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(cst4) |
(derived from B. Sujato 2018/12) |
Aṅguttara Nikāya 6 |
Numbered Discourses 6 |
1. Āhuneyyavagga |
1. Worthy of Offerings |
1. Paṭhamaāhuneyyasutta |
1. Worthy of Offerings (1st) |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
It’s a monk who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware. |
Sotena saddaṃ sutvā … |
When they hear a sound with their ears … |
ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
When they know a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
2. Dutiyaāhuneyyasutta |
2. Worthy of Offerings (2nd) |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. (1) |
It’s a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. |
Dibbāya, sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca. (2) |
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. |
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ … sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. (3) |
They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’. |
Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe …. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. (4) |
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. |
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. (5) |
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. |
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. (6) |
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
3. Indriyasutta |
3. Faculties |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
The faculties of faith, energy, rememberfulness, undistractible-lucidity, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
4. Balasutta |
4. Powers |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
The powers of faith, energy, rememberfulness, undistractible-lucidity, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
5. Paṭhamaājānīyasutta |
5. The Thoroughbred (1st) |
“Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. |
“monks, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, vaṇṇasampanno ca hoti. |
It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful. |
Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. |
A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. |
Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, khamo dhammānaṃ. |
It’s when a monk can endure sights, sounds, smells, tastes, touches, and thoughts. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
6. Dutiyaājānīyasutta |
6. The Thoroughbred (2nd) |
“Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. |
“monks, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, balasampanno ca hoti. |
It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s strong. |
Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. |
A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. |
Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa. |
In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ … pe … khamo dhammānaṃ. |
It’s when a monk can endure sights, sounds, smells, tastes, touches, and thoughts. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
7. Tatiyaājānīyasutta |
7. The Thoroughbred (3rd) |
“Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. |
“monks, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, javasampanno ca hoti. |
It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s fast. |
Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. |
A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. |
Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ … pe … khamo dhammānaṃ. |
It’s when a monk can endure sights, sounds, smells, tastes, touches, and thoughts. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
8. Anuttariyasutta |
8. Unsurpassable |
“Chayimāni, bhikkhave, anuttariyāni. |
“monks, these six things are unsurpassable. |
Katamāni cha? |
What six? |
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. |
The unsurpassable seeing, listening, acquisition, training, service, and recollection. |
Imāni kho, bhikkhave, cha anuttariyānī”ti. |
These are the six unsurpassable things.” |
9. Anussatiṭṭhānasutta |
9. Topics for Recollection |
“Chayimāni, bhikkhave, anussatiṭṭhānāni. |
“monks, there are these six topics for recollection. |
Katamāni cha? |
What six? |
Buddhānussati, dhammānussati, saṃghānussati, sīlānussati, cāgānussati, devatānussati. |
The recollection of the Buddha, The Dharma, the Saṅgha, ethics, generosity, and the deities. |
Imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti. |
These are the six topics for recollection.” |
10. Mahānāmasutta |
10. With Mahānāma |
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. |
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno, kho mahānāmo sakko bhagavantaṃ etadavoca: |
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: |
“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṃ viharatī”ti? |
“Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?” |
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharati. |
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. |
Idha, mahānāma, ariyasāvako tathāgataṃ anussarati: |
Firstly, a noble disciple recollects the Realized One: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. |
ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. |
At that time their mind is unswerving, based on the Realized One. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
A noble disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when they’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
Ayaṃ vuccati, mahānāma: |
This is called |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno buddhānussatiṃ bhāveti’. (1) |
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and develop the recollection of the Buddha. |
Puna caparaṃ, mahānāma, ariyasāvako dhammaṃ anussarati: |
Furthermore, a noble disciple recollects The Dharma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. |
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ |
Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects The Dharma their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. |
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Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
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Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
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Ayaṃ vuccati, mahānāma: |
This is called |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno dhammānussatiṃ bhāveti’. (2) |
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and develop the recollection of The Dharma. |
Puna caparaṃ, mahānāma, ariyasāvako saṅghaṃ anussarati: |
Furthermore, a noble disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. |
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ |
Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. |
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Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
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Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
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Ayaṃ vuccati, mahānāma: |
This is called |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno saṅghānussatiṃ bhāveti’. (3) |
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and develop the recollection of the Saṅgha. |
Puna caparaṃ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. |
Furthermore, a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. |
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Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
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Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
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Ayaṃ vuccati, mahānāma: |
This is called |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno sīlānussatiṃ bhāveti’. (4) |
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and develop the recollection of ethics. |
Puna caparaṃ, mahānāma, ariyasāvako attano cāgaṃ anussarati: |
Furthermore, a noble disciple recollects their own generosity: |
‘lābhā vata me, suladdhaṃ vata me. |
‘I’m so fortunate, so very fortunate! |
Yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato’ti. |
Among people full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ |
Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. |
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Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
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Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
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Ayaṃ vuccati, mahānāma: |
This is called |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno cāgānussatiṃ bhāveti’. (5) |
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and develop the recollection of generosity. |
Puna caparaṃ, mahānāma, ariyasāvako devatānussatiṃ bhāveti: |
Furthermore, a noble disciple recollects the deities: |
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. |
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ |
Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. |
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Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. |
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Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṃvijjati. |
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Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. |
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Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. |
ujugatamevassa tasmiṃ samaye cittaṃ hoti tā devatā ārabbha. |
At that time their mind is unswerving, based on the deities. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. |
A noble disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
Ayaṃ vuccati, mahānāma: |
This is called |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno devatānussatiṃ bhāveti’. (6) |
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and develop the recollection of the deities. |
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharatī”ti. |
When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.” |
2. Sāraṇīyavagga |
2. Warm-hearted |
11. Paṭhamasāraṇīyasutta |
11. Warm-hearted (1st) |
“Chayime, bhikkhave, dhammā sāraṇīyā. |
“monks, there are these six warm-hearted qualities. |
Katame cha? |
What six? |
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo. (1) |
Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality. |
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo. (2) |
Furthermore, a monk consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality. |
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo. (3) |
Furthermore, a monk consistently treats their spiritual companions with mental kindness … |
Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo. (4) |
Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality. |
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. (5) |
Furthermore, a monk lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. This too is a warm-hearted quality. |
Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. (6) |
Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality. |
Ime kho, bhikkhave, cha dhammā sāraṇīyā”ti. |
These are the six warm-hearted qualities.” |
12. Dutiyasāraṇīyasutta |
12. Warm-hearted (2nd) |
“Chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. |
“monks, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
Katame cha? |
What six? |
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, |
Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private. |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1) |
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti … pe …. (2) |
Furthermore, a monk consistently treats their spiritual companions with verbal kindness … |
Mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3) |
Furthermore, a monk consistently treats their spiritual companions with mental kindness … |
Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4) |
Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means … |
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5) |
Furthermore, a monk lives according to the precepts shared with their spiritual companions … |
Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, |
Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6) |
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. |
Ime kho, bhikkhave, cha dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti. |
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.” |
13. Nissāraṇīyasutta |
13. Elements of Escape |
“Chayimā, bhikkhave, nissāraṇīyā dhātuyo. |
“monks, there are these six elements of escape. |
Katamā cha? |
What six? |
Idha, bhikkhave, bhikkhu evaṃ vadeyya: |
Take a monk who says: |
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘I’ve developed the heart’s release by friendly-kindness. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow ill will still occupies my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. |
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
It’s impossible, reverend, it cannot happen that the heart’s release by friendly-kindness has been developed and properly implemented, |
atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
yet somehow ill will still occupies the mind. |
Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimuttī’ti. (1) |
For it is the heart’s release by friendly-kindness that is the escape from ill will.’ |
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: |
Take another monk who says: |
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow the thought of harming still occupies my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
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atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
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Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimuttī’ti. (2) |
For it is the heart’s release by compassion that is the escape from thoughts of harming.’ |
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: |
Take another monk who says: |
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow negativity still occupies my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
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atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
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Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimuttī’ti. (3) |
For it is the heart’s release by rejoicing that is the escape from negativity.’ |
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: |
Take another monk who says: |
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow desire still occupies my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
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atha ca panassa rāgo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
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Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’ti. (4) |
For it is the heart’s release by equanimity that is the escape from desire.’ |
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: |
Take another monk who says: |
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. |
atha ca pana me nimittānusāri viññāṇaṃ hotī’ti. |
Yet somehow my consciousness still follows after signs.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! … |
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
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atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati. |
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Nissaraṇañhetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittācetovimuttī’ti. (5) |
For it is the signless release of the heart that is the escape from all signs.’ |
Idha pana bhikkhave, bhikkhu evaṃ vadeyya: |
Take another monk who says: |
‘asmīti kho me vigataṃ, ayamahamasmīti ca na samanupassāmi; |
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. |
atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti. |
Yet somehow the dart of doubt and indecision still occupies my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. |
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti ca na samanupassato; |
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, |
atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. |
yet somehow the dart of doubt and indecision still occupies the mind. |
Nissaraṇañhetaṃ, āvuso, vicikicchākathaṃkathāsallassa yadidaṃ asmīti mānasamugghāto’ti. (6) |
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ |
Imā kho, bhikkhave, cha nissāraṇīyā dhātuyo”ti. |
These are the six elements of escape.” |
14. Bhaddakasutta |
14. A Good Death |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Sāriputta addressed the monks: |
“āvuso bhikkhave”ti. |
“Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā sāriputto etadavoca: |
Sāriputta said this: |
“Tathā tathā, āvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā. |
“A monk lives life so as to not have a good death. |
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā? |
And how do they live life so as to not have a good death? |
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṃ anuyutto, niddārāmo hoti niddārato niddārāmataṃ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, saṃsaggārāmo hoti saṃsaggarato saṃsaggārāmataṃ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. |
Take a monk who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. |
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā. |
A monk who lives life like this does not have a good death. |
Ayaṃ vuccatāvuso: |
This is called |
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’. |
a monk who enjoys identity, who hasn’t given up identity to rightly make an end of suffering. |
Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. |
A monk lives life so as to have a good death. |
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā? |
And how do they live life so as to have a good death? |
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṃ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na saṃsaggārāmo hoti na saṃsaggarato na saṃsaggārāmataṃ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. |
Take a monk who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. |
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. |
A monk who lives life like this has a good death. |
Ayaṃ vuccatāvuso: |
This is called |
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’ti. |
a monk who enjoys nirvana, who has given up identity to rightly make an end of suffering. |
Yo papañcamanuyutto, |
A creature who likes to proliferate, |
papañcābhirato mago; |
enjoying proliferation, |
Virādhayī so nibbānaṃ, |
fails to reach nirvana, |
yogakkhemaṃ anuttaraṃ. |
the supreme sanctuary. |
Yo ca papañcaṃ hitvāna, |
But one who gives up proliferation, |
nippapañcapade rato; |
enjoying the state of non-proliferation, |
Ārādhayī so nibbānaṃ, |
reaches nirvana, |
yogakkhemaṃ anuttaran”ti. |
the supreme sanctuary.” |
15. Anutappiyasutta |
15. Regret |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There Sāriputta addressed the monks: |
“tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. |
“As a monk makes their bed, so they must lie in it, and die tormented by regrets. |
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti? |
And how do they die tormented by regrets? |
Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti … |
Take a monk who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. |
niddārāmo hoti … |
|
saṅgaṇikārāmo hoti … |
|
saṃsaggārāmo hoti … |
|
papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. |
|
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. |
A monk who makes their bed like this must lie in it, and die tormented by regrets. |
Ayaṃ vuccatāvuso: |
This is called |
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’. |
a monk who enjoys identity, who hasn’t given up identity to rightly make an end of suffering. |
Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. |
As a monk makes their bed, so they must lie in it, and die free of regrets. |
Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti? |
And how do they die free of regrets? |
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti … |
Take a monk who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. |
na niddārāmo hoti … |
|
na saṅgaṇikārāmo hoti … |
|
na saṃsaggārāmo hoti … |
|
na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. |
|
Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. |
A monk who makes their bed like this must lie in it, and die free of regrets. |
Ayaṃ vuccatāvuso: |
This is called |
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’ti. |
a monk who enjoys nirvana, who has given up identity to rightly make an end of suffering. |
Yo papañcamanuyutto, |
A creature who likes to proliferate, |
papañcābhirato mago; |
enjoying proliferation, |
Virādhayī so nibbānaṃ, |
fails to reach nirvana, |
yogakkhemaṃ anuttaraṃ. |
the supreme sanctuary. |
Yo ca papañcaṃ hitvāna, |
But one who gives up proliferation, |
nippapañcapade rato; |
enjoying the state of non-proliferation, |
Ārādhayī so nibbānaṃ, |
reaches nirvana, |
yogakkhemaṃ anuttaran”ti. |
the supreme sanctuary.” |
16. Nakulapitusutta |
16. Nakula’s Father |
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno. |
Now at that time the householder Nakula’s father was sick, suffering, gravely ill. |
Atha kho nakulamātā gahapatānī nakulapitaraṃ gahapatiṃ etadavoca: |
Then the housewife Nakula’s mother said to him: |
“Mā kho tvaṃ, gahapati, sāpekkho kālamakāsi. |
“Householder, don’t pass away with concerns. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
Such concern is suffering, |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and it’s criticized by the Buddha. |
Siyā kho pana te, gahapati, evamassa: |
Householder, you might think: |
‘na nakulamātā gahapatānī mamaccayena sakkhissati dārake posetuṃ, gharāvāsaṃ santharitun’ti. |
‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ |
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. |
But you should not see it like this. |
Kusalāhaṃ, gahapati, kappāsaṃ kantituṃ veṇiṃ olikhituṃ. |
I’m skilled at spinning cotton and carding wool. |
Sakkomahaṃ, gahapati, tavaccayena dārake posetuṃ, gharāvāsaṃ santharituṃ. |
I’m able to provide for the children and keep up the household carpets. |
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. |
So householder, don’t pass away with concerns … |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
|
garahitā ca bhagavatā sāpekkhassa kālakiriyā. (1) |
|
Siyā kho pana te, gahapati, evamassa: |
Householder, you might think: |
‘nakulamātā gahapatānī mamaccayena aññaṃ gharaṃ gamissatī’ti. |
‘When I’ve gone, the housewife Nakula’s mother will take another husband.’ |
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. |
But you should not see it like this. |
Tvañceva kho, gahapati, jānāsi ahañca, yaṃ no soḷasavassāni gahaṭṭhakaṃ brahmacariyaṃ samāciṇṇaṃ. |
Both you and I know that we have remained celibate while at home for the past sixteen years. |
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. |
So householder, don’t pass away with concerns … |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
|
garahitā ca bhagavatā sāpekkhassa kālakiriyā. (2) |
|
Siyā kho pana te, gahapati, evamassa: |
Householder, you might think: |
‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti. |
‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of monks.’ |
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. |
But you should not see it like this. |
Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa. |
When you’ve gone, I’ll want to see the Buddha and his monk Saṅgha even more. |
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. |
So householder, don’t pass away with concerns … |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
|
garahitā ca bhagavatā sāpekkhassa kālakiriyā. (3) |
|
Siyā kho pana te, gahapati, evamassa: |
Householder, you might think: |
‘na nakulamātā gahapatānī mamaccayena sīlesu paripūrakārinī’ti. |
‘The housewife Nakula’s mother won’t fulfill ethics.’ |
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. |
But you should not see it like this. |
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṃ tāsaṃ aññatarā. |
I am one of those white-robed disciples of the Buddha who fulfills their ethics. |
Yassa kho panassa kaṅkhā vā vimati vā—ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṃ bhagavantaṃ upasaṅkamitvā pucchatu. |
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. |
So householder, don’t pass away with concerns … |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
|
garahitā ca bhagavatā sāpekkhassa kālakiriyā. (4) |
|
Siyā kho pana te, gahapati, evamassa: |
Householder, you might think: |
‘na nakulamātā gahapatānī lābhinī ajjhattaṃ cetosamathassā’ti. |
‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’ |
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. |
But you should not see it like this. |
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, ahaṃ tāsaṃ aññatarā. |
I am one of those white-robed disciples of the Buddha who has internal serenity of heart. |
Yassa kho panassa kaṅkhā vā vimati vā—ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṃ bhagavantaṃ upasaṅkamitvā pucchatu. |
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. |
So householder, don’t pass away with concerns … |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
|
garahitā ca bhagavatā sāpekkhassa kālakiriyā. (5) |
|
Siyā kho pana te, gahapati, evamassa: |
Householder, you might think: |
‘na nakulamātā gahapatānī imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti. |
‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this Dharma and training. She has not gone beyond doubt, got rid of uncertainty, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ |
Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. |
But you should not see it like this. |
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṃ tāsaṃ aññatarā. |
I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this Dharma and training. I have gone beyond doubt, got rid of uncertainty, and gained assurance. And I am independent of others in the Teacher’s instructions. |
Yassa kho panassa kaṅkhā vā vimati vā—ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṃ bhagavantaṃ upasaṅkamitvā pucchatu. |
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. |
So householder, don’t pass away with concerns. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
Such concern is suffering, |
garahitā ca bhagavatā sāpekkhassa kālakiriyā”ti. (6) |
and it’s criticized by the Buddha.” |
Atha kho nakulapituno gahapatissa nakulamātarā gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi. |
And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot. |
Vuṭṭhahi ca nakulapitā gahapati tamhā ābādhā; |
And that’s how Nakula’s father recovered from that illness. |
tathā pahīno ca pana nakulapituno gahapatissa so ābādho ahosi. |
|
Atha kho nakulapitā gahapati gilānā vuṭṭhito aciravuṭṭhito gelaññā daṇḍamolubbha yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ bhagavā etadavoca: |
Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“Lābhā te, gahapati, suladdhaṃ te, gahapati. |
“You’re fortunate, householder, so very fortunate, |
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā. |
to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion. |
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṃ aññatarā. |
She is one of those white-robed disciples of the Buddha who fulfills their ethics. |
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, nakulamātā gahapatānī tāsaṃ aññatarā. |
She is one of those white-robed disciples of the Buddha who has internal serenity of heart. |
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṃ aññatarā. |
She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this Dharma and training. She has gone beyond doubt, got rid of uncertainty, and gained assurance. And she is independent of others in the Teacher’s instructions. |
Lābhā te, gahapati, suladdhaṃ te, gahapati. |
You’re fortunate, householder, so very fortunate, |
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā”ti. |
to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion.” |
17. Soppasutta |
17. Sleep |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. |
Āyasmāpi kho sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. |
Āyasmāpi kho mahāmoggallāno … |
Venerables Mahāmoggallāna, |
āyasmāpi kho mahākassapo … |
Mahākassapa, |
āyasmāpi kho mahākaccāno … |
Mahākaccāna, |
āyasmāpi kho mahākoṭṭhiko … |
Mahākoṭṭhita, |
āyasmāpi kho mahācundo … |
Mahācunda, |
āyasmāpi kho mahākappino … |
Mahākappina, |
āyasmāpi kho anuruddho … |
Anuruddha, |
āyasmāpi kho revato … |
Revata, |
āyasmāpi kho ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
and Ānanda did the same. |
Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṃ pāvisi. |
The Buddha spent most of the night sitting meditation, then got up from his seat and entered his dwelling. |
Tepi kho āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsu. |
And soon after the Buddha left those venerables each went to their own dwelling. |
Ye pana tattha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ te yāva sūriyuggamanā kākacchamānā supiṃsu. |
But those monks who were junior, recently gone forth, newly come to this Dharma and training slept until the sun came up, snoring. |
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena te bhikkhū yāva sūriyuggamanā kākacchamāne supante. |
The Buddha saw them doing this, with his clairvoyance that is purified and superhuman. |
Disvā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Seeing them, he went to the assembly hall, sat down on the seat spread out, |
Nisajja kho bhagavā bhikkhū āmantesi: |
and addressed the monks. |
“Kahaṃ nu kho, bhikkhave, sāriputto? |
“monks, where is Sāriputta? |
Kahaṃ mahāmoggallāno? |
Where are Mahāmoggallāna, |
Kahaṃ mahākassapo? |
Mahākassapa, |
Kahaṃ mahākaccāno? |
Mahākaccāna, |
Kahaṃ mahākoṭṭhiko? |
Mahākoṭṭhika, |
Kahaṃ mahācundo? |
Mahācunda, |
Kahaṃ mahākappino? |
Mahākappina, |
Kahaṃ anuruddho? |
Anuruddha, |
Kahaṃ revato? |
Revata, |
Kahaṃ ānando? |
and Ānanda? |
Kahaṃ nu kho te, bhikkhave, therā sāvakā gatā”ti? |
Where have these senior disciples gone?” |
“Tepi kho, bhante, āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsū”ti. |
“Soon after the Buddha left those venerables each went to their own dwelling.” |
“Tena no tumhe, bhikkhave, therā bhikkhū nāgatāti yāva sūriyuggamanā kākacchamānā supatha? |
“So, monks, when the senior monks left, why did you sleep until the sun came up, snoring? |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tumhehi diṭṭhaṃ vā sutaṃ vā: |
Have you ever seen or heard |
‘rājā khattiyo muddhāvasitto yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’”ti? |
of an anointed king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhave. |
“Good, monks! |
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: |
I too have never seen or heard of such a thing. |
‘rājā khattiyo muddhāvasitto yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’ti. |
|
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tumhehi diṭṭhaṃ vā sutaṃ vā: |
Have you ever seen or heard |
‘raṭṭhiko … pe … |
of an appointed official … |
pettaṇiko … |
a hereditary official … |
senāpatiko … |
a general … |
gāmagāmaṇiko … |
a village chief … |
pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ kārento pūgassa vā piyo manāpo’”ti? |
or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhave. |
“Good, monks! |
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: |
I too have never seen or heard of such a thing. |
‘pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ vā kārento pūgassa vā piyo manāpo’ti. |
|
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tumhehi diṭṭhaṃ vā sutaṃ vā: |
Have you ever seen or heard |
‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’”ti? |
of an ascetic or brahmin who indulges in the pleasures of sleeping, lying, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful Dharmas, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhave. |
“Good, monks! |
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: |
I too have never seen or heard of such a thing. |
‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’ti. |
|
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ, bhāvanānuyogamanuyuttā viharissāmā’ti. |
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
18. Macchabandhasutta |
18. A Fish Dealer |
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. |
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. |
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānaṃ. |
While walking along the road he saw a fish dealer in a certain spot selling fish which he had killed himself. |
Disvā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. |
Seeing this he left the road, sat at the root of a tree on the seat spread out, |
Nisajja kho bhagavā bhikkhū āmantesi: |
and addressed the monks: |
“passatha no tumhe, bhikkhave, amuṃ macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānan”ti? |
“monks, do you see that fish dealer selling fish which he killed himself?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Taṃ kiṃ maññatha, bhikkhave, |
“What do you think, monks? |
api nu tumhehi diṭṭhaṃ vā sutaṃ vā: |
Have you ever seen or heard |
‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti? |
of a fish dealer selling fish which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhave. |
“Good, monks! |
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: |
I too have never seen or heard of such a thing. |
‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. |
|
Taṃ kissa hetu? |
Why is that? |
Te hi so, bhikkhave, macche vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati. |
Because when the fish are brought for the slaughter he regards them with bad intentions. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tumhehi diṭṭhaṃ vā sutaṃ vā: |
Have you ever seen or heard |
‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti? |
of a butcher of cattle selling cattle which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhave. |
“Good, monks! |
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: |
I too have never seen or heard of such a thing. |
‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. |
|
Taṃ kissa hetu? |
Why is that? |
Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati. |
Because when the cattle are brought for the slaughter he regards them with bad intentions. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tumhehi diṭṭhaṃ vā sutaṃ vā: |
Have you ever seen or heard |
‘orabbhiko … pe … |
of a butcher of sheep … |
sūkariko … pe … |
a butcher of pigs … |
sākuṇiko … pe … |
a butcher of poultry … |
māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti? |
or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Sādhu, bhikkhave. |
“Good, monks! |
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ: |
I too have never seen or heard of such a thing. |
‘māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. |
|
Taṃ kissa hetu? |
Why is that? |
Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati. |
Because when the deer are brought for the slaughter he regards them with bad intentions. |
Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasissati. |
By regarding even animals brought for the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. |
Ko pana vādo yaṃ manussabhūtaṃ vajjhaṃ vadhāyupanītaṃ pāpakena manasānupekkhati. |
How much worse is someone who regards human beings brought to the slaughter with bad intentions! |
Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. |
This will be for their lasting harm and suffering. |
Kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. |
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.” |
19. Paṭhamamaraṇassatisutta |
19. rememberfulness of Death (1st) |
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. |
At one time the Buddha was staying at Nādika in the brick house. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. |
“monks, when rememberfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. |
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti? |
But do you develop rememberfulness of death?” |
… |
… |
20. Dutiyamaraṇassatisutta |
20. rememberfulness of Death (2nd) |
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. |
At one time the Buddha was staying at Nādika in the brick house. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. |
“monks, when rememberfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. |
Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā? |
And how is rememberfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless? |
.. |
.. |
3. Anuttariyavagga |
3. Unsurpassable |
21. Sāmakasutta |
21. At Sāma Village |
Ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāmake pokkharaṇiyāyaṃ. |
At one time the Buddha was staying among the Sakyans near the little village of Sāma, by a lotus pond. |
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca: |
Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him: |
“Tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. |
“Sir, three qualities lead to the decline of a monk. |
Katame tayo? |
What three? |
Kammārāmatā, bhassārāmatā, niddārāmatā— |
Relishing work, talk, and sleep. |
ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī”ti. |
These three qualities lead to the decline of a monk.” |
Idamavoca sā devatā. |
That’s what that deity said, |
Samanuñño satthā ahosi. |
and the teacher approved. |
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then, when the night had passed, the Buddha told the monks all that had happened, adding: |
“imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: |
|
‘tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. |
|
Katame tayo? |
|
Kammārāmatā, bhassārāmatā, niddārāmatā— |
|
ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī’ti. |
|
Idamavoca, bhikkhave, sā devatā. |
|
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
|
Tesaṃ vo, bhikkhave, alābhā tesaṃ dulladdhaṃ, ye vo devatāpi jānanti kusalehi dhammehi parihāyamāne. |
“It’s unfortunate for those of you who even the deities know are declining in skillful Dharmas. |
Aparepi, bhikkhave, tayo parihāniye dhamme desessāmi. |
I will teach you three more qualities that lead to decline. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“katame ca, bhikkhave, tayo parihāniyā dhammā? |
“And what, monks, are three qualities that lead to decline? |
Saṅgaṇikārāmatā, dovacassatā, pāpamittatā— |
Enjoyment of company, being hard to admonish, and having bad friends. |
ime kho, bhikkhave, tayo parihāniyā dhammā. |
These three qualities lead to decline. |
Ye hi keci, bhikkhave, atītamaddhānaṃ parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyiṃsu kusalehi dhammehi. |
Whether in the past, future, or present, all those who decline in skillful Dharmas do so because of these six qualities.” |
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyissanti kusalehi dhammehi. |
|
Yepi hi keci, bhikkhave, etarahi parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyanti kusalehi dhammehī”ti. |
|
22. Aparihāniyasutta |
22. Non-decline |
“Chayime, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha … pe … |
“monks, I will teach you these six qualities that prevent decline. … |
katame ca, bhikkhave, cha aparihāniyā dhammā? |
And what, monks, are the six qualities that prevent decline? |
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā— |
Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. |
ime kho, bhikkhave, cha aparihāniyā dhammā. |
These six qualities prevent decline. |
Ye hi keci, bhikkhave, atītamaddhānaṃ na parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyiṃsu kusalehi dhammehi. |
Whether in the past, future, or present, all those who have not declined in skillful Dharmas do so because of these six qualities.” |
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ na parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyissanti kusalehi dhammehi. |
|
Yepi hi keci, bhikkhave, etarahi na parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyanti kusalehi dhammehī”ti. |
|
23. Bhayasutta |
23. Dangers |
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; |
“‘Danger’, monks, is a term for sensual pleasures. |
‘dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; |
‘Suffering’, |
‘rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; |
‘disease’, |
‘gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; |
‘boil’, |
‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; |
‘tie’, |
‘paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
and ‘bog’ are terms for sensual pleasures. |
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ? |
And why is ‘danger’ a term for sensual pleasures? |
Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ. |
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. |
Kasmā ca, bhikkhave, dukkhanti … pe … |
And why are ‘suffering’, |
rogoti … |
‘disease’, |
gaṇḍoti … |
‘boil’, |
saṅgoti … |
‘tie’, |
paṅkoti kāmānametaṃ adhivacanaṃ? |
and ‘bog’ terms for sensual pleasures? |
Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṃ adhivacananti. |
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, ties, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. |
Bhayaṃ dukkhaṃ rogo gaṇḍo, |
Danger, suffering, disease, boils, |
saṅgo paṅko ca ubhayaṃ; |
and ties and bogs both. |
Ete kāmā pavuccanti, |
These describe the sensual pleasures |
yattha satto puthujjano. |
to which ordinary people are attached. |
Upādāne bhayaṃ disvā, |
Seeing the danger in grasping, |
jātimaraṇasambhave; |
the origin of birth and death, |
Anupādā vimuccanti, |
they’re freed by not grasping, |
jātimaraṇasaṅkhaye. |
with the ending of birth and death. |
Te khemappattā sukhino, |
Happy, they’ve come to a safe place, |
diṭṭhadhammābhinibbutā; |
nirvana'd in this very life. |
Sabbaverabhayātītā, |
They’ve gone beyond all threats and dangers, |
sabbadukkhaṃ upaccagun”ti. |
and risen above all suffering.” |
24. Himavantasutta |
24. The Himalaya |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāya. |
“monks, a monk who has six qualities could shatter Himalaya, the king of mountains. How much more so this wretched ignorance! |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kallitakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti. |
It’s when a monk is skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, skilled in emerging from undistractible-lucidity, skilled in gladdening the mind for undistractible-lucidity, skilled in the meditation subjects for undistractible-lucidity, and skilled in projecting the mind purified by undistractible-lucidity. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāyā”ti. |
A monk who has these six qualities could shatter Himalaya, the king of mountains. How much more so this wretched ignorance!” |
25. Anussatiṭṭhānasutta |
25. Topics for Recollection |
“Chayimāni, bhikkhave, anussatiṭṭhānāni. |
“monks, there are these six topics for recollection. |
Katamāni cha? |
What six? |
Idha, bhikkhave, ariyasāvako tathāgataṃ anussarati: |
Firstly, a noble disciple recollects the Realized One: |
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Yasmiṃ, bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. |
‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
‘Greed’ is a term for the five kinds of sensual stimulation. |
Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (1) |
Relying on this some sentient beings are purified. |
Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati: |
Furthermore, a noble disciple recollects The Dharma: |
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti. |
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ |
Yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects The Dharma their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (2) |
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Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati: |
Furthermore, a noble disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti. |
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ |
Yasmiṃ, bhikkhave, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (3) |
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Puna caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni. |
Furthermore, a noble disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Yasmiṃ, bhikkhave, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (4) |
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Puna caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati: |
Furthermore, a noble disciple recollects their own generosity: |
‘lābhā vata me. Suladdhaṃ vata me … pe … |
‘I’m so fortunate, so very fortunate! |
yācayogo dānasaṃvibhāgarato’ti. |
Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ |
… pe … |
When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. … |
Evam’idhekacce sattā visujjhanti. (5) |
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Puna caparaṃ, bhikkhave, ariyasāvako devatā anussarati: |
Furthermore, a noble disciple recollects the deities: |
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; |
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. |
mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti. |
I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ |
Yasmiṃ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. |
‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
‘Greed’ is a term for the five kinds of sensual stimulation. |
Idampi kho, bhikkhave, ārammaṇaṃ karitvā evam’idhekacce sattā visujjhanti. (6) |
Relying on this some sentient beings are purified. |
Imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti. |
These are the six topics for recollection.” |
26. Mahākaccānasutta |
26. With Mahākaccāna |
Tatra kho āyasmā mahākaccāno bhikkhū āmantesi: |
There Mahākaccāna addressed the monks: |
“āvuso bhikkhave”ti. |
“Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā mahākaccāno etadavoca: |
Venerable Mahākaccāna said this: |
“acchariyaṃ, āvuso; |
“It’s incredible, reverends, |
abbhutaṃ, āvuso. |
it’s amazing! |
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānāni. |
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana. |
Katamāni cha? |
What six? |
Idhāvuso, ariyasāvako tathāgataṃ anussarati: |
Firstly, a noble disciple recollects the Realized One: |
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Yasmiṃ, āvuso, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. |
‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
‘Greed’ is a term for the five kinds of sensual stimulation. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. |
Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (1) |
Relying on this, some sentient beings have the factors for purity. |
Puna caparaṃ, āvuso, ariyasāvako dhammaṃ anussarati: |
Furthermore, a noble disciple recollects The Dharma: |
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti. |
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ |
Yasmiṃ, āvuso, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects The Dharma their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
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Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (2) |
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Puna caparaṃ, āvuso, ariyasāvako saṅghaṃ anussarati: |
Furthermore, a noble disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti. |
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ |
Yasmiṃ, āvuso, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
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Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (3) |
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Puna caparaṃ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni … pe … samādhisaṃvattanikāni. |
Furthermore, a noble disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Yasmiṃ, āvuso, samaye ariyasāvako attano sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
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Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (4) |
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Puna caparaṃ, āvuso, ariyasāvako attano cāgaṃ anussarati: |
Furthermore, a noble disciple recollects their own generosity: |
‘lābhā vata me, suladdhaṃ vata me … pe … |
‘I’m so fortunate, so very fortunate! |
yācayogo dānasaṃvibhāgarato’ti. |
Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ |
Yasmiṃ, āvuso, samaye ariyasāvako attano cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
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‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
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Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
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Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (5) |
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Puna caparaṃ, āvuso, ariyasāvako devatā anussarati: |
Furthermore, a noble disciple recollects the deities: |
‘santi devā cātumahārājikā, santi devā … pe … tatuttari. |
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; |
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. |
mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti. |
I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ |
Yasmiṃ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; |
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. |
ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. |
‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
‘Greed’ is a term for the five kinds of sensual stimulation. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. |
Idampi kho, āvuso, ārammaṇaṃ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. (6) |
Relying on this, some sentient beings have the factors for purity. |
Acchariyaṃ, āvuso, abbhutaṃ, āvuso. |
It’s incredible, reverends, it’s amazing! |
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānānī”ti. |
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.” |
27. Paṭhamasamayasutta |
27. Proper Occasions (1st) |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him: |
“kati nu kho, bhante, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti? |
“Sir, how many occasions are there for going to see an esteemed monk?” |
“Chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
“monk, there are six occasions for going to see an esteemed monk. |
Katame cha? |
What six? |
Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Firstly, there’s a time when a monk’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed monk and say: |
‘ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. |
‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. |
Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṃ desetū’ti. |
Venerable, please teach me how to give up sensual desire.’ |
Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti. |
Then that esteemed monk teaches them how to give up sensual desire. |
Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (1) |
This is the first occasion for going to see an esteemed monk. |
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Furthermore, there’s a time when a monk’s heart is overcome and mired in ill will … |
‘ahaṃ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. |
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Sādhu vata me āyasmā byāpādassa pahānāya dhammaṃ desetū’ti. |
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Tassa manobhāvanīyo bhikkhu byāpādassa pahānāya dhammaṃ deseti. |
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Ayaṃ, bhikkhu, dutiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (2) |
This is the second occasion for going to see an esteemed monk. |
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Furthermore, there’s a time when a monk’s heart is overcome and mired in dullness and drowsiness … |
‘ahaṃ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. |
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Sādhu vata me āyasmā thinamiddhassa pahānāya dhammaṃ desetū’ti. |
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Tassa manobhāvanīyo bhikkhu thinamiddhassa pahānāya dhammaṃ deseti. |
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Ayaṃ, bhikkhu, tatiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (3) |
This is the third occasion for going to see an esteemed monk. |
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Furthermore, there’s a time when a monk’s heart is overcome and mired in restlessness and remorse … |
‘ahaṃ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. |
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Sādhu vata me āyasmā uddhaccakukkuccassa pahānāya dhammaṃ desetū’ti. |
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Tassa manobhāvanīyo bhikkhu uddhaccakukkuccassa pahānāya dhammaṃ deseti. |
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Ayaṃ, bhikkhu, catuttho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (4) |
This is the fourth occasion for going to see an esteemed monk. |
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Furthermore, there’s a time when a monk’s heart is overcome and mired in doubt … |
‘ahaṃ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāmi. |
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Sādhu vata me āyasmā vicikicchāya pahānāya dhammaṃ desetū’ti. |
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Tassa manobhāvanīyo bhikkhu vicikicchāya pahānāya dhammaṃ deseti. |
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Ayaṃ, bhikkhu, pañcamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (5) |
This is the fifth occasion for going to see an esteemed monk. |
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Furthermore, there’s a time when a monk doesn’t understand what kind of meditation to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed monk and say: |
‘ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ nappajānāmi. |
‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. |
Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū’ti. |
Venerable, please teach me how to end the defilements.’ |
Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti. |
Then that esteemed monk teaches them how to end the defilements. |
Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (6) |
This is the sixth occasion for going to see an esteemed monk. |
Ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. |
These are the six occasions for going to see an esteemed monk.” |
28. Dutiyasamayasutta |
28. Proper Occasions (2nd) |
Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. |
At one time several senior monks were staying near Benares, in the deer park at Isipatana. |
Atha kho tesaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: |
Then after the meal, on their return from alms-round, this discussion came up among them while sitting together in the pavilion. |
“ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti? |
“Reverends, how many occasions are there for going to see an esteemed monk?” |
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. |
“Reverends, there’s a time after an esteemed monk’s meal when they return from alms-round. Having washed their feet they sit down cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.” |
Evaṃ vutte, aññataro bhikkhu taṃ bhikkhuṃ etadavoca: |
When this was said, one of the monks said to that monk: |
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
“Reverend, that’s not the proper occasion for going to see an esteemed monk. |
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, cārittakilamathopissa tasmiṃ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṃ samaye appaṭippassaddho hoti. |
For at that time the fatigue from walking and from eating has not faded away. |
Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
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Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. |
There’s a time late in the afternoon when an esteemed monk comes out of retreat. They sit in the shade of their porch cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.” |
Evaṃ vutte, aññataro bhikkhu taṃ bhikkhuṃ etadavoca: |
When this was said, one of the monks said to that monk: |
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
“Reverend, that’s not the proper occasion for going to see an esteemed monk. |
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, yadevassa divā samādhinimittaṃ manasikataṃ hoti tadevassa tasmiṃ samaye samudācarati. |
For at that time they are still practicing the same meditation subject as a basis of undistractible-lucidity that they focused on during the day. |
Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
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Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. |
There’s a time when an esteemed monk has risen at the crack of dawn. They sit down cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.” |
Evaṃ vutte, aññataro bhikkhu taṃ bhikkhuṃ etadavoca: |
When this was said, one of the monks said to that monk: |
“na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
“Reverend, that’s not the proper occasion for going to see an esteemed monk. |
Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṃ samaye kāyo hoti phāsussa hoti buddhānaṃ sāsanaṃ manasi kātuṃ. |
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.” |
Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. |
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Evaṃ vutte āyasmā mahākaccāno there bhikkhū etadavoca: |
When this was said, Venerable Mahākaccāna said to those senior monks: |
“sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ: |
“Reverends, I have heard and learned this in the presence of the Buddha: |
‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. |
‘monks, there are six occasions for going to see an esteemed monk. |
Katame cha? |
What six? |
Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Firstly, there’s a time when a monk’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed monk and say: |
“ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. |
“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. |
Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṃ desetū”ti. |
Venerable, please teach me how to give up sensual desire.” |
Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti. |
Then that esteemed monk teaches them how to give up sensual desire. |
Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. (1) |
This is the first occasion for going to see an esteemed monk. |
Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati … pe …. (2) |
Furthermore, there’s a time when a monk’s heart is overcome and mired in ill will … |
Thinamiddhapariyuṭṭhitena cetasā viharati …. (3) |
dullness and drowsiness … |
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati …. (4) |
restlessness and remorse … |
Vicikicchāpariyuṭṭhitena cetasā viharati …. (5) |
doubt … |
Yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ na jānāti na passati, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: |
Furthermore, there’s a time when a monk doesn’t understand what kind of meditation to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed monk and say: |
“ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ na jānāmi na passāmi. |
“I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. |
Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū”ti. |
Venerable, please teach me how to end the defilements.” |
Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti. |
Then that esteemed monk teaches them how to end the defilements. |
Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ’. (6) |
This is the sixth occasion for going to see an esteemed monk.’ |
Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ: |
Reverends, I have heard and learned this in the presence of the Buddha: |
‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun’”ti. |
‘These are the six occasions for going to see an esteemed monk.’” |
29. Udāyīsutta |
29. With Udāyī |
Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi: |
Then the Buddha said to Udāyī: |
“kati nu kho, udāyi, anussatiṭṭhānānī”ti? |
“Udāyī, how many topics for recollection are there?” |
Evaṃ vutte, āyasmā udāyī tuṇhī ahosi. |
When he said this, Udāyī kept silent. |
Dutiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi: |
And a second time … |
“kati nu kho, udāyi, anussatiṭṭhānānī”ti? |
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Dutiyampi kho āyasmā udāyī tuṇhī ahosi. |
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Tatiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi: |
and a third time, the Buddha said to him: |
“kati nu kho, udāyi, anussatiṭṭhānānī”ti? |
“Udāyī, how many topics for recollection are there?” |
Tatiyampi kho āyasmā udāyī tuṇhī ahosi. |
And a second time and a third time Udāyī kept silent. |
Atha kho āyasmā ānando āyasmantaṃ udāyiṃ etadavoca: |
Then Venerable Ānanda said to Venerable Udāyī: |
“satthā taṃ, āvuso udāyi, āmantesī”ti. |
“Reverend Udāyī, the teacher is addressing you.” |
“Suṇomahaṃ, āvuso ānanda, bhagavato. |
“Reverend Ānanda, I hear the Buddha. |
Idha, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati—Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe …. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
It’s when a monk recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. |
Idaṃ, bhante, anussatiṭṭhānan”ti. |
This is a topic for recollection.” |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: |
Then the Buddha said to Venerable Ānanda: |
“aññāsiṃ kho ahaṃ, ānanda: |
“Ānanda, I know that |
‘nevāyaṃ udāyī moghapuriso adhicittaṃ anuyutto viharatī’ti. |
this foolish man Udāyī is not committed to the higher mind. |
Kati nu kho, ānanda, anussatiṭṭhānānī”ti? |
Ānanda, how many topics for recollection are there?” |
“Pañca, bhante, anussatiṭṭhānāni. |
“Sir, there are five topics for recollection. |
Katamāni pañca? |
What five? |
Idha, bhante, bhikkhu vivicceva kāmehi … pe … tatiyaṃ jhānaṃ upasampajja viharati. |
Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna. |
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattati. (1) |
When this topic of recollection is developed and cultivated in this way it leads to pleasureful meditation in this very life. |
“Puna caparaṃ, bhante, bhikkhu ālokasaññaṃ manasi karoti, divā saññaṃ adhiṭṭhāti, yathā divā tathā rattiṃ, yathā rattiṃ tathā divā; |
Furthermore, a monk focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day. |
iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. |
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. |
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ ñāṇadassanappaṭilābhāya saṃvattati. (2) |
When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision. |
Puna caparaṃ, bhante, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: |
Furthermore, a monk examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. |
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ kāmarāgappahānāya saṃvattati. (3) |
When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire. |
Puna caparaṃ, bhante, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaṭṭitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. |
Furthermore, suppose a monk were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. |
So imameva kāyaṃ evaṃ upasaṃharati: |
They’d compare it with their own body: |
‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. (4) |
‘This body is also of that same nature, that same kind, and cannot go beyond that.’ |
Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaṭṭitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. |
Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. |
So imameva kāyaṃ evaṃ upasaṃharati: |
They’d compare it with their own body: |
‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. |
‘This body is also of that same nature, that same kind, and cannot go beyond that.’ |
Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaṭṭitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ … pe … |
Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews … |
aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ … |
A skeleton without flesh but smeared with blood, and held together by sinews … |
aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ. |
A skeleton rid of flesh and blood, held together by sinews … |
Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhikaṇṭakaṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantakaṭṭhikaṃ aññena sīsakaṭāhaṃ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni. |
Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. |
So imameva kāyaṃ evaṃ upasaṃharati: |
They’d compare it with their own body: |
‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. |
‘This body is also of that same nature, that same kind, and cannot go beyond that.’ |
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ asmimānasamugghātāya saṃvattati. |
When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’. |
Puna caparaṃ, bhante, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, a monk, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. |
Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātupaṭivedhāya saṃvattati. |
When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements. |
Imāni kho, bhante, pañca anussatiṭṭhānānī”ti. (5) |
These are the five topics for recollection.” |
“Sādhu sādhu, ānanda. |
“Good, good, Ānanda. |
Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi. |
Well then, Ānanda, you should also remember this sixth topic for recollection. |
Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti. |
In this case, a monk goes out rememberfully, returns rememberfully, stands rememberfully, sits rememberfully, lies down rememberfully, and works rememberfully. |
Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī”ti. (6) |
When this topic of recollection is developed and cultivated in this way it leads to rememberfulness and lucid-discerning.” |
30. Anuttariyasutta |
30. Unsurpassable |
“Chayimāni, bhikkhave, anuttariyāni. |
“monks, these six things are unsurpassable. |
Katamāni cha? |
What six? |
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti. |
The unsurpassable seeing, listening, acquisition, training, service, and recollection. |
Katamañca, bhikkhave, dassanānuttariyaṃ? |
And what is the unsurpassable seeing? |
Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṃ vā pana dassanāya gacchati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ dassanāya gacchati. |
Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. |
Atthetaṃ, bhikkhave, dassanaṃ; netaṃ natthīti vadāmi. |
There is such a seeing, I don’t deny it. |
Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. |
That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, dassanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana. |
Idaṃ vuccati, bhikkhave, dassanānuttariyaṃ. |
This is called the unsurpassable seeing. |
Iti dassanānuttariyaṃ. (1) |
Such is the unsurpassable seeing. |
Savanānuttariyañca kathaṃ hoti? |
But what of the unsurpassable hearing? |
Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṃ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. |
Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. |
Atthetaṃ, bhikkhave, savanaṃ; netaṃ natthīti vadāmi. |
There is such a hearing, I don’t deny it. |
Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. |
That hearing … doesn’t lead to nirvana. |
Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, savanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear The Dharma of a Realized One or one of his disciples. … |
Idaṃ vuccati, bhikkhave, savanānuttariyaṃ. |
This is called the unsurpassable hearing. |
Iti dassanānuttariyaṃ, savanānuttariyaṃ. (2) |
Such is the unsurpassable seeing and hearing. |
Lābhānuttariyañca kathaṃ hoti? |
But what of the unsurpassable acquisition? |
Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṃ vā pana lābhaṃ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṃ paṭilabhati. |
Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. |
Attheso, bhikkhave, lābho; neso natthīti vadāmi. |
There is such an acquisition, I don’t deny it. |
So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṃhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. |
That acquisition … doesn’t lead to nirvana. |
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, lābhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … |
Idaṃ vuccati, bhikkhave, lābhānuttariyaṃ. |
This is called the unsurpassable acquisition. |
Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ. (3) |
Such is the unsurpassable seeing, hearing, and acquisition. |
Sikkhānuttariyañca kathaṃ hoti? |
But what of the unsurpassable training? |
Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṃ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. |
Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. |
Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. |
There is such a training, I don’t deny it. |
Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. |
That training … doesn’t lead to nirvana. |
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, sikkhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in The Dharma and training proclaimed by a Realized One. … |
Idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ. |
This is called the unsurpassable training. |
Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ. (4) |
Such is the unsurpassable seeing, hearing, acquisition, and training. |
Pāricariyānuttariyañca kathaṃ hoti? |
But what of the unsurpassable service? |
Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṃ vā pana paricarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ paricarati. |
Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. |
Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. |
There is such service, I don’t deny it. |
Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya … pe … na nibbānāya saṃvattati. |
That service … doesn’t lead to nirvana. |
Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, pāricariyānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … |
Idaṃ vuccati, bhikkhave, pāricariyānuttariyaṃ. |
This is called the unsurpassable service. |
Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ. (5) |
Such is the unsurpassable seeing, listening, acquisition, training, and service. |
Anussatānuttariyañca kathaṃ hoti? |
But what of the unsurpassable recollection? |
Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṃ vā pana lābhaṃ anussarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ anussarati. |
Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. |
Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. |
There is such recollection, I don’t deny it. |
Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. |
That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. |
Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … |
Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. (6) |
This is called the unsurpassable recollection. |
Imāni kho, bhikkhave, cha anuttariyānīti. |
These are the six unsurpassable things. |
Ye dassanānuttaraṃ laddhā, |
They’ve gained the unsurpassed seeing, |
savanañca anuttaraṃ; |
the unsurpassed hearing, |
Lābhānuttariyaṃ laddhā, |
and the unsurpassable acquisition. |
sikkhānuttariye ratā. |
They enjoy the unsurpassable training |
Upaṭṭhitā pāricariyā, |
and serve with care. |
bhāvayanti anussatiṃ; |
Then they develop recollection |
Vivekappaṭisaṃyuttaṃ, |
connected with seclusion, |
khemaṃ amatagāminiṃ. |
which is safe, and leads to the deathless. |
Appamāde pamuditā, |
They rejoice in diligence, |
nipakā sīlasaṃvutā; |
self-disciplined and ethically restrained. |
Te ve kālena paccenti, |
And in time they understand |
yattha dukkhaṃ nirujjhatī”ti. |
where suffering ceases.” |
4. Devatāvagga |
4. Deities |
Aṅguttara Nikāya 6 |
Numbered Discourses 6 |
31. Sekhasutta |
31. A Trainee |
“Chayime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. |
“These six things lead to the decline of a monk trainee. |
Katame cha? |
What six? |
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā— |
They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much. |
ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti. |
These six things lead to the decline of a monk trainee. |
Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. |
These six things don’t lead to the decline of a monk trainee. |
Katame cha? |
What six? |
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā— |
They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much. |
ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. |
These six things don’t lead to the decline of a monk trainee.” |
32. Paṭhamaaparihānasutta |
32. Non-decline (1st) |
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca: |
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: |
“Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. |
“Sir, these six things don’t lead to the decline of a monk. |
Katame cha? |
What six? |
Satthugāravatā, dhammagāravatā, saṃghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā— |
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for diligence, and for hospitality. |
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti. |
These six things don’t lead to the decline of a monk.” |
Idamavoca sā devatā. |
That’s what that deity said, |
Samanuñño satthā ahosi. |
and the teacher approved. |
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then, when the night had passed, the Buddha told the monks all that had happened, adding: |
“imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: |
|
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. |
|
Katame cha? |
|
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā— |
|
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. |
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Idamavoca, bhikkhave, sā devatā. |
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Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti. |
|
Satthugaru dhammagaru, |
“Respect for the Teacher and The Dharma, |
saṅghe ca tibbagāravo; |
and ardent respect for the Saṅgha; |
Appamādagaru bhikkhu, |
a monk who respects diligence |
paṭisanthāragāravo; |
and hospitality |
Abhabbo parihānāya, |
can’t decline, |
nibbānasseva santike”ti. |
and has drawn near to nirvana.” |
33. Dutiyaaparihānasutta |
33. Non-decline (2nd) |
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: |
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: |
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. |
‘Sir, these six things don’t lead to the decline of a monk. |
Katame cha? |
What six? |
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā— |
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for conscience, and for prudence. |
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. |
These six things don’t lead to the decline of a monk.’ |
Idamavoca, bhikkhave, sā devatā. |
That is what that deity said. |
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti. |
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. |
Satthugaru dhammagaru, |
Respect for the Teacher and The Dharma, |
saṅghe ca tibbagāravo; |
and ardent respect for the Saṅgha; |
Hiriottappasampanno, |
having both conscience and prudence, |
sappatisso sagāravo; |
reverential and respectful, |
Abhabbo parihānāya, |
such a one can’t decline, |
nibbānasseva santike”ti. |
and has drawn near to nirvana.” |
34. Mahāmoggallānasutta |
34. With Mahāmoggallāna |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind: |
“katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti: |
“Which gods know that they are |
‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? |
stream-enterers, not liable to be reborn in the underworld, bound for awakening?” |
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. |
Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm. |
Tatrapi naṃ evaṃ jānanti: |
There they knew that |
“tisso brahmā mahiddhiko mahānubhāvo”ti. |
Tissa the Brahmā was very mighty and powerful. |
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—jetavane antarahito tasmiṃ brahmaloke pāturahosi. |
And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm. |
Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. |
Tissa saw Moggallāna coming off in the distance, |
Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca: |
and said to him: |
“ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna; |
“Come, my good Moggallāna! Welcome, my good Moggallāna! |
cirassaṃ kho, mārisa moggallāna; imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. |
It’s been a long time since you took the opportunity to come here. |
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti. |
Sit, my good Moggallāna, this seat is for you.” |
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. |
Moggallāna sat down on the seat spread out. |
Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Tissa bowed to Moggallāna and sat to one side. |
Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca: |
Moggallāna said to him: |
“Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? |
“Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” |
“Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. |
“The gods of the Four Great Kings know this.” |
“Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? |
“But do all of them know this?” |
“Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
“No, my good Moggallāna, not all of them. |
Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
Those who lack experiential confidence in the Buddha, The Dharma, and the Saṅgha, and lack the ethics loved by the noble ones, it is not possible for them to be stream-enterers. |
Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. |
But those who have experiential confidence in the Buddha, The Dharma, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” |
“Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ … pe … |
“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty Three … |
yāmānampi devānaṃ … |
the Gods of Yama … |
tusitānampi devānaṃ … |
the Joyful Gods … |
nimmānaratīnampi devānaṃ … |
the Gods Who Love to Create … |
paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? |
and the Gods Who Control the Creations of Others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” |
“Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. |
“The gods of these various classes know this.” |
“Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti? |
“But do all of them know this?” |
“Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
“No, my good Moggallāna, not all of them. |
Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
Those who lack experiential confidence in the Buddha, The Dharma, and the Saṅgha, and lack the ethics loved by the noble ones, it is not possible for them to be stream-enterers. |
Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. |
But those who have experiential confidence in the Buddha, The Dharma, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” |
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā: “seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ: ‘brahmaloke antarahito jetavane pāturahosī’”ti. |
Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove. |
35. Vijjābhāgiyasutta |
35. Things That Play a Part in Realization |
“Chayime, bhikkhave, dhammā vijjābhāgiyā. |
“These six things play a part in realization. |
Katame cha? |
What six? |
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— |
The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. |
ime kho, bhikkhave, cha dhammā vijjābhāgiyā”ti. |
These are the six things that play a part in realization.” |
36. Vivādamūlasutta |
36. Roots of Quarrels |
“Chayimāni, bhikkhave, vivādamūlāni. |
“monks, there are these six roots of quarrels. |
Katamāni cha? |
What six? |
Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. |
Firstly, a monk is angry and hostile. |
Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
Such a monk lacks respect and reverence for the Teacher, The Dharma, and the Saṅgha, and they don’t fulfill the training. |
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṃghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. |
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. |
If you don’t see it, you should practice so that it doesn’t come up in the future. |
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. |
That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. |
Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī … pe … |
Furthermore, a monk is offensive and contemptuous … |
issukī hoti maccharī … |
They’re envious and mean … |
saṭho hoti māyāvī … |
devious and deceitful … |
pāpiccho hoti micchādiṭṭhi … |
with wicked desires and wrong view … |
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. |
They’re attached to their own views, holding them tight, and refusing to let go. |
Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
Such a monk lacks respect and reverence for the Teacher, The Dharma, and the Saṅgha, and they don’t fulfill the training. |
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. |
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. |
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. |
Evarūpañce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. |
If you don’t see it, you should practice so that it doesn’t come up in the future. |
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. |
That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. |
Imāni kho, bhikkhave, cha vivādamūlānī”ti. |
These are the six roots of quarrels.” |
37. Chaḷaṅgadānasutta |
37. A Gift With Six Factors |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti. |
Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a teacher’s offering for the monk Saṅgha headed by Sāriputta and Moggallāna. |
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ. |
The Buddha saw her doing this, with his clairvoyance that is purified and superhuman, |
Disvā bhikkhū āmantesi: |
and he addressed the monks: |
“esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṃghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti. |
“This Veḷukaṇṭakī, Nanda’s mother, is preparing a teacher’s offering for the monk Saṅgha headed by Sāriputta and Moggallāna. |
Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti? |
And how does a teacher’s offering have six factors? |
Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni. |
Three factors apply to the donor and three to the recipients. |
Katamāni dāyakassa tīṇaṅgāni? |
What three factors apply to the donor? |
Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. |
It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted. |
Imāni dāyakassa tīṇaṅgāni. |
These three factors apply to the donor. |
Katamāni paṭiggāhakānaṃ tīṇaṅgāni? |
What three factors apply to the recipients? |
Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā. |
It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them. |
Imāni paṭiggāhakānaṃ tīṇaṅgāni. |
These three factors apply to the recipients. |
Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni. |
Thus three factors apply to the donor and three to the recipients. |
Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti. |
That’s how a teacher’s offering has six factors. |
Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ: |
It’s not easy to grasp the merit of such an offering by saying that |
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. |
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness. |
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati. |
It’s simply reckoned as an incalculable, immeasurable, great mass of merit. |
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ: |
It’s like trying to grasp how much water is in the ocean. It’s not easy to say |
‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā. |
how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. |
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati. |
It’s simply reckoned as an incalculable, immeasurable, great mass of water. |
Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ: |
In the same way, it’s not easy to grasp the merit of such an offering … |
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. |
|
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī”ti. |
|
“Pubbeva dānā sumano, |
A good mood before giving, |
dadaṃ cittaṃ pasādaye; |
confidence while giving, |
Datvā attamano hoti, |
feeling uplifted after giving: |
esā yaññassa sampadā. |
this is the perfect sacrifice. |
Vītarāgā vītadosā, |
Free of greed, free of hate, |
vītamohā anāsavā; |
free of delusion, undefiled; |
Khettaṃ yaññassa sampannaṃ, |
this is the field for the perfect sacrifice, |
saññatā brahmacārayo. |
the restrained spiritual practitioners. |
Sayaṃ ācamayitvāna, |
After rinsing, |
datvā sakehi pāṇibhi; |
you give with your own hands. |
Attano parato ceso, |
This sacrifice is very fruitful |
yañño hoti mahapphalo. |
for both yourself and others. |
Evaṃ yajitvā medhāvī, |
When an intelligent, faithful person, |
saddho muttena cetasā; |
sacrifices like this, with a mind of letting go, |
Abyāpajjaṃ sukhaṃ lokaṃ, |
that astute one is reborn |
paṇḍito upapajjatī”ti. |
in a happy, pleasing world.” |
38. Attakārīsutta |
38. One’s Own Volition |
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi: |
“Master Gotama, this is my doctrine and view: |
‘natthi attakāro, natthi parakāro’”ti. |
One does not act of one’s own volition, nor does one act of another’s volition.” |
“Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. |
“Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view. |
Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati: |
How on earth can someone who comes and goes on his own say that |
‘natthi attakāro, natthi parakāro’ti. |
one does not act of one’s own volition, nor does one act of another’s volition? |
Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti? |
What do you think, brahmin, is there an element of initiative?” |
“Evaṃ, bho”. |
“Yes, sir.” |
“Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti? |
“Since this is so, do we find sentient beings who initiate activity?” |
“Evaṃ, bho”. |
“Yes, sir.” |
“Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro. |
“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another. |
Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu … pe … |
What do you think, brahmin, is there an element of persistence … |
atthi parakkamadhātu … |
exertion … |
atthi thāmadhātu … |
strength … |
atthi ṭhitidhātu … |
perseverance … |
atthi upakkamadhātū”ti? |
energy?” |
“Evaṃ, bho”. |
“Yes, sir.” |
“Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti? |
“Since this is so, do we find sentient beings who have energy?” |
“Evaṃ, bho”. |
“Yes, sir.” |
“Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro. |
“Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another. |
Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. |
Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view. |
Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati: |
How on earth can someone who comes and goes on his own say that |
‘natthi attakāro natthi parakāro’”ti. |
one does not act of one’s own volition, nor does one act of another’s volition?” |
“Abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
39. Nidānasutta |
39. Sources |
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. |
“monks, there are these three sources that give rise to deeds. |
Katamāni tīṇi? |
What three? |
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. |
Greed, hate, and delusion are sources that give rise to deeds. |
Na, bhikkhave, lobhā alobho samudeti; |
Greed doesn’t give rise to contentment. |
atha kho, bhikkhave, lobhā lobhova samudeti. |
Rather, greed just gives rise to greed. |
Na, bhikkhave, dosā adoso samudeti; |
Hate doesn’t give rise to love. |
atha kho, bhikkhave, dosā dosova samudeti. |
Rather, hate just gives rise to hate. |
Na, bhikkhave, mohā amoho samudeti; |
Delusion doesn’t give rise to understanding. |
atha kho, bhikkhave, mohā mohova samudeti. |
Rather, delusion just gives rise to delusion. |
Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. |
It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. |
Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. |
Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. |
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya. |
These are three sources that give rise to deeds. |
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. |
monks, there are these three sources that give rise to deeds. |
Katamāni tīṇi? |
What three? |
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. |
Contentment, love, and understanding are sources that give rise to deeds. |
Na, bhikkhave, alobhā lobho samudeti; |
Contentment doesn’t give rise to greed. |
atha kho, bhikkhave, alobhā alobhova samudeti. |
Rather, contentment just gives rise to contentment. |
Na, bhikkhave, adosā doso samudeti; |
Love doesn’t give rise to hate. |
atha kho, bhikkhave, adosā adosova samudeti. |
Rather, love just gives rise to love. |
Na, bhikkhave, amohā moho samudeti; |
Understanding doesn’t give rise to delusion. |
atha kho, bhikkhave, amohā amohova samudeti. |
Rather, understanding just gives rise to understanding. |
Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. |
It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. |
Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. |
Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. |
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti. |
These are three sources that give rise to deeds.” |
40. Kimilasutta |
40. With Kimbila |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. |
At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. |
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca: |
Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: |
“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti? |
“What is the cause, sir, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?” |
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṃghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. |
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, diligence, and hospitality after the final nirvana of the Realized One. |
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”. |
This is the cause, this is the reason why the true Dharma does not last long after the final nirvana of the Realized One.” |
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? |
“What is the cause, sir, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?” |
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. |
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, diligence, and hospitality after the final nirvana of the Realized One. |
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. |
This is the cause, this is the reason why the true Dharma does last long after the final nirvana of the Realized One.” |
41. Dārukkhandhasutta |
41. A Tree Trunk |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ. |
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several monks. At a certain spot he saw a large tree trunk, |
Disvā bhikkhū āmantesi: |
and he addressed the monks: |
“passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandhan”ti? |
“Reverends, do you see this large tree trunk?” |
“Evamāvuso”ti. |
“Yes, reverend.” |
“Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. |
“If they wanted to, a monk with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth. |
Taṃ kissa hetu? |
Why is that? |
Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. |
Because the earth element exists in the tree trunk. Relying on that a monk with psychic powers could determine it to be nothing but earth. |
Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya … pe … |
If they wanted to, a monk with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. … |
tejotveva adhimucceyya … |
Or they could determine it to be nothing but fire … |
vāyotveva adhimucceyya … |
Or they could determine it to be nothing but air … |
subhantveva adhimucceyya … |
Or they could determine it to be nothing but beautiful … |
asubhantveva adhimucceyya. |
Or they could determine it to be nothing but ugly. |
Taṃ kissa hetu? |
Why is that? |
Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā”ti. |
Because the element of ugliness exists in the tree trunk. Relying on that a monk with psychic powers could determine it to be nothing but ugly.” |
42. Nāgitasutta |
42. With Nāgita |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. |
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. |
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
He stayed in a forest near Icchānaṅgala. |
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā: |
The brahmins and householders of Icchānaṅgala heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. |
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: |
He has this good reputation: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno … pe … buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
So imaṃ lokaṃ sadevakaṃ … pe … arahataṃ dassanaṃ hotī”ti. |
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” |
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā. |
Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. |
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. |
Now, at that time Venerable Nāgita was the Buddha’s attendant. |
Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi: |
Then the Buddha said to Nāgita: |
“ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? |
“Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” |
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā”ti. |
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.” |
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. |
“Nāgita, may I never become famous. May fame not come to me. |
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, |
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. |
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti. |
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.” |
“Adhivāsetu dāni, bhante, bhagavā; |
“Sir, may the Blessed One please relent now! May the Holy One relent! |
adhivāsetu, sugato; |
|
adhivāsanakālo dāni, bhante, bhagavato. |
Now is the time for the Buddha to relent. |
Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. |
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; |
It’s like when it rains heavily and the water flows downhill. |
evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti. |
Because of the Buddha’s ethics and wisdom.” |
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. |
“Nāgita, may I never become famous. May fame not come to me. |
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, |
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. |
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. |
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. |
Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. |
Take a monk living in the neighborhood of a village who I see sitting undistractify-&-lucidifyd in samādhi. |
Tassa mayhaṃ, nāgita, evaṃ hoti: |
I think to myself: |
‘idānimaṃ āyasmantaṃ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā samādhimhā cāvessatī’ti. |
‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from undistractible-lucidity.’ |
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (1) |
So I’m not pleased that that monk is living in the neighborhood of a village. |
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. |
Take a monk in the wilderness who I see sitting nodding in meditation. |
Tassa mayhaṃ, nāgita, evaṃ hoti: |
I think to myself: |
‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekattan’ti. |
‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ |
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (2) |
So I’m pleased that that monk is living in the wilderness. |
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. |
Take a monk in the wilderness who I see sitting without being undistractify-&-lucidifyd in samādhi. |
Tassa mayhaṃ, nāgita, evaṃ hoti: |
I think to myself: |
‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. |
‘Now if this venerable’s mind is not undistractify-&-lucidifyd in samādhi they will undistractify-&-lucidify it, or if it is undistractify-&-lucidifyd in samādhi, they will preserve it.’ |
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (3) |
So I’m pleased that that monk is living in the wilderness. |
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. |
Take a monk in the wilderness who I see sitting undistractify-&-lucidifyd in samādhi. |
Tassa mayhaṃ, nāgita, evaṃ hoti: |
I think to myself: |
‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. |
‘Now this venerable will free the unfreed mind or preserve the freed mind.’ |
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (4) |
So I’m pleased that that monk is living in the wilderness. |
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. |
Take a monk who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick. |
So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni; |
Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. |
gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. |
They come down to villages, towns, and capital cities and make their home there. |
Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. (5) |
So I’m not pleased that that monk is living in the neighborhood of a village. |
Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. |
Take a monk who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick. |
So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni. |
Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. |
Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. (6) |
So I’m pleased that that monk is living in the wilderness. |
Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā”ti. |
Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” |
5. Dhammikavagga |
5. About Dhammika |
43. Nāgasutta |
43. The Giant |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. |
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi: |
Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: |
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. |
“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.” |
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, sir,” Ānanda replied. |
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami. |
So the Buddha went with Ānanda to the Eastern Monastery. |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi: |
In the late afternoon the Buddha came out of retreat and addressed Ānanda: |
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. |
“Come, Ānanda, let’s go to the eastern gate to bathe.” |
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, sir,” Ānanda replied. |
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. |
So the Buddha went with Ānanda to the eastern gate to bathe. |
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. |
When he had bathed and emerged from the water he stood in one robe drying himself. |
Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriyatāḷitavāditena pubbakoṭṭhakā paccuttarati. |
Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments. |
Apissu taṃ jano disvā evamāha: |
When people saw it they exclaimed: |
“abhirūpo vata bho rañño nāgo; dassanīyo vata bho rañño nāgo; pāsādiko vata, bho, rañño nāgo, kāyupapanno vata bho rañño nāgo”ti. |
“The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a huge body!” |
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca: |
When they said this, Venerable Udāyī said to the Buddha: |
“hatthimeva nu kho, bhante, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha: |
“Sir, is it only when they see elephants with such a huge, formidable body that people exclaim: |
‘nāgo vata bho nāgo’ti, udāhu aññampi kañci mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha: ‘nāgo vata bho nāgo’”ti? |
‘A giant, such a giant’? Or do they say it when they see any other creatures with huge, formidable bodies?” |
“Hatthimpi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha: |
“Udāyī, when they see elephants with such a huge, formidable body people exclaim: |
‘nāgo vata bho nāgo’ti. |
‘A giant, such a giant!’ |
Assampi kho, udāyi, mahantaṃ brahantaṃ … pe … |
And also when they see a horse with a huge, formidable body … |
goṇampi kho, udāyi, mahantaṃ brahantaṃ … pe … |
When they see a bull with a huge, formidable body … |
uragampi kho, udāyi, mahantaṃ brahantaṃ … pe … |
When they see a snake with a huge, formidable body … |
rukkhampi kho, udāyi, mahantaṃ brahantaṃ … pe … |
When they see a tree with a huge, formidable body … |
manussampi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha: |
And when they see a human being with such a huge, formidable body people exclaim: |
‘nāgo vata, bho, nāgo’ti. |
‘A giant, such a giant!’ |
Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī”ti. |
But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.” |
“Acchariyaṃ, bhante, abbhutaṃ, bhante. |
“It’s incredible, sir, it’s amazing! |
Yāva subhāsitañcidaṃ, bhante, bhagavatā— |
How well said this was by the Buddha: |
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmīti. |
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’ |
Idañca panāhaṃ, bhante, bhagavatā subhāsitaṃ imāhi gāthāhi anumodāmi— |
And I celebrate the well-spoken words of the Buddha with these verses: |
Manussabhūtaṃ sambuddhaṃ, |
A person who has become awakened as a human being, |
attadantaṃ samāhitaṃ; |
Self-tamed, undistractible and lucid, |
Iriyamānaṃ brahmapathe, |
following the spiritual path, |
cittassūpasame rataṃ. |
delighting in calmness of mind. |
Yaṃ manussā namassanti, |
Revered by people, |
sabbadhammāna pāraguṃ; |
gone beyond all dharmas, |
Devāpi taṃ namassanti, |
even the gods revere him; |
iti me arahato sutaṃ. |
so I’ve heard from the perfected one. |
Sabbasaṃyojanātītaṃ, |
He has transcended all fetters, |
vanā nibbanamāgataṃ; |
and escaped from entanglements. |
Kāmehi nekkhammarataṃ, |
Delighting in the renunciation of sensual pleasures, |
muttaṃ selāva kañcanaṃ. |
he’s freed like gold from stone. |
Sabbe accarucī nāgo, |
That giant [, a perfected Arahant,] outshines all, |
himavāññe siluccaye; |
as the Himalaya outshines other mountains. |
Sabbesaṃ nāganāmānaṃ, |
Of all those named ‘giant’, |
saccanāmo anuttaro. |
He is truly named, and unsurpasssable. |
Nāgaṃ vo kittayissāmi, |
I will enthusiastically praise the ‘giant’ [, a perfected Arahant, by comparing him with a ‘giant’ royal elephant]. |
na hi āguṃ karoti so; |
for he does nothing monstrous. |
Soraccaṃ avihiṃsā ca, |
Gentleness and harmlessness |
pādā nāgassa te duve. |
are two feet of the giant. |
Tapo ca brahmacariyaṃ, |
Austerity and celibacy |
caraṇā nāgassa tyāpare; |
are his two other feet. |
Saddhā-hattho mahā-nāgo, |
Earned-trust [in the Buddha] is the great giant’s trunk, |
Upekkhā-seta-dantavā. |
and equanimous-observation his white tusks. |
Sati gīvā siro paññā, |
remembrance [of Dharma] is his neck, his head is discernment— |
vīmaṃsā dhammacintanā; |
discrimination and thinking about Dharma. |
Dhamma-kucchi-sam-ātapo, |
the Dhamma sits in the digestive heat of his belly [, nourishment ready to be absorbed], |
viveko tassa vāladhi. |
and his tail is judicious-seclusion. |
So jhāyī assāsarato, |
His is a jhāna meditator [doing jhāna in all four postures], delighting in breath, |
ajjhattaṃ susamāhito; |
Internally he is undistractible-&-lucid; |
Gacchaṃ samāhito nāgo, |
The giant is undistractible-&-lucid when walking, |
ṭhito nāgo samāhito. |
the giant is undistractible-&-lucid when standing, |
Seyyaṃ samāhito nāgo, |
the giant is undistractible-&-lucid when lying down, |
nisinnopi samāhito; |
and when sitting, the giant is undistractible-&-lucid. |
Sabbattha saṃvuto nāgo, |
The giant is restrained everywhere: |
esā nāgassa sampadā. |
this is the accomplishment of the giant. |
Bhuñjati anavajjāni, |
He eats blameless things, |
sāvajjāni na bhuñjati; |
he doesn’t eat blameworthy things. |
Ghāsamacchādanaṃ laddhā, |
When he gets food and clothes, |
sannidhiṃ parivajjayaṃ. |
he avoids storing them up. |
Saṃyojanaṃ aṇuṃ thūlaṃ, |
Having severed all bonds, |
sabbaṃ chetvāna bandhanaṃ; |
fetters large and small, |
Yena yeneva gacchati, |
wherever he goes, |
anapekkhova gacchati. |
he goes without concern. |
Yathāpi udake jātaṃ, |
A white lotus, |
puṇḍarīkaṃ pavaḍḍhati; |
fragrant and delightful, |
Nupalippati toyena, |
sprouts in water and grows there, |
sucigandhaṃ manoramaṃ. |
but the water doesn’t cling to it. |
Tatheva loke sujāto, |
Just so the Buddha is born in the world, |
buddho loke viharati; |
and lives in the world, |
Nupalippati lokena, |
but the world doesn’t stick to him, |
toyena padumaṃ yathā. |
as the water does not stick to the lotus. |
Mahāginīva jalito, |
A great blazing fire |
anāhārūpasammati; |
dies down when the fuel runs out. |
Saṅkhāresūpasantesu, |
When the coals have gone out |
nibbutoti pavuccati. |
it’s said to be ‘nirvana'd’. |
Atthassāyaṃ viññāpanī, |
This simile is taught by the discerning |
upamā viññūhi desitā; |
to express the meaning clearly. |
Viññassanti mahānāgā, |
Great giants will understand |
nāgaṃ nāgena desitaṃ. |
what the giant [Buddha] taught the giant [Arahant]. |
Vītarāgo vītadoso, |
Free of greed, free of hate, |
Vītamoho anāsavo; |
free of delusion, undefiled; |
Sarīraṃ vijahaṃ nāgo, |
the giant, giving up his body, |
Parinibbissati anāsavo”ti. |
will become nirvana'd without asinine-inclinations.” |
44. Migasālāsutta |
44. With Migasālā |
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. |
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca: |
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him: |
“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ? |
“Sir, Ānanda, how on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? |
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. |
My father Purāṇa was celibate, set apart, avoiding the common practice of sex. |
So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. |
When he passed away the Buddha declared that he was a once-returner, who was reborn in the group of Joyful Gods. |
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. |
But my uncle Isidatta was not celibate; he lived content with his wife. |
Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. |
When he passed away the Buddha declared that he was also a once-returner, who was reborn in the group of Joyful Gods. |
Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? |
How on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” |
“Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti. |
“You’re right, sister, but that’s how the Buddha declared it.” |
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. |
Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. |
Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened. |
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe? |
“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with an matron’s wit? And who is it that knows how to assess individuals? |
Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. |
These six people are found in the world. |
Katame cha? |
What six? |
Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. |
Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. |
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. |
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. |
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (1) |
When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. |
Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. |
Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. |
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. |
And they’ve listened and learned and comprehended theoretically and found temporary freedom. |
So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (2) |
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. |
Tatrānanda, pamāṇikā pamiṇanti: |
Judgmental people compare them, saying: |
‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti. |
‘This one has just the same qualities as the other, so why is one worse and one better?’ |
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya. |
This will be for their lasting harm and suffering. |
Tatrānanda, yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. |
In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found temporary freedom |
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. |
is better and finer than the other person. |
Taṃ kissa hetu? |
Why is that? |
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati, |
Because the stream of The Dharma carries them along. |
tadantaraṃ ko jāneyya aññatra tathāgatena. |
But who knows the difference between them except a Realized One? |
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; |
So, Ānanda, don’t be judgmental about people. |
mā puggalesu pamāṇaṃ gaṇhittha. |
Don’t pass judgment on people. |
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. |
Those who pass judgment on people harm themselves. |
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso. |
I, or someone like me, may pass judgment on people. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. |
Take another person who is angry and conceited, and from time to time has greedy thoughts. |
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. |
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. |
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (3) |
When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. |
Take another person who is angry and conceited, and from time to time has greedy thoughts. … |
Tassa savanenapi kataṃ hoti … pe … |
Because the stream of The Dharma carries them along. … |
no hānagāmī. (4) |
When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse. |
Tatrānanda, pamāṇikā pamiṇanti … pe … |
Judgmental people compare them … |
yo vā panassa mādiso. |
I, or someone like me, may pass judgment on people. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. |
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. |
Tassa savanenapi akataṃ hoti … pe … sāmāyikampi vimuttiṃ na labhati. |
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. |
So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. (5) |
When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. |
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. |
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. |
But they’ve listened and learned and comprehended theoretically and found temporary freedom. |
So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. (6) |
When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. |
Tatrānanda, pamāṇikā pamiṇanti: |
Judgmental people compare them, saying: |
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti? |
‘This one has just the same qualities as the other, so why is one worse and one better?’ |
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya. |
This will be for their lasting harm and suffering. |
Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. |
In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom |
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. |
is better and finer than the other person. |
Taṃ kissa hetu? |
Why is that? |
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. |
Because the stream of The Dharma carries them along. |
Tadantaraṃ ko jāneyya aññatra tathāgatena. |
But who knows the difference between them except a Realized One? |
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; |
So, Ānanda, don’t be judgmental about people. |
mā puggalesu pamāṇaṃ gaṇhittha. |
Don’t pass judgment on people. |
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. |
Those who pass judgment on people harm themselves. |
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso. |
I, or someone like me, may pass judgment on people. |
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. |
Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? |
Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ. |
These six people are found in the world. |
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. |
If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. |
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. |
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. |
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. |
So both individuals were lacking in one respect.” |
45. Iṇasutta |
45. Debt |
“Dāliddiyaṃ, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti? |
“monks, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” |
“Evaṃ, bhante”. (1) |
“Yes, sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyati, iṇādānampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti? |
“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” |
“Evaṃ, bhante”. (2) |
“Yes, sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyitvā vaḍḍhiṃ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti? |
“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” |
“Evaṃ, bhante”. (3) |
“Yes, sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṃ paṭissuṇitvā kālābhataṃ vaḍḍhiṃ na deti, codentipi naṃ; |
“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. |
codanāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti? |
Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” |
“Evaṃ, bhante”. (4) |
“Yes, sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṃ; |
“When a poor person fails to pay after getting a warning, they’re prosecuted. |
anucariyāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti? |
Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” |
“Evaṃ, bhante”. (5) |
“Yes, sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṃ; |
“When a poor person fails to pay after being prosecuted, they’re imprisoned. |
bandhanampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti? |
Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” |
“Evaṃ, bhante”. (6) |
“Yes, sir.” |
“Iti kho, bhikkhave, dāliddiyampi dukkhaṃ lokasmiṃ kāmabhogino, iṇādānampi dukkhaṃ lokasmiṃ kāmabhogino, vaḍḍhipi dukkhā lokasmiṃ kāmabhogino, codanāpi dukkhā lokasmiṃ kāmabhogino, anucariyāpi dukkhā lokasmiṃ kāmabhogino, bandhanampi dukkhaṃ lokasmiṃ kāmabhogino; |
“So monks, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. |
evamevaṃ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu— |
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas |
ayaṃ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko. |
is called poor and penniless in the training of the noble one. |
Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. |
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas, they do bad things by way of body, speech, and mind. |
Idamassa iṇādānasmiṃ vadāmi. |
This is how they’re in debt, I say. |
So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati. |
In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes. |
‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati, ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu … pe … so tassa manoduccaritassa paṭicchādanahetu … pe … ‘mā maṃ jaññū’ti kāyena parakkamati. |
They wish, plan, speak, and act with the thought: ‘May no-one find me out!’ |
Idamassa vaḍḍhiyā vadāmi. |
This is how they pay interest, I say. |
Tamenaṃ pesalā sabrahmacārī evamāhaṃsu: |
Good-hearted spiritual companions say this about them: |
‘ayañca so āyasmā evaṅkārī evaṃsamācāro’ti. |
‘This venerable acts like this, and behaves like that.’ |
Idamassa codanāya vadāmi. |
This is how they’re warned, I say. |
Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. |
When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. |
Idamassa anucariyāya vadāmi. |
This is how they’re prosecuted, I say. |
Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā. |
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. |
Nāhaṃ, bhikkhave, aññaṃ ekabandhanampi samanupassāmi evaṃdāruṇaṃ evaṃkaṭukaṃ evaṃantarāyakaraṃ anuttarassa yogakkhemassa adhigamāya, yathayidaṃ, bhikkhave, nirayabandhanaṃ vā tiracchānayonibandhanaṃ vāti. |
I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm. |
Dāliddiyaṃ dukkhaṃ loke, |
Poverty is said to be suffering in the world, |
iṇādānañca vuccati; |
and so is being in debt. |
Daliddo iṇamādāya, |
A poor person who has fallen in debt |
bhuñjamāno vihaññati. |
worries even when spending the loan. |
Tato anucaranti naṃ, |
And then they’re prosecuted, |
bandhanampi nigacchati; |
or even thrown in jail. |
Etañhi bandhanaṃ dukkhaṃ, |
Such imprisonment is true suffering |
kāmalābhābhijappinaṃ. |
for someone who prays for pleasure and possessions. |
Tatheva ariyavinaye, |
In the same way, in the noble one’s training |
saddhā yassa na vijjati; |
whoever has no faith, |
Ahirīko anottappī, |
no conscience or prudence, |
pāpakammavinibbayo. |
contemplates bad deeds. |
Kāyaduccaritaṃ katvā, |
After doing bad things |
vacīduccaritāni ca; |
by way of body, |
Manoduccaritaṃ katvā, |
speech, and mind, |
‘mā maṃ jaññū’ti icchati. |
they wish, ‘May no-one find me out!’ |
So saṃsappati kāyena, |
Their behavior is creepy |
vācāya uda cetasā; |
by body, speech, and mind. |
Pāpakammaṃ pavaḍḍhento, |
They pile up bad deeds |
tattha tattha punappunaṃ. |
on and on, life after life. |
So pāpakammo dummedho, |
That stupid evildoer, |
jānaṃ dukkaṭamattano; |
knowing their own misdeeds, |
Daliddo iṇamādāya, |
is a poor person who has fallen in debt, |
bhuñjamāno vihaññati. |
and worries even when spending the loan. |
Tato anucaranti naṃ, |
And when in village or wilderness |
saṅkappā mānasā dukhā; |
they’re prosecuted |
Gāme vā yadi vāraññe, |
by painful mental plans, |
yassa vippaṭisārajā. |
which are born of remorse. |
So pāpakammo dummedho, |
That stupid evildoer, |
jānaṃ dukkaṭamattano; |
knowing their own misdeeds, |
Yonimaññataraṃ gantvā, |
goes to one of the animal realms, |
niraye vāpi bajjhati. |
or is trapped in hell. |
Etañhi bandhanaṃ dukkhaṃ, |
Such imprisonment is true suffering, |
yamhā dhīro pamuccati; |
from which a wise one is released. |
Dhammaladdhehi bhogehi, |
With confident heart, they give |
dadaṃ cittaṃ pasādayaṃ. |
with wealth that is properly earned. |
Ubhayattha kaṭaggāho, |
That faithful householder |
saddhassa gharamesino; |
wins both ways: |
Diṭṭhadhammahitatthāya, |
welfare and benefit in this life, |
samparāyasukhāya ca; |
and happiness in the next. |
Evametaṃ gahaṭṭhānaṃ, |
This is how, for a householder, |
cāgo puññaṃ pavaḍḍhati. |
merit grows by generosity. |
Tatheva ariyavinaye, |
In the same way, in the noble one’s training, |
saddhā yassa patiṭṭhitā; |
whoever is grounded in faith, |
Hirīmano ca ottappī, |
with conscience and prudence, |
paññavā sīlasaṃvuto. |
wise, and restrained in ethical conduct, |
Eso kho ariyavinaye, |
is said to live happily |
‘sukhajīvī’ti vuccati; |
in the noble one’s training. |
Nirāmisaṃ sukhaṃ laddhā, |
After gaining spiritual pleasure, |
upekkhaṃ adhitiṭṭhati. |
they concentrate on equanimity. |
Pañca nīvaraṇe hitvā, |
They give up the five hindrances, |
niccaṃ āraddhavīriyo; |
constantly energetic, |
Jhānāni upasampajja, |
and enter the jhānas, |
ekodi nipako sato. |
unified, self-disciplined, and rememberful. |
Evaṃ ñatvā yathābhūtaṃ, |
Truly knowing in this way |
sabbasaṃyojanakkhaye; |
the end of all fetters, |
Sabbaso anupādāya, |
by not grasping in any way, |
sammā cittaṃ vimuccati. |
their mind is rightly freed. |
Tassa sammā vimuttassa, |
To that poised one, rightly freed |
ñāṇañce hoti tādino; |
with the end of the fetters of rebirth, |
‘Akuppā me vimuttī’ti, |
the knowledge comes: |
bhavasaṃyojanakkhaye. |
‘My freedom is unshakable.’ |
Etaṃ kho paramaṃ ñāṇaṃ, |
This is the ultimate knowledge. |
etaṃ sukhamanuttaraṃ; |
This is the supreme happiness. |
Asokaṃ virajaṃ khemaṃ, |
Sorrowless, stainless, secure: |
etaṃ ānaṇyamuttaman”ti. |
this is the highest freedom from debt.” |
46. Mahācundasutta |
46. By Mahācunda |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sayaṃjātiyaṃ. |
At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. |
Tatra kho āyasmā mahācundo bhikkhū āmantesi: |
There he addressed the monks: |
“āvuso bhikkhave”ti. |
“Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. |
“Reverend,” they replied. |
Āyasmā mahācundo etadavoca: |
Venerable Mahācunda said this: |
“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti: |
“Take a case where monks who practice discernment of dharmas rebuke monks who practice jhāna meditation: |
‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti. |
‘They say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate. |
Kimime jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti? |
Why do they practice jhāna meditation? In what way do they practice jhāna meditation? How do they practice jhāna meditation?’ |
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (1) |
In this case the monks who practice discernment of dharmas are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti: |
Now, take a case where monks who practice jhāna meditation rebuke monks who practice discernment of dharmas: |
‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. |
‘They say, “We practice discernment of dharmas! We practice discernment of dharmas!” But they’re restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties. |
Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti? |
Why do they practice discernment of dharmas? In what way do they practice discernment of dharmas? How do they practice discernment of dharmas?’ |
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (2) |
In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of dharmas are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. |
Now, take a case where monks who practice discernment of dharmas praise only others like them, not monks who practice jhāna meditation. |
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (3) |
In this case the monks who practice discernment of dharmas are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. |
And take a case where monks who practice jhāna meditation praise only others like them, not monks who practice discernment of dharmas. |
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (4) |
In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of dharmas are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. |
Tasmātihāvuso, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘dhammayogā samānā jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. |
‘As monks who practice discernment of dharmas, we will praise monks who practice jhāna meditation.’ |
Evañhi vo, āvuso, sikkhitabbaṃ. |
That’s how you should train. |
Taṃ kissa hetu? |
Why is that? |
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ, ye amataṃ dhātuṃ kāyena phusitvā viharanti. (5) |
Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless. |
Tasmātihāvuso, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘jhāyī samānā dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. |
‘As monks who practice jhāna meditation, we will praise monks who practice discernment of dharmas.’ |
Evañhi vo, āvuso, sikkhitabbaṃ. |
That’s how you should train. |
Taṃ kissa hetu? |
Why is that? |
Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ ye gambhīraṃ atthapadaṃ paññāya ativijjha passantī”ti. (6) |
Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.” |
47. Paṭhamasandiṭṭhikasutta |
47. Realizable in This Very life (1st) |
Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
And then the wanderer Moliyasīvaka went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. |
“Sir, they speak of ‘a teaching realizable in this very life’. |
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti? |
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” |
“Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṃ byākareyyāsi. |
“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like. |
Taṃ kiṃ maññasi, sīvaka, |
What do you think, Sīvaka? |
santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsī”ti? |
When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsi— |
“Since you know this, |
evampi kho, sīvaka, sandiṭṭhiko dhammo hoti … pe …. |
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Taṃ kiṃ maññasi, sīvaka, |
What do you think, Sīvaka? |
santaṃ vā ajjhattaṃ dosaṃ … pe … |
When there’s hate … |
santaṃ vā ajjhattaṃ mohaṃ … pe … |
delusion … |
santaṃ vā ajjhattaṃ lobhadhammaṃ … pe … |
greedy thoughts … |
santaṃ vā ajjhattaṃ dosadhammaṃ … pe … |
hateful thoughts … |
santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī”ti? |
When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsi— |
“Since you know this, |
evaṃ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti. |
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” |
“Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe … |
“Excellent, sir! Excellent! |
upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” |
48. Dutiyasandiṭṭhikasutta |
48. Realizable in This Very Life (2nd) |
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati. |
“Master Gotama, they speak of ‘a teaching realizable in this very life’. |
Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti? |
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” |
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. |
“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. |
Taṃ kiṃ maññasi, brāhmaṇa, |
What do you think, brahmin? |
santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsī”ti? |
When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” |
“Evaṃ, bho”. |
“Yes, sir.” |
“Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsi— |
“Since you know this, |
evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe …. |
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Taṃ kiṃ maññasi, brāhmaṇa, |
What do you think, brahmin? |
santaṃ vā ajjhattaṃ dosaṃ … pe … |
When there’s hate … |
santaṃ vā ajjhattaṃ mohaṃ … pe … |
delusion … |
santaṃ vā ajjhattaṃ kāyasandosaṃ … pe … |
corruption that leads to physical deeds … |
santaṃ vā ajjhattaṃ vacīsandosaṃ … pe … |
corruption that leads to speech … |
santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī”ti? |
When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?” |
“Evaṃ, bho”. |
“Yes, sir.” |
“Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsi— |
“Since you know this, |
evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti. |
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” |
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
49. Khemasutta |
49. With Khema |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṃ viharanti andhavanasmiṃ. |
Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. |
Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā khemo bhagavantaṃ etadavoca: |
Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha: |
“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti: |
“Sir, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think: |
‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’”ti. |
‘There is someone better than me, or equal to me, or worse than me.’” |
Idamavocāyasmā khemo. |
This is what Khema said, |
Samanuñño satthā ahosi. |
and the teacher approved. |
Atha kho āyasmā khemo “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṃ etadavoca: |
And then, not long after Khema had left, Sumana said to the Buddha: |
“yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti: |
“Sir, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think: |
‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti. |
‘There is someone better than me, or equal to me, or worse than me.’” |
Idamavocāyasmā sumano. |
This is what Sumana said, |
Samanuñño satthā ahosi. |
and the teacher approved. |
Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi: |
And then, soon after Khema and Sumana had left, the Buddha addressed the monks: |
“evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti. |
“monks, this is how people from good families declare enlightenment. |
Attho ca vutto attā ca anupanīto. |
The goal is spoken of, but the self is not involved. |
Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ byākaronti. |
But it seems that there are some foolish people here who declare enlightenment as a joke. |
Te pacchā vighātaṃ āpajjantīti. |
Later they will fall into anguish. |
Na ussesu na omesu, |
They don’t rank themselves |
Samatte nopanīyare; |
as being higher, or lower, or equal. |
Khīṇā jāti vusitaṃ brahmacariyaṃ, |
Rebirth is ended, the spiritual journey has been completed. |
Caranti saṃyojanavippamuttā”ti. |
They live freed from fetters.” |
50. Indriyasaṃvarasutta |
50. Sense Restraint |
“Indriyasaṃvare, bhikkhave, asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; |
“monks, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. |
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; |
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity. |
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; |
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision. |
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; |
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion. |
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. |
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom. |
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. |
Suppose there was a tree that lacked branches and foliage. |
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati. |
Its shoots, bark, softwood, and heartwood would not grow to fullness. |
Evamevaṃ kho, bhikkhave, indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ … pe … |
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … |
vimuttiñāṇadassanaṃ. |
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom. |
Indriyasaṃvare, bhikkhave, sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; |
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. |
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; |
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity. |
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; |
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision. |
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; |
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion. |
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. |
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. |
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati. |
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. |
Evamevaṃ kho, bhikkhave, indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ … pe … |
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … |
vimuttiñāṇadassanan”ti. |
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” |
51. Ānandasutta |
51. With Ānanda |
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: |
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti? |
“Reverend Sāriputta, how does a monk get to hear a teaching they haven’t heard before? How do they remember those Dharmas they have heard? How do they keep rehearsing the Dharmas they’ve already got to know? And how do they come to understand what they haven’t understood before?” |
“Āyasmā kho ānando bahussuto. |
“Well, Venerable Ānanda, you’re very learned. |
Paṭibhātu āyasmantaṃyeva ānandan”ti. |
Why don’t you clarify this yourself?” |
“Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.” |
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. |
“Yes, reverend,” Sāriputta replied. |
Āyasmā ānando etadavoca: |
Ānanda said this: |
“Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti— |
“Reverend Sāriputta, take a monk who memorizes The Dharma— |
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. |
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider The Dharma in their heart, examining it with the mind. |
Yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. |
They enter the rains retreat in a monastery with senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines. |
Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati: |
From time to time they go up to those monks and ask them questions: |
‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? |
‘Why, sir, does it say this? What does that mean?’ |
Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. |
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. |
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti. |
This is how a monk gets to hear a teaching they haven’t heard before. It’s how they remember those Dharmas they have heard. It’s how they keep rehearsing the Dharmas they’ve already got to know. And it’s how they come to understand what they haven’t understood before.” |
“Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāva subhāsitañcidaṃ āyasmatā ānandena. |
“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda! |
Imehi ca mayaṃ chahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema. |
And we will remember Venerable Ānanda as someone who has these six qualities. |
Āyasmā hi ānando dhammaṃ pariyāpuṇāti— |
For Ānanda memorizes The Dharma … |
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. |
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Āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
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Āyasmā ānando yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. |
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Te āyasmā ānando kālena kālaṃ upasaṅkamitvā paripucchati paripañhati: |
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‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? |
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Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodentī”ti. |
Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.” |
52. Khattiyasutta |
52. Aristocrats |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
And then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Khattiyā, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? |
“Aristocrats, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” |
“Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā”ti. (1) |
“Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to power. They insist on territory. Their ultimate goal is sovereignty.” |
“Brāhmaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? |
“Brahmins, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” |
“Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā”ti. (2) |
“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.” |
“Gahapatikā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? |
“Householders, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” |
“Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti. (3) |
“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.” |
“Itthī pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? |
“Women, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” |
“Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapattībhinivesā issariyapariyosānā”ti. (4) |
“Women have a man as their ambition. They’re preoccupied with adornments. They’re dedicated to their children. They insist on being without a co-wife. Their ultimate goal is sovereignty.” |
“Corā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? |
“Bandits, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” |
“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti. (5) |
“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re dedicated to their sword. They insist on darkness. Their ultimate goal is invisibility.” |
“Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? |
“Ascetics, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” |
“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti. (6) |
“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re dedicated to ethical conduct. They insist on owning nothing. Their ultimate goal is nirvana.” |
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama. |
“It’s incredible, Master Gotama, it’s amazing! |
Khattiyānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṃ gotamo jānāti … pe … gahapatīnampi bhavaṃ gotamo jānāti … itthīnampi bhavaṃ gotamo jānāti … corānampi bhavaṃ gotamo jānāti … samaṇānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. |
Master Gotama knows the ambition, preoccupation, dedication, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. |
Abhikkantaṃ, bho gotama … pe … |
Excellent, Master Gotama! Excellent! … |
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
53. Appamādasutta |
53. Diligence |
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti? |
“Master Gotama, is there one thing that, when developed and cultivated, secures benefits for both the present life and lives to come?” |
“Atthi kho, brāhmaṇa, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti. |
“There is, brahmin.” |
“Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti? |
“So what is it?” |
“Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko. |
“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come. |
Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena. |
The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. |
Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko. (1) |
In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come. |
Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati; |
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. |
evamevaṃ kho, brāhmaṇa … pe …. (2) |
In the same way, diligence is one thing … |
Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; |
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. |
evamevaṃ kho, brāhmaṇa … pe …. (3) |
In the same way, diligence is one thing … |
Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; |
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. |
evamevaṃ kho, brāhmaṇa … pe …. (4) |
In the same way, diligence is one thing … |
Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; |
All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. |
evamevaṃ kho, brāhmaṇa … pe …. (5) |
In the same way, diligence is one thing … |
Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṃ pabhā sabbā tā candassa pabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; |
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. |
evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko. (6) |
In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come. |
Ayaṃ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti. |
This is the one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.” |
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! Excellent! … |
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |
54. Dhammikasutta |
54. About Dhammika |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṃ āvāsiko hoti sabbaso jātibhūmiyaṃ sattasu āvāsesu. |
Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. |
Tatra sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. |
There he abused visiting monks; he insulted, harmed, attacked, and harassed them. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
The visiting monks who were treated in this way did not stay. They left, abandoning the monastery. |
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: |
Then the local lay followers thought to themselves: |
“mayaṃ kho bhikkhusaṃghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. |
“We have supplied the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. |
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
But the visiting monks don’t stay. They leave, abandoning the monastery. |
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? |
What is the cause, what is the reason for this?” |
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: |
Then the local lay followers thought to themselves: |
“ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. |
“This Venerable Dhammika abuses visiting monks; he insults, harms, attacks, and harasses them. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
The visiting monks who were treated in this way do not stay. They leave, abandoning the monastery. |
Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti. |
Why don’t we banish Venerable Dhammika?” |
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ: |
Then the local lay followers went up to Venerable Dhammika and said to him: |
“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; |
“Sir, please leave this monastery. |
alaṃ te idha vāsenā”ti. |
You’ve stayed here long enough.” |
Atha kho āyasmā dhammiko tamhā āvāsā aññaṃ āvāsaṃ agamāsi. |
Then Venerable Dhammika left and went to another monastery. |
Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. |
There he abused visiting monks; he insulted, harmed, attacked, and harassed them. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
The visiting monks who were treated in this way did not stay. They left, abandoning the monastery. |
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: |
Then the local lay followers thought to themselves: … |
“mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. |
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Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
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Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? |
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Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: |
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“ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. |
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Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
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Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti. |
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Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ: |
They said to Venerable Dhammika: |
“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; |
“Sir, please leave this monastery. |
alaṃ te idha vāsenā”ti. |
You’ve stayed here long enough.” |
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṃ āvāsaṃ agamāsi. |
Then Venerable Dhammika left and went to another monastery. |
Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. |
There he abused visiting monks; he insulted, harmed, attacked, and harassed them. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
The visiting monks who were treated in this way did not stay. They left, abandoning the monastery. |
Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: |
Then the local lay followers thought to themselves: |
“mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. |
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Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. |
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Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? |
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Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi: “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati … pe …. |
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Yannūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāma sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. |
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” |
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ: |
Then the local lay followers went up to Venerable Dhammika and said to him: |
“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. |
“Sir, please leave all seven monasteries in our native land.” |
Atha kho āyasmato dhammikassa etadahosi: |
Then Venerable Dhammika thought: |
“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehi. |
“I’ve been banished by the local lay followers from all seven monasteries in my native land. |
Kahaṃ nu kho dāni gacchāmī”ti? |
Where am I to go now?” |
Atha kho āyasmato dhammikassa etadahosi: |
Then Venerable Dhammika thought: |
“yannūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti. |
“Why don’t I go to see the Buddha?” |
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṃ tena pakkāmi. |
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. |
Anupubbena yena rājagahaṃ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ dhammikaṃ bhagavā etadavoca: |
Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“handa kuto nu tvaṃ, brāhmaṇa dhammika, āgacchasī”ti? |
“So, Brahmin Dhammika, where have you come from?” |
“Pabbājito ahaṃ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. |
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” |
“Alaṃ, brāhmaṇa dhammika, kiṃ te iminā, yaṃ taṃ tato tato pabbājenti, so tvaṃ tato tato pabbājito mameva santike āgacchasi. |
“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me. |
Bhūtapubbaṃ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti. |
Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. |
Te atīradakkhiṇiyā nāvāya tīradassiṃ sakuṇaṃ muñcanti. |
When their ship was out of sight of land, they released the bird. |
So gacchateva puratthimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati anudisaṃ. |
It flew right away to the east, the west, the north, the south, upwards, and in-between. |
Sace so samantā tīraṃ passati, tathāgatakova hoti. |
If it saw land on any side, it went there and stayed. |
Sace pana so samantā tīraṃ na passati tameva nāvaṃ paccāgacchati. |
But if it saw no land on any side it returned to the ship. |
Evamevaṃ kho, brāhmaṇa dhammika, yaṃ taṃ tato tato pabbājenti so tvaṃ tato tato pabbājito mameva santike āgacchasi. |
In the same way, now that you’ve been banished from all of those places, you have come to me. |
Bhūtapubbaṃ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. |
Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṃ. |
Its canopy spread over twelve leagues, while the network of roots spread for five leagues. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṃ; |
Its fruits were as large as |
seyyathāpi nāma āḷhakathālikā. |
a rice pot. |
Evamassa sādūni phalāni ahesuṃ; |
And they were as sweet as |
seyyathāpi nāma khuddaṃ madhuṃ anelakaṃ. |
pure wild honey. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṃ khandhaṃ rājā paribhuñjati saddhiṃ itthāgārena, ekaṃ khandhaṃ balakāyo paribhuñjati, ekaṃ khandhaṃ negamajānapadā paribhuñjanti, ekaṃ khandhaṃ samaṇabrāhmaṇā paribhuñjanti, ekaṃ khandhaṃ migā paribhuñjanti. |
The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ aññamaññassa phalāni hiṃsanti. |
No-one guarded the fruit, yet no-one damaged another’s fruits. |
Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkāmi. |
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. |
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi: |
Then the deity haunting the royal banyan tree thought: |
‘acchariyaṃ vata bho, abbhutaṃ vata bho. |
‘It’s incredible, it’s amazing! |
Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na dadeyyā’ti. |
How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ |
Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi. |
Then the royal banyan tree gave no more fruit. |
Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca: |
Then King Koravya went up to Sakka, lord of gods, and said to him: |
‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṃ na detī’ti. |
‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’ |
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ pavattesi ummūlamakāsi. |
Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. |
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṃ aṭṭhāsi. |
Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face. |
Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṃ devataṃ etadavoca: |
Then Sakka went up to that deity, and said: |
‘kiṃ nu tvaṃ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṃ ṭhitā’ti? |
‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ |
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. |
‘Because, my good sir, a violent storm came and felled and uprooted my home.’ |
‘Api nu tvaṃ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti? |
‘Well, did you stand by your tree’s duty when the storm came?’ |
‘Kathaṃ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti? |
‘But my good sir, how does a tree stand by its duty?’ |
‘Idha, devate, rukkhassa mūlaṃ mūlatthikā haranti, tacaṃ tacatthikā haranti, pattaṃ pattatthikā haranti, pupphaṃ pupphatthikā haranti, phalaṃ phalatthikā haranti. |
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. |
Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. |
Yet the deity is not displeased or upset because of this. |
Evaṃ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. |
This is how a tree stands by its duty.’ |
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. |
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ |
‘Sace kho tvaṃ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṃ yathāpure’ti. |
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ |
‘Ṭhassāmahaṃ, mārisa, rukkhadhamme, hotu me bhavanaṃ yathāpure’ti. |
‘I will stand by a tree’s duty! May my home be as it was before!’ |
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ ussāpesi, sacchavīni mūlāni ahesuṃ. |
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed. |
Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti? |
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” |
“Kathaṃ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti? |
“But sir, how do I stand by an ascetic’s duty?” |
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. |
“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them. |
Evaṃ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti. |
That’s how an ascetic stands by an ascetic’s duty.” |
“Aṭṭhitaṃyeva maṃ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. |
“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.” |
“Bhūtapubbaṃ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. |
“Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. |
Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. |
He had many hundreds of disciples. |
Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. |
He taught them the path to rebirth in the company of Brahmā. |
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. |
Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. |
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. (1) |
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm. |
Bhūtapubbaṃ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi … pe … (2) |
Once upon a time there was a teacher called Mūgapakkha … |
Aranemi nāma satthā ahosi … (3) |
Aranemi … |
… Kuddālako nāma satthā ahosi … (4) |
Kuddālaka … |
… Hatthipālo nāma satthā ahosi … (5) |
Hatthipāla … |
… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. |
Jotipāla. He was a religious founder and was free of sensual desire. |
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. |
He had many hundreds of disciples. |
Jotipālo satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. |
He taught them the way to rebirth in the company of Brahmā. |
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. |
Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. |
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu. (6) |
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm. |
Taṃ kiṃ maññasi, brāhmaṇa dhammika, |
What do you think, Brahmin Dhammika? |
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti? |
If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. |
“They would indeed. |
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. |
But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. |
Taṃ kissa hetu? |
Why is that? |
Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ vadāmi, yathāmaṃ sabrahmacārīsu. |
Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. |
Tasmātiha, brāhmaṇa dhammika, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. |
‘We will have no malicious intent for those who we want to have as our spiritual companions.’ |
Evañhi te, brāhmaṇa dhammika, sikkhitabbanti. |
That is how you should train. |
Sunetto mūgapakkho ca, |
Sunetta and Mūgapakkha, |
aranemi ca brāhmaṇo; |
and Aranemi the brahmin, |
Kuddālako ahu satthā, |
Hatthipāla the student, |
hatthipālo ca māṇavo. |
and Kuddālaka were Teachers. |
Jotipālo ca govindo, |
And Jotipāla Govinda |
ahu sattapurohito; |
was priest for seven kings. |
Ahiṃsakā atītaṃse, |
These six famous teachers, |
cha satthāro yasassino. |
harmless ones of the past, |
Nirāmagandhā karuṇedhimuttā, |
were free of the stench of decay, compassionate, |
Kāmasaṃyojanātigā; |
gone beyond the fetter of sensuality. |
Kāmarāgaṃ virājetvā, |
Detached from sensual desire, |
Brahmalokūpagā ahuṃ. |
they were reborn in the Brahmā realm. |
Ahesuṃ sāvakā tesaṃ, |
Many hundreds of |
Anekāni satānipi; |
their disciples were also |
Nirāmagandhā karuṇedhimuttā, |
free of the stench of decay, compassionate, |
Kāmasaṃyojanātigā; |
gone beyond the fetter of sensuality. |
Kāmarāgaṃ virājetvā, |
Detached from sensual desire, |
Brahmalokūpagā ahuṃ. |
they were reborn in the Brahmā realm. |
Yete isī bāhirake, |
A man who insults |
vītarāge samāhite; |
with hateful intent |
Paduṭṭhamanasaṅkappo, |
these outside hermits, |
yo naro paribhāsati; |
free of desire, undistractify-&-lucidifyd in samādhi, |
Bahuñca so pasavati, |
makes much bad karma. |
apuññaṃ tādiso naro. |
|
Yo cekaṃ diṭṭhisampannaṃ, |
But the man who insults |
Bhikkhuṃ buddhassa sāvakaṃ; |
with hateful intent |
Paduṭṭhamanasaṅkappo, |
a single person accomplished in view, |
Yo naro paribhāsati; |
a monk disciple of the Buddha, |
Ayaṃ tato bahutaraṃ, |
makes even more bad karma. |
Apuññaṃ pasave naro. |
|
Na sādhurūpaṃ āsīde, |
You shouldn’t attack a holy person, |
diṭṭhiṭṭhānappahāyinaṃ; |
who has given up the grounds for views. |
Sattamo puggalo eso, |
This person is called |
ariyasaṅghassa vuccati. |
the seventh of the noble Saṅgha. |
Avītarāgo kāmesu, |
They’re not free of desire for sensual pleasures, |
yassa pañcindriyā mudū; |
and their faculties are still immature: |
Saddhā sati ca vīriyaṃ, |
faith, rememberfulness, and energy, |
samatho ca vipassanā. |
serenity and discernment. |
Tādisaṃ bhikkhumāsajja, |
If you attack such a monk, |
pubbeva upahaññati; |
you first hurt yourself. |
Attānaṃ upahantvāna, |
Having hurt yourself, |
pacchā aññaṃ vihiṃsati. |
you harm the other. |
Yo ca rakkhati attānaṃ, |
But if you protect yourself, |
rakkhito tassa bāhiro; |
the other is also protected. |
Tasmā rakkheyya attānaṃ, |
So you should protect yourself. |
akkhato paṇḍito sadā”ti. |
An astute person is always uninjured.” |
6. Mahāvagga |
6. The Great Chapter |
Aṅguttara Nikāya 6 |
Numbered Discourses 6 |
55. Soṇasutta |
55. With Soṇa |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ. |
Now at that time Venerable Soṇa was staying at Rājagaha in the Cool Wood. |
Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. |
“I am one of the Buddha’s most energetic disciples. |
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. |
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. |
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti. |
Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?” |
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. |
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa, |
Nisīdi bhagavā paññatte āsane. |
and sat on the seat spread out. |
Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Soṇa bowed to the Buddha and sat down to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca: |
The Buddha said to him: |
“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
“Soṇa, as you were in private retreat didn’t this thought come to your mind: |
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. |
‘I am one of the Buddha’s most energetic disciples. |
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ. |
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. |
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’”ti? |
Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Taṃ kiṃ maññasi, soṇa, |
“What do you think, Soṇa? |
kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare”ti? |
When you were still a layman, weren’t you a good harp player?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? |
“When your harp’s strings were tuned too tight, was it resonant and playable?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? |
“When your harp’s strings were tuned too slack, was it resonant and playable?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti? |
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati. |
“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. |
Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī”ti. |
So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the characteristics that condition this situation.” |
“Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paccassosi. |
“Yes, sir,” Soṇa replied. |
Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi. |
After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Wood and reappeared on the Vulture’s Peak. |
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. |
After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the characteristics that condition this situation. |
Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Soṇa, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” |
Aññataro ca panāyasmā soṇo arahataṃ ahosi. |
And Venerable Soṇa became one of the perfected. |
Atha kho āyasmato soṇassa arahattappattassa etadahosi: |
Then, when Soṇa had attained perfection, he thought: |
“yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyyan”ti. |
“Why don’t I go to the Buddha and declare my enlightenment in his presence?” |
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca: |
Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him: |
“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti— |
“Sir, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things. |
nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti. |
They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity. |
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: |
It may be, sir, that one of the venerables here thinks: |
‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti. |
‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’ |
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. |
But it should not be seen like this. |
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. (1) |
A monk with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. |
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: |
It may be, sir, that one of the venerables here thinks: |
‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. |
‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’ |
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. |
But it should not be seen like this. … |
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. (2) |
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Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: |
It may be, sir, that one of the venerables here thinks: |
‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. |
‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is the most important thing.’ |
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. |
But it should not be seen like this. … |
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. (3) |
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Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti. (4) |
They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. |
Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. (5) |
They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. |
Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. (6) |
They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. |
Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. |
When a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. |
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. |
The mind remains unaffected. It is steady, imperturbable, observing disappearance. |
Bhusā cepi sotaviññeyyā saddā … |
Even if compelling sounds … |
ghānaviññeyyā gandhā … |
smells … |
jivhāviññeyyā rasā … |
tastes … |
kāyaviññeyyā phoṭṭhabbā … |
touches … |
manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. |
and thoughts come into the range of the mind they don’t overcome the mind. |
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati. |
The mind remains unaffected. It is steady, imperturbable, observing disappearance. |
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. |
Suppose there was a mountain that was one solid mass of rock, without cracks or holes. |
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … |
Even if violent storms were to blow up out of the east, the west, the north, and the south, |
atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … |
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atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; |
they couldn’t make it shake or rock or tremble. |
evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. |
In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. … |
Amissīkatamevassa cittaṃ hoti, ṭhitaṃ āneñjappattaṃ vayañcassānupassati. |
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Bhusā cepi sotaviññeyyā saddā … |
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ghānaviññeyyā gandhā … |
|
jivhāviññeyyā rasā … |
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kāyaviññeyyā phoṭṭhabbā … |
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manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. |
|
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatīti. |
The mind remains unaffected. It is steady, imperturbable, observing disappearance. |
Nekkhammaṃ adhimuttassa, |
When you’re dedicated to renunciation |
pavivekañca cetaso; |
and seclusion of heart; |
Abyāpajjādhimuttassa, |
when you’re dedicated to kindness |
upādānakkhayassa ca. |
and the end of grasping; |
Taṇhākkhayādhimuttassa, |
when you’re dedicated to the ending of craving |
asammohañca cetaso; |
and clarity of heart; |
Disvā āyatanuppādaṃ, |
and you’ve seen the arising of the senses, |
sammā cittaṃ vimuccati. |
your mind is rightly freed. |
Tassa sammā vimuttassa, |
To that poised one, rightly freed |
santacittassa bhikkhuno; |
a monk with peaceful mind, |
Katassa paṭicayo natthi, |
there’s nothing to be improved, |
karaṇīyaṃ na vijjati. |
and nothing more to do. |
Selo yathā ekagghano, |
As the wind cannot stir |
vātena na samīrati; |
a solid mass of rock, |
Evaṃ rūpā rasā saddā, |
so too sights, tastes, sounds, |
gandhā phassā ca kevalā. |
smells, and touches—the lot— |
Iṭṭhā dhammā aniṭṭhā ca, |
and thoughts, whether liked or disliked, |
nappavedhenti tādino; |
don’t disturb the poised one. |
Ṭhitaṃ cittaṃ vippamuttaṃ, |
Their mind is steady and free |
vayañcassānupassatī”ti. |
as they observe disappearance.” |
56. Phaggunasutta |
56. With Phagguṇa |
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno. |
Now at that time Venerable Phagguṇa was sick, suffering, gravely ill. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. |
“Sir, Venerable Phagguṇa is sick. |
Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā”ti. |
Sir, please go to Venerable Phagguṇa out of compassion.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Buddha consented in silence. |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. |
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguṇa. |
Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ. |
Venerable Phagguṇa saw the Buddha coming off in the distance |
Disvāna mañcake samadhosi. |
and tried to rise on his cot. |
Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca: |
Then the Buddha said to him: |
“alaṃ, phagguna, mā tvaṃ mañcake samadhosi. |
“It’s all right, Phagguṇa, don’t get up. |
Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī”ti. |
There are some seats spread out by others, I will sit there.” |
Nisīdi bhagavā paññatte āsane. |
He sat on the seat spread out |
Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca: |
and said to Venerable Phagguṇa: |
“Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? |
“Phagguṇa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” |
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. |
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. |
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṃ kho me, bhante, adhimattā vātā muddhani ūhananti. |
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. |
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. |
I’m not keeping well. |
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā. |
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. |
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. |
I’m not keeping well. |
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti. |
The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver. |
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. |
I’m not keeping well. |
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho. |
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. |
Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti. |
I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.” |
Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left. |
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. |
Not long after the Buddha left, Venerable Phagguṇa passed away. |
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu. |
At the time of his death, his faculties were bright and clear. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. |
“Sir, soon after the Buddha left, Venerable Phagguṇa died. |
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū”ti. |
At the time of his death, his faculties were bright and clear.” |
“Kiṃ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti. |
“And why shouldn’t his faculties be bright and clear? |
Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. |
The monk Phagguṇa’s mind was not freed from the five lower fetters. |
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ. |
But when he heard that Dharma his mind was freed from them. |
Chayime, ānanda, ānisaṃsā kālena dhammassavane kālena atthupaparikkhāya. |
Ānanda, there are these six benefits to hearing The Dharma at the right time and examining the meaning at the right time. |
Katame cha? |
What six? |
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. |
Firstly, take the case of a monk whose mind is not freed from the five lower fetters. |
So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. |
At the time of death they get to see the Realized One. |
Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. |
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. |
When they hear that Dharma their mind is freed from the five lower fetters. |
Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane. (1) |
This is the first benefit of listening to The Dharma. |
Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. |
Next, take the case of another monk whose mind is not freed from the five lower fetters. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. |
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. |
Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
The Realized One’s disciple teaches them Dhamma … |
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. |
When they hear that Dharma their mind is freed from the five lower fetters. |
Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane. (2) |
This is the second benefit of listening to The Dharma. |
Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. |
Next, take the case of another monk whose mind is not freed from the five lower fetters. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; |
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. |
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
But they think about and consider The Dharma in their heart, examining it with the mind as they learned and memorized it. |
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. |
As they do so their mind is freed from the five lower fetters. |
Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya. (3) |
This is the third benefit of listening to The Dharma. |
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. |
Next, take the case of a monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. |
So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. |
At the time of death they get to see the Realized One. |
Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ … pe … brahmacariyaṃ pakāseti. |
The Realized One teaches them Dhamma … |
Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. |
When they hear that Dharma their mind is freed with the supreme ending of attachments. |
Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane. (4) |
This is the fourth benefit of listening to The Dharma. |
Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. |
Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. |
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. |
Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ … pe … parisuddhaṃ brahmacariyaṃ pakāseti. |
The Realized One’s disciple teaches them Dhamma … |
Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. |
When they hear that Dharma their mind is freed with the supreme ending of attachments. |
Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane. (5) |
This is the fifth benefit of listening to The Dharma. |
Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. |
Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; |
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. |
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
But they think about and consider The Dharma in their heart, examining it with the mind as they learned and memorized it. |
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. |
As they do so their mind is freed with the supreme ending of attachments. |
Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. (6) |
This is the sixth benefit of listening to The Dharma. |
Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā”ti. |
These are the six benefits to hearing The Dharma at the right time and examining the meaning at the right time.” |
57. Chaḷabhijātisutta |
57. The Six Classes of Rebirth |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā— |
“Sir, Pūraṇa Kassapa describes six classes of rebirth: |
kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā. |
black, blue, red, yellow, white, and ultimate white. |
Tatridaṃ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā. (1) |
The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood. |
Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā. (2) |
The blue class of rebirth consists of monks who live on thorns, and any others who teach the efficacy of deeds and action. |
Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā. (3) |
The red class of rebirth consists of the Jain ascetics who wear one cloth. |
Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā. (4) |
The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics. |
Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo. (5) |
The white class of rebirth consists of male and female Ājīvaka ascetics. |
Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṅkicco makkhali gosālo. (6) |
And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. |
Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā”ti. |
These are the six classes of rebirth that Pūraṇa Kassapa describes.” |
“Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun”ti? |
“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?” |
“No hetaṃ, bhante. |
“No, sir.” |
Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabban’ti. |
“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. |
Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena. |
In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense. |
Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi. |
I, however, also describe six classes of rebirth. |
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, sir,” Ānanda replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“katamā cānanda, chaḷabhijātiyo? |
“And what, Ānanda, are the six classes of rebirth? |
Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. |
Someone born into a dark class gives rise to a dark result. |
Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. |
Someone born into a dark class gives rise to a bright result. |
Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. |
Someone born into a dark class gives rise to nirvana, which is neither dark nor bright. |
Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. |
Someone born into a bright class gives rise to a dark result. |
Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. |
Someone born into a bright class gives rise to a bright result. |
Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. |
Someone born into a bright class gives rise to nirvana, which is neither dark nor bright. |
Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? |
And how does someone born into a dark class give rise to a dark result? |
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. |
It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. |
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. |
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. |
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. |
And they do bad things by way of body, speech, and mind. |
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. |
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. (1) |
That’s how someone born into a dark class gives rise to a dark result. |
Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? |
And how does someone born into a dark class give rise to a bright result? |
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā … pe … |
It’s when some person is reborn in a low family … |
seyyāvasathapadīpeyyassa. |
|
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. |
But they do good things by way of body, speech, and mind. |
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. |
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. (2) |
That’s how someone born into a dark class gives rise to a bright result. |
Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? |
And how does someone born into a dark class give rise to nirvana, which is neither dark nor bright? |
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā … pe … |
It’s when some person is reborn in a low family … |
so ca hoti dubbaṇṇo duddasiko okoṭimako. |
|
So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. |
They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. |
So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. |
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright. |
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (3) |
That’s how someone born in a dark class gives rise to nirvana, which is neither dark nor bright. |
Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? |
And how does someone born into a bright class give rise to a dark result? |
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. |
It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. |
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. |
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. |
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. |
But they do bad things by way of body, speech, and mind. |
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. |
Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. (4) |
That’s how someone born into a bright class gives rise to a dark result. |
Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? |
And how does someone born into a bright class give rise to a bright result? |
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā … pe … |
It’s when some person is reborn in an eminent family … |
seyyāvasathapadīpeyyassa. |
|
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. |
And they do good things by way of body, speech, and mind. |
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. |
Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. (5) |
That’s how someone born into a bright class give rise to a bright result. |
Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? |
And how does someone born into a bright class give rise to nirvana, which is neither dark nor bright? |
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. |
It’s when some person is reborn in an eminent family … |
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. |
|
So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. |
They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. |
So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. |
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright. |
Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (6) |
That’s how someone born into a bright class gives rise to nirvana, which is neither dark nor bright. |
Imā kho, ānanda, chaḷabhijātiyo”ti. |
These are the six classes of rebirth.” |
58. Āsavasutta |
58. Defilements |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti, |
It’s a monk who, by restraint, has given up the defilements that should be given up by restraint. |
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, |
By using, they’ve given up the defilements that should be given up by using. |
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, |
By enduring, they’ve given up the defilements that should be given up by enduring. |
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, |
By avoiding, they’ve given up the defilements that should be given up by avoiding. |
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, |
By getting rid, they’ve given up the defilements that should be given up by getting rid. |
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti. |
By developing, they’ve given up the defilements that should be given up by developing. |
Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti? |
And what are the defilements that should be given up by restraint? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. |
Take a monk who, reflecting properly, lives restraining the eye faculty. |
Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. |
Paṭisaṅkhā yoniso sotindriya … pe … |
Reflecting properly, they live restraining the ear faculty … |
ghānindriya … |
the nose faculty … |
jivhindriya … |
the tongue faculty … |
kāyindriya … |
the body faculty … |
manindriyasaṃvarasaṃvuto viharati. |
the mind faculty. |
Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. |
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti. (1) |
These are called the defilements that should be given up by restraint. |
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? |
And what are the defilements that should be given up by using? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati: |
Take a monk who, reflecting properly, makes use of robes: |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ’. |
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’ |
Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati: |
Reflecting properly, they make use of almsfood: |
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. |
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ |
Paṭisaṅkhā yoniso senāsanaṃ paṭisevati: |
Reflecting properly, they make use of lodgings: |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’. |
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’ |
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati: |
Reflecting properly, they make use of medicines and supplies for the sick: |
‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāyā’ti. |
‘Only for the sake of warding off the pains of illness and to promote good health.’ |
Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. |
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. (2) |
These are called the defilements that should be given up by using. |
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? |
And what are the defilements that should be given up by enduring? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. |
Take a monk who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. |
Yaṃ hissa, bhikkhave, anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. |
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. (3) |
These are called the defilements that should be given up by enduring. |
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? |
And what are the defilements that should be given up by avoiding? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ, yathārūpe anāsane nisinnaṃ, yathārūpe agocare carantaṃ, yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. |
Take a monk who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. |
Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. |
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. (4) |
These are called the defilements that should be given up by avoiding. |
Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? |
And what are the defilements that should be given up by getting rid? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterated them. |
Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. |
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. (5) |
These are called the defilements that should be given up by getting rid. |
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? |
And what are the defilements that should be given up by developing? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ. |
Take a monk who, reflecting properly, develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. |
Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti. |
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. |
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. (6) |
These are called the defilements that should be given up by developing. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
59. Dārukammikasutta |
59. With Dārukammika |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. |
At one time the Buddha was staying at Nādika in the brick house. |
Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca: |
Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“api nu te, gahapati, kule dānaṃ dīyatī”ti? |
“Householder, I wonder whether your family gives gifts?” |
“Dīyati me, bhante, kule dānaṃ. |
“It does, sir. |
Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī”ti. |
Gifts are given to those monks who are perfected or on the path to perfection; they live in the wilderness, eat only alms-food, and wear rag robes.” |
“Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti. |
“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection. |
Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. |
If a monk living in the wilderness is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties, |
Evaṃ so tenaṅgena gārayho. |
then in this respect they’re reprehensible. |
Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. |
If a monk living in the wilderness is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties, |
Evaṃ so tenaṅgena pāsaṃso. (1) |
then in this respect they’re praiseworthy. |
Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato … pe … |
If a monk who lives in the neighborhood of a village is restless … |
evaṃ so tenaṅgena gārayho. |
then in this respect they’re reprehensible. |
Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato … pe … |
If a monk who lives in the neighborhood of a village is not restless … |
evaṃ so tenaṅgena pāsaṃso. (2) |
then in this respect they’re praiseworthy. |
Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato … pe … |
If a monk who eats only alms-food is restless … |
evaṃ so tenaṅgena gārayho. |
then in this respect they’re reprehensible. |
Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato … pe … |
If a monk who eats only alms-food is not restless … |
evaṃ so tenaṅgena pāsaṃso. (3) |
then in this respect they’re praiseworthy. |
Nemantaniko cepi, gahapati, bhikkhu hoti uddhato … pe … |
If a monk who accepts invitations is restless … |
evaṃ so tenaṅgena gārayho. |
then in this respect they’re reprehensible. |
Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato … pe … |
If a monk who accepts invitations is not restless … |
evaṃ so tenaṅgena pāsaṃso. (4) |
then in this respect they’re praiseworthy. |
Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato … pe … |
If a monk who wears rag robes is restless … |
evaṃ so tenaṅgena gārayho. |
then in this respect they’re reprehensible. |
Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato … pe … |
If a monk who wears rag robes is not restless … |
evaṃ so tenaṅgena pāsaṃso. (5) |
then in this respect they’re praiseworthy. |
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. |
If a monk who wears robes offered by householders is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties, |
Evaṃ so tenaṅgena gārayho. |
then in this respect they’re reprehensible. |
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. |
If a monk who wears robes offered by householders is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties, |
Evaṃ so tenaṅgena pāsaṃso. (6) |
then in this respect they’re praiseworthy. |
Iṅgha tvaṃ, gahapati, saṃghe dānaṃ dehi. |
Go ahead, householder, give gifts to the Saṅgha. |
Saṃghe te dānaṃ dadato cittaṃ pasīdissati. |
Your mind will become bright and clear, |
So tvaṃ pasannacitto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī”ti. |
and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.” |
“Esāhaṃ, bhante, ajjatagge saṃghe dānaṃ dassāmī”ti. |
“Sir, from this day forth I will give gifts to the Saṅgha.” |
60. Hatthisāriputtasutta |
60. With Hatthisāriputta |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. |
At one time the Buddha was staying near Benares, in the deer park at Isipatana. |
Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti. |
Now at that time several senior monks, after the meal, on their return from alms-round, sat together in the pavilion talking about the Dharmas. |
Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. |
Venerable Citta Hatthisāriputta interrupted them while they were talking. |
Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca: |
Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta: |
“māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū”ti. |
“Venerable, please don’t interrupt the senior monks while they’re talking about the Dharmas. Wait until the end of the discussion.” |
Evaṃ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ: |
When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita: |
“māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto. |
“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute, |
Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetun”ti. |
and quite capable of talking about the Dharmas with the senior monks.” |
“Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi. |
“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind. |
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. |
Take a person who is the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. |
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers. |
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. |
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. |
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. |
Suppose an ox fond of crops was tied up or shut in a pen. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that that ox will never again invade the crops?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti. |
For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.” |
Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. |
“In the same way, take a person who is the sweetest of the sweet … |
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
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Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. |
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. |
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. (1) |
They reject the training and return to a lesser life. |
Idha panāvuso, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna. |
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the first jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya. |
Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that now dust will never appear at this crossroad again?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. |
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” |
Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna. |
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the first jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. (2) |
They reject the training and return to a lesser life. |
Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
Take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna. |
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the second jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ. |
Suppose there was a large pond not far from a town or village. |
Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. |
After it rained heavily there the clams and mussels, and pebbles and gravel would vanish. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. |
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.” |
Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. |
“In the same way, take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna. |
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the second jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. (3) |
They reject the training and return to a lesser life. |
Idha panāvuso, ekacco puggalo pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati. |
Take the case of another person who, with the fading away of rapture … enters and remains in the third jhāna. |
So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the third jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya. |
Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that now food will never appeal to this person again?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati. |
For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. |
Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti. |
But when the nourishment vanishes food will appeal again.” |
Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati. |
“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third jhāna. |
So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the third jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. (4) |
They reject the training and return to a lesser life. |
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati. |
Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth jhāna. |
So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the fourth jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. |
Suppose that in a mountain glen there was a lake, unruffled and free of waves. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that now waves will never appear in this lake again?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya … pe … yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti. |
For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.” |
Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati. |
“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth jhāna. |
So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … |
Thinking, ‘I get the fourth jhāna!’ they mix closely with monks … |
sikkhaṃ paccakkhāya hīnāyāvattati. (5) |
They reject the training and return to a lesser life. |
Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. |
Take the case of another person who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart. |
So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
Thinking, ‘I get the signless undistractible-lucidity of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers. |
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. |
As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. |
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. |
They reject the training and return to a lesser life. |
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya. |
Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. |
Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya. |
There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish. |
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?” |
“No hidaṃ, āvuso”. |
“No it would not, reverend. |
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. |
For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.” |
Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. |
“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart … |
So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
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Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. |
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So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī”ti. (6) |
They reject the training and return to a lesser life.” |
Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati. |
Then after some time Venerable Citta Hatthisāriputta rejected the training and returned to a lesser life. |
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ: |
Then the monks who were his companions went up to Venerable Mahākoṭṭhita and said: |
“kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito: |
“Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that |
‘imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti; |
he had gained such and such meditative attainments, yet he would still reject the training and return to a lesser life? |
udāhu devatā etamatthaṃ ārocesuṃ: |
Or did deities tell you about it?” |
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti? |
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“Cetasā ceto paricca vidito me, āvuso: |
“Reverends, I comprehended his mind and knew this. |
‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti. |
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Devatāpi me etamatthaṃ ārocesuṃ: |
And deities also told me.” |
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti. |
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Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
Then the monks who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him: |
“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī”ti. |
“Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still rejected the training and returned to a lesser life.” |
“Na, bhikkhave, citto ciraṃ sarissati nekkhammassā”ti. |
“monks, soon Citta will remember renunciation.” |
Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. |
And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. |
Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. |
Then Citta Hatthisāriputta, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” |
Aññataro ca panāyasmā citto hatthisāriputto arahataṃ ahosīti. |
And Venerable Citta Hatthisāriputta became one of the perfected. |
61. Majjhesutta |
61. In the Middle |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. |
At one time the Buddha was staying near Benares, in the deer park at Isipatana. |
Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: |
Now at that time, after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them: |
“vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe: |
“Reverends, this was said by the Buddha in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’: |
‘Yo ubhonte viditvāna, |
‘The sage has known both ends, |
majjhe mantā na lippati; |
and is not stuck in the middle. |
Taṃ brūmi mahāpurisoti, |
He is a great man, I declare, |
sodha sibbini maccagā’”ti. |
he has escaped the seamstress here.’ |
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṃ majjhe, kā sibbinī”ti? |
But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” |
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; |
“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving weaves one to rebirth in this or that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (1) |
That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” |
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“atītaṃ kho, āvuso, eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe, taṇhā sibbinī; |
“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
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Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (2) |
That’s how a monk directly knows … an end of suffering in this very life.” |
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; |
“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
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Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (3) |
That’s how a monk directly knows … an end of suffering in this very life.” |
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“nāmaṃ kho, āvuso, eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; |
“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
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Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (4) |
That’s how a monk directly knows … an end of suffering in this very life.” |
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī; |
“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
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Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (5) |
That’s how a monk directly knows … an end of suffering in this very life.” |
Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; |
“Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress, |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving weaves one to rebirth in this or that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (6) |
That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” |
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, one of the monks said to the senior monks: |
“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. |
“Each of us has spoken from the heart. |
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. |
Come, reverends, let’s go to the Buddha, and inform him about this. |
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti. (7) |
As he answers, so we’ll remember it.” |
“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ. |
“Yes, reverend,” those senior monks replied. |
Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then those senior monks went up to the Buddha, bowed, sat down to one side, |
Ekamantaṃ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ. |
and informed the Buddha of all they had discussed. They asked, |
“Kassa nu kho, bhante, subhāsitan”ti? |
“Sir, who has spoken well?” |
“Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe: |
“monks, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said: |
‘Yo ubhonte viditvāna, |
‘The sage has known both ends, |
majjhe mantā na lippati; |
and is not stuck in the middle. |
Taṃ brūmi mahāpurisoti, |
He is a great man, I declare, |
sodha sibbinimaccagā’ti. |
he has escaped the seamstress here.’ |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho therā bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; |
“Contact, monks, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, |
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving weaves one to rebirth in this or that state of existence. |
Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” |
62. Purisindriyañāṇasutta |
62. Knowledge of the Faculties of Persons |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari. |
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kosalans named Daṇḍakappaka. |
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. |
The Buddha left the road and sat at the root of a tree on the seat spread out. |
Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ. |
The monks entered Daṇḍakappaka to look for a guest house. |
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ. |
Then Venerable Ānanda together with several monks went to the Aciravati River to bathe. |
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. |
When he had bathed and emerged from the water he stood in one robe drying himself. |
Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca: |
Then a certain monk went up to Venerable Ānanda, and said to him: |
“kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: |
“Reverend Ānanda, when the Buddha declared that Devadatta was |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti? |
going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?” |
Evaṃ kho panetaṃ, āvuso, bhagavatā byākatan”ti. |
“You’re right, reverend, that’s how the Buddha declared it.” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened. |
“idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. |
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Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. |
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Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca: |
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‘kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato— |
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āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? |
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Evaṃ vutte, ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ: |
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‘evaṃ kho panetaṃ, āvuso, bhagavatā byākatan’”ti. |
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“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. |
“Ānanda, that monk must be junior, recently gone forth, or else a foolish, incompetent senior monk. |
Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati. |
How on earth can he take something that I have declared definitively to be ambiguous? |
Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto. |
I do not see a single other person concerning whom I have made a declaration about after giving such wholehearted deliberation as Devadatta. |
Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ; |
As long as I saw even a fraction of a hair’s tip of goodness in Devadatta |
neva tāvāhaṃ devadattaṃ byākāsiṃ: |
I did not declare that he was |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. |
going to a place of loss, to hell, there to remain for an eon, irredeemable. |
Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; |
But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta |
athāhaṃ devadattaṃ byākāsiṃ: |
I declared that he was |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. |
going to a place of loss, to hell, there to remain for an eon, irredeemable. |
Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. |
Suppose there was a sewer deeper than a man’s height, full to the brim with feces, |
Tatra puriso sasīsako nimuggo assa. |
and someone was sunk into it over their head. |
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. |
Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. |
So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya. |
But circling all around the sewer they couldn’t see even a fraction of a hair’s tip on that person that was not smeared with feces. |
Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; |
In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta |
athāhaṃ devadattaṃ byākāsiṃ: |
I declared that he was |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. |
going to a place of loss, to hell, there to remain for an eon, irredeemable. |
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti? |
Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.” |
“Etassa, bhagavā, kālo; etassa, sugata, kālo |
“Now is the time, Blessed One! Now is the time, Holy One! |
yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
Let the Buddha analyze the faculties of persons. The monks will listen and remember it.” |
“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, Ānanda, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, sir,” Ānanda replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“Ānanda, when I’ve comprehended the mind of a person, I understand: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘Both skillful and unskillful Dharmas are found in this person.’ |
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
After some time I comprehend their mind and understand: |
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
‘The skillful Dharmas of this person have vanished, but the unskillful Dharmas are still present. |
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. |
Nevertheless, their skillful root is unbroken, and from that the skillful will appear. |
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. |
So this person is not liable to decline in the future.’ |
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. |
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. |
Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? |
Wouldn’t you know that those seeds would grow, increase, and mature?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“In the same way, when I’ve comprehended the mind of a person, I understand … |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
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Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
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‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
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Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. |
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Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. |
This person is not liable to decline in the future … |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
This is how another individual is known to the Realized One by comprehending their mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. |
And this is how the Realized One knows a person’s faculties by comprehending their mind. |
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (1) |
And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind. |
Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
When I’ve comprehended the mind of a person, I understand: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘Both skillful and unskillful Dharmas are found in this person.’ |
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
After some time I comprehend their mind and understand: |
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
‘The unskillful Dharmas of this person have vanished, but the skillful Dharmas are still present. |
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. |
Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. |
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. |
So this person is still liable to decline in the future.’ |
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. |
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. |
Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? |
Wouldn’t you know that those seeds would not grow, increase, and mature?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“In the same way, when I’ve comprehended the mind of a person, I understand … |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
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Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
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‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
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Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. |
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Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. |
This person is still liable to decline in the future … |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
This is how another individual is known to the Realized One … |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. |
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Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (2) |
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Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
When I’ve comprehended the mind of a person, I understand: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘Both skillful and unskillful Dharmas are found in this person.’ |
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
After some time I comprehend their mind and understand: |
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. |
‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful Dharmas. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ |
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. |
Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. |
Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? |
Wouldn’t you know that those seeds would not grow, increase, and mature?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“In the same way, when I’ve comprehended the mind of a person, I understand … |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
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Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
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‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. |
‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful Dharmas. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …” |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
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Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. |
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Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī”ti. (3) |
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Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: |
When he said this, Venerable Ānanda said to the Buddha: |
“sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti? |
“Sir, can you describe three other persons who are counterparts of these three?” |
“Sakkā, ānandā”ti bhagavā avoca: |
“I can, Ānanda,” said the Buddha. |
“idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“Ānanda, when I’ve comprehended the mind of a person, I understand: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘Both skillful and unskillful Dharmas are found in this person.’ |
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
After some time I comprehend their mind and understand: |
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
‘The skillful Dharmas of this person have vanished, but the unskillful Dharmas are still present. |
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. |
Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. |
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. |
So this person is still liable to decline in the future.’ |
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. |
Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. |
Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? |
Wouldn’t you know that those coals would not grow, increase, and spread?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? |
“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto”ti? |
“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“In the same way, when I’ve comprehended the mind of a person, I understand … |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
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Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
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‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
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Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. |
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Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. |
This person is still liable to decline in the future … |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
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Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. |
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Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (4) |
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Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
When I’ve comprehended the mind of a person, I understand: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘Both skillful and unskillful Dharmas are found in this person.’ |
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
After some time I comprehend their mind and understand: |
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
‘The unskillful Dharmas of this person have vanished, but the skillful Dharmas are still present. |
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. |
Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. |
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. |
So this person is not liable to decline in the future.’ |
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. |
Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. |
Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? |
Wouldn’t you know that those coals would grow, increase, and spread?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? |
“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto”ti? |
“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“In the same way, when I’ve comprehended the mind of a person, I understand … |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
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Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
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‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
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Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. |
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Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. |
This person is not liable to decline in the future … |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
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Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. |
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Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (5) |
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Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi: |
When I’ve comprehended the mind of a person, I understand: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘Both skillful and unskillful Dharmas are found in this person.’ |
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
After some time I comprehend their mind and understand: |
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. |
‘This person has not even a fraction of a hair’s tip of unskillful Dharmas. They have exclusively bright, blameless qualities. They will become nirvana'd in this very life.’ |
Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. |
Suppose that there were some cool, nirvana'd coals. They were placed on a pile of grass or timber. |
Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? |
Wouldn’t you know that those coals would not grow, increase, and spread?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi: |
“In the same way, when I’ve comprehended the mind of a person, I understand … |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
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Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi: |
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‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. |
‘This person has not even a fraction of a hair’s tip of unskillful Dharmas. They have exclusively bright, blameless qualities. They will become nirvana'd in this very life.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
This is how another individual is known to the Realized One by comprehending their mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. |
And this is how the Realized One knows a person’s faculties by comprehending their mind. |
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (6) |
And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind. |
Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. |
And so, Ānanda, of the first three people one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. |
Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti. |
And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become nirvana'd.” |
63. Nibbedhikasutta |
63. Penetrative |
“Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. |
“monks, I will teach you a penetrative exposition of The Dharma. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? |
“monks, what is the penetrative exposition of The Dharma? |
Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. (1) |
Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. |
Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. (2) |
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. |
Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. (3) |
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. |
Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. (4) |
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. |
Kammaṃ, bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. (5) |
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. |
Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. (6) |
Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. |
‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ. |
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Pañcime, bhikkhave, kāmaguṇā— |
There are these five kinds of sensual stimulation. |
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
sotaviññeyyā saddā … |
Sounds known by the ear … |
ghānaviññeyyā gandhā … |
Smells known by the nose … |
jivhāviññeyyā rasā … |
Tastes known by the tongue … |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti— |
However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’. |
Saṅkapparāgo purisassa kāmo, |
Greedy intention is a person’s sensual pleasure. |
Nete kāmā yāni citrāni loke; |
The world’s pretty things aren’t sensual pleasures. |
Saṅkapparāgo purisassa kāmo, |
Greedy intention is a person’s sensual pleasure. |
Tiṭṭhanti citrāni tatheva loke; |
The world’s pretty things stay just as they are, |
Athettha dhīrā vinayanti chandanti. |
but a wise one removes desire for them. |
Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo? |
And what is the source of sensual pleasures? |
Phasso, bhikkhave, kāmānaṃ nidānasambhavo. |
Contact is their source. |
Katamā ca, bhikkhave, kāmānaṃ vemattatā? |
And what is the diversity of sensual pleasures? |
Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. |
The sensual desire for sights, sounds, smells, tastes, and touches are all different. |
Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā. |
This is called the diversity of sensual pleasures. |
Katamo ca, bhikkhave, kāmānaṃ vipāko? |
And what is the result of sensual pleasures? |
Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko. |
When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of sensual pleasures. |
Katamo ca, bhikkhave, kāmanirodho? |
And what is the cessation of sensual pleasures? |
Phassanirodho, bhikkhave, kāmanirodho. |
When contact ceases, sensual pleasures cease. |
Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ. |
When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. |
Kāmā, bhikkhave, veditabbā … pe … kāmanirodhagāminī paṭipadā veditabbāti, |
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1) |
That’s what I said, and this is why I said it. |
Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti, |
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tisso imā, bhikkhave, vedanā— |
There are these three feelings: |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
pleasant, painful, and neutral. |
Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo? |
And what is the source of feelings? |
Phasso, bhikkhave, vedanānaṃ nidānasambhavo. |
Contact is their source. |
Katamā ca, bhikkhave, vedanānaṃ vemattatā? |
And what is the diversity of feelings? |
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. |
There are carnal pleasant feelings, spiritual pleasant feelings, carnal painful feelings, spiritual painful feelings, carnal neutral feelings, and spiritual neutral feelings. |
Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā. |
This is called the diversity of feelings. |
Katamo ca, bhikkhave, vedanānaṃ vipāko? |
And what is the result of feelings? |
Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, |
When one who feels creates a corresponding life-form, with the attributes of either good or bad deeds— |
ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko. |
this is called the result of feelings. |
Katamo ca, bhikkhave, vedanānirodho? |
And what is the cessation of feelings? |
Phassanirodho, bhikkhave, vedanānirodho. |
When contact ceases, feelings cease. |
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ. |
When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. |
Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti, |
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2) |
That’s what I said, and this is why I said it. |
Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti, |
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Chayimā, bhikkhave, saññā— |
There are these six perceptions: |
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. |
perceptions of sights, sounds, smells, tastes, touches, and thoughts. |
Katamo ca, bhikkhave, saññānaṃ nidānasambhavo? |
And what is the source of perceptions? |
Phasso, bhikkhave, saññānaṃ nidānasambhavo. |
Contact is their source. |
Katamā ca, bhikkhave, saññānaṃ vemattatā? |
And what is the diversity of perceptions? |
Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu. |
The perceptions of sights, sounds, smells, tastes, touches, and thoughts are all different. |
Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā. |
This is called the diversity of perceptions. |
Katamo ca, bhikkhave, saññānaṃ vipāko? |
And what is the result of perceptions? |
Vohāravepakkaṃ, bhikkhave, saññaṃ vadāmi. |
Communication is the result of perception, I say. |
Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti. |
You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ |
Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko. |
This is called the result of perceptions. |
Katamo ca, bhikkhave, saññānirodho? |
And what is the cessation of perception? |
Phassanirodho, bhikkhave, saññānirodho. |
When contact ceases, perception ceases. |
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ. |
When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. |
Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti. |
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3) |
That’s what I said, and this is why I said it. |
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti, |
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tayome, bhikkhave, āsavā— |
There are these three defilements: |
kāmāsavo, bhavāsavo, avijjāsavo. |
the defilements of sensuality, desire to be reborn, and ignorance. |
Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo? |
And what is the source of defilements? |
Avijjā, bhikkhave, āsavānaṃ nidānasambhavo. |
Ignorance is the source of defilements. |
Katamā ca, bhikkhave, āsavānaṃ vemattatā? |
And what is the diversity of defilements? |
Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. |
There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. |
Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā. |
This is called the diversity of defilements. |
Katamo ca, bhikkhave, āsavānaṃ vipāko? |
And what is the result of defilements? |
Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko. |
When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of defilements. |
Katamo ca, bhikkhave, āsavanirodho? |
And what is the cessation of defilements? |
Avijjānirodho, bhikkhave, āsavanirodho. |
When ignorance ceases, defilements cease. |
Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ. |
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. |
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti. |
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4) |
That’s what I said, and this is why I said it. |
Kammaṃ, bhikkhave, veditabbaṃ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. |
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, |
Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. |
It is intention that I call deeds. |
Cetayitvā kammaṃ karoti— |
For after making a co-doing one acts |
kāyena vācāya manasā. |
by way of body, speech, and mind. |
Katamo ca, bhikkhave, kammānaṃ nidānasambhavo? |
And what is the source of deeds? |
Phasso, bhikkhave, kammānaṃ nidānasambhavo. |
Contact is their source. |
Katamā ca, bhikkhave, kammānaṃ vemattatā? |
And what is the diversity of deeds? |
Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ. |
There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. |
Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā. |
This is called the diversity of deeds. |
Katamo ca, bhikkhave, kammānaṃ vipāko? |
And what is the result of deeds? |
Tividhāhaṃ, bhikkhave, kammānaṃ vipākaṃ vadāmi— |
The result of deeds is threefold, I say: |
diṭṭheva dhamme, upapajje vā, apare vā pariyāye. |
in this very life, on rebirth in the next life, or at some later time. |
Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko. |
This is called the result of deeds. |
Katamo ca, bhikkhave, kammanirodho? |
And what is the cessation of deeds? |
Phassanirodho, bhikkhave, kammanirodho. |
When contact ceases, deeds cease. |
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ. |
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. |
Kammaṃ, bhikkhave, veditabbaṃ … pe … kammanirodhagāminī paṭipadā veditabbāti, |
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ |
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5) |
That’s what I said, and this is why I said it. |
Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. |
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ |
Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā. |
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. |
Katamo ca, bhikkhave, dukkhassa nidānasambhavo? |
And what is the source of suffering? |
Taṇhā, bhikkhave, dukkhassa nidānasambhavo. |
Craving is the source of suffering. |
Katamā ca, bhikkhave, dukkhassa vemattatā? |
And what is the diversity of suffering? |
Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi. |
There is suffering that is severe, mild, slow to fade, and quick to fade. |
Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā. |
This is called the diversity of suffering. |
Katamo ca, bhikkhave, dukkhassa vipāko? |
And what is the result of suffering? |
Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati: |
It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: |
‘ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti? |
‘Who knows one or two phrases to stop this suffering?’ |
Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā. |
The result of suffering is either confusion or a search, I say. |
Ayaṃ vuccati, bhikkhave, dukkhassa vipāko. |
This is called the result of suffering. |
Katamo ca, bhikkhave, dukkhanirodho? |
And what is the cessation of suffering? |
Taṇhānirodho, bhikkhave, dukkhanirodho. |
When craving ceases, suffering ceases. |
Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ— |
The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: |
sammādiṭṭhi … pe … sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ. |
When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. |
Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. |
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ |
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6) |
That’s what I said, and this is why I said it. |
Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti. |
This is the penetrative exposition of The Dharma.” |
64. Sīhanādasutta |
64. The Lion’s Roar |
“Chayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
“monks, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Katamāni cha? |
What six? |
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. |
Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. |
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1) |
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. |
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. |
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments. |
Yampi, bhikkhave, tathāgato … pe … idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. |
Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (4) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti. |
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. |
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (5) |
Since he truly understands this, this is a power of the Realized One. … |
Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati. |
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements. |
Yampi, bhikkhave, tathāgato āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. |
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Imāni kho, bhikkhave, cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (6) |
These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. |
Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. |
If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible, |
Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (1) |
the Realized One answers them in whatever manner he has truly known it. |
Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. |
If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons, |
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (2) |
the Realized One answers them in whatever manner he has truly known it. |
Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. |
If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments, |
Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (3) |
the Realized One answers them in whatever manner he has truly known it. |
Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. |
If others come to the Realized One and ask questions about his true knowledge of recollection of past lives, |
Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (4) |
the Realized One answers them in whatever manner he has truly known it. |
Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. |
If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings, |
Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (5) |
the Realized One answers them in whatever manner he has truly known it. |
Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. |
If others come to the Realized One and ask questions about his true knowledge of the ending of defilements, |
Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (6) |
the Realized One answers them in whatever manner he has truly known it. |
Tatra, bhikkhave, yampidaṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. |
And I say that true knowledge of the possible as possible and the impossible as impossible is for those with undistractible-lucidity, not for those without undistractible-lucidity. |
Yampidaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. |
And true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons is for those with undistractible-lucidity, not for those without undistractible-lucidity. |
Yampidaṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. |
And true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments is for those with undistractible-lucidity, not for those without undistractible-lucidity. |
Yampidaṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. |
And true knowledge of the recollection of past lives is for those with undistractible-lucidity, not for those without undistractible-lucidity. |
Yampidaṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. |
And true knowledge of the passing away and rebirth of sentient beings is for those with undistractible-lucidity, not for those without undistractible-lucidity. |
Yampidaṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. |
And true knowledge of the ending of defilements is for those with undistractible-lucidity, not for those without undistractible-lucidity. |
Iti kho, bhikkhave, samādhi maggo, asamādhi kummaggo”ti. |
And so, monks, undistractible-lucidity is the path. No undistractible-lucidity is the wrong path.” |
7. Devatāvagga |
7. A God |
65. Anāgāmiphalasutta |
65. The Fruit of Non-Return |
“Cha, bhikkhave, dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ. |
“monks, without giving up six things you can’t realize the fruit of non-return. |
Katame cha? |
What six? |
Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ— |
Lack of faith, conscience, and prudence; laziness, unrememberfulness, and witlessness. |
ime kho, bhikkhave, cha dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ. |
Without giving up these six things you can’t realize the fruit of non-return. |
Cha, bhikkhave, dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātuṃ. |
After giving up six things you can realize the fruit of non-return. |
Katame cha? |
What six? |
Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ— |
Lack of faith, conscience, and prudence; laziness, unrememberfulness, and witlessness. |
ime kho, bhikkhave, cha dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātun”ti. |
After giving up these six things you can realize the fruit of non-return.” |
66. Arahattasutta |
66. Perfection |
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. |
“monks, without giving up six things you can’t realize perfection. |
Katame cha? |
What six? |
Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ— |
Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. |
ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. |
Without giving up these six things you can’t realize perfection. |
Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. |
After giving up six things you can realize perfection. |
Katame cha? |
What six? |
Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ— |
Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. |
ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. |
After giving up these six things you can realize perfection.” |
67. Mittasutta |
67. Friends |
“‘So vata, bhikkhave, bhikkhu pāpamitto pāpasahāyo pāpasampavaṅko, pāpamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. |
“monks, it’s totally impossible that a monk with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. |
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. |
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. |
‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati. |
Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. |
‘Sīlāni aparipūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti netaṃ ṭhānaṃ vijjati. |
Without fulfilling ethics, it’s impossible give up desire to be reborn in the realm of luminous form or in the formless realm. |
‘So vata, bhikkhave, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko, kalyāṇamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. |
It’s possible that a monk with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. |
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. |
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. |
‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati. |
Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. |
‘Sīlāni paripūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti ṭhānametaṃ vijjatī”ti. |
Having fulfilled ethics, it’s possible give up desire to be reborn in the realm of luminous form or in the formless realm.” |
68. Saṅgaṇikārāmasutta |
68. Enjoying Company |
“‘So vata, bhikkhave, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti netaṃ ṭhānaṃ vijjati. |
“monks, it’s totally impossible that a monk who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. |
‘Eko paviveke anabhiramanto cittassa nimittaṃ gahessatī’ti netaṃ ṭhānaṃ vijjati. |
Without taking pleasure in being alone in seclusion, it’s impossible to learn the characteristics of the mind. |
‘Cittassa nimittaṃ agaṇhanto sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. |
Without learning the characteristics of the mind, it’s impossible to fulfill right view. |
‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. |
Without fulfilling right view, it’s impossible to fulfill right undistractible-lucidity. |
‘Sammāsamādhiṃ aparipūretvā saṃyojanāni pajahissatī’ti netaṃ ṭhānaṃ vijjati. |
Without fulfilling right undistractible-lucidity, it’s impossible to give up the fetters. |
‘Saṃyojanāni appahāya nibbānaṃ sacchikarissatī’ti netaṃ ṭhānaṃ vijjati. |
Without giving up the fetters, it’s impossible to realize nirvana. |
‘So vata, bhikkhave, bhikkhu na saṅgaṇikārāmo na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na gaṇārāmo na gaṇarato na gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti ṭhānametaṃ vijjati. |
It’s totally possible that a monk who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion. |
‘Eko paviveke abhiramanto cittassa nimittaṃ gahessatī’ti ṭhānametaṃ vijjati. |
For someone who takes pleasure in being alone in seclusion, it’s possible to learn the characteristics of the mind. |
‘Cittassa nimittaṃ gaṇhanto sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati. |
For someone who learns the characteristics of the mind, it’s possible to fulfill right view. |
‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjati. |
Having fulfilled right view, it’s possible to fulfill right undistractible-lucidity. |
‘Sammāsamādhiṃ paripūretvā saṃyojanāni pajahissatī’ti ṭhānametaṃ vijjati. |
Having fulfilled right undistractible-lucidity, it’s possible to give up the fetters. |
‘Saṃyojanāni pahāya nibbānaṃ sacchikarissatī’ti ṭhānametaṃ vijjatī”ti. |
Having given up the fetters, it’s possible to realize nirvana.” |
69. Devatāsutta |
69. A God |
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca: |
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: |
“chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. |
“Sir, these six things don’t lead to the decline of a monk. |
Katame cha? |
What six? |
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā— |
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training; being easy to admonish, and good friendship. |
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti. |
These six things don’t lead to the decline of a monk.” |
Idamavoca sā devatā. |
That’s what that deity said, |
Samanuñño satthā ahosi. |
and the teacher approved. |
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then, when the night had passed, the Buddha addressed the monks: |
“imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca: |
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: |
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. |
‘Sir, these six things don’t lead to the decline of a monk. |
Katame cha? |
What six? |
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā— |
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training; being easy to admonish, and good friendship. |
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. |
These six things don’t lead to the decline of a monk.’ |
Idamavoca, bhikkhave, sā devatā. |
That is what that deity said. |
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti. |
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.” |
Evaṃ vutte āyasmā sāriputto bhagavantaṃ abhivādetvā etadavoca: |
When he said this, Venerable Sāriputta said to the Buddha: |
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. |
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. |
Idha, bhante, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī. |
It’s when a monk personally respects the Teacher and praises such respect. |
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. |
And they encourage other monks who lack such respect to respect the Teacher. |
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. |
And they praise other monks who respect the Teacher at the right time, truthfully and substantively. |
Attanā ca dhammagāravo hoti … |
They personally respect The Dharma … |
saṅghagāravo hoti … |
They personally respect the Saṅgha … |
sikkhāgāravo hoti … |
They personally respect the training … |
suvaco hoti … |
They are personally easy to admonish … |
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī. |
They personally have good friends, and praise such friendship. |
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. |
And they encourage other monks who lack good friends to develop good friendship. |
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. |
And they praise other monks who have good friends at the right time, truthfully and substantively. |
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.” |
“Sādhu sādhu, sāriputta. |
“Good, good, Sāriputta! |
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī. |
It’s when a monk personally respects the Teacher … |
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. |
|
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. |
|
Attanā ca dhammagāravo hoti … |
They personally respect The Dharma … |
saṅghagāravo hoti … |
They personally respect the Saṅgha … |
sikkhāgāravo hoti … |
They personally respect the training … |
suvaco hoti … |
They are personally easy to admonish … |
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī. |
They personally have good friends, and praise such friendship. |
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. |
And they encourage other monks who lack good friends to develop good friendship. |
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. |
And they praise other monks who have good friends at the right time, truthfully and substantively. |
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. |
This is how to understand the detailed meaning of what I said in brief.” |
70. Samādhisutta |
70. undistractible-lucidity |
“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti netaṃ ṭhānaṃ vijjati. |
“monks, it’s totally impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. |
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti netaṃ ṭhānaṃ vijjati. |
It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and divine, whether near or far. |
‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti netaṃ ṭhānaṃ vijjati. |
It’s impossible that they’ll understand the minds of other beings and individuals, having comprehended them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’. |
‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti netaṃ ṭhānaṃ vijjati. |
It’s impossible that they’ll recollect many kinds of past lives, with features and details. |
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati … pe … yathākammūpage satte pajānissatī’ti netaṃ ṭhānaṃ vijjati. |
It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds. |
‘Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’ti netaṃ ṭhānaṃ vijjati. |
It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. |
‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti ṭhānametaṃ vijjati. |
But it’s totally possible that a monk who has undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power … |
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti ṭhānametaṃ vijjati. |
It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … |
‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti ṭhānametaṃ vijjati. |
It’s possible that they’ll understand the minds of other beings … |
‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti ṭhānametaṃ vijjati. |
It’s possible that they’ll recollect many kinds of past lives, with features and details. |
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṃ vijjati. |
It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds. |
‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharissatī’ti ṭhānametaṃ vijjatī”ti. |
It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” |
71. Sakkhibhabbasutta |
71. Capable of Realizing |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane. |
“monks, a monk with six qualities is incapable of realizing anything that can be realized, in each and every case. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu ‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, asakkaccakārī ca hoti, asappāyakārī ca. |
It’s when a monk doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane. |
A monk with these six qualities is incapable of realizing anything that can be realized, in each and every case. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane. |
A monk with six qualities is capable of realizing anything that can be realized, in each and every case. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu ‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, sakkaccakārī ca hoti, sappāyakārī ca. |
It’s when a monk truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane”ti. |
A monk with these six qualities is capable of realizing anything that can be realized, in each and every case.” |
72. Balasutta |
72. Strength |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ. |
“monks, a monk who has six qualities can’t attain strength in undistractible-lucidity. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu na samādhissa samāpattikusalo hoti, na samādhissa ṭhitikusalo hoti, na samādhissa vuṭṭhānakusalo hoti, asakkaccakārī ca hoti, asātaccakārī ca, asappāyakārī ca. |
It’s when a monk is not skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, or skilled in emerging from undistractible-lucidity. And they don’t practice carefully and persistently, and they don’t do what’s suitable. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ. |
A monk who has these six qualities can’t attain strength in undistractible-lucidity. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇituṃ. |
A monk who has six qualities can attain strength in undistractible-lucidity. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, sakkaccakārī ca hoti, sātaccakārī ca, sappāyakārī ca. |
It’s when a monk is skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, and skilled in emerging from undistractible-lucidity. And they practice carefully and persistently, and do what’s suitable. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇitun”ti. |
A monk who has these six qualities can attain strength in undistractible-lucidity.” |
73. Paṭhamata-j-jhāna-sutta |
73. First jhāna (1st) |
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
“monks, without giving up these [bad] dharmas you can’t enter and remain in the first jhāna. |
Katame cha? |
What six? |
Kāma-c-chandaṃ, |
1. Desire for sensual pleasures, |
byāpādaṃ, |
2. ill will, |
thina-middhaṃ, |
3. dullness and drowsiness, |
uddhacca-kukkuccaṃ, |
4. restlessness and remorse, |
vicikicchaṃ, |
5. doubt, |
kāmesu kho panassa ādīnavo |
6. And the drawbacks of sensual pleasures |
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti. |
have not been {well-seen}, as-they-actually-are, (with) right-discernment. |
Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
Without giving up these six [bad] dharmas you can’t enter and remain in the first jhāna. |
Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
But after giving up these six [bad] dharmas you can enter and remain in the first jhāna. |
Katame cha? |
What six? |
Kāma-c-chandaṃ, |
1. Desire for sensual pleasures, |
byāpādaṃ, |
2. ill will, |
thina-middhaṃ, |
3. dullness and drowsiness, |
uddhacca-kukkuccaṃ, |
4. restlessness and remorse, |
vicikicchaṃ, |
5. doubt, |
kāmesu kho panassa ādīnavo |
6. And the drawbacks of sensual pleasures |
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti. |
have not been {well-seen}, as-they-actually-are, (with) right-discernment. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo |
After giving up these six [bad] dharmas |
paṭhamaṃ jhānaṃ upasampajja viharitun”ti. |
you can enter and remain in the first jhāna.” |
74. Dutiyata-j-jhāna-sutta |
74. First jhāna (2nd) |
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
“monks, without giving up these six [bad]-dharmas you can’t enter and remain in the first jhāna. |
Katame cha? |
What six? |
Kāma-vitakkaṃ, |
1. sensual-pleasure-thought, |
byāpāda-vitakkaṃ, |
2. ill-will-thought, |
vihiṃsā-vitakkaṃ, |
3. harming-thought, |
kāma-saññaṃ, |
4. sensual-pleasure-perception, |
byāpāda-saññaṃ, |
5. ill-will-perception, |
vihiṃsā-saññaṃ— |
6. harming-perception, |
ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
Without giving up these six [bad]-dharmas you can’t enter and remain in the first jhāna. |
Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
But after giving up these six [bad]-dharmas you can enter and remain in the first jhāna. |
Katame cha? |
What six? |
Kāma-vitakkaṃ, |
1. sensual-pleasure-thought, |
byāpāda-vitakkaṃ, |
2. ill-will-thought, |
vihiṃsā-vitakkaṃ, |
3. harming-thought, |
kāma-saññaṃ, |
4. sensual-pleasure-perception, |
byāpāda-saññaṃ, |
5. ill-will-perception, |
vihiṃsā-saññaṃ— |
6. harming-perception, |
ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti. |
After giving up these six [bad]-dharmas you can enter and remain in the first jhāna.” |
8. Arahattavagga |
8. Perfection |
75. Dukkhasutta |
75. Suffering |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. |
“monks, when a monk has six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. |
Katamehi chahi? |
What six? |
Kāma-vitakkena, |
1. Sensual-thought, |
byāpāda-vitakkena, |
2. ill-will-thought, |
vihiṃsā-vitakkena, |
3. harmful-thought, |
kāma-saññāya, |
4. Sensual-perception, |
byāpāda-saññāya, |
5. ill-will-perception, |
vihiṃsā-saññāya— |
6. harmful-perception, |
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. |
When a monk has these six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu |
When a monk has six dharmas |
diṭṭheva dhamme sukhaṃ viharati |
they live happily in the present life— |
avighātaṃ anupāyāsaṃ apariḷāhaṃ, |
without distress, anguish, or fever— |
kāyassa bhedā paraṃ maraṇā |
and when the body breaks up, after death, |
sugati pāṭikaṅkhā. |
they can expect a good rebirth. |
Katamehi chahi? |
What six? |
Nekkhamma-vitakkena, |
1. renunciation-thought, [especially as opposed to kāma/lust-passion] |
a-byāpāda-vitakkena, |
2. non-ill-will-thought, [of good will] |
a-vihiṃsā-vitakkena, |
3. non-harming-thought, [of compassion] |
nekkhamma-saññāya, |
4. renunciation-perception, [especially as opposed to kāma/lust-passion] |
a-byāpāda-saññāya, |
5. non-ill-will-perception, [of good will] |
a-vihiṃsā-saññāya— |
6. non-harming-perception, [of compassion] |
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu |
When a monk has these six dharmas |
diṭṭheva dhamme sukhaṃ viharati |
they live happily in the present life— |
avighātaṃ anupāyāsaṃ apariḷāhaṃ, |
without distress, anguish, or fever— |
kāyassa bhedā paraṃ maraṇā |
and when the body breaks up, after death, |
sugati pāṭikaṅkhā”ti. |
they can expect a good rebirth.” |
76. Arahattasutta |
76. Perfection |
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. |
“monks, without giving up six things you can’t realize perfection. |
Katame cha? |
What six? |
Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ. |
Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. |
Ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. |
Without giving up these six qualities you can’t realize perfection. |
Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. |
After giving up six things you can realize perfection. |
Katame cha? |
What six? |
Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ. |
Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. |
After giving up these six things you can realize perfection.” |
77. Uttarimanussadhammasutta |
77. Superhuman States |
“Cha, bhikkhave, dhamme appahāya abhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ. |
“monks, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
Katame cha? |
What six? |
Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ. |
Lack of rememberfulness and lucid-discerning, not guarding the sense doors, eating too much, deceit, and flattery. |
Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ. |
Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
Cha, bhikkhave, dhamme pahāya bhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ. |
But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones. |
Katame cha? |
What six? |
Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ. |
Lack of rememberfulness and lucid-discerning, not guarding the sense doors, eating too much, deceit, and flattery. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātun”ti. |
After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.” |
78. Sukhasomanassasutta |
78. Joy and Happiness |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. |
“monks, when a monk has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti. |
It’s when a monk enjoys The Dharma, meditation, giving up, seclusion, harmlessness, and non-proliferation. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. |
When a monk has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.” |
79. Adhigamasutta |
79. Achievement |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. |
“monks, a monk who has six factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu na āyakusalo ca hoti, na apāyakusalo ca hoti, na upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya na chandaṃ janeti, adhigate kusale dhamme na ārakkhati, sātaccakiriyāya na sampādeti. |
It’s when a monk is not skilled in profit, skilled in loss, and skilled in means. They don’t generate enthusiasm to achieve skillful Dharmas not yet achieved. They don’t protect skillful Dharmas they have achieved. And they don’t try to persevere in the task. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. |
A monk who has these six factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. |
A monk who has six factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu āyakusalo ca hoti, apāyakusalo ca hoti, upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya chandaṃ janeti, adhigate kusale dhamme ārakkhati, sātaccakiriyāya sampādeti. |
It’s when a monk is skilled in profit, skilled in loss, and skilled in means. They generate enthusiasm to achieve skillful Dharmas not yet achieved. They protect skillful Dharmas they have achieved. And they try to persevere in the task. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti. |
A monk who has these six factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.” |
80. Mahantattasutta |
80. Greatness |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesu. |
“monks, a monk with six qualities soon acquires great and abundant good qualities. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuṭṭhibahulo ca anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti. |
It’s when a monk is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful Dharmas. They reach further. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesū”ti. |
A monk who has these six qualities soon acquires great and abundant good qualities.” |
81. Paṭhamanirayasutta |
81. Hell (1st) |
“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. |
“monks, someone with six qualities is cast down to hell. |
Katamehi chahi? |
What six? |
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pāpiccho ca, micchādiṭṭhi ca. |
They kill living creatures, steal, commit sexual misconduct, and lie. And they have wicked desires and wrong view. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. |
Someone with these six qualities is cast down to hell. |
Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. |
Someone with six qualities is raised up to heaven. |
Katamehi chahi? |
What six? |
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, appiccho ca, sammādiṭṭhi ca. |
They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. |
Someone with these six qualities is raised up to heaven.” |
82. Dutiyanirayasutta |
82. Hell (2nd) |
“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. |
“monks, someone with six qualities is cast down to hell. |
Katamehi chahi? |
What six? |
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, luddho ca, pagabbho ca. |
They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and impudent. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. |
Someone with these six qualities is cast down to hell. |
Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. |
Someone with six qualities is raised up to heaven. |
Katamehi chahi? |
What six? |
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, aluddho ca, appagabbho ca. |
They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or impudent. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. |
Someone with these six qualities is raised up to heaven.” |
83. Aggadhammasutta |
83. The Best Thing |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ. |
“monks, a monk with six qualities can’t realize the best thing, perfection. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti, kāye ca jīvite ca sāpekkho hoti. |
It’s when a monk is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ. |
A monk with these six qualities can’t realize the best thing, perfection. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ. |
A monk with six qualities can realize the best thing, perfection. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti, kāye ca jīvite ca anapekkho hoti. |
It’s when a monk is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātun”ti. |
A monk with these six qualities can realize the best thing, perfection.” |
84. Rattidivasasutta |
84. Day and Night |
“Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. |
“monks, a monk with six qualities can expect decline, not growth, in skillful Dharmas, whether by day or by night. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu mahiccho hoti, vighātavā, asantuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, assaddho hoti, dussīlo hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. |
It’s when a monk has many desires—they’re frustrated and not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unrememberful, and witless. |
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. |
A monk with these six qualities can expect decline, not growth, in skillful Dharmas, whether by day or by night. |
Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
A monk with six qualities can expect growth, not decline, in skillful Dharmas, whether by day or by night. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu na mahiccho hoti, avighātavā, santuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, saddho hoti, sīlavā hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. |
It’s when a monk doesn’t have many desires—they’re not frustrated but content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, rememberful, and wise. |
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā, kusalesu dhammesu no parihānī”ti. |
A monk with these six qualities can expect growth, not decline, in skillful Dharmas, whether by day or by night.” |
9. Sītivagga |
9. Coolness |
85. Sītibhāvasutta |
85. Coolness |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. |
“monks, a monk with six qualities can’t realize supreme coolness. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ na niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ na paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ na sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ na ajjhupekkhati, hīnādhimuttiko ca hoti, sakkāyābhirato ca. |
It’s when a monk doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They believe in low things. They love identity. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. |
A monk with these six qualities can’t realize supreme coolness. |
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. |
A monk with six qualities can realize supreme coolness. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca. |
It’s when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They are committed to the sublime. They love nirvana. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātun”ti. |
A monk with these six qualities can realize supreme coolness.” |
86. Āvaraṇasutta |
86. Obstacles |
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
“monks, someone with six qualities is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma. |
Katamehi chahi? |
What six? |
Kammāvaraṇatāya samannāgato hoti, kilesāvaraṇatāya samannāgato hoti, vipākāvaraṇatāya samannāgato hoti, assaddho ca hoti, acchandiko ca, duppañño ca. |
They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with these six qualities is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma. |
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with six qualities is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma. |
Katamehi chahi? |
What six? |
Na kammāvaraṇatāya samannāgato hoti, na kilesāvaraṇatāya samannāgato hoti, na vipākāvaraṇatāya samannāgato hoti, saddho ca hoti, chandiko ca, paññavā ca. |
They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. |
Someone with these six qualities is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.” |
87. Voropitasutta |
87. A Murderer |
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
“monks, someone with six qualities is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma. |
Katamehi chahi? |
What six? |
Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti, duppañño hoti jaḷo eḷamūgo. |
They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with these six qualities is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma. |
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with six qualities is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma. |
Katamehi chahi? |
What six? |
Na mātā jīvitā voropitā hoti, na pitā jīvitā voropito hoti, na arahaṃ jīvitā voropito hoti, na tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, na saṅgho bhinno hoti, paññavā hoti ajaḷo aneḷamūgo. |
They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re not witless, dull, and stupid. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. |
Someone with these six qualities is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.” |
88. Sussūsatisutta |
88. Wanting to Listen |
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
“monks, someone with six qualities is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma. |
Katamehi chahi? |
What six? |
Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, anatthaṃ gaṇhāti, atthaṃ riñcati, ananulomikāya khantiyā samannāgato hoti. |
When The Dharma and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t lend an ear or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict The Dharma. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with these six qualities is unable to enter the sure path with regards to skillful Dharmas, even when listening to the true Dharma. |
Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. |
Someone with six qualities is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma. |
Katamehi chahi? |
What six? |
Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti, atthaṃ gaṇhāti, anatthaṃ riñcati, anulomikāya khantiyā samannāgato hoti. |
When The Dharma and practice proclaimed by the Realized One is being taught they want to listen. They lend an ear and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with The Dharma. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. |
Someone with these six qualities is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.” |
89. Appahāyasutta |
89. Not Giving Up |
“Cha, bhikkhave, dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ. |
“monks, without giving up six things you can’t become accomplished in view. |
Katame cha? |
What six? |
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ. |
Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. |
Ime kho, bhikkhave, cha dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ. |
Without giving up these six things you can’t become accomplished in view. |
Cha, bhikkhave, dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātuṃ. |
After giving up six things you can become accomplished in view. |
Katame cha? |
What six? |
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ. |
Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātun”ti. |
After giving up these six things you can become accomplished in view.” |
90. Pahīnasutta |
90. Given Up |
“Chayime, bhikkhave, dhammā diṭṭhisampannassa puggalassa pahīnā. |
“monks, a person accomplished in view has given up six things. |
Katame cha? |
What six? |
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, apāyagamanīyo rāgo, apāyagamanīyo doso, apāyagamanīyo moho. |
Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. |
Ime kho, bhikkhave, cha dhammā diṭṭhisampannassa puggalassa pahīnā”ti. |
A person accomplished in view has given up these six things.” |
91. Abhabbasutta |
91. Can’t Give Rise |
“Cha, bhikkhave, dhamme abhabbo diṭṭhisampanno puggalo uppādetuṃ. |
“monks, a person accomplished in view can’t give rise to six things. |
Katame cha? |
What six? |
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ. |
Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. |
Ime kho, bhikkhave, cha dhamme abhabbo diṭṭhisampanno puggalo uppādetun”ti. |
A person accomplished in view can’t give rise to these six things.” |
92. Paṭhamaabhabbaṭṭhānasutta |
92. Things That Can’t Be Done (1st) |
“Chayimāni, bhikkhave, abhabbaṭṭhānāni. |
“monks, these six things can’t be done. |
Katamāni cha? |
What six? |
Abhabbo diṭṭhisampanno puggalo satthari agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo dhamme agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo saṅghe agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo sikkhāya agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo anāgamanīyaṃ vatthuṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aṭṭhamaṃ bhavaṃ nibbattetuṃ. |
A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, The Dharma, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. |
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. |
These are the six things that can’t be done.” |
93. Dutiyaabhabbaṭṭhānasutta |
93. Things That Can’t Be Done (2nd) |
“Chayimāni, bhikkhave, abhabbaṭṭhānāni. |
“monks, these six things can’t be done. |
Katamāni cha? |
What six? |
Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci dhammaṃ attato upagantuṃ, abhabbo diṭṭhisampanno puggalo ānantariyaṃ kammaṃ kātuṃ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṃ gavesituṃ. |
A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for teachers worthy of offerings. |
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. |
These are the six things that can’t be done.” |
94. Tatiyaabhabbaṭṭhānasutta |
94. Things That Can’t Be Done (3rd) |
“Chayimāni, bhikkhave, abhabbaṭṭhānāni. |
“monks, these six things can’t be done. |
Katamāni cha? |
What six? |
Abhabbo diṭṭhisampanno puggalo mātaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo pitaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo arahantaṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo tathāgatassa duṭṭhena cittena lohitaṃ uppādetuṃ, abhabbo diṭṭhisampanno puggalo saṅghaṃ bhindituṃ, abhabbo diṭṭhisampanno puggalo aññaṃ satthāraṃ uddisituṃ. |
A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher. |
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. |
These are the six things that can’t be done.” |
95. Catutthaabhabbaṭṭhānasutta |
95. Things That Can’t Be Done (4th) |
“Chayimāni, bhikkhave, abhabbaṭṭhānāni. |
“monks, these six things can’t be done. |
Katamāni cha? |
What six? |
Abhabbo diṭṭhisampanno puggalo sayaṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo paraṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo sayaṃkatañca paraṃkatañca sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṅkārañca aparaṅkārañca adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ. |
A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both. |
Taṃ kissa hetu? |
Why is that? |
Tathā hissa, bhikkhave, diṭṭhisampannassa puggalassa hetu ca sudiṭṭho hetusamuppannā ca dhammā. |
It is because a person accomplished in view has clearly seen causes and the dharma that arise from causes. |
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. |
These are the six things that can’t be done.” |
10. Ānisaṃsavagga |
10. Benefit |
96. Pātubhāvasutta |
96. Appearance |
“Channaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ. |
“monks, the appearance of six things is rare in the world. |
Katamesaṃ channaṃ? |
What six? |
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, ariyāyatane paccājāti dullabhā lokasmiṃ, indriyānaṃ avekallatā dullabhā lokasmiṃ, ajaḷatā aneḷamūgatā dullabhā lokasmiṃ, kusale dhamme chando dullabho lokasmiṃ. |
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches The Dharma and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Not being dull and stupid. Enthusiasm for skillful Dharmas. |
Imesaṃ kho, bhikkhave, channaṃ pātubhāvo dullabho lokasmin”ti. |
The appearance of these six things is rare in the world.” |
97. Ānisaṃsasutta |
97. Benefit |
“Chayime, bhikkhave, ānisaṃsā sotāpattiphalasacchikiriyāya. |
“monks, these are the six benefits of realizing the fruit of stream-entry. |
Katame cha? |
What six? |
Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṃ hoti, asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā. |
You’re bound for the true Dharma. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the dharma that arise from causes. |
Ime kho, bhikkhave, cha ānisaṃsā sotāpattiphalasacchikiriyāyā”ti. |
These are the six benefits of realizing the fruit of stream-entry.” |
98. Aniccasutta |
98. Impermanence |
“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati. |
“monks, it’s totally impossible for a monk who regards any condition as permanent to accept views that agree with The Dharma. |
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati. |
Without accepting views that agree with The Dharma, it’s impossible to enter the sure path with regards to skillful Dharmas. |
‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati. |
Without entering the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection. |
‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. |
It’s totally possible for a monk who regards all conditions as impermanent to accept views that agree with The Dharma. |
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. |
Having accepted views that agree with The Dharma, it’s possible to enter the sure path. |
‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti. |
Having entered the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.” |
99. Dukkhasutta |
99. Suffering |
“So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto … pe … |
“monks, it’s totally impossible for a monk who regards any condition as pleasurable to accept views that agree with The Dharma. … |
sabbasaṅkhāre dukkhato samanupassanto … pe … |
It’s totally possible for a monk who regards all conditions as suffering to accept views that agree with The Dharma. …” |
ṭhānametaṃ vijjati”. |
|
100. Anattasutta |
100. Not-Self |
“So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto … pe … |
“monks, it’s totally impossible for a monk who regards any condition as self to accept views that agree with The Dharma. … |
sabbadhamme anattato samanupassanto … pe … |
It’s totally possible for a monk who regards all things as not-self to accept views that agree with The Dharma. …” |
ṭhānametaṃ vijjati”. |
|
101. Nibbānasutta |
101. nirvana'd |
“‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati. |
“monks, it’s totally impossible for a monk who regards nirvana as suffering to accept views that agree with The Dharma. … |
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati. |
|
‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati. |
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‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. |
It’s totally possible for a monk who regards nirvana as pleasurable to accept views that agree with The Dharma. …” |
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. |
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‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti. |
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102. Anavatthitasutta |
102. Transience |
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. |
“monks, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification. |
Katame cha? |
What six? |
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti. |
‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to nirvana.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ |
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetun”ti. |
Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.” |
103. Ukkhittāsikasutta |
103. With a Drawn Sword |
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetuṃ. |
“monks, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification. |
Katame cha? |
What six? |
‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake. |
1) ‘Perception of disenchantment will be established in me for all conditions, like a killer with a drawn sword.’ |
Sabbalokā ca me mano vuṭṭhahissati, |
2) ‘My mind will rise above the whole world.’ |
nibbāne ca santadassāvī bhavissāmi, |
3) ‘I will see nirvana as peaceful.’ |
anusayā ca me samugghātaṃ gacchissanti, |
4) ‘My underlying tendencies will be uprooted.’ |
kiccakārī ca bhavissāmi, |
5) ‘I will fulfill my duty.’ |
satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti. |
6) ‘I will have served my Teacher with friendly-kindness.’ |
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetun”ti. |
Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.” |
104. Atammayasutta |
104. Non-identification |
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetuṃ. |
“monks, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification. |
Katame cha? |
What six? |
Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā. |
‘I will be without identification in the whole world.’ ‘My I-makings will stop.’ ‘My mine-makings will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the dharma that arise from causes.’ |
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetun”ti. |
Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.” |
105. Bhavasutta |
105. States of Existence |
“Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṃ. |
“monks, you should give up these three states of existence. And you should train in three trainings. |
Katame tayo bhavā pahātabbā? |
What are the three states of existence you should give up? |
Kāmabhavo, rūpabhavo, arūpabhavo— |
Existence in the sensual realm, the realm of luminous form, and the formless realm. |
ime tayo bhavā pahātabbā. |
These are the three states of existence you should give up. |
Katamāsu tīsu sikkhāsu sikkhitabbaṃ? |
What are the three trainings you should train in? |
Adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya— |
The training in the higher ethics, the higher mind, and the higher wisdom. |
imāsu tīsu sikkhāsu sikkhitabbaṃ. |
These are the three trainings you should train in. |
Yato kho, bhikkhave, bhikkhuno ime tayo bhavā pahīnā honti, imāsu ca tīsu sikkhāsu sikkhitasikkho hoti— |
When a monk has given up these three states of existence and has trained in these three trainings |
ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. |
they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” |
106. Taṇhāsutta |
106. Craving |
“Tisso imā, bhikkhave, taṇhā pahātabbā, tayo ca mānā. |
“monks, you should give up these three cravings and three conceits. |
Katamā tisso taṇhā pahātabbā? |
What three cravings should you give up? |
Kāmataṇhā, bhavataṇhā, vibhavataṇhā— |
Craving for sensual pleasures, craving for continued existence, and craving to end existence. |
imā tisso taṇhā pahātabbā. |
These are the three cravings you should give up. |
Katame tayo mānā pahātabbā? |
What three conceits should you give up? |
Māno, omāno, atimāno— |
Conceit, inferiority complex, and superiority complex. |
ime tayo mānā pahātabbā. |
These are the three conceits you should give up. |
Yato kho, bhikkhave, bhikkhuno imā tisso taṇhā pahīnā honti, ime ca tayo mānā; |
When a monk has given up these three cravings and these three conceits |
ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. |
they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” |
11. Tikavagga |
11. Triads |
107. Rāgasutta |
107. Greed |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Rāgo, doso, moho. |
Greed, hate, and delusion. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Rāgassa pahānāya asubhā bhāvetabbā, dosassa pahānāya mettā bhāvetabbā, mohassa pahānāya paññā bhāvetabbā. |
You should develop the perception of ugliness to give up greed, friendly-kindness to give up hate, and wisdom to give up delusion. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
108. Duccaritasutta |
108. Bad Conduct |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. |
Bad conduct by way of body, speech, and mind. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Kāyaduccaritassa pahānāya kāyasucaritaṃ bhāvetabbaṃ, vacīduccaritassa pahānāya vacīsucaritaṃ bhāvetabbaṃ, manoduccaritassa pahānāya manosucaritaṃ bhāvetabbaṃ. |
You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
109. Vitakkasutta |
109. Thoughts |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
Sensual, malicious, and cruel thoughts. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Kāmavitakkassa pahānāya nekkhammavitakko bhāvetabbo, byāpādavitakkassa pahānāya abyāpādavitakko bhāvetabbo, vihiṃsāvitakkassa pahānāya avihiṃsāvitakko bhāvetabbo. |
You should develop thoughts of renunciation to give up sensual thoughts, thoughts of friendly-kindness to give up malicious thoughts, and thoughts of kindness to give up cruel thoughts. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
110. Saññāsutta |
110. Perceptions |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Kāmasaññā, byāpādasaññā, vihiṃsāsaññā. |
Sensual, malicious, and cruel perceptions. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Kāmasaññāya pahānāya nekkhammasaññā bhāvetabbā, byāpādasaññāya pahānāya abyāpādasaññā bhāvetabbā, vihiṃsāsaññāya pahānāya avihiṃsāsaññā bhāvetabbā. |
You should develop perceptions of renunciation to give up sensual perceptions, perceptions of friendly-kindness to give up malicious perceptions, and perceptions of kindness to give up cruel perceptions. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
111. Dhātusutta |
111. Elements |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Kāmadhātu, byāpādadhātu, vihiṃsādhātu. |
The elements of sensuality, malice, and cruelty. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Kāmadhātuyā pahānāya nekkhammadhātu bhāvetabbā, byāpādadhātuyā pahānāya abyāpādadhātu bhāvetabbā, vihiṃsādhātuyā pahānāya avihiṃsādhātu bhāvetabbā. |
You should develop the element of renunciation to give up the element of sensuality, the element of friendly-kindness to give up the element of malice, and the element of kindness to give up the element of cruelty. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
112. Assādasutta |
112. Gratification |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi. |
The view that things are gratifying, the view of self, and wrong view. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā. |
You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
113. Aratisutta |
113. Dissatisfaction |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Arati, vihiṃsā, adhammacariyā. |
Dissatisfaction, cruelty, and non-Dharmic conduct. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Aratiyā pahānāya muditā bhāvetabbā, vihiṃsāya pahānāya avihiṃsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā. |
You should develop rejoicing to give up negativity, kindness to give up cruelty, and Dharmic conduct to give up non-Dharmic conduct. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
114. Santuṭṭhitāsutta |
114. Contentment |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Asantuṭṭhitā, asampajaññaṃ, mahicchatā. |
Discontent, lack of lucid-discerning, and having many wishes. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Asantuṭṭhitāya pahānāya santuṭṭhitā bhāvetabbā, asampajaññassa pahānāya sampajaññaṃ bhāvetabbaṃ, mahicchatāya pahānāya appicchatā bhāvetabbā. |
You should develop contentment to give up discontent, lucid-discerning to give up lack of lucid-discerning, and having few wishes to give up having many wishes. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
115. Dovacassatāsutta |
115. Hard to Admonish |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Dovacassatā, pāpamittatā, cetaso vikkhepo. |
Being hard to admonish, bad friendship, and a scattered mind. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Dovacassatāya pahānāya sovacassatā bhāvetabbā, pāpamittatāya pahānāya kalyāṇamittatā bhāvetabbā, cetaso vikkhepassa pahānāya ānāpānassati bhāvetabbā. |
You should develop being easy to correct to give up being hard to admonish, good friendship to give up bad friendship, and rememberfulness of breathing to give up a scattered mind. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
116. Uddhaccasutta |
116. Restlessness |
“Tayome, bhikkhave, dhammā. |
“monks, there are these three things. |
Katame tayo? |
What three? |
Uddhaccaṃ, asaṃvaro, pamādo. |
Restlessness, lack of restraint, and negligence. |
Ime kho, bhikkhave, tayo dhammā. |
These are the three things. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. |
To give up these three things you should develop three things. |
Katame tayo? |
What three? |
Uddhaccassa pahānāya samatho bhāvetabbo, asaṃvarassa pahānāya saṃvaro bhāvetabbo, pamādassa pahānāya appamādo bhāvetabbo. |
You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence. |
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. |
These are the three things you should develop to give up those three things.” |
12. Sāmaññavagga |
12. The Ascetic Life |
117. Kāyānupassīsutta |
117. Observing the Body |
“Cha, bhikkhave, dhamme appahāya abhabbo kāye kāyānupassī viharituṃ. |
“monks, without giving up these six qualities you can’t meditate observing an aspect of the body. |
Katame cha? |
What six? |
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ. |
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. |
Ime kho, bhikkhave, cha dhamme appahāya abhabbo kāye kāyānupassī viharituṃ. |
Without giving up these six qualities you can’t meditate observing an aspect of the body. |
Cha, bhikkhave, dhamme pahāya bhabbo kāye kāyānupassī viharituṃ. |
But after giving up these six qualities you can meditate observing an aspect of the body. |
Katame cha? |
What six? |
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ. |
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo kāye kāyānupassī viharitun”ti. |
After giving up these six qualities you can meditate observing an aspect of the body.” |
118. Dhammānupassīsutta |
118. Observing dharmas, Etc. |
“Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ kāye … pe … |
“monks, without giving up six things you can’t meditate observing an aspect of the body internally … |
bahiddhā kāye … pe … |
body externally … |
ajjhattabahiddhā kāye … pe … |
body internally and externally … |
ajjhattaṃ vedanāsu … pe … |
feelings internally … |
bahiddhā vedanāsu … pe … |
feelings externally … |
ajjhattabahiddhā vedanāsu … pe … |
feelings internally and externally … |
ajjhattaṃ citte … pe … |
mind internally … |
bahiddhā citte … pe … |
mind externally … |
ajjhattabahiddhā citte … pe … |
mind internally and externally … |
ajjhattaṃ dhammesu … pe … |
dharmas internally … |
bahiddhā dhammesu … pe … |
dharmas externally … |
ajjhattabahiddhā dhammesu dhammānupassī viharituṃ. |
dharmas internally and externally. |
Katame cha? |
What six? |
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ. |
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhammānupassī viharitun”ti. |
After giving up these six qualities you can meditate observing an aspect of dharmas internally and externally.” |
119. Tapussasutta |
119. About Tapussa |
“Chahi, bhikkhave, dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati. |
“monks, having six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless. |
Katamehi chahi? |
What six? |
Buddhe aveccappasādena, dhamme aveccappasādena, saṃghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā. |
Experiential confidence in the Buddha, The Dharma, and the Saṅgha, and noble ethics, knowledge, and freedom. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti. |
Having these six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.” |
120–139. Bhallikādisutta |
120–139. About Bhallika, Etc. |
“Chahi, bhikkhave, dhammehi samannāgato bhalliko gahapati … pe … |
“monks, having six qualities the householders Bhallika … |
sudatto gahapati anāthapiṇḍiko … |
Sudatta Anāthapiṇḍika … |
citto gahapati macchikāsaṇḍiko … |
Citta of Macchikāsaṇḍa … |
hatthako āḷavako … |
Hatthaka of Āḷavī … |
mahānāmo sakko … |
Mahānāma the Sakyan … |
uggo gahapati vesāliko … |
Ugga of Vesālī … |
uggato gahapati … |
Uggata … |
sūrambaṭṭho … |
Sūra of Ambaṭṭha … |
jīvako komārabhacco … |
Jīvaka Komārabhacca … |
nakulapitā gahapati … |
Nakula’s father … |
tavakaṇṇiko gahapati … |
Tavakaṇṇika … |
pūraṇo gahapati … |
Pūraṇa … |
isidatto gahapati … |
Isidatta … |
sandhāno gahapati … |
Sandhāna … |
vicayo gahapati … |
Vijaya … |
vijayamāhiko gahapati … |
Vijayamāhita … |
meṇḍako gahapati … |
Meṇḍaka … |
vāseṭṭho upāsako … |
the lay followers Vāseṭṭha … |
ariṭṭho upāsako … |
Ariṭṭha … |
sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati. |
and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless. |
Katamehi chahi? |
What six? |
Buddhe aveccappasādena, dhamme aveccappasādena, saṃghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā. |
Experiential confidence in the Buddha, The Dharma, and the Saṅgha, and noble ethics, knowledge, and freedom. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti. |
Having these six qualities the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.” |
Aṅguttara Nikāya 6 |
Numbered Discourses 6 |
13. Rāgapeyyālavagga |
13. Abbreviated Texts Beginning with Greed |
140 |
140 |
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. |
“For insight into greed, six things should be developed. |
Katame cha? |
What six? |
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. |
The unsurpassable seeing, listening, acquisition, training, service, and recollection. |
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti. |
For insight into greed, these six things should be developed.” |
141 |
141 |
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. |
“For insight into greed, six things should be developed. |
Katame cha? |
What six? |
Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. |
The recollection of the Buddha, The Dharma, the Saṅgha, ethics, generosity, and the deities. |
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti. |
For insight into greed, these six things should be developed.” |
142 |
142 |
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. |
“For insight into greed, six things should be developed. |
Katame cha? |
What six? |
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. |
The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. |
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti. |
For insight into greed, these six things should be developed.” |
143–169 |
143–169 |
“Rāgassa, bhikkhave, pariññāya … pe … |
“For the complete understanding of greed … |
parikkhayāya … |
complete ending … |
pahānāya … |
giving up … |
khayāya … |
ending … |
vayāya … |
vanishing … |
virāgāya … |
fading away … |
nirodhāya … |
cessation … |
cāgāya … |
giving away … |
paṭinissaggāya cha dhammā bhāvetabbā”. |
letting go of greed these six things should be developed.” |
170-649 |
170-649 |
| “Of hate … “Dosassa …pe… delusion … mohassa … anger … kodhassa … hostility … upanāhassa … disdain … makkhassa … contempt … paḷāsassa … jealousy … issāya … stinginess … macchariyassa … deceitfulness … māyāya … deviousness … sāṭheyyassa … obstinacy … thambhassa … aggression … sārambhassa … conceit … mānassa … arrogance … atimānassa … vanity … madassa … for insight into negligence … pamādassa abhiññāya …pe… complete understanding … pariññāya … complete ending … parikkhayāya … giving up … pahānāya … ending … khayāya … vanishing … vayāya … fading away … virāgāya … cessation … nirodhāya … giving away … cāgāya … letting go of negligence paṭinissaggāya …pe… these six things should be developed.” ime cha dhammā bhāvetabbā”ti. | |
| That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants were happy with what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. | |
| Rāgapeyyālaṁ niṭṭhitaṁ. | |
| The Book of the Sixes is finished. Chakkanipātapāḷi niṭṭhitā. | |