
ākiñcanyāyatanam-upasaṁpadya viharati. |
he abides in the sphere of nothingness. |
(4) Sarvaśo ākiñcanyāyatanaṁ samatikramya, |
(4) Having completely transcended the sphere of nothingness, |
naiva-saṁjñā-nāsaṁjñāyatanam-upasaṁpadya viharati. |
he abides in the sphere of neither-perception-nor-non-perception. |
Imā bhikṣava ucyante catasra ārūpya-samāpattayaḥ. |
These, monastics, are said to be the four formless attainments. |
(10) Catvāro Brāhma-Vihārāḥ |
(10) The Four Spiritual States |
(Tatra bhikṣavaḥ) katame catvāro brāhma-vihārāḥ? |
(Herein, monastics,) what are the four spiritual states? |
Iha bhikṣavo bhikṣuḥ |
Here, monastics, a monk |
{1} maitrī-sahagatena, cittenāvairiṇāsapatnenāvyābādhena, |
{1} endowed with friendliness, with a mind free from hatred, enmity and ill-will, |
vipulena mahadgatenādvayenāpramāṇena subhāvitena, |
which is lofty, extensive, undiscriminating, immeasureable, well-developed, |
ekāṁ diśaṁ samādhi-mucya sphuritvā upasaṁpadya viharati, |
with (a mind) liberated through concentration he abides pervading one direction (with friendliness), |
tathā dvitīyāṁ, tathā ttīyāṁ, tathā caturthāṁ, |
so for the second (direction), so for the third (direction), so for the fourth (direction), |
ityūrdhvam-adhastiryak sarvaśaḥ sarvāvantam-imaṁ lokaṁ, |
and so in the highest (direction), the lowest (direction) and across the whole world in all quarters, |
maitrī-sahagatena cittenāvairiṇāsapatnenāvyābādhena vipulena, |
(he abides) having friendliness, with a mind free from hatred, enmity and ill-will, |
mahadgatenādvayenāpramāṇena subhāvitena, |
which is lofty, extensive, undiscriminating, immeasureable, well-developed, |
ekāṁ diśaṁ samādhi-mucya sphuritvā upasaṁpadya viharati. |
with (a mind) liberated through concentration he abides pervading one direction (with friendliness). |
Evaṁ (2) karuṇā-sahagatena... |
So, (2) having kindness... |
(3) muditā-sahagatena... |
(3) having gladness... |
(4) upekṣā-sahagatena… cittenāvairiṇāsapatnenāvyābādhena, |
(4) having equanimity… with a mind free from hatred, enmity and ill-will, |
vipulena mahadgatenā{dvayenā}pramāṇena subhāvitena, |
which is lofty, extensive, {undiscriminating,} immeasureable, well-developed, |
ekāṁ diśaṁ samādhi-mucya sphuritvā upasaṁpadya viharati. |
with (a mind) liberated through concentration he abides pervading one direction (with equanimity). |
Ime bhikṣavaś-catvāro brāhma-vihārāḥ. |
These, monastics, are the four spiritual states. |
(11) Catasraḥ Pratipadaḥ |
(11) The Four Ways of Practice |
Tatra {bhikṣavaḥ} katamāś-catasraḥ pratipadaḥ? |
Herein, {monastics,} what are the four ways of practice? |
(1) Asti bhikṣavo duḥkhā pratipad dhandhābhijñā, |
(1) There is, monastics, practice which is painful and slow in knowledge, |
(2) asti duḥkhā pratipat kṣiprābhijñā, |
(2) practice which is painful and quick in knowledge, |
(3) asti sukhā pratipad dhandhābhijñā, |
(3) practice which is pleasant and slow in knowledge, |
(4) asti sukhā pratipat kṣiprābhijñā. |
(4) practice which is pleasant and quick in knowledge. |
(1) {Duḥkhā Dhandhābhijñā} |
(1) {Painful and Slow in Knowledge} |
Tatra katamā duḥkhā pratipad dhandhābhijñā? |
Herein, what is the practice which is painful and slow in knowledge? |
Ihaikatyaḥ pudgalaḥ praktyaiva tīvra-rāgo bhavati, |
Here, one person constitutionally has great passion, |
tīvra-dveṣo bhavati, tīvra-moho bhavati, |
has great hatred, has great delusion, |
so ’bhīkṣṇaṁ tīvra-rāgatayā rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his great passion, he continually experiences pain and sorrow which is born of passion, |
abhīkṣṇaṁ tīvra-dveṣatayā dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his great hatred, he continually experiences pain and sorrow which is born of hatred, |
abhīkṣṇaṁ tīvra-mohatayā mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati. |
and because of his great delusion, he continually experiences pain and sorrow which is born of delusion. |
Tasyemāni pañca lokottarāṇīndriyāṇi dhandhāni bhavanti, |
And for him these five supermundane faculties are slow, |
mdūny-a(tīkṣṇāny-a)śīghra-vāhīny-āsravāṇāṁ kṣayāya. |
feeble, not sharp, not speedy in bringing about the destruction of the pollutants. |
Katamāni pañca? |
What five? |
Yad-uta: |
They are as follows: |
{1} Śraddhendriyaṁ, |
{1} The faith faculty, |
{2} vīryendriyaṁ, |
{2} the energy faculty, |
{3} smtīndriyaṁ, |
{3} the mindfulness faculty, |
{4} samādhīndriyaṁ, |
{4} the concentration faculty, |
{5} prajñendriyam. |
{5} the wisdom faculty. |
Sa evaṁ pañcānāṁ lokottarāṇam-indriyāṇāṁ |
Thus these five supermundane faculties |
mdutvād-aśīghra-vāhitvāc-ca dhandham |
are feeble and not speedy and are slow in bringing about |
evānantaryaṁ samādhiṁ spśati, |
contact with the meditation that has immediate result, |
yad-utāsravāṇāṁ kṣayāya. |
that is to say, the destruction of the pollutants. |
Iyaṁ duḥkhā pratipad dhandhābhijñā. |
This is the practice which is painful and slow in knowledge. |
(2) {Duḥkhā Kṣiprābhijñā} |
(2) {Painful and Quick in Knowledge} |
Tatra katamā duḥkhā pratipat kṣiprābhijñā? |
Herein, what is the practice which is painful and quick in knowledge? |
Ihaikatyaḥ pudgalaḥ praktyaiva tīvra-rāgo bhavati, |
Here, one person constitutionally has great passion, |
tīvra-dveṣo [bhavati], tīvra-moho [bhavati], |
has great hatred, has great delusion, |
so ’bhīkṣṇaṁ tīvra-rāgatayā rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his great passion, he continually experiences pain and sorrow which is born of passion, |
abhīkṣṇaṁ tīvra-dveṣatayā dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his great hatred, he continually experiences pain and sorrow which is born of hatred, |
abhīkṣṇaṁ tīvra-mohatayā mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati. |
and because of his great delusion, he continually experiences pain and sorrow which is born of delusion. |
Tasyemāni pañca lokottarāṇīndriyāṇi adhimātrāṇi bhavanti, |
(But) for him these five supermundane faculties are in high measure, |
tīkṣṇāni śīghravāhīni {āsravāṇāṁ kṣayāya}. |
(they are) sharp and speedy in bringing about {the destruction of the pollutants}. |
Katamāni pañca? |
What five? |
Yad-uta: |
They are as follows: |
{1} Śraddhendriyaṁ, |
{1} The faith faculty, |
{2} vīryendriyaṁ, |
{2} the energy faculty, |
{3} smtīndriyaṁ, |
{3} the mindfulness faculty, |
{4} samādhīndriyaṁ, |
{4} the concentration faculty, |
{5} prajñendriyam. |
{5} the wisdom faculty. |
Sa eṣāṁ pañcānāṁ lokottarāṇām-indriyāṇām- |
(Therefore) these five supermundane faculties |
adhimātratvāt (tīkṣṇatvāt) śīghra-vāhitvāc-ca kṣipram |
being in high measure, they are (sharp) and speedy and quick in bringing about |
evānantaryaṁ samādhiṁ spśati, |
contact with the meditation that has immediate result, |
yad-utāsravāṇāṁ kṣayāya. |
that is to say, the destruction of the pollutants. |
Iyaṁ duḥkhā pratipat kṣiprābhijñā. |
This is the practice which is painful and quick in knowledge. |
(3) {Sukhā Dhandhābhijñā} |
(3) {Pleasant and Slow in Knowledge} |
Tatra katamā sukhā pratipad dhandhābhijñā? |
Herein, what is the practice which is pleasant and slow in knowledge? |
Ihaikatyaḥ pudgalaḥ praktyaivālparāgo bhavati, |
Here, one person constitutionally has little passion, |
alpadveṣo bhavati, alpamoho bhavati, |
has little hatred, has little delusion, |
so ’lparāgatayā nābhīkṣṇaṁ rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his little passion, he does not continually experience pain and sorrow which is born of passion, |
alpadveṣatayā nābhīkṣṇaṁ dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his little hatred, he does not continually experience pain and sorrow which is born of hatred, |
alpamohatayā nābhīkṣṇaṁ mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati. |
and because of his little delusion, he does not continually experience pain and sorrow which is born of delusion. |
Tasyemāni pañca lokottarāṇīndriyāṇi dhandhāni bhavanti, |
(But) for him these five supermundane faculties are slow, |
mduni na tīkṣṇāni na śīghravāhīni {āsravāṇāṁ kṣayāya}. |
feeble, not sharp, not speedy in bringing about {the destruction of the pollutants}. |
Katamāni pañca? |
What five? |
Yad-uta: |
They are as follows: |
{1} Śraddhendriyaṁ, |
{1} The faith faculty, |
{2} vīryendriyaṁ, |
{2} the energy faculty, |
{3} smtīndriyaṁ, |
{3} the mindfulness faculty, |
{4} samādhīndriyaṁ, |
{4} the concentration faculty, |
{5} prajñendriyam. |
{5} the wisdom faculty. |
Sa eṣāṁ pañcānāṁ lokottarāṇām-indriyāṇāṁ |
(Therefore) these five supermundane faculties |
dhandhatvād-atīkṣṇātvān-mdutvād-aśīghra-vāhitvāc-ca dhandham |
are slow, not sharp, feeble, not speedy and are slow in bringing about |
evānantarya-samādhiṁ spśati, |
contact with the meditation that has immediate result, |
yad-utāsravāṇāṁ kṣayāya. |
that is to say, the destruction of the pollutants. |
Iyaṁ sukhā pratipad dhandhābhijñā. |
This is the practice which is pleasant and slow in knowledge. |
(4) {Sukhā Kṣiprābhijñā} |
(4) {Pleasant and Quick in Knowledge} |
Tatra katamā sukhā pratipat kṣiprābhijñā? |
Herein, what is the practice which is pleasant and quick in knowledge? |
Ihaikatyaḥ pudgalaḥ praktyaivālparāgo bhavati, |
Here, one person constitutionally has little passion, |
alpadveṣaḥ, alpamohaḥ, |
has little hatred, has little delusion, |
so ’lparāgatayā nābhīkṣṇaṁ rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his little passion, he does not continually experience pain and sorrow which is born of passion, |
alpadveṣatayā nābhīkṣṇaṁ dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati, |
and because of his little hatred, he does not continually experience pain and sorrow which is born of hatred, |
alpamohatayā nābhīkṣṇaṁ mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati. |
and because of his little delusion, he does not continually experience pain and sorrow which is born of delusion. |
Tasyemāni pañca lokottarāṇīndriyāṇi adhimātrāṇi bhavanti, |
(But) for him these five supermundane faculties are in high measure, |
tīkṣṇāni śīghravāhīni {āsravāṇāṁ kṣayāya}. |
(they are) sharp and speedy in bringing about {the destruction of the pollutants}. |
Katamāni pañca? |
What five? |
Yad-uta: |
They are as follows: |
{1} Śraddhendriyaṁ, |
{1} The faith faculty, |
{2} vīryendriyaṁ, |
{2} the energy faculty, |
{3} smtīndriyaṁ, |
{3} the mindfulness faculty, |
{4} samādhīndriyaṁ, |
{4} the concentration faculty, |
{5} prajñendriyam. |
{5} the wisdom faculty. |
Sa eṣāṁ pañcānāṁ lokottarāṇām-indriyāṇāṁ- |
(Therefore) these five supermundane faculties, |
adhimātratvāt tīkṣṇatvāt śīghra-vāhitvāc-ca kṣipram |
being in high measure, they are (sharp) and speedy and quick in bringing about |
evānantaryaṁ samādhiṁ spśati, |
contact with the meditation that has immediate result, |
yad-utāsravāṇāṁ kṣayāya. |
that is to say, the destruction of the pollutants. |
Iyam-ucyate sukhā pratipat kṣiprābhijñā. |
This is said to be the practice which is pleasant and quick in knowledge. |
Imā bhikṣavaḥ catasraḥ pratipadaḥ. |
These, monastics, are the four ways of practice. |
(12) Catasraḥ Samādhi-Bhāvanāḥ |
(12) The Four Cultivations of Meditation |
Tatra bhikṣavaḥ katamāś-catastraḥ samādhi-bhāvanāḥ? |
Herein, monastics, what are the four cultivations of meditation? |
(1) Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīktā, |
(1) The cultivation of meditation, monastics, which, when practised, developed, made much of, |
kāma-rāga-prahāṇāya saṁvartate. |
leads to the abandoning of sensual desire. |
(2) Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīktā, |
(2) The cultivation of meditation, monastics, which, when practised, developed, made much of, |
dṣṭi-dharma-sukha-vihārāya saṁvartate. |
leads to a pleasant abiding here and now. |
(3) Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīktā, |
(3) The cultivation of meditation, monastics, which, when practised, developed, made much of, |
jñāna-darśana-pratilambhāya saṁvartate. |
leads to the acquisition of knowledge and insight. |
(4) Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīktā, |
(4) The cultivation of meditation, monastics, which, when practised, developed, made much of, |
prajñā-pratilambhāya saṁvartate. |
leads to the acquisition of wisdom. |
(1) {Kāma-Rāga-Prahāṇāya} |
(1) {The Abandoning of Sensual Desire} |
Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīktā, |
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of, |
kāma-rāga-prahāṇāya saṁvartate? |
leads to the abandoning of sensual desire? |
Iha bhikṣavo bhikṣur-a{ra}nya-gato vā, vkṣa-mūla-gato vā, śūnyāgāra-gato vā, |
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place, |
imam-eva kāyam-urdhaṁ – yāvat-pāda-talādhaḥ keśa-matthakāt, tvak-paryantaṁ, |
in regard to this very body – from the sole of the feet upwards, from the hair of the head down, bounded by the skin, |
yathāvasthitaṁ, yathā-praṇihitaṁ, pūrṇaṁ nānā-prakārasyāśucer- |
as it is placed, as it is disposed, full of manifold impurities, |
yathā-bhūtaṁ samyak prajñayā pratyavekṣate: |
reflects with right wisdom as it really is: |
Santi asmiṁ kāye: |
There are in this body: |
Keśā, romāṇi, nakhā, dantā, rajo, malaṁ, tvak, |
Hairs of the head, body hairs, nails, teeth, filth, skin, |
māṁsam, asthi, snāyuḥ, śirā, vkkā, |
flesh, bones, sinews, nerves, kidneys, |
hdayaṁ, plīhā, klomakam, antrāṇi, antraguṇāḥ, āmāśaya, pakvāśaya, |
heart, spleen, pleura, intestines, mesentery, upper stomach, food, |
udaryaṁ, yakt, purīṣam, |
stomach, liver, excrement, |
aśru, svedaḥ, kheḍaḥ, siṁhāṇako, vasā, lasikā, |
tears, sweat, spit, mucus, grease, synovial fluid, |
majjā, medaḥ, pittaṁ, śleṣmā, pūyaṁ, |
marrow, fat, bile, phlegm, suppuration, |
śoṇitaṁ, mastakaṁ, mastaka-luṅgam-iti, |
blood, skull, brain, |
pūrṇaṁ nānā-prakārasyāśucer-yad-bhūtaṁ pratyavekṣate, |
(thus on this body) full of manifold impurities he reflects with right wisdom as it really is. |
Tad-yathā bhikṣava ubhayato dvāra-vinirmuktaṁ koṣṭhāgāraṁ, |
Just as though, monks, there were a granary with open doors at both ends, |
paripūrṇaṁ nānā-prakārasya sasya-jātasya: |
full of various and manifold kinds of corn varieties: |
dhānya-tila-sarṣapa-mudga-yava-māṣāṇām, |
grain, sesame, mustard, mung beans, meal and beans, |
tac-cakṣuṣmān puruṣo vyavalokayan jānīyād: |
and a man with good vision looking round would understand: |
imāni śūka-dhānyāni, imāni phala-dhānyāni, |
these are bearded grains, these are fruit-grain, |
evam-eva bhikṣavo bhikṣur-imam-eva kāyaṁ – |
even so, monastics, a monastic in regard to this very body – |
yathāvasthitaṁ yathāpraṇihitaṁ yāvat pratyavekṣate. |
as it is placed, as it is disposed, reflects thus. |
Iyaṁ bhikṣavaḥ samādhi-bhāvanā āsevitā bahulīktā, |
This is the cultivation of meditation which, when practised, developed, made much of, |
kāma-rāga-prahāṇāya saṁvartate. |
leads to the abandoning of sensual desire. |
(2) {Dṣṭa-Dharma-Sukha-Vihārāya} |
(2) {A Pleasant Abiding Here and Now} |
Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīktā |
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of, |
dṣṭa-dharma-sukha-vihārāya saṁvartate? |
leads to a pleasant abiding here and now? |
Iha bhikṣavo bhikṣur-{ar}anya-gato vā, vkṣa-mūla-gato vā, śūnyāgāra-gato vā, |
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place, |
imam-eva kāyam-adhyātmaṁ vivekajena samādhijena prīti-sukhena abhiṣyandati, |
has a body that is suffused internally with the happiness and joy born of seclusion and concentration, |
paripūrayati, pariprīṇayati, parisphūrati. |
and is fulfilled, satisfied and manifesting it. |
Tasya nāsti sarvataḥ kāyād-asphuṭaṁ bhavaty-asphūraṇīyaṁ, |
For him there is no part of the whole body that is not pervaded, not manifesting it, |
yad-uta, adhyātmaṁ vivekajena samādhijena prīti-sukhena. |
that is to say, the internal happiness and joy born of seclusion and concentration. |
Tad-yathāpi nāma bhikṣavaḥ, |
Just as though, monastics, |
utpalāni vā padmāni vā kumudāni vā puṇḍarīkāni vā udake jātāni, |
water-lilies or red lotuses or white lotuses which are born in water, |
udake vddhāni, udake magnāni, sarvāṇi tāni śītalena, |
growing in water, immersed in water, they are all cool, |
vāriṇā ’bhiṣyanditāni pariṣyanditāni paripūritāni pariprīṇitāni parisphūritāni, |
flowing, streaming, fulfilled, satisfied and manifesting in water, |
evam-eva bhikṣavo bhikṣur-{ar}aṇyagato vā vkṣa-mūla-gato vā śūnyāgāra-gato vā, |
so, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place, |
imam-eva kāyam-adhyātmaṁ vivekajena samādhijena prīti-sukhena abhiṣyandati, |
has a body that is suffused internally with the happiness and joy born of seclusion and concentration, |
paripūrayati, pariprīṇayati, parisphūrati. |
and is fulfilled, satisfied and manifesting it. |
Tasya nāsti sarvataḥ kāyād-asphuṭaṁ bhavaty-asphūraṇīyaṁ |
For him there is no part of the whole body that is not pervaded, not manifesting it, |
yad-uta adhyātmaṁ vivekajena prīti-sukhena. |
that is to say, the internal happiness and joy born of seclusion and concentration. |
Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīktā |
This is the cultivation of meditation which, when practised, developed, made much of, |
dṣṭa-dharma-sukha-vihārāya saṁvartate. |
leads to a pleasant abiding here and now. |
(3) {Jñāna-Darśana-Pratilambhāya} |
(3) {The Acquisition of Knowledge and Insight} |
Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā, |
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of, |
bhāvitā bahulīktā jñāna-darśana-pratilambhāya saṁvartate? |
leads to the acquisition of knowledge and insight? |
Iha bhikṣavo bhikṣuṇā ālokasaṁjñā sādhu ca suṣṭhu ca sughītā bhavati, |
Here, monastics, a monastic grasps well and truly the perception of light, |
sumanasiktā sudṣṭā supratividdhā, |
applies his mind well, sees it well, penetrates it well, |
divasa-saṁjñādhiṣṭhitā samaprabhāsaṁ cittaṁ bhāvayati; |
daily he cultivates his illumined mind, determined on the perception; |
yathā divā tathā rātrau, yathā rātrau tathā divā; |
as by day, so by night, as by night, so by day; |
yathā pūrvaṁ tathā paścāt, yathā paścāt-tathā; |
as before, so later, as later, so before; |
yathādhastat tathaivordhvaṁ, yathaivordhvaṁ tathādhaḥ. |
as below, so above, as above, so below. |
Iti vivtena cetasā ’paryavanaddhena, |
Thus with an open mind, which is receptive, |
divasa-saṁjñādhiṣṭhitaṁ samaprabhāsaṁ cittaṁ bhāvayati, |
by day he cultivates his illumined mind, determined on the perception, |
sarvāvantam-iti lokam. |
in every corner of the world. |
Tad-yathāpi nāma bhikṣavo grīṣmāṇāṁ paścime māse |
Just as though, monastics, in the first month of the summer |
vyabhre dine vigatabalāhake nabhasi, |
the days are cloudless, without thunder or rain, or mists, |
madhyāhnakālasamaye yāvad-ālokapariśuddho bhavati, |
and in the middle of the day, as far as there is light, it is pure, |
paryavadātaḥ prabhāsvaraḥ, na cāsyāndhakārārpitatvaṁ bhavati, |
fulfilled, luminous, and there is no darkness found, |
evam-eva bhikṣavo bhikṣuṇā ālokasaṁjñā sādhu ca suṣṭhu ca sughīto bhavati, |
so, monastics, a monastic grasps well and truly the perception of light, |
sumanasiktā sudṣṭā supratividdhā, |
applies his mind well, sees it well, penetrates it well, |
divasa-saṁjñādhiṣṭhitā samaprabhāsaṁ cittaṁ bhāvayati, |
by day he cultivates his illumined mind, determined on the perception, |
yathā divā tathā rātrau, yathā rātrau tathā divā; |
as by day, so by night, as by night, so by day; |
yathā pūrvaṁ tathā paścāt, yathā paścāt-tathā; |
as before, so later, as later, so before; |
yathādhastathaivordhvaṁ, yathaivordhvaṁ tathādhaḥ. |
as below, so above, as above, so below. |
Iti vivtena cetasā ’paryavanaddhena, |
Thus with an open mind, which is receptive, |
divasa-saṁjñādhiṣṭhitena samaprabhāsaṁ cittaṁ bhāvayati. |
daily he cultivates his illumined mind, determined on the perception. |
Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīktā |
This is the cultivation of meditation which, when practised, developed, made much of, |
jñāna-darśana-pratilambhāya saṁvartate. |
leads to the acquisition of knowledge and insight. |
(4) {Prajñā-Pratilambhāya} |
(4) {The Acquisition of Wisdom} |
Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīktā |
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of, |
prajñā-pratilambhāya saṁvartate? |
leads to the acquisition of wisdom? |
Iha bhikṣavo bhikṣur-araṇyagato (vā) vkṣa-mūla-gato vā śūnyāgāra-gato vā, |
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place, |
sukhasya ca prahāṇād duḥkhasya ca prahāṇāt |
having given up pleasure, given up pain, |
pūrvam-eva saumanasya-daurmanasyayor-astaṅgamād, |
and with the previous disappearance of mental well-being and sorrow, |
aduḥkhāsukham-upekṣā-smti-pariśuddhaṁ, |
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, |
caturthaṁ dhyānam-upasaṁpadya viharati. |
dwells having attained the fourth absorption. |
Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīktā |
This is the cultivation of meditation which, when practised, developed, made much of, |
prajñā-pratilambhāya saṁvartate. |
leads to the acquisition of wisdom. |
Imāś-catasraḥ samādhi-bhāvanāḥ. |
These are the four cultivations of meditation. |
(13) Catvāri Smty-Upasthānāni |
(13) The Four Ways of Attending to Mindfulness |
Tatra bhikṣavaḥ katamāni catvāri smty-upasthānāni? |
Herein, monastics, what are the four ways of attending to mindfulness? |
(1) Iha bhikṣavo bhikṣur-adhyātmaṁ kāye kāyānudarśī viharati, |
(1) Here, monastics, a monastic dwells contemplating internally (the nature of) the body in the body, |
ātāpī saṁprajānan smtimān vinīya loke abhidhyā-daurmanasye, |
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world, |
bahirdhā kāye kāyānudarśī viharati, |
he dwells contemplating externally (the nature of) the body in the body, |
adhyātma-bahirdhā kāye kāyānudarśī viharati, |
he dwells contemplating internally and externally (the nature of) the body in the body, |
ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye. |
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world. |
(2) Adhyātma-vedanāsu bahirdhā-vedanāsu adhyātma-bahirdhā, |
(2) * He dwells contemplating internally, externally, internally and externally, |
vedanāsu vedanānudarśī viharati, |
(the nature of) feelings in feelings, |
ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye. |
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world. |
(3) Adhyātma-citte bahirdhā-citte adhyātma-bahirdhā |
(3) * He dwells contemplating internally, externally, internally and externally, |
citte cittānudarśī viharati, |
(the nature of) the mind in the mind, |
ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye. |
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world. |
(4) Adhyātma-dharmeṣu bahirdhā-dharmeṣu adhyātma-bahirdhā |
(4) * He dwells contemplating internally, externally, internally and externally, |
dharmeṣu dharmānudarśī viharati, |
(the nature of) things in (various) things, |
ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye. |
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world. |
Imāni bhikṣavaś-catvāri smty-upasthānāni. |
These, monastics, are the four ways of attending to mindfulness. |
(14) Catvāri Samyak-Prahāṇāni |
(14) The Four Right Strivings |
Tatra bhikṣavaḥ katamāni catvāri samyak-prahāṇāni? |
Herein, monastics, what are the four right strivings? |
(1) Iha bhikṣavo bhikṣur- |
(1) Here, monastics, a monastic |
utpannānāṁ pāpakānām-akuśalānāṁ dharmāṇāṁ, |
regarding bad and unwholesome thoughts that have arisen, |
prahāṇāya chandaṁ janayati, |
generates desire for their abandoning, |
vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti. |
he endeavours, instigates energy, exerts his mind, and strives rightly. |
(2) Anutpannānāṁ ca pāpakānām-akuśalānāṁ dharmāṇāṁ, |
(2) Regarding bad and unwholesome thoughts that have not yet arisen, |
anutpādāya chandaṁ janayati, |
he generates desire for their non-arising, |
vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti. |
he endeavours, instigates energy, exerts his mind, and strives rightly. |
(3) Anutpannānāṁ kuśalānāṁ dharmāṇām |
(3) He generates desire for the arising of wholesome thoughts |
utpādāya chandaṁ janayati, |
that have not yet arisen, |
vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti. |
he endeavours, instigates energy, exerts his mind, and strives rightly. |
(4) Utpannānāṁ ca kuśalānāṁ dharmāṇāṁ |
(4) Regarding wholesome thoughts that have arisen |
sthitaye asaṁmoṣāya aprahāṇāya bhūyobhāvāya, |
* he generates desire for their endurance, persistence, non-abandoning, multiplication, |
vaipulyatāyai paripūryai chandaṁ janayati, |
extension, development, and fulfilment, |
vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti. |
he endeavours, instigates energy, exerts his mind, and strives rightly. |
Imāni bhikṣavaś-catvāri samyak-prahāṇāni. |
These, monastics, are the four right strivings. |
(15) Catvāra ddhipādāḥ |
(15) The Four Bases of Spiritual Power |
Tatra bhikṣavaḥ katame catvāra ddhipādāḥ? |
Herein, monastics, what are the four bases of spiritual power? |
(1) Iha [bhikṣavo] bhikṣuś- |
(1) Herein, monastics, a monastic |
chanda-samādhi-prahāṇa-saṁskāra-samanvāgatam-ddhipādaṁ bhāvayati, |
cultivates the basis of spiritual power that is concentration of desire accompanied by the volition of striving, |
viveka-niśritaṁ virāga-niśritaṁ, nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment, |
ātma-chando nātilīno bhaviṣyati nātipraghītaḥ. |
and his desire will not be too slack, nor too grasping. |
(2) Vīrya-samādhi-prahāṇa-saṁskāra-samanvāgatam-[ddhipādaṁ] bhāvayati, |
(2) He cultivates the basis of spiritual power that is concentration of energy accompanied by the volition of striving, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment, |
ātma-vīryaṁ nātilīnaṁ bhaviśyati nātipraghītam. |
and his energy will not be too slack, nor too grasping. |
(3) Citta-samādhi-prahāṇa-saṁskāra-samanvāgatam-ddhipādaṁ bhāvayati, |
(3) He cultivates the basis of spiritual power that is concentration of thought accompanied by the volition of striving, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment, |
ātma-cittaṁ natilīnaṁ bhaviṣyati nātipraghītam. |
and his thought will not be too slack, nor too grasping. |
(4) Mīmāṁsā-samādhi-prahāṇa-saṁskāra-samanvāgatam-ddhipādaṁ bhāvayati, |
(4) He cultivates the basis of spiritual power that is concentration of investigation accompanied by the volition of striving, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment, |
ātma-mīmāṁsā nātilīnā bhaviṣyati nātipraghītā. |
and his investigation will not be too slack, nor too grasping. |
Ime bhikṣavaś-catvāra ddhipādāḥ. |
These, monastics, are the four bases of spiritual power. |
(16) Pañcendriyāṇi |
(16) The Five Faculties |
Tatra bhikṣavaḥ katamāni pañcendriyāṇi? |
Herein, monastics, what are the five faculties? |
Yad-uta: |
They are as follows: |
(1) Śraddhendriyam, |
(1) The faculty of faith, |
(2) vīryendriyam, |
(2) the faculty of energy, |
(3) smtīndriyam, |
(3) the faculty of mindfulness, |
(4) samādhīndriyam, |
(4) the faculty of concentration, |
(5) prajñendriyam. |
(5) the faculty of wisdom. |
(1) Tatra katamat śraddhendriyam? |
(1) Herein, what is the faculty of faith? |
Yayā śraddhayā caturo dharmān śraddadhāti. |
It is the faith he has regarding four things. |
Katamāṁś-caturaḥ? |
Which four? |
{1} Saṁsārāvacarāṁ laukikīṁ samyag-dṣṭiṁ śraddadhāti, |
{1} He has faith in the right view concerning the worldly realms of birth and death, |
{2} sa karma-vipāka-pratiśaraṇo bhavati, |
{2} in refuge in deeds and results, |
{3} yad-yad-eva karma kariṣyāmi kalyāṇaṁ vā pāpakaṁ vā, |
{3} in all the deeds that I will do, whether good or bad, |
tasyaiva karmaṇo vipākaṁ pratisaṁvedayiṣyāmi, |
I will experience the result of that deed, |
{4} sa jīvita-hetor-api pāpakaṁ karma nābhisaṁskaroti. |
{4} in he will not do bad deeds, even for the sake of life. |
Idam-ucyate śraddhendriyam. |
This is said to be faith. |
(2) Tatra katamad vīryendriyam? |
(2) Herein, what is the faculty of energy? |
Yān dharmān śraddhendriyeṇa śraddadhāti, |
With the faculty of faith he has faith in those things, |
tān dharmān vīryendriyeṇa samudānayati. |
and with the faculty of energy he makes those things arise. |
Idam-ucyate vīryendriyam. |
This is said to be energy. |
(3) Tatra katamat smtīndriyam? |
(3) Herein, what is the faculty of mindfulness? |
Yān dharmān vīryendriyeṇa samudānayati, |
With the faculty of energy he makes those things arise, |
tān dharmān smtīndriyeṇa na vipraṇāśayati. |
and with the faculty of mindfulness he makes those things not go to destruction. |
Idam-ucyate smtīndriyam. |
This is said to be mindfulness. |
(4) Tatra katamat samādhīndriyam? |
(4) Herein, what is the faculty of concentration? |
Yān dharmān smtīndriyeṇa na vipraṇāśayati, |
With the faculty of mindfulness he makes those things not go to destruction, |
tān dharmān samādhīndriyeṇa ekāgrīkaroti. |
and with the faculty of concentration he fixes his attention on those things. |
Idam-ucyate samādhīndriyam. |
This is said to be concentration. |
(5) Tatra katamat prajñendriyam? |
(5) Herein, what is the faculty of wisdom? |
Yān dharmān samādhīndriyeṇa ekāgrīkaroti, |
With the faculty of concentration he fixes his attention on those things, |
tān dharmān prajñendriyeṇa pratividhyate |
and with the faculty of wisdom he penetrates |
sa teṣu dharmeṣu pratyavekṣaṇa-jātīyo bhavati. |
and reflects on the birth of those things. |
Idam-ucyate prajñendriyam. |
This is said to be wisdom. |
Imāni bhikṣavaḥ pañcendriyāṇi. |
These, monastics, are the five faculties. |
(17) Pañca Balāni |
(17) The Five Strengths |
Tatra bhikṣavaḥ katamāni pañca balāni? |
Herein, monastics, what are the five strengths? |
Yad-uta: |
They are as follows: |
(1) Śraddhā-balam, |
(1) The strength of faith, |
(2) vīrya-balam, |
(2) the strength of energy, |
(3) smti-balam, |
(3) the strength of mindfulness, |
(4) samādhi-balam, |
(4) the strength of concentration, |
(5) prajñā-balam. |
(5) the strength of wisdom. |
Imāni bhikṣavaḥ pañca balāni. |
These, monastics, are the five strengths. |
(18) Sapta Bodhyaṅgāni |
(18) The Seven Factors of Awakening |
Tatra bhikṣavaḥ katamāni sapta bodhyaṅgāni? |
Herein, monastics, what are the seven factors of awakening? |
Yad-uta: |
They are as follows: |
(1) Smti-saṁbodhyaṅgam, |
(1) The factor of awakening that is mindfulness, |
(2) dharmapravicaya-saṁbodhyaṅgam, |
(2) the factor of awakening that is investigation of the (nature of) things, |
(3) vīrya-saṁbodhyaṅgam, |
(3) the factor of awakening that is energy, |
(4) prīti-saṁbodhyaṅgam, |
(4) the factor of awakening that is joy, |
(5) praśrabdhi-saṁbodhyaṅgam, |
(5) the factor of awakening that is tranquillity, |
(6) samādhi-saṁbodhyaṅgam, |
(6) the factor of awakening that is concentration, |
(7) upekṣā-saṁbodhyaṅgam. |
(7) the factor of awakening that is equanimity. |
(1) Iha bhikṣavo bhikṣuḥ smti-saṁbodhyaṅgaṁ bhāvayati, |
(1) Here, monastics, a monastic cultivates the factor of awakening that is mindfulness, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
(2) Evaṁ dharma-pravicaya-saṁbodhyaṅgaṁ bhāvayati, |
(2) He cultivates the factor of awakening that is investigation of the (nature of) things, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
(3) Vīrya-saṁbodhyaṅgaṁ bhāvayati, |
(3) He cultivates the factor of awakening that is energy, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
(4) Prīti-saṁbodhyaṅgaṁ bhāvayati, |
(4) He cultivates the factor of awakening that is joy, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
(5) Praśrabdhi-saṁbodhyaṅgaṁ bhāvayati, |
(5) He cultivates the factor of awakening that is tranquillity, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
(6) Samādhi-saṁbodhyaṅgaṁ bhāvayati, |
(6) He cultivates the factor of awakening that is concentration, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
(7) Upekṣā-saṁbodhyaṅgaṁ bhāvayati, |
(7) He cultivates the factor of awakening that is equanimity, |
viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam, |
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment. |
Imāni bhikṣavaḥ sapta saṁbodhyaṅgāni. |
These, monastics, are the seven factors of awakening. |
(19) Āryāṣṭāṅgo Mārgaḥ |
(19) The Noble Eightfold Path |
Tatra bhikṣavaḥ katama āryāṣṭāṅgo mārgaḥ? |
Herein, monastics, what is the noble eightfold path? |
Tad-yathā: |
It is as follows: |
(1) Samyag-dṣṭiḥ, |
(1) Right view, |
(2) samyak-saṁkalpaḥ, |
(2) right thought, |
(3) samyag-vāk, |
(3) right speech, |
(4) samyak-karmāntaḥ, |
(4) right action, |
(5) samyag-ājīvaḥ, |
(5) right livelihood, |
(6) samyag-vyāyāmaḥ, |
(6) right endeavour, |
(7) samyak-smtiḥ, |
(7) right mindfulness, |
(8) samyak-samādhiś-ca. |
(8) right concentration. |
(1) {Samyag-Dṣṭiḥ} |
(1) {Right View} |
Tatra bhikṣavaḥ samyag-dṣṭiḥ katamā? |
Herein, monastics, right view is what? |
Asty-ayaṁ lokaḥ, asti para-lokaḥ, |
There is this world, there is the next world, |
asti mātā, asti pitā, |
there is (an obligation towards) mother, there is (an obligation towards) father, |
asti dattam, asti hutam, |
there is a gift, there is an offering, |
asti iṣṭāniṣṭa-sukta-duṣktānāṁ karmaṇāṁ phala-vipākaḥ, |
there is the fruit and result of deeds well done and badly done, in this world and the next, |
santi loke samyag-gatāḥ, samyak-pratipannā iti. |
there are in the world those who have practiced and attained correctly. |
Ayaṁ bhikṣavaḥ samyag-dṣṭiḥ, tad-viparītā micchā-dṣṭiḥ. |
This, monastics, is right view, the opposite of wrong view. |
(2) {Samyak-Saṁkalpaḥ} |
(2) {Right Thought} |
Samyak-saṁkalpaḥ katamaḥ? |
Herein, monastics, right thought is what? |
Buddhatvādi-pariṇāmitaṁ śīlaṁ dānaṁ ca, |
It is virtue and generosity that ripen in Buddhahood and so on, |
na cakravartty-ādi-pariṇāmitaṁ. |
not (those) that ripen in Universal Monarchy and so on. |
[Ayaṁ bhikṣavaḥ samyak-saṁkalpaḥ.] |
[This, monastics, is right thought.] |
(3) {Samyag-Vāk} |
(3) {Right Speech} |
Samyag vāk katamā? |
Herein, monastics, right speech is what? |
Iha bhikṣavaḥ phāruṣyānta-paiśunya-sambhinnapralāpa-varjitā vak. |
Here, monastics, it is the avoidance of rough, lying, malicious and frivolous speech. |
Ayam-ucyate bhikṣavaḥ samyag-vāk. |
This, monastics, is said to be right speech. |
(4) {Samyak Karmāntaḥ} |
(4) {Right Action} |
Samyak karmāntaḥ katamaḥ? |
Herein, monastics, right action is what? |
Kāya-vāḍ-manasāṁ daśa-kuśaleṣu karma-patheṣu vyāpāraḥ. |
It is the performance of ten types of wholesome deeds by way of body, speech and mind. |
{1} Tatra kāyikaṁ tri-vidham: |
{1} Herein, bodily it is threefold: |
prāṇātipātādattādāna-kāma-mithyācārād-viratiḥ. |
refraining from killing a living creature, from taking what has not been given, from sexual misconduct. |
{2} Vācikaṁ catur-vidhaṁ: |
{2} Verbally it is fourfold: |
anta-paiśunya-phāruṣya-sambhinnapralāpād viratiḥ. |
refraining from lying, malicious, rough and frivolous speech. |
{3} Mānasaṁ trividham: |
{3} Mentally it is threefold: |
abhidhyāvyāpāda-mithyā-dṣṭabhyo viratiḥ. |
refraining from coveting, ill-will and wrong view. |
{1} (i) Tatra prāṇātipātaḥ katamaḥ? |
{1} (i) Herein, killing a living creature is what? |
Prāṇī ca bhavati, prāṇi-saṁjño ca bhavati, vadhaka-cittaṁ cotpādayati, |
There is a living being, a sentient being, and a murderous thought arises, |
upakramaṁ ca karoti jīvitād vyaparopayati. |
and he makes an approach and takes its life. |
Ayam-ucyate bhikṣavaḥ prāṇātipātaḥ. |
This, monastics, is said to be killing a living creature. |
Anyatra pramādād-adṣṭād-vā aprāṇi-vadhaḥ. |
Except it is not killing a living creature when done through heedlessness or without perception. |
{Ayam-ucyate prāṇātipātaḥ.} |
{This is said to be killing a living creature.} |
(ii) Tatrādattādānaṁ katamaḥ? |
(ii) Herein, taking what has not been given is what? |
Steya-cittasya para-dravya-svīkaraṇam-adattādānam. |
Having a thieving mind he takes what has not been given and makes another’s property his own. |
Anyatra māt-pit-bhrāt-svajana-mitra-dravyasya, |
* Except it is not taking what has not been given when one procures a small amount, |
svalpasyānuparodhino grahaṇaṁ nādattādānam. |
that presents no obstacle, from mother, father, brother, kin or friend’s property. |
{Ayam-ucyate adattādānaṁ.} |
{This is said to be taking what has not been given is what.} |
(iii) Tatra kāma-mithyācāraḥ katamaḥ? |
(iii) Herein sexual misconduct is what? |
Para-strīṇām-upabhogaḥ, bhart -rāja-māt-pit-rakṣitānām-athavā, |
Enjoying others’ women, whether under the protection of lord, king, mother, father, |
asthānāgamyādeśākāleṣu vipratipattiḥ. |
it is (also) bad practice after going to the wrong place, or at the wrong time. |
Ayam-ucyate kāma-mithyācāraḥ. |
This is said to be sexual misconduct. |
Kāyikam-etat tri-vidham. |
Bodily it is threefold. |
{2} (i) Antaṁ katamat? |
{2} (i) Lying is what? |
Sākṣi-praśne yathā-bhūtād vitatha-vacanam-antam, |
When asked to bear witness as it really is he speaks an untrue word, a lie, |
Anarhato vā arhann-asmīti, parihāsavarjam. |
such as when not an Arhat one says one is an Arhat, except in jest. |
Idam-ucyate antam. |
This is said to be lying. |
(ii) Paiśunyaṁ katamat? |
(ii) Malicious (speech) is what? |
Abhūtena satyena vā bheda-karaṁ vacanaṁ, paiśunyam tat. |
Breaking up (others) with a word that is true or false, that is malicious (speech). |
Idam-ucyate paiśunyam. |
This is said to be malicious (speech). |
(iii) Tatra pāruṣyaṁ katamat? |
(iii) Herein rough (speech) is what? |
Para-duḥkha-cikīrṣor-yad-aniṣṭa-vacana-śrāvaṇaṁ pāruṣyaṁ. |
Pronouncing a word that is unfavourable with the intention to cause suffering for another is rough (speech). |
Duḥkham-asya bhavaty-anayā buddhayā, |
With the understanding that there is misfortune and suffering for him, |
yad-aniṣṭha-vacana-śrāvaṇaṁ kriyate tat-pāruṣyam. |
making pronouncement of a word that is unfavourable, that is rough (speech). |
Idam-ucyate pārūṣyam. |
This is said to be rough (speech). |
(iv) Sambhinnapralāpaḥ katamaḥ? |
(iv) Frivolous (speech) is what? |
Tad-yathā: |
It is as follows: |
Rāja-kathā, cora-kathā, yuddha-kathā, |
Talk about kings, talk about thieves, talk about wars, |
madya-kathā, dyūta-kathā, strī-kathā, |
talk about drink, talk about gambling, talk about women, |
ākhyāyika-kathā kathanaṁ vā. |
or talk that is talk about stories. |
Ayam-ucyate saṁbhinnapralāpaḥ. |
This is said to be frivolous (speech). |
Vācikam-evac-catur-vidham. |
Verbally it is fourfold. |
{3} (i) Tatrābhidhyā katamā? |
{3} (i) Herein, coveting is what? |
Para-dravya-svīkaraṇecchā abhidhyā, |
Coveting and desiring another’s property for his own, |
yān-yasya dravyāṇi tāni mama syur-iti. |
(thinking:) may whatever property there is be mine. |
Iyam-ucyate ’bhidhyā. |
This is said to be coveting. |
(ii) Tatra vyāpādaḥ katamaḥ? |
(ii) Herein, ill-will is what? |
Para-jīvita-vyaparopaṇāvac-chedana-pīḍādi-cintanam. |
Thinking of pressurising, cutting off or taking the life of another. |
Ayam-ucyate vyāpādaḥ. |
This is said to be ill-will. |
(iii) Tatra mithyā-dṣṭiḥ katamā? |
(iii) Herein wrong view is what? |
Nāsty-ayaṁ lokaḥ, nāsti para-loka, iti pūrvavat. |
There is no this world, there is no other world, and so on as before. |
{Iyam-ucyate mithyā-dṣṭiḥ.} |
{This is said to be wrong view. } |
[Etan-mānasaṁ tri-vidham.] |
[Mentally is threefold.] |
{Ayam-ucyate bhikṣavaḥ samyak-karmāntaḥ.} |
{This, monastics, is right action.} |
(5) {Samyag-Ājīvaḥ} |
(5) {Right Livelihood} |
Tatra samyag-ājīvaḥ katamaḥ? |
Herein, monastics, right livelihood is what? |
Bhikṣus-tāvat (1) kuhanā (2) lapanā (3) naimittikatvaṁ, |
A monastic is (1) scheming, (2) ingratiating, (3) hinting, |
(4) naiṣpeṣikatvaṁ (5) lābhena lābha-pratikāṁkṣā ca. |
(4) extorting, and (5) longing for gain upon gain. |
(1) Tatra kuhanā katamā? |
(1) Herein scheming is what? |
Bhikṣur-dāna-patīḥ dṣṭvā, paryaṅkaṃ baddhvā, |
A monastic, having seen a benefactor, after crossing his legs, |
pathi śūnyāgāre vā niṣīdati: |
sits down in an empty place along the path: |
Dhyāyī bhikṣur-ayam-arhann-iti lābha-satkāro me bhaviṣyati. |
(thinking:) There will be gain and respect for me (if they think:) This meditating monastic is an Arhat. |
Evam-ādikā kuhanety-ucyate. |
This and so forth is said to be scheming. |
(2) Tatra lapanā katamā? |
(2) Herein ingratiation is what? |
Iha bhikṣur-lābha-satkāra-nimittam-eva: |
Here a monk in order to get gains and respect (says): |
Tvaṁ me mātā, tvaṁ me pitā, tvaṁ me bhāginī, tvaṁ me duhiteti, |
You are my mother, you are my father, you are my sister, you are my daughter, |
evam-anyānyapi priya-vacanāni bravīti. |
and speaks these and other loving words. |
Evam-ādikā lapanety-ucyate. |
This and so forth is said to be ingratiation. |
(3) Tatra naimittikatvaṁ katamat? |
(3) Herein hinting is what? |
Bhikṣus-tāvat piṇḍapātaṁ paribhujva asakd brūte: |
A monastic, having eaten his almsfood, repeatedly says: |
Yādśo ’yaṁ piṇḍapātas-tādśo ’nyeṣūpāsaka-gheṣu na labhyate{ti}. |
Almsfood like this is not found in other devotees’ houses. |
Alābha-satkāra-cittasya tu vadato ’doṣaḥ. |
If spoken with a mind free from (wanting) gains or respect, it is not a fault. |
Idam-ucyate naimittikatvam. |
This is said to be hinting. |
(4) Tatra naiṣpeṣikatvaṁ katamat? |
(4) Herein extorting is what? |
Bhikṣus-tāvat yatra ghe piṇḍapātaṁ na labhate, |
A monastic, who does not receive almsfood at a house, |
dāpayitu-kāmaś-ca bhavati, tatra brūte: |
desiring that it be given, says this in that place: |
Adāna-patayo hi nirayaṁ gacchanti, |
Those who don’t give go to the underworld, |
yūyam-apyadāna-patayo, vyaktaṁ niraya-gāmini iti. |
you are certainly one of those who don’t give, and will reappear in the underworld. |
Naraka-bhaya-bhītāḥ piṇḍapātam-anuprayacchanti, |
Out of fear and fright of the underworld they present almsfood, |
taṁ ca labdhvā paribhuṅkte. |
and he receives and enjoys it. |
Idam-ucyate naiṣpaṣikatvam. |
This is said to be extorting. |
(5) Tatra lābhena lābha-pratikāṅkṣā katamā? |
(5) Herein longing for gain through gain is what? |
Bhikṣus-tāvad-ātmīyena dhanena śobhanāni cīvarāṇi copakrīya |
A monastic, from his own wealth purchases beautiful robes |
upāsakebhyo darśayati: |
and shows them to devotees (saying): |
Īdśāni vayaṁ vastrāṇi labhāmahe iti. |
We receive such woven garments. |
Te lajjatā yāni vastrāṇi prayacchanti tāni paribhuṅkte. |
They, being shamed, present such garments and he enjoys them. |
Iyam-ucyate bhikṣavo lābhena lābha-pratikāṅkṣā. |
This, monastics, is said to be longing for gain through gain. |
Ayaṁ bhikṣavo mithyājīvaḥ, [asmād-viratir-iti samyag-ājīvaḥ.] |
This is the monastics’ wrong livelihood, [refraining from it is called right livelihood.] |
Iha khalu bhikṣavaḥ upāsakasya mithyā-jīvaḥ: |
Here, monastics, is wrong livelihood for a devotee: |
Viṣa-vikrayaḥ, śastra-vikrayaḥ, sattva-vikrayaḥ, |
Selling poison, selling weapons, selling living beings, |
madya-vikrayaḥ, māṃsa-vikrayaḥ, |
selling alcohol, selling meat, |
apratyavekṣita-tila-sarṣapa-pīḍanaṁ mithyājīvaḥ, |
and, without having inspected (first), pounding sesame and mustard seed (and so on) is wrong livelihood, |
asmād-viratiḥ {samyag-ājīvaḥ}. |
abstaining from it {is right livelihood}. |
Ayam-ucyate bhikṣavaḥ samyag-ājīvaḥ. |
This, monastics, is right livelihood. |
(6) {Samyag-Vyāyāmaḥ} |
(6) {Right Endeavour} |
Tatra samyag-vyāyāmaḥ katamaḥ? |
Herein, monastics, right endeavour is what? |
Iha bhikṣavo ’bhivādana-vandana-pratyutthānāñjali-sāmīcī-karma karaṇīyam. |
Here, monastics, correctly performing one’s duties such as worship, homage, rising and respectful salutation. |
Ayam-ucyate bhikṣavaḥ samyag-vyāyāmaḥ. |
This, monastics, is said to be right endeavour. |
(7) {Samyak-Smtiḥ} |
(7) {Right Mindfulness} |
Tatra bhikṣavaḥ samyak-smtiḥ katamā? |
Herein, monastics, right mindfulness is what? |
Iha khalu bhikṣavo [bhikṣuḥ] striyaṁ dṣṭvā, |
Here, monastics, [a monastic] having seen a woman, |
utpanne rāge, |
and passion having arisen, |
bāhyādhyātmikayoḥ śarīrayor-aśubhākāreṇa yathā-bhūta-darśī bhavati, |
sees as it really is the unattractive nature of the body on the outside and the inside (reflecting), |
santy-asmin kāye: |
there are in this body: |
Keśā, romāṇi, nakhā, dantā, rajo, malaṁ, tvak, |
Hairs of the head, body hairs, nails, teeth, filth, skin, |
māṁsam, asthi, snāyuḥ, śirā, vkkā, |
flesh, bones, sinews, nerves, kidneys, |
hdayaṁ, plīhā, klomakaḥ, āmāśayaḥ, pakvāśayaḥ, antrāṇi, antragūṇāḥ, |
heart, spleen, pleura, upper stomach, food, intestines, mesentery, |
audariyakaṁ, yakt, pūriṣam, |
stomach, liver, excrement, |
aśru, svedaḥ, kheḍaḥ, siṅhāṇako, vasā, lasikā, |
tears, sweat, spit, mucus, grease, synovial fluid, |
majjā, medaḥ, pittaṁ, śleṣmā, pūyaṁ, |
marrow, fat, bile, phlegm, suppuration, |
śoṇitaṁ, mastakaṁ, mastaka-luṅgaḥ. |
blood, skull, brain, |
uccāra-prasrāvaiḥ pūrṇaṁ nānā-prakārasyāśucir-iti. |
excrement, urine (and that it is) full of manifold impurities. |
Iyam-ucyate bhikṣavaḥ samyak-smtiḥ. |
This, monastics, is right mindfulness. |
(8) {Samyak-Samādhiḥ} |
(8) {Right Concentration} |
Samyak-samādhiḥ katamaḥ? |
Herein, monastics, right concentration is what? |
Catvāri dhyānāni. |
The four absorptions. |
{1} Iha [bhikṣavo] bhikṣur-viviktaṁ kāmair-viviktaṁ, |
{1} Here, [monastics,] a monastic quite secluded from sense desires, |
pāpakair-akuśalair-dharmaiḥ, |
secluded from unwholesome things, |
savitarkaṁ savicāraṁ vivekajaṁ prīti-sukhaṁ, |
having thinking, reflection, and the happiness and rapture born of seclusion, |
prathamaṁ dhyānam-upasaṁpadya viharati. |
dwells having attained the first absorption. |
{2} Sa vitarka-vicārāṇāṁ vyupaśamād- |
{2} With the stilling of thinking and reflection, |
adhyātma-saṁprasādāc-cetasa ekoti-bhāvād- |
with internal clarity, and one-pointedness of mind, |
avitarkam-avicāraṁ samādhijaṁ prīti-sukhaṁ, |
being without thinking, without reflection, having the happiness and rapture born of concentration, |
dvitīyaṁ dhyānam-upasaṁpadya viharati. |
he dwells having attained the second absorption. |
{3} Sa prīter-virāgād-upekṣako viharati, |
{3} With the fading away of rapture he dwells equanimous, |
smtaḥ saṁprajānan, sukhaṁ ca kāyena pratisaṁvedayati, |
mindful, clearly knowing, experiencing happiness through the body, |
yat-tad-Āryā ācakṣate: |
about which the Noble Ones declare: |
Upekṣakaḥ smtimān sukha-vihārati, |
He lives pleasantly, mindful, and equanimous, |
ttīyaṁ dhyānam-upasaṁpadya viharati. |
he dwells having attained the third absorption. |
{4} Sa sukhasya ca prahāṇād-duḥkhasya ca prahāṇāt, |
{4} Having given up pleasure, given up pain, |
pūrvam-eva ca saumanasya-daurmanasyayor-astaṁgamād- |
and with the previous disappearance of mental well-being and sorrow, |
aduḥkhāsukham-upekṣā-smti-pariśuddhaṁ, |
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, |
caturthaṁ dhyānam-upasaṁpadya viharati. |
he dwells having attained the fourth absorption. |
Imāni khalu bhikṣavaś-catvāri dhyānāni. |
These, monastics, are the four absorptions. |
Ayam-ucyate samyak-samādhiḥ. |
This, monastics, is right concentration. |
Ayaṁ bhikṣava āryāṣṭāṅgo mārgaḥ. |
This, monastics, is the noble eightfold path. |
(20) Ṣoḍaśākārā Ānāpāna-Smtiḥ |
(20) The Sixteen Modes of Mindfulness while Breathing |
Tatra bhikṣavaḥ katamā ṣoḍaśākārā ānāpāna-smtiḥ? |
Herein, monastics, what are the sixteen modes of mindfulness while breathing? |
Iha bhikṣavo [bhiksuḥ] smta āśvasan smta āśvasām-iti yathā-bhūtaṁ prajānāti, |
Here, monastics, [a monastic] while breathing in mindfully, knows as it really is: I am breathing in mindfully, |
smtaḥ vā praśvasan smta praśvasām-iti yathā-bhūtaṁ prajānāti. |
while breathing out mindfully, knows as it really is: I am breathing out mindfully. |
(1) Dīrgham-aśvasan dīrgham-aśvasāmīti yathā-bhūtaṁ prajānāti, |
(1) While breathing in long, he knows as it really is: I am breathing in long, |
dīrghaṁ vā praśvasan dīrghaṁ praśvasāmīti yathā-bhūtaṁ prajānāti. |
while breathing out long, he knows as it really is: I am breathing out long. |
(2) Hrasvam-āśvasan hrasvam- āśvasāmīti yathā-bhūtaṁ prajānāti, |
(2) While breathing in short, he knows as it really is: I am breathing in short, |
hrasvaṁ vā praśvasan hrasvaṁ praśvasāmīti yathā-bhūtaṁ prajānāti. |
while breathing out short, he knows as it really is: I am breathing out short. |
(3) Sarva-kāya-saṁskāra-pratisaṁvedī āśvasan |
(3) While breathing in and experiencing the whole bodily conditions |
sarva-kāya-saṁskāra-pratisaṁvedī āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and experiencing the whole bodily conditions, |
sarva-kāya-saṁskāra-pratisaṁvedī praśvasan |
while breathing out and experiencing the whole bodily conditions |
sarva-kāya-saṁskāra-pratisaṁvedī praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and experiencing the whole bodily conditions. |
(4) Prīti-pratisaṁvedī āśvasan |
(4) While breathing in and experiencing joy |
prīti-pratisaṁvedī āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and experiencing joy, |
prīti-pratisaṁvedī praśvasan |
while breathing out and experiencing joy |
prīti-pratisaṁvedī praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and experiencing joy. |
(5) Sukha-pratisaṁvedī vā āśvasan |
(5) While breathing in and experiencing pleasure |
sukha-pratisaṁvedī āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and experiencing pleasure, |
sukha-pratisaṁvedī praśvasan |
while breathing out and experiencing pleasure |
sukha-pratisaṁvedī praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and experiencing pleasure. |
(6) Pratiprasrambhayan kāya-saṁskārān āśvasan |
(6) While breathing in and making the bodily conditions calm |
pratiprasrambhayan kāya-saṁskārān aśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and making the bodily conditions calm, |
pratiprasrambhayan kāya-saṁskārān praśvasan |
while breathing out and making the bodily conditions calm |
pratiprasrambhayan kāya-saṁskārān praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and making the bodily conditions calm. |
(7) Citta-saṁskāra-pratisaṁvedī āśvasan |
(7) While breathing in and experiencing the mental conditions |
citta-saṁskāra-pratisaṁvedī āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and experiencing the mental conditions, |
citta-saṁskāra-pratisaṁvedī praśvasan |
while breathing out and experiencing the mental conditions |
citta-saṁskāra-pratisaṁvedī praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and experiencing the mental conditions. |
(8) Pratiprasrambhayan vā citta-saṁskārān āśvasan |
(8) While breathing in and making the mental conditions calm |
pratiprasrambhayan vā citta-saṁskārān āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and making the mental conditions calm, |
pratiprasrambhayan vā citta-saṁskārān praśvasan |
while breathing out and making the making the mental conditions calm |
pratiprasrambhayan vā citta-saṁskārān praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and making the mental conditions calm. |
(9) Citta-pratisaṁvedī āśvasan |
(9) While breathing in and experiencing the mind |
citta-pratisaṁvedī āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and experiencing the mind, |
citta-pratisaṁvedī praśvasan |
while breathing out and experiencing the mind |
citta-pratisaṁvedī praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and experiencing the mind. |
(10) Abhipramodayan me cittam-āśvasan |
(10) While breathing in (thinking), my mind is gladdened |
abhipramodayan me cittam-āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in (thinking), my mind is gladdened, |
abhipramodayan me cittam-praśvasan |
while breathing out (thinking), my mind is gladdened |
abhipramodayan me cittam-praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out (thinking), my mind is gladdened. |
(11) Samādadhat cittam-āśvasan |
(11) While breathing in and concentrating the mind |
samādadhat cittam-āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and concentrating the mind, |
samādadhat cittam-praśvasan |
while breathing out and concentrating the mind |
samādadhat cittam-praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and concentrating the mind. |
(12) Vimocayan me cittam-āśvasan |
(12) While breathing in (thinking), my mind is free |
vimocayan me cittam-āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in (thinking), my mind is free, |
vimocayan me cittaṁ praśvasan |
while breathing out (thinking), my mind is free |
vimocayan me cittaṁ praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out (thinking), my mind is free. |
(13) Evam-anityānudarśī… |
(13) And so for contemplating impermanence… |
(14) Virāgānudarśī… |
(14) Contemplating dispassion… |
(15) Nirodhānudarśī… |
(15) Contemplating cessation… |
(16) Pratiniḥsargānudarśī āśvasan |
(16) While breathing in and contemplating letting go |
pratiniḥsargānudarśī āśvasāmīti yathā-bhūtaṁ prajānāti, |
he knows as it really is: I am breathing in and contemplating letting go, |
pratiniḥsargānudarśī vā praśvasan |
while breathing out and contemplating letting go |
pratiniḥsargānudarśī praśvasāmīti yathā-bhūtaṁ prajānāti. |
he knows as it really is: I am breathing out and contemplating letting go. |
Iyaṁ bhikṣavaḥ ṣoḍaśākārā ānāpāna-smtiḥ. |
This, monastics, is the sixteen modes of mindfulness while breathing. |
(21) Catvāri Srota-Āpattyaṅgāni |
(21) The Four Factors of Stream Entry |
Tatra katamāni (bhikṣavaś-)catvāri srota-āpattyaṅgāni? |
Herein, monastics, what are the four factors of a stream enterer? |
(1) Iha [bhikṣava] āryaśrāvako Buddhe ’vetyaprasādena samanvāgato bhavati: |
(1) Here a [monastic,] noble disciple is endowed with perfect confidence in the Buddha (thus): |
Ity-api sa Bhagavāṁs-Tathāgato ’rhan Samyak-Saṁbuddho, |
Such is he, the Fortunate One, the Realised One, the Worthy One, the Perfect Sambuddha, |
vidyā-caraṇa-saṁpannaḥ Sugato lokavid- |
the one endowed with understanding and good conduct, the Happy One, the one who understands the worlds, |
anuttaraḥ puruṣa-damya-sārathiḥ, |
the unsurpassed guide for those people who need taming, |
Śāstā devānāṁ ca manuṣyāṇāṁ ca Buddho Bhagavān-[iti]. |
the Teacher of gods and men, the Buddha, the Fortunate One. |
(2) Dharme ’vetyaprasādena samanvāgato bhavati: |
(2) He is endowed with perfect confidence in the Dharma (thus): |
Svākhyāto Bhagavatā dharmaḥ, |
The Dharma has been well-proclaimed by the Fortunate One, |
sāṁdṣṭiko nirjvara ākālika aupanāyika ehipaśyakaḥ, |
it is visible, healthy, not subject to time, onward leading, inviting inspection, |
pratyātmavedyo vijñaiḥ, |
and can be understood by the wise for themselves, |
yad-uta, madanirmadanaḥ pipāsā-prativinayaḥ, |
that is to say, (it is) the crushing of pride, dispelling of thirst, |
ālaya-samuddhātaḥ dharmopacchedaḥ śūnyatopalambhaḥ, |
eradication of desire, cutting off of (material) things, the apprehension of emptiness, |
tṣṇā-kṣayaḥ virāgaḥ nirodhaḥ Nirvāṇam. |
the end of craving, dispassion, cessation, Nirvāṇa. |
(3) Saṁghe ’vetyaprasādena samanvāgato bhavati: |
(3) He is endowed with perfect confidence in the Community (thus): |
Su-pratipanno bhagavataḥ śrāvaka-saṁghaḥ, |
The Fortunate One’s Community of disciples are good in their practice, |
nyāya-pratipannaḥ… |
systematic in their practice… |
judṣṭi-pratipannaḥ… |
hold straight views in their practice… |
sāmīcī-pratipannaḥ, |
are correct in their practice, |
Dharmānudharma-pratipannaḥ, anudharmacārī. |
practising in conformity with the Teaching, living in conformity with the Teaching. |
Santi Saṁghe srota-āpatti-phala-sākṣāt-kriyāyai pratipannakāḥ, |
There are in the Community those practising for experiencing for themselves the fruit of stream-entry, |
santi Saṁghe srota-āpannāḥ, |
there are in the Community those who are stream-enterers, |
santi Saṁghe sakdāgāmi-phala-sākṣāt-kriyāyai pratipannakāḥ, |
there are in the Community those practising for experiencing for themselves the fruit of once-returning, |
santi Saṁghe sakdāgāminaḥ, |
there are in the Community those who are once-returners, |
santi Saṁghe anāgāmi-phala-sākṣāt-kriyāyai pratipannakāḥ, |
there are in the Community those practising for experiencing for themselves the fruit of non-returning, |
santi Saṁghe anāgāmināḥ, |
there are in the Community those who are non-returners, |
santi Saṁghe Arhattva-phala-sākṣāt-kriyāyai pratipannakāḥ, |
there are in the Community those practising for experiencing for themselves the fruit of Worthiness, |
santi Saṁghe Arhantaḥ, |
there are in the Community those who are Worthy, |
yad-uta, catvāri puruṣa-yugāni, aṣṭau puruṣa-pudgalāḥ, |
that is to say, the four pairs of persons, the eight individual persons, |
eṣa Bhagavataḥ śrāvaka-saṁghaḥ, |
this is the Fortunate One’s Community of disciples, |
śīla-sampannaḥ, samādhi-saṁpannaḥ, prajñāsampannaḥ, |
endowed with virtue, endowed with concentration, endowed with wisdom, |
śraddhā-saṁpannaḥ, śruta-saṁpannaḥ, |
endowed with faith, endowed with learning, |
vimukti-saṁpannaḥ, vimukti-jñāna-darśana-saṁpannaḥ, |
endowed with freedom, endowed with knowledge and insight into freedom, |
āhavanīyaḥ, prāhavanīyaḥ, añjalīkaraṇīyaḥ, sāmīcikaraṇīyaḥ, |
they are worthy of offerings, of hospitality, of gifts, and of correct behaviour, |
anuttaraṁ puṇya-kṣetraṁ darśaṇīyo lokasya. |
they are an unsurpassed field of merit that are visible in the world. |
(4) Ārya-kāntaiḥ śīlaiḥ samanvāgato bhavati: |
(4) He is endowed with virtue that is agreeable to the noble ones (thus): |
Yāni ca tāni śīlāni akhaṇḍāni, acchidrāṇi, |
Whatever virtue there is, it is unbroken, faultless, |
aśabalāni, akalmāṣāṇi, bhujiṣyāṇi, aparāmṣṭāni, |
unspotted, unblemished, productive of freedom, not adhered to, |
susamāptāni susamārabdhāni, |
well-obtained, well-undertaken, |
vijña-praśastāni, agarhitāni ca vijñair-[iti]. |
praised by the wise, uncensured by the wise. |
Imāni bhikṣavaś-catvāri srota-āpattyaṅgāni. |
These, monastics, are the four factors of a stream enterer. |
(22) Daśa Tathāgata-Balāni |
(22) The Ten Strengths of a Realised One |
Tatra katamāni bhikṣavo daśa Tathāgata-balāni? |
Herein, monastics, what are the ten strengths of a Realised One? |
(1) Iha bhikṣavas-Tathāgataḥ, |
(1) Here, monastics, the Realised One, |
sthānaṁ ca sthānato yathā-bhūtaṁ prajānāti, asthānaṁ cāsthānataḥ, |
knows as it really is the possible as possible, and the impossible as impossible, |
idaṁ Tathāgatasya prathamaṁ balam. |
this is the first strength of the Realised One. |
(2) Atītānāgata-pratyutpannānāṁ karma-dharma-samādānānāṁ vipākaṁ |
(2) The result of actions that have been performed in the past, future and present |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
(3) Para-sattvānāṁ para-pudgalānām-anekādhimuktikānāṁ nānādhimuktikānāṁ |
(3) Other beings’ and other persons’ manifold and various inclinations |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
(4) Aneka-dhātukaṁ lokaṁ nānā-dhātukaṁ lokaṁ |
(4) The world’s manifold elements and various elements |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
(5) Para-sattvānām-indriyāṇam-parāparajñatāṁ |
(5) Other beings’ faculties and their higher and lower intelligence |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
(6) Sarvatra-gāminīṁ pratipadaṁ ca |
(6) The practice that leads to all destinations |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
(7) Para-sattvānām-indriya-bala-bodhyaṅga- |
(7) (In regard to) other beings’ faculties, strengths, factors of awakening, |
dhyāna-vimokṣa-samādhi-samāpattīnāṁ – |
absorptions, freedoms, concentration, attainments – |
saṁkleśa-vyavadāna-vyavasthānaṁ, |
the defilement, purification and emergence (from these), |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
(8) Punar-aparaṁ sākāraṁ soddeśaṁ sānimittam- |
(8) Furthermore with the modes, characteristics and details |
aneka-vidhaṁ pūrva-nivāsaṁ samanusmarati, |
he recollects his manifold past existences, |
ekām-api jātiṁ samanusmarati dve tisraś-catasro vā, |
he recollects one life, or two, three, four (lives), |
yāvad-anekāny-api jāti-koṭi-niyuta-śata-sahasrāṇi anusmaratīti vistaraḥ. |
he recollects the particulars of a hundred thousand billion lives. |
(9) Punar-aparaṁ sa divyena cakṣuṣā visuddhenātikrānta-mānuṣyakeṇa |
(9) Furthermore with the divine eye which is purified and surpasses that of (normal) men |
sattvān paśyati cyavamānān-upapadyamānān, |
he sees the passing away and arising of beings, |
kāya-vāṅ-manasāṁ sucarita-duścaritaiḥ, |
their good and bad conduct by body, speech and mind, |
sugati-durgatiṣūpapadyamānān-iti vistaraḥ. |
their arising in a good and a bad destiny, and the particulars (thereof). |
(10) Āsrava-kṣayād-anāsravāṁ, ceto-vimuktiṁ prajñayā, |
(10) The lack of pollutants though the destruction of the pollutants, the freedom of mind through wisdom, |
yathā-bhūtaṁ prajānāti. |
he knows as it really is. |
Imāni bhikṣavo daśa Tathāgata-balāni. |
These, monastics, are the ten strengths of a Realised One. |
(23) Catvāri Vaiśāradyāni |
(23) The Four Confidences |
Tatra katamāni bhikṣavas-Tathāgatasya catvāri vaiśāradyāni? |
Herein, monastics, what are the four confidences of a Realised One? |
(1) ‘Iha Bhagavāṁs-Tathāgato ’rhan Samyak-Saṁbuddha ity-ātmānaṁ pratijānīte, |
(1) ‘Here while claiming he is the Fortunate One, the Realised One, the Worthy One, the Perfect Sambuddha, |
ime tvayā dharmā nābhisaṁbuddhā.’ |
he doesn’t have knowledge of these things.’ |
Ity-atrasya kaścid vādamāno vadet, |
In whatever respect this is being said, |
sadevake loke samārake sabrahmake, |
in the world with its gods, Māra, and Brahmā, |
saśramaṇa-brāhmaṇikāyāṁ prajāyāṁ sadeva-mānuṣāsurāyām, |
in this generation, with its ascetics and brāhmaṇas, princes, men and demons, |
nimittam-etan-na samanupaśyāmi. |
there is no ground for it to be regarded in this way. |
Nimittam-asamanupaśyaṁs-Tathāgataḥ |
Not seeing any ground (for that) the Realised One |
kṣema-prāpto viharati abhaya-prāptaḥ, |
dwells, having attained safety, having attained fearlessness, |
ārṣabhaṁ sthānaṁ prajānāti, |
he knows the leader’s position, |
samyak-parṣad-gataḥ siṁha-nādaṁ nadati, |
and having rightly gone to the assembly he roars the lion’s roar, |
brāhma-cakraṁ pravartayati, |
he has set rolling the supreme (Dharma) wheel, |
apravartitaṁ śramaṇena brāhmaṇena vā, |
and it cannot be rolled back by an ascetic or by a brāhmaṇa, |
kenacid vā punar-loke saha-Dharmeṇeti. |
or by anyone in the world, in accordance with the Dharma. |
(2) ‘Ye vā punar-mayāntarāyikā dharmā ākhyātāḥ |
(2) ‘These things which you declare to be an obstacle |
tān pratisevamānasya nālam-antarāyāyāḥ.’ |
they are surely not obstacles for one who practices them.’ |
Ity-atrāsya kaścid-iti… vistaraḥ. |
In whatever respect… and the elaboration (as before). |
(3) ‘Yā vā punar-mayā śrāvakānāṁ pratipad-ākhyātā, |
(3) ‘That that practice declared by me to my disciples, |
āryā nairyāṇikī tāṁ pratisevamānasya |
which is noble, leading to emancipation, when practiced |
na niryāyāt tat-karasya samyag-duḥkha-kṣayāya.’ |
doesn’t lead out for that one who practices it, and to the destruction of suffering.’ |
Ity-atrasya kaścid-iti… pūrvavat. |
In whatever respect… as before. |
(4) ‘Kṣīṇāsravasya sataḥ ātmānaṁ pratijānataḥ, |
(4) ‘Here while claiming to be without pollutants himself, |
ime te āsravā na parikṣīṇā.’ |
these pollutants are not fully destroyed.’ |
Ity-atrasya kaścid vādamāno vadet, |
In whatever respect this is being said, |
sadevake loke samārake sabrahmake, |
in the world with its gods, Māra, and Brahmā, |
saśramaṇa-brāhmaṇikāyāṁ prajāyāṁ sadeva-mānuṣāsurāyām, |
in this generation, with its ascetics and brāhmaṇas, princes, men and demons, |
nimittam-etan-na samanupaśyāmi. |
there is no ground for it to be regarded in this way. |
Nimittam-asamanupaśyaṁs -Tathāgataḥ |
Not seeing any ground (for that) the Realised One |
kṣema-prāpto viharati abhaya-prāptaḥ, |
dwells, having attained safety, having attained fearlessness, |
ārṣabhaṁ sthānaṁ prajānāti, |
he knows the leader’s position, |
samyak-parṣad-gataḥ siṁha-nādaṁ nadati, |
and having rightly gone to the assembly he roars the lion’s roar, |
brāhma-cakraṁ pravartayati, |
he has set rolling the supreme (Dharma) wheel, |
apravartitaṁ śramaṇena brāhmaṇena vā, |
and it cannot be rolled back by an ascetic or by a brāhmaṇa, |
kenacid vā punar-loke saha-Dharmeṇeti. |
or by anyone in the world, in accordance with the Dharma. |
Imāni {Tathāgatasya} catvāri vaiśāradyāni. |
These are the four confidences of a Realised One. |
(24) Catasraḥ Pratisaṁvidaḥ |
(24) The Four Analytical Knowledges |
Tatra katamās-Tathāgatasya catasraḥ pratisaṁvidaḥ? |
Herein, monastics, what are the four analytical knowledges? |
Tad-yathā: |
They are as follows: |
(1) Artha-pratisaṁvit, |
(1) The analytical knowledge of meaning, |
(2) dharma-pratisaṁvit, |
(2) the analytical knowledge of the way things are, |
(3) nirukti-pratisaṁvit, |
(3) the analytical knowledge of language, |
(4) pratibhāna-pratisaṁvic-ca. |
(4) the analytical knowledge of inspired speech. |
(1) Artha-pratisaṁvit katamā? |
(1) The analytical knowledge of meaning is what? |
Yad-uta, paramārthe yad-avaivartya-jñānam. |
That is to say, the unchanging knowledge of the ultimate truth. |
(2) Dharma-pratisaṁvit katamā? |
(2) The analytical knowledge of the way things are is what? |
Anāsraveṣu dharmeṣu yad-avaivartya-jñānam. |
The unchanging knowledge of things without pollutants. |
(3) Nirukti-pratisaṁvit katamā? |
(3) The analytical knowledge of language is what? |
Abhivyāhāre yad-avaivartya-jñānam. |
The unchanging knowledge of utterances. |
(4) Pratibhāna-pratisaṁvic katamā? |
(4) The analytical knowledge of inspired speech is what? |
Yukta-muktam-abhilāpitāyāṁ: |
What is suitable and facile talk: |
samādhivaśo saṁprakhyāneṣu yad-avaivartya-jñānam. |
the unchanging and clear knowledge one dwelling in concentration has (of this). |
Imāś-catasraḥ pratisaṁvidaḥ. |
These are the four analytical knowledges. |
(25) Aṣṭādaśa Āveṇikā Buddha-Dharmāḥ |
(25) The Eighteen Special Qualities of the Buddha |
Tatra katame ’ṣṭā-daśāveṇikā Buddha-dharmāḥ? |
Herein, monastics, what are the eighteen special qualities of the Buddha? |
Yad-uta: |
They are as follows: |
(1) Nāsti Tathāgatasya skhalitam, |
(1) The Realised One does not stumble, |
(2) nāsti ravitam, |
(2) he does not cry out, |
(3) nāsti muṣita-smtitā, |
(3) he does not lose mindfulness, |
(4) nāsty-asamāhitaṁ cittam, |
(4) he does not have uncollectedness of mind, |
(5) nāsti nānātva-saṁjñā, |
(5) he does not have perceptions of variety (of feelings), |
(6) nāsty-apratisaṁkhyāyopekṣā, |
(6) he does not have equanimity due to lack of consideration, |
(7) nāsti chandasya hāniḥ, |
(7) he does not have a loss of desire, |
(8) nāsti vīryasya hāniḥ, |
(8) he does not have a loss of energy, |
(9) nāsti smter-hāniḥ, |
(9) he does not have a loss of mindfulness, |
(10) nāsti samādher-hāniḥ, |
(10) he does not have a loss of concentration, |
(11) nāsti prajñāyā hāniḥ, |
(11) he does not have a loss of wisdom, |
(12) nāsti vimukter-hāniḥ, |
(12) he does not have a loss of freedom, |
(13) atīte ’dhvani asaṅgam-apratihataṁ jñāna-darśanam, |
(13) he has independent, unobstructed knowledge and insight into the past time, |
(14) anāgate ’dhvani asaṅgam-apratihataṁ jñāna-darśanam, |
(14) he has independent, unobstructed knowledge and insight into the future time, |
(15) pratyutpanne ’dhvani asaṅgam-apratihataṁ jñāna-darśanam, |
(15) he has independent, unobstructed knowledge and insight into the present time, |
(16) sarva-kāya-karma jñāna-pūrvaṅgamaṁ jñānānuparivartam, |
(16) all his bodily deeds are preceded by knowledge, in accordance with knowledge, |
(17) sarva-vāk-karma jñāna-pūrvaṅgamaṁ jñānānuparivartam, |
(17) all his verbal deeds, are preceded by knowledge, in accordance with knowledge, |
(18) sarva-manaḥ-karma jñāna-pūrvaṅgamaṁ jñānānuparivartaṁ. |
(18) all his mental deeds, are preceded by knowledge, in accordance with knowledge. |
Ime aṣṭā-daśāveṇikā Buddha-dharmāḥ. |
These are the eighteen special qualities of the Buddha. |
(26) Dvā-Triṁśan-Mahā-Puruṣa-Lakṣaṇāni |
(26) The Thirty-Two Marks of a Great Man |
Tatra katamāni Tathāgatasya dvā-triṁśan-mahā-puruṣa-lakṣaṇāni? |
Herein, monastics, what are the thirty-two marks of a great man? |
Yad-uta: |
They are as follows: |
(1) Supratiṣṭhita-pādatā, |
(1) (He has) well-placed feet, |
(2) adhastāt-pāda-talayoś-cakrāṅkita-pāda-talatā, |
(2) under the soles of his feet there is the mark of a wheel, |
(3) āyata-pārṣṇy-utsaṅga-pādatā, |
(3) the heels of his feet are long and deep, |
(4) dīrghāṅgulitā, |
(4) his fingers are long, |
(5) jāla-hasta-pādatā, |
(5) his hands and feet are webbed, |
(6) mdu-taruṇa-hasta-pādatā, |
(6) his hands and feet are soft and tender, |
(7) saptotsada-śarīratā, |
(7) his body has seven prominent marks, |
(8) eṇeyya -jaṅghatā, |
(8) his calves are like an antelope’s, |
(9) kośa-gata-vasti-guhyatā, |
(9) what is covered by a cloth is ensheathed, |
(10) siṁha-pūrvārdha-kāyatā, |
(10) his torso is like a lion’s, |
(11) citāntarāṁsatā, |
(11) between his shoulders is firm, |
(12) sama-vtta-skandhatā, |
(12) his upper back is even all round, |
(13) anavanata-pralamba-bāhutā, |
(13) the arms hang low without bending, |
(14) viśuddha-gātratā, |
(14) the limbs are bright, |
(15) kambu-grīvatā, |
(15) his neck (has lines) like a conch, |
(16) siṁha-hanutā, |
(16) his jaw is like a lion’s, |
(17) sama-catvāriṁśad-dantatā, |
(17) his forty teeth are even, |
(18) samāvirala-dantatā, |
(18) his teeth are without gaps, |
(19) suśukla-dantatā, |
(19) his teeth are very white, |
(20) prabhūta-jihvatā, |
(20) his tongue is large, |
(21) rasa-rasāgratā, |
(21) his taste buds are supremely sensitive, |
(22) brahma-svara-kalaviṅka-ruta-svaratā, |
(22) his voice is like Brahmā’s or like the sound of the cuckoo, |
(23) abhinīla-netratā, |
(23) his eyes are very dark, |
(24) go-pakṣma-netratā, |
(24) his eyes have eyelashes like a cow’s, |
(25) sūkṣmac-chavitā, |
(25) he has fine skin, |
(26) suvarṇac-chavitā, |
(26) he has golden skin, |
(27) ekaika-romakūpatā, |
(27) his body-hairs arise singly, |
(28) ūrdhvāgra-pradakṣiṇāvarta-romatā, |
(28) his body-hairs bristle and turn to the right, |
(29) indra-nīla-keśatā, |
(29) the hair of his head is very dark, |
(30) suśukla-bhrūmukhāntarorṇālalāṭatā, |
(30) the tuft of hair between the eyebrows on his forehead is very white, |
(31) uṣṇīṣa-śiras-katā, |
(31) he has a protuberance on the head, |
(32) nyagrodha-parimaṇḍalatā. |
(32) his (body) is well-proportioned like a banyan tree. |
Imāni dvā-triṁśan-mahā-puruṣa-lakṣaṇāni. |
These are the thirty-two marks of a great man. |
(1) Supratiṣṭhita-pādatā: |
(1) (He has) well-placed feet: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrvaṁ dḍha-samādānatayā nirvttam. |
arose through previously being firm in resolution. |
(2) Adhastāt-pāda-talayoś-cakrāṅkita-pāda-talatā: |
(2) Under the soles of his feet there is the mark of a wheel: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
tatra pūrve vicitra-dānopacayena nirvttam. |
arose herein through previously being generous in various ways. |
(3) Āyata-pārṣṇy-utsaṅga-pādatā: |
(3) The heels of his feet are long and deep: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve para-sattvājihma-karaṇatayā nirvttam. |
arose through previously being honest with other beings. |
(4) Dīrghāṅgulitā: |
(4) His fingers are long: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve sattvānāṁ Dharma-rakṣāvaraṇa-gupti-karaṇatayā nirvttam. |
arose through previously being protective and guarding of beings with Dharma. |
(5) Jāla-hasta-pādatā: |
(5) His hands and feet are webbed: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve paraparivārābhedanatayā nirvttam. |
arose through previously not breaking up others’ dependents. |
(6) Mdu-taruṇa-hasta-pādatā: |
(6) His hands and feet are soft and tender: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve vividha-prāvaraṇānupradānatayā nirvttam. |
arose through previously being generous with many invitations. |
(7) Saptotsada-śarīratā: |
(7) His body has seven prominent marks: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve vipulānnapānānupradānatayā nirvttam. |
arose through previously being generous with extensive food and drinks. |
(8) Eṇeyya -jaṅghatā: |
(8) His calves are like an antelope’s: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve Buddha-dharma-parigrahaṇatayā nirvttam. |
arose through previously holding to the Buddha’s teaching. |
(9) Kośa-gata-vasti-guhyatā: |
(9) What is covered by a cloth is ensheathed: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve guhya-mantra-rakṣaṇatayā, |
* arose through previously guarding the secret mantra, |
maithuna-dharma-prativisarjanatayā ca nirvttam. |
and abstaining from sexual intercourse. |
(10) Siṁha-pūrvārdha-kāyatā: |
(10) His torso is like a lion’s: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve subha-karmānupūrvācaraṇatayā nirvttam. |
arose through previously practising good deeds in succession. |
(11) Citāntarāṁsatā: |
(11) Between his shoulders is firm: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve kuśala-dharma-samācaraṇatayā nirvttam. |
arose through previously practising wholesome things. |
(12) Sama-vtta-skandhatā: |
(12) His upper back is even all round: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve pareṣām-abhayāśvāsadānatayā nirvttam. |
arose through previously giving fearlessness and consolation to others. |
(13) Anavanata-pralamba-bāhutā: |
(13) The arms hang low without bending: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve parakiṅkaraṇīyotsukatayā nirvttam. |
arose through previously being anxious to serve others. |
(14) Viśuddha-gātratā: |
(14) The limbs are bright: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve daśa-kuśala-karma-pathātapta-samādānatayā nirvttam. |
arose through previously arduously undertaking the ten paths of wholesome deeds. |
(15) Kambu-grīvatā: |
(15) His neck (has lines) like a conch: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve glāneṣu vividha-bhaiṣajyānupradānatayā nirvttam. |
arose through previously being generous with various medicines for the sick. |
(16) Siṁha-hanutā: |
(16) His jaw is like a lion’s: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve kuśala-mūla-prayoga-paripūryā nirvttam. |
arose through previously fulfilling the root and application of wholesomeness. |
(17) Sama-catvāriṁśad-dantatā: |
(17) His forty teeth are even: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve sarva-sattvāśvāsa-prayogatayā nirvttam. |
arose through previously applying himself to the consolation of all others. |
(18) Samāvirala-dantatā: |
(18) His teeth are without gaps: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve bhinna-sattva-sandhānatayā nirvttam. |
arose through previously reuniting beings who had broken-up. |
(19) Suśukla-dantatā: |
(19) His teeth are very white: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve svārakṣita-kāya-vāṅ-manas-karmatayā nirvttam. |
arose through previously protecting his deeds by body, voice and mind. |
(20) Prabhūta-jihvatā: |
(20) His tongue is large: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve satya-vacana-saṁrakṣaṇatayā nirvttam. |
arose through previously protecting the truth of words. |
(21) Rasa-rasāgratā: |
(21) His taste buds are supreme: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve ’pramāṇa-puṇya-skandho(pasevitā)tmatayā |
arose through previously himself practiced an immeasurable mass of merit |
parānupradānatayā nirvttam. |
and was generous to others (with it). |
(22) Brahma-svara-kalaviṅka-ruta-svaratā: |
(22) His voice is like Brahmā’s or like the sound of the cuckoo: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve snigdha-vacana-satya-pālanatayā ānanda-vacana-śrāvaṇatayā ca nirvttam. |
arose through previously guarding the truth with mild words, and listening to joyous words. |
(23) Abhinīla-netratā: |
(23) His eyes are very dark: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve maitravat sattva-saṁrakṣaṇatayā nirvttam. |
arose through previously having friendliness and protecting beings (with it). |
(24) Go-pakṣma-netratā: |
(24) His eyes have eyelashes like a cow’s: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve ’ktrim-āśayatayā nirvttam. |
arose through previously having intentions that were natural. |
(25) Sūkṣma-chavitā: |
(25) He has fine skin: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve Dharma-saṁgīti-citta-karmaṇyatayā nirvttam. |
arose through previously attending Dharma recitations. |
(26) Suvarṇa-chavitā: |
(26) He has golden skin: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve śayyāsana-staraṇa-manāpa-vastrānupradānatayā nirvttam. |
arose through previously being generous with bedding, spreadings and pleasing garments. |
(27) Ekaika-romakūpatā: |
(27) His body-hairs arise singly: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve saṁgaṇikā-parivarjanatayā nirvttam. |
arose through previously abstaining from society. |
(28) Ūrdhvāgra-pradakṣiṇāvarta-romatā: |
(28) His body-hairs are elevated and turn to the right: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve ācāryopādhyāya-kalyāṇa-mitrānuśāsani-pradakṣiṇa-grāhitayā nirvttam. |
arose through previously making circumambulation of teachers, preceptors, spiritual friends and advisors. |
(29) Indra-nīla-keśatā: |
(29) The hair of his head is very dark: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve sarva-prāṇānukampanatayā nihita-loṣṭa-daṇḍa-śastratayā ca nirvttam. |
arose through previously having compassion towards all living beings, and praising the putting down of clods of earth and sticks. |
(30) Suśukla-bhrūmukhāntarorṇalālaṭatā: |
(30) The tuft of hair between the eyebrows on his forehead is very white: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve varṇārhānāṁ varṇa-bhāṣaṇatayā nirvttam. |
arose through previously speaking praise of those worthy of praise. |
(31) Uṣṇīṣa-śiras-katā: |
(31) He has a protuberance on the head: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve guru-gaurava-praṇāmatayā nirvttam. |
arose through previously saluting his respected teachers. |
(32) Nyagrodha-parimaṇḍalatā: |
(32) His (body) is well-proportioned like a banyan tree: |
Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ |
This mark of a great man, on a Realised One, on a great man, |
pūrve ātmanaḥ para-sattvānāṁ ca samādhau niyojanatayā nirvttam. |
arose through previously urging himself and others in concentration. |
Apramāṇaiḥ kuśala-mūlaireśu dharmeṣu vaśavartitvāt |
Through having mastery over the immeasurable wholesome roots |
Tathāgatasya dvā-triṁśan-mahā-puruṣa-lakṣaṇāni kāye nirvttāni. |
the thirty-two marks of a great man arose on the Realised One’s body. |
(27) Aśītiḥ Anuvyañjanāni |
(27) The Eighty Secondary Characteristics |
Katamāny-aśīty-anuvyañjanāni? |
Herein, monastics, what are the eighty secondary characteristics? |
(1) Tāmra-nakhāś-ca Buddhā Bhagavantaḥ, |
(1) The Buddhas, the Fortunate Ones have copper-coloured nails, |
(2) snigdha-nakhāś-ca, |
(2) glossy nails, |
(3) tuṅga-nakhāś-ca, |
(3) prominent nails, |
(4) tulya-pāṇirekhāś-ca, |
(4) even lines on his hands, |
(5) vttāṅgulayaś-ca, |
(5) rounded fingers, |
(6) citāṅgulayaś-ca, |
(6) firm fingers, |
(7) anupūrvāṅgulayaś-ca, |
(7) regular fingers, |
(8) gūḍha-śirāś-ca, |
(8) hidden veins, |
(9) nirgranthi-śirāś-ca, |
(9) unhindered veins, |
(10) gūḍha-gulphāś-ca, |
(10) hidden ankles, |
(11) avisama-padāś-ca |
(11) even feet, |
(12) siṁha-vikrānta-gāminaś-ca, |
(12) a gait like that of a lion, |
(13) nāga-vikrānta-gāminaś-ca, |
(13) a gait like that of a elephant, |
(14) haṁsa-vikrānta-gāminaś-ca, |
(14) a gait like that of a goose, |
(15) vṣabha-vikrānta-gāminaś-ca, |
(15) a gait like that of a bull, |
(16) pradakṣiṇa-gāminaś-ca, |
(16) a respectful stride, |
(17) cāru-gāminaś-ca, |
(17) a beautiful stride, |
(18) avakra-gātrāś-ca, |
(18) straight limbs, |
(19) vtta-gātrāś-ca, |
(19) rounded limbs, |
(20) mṣṭa-gātrāś-ca, |
(20) pleasant limbs, |
(21) anupūrva-gātrāś-ca, |
(21) regular limbs, |
(22) pthu-cāru-{jānu}-maṇḍalāś-ca, |
(22) broad, beautiful knees, |
(23) paripūrṇa-vyañjanāś-ca, |
(23) fullsome genitals, |
(24) sama-kramāś-ca, |
(24) an even step, |
(25) śuci-gātrāś-ca, |
(25) pure limbs, |
(26) mdu-gātrāś-ca, |
(26) soft limbs, |
(27) viśuddha-gātrāś-ca, |
(27) purified limbs, |
(28) adīna-gātrāś-ca, |
(28) noble limbs, |
(29) utsada-gātrāś-ca, |
(29) upright limbs, |
(30) susaṁhata-gātrāś-ca, |
(30) compact limbs, |
(31) suvibhaktāṅga-pratyaṅgāś-ca, |
(31) well-proportioned minor limbs, |
(32) vitimira-śuddha-lokāś-ca, |
(32) a pure luminescence that dispels the darkness, |
(33) vtta-kukṣayaś-ca, |
(33) a rounded belly, |
(34) mṣṭa-kukṣayaś-ca, |
(34) a pleasant belly, |
(35) abhugna-kukṣayaś-ca, |
(35) a straight belly, |
(36) kṣāmodarāś-ca, |
(36) a slim stomach, |
(37) gambhīra-nābhayaś-ca, |
(37) a deep navel, |
(38) pradakṣiṇāvarta-nābhayaś-ca, |
(38) a navel that turns to the right, |
(39) samanta-prāsādikāś-ca, |
(39) (an appearance) that is pleasant on all sides, |
(40) śuci-samācārāś-ca, |
(40) a pure behaviour, |
(41) vyapagata-tilakāla-gātrāś-ca, |
(41) limbs that are free of moles, |
(42) tūla-sadśa-sukāmāra-pāṇayaś-ca, |
(42) hands that are soft as cotton, |
(43) snigdha-pāṇi-lekhāś-ca, |
(43) glossy palms of the hands, |
(44) gambhīra-pāṇi-lekhāś-ca, |
(44) deep palms of the hands, |
(45) āyata-pāṇi-lekhāś-ca, |
(45) long palms of the hands, |
(46) nātyāyata-vadanāś-ca, |
(46) a not overly-long face, |
(47) bimba-pratibimba-darśanāś-ca, |
(47) a lovely appearance and reflection, |
(48) mdu-jihvāś-ca, |
(48) a soft tongue, |
(49) (tanu-jihvāś-ca), |
(49) (a slim tongue), |
(50) tāmra-jihvāś-ca |
(50) a copper-coloured tongue, |
(51) gaja-garjita-jīmūta-ghoṣāś-ca, |
(51) a voice that sounds like a elephant’s, |
(52) madhura-cāru-mañju-ghoṣāś-ca, |
(52) a voice that is sweet, charming and lovely, |
(53) vtta-daṁṣṭrāś-ca, |
(53) rounded eye-teeth, |
(54) tīkṣṇa-daṁṣṭrāś-ca, |
(54) sharp eye-teeth, |
(55) sama-daṁṣṭrāś-ca, |
(55) even eye-teeth, |
(56) anupūrva-daṁṣṭrāś-ca, |
(56) regular eye-teeth, |
(57) uttuṅga-nāsāś-ca, |
(57) a long nose, |
(58) śuci-nāsāś-ca, |
(58) a clean nose, |
(59) viśāla-nayanāś-ca, |
(59) wide eyes, |
(60) āyata-nayanāś-ca, |
(60) long eyes, |
(61) cita-pakṣma-gaṇāś-ca, |
(61) thick eyelashes, |
(62) nīlotpaladala-nayanāś-ca, |
(62) eyes like lotus petals, |
(63) pthāyata-vakṣasāś-ca, |
(63) a broad and long chest, |
(64) āyata-bhruvaś-ca, |
(64) a long brow, |
(65) ślakṣṇa-bhruvaś -ca, |
(65) a smooth eyebrow, |
(66) sama-roma-bhruvaś-ca, |
(66) an eyebrow with even hairs, |
(67) snigdha-bhruvaś-ca, |
(67) a glossy eyebrow, |
(68) pīnāyata-karṇāś-ca, |
(68) pendant ears, |
(69) sama-karṇāś-ca, |
(69) even ears, |
(70) anupahata-karṇendriyāś-ca, |
(70) unimpaired ear faculty, |
(71) supariṇata-lalāṭāś-ca, |
(71) a well-developed forehead, |
(72) (pthu-lalāṭāś-ca), |
(72) (a broad forehead), |
(73) suparipūrṇottamāṅgāś-ca, |
(73) a complete head, |
(74) bhramara-sadśa-keśāś-ca, |
(74) hair of the head that is like a black bee (in colour), |
(75) vtta-keśāś-ca, |
(75) rounded hair of the head, |
(76) śukma-keśāś-ca, |
(76) fine hair of the head, |
(77) asaṁhata-keśāś-ca, |
(77) unconfused hair of the head, |
(78) aparuṣa-keśāś-ca, |
(78) smooth hair of the head, |
(79) surabhi-keśāś-ca, |
(79) fragrant hair of the head, |
(80) śrīvatsa-svastika-nandyāvarta-cakra-vajra-padma-matsy-ādi-: |
(80) curls of hair, the auspicious cross, the diagram, wheel, diamond, lotus, fish and so on: |
lāñchana-pāṇi-pāda-talāś-ca Buddhā Bhagavanto bhavanti. |
the Buddhas, the Fortunate Ones have these marks on their hands, feet, and soles. |
Imāny-aśītir-anuvyañjanāni. |
These are the eighty secondary characteristics. |
Conclusion |
Conclusion |
Yad-uktaṁ Bhagavatā: |
This was said by the Fortunate One: |
“Dharmaṁ vo bhikṣavo deśayiṣyāmi |
“I will teach the Dharma to you, monastics, |
ādau kalyāṇaṁ madhye kalyāṇaṁ paryavasāne kalyāṇaṁ, |
those Dharma teachings that are good in the beginning, good in the middle, good in the end, |
svarthaṁ savyañjanam, |
with their meaning, with their (proper) phrasing, |
kevalaṁ paripurṇaṁ parisuddhaṁ paryavadātaṁ brahmacaryaṁ saṁprakāśayiṣye, |
I will make known the spiritual life which is complete, fulfilled, accomplished, |
yad-uta, Artha-Viniścayaṁ nāma Dharma-paryāyam.”-iti |
that is to say, the Dharma instruction known as the Analysis of the Topics.” |
Me yad-uktam-idaṁ tat-pratyuktam: |
When this was said, he said this also: |
“Etāni vo bhikṣavo ’raṇyāyatanāni vkṣa-mūlāni śūnyāgārāṇi, |
“There are for you, monastics, wildernesses, roots of trees, empty places, |
parvata-kandara-giriguhā-palāla-puñjāni, |
mountain caves and caverns, heaps of straw, |
abhyavakāśa-śmaśāna-vana-prastha-pantāni, |
open spaces, cemeteries, deep and remote forests, |
śayanāsanāni adhyāvasat. |
you can live in these dwelling places. |
Dhyāyat, bhikṣavo, mā pramādyat, |
Meditate, monastics, do not be heedless, |
mā paścād-vipratisāriṇo bhaviṣyatha.” |
do not regret it later.” |
Idam-anuśāsanam. |
This is the advice. |
Asmin khalu punar-Dharma-paryāye bhāṣyamāṇe |
And while this Dharma instruction was being spoken |
pañcānāṁ bhikṣu-śatānām-anupādāyāsravebhyaś-cittāni vimuktāni. |
the minds of five hundred monastics were freed from the attachments and the pollutants. |
Idam-avocad Bhagavān, |
The Fortunate One said this, |
āttamanāste bhikṣavaḥ sā ca sarvāvatī parṣat, |
and those monastics and the whole assembly were uplifted, |
sadeva-mānuṣāsura-gandharvaś-ca loko, |
together with the gods, humans, demons and angels in the world, |
Bhagavato bhāṣitam-abhyanandann-iti. |
and they greatly rejoiced in what was said by the Fortunate One. |
Artha-Viniścaya-Dharma-Paryāyaḥ Samāptaḥ |
The Dharma instruction known as the Analysis of the Topics is Complete |
Ye dharmā hetu-prabhavā, hetus-teṣāṃ Tathāgato hyavadat, |
Whatever things have a cause and source, their cause the Realised One has told, |
Teṣāṁ ca yo nirodha – evaṁ-vādī mahā-śramaṇaḥ. |
And also that which is their cessation – such is the Great Ascetic’s doctrine. |
Likhitam-Idaṁ Samvat 319 Caitra Śukla 9 |
This was written in Samvat 319, in the month of Caitra, the 9th day of the waxing moon |