(cst4) |
(derived from B. Sujato 2018/12) |
Saṃyutta NikÄya 22 |
Linked Discourses 22 |
1. Nakulapituvagga |
1. Nakula’s Father |
1. Nakulapitusutta |
1. Nakula’s Father |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavÄ bhaggesu viharati susumÄragire bhesakaḷÄvane migadÄye. |
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at BhesakaḷÄ’s Wood. |
Atha kho nakulapitÄ gahapati yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinno kho nakulapitÄ gahapati bhagavantaṃ etadavoca: |
Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“Ahamasmi, bhante, jiṇṇo vuá¸á¸ho mahallako addhagato vayoanuppatto ÄturakÄyo abhikkhaṇÄtaá¹…ko. |
“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell. |
AniccadassÄvÄ« kho panÄhaṃ, bhante, bhagavato manobhÄvanÄ«yÄnañca bhikkhÅ«naṃ. |
I hardly ever get to see the esteemed monks. |
Ovadatu maṃ, bhante, bhagavÄ; |
May the Buddha please advise me, |
anusÄsatu maṃ, bhante, bhagavÄ; |
and instruct me. It will be for my lasting welfare and happiness.†|
yaṃ mamassa dÄ«gharattaṃ hitÄya sukhÄyÄâ€ti. |
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“Evametaṃ, gahapati, evametaṃ, gahapati. |
“That’s so true, householder! That’s so true, householder! |
Ä€turo hÄyaṃ, gahapati, kÄyo aṇá¸abhÅ«to pariyonaddho. |
For this body is ailing, trapped in its shell. |
Yo hi, gahapati, imaṃ kÄyaṃ pariharanto muhuttampi Ärogyaṃ paá¹ijÄneyya, kimaññatra bÄlyÄ? |
If anyone dragging around this body claimed to be healthy even for a minute, what’s that but foolishness? |
TasmÄtiha te, gahapati, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘ÄturakÄyassa me sato cittaṃ anÄturaṃ bhavissatī’ti. |
‘Though my body is ailing, my mind will be healthy.’ |
Evañhi te, gahapati, sikkhitabbanâ€ti. |
That’s how you should train.†|
Atha kho nakulapitÄ gahapati bhagavato bhÄsitaṃ abhinanditvÄ anumoditvÄ uá¹á¹hÄyÄsanÄ bhagavantaṃ abhivÄdetvÄ padakkhiṇaṃ katvÄ yenÄyasmÄ sÄriputto tenupasaá¹…kami; upasaá¹…kamitvÄ Äyasmantaṃ sÄriputtaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ ÄyasmÄ sÄriputto etadavoca: |
And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable SÄriputta, bowed, and sat down to one side. SÄriputta said to him: |
“vippasannÄni kho te, gahapati, indriyÄni; |
“Householder, your faculties are so very clear, |
parisuddho mukhavaṇṇo pariyodÄto. |
and your complexion is pure and bright. |
Alattha no ajja bhagavato sammukhÄ dhammiṃ kathaṃ savanÄyÄâ€ti? |
Did you get to hear a Dhamma talk in the Buddha’s presence today?†|
“Kathañhi no siyÄ, bhante. |
“What else, sir, could it possibly be? |
IdÄnÄhaṃ, bhante, bhagavatÄ dhammiyÄ kathÄya amatena abhisittoâ€ti. |
Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.†|
“YathÄ kathaṃ pana tvaṃ, gahapati, bhagavatÄ dhammiyÄ kathÄya amatena abhisittoâ€ti? |
“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?†|
“IdhÄhaṃ, bhante, yena bhagavÄ tenupasaá¹…kamiṃ; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«diṃ. Ekamantaṃ nisinno khvÄhaṃ, bhante, bhagavantaṃ etadavocaṃ: |
So Nakula’s father told SÄriputta all that had happened, and said: |
‘ahamasmi, bhante, jiṇṇo vuá¸á¸ho mahallako addhagato vayoanuppatto ÄturakÄyo abhikkhaṇÄtaá¹…ko. |
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AniccadassÄvÄ« kho panÄhaṃ, bhante, bhagavato manobhÄvanÄ«yÄnañca bhikkhÅ«naṃ. |
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Ovadatu maṃ, bhante, bhagavÄ; |
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anusÄsatu maṃ, bhante, bhagavÄ; |
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yaṃ mamassa dÄ«gharattaṃ hitÄya sukhÄyÄ’ti. |
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Evaṃ vutte, maṃ, bhante, bhagavÄ etadavoca: |
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‘evametaṃ, gahapati, evametaṃ, gahapati. |
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Ä€turo hÄyaṃ, gahapati, kÄyo aṇá¸abhÅ«to pariyonaddho. |
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Yo hi, gahapati, imaṃ kÄyaṃ pariharanto muhuttampi Ärogyaṃ paá¹ijÄneyya, kimaññatra bÄlyÄ? |
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TasmÄtiha te, gahapati, evaṃ sikkhitabbaṃ— |
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ÄturakÄyassa me sato cittaṃ anÄturaṃ bhavissatÄ«ti. |
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Evañhi te, gahapati, sikkhitabban’ti. |
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Evaṃ khvÄhaṃ, bhante, bhagavatÄ dhammiyÄ kathÄya amatena abhisittoâ€ti. |
“That’s the ambrosial Dhamma talk that the Buddha anointed me with.†|
“Na hi pana taṃ, gahapati, paá¹ibhÄsi bhagavantaṃ uttariṃ paá¹ipucchituṃ: |
“But didn’t you feel the need to ask the Buddha the further question: |
‘kittÄvatÄ nu kho, bhante, ÄturakÄyo ceva hoti Äturacitto ca, kittÄvatÄ ca pana ÄturakÄyo hi kho hoti no ca Äturacitto’â€ti? |
‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?†|
“DÅ«ratopi kho mayaṃ, bhante, ÄgaccheyyÄma Äyasmato sÄriputtassa santike etassa bhÄsitassa atthamaññÄtuṃ. |
“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable SÄriputta. |
SÄdhu vatÄyasmantaṃyeva sÄriputtaṃ paá¹ibhÄtu etassa bhÄsitassa atthoâ€ti. |
May Venerable SÄriputta himself please clarify the meaning of this.†|
“Tena hi, gahapati, suṇÄhi, sÄdhukaṃ manasi karohi; bhÄsissÄmÄ«â€ti. |
“Well then, householder, listen and pay close attention, I will speak.†|
“Evaṃ, bhanteâ€ti kho nakulapitÄ gahapati Äyasmato sÄriputtassa paccassosi. |
“Yes, sir,†replied Nakula’s father. |
Ä€yasmÄ sÄriputto etadavoca: |
SÄriputta said this: |
“Kathañca, gahapati, ÄturakÄyo ceva hoti, Äturacitto ca? |
“And how is a person ailing in body and ailing in mind? |
Idha, gahapati, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen good persons, and are neither skilled nor trained in the qualities of a good person. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
‘Ahaṃ rÅ«paṃ, mama rÅ«pan’ti pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re obsessed with the thought: ‘I am form, form is mine!’ |
Tassa ‘ahaṃ rÅ«paṃ, mama rÅ«pan’ti pariyuá¹á¹haá¹á¹hÄyino taṃ rÅ«paṃ vipariṇamati aññathÄ hoti. |
But that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Vedanaṃ attato samanupassati, vedanÄvantaṃ vÄ attÄnaṃ; attani vÄ vedanaṃ, vedanÄya vÄ attÄnaṃ. |
They regard feeling as self, self as having feeling, feeling in self, or self in feeling. |
‘Ahaṃ vedanÄ, mama vedanÄ’ti pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re obsessed with the thought: ‘I am feeling, feeling is mine!’ |
Tassa ‘ahaṃ vedanÄ, mama vedanÄ’ti pariyuá¹á¹haá¹á¹hÄyino, sÄ vedanÄ vipariṇamati aññathÄ hoti. |
But that feeling of theirs decays and perishes, |
Tassa vedanÄvipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Saññaṃ attato samanupassati, saññÄvantaṃ vÄ attÄnaṃ; attani vÄ saññaṃ, saññÄya vÄ attÄnaṃ. |
They regard perception as self, self as having perception, perception in self, or self in perception. |
‘Ahaṃ saññÄ, mama saññÄ’ti pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re obsessed with the thought: ‘I am perception, perception is mine!’ |
Tassa ‘ahaṃ saññÄ, mama saññÄ’ti pariyuá¹á¹haá¹á¹hÄyino, sÄ saÃ±Ã±Ä vipariṇamati aññathÄ hoti. |
But that perception of theirs decays and perishes, |
Tassa saññÄvipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Saá¹…khÄre attato samanupassati, saá¹…khÄravantaṃ vÄ attÄnaṃ; attani vÄ saá¹…khÄre, saá¹…khÄresu vÄ attÄnaṃ. |
They regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings. |
‘Ahaṃ saá¹…khÄrÄ, mama saá¹…khÄrÄ’ti pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re obsessed with the thought: ‘I am co-doings, co-doings are mine!’ |
Tassa ‘ahaṃ saá¹…khÄrÄ, mama saá¹…khÄrÄ’ti pariyuá¹á¹haá¹á¹hÄyino, te saá¹…khÄrÄ vipariṇamanti aññathÄ honti. |
But those co-doings of theirs decay and perish, |
Tassa saá¹…khÄravipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
ViññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
‘Ahaṃ viññÄṇaṃ, mama viññÄṇan’ti pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’ |
Tassa ‘ahaṃ viññÄṇaṃ, mama viññÄṇan’ti pariyuá¹á¹haá¹á¹hÄyino, taṃ viññÄṇaṃ vipariṇamati aññathÄ hoti. |
But that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Evaṃ kho, gahapati, ÄturakÄyo ceva hoti Äturacitto ca. |
That’s how a person is ailing in body and ailing in mind. |
Kathañca, gahapati, ÄturakÄyo hi kho hoti no ca Äturacitto? |
And how is a person ailing in body and healthy in mind? |
Idha, gahapati, sutavÄ ariyasÄvako ariyÄnaṃ dassÄvÄ« ariyadhammassa kovido ariyadhamme suvinÄ«to sappurisÄnaṃ dassÄvÄ« sappurisadhammassa kovido sappurisadhamme suvinÄ«to |
It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ vÄ attÄnaṃ; na attani vÄ rÅ«paṃ, na rÅ«pasmiṃ vÄ attÄnaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
‘Ahaṃ rÅ«paṃ, mama rÅ«pan’ti na pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re not obsessed with the thought: ‘I am form, form is mine!’ |
Tassa ‘ahaṃ rÅ«paṃ, mama rÅ«pan’ti apariyuá¹á¹haá¹á¹hÄyino, taṃ rÅ«paṃ vipariṇamati aññathÄ hoti. |
So when that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Na vedanaṃ attato samanupassati, na vedanÄvantaṃ vÄ attÄnaṃ; na attani vÄ vedanaṃ, na vedanÄya vÄ attÄnaṃ. |
They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. |
‘Ahaṃ vedanÄ, mama vedanÄ’ti na pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re not obsessed with the thought: ‘I am feeling, feeling is mine!’ |
Tassa ‘ahaṃ vedanÄ, mama vedanÄ’ti apariyuá¹á¹haá¹á¹hÄyino, sÄ vedanÄ vipariṇamati aññathÄ hoti. |
So when that feeling of theirs decays and perishes, |
Tassa vedanÄvipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Na saññaṃ attato samanupassati, na saññÄvantaṃ vÄ attÄnaṃ; na attani vÄ saññaṃ, na saññÄya vÄ attÄnaṃ. |
They don’t regard perception as self, self as having perception, perception in self, or self in perception. |
‘Ahaṃ saññÄ, mama saññÄ’ti na pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re not obsessed with the thought: ‘I am perception, perception is mine!’ |
Tassa ‘ahaṃ saññÄ, mama saññÄ’ti apariyuá¹á¹haá¹á¹hÄyino, sÄ saÃ±Ã±Ä vipariṇamati aññathÄ hoti. |
So when that perception of theirs decays and perishes, |
Tassa saññÄvipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Na saá¹…khÄre attato samanupassati, na saá¹…khÄravantaṃ vÄ attÄnaṃ; na attani vÄ saá¹…khÄre, na saá¹…khÄresu vÄ attÄnaṃ. |
They don’t regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings. |
‘Ahaṃ saá¹…khÄrÄ, mama saá¹…khÄrÄ’ti na pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re not obsessed with the thought: ‘I am co-doings, co-doings are mine!’ |
Tassa ‘ahaṃ saá¹…khÄrÄ, mama saá¹…khÄrÄ’ti apariyuá¹á¹haá¹á¹hÄyino, te saá¹…khÄrÄ vipariṇamanti aññathÄ honti. |
So when those co-doings of theirs decay and perish, |
Tassa saá¹…khÄravipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Na viññÄṇaṃ attato samanupassati, na viññÄṇavantaṃ vÄ attÄnaṃ; na attani vÄ viññÄṇaṃ, na viññÄṇasmiṃ vÄ attÄnaṃ. |
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
‘Ahaṃ viññÄṇaṃ, mama viññÄṇan’ti na pariyuá¹á¹haá¹á¹hÄyÄ« hoti. |
They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’ |
Tassa ‘ahaṃ viññÄṇaṃ, mama viññÄṇan’ti apariyuá¹á¹haá¹á¹hÄyino, taṃ viññÄṇaṃ vipariṇamati aññathÄ hoti. |
So when that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Evaṃ kho, gahapati, ÄturakÄyo hoti no ca Äturacittoâ€ti. |
That’s how a person is ailing in body and healthy in mind.†|
Idamavoca ÄyasmÄ sÄriputto. |
That’s what Venerable SÄriputta said. |
Attamano nakulapitÄ gahapati Äyasmato sÄriputtassa bhÄsitaṃ abhinandÄ«ti. |
Satisfied, Nakula’s father was happy with what SÄriputta said. |
2. Devadahasutta |
2. At Devadaha |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavÄ sakkesu viharati devadahaṃ nÄma sakyÄnaṃ nigamo. |
At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha. |
Atha kho sambahulÄ pacchÄbhÅ«magamikÄ bhikkhÅ« yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« bhagavantaṃ etadavocuṃ: |
Then several monks who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him: |
“icchÄma mayaṃ, bhante, pacchÄbhÅ«maṃ janapadaṃ gantuṃ, pacchÄbhÅ«me janapade nivÄsaṃ kappetunâ€ti. |
“Sir, we wish to go to a western land to take up residence there.†|
“Apalokito pana vo, bhikkhave, sÄriputtoâ€ti? |
“But monks, have you consulted with SÄriputta?†|
“Na kho no, bhante, apalokito ÄyasmÄ sÄriputtoâ€ti. |
“No, sir, we haven’t.†|
“Apaloketha, bhikkhave, sÄriputtaṃ. |
“You should consult with SÄriputta. |
SÄriputto, bhikkhave, paṇá¸ito, bhikkhÅ«naṃ anuggÄhako sabrahmacÄrÄ«nanâ€ti. |
He’s astute, and supports his spiritual companions, the monks.†|
“Evaṃ, bhanteâ€ti kho te bhikkhÅ« bhagavato paccassosuṃ. |
“Yes, sir,†they replied. |
Tena kho pana samayena ÄyasmÄ sÄriputto bhagavato avidÅ«re aññatarasmiṃ eḷagalÄgumbe nisinno hoti. |
Now at that time Venerable SÄriputta was meditating not far from the Buddha in a clump of golden shower trees. |
Atha kho te bhikkhÅ« bhagavato bhÄsitaṃ abhinanditvÄ anumoditvÄ uá¹á¹hÄyÄsanÄ bhagavantaṃ abhivÄdetvÄ padakkhiṇaṃ katvÄ yenÄyasmÄ sÄriputto tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ ÄyasmatÄ sÄriputtena saddhiṃ sammodiṃsu. |
And then those monks approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable SÄriputta, and exchanged greetings with him. |
SammodanÄ«yaṃ kathaṃ sÄraṇīyaṃ vÄ«tisÄretvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« Äyasmantaṃ sÄriputtaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side and said to him: |
“icchÄma mayaṃ, Ävuso sÄriputta, pacchÄbhÅ«maṃ janapadaṃ gantuṃ, pacchÄbhÅ«me janapade nivÄsaṃ kappetuṃ. |
“Reverend SÄriputta, we wish to go to a western land to take up residence there. |
Apalokito no satthÄâ€ti. |
We have consulted with the Teacher.†|
“Santi hÄvuso, nÄnÄverajjagataṃ bhikkhuṃ pañhaṃ pucchitÄro— |
“Reverends, there are those who question a monk who has gone abroad— |
khattiyapaṇá¸itÄpi brÄhmaṇapaṇá¸itÄpi gahapatipaṇá¸itÄpi samaṇapaṇá¸itÄpi. |
astute warrior-nobles, brahmins, householders, and ascetics— |
Paṇá¸itÄ hÄvuso, manussÄ vÄ«maṃsakÄ: |
for astute people are inquisitive: |
‘kiṃvÄdÄ« panÄyasmantÄnaṃ satthÄ kimakkhÄyī’ti, kacci vo ÄyasmantÄnaṃ dhammÄ sussutÄ suggahitÄ sumanasikatÄ sÅ«padhÄritÄ suppaá¹ividdhÄ paññÄya, yathÄ byÄkaramÄnÄ Äyasmanto vuttavÄdino ceva bhagavato assatha, na ca bhagavantaṃ abhÅ«tena abbhÄcikkheyyÄtha, dhammassa cÄnudhammaṃ byÄkareyyÄtha, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaṃ á¹hÄnaṃ ÄgaccheyyÄâ€ti? |
‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, attended, and remembered the Dharmas, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with The Dharma, with no legitimate grounds for rebuke and criticism. |
“DÅ«ratopi kho mayaṃ, Ävuso, ÄgaccheyyÄma Äyasmato sÄriputtassa santike etassa bhÄsitassa atthamaññÄtuṃ. |
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable SÄriputta. |
SÄdhu vatÄyasmantaṃyeva sÄriputtaṃ paá¹ibhÄtu etassa bhÄsitassa atthoâ€ti. |
May Venerable SÄriputta himself please clarify the meaning of this.†|
“Tena hÄvuso, suṇÄtha, sÄdhukaṃ manasi karotha, bhÄsissÄmÄ«â€ti. |
“Well then, reverends, listen and pay close attention, I will speak.†|
“EvamÄvusoâ€ti kho te bhikkhÅ« Äyasmato sÄriputtassa paccassosuṃ. |
“Yes, reverend,†they replied. |
Ä€yasmÄ sÄriputto etadavoca: |
SÄriputta said this: |
“Santi hÄvuso, nÄnÄverajjagataṃ bhikkhuṃ pañhaṃ pucchitÄro— |
“Reverends, there are those who question a monk who has gone abroad— |
khattiyapaṇá¸itÄpi … pe … samaṇapaṇá¸itÄpi. |
astute warrior-nobles, brahmins, householders, and ascetics— |
Paṇá¸itÄ hÄvuso, manussÄ vÄ«maṃsakÄ: |
for astute people are inquisitive: |
‘kiṃvÄdÄ« panÄyasmantÄnaṃ satthÄ kimakkhÄyī’ti? |
‘But what does the venerables’ Teacher teach? What does he explain?’ |
Evaṃ puá¹á¹hÄ tumhe, Ävuso, evaṃ byÄkareyyÄtha: |
When questioned like this, reverends, you should answer: |
‘chandarÄgavinayakkhÄyÄ« kho no, Ävuso, satthÄ’ti. |
‘Reverend, our Teacher explained the removal of desire and lust.’ |
Evaṃ byÄkatepi kho, Ävuso, assuyeva uttariṃ pañhaṃ pucchitÄro— |
When you answer like this, such astute people may inquire further: |
khattiyapaṇá¸itÄpi … pe … samaṇapaṇá¸itÄpi. |
|
Paṇá¸itÄ hÄvuso, manussÄ vÄ«maṃsakÄ: |
|
‘kismiṃ panÄyasmantÄnaṃ chandarÄgavinayakkhÄyÄ« satthÄ’ti? |
‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ |
Evaṃ puá¹á¹hÄ tumhe, Ävuso, evaṃ byÄkareyyÄtha: |
When questioned like this, reverends, you should answer: |
‘rÅ«pe kho, Ävuso, chandarÄgavinayakkhÄyÄ« satthÄ, |
‘Our teacher explains the removal of desire and lust for form, |
vedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe chandarÄgavinayakkhÄyÄ« satthÄ’ti. |
and consciousness.’ |
Evaṃ byÄkatepi kho, Ävuso, assuyeva uttariṃ pañhaṃ pucchitÄro— |
When you answer like this, such astute people may inquire further: |
khattiyapaṇá¸itÄpi … pe … samaṇapaṇá¸itÄpi. |
|
Paṇá¸itÄ hÄvuso, manussÄ vÄ«maṃsakÄ: |
|
‘kiṃ panÄyasmantÄnaṃ ÄdÄ«navaṃ disvÄ rÅ«pe chandarÄgavinayakkhÄyÄ« satthÄ, |
‘But what drawback has he seen that he teaches the removal of desire and lust for form, |
vedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe chandarÄgavinayakkhÄyÄ« satthÄ’ti? |
and consciousness?’ |
Evaṃ puá¹á¹hÄ tumhe, Ävuso, evaṃ byÄkareyyÄtha: |
When questioned like this, reverends, you should answer: |
‘rÅ«pe kho, Ävuso, avigatarÄgassa avigatacchandassa avigatapemassa avigatapipÄsassa avigatapariḷÄhassa avigatataṇhassa tassa rÅ«passa vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. |
VedanÄya … |
If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … |
saññÄya … |
perception … |
saá¹…khÄresu avigatarÄgassa … pe … |
co-doings … |
avigatataṇhassa tesaṃ saá¹…khÄrÄnaṃ vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
|
ViññÄṇe avigatarÄgassa avigatacchandassa avigatapemassa avigatapipÄsassa avigatapariḷÄhassa avigatataṇhassa tassa viññÄṇassa vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. |
Idaṃ kho no, Ävuso, ÄdÄ«navaṃ disvÄ rÅ«pe chandarÄgavinayakkhÄyÄ« satthÄ, |
This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, |
vedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe chandarÄgavinayakkhÄyÄ« satthÄ’ti. |
and consciousness.’ |
Evaṃ byÄkatepi kho, Ävuso, assuyeva uttariṃ pañhaṃ pucchitÄro— |
When you answer like this, such astute people may inquire further: |
khattiyapaṇá¸itÄpi brÄhmaṇapaṇá¸itÄpi gahapatipaṇá¸itÄpi samaṇapaṇá¸itÄpi. |
|
Paṇá¸itÄ hÄvuso, manussÄ vÄ«maṃsakÄ: |
|
‘kiṃ panÄyasmantÄnaṃ Änisaṃsaṃ disvÄ rÅ«pe chandarÄgavinayakkhÄyÄ« satthÄ, |
‘But what benefit has he seen that he teaches the removal of desire and lust for form, |
vedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe chandarÄgavinayakkhÄyÄ« satthÄ’ti? |
and consciousness?’ |
Evaṃ puá¹á¹hÄ tumhe, Ävuso, evaṃ byÄkareyyÄtha: |
When questioned like this, reverends, you should answer: |
‘rÅ«pe kho, Ävuso, vigatarÄgassa vigatacchandassa vigatapemassa vigatapipÄsassa vigatapariḷÄhassa vigatataṇhassa tassa rÅ«passa vipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
VedanÄya … |
If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … |
saññÄya … |
perception … |
saá¹…khÄresu vigatarÄgassa vigatacchandassa vigatapemassa vigatapipÄsassa vigatapariḷÄhassa vigatataṇhassa tesaṃ saá¹…khÄrÄnaṃ vipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
co-doings … |
ViññÄṇe vigatarÄgassa vigatacchandassa vigatapemassa vigatapipÄsassa vigatapariḷÄhassa vigatataṇhassa tassa viññÄṇassa vipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Idaṃ kho no, Ävuso, Änisaṃsaṃ disvÄ rÅ«pe chandarÄgavinayakkhÄyÄ« satthÄ, vedanÄya … |
This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe chandarÄgavinayakkhÄyÄ« satthÄ’ti. |
and consciousness.’ |
Akusale cÄvuso, dhamme upasampajja viharato diá¹á¹he ceva dhamme sukho vihÄro abhavissa avighÄto anupÄyÄso apariḷÄho, kÄyassa ca bhedÄ paraṃ maraá¹‡Ä sugati pÄá¹ikaá¹…khÄ, nayidaṃ bhagavÄ akusalÄnaṃ dhammÄnaṃ pahÄnaṃ vaṇṇeyya. |
If those who acquired and kept unskillful Dharmas were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful Dharmas. |
YasmÄ ca kho, Ävuso, akusale dhamme upasampajja viharato diá¹á¹he ceva dhamme dukkho vihÄro savighÄto saupÄyÄso sapariḷÄho, kÄyassa ca bhedÄ paraṃ maraá¹‡Ä duggati pÄá¹ikaá¹…khÄ, tasmÄ bhagavÄ akusalÄnaṃ dhammÄnaṃ pahÄnaṃ vaṇṇeti. |
But since those who acquire and keep unskillful Dharmas live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful Dharmas. |
Kusale cÄvuso, dhamme upasampajja viharato diá¹á¹he ceva dhamme dukkho vihÄro abhavissa savighÄto saupÄyÄso sapariḷÄho, kÄyassa ca bhedÄ paraṃ maraá¹‡Ä duggati pÄá¹ikaá¹…khÄ, nayidaṃ bhagavÄ kusalÄnaṃ dhammÄnaṃ upasampadaṃ vaṇṇeyya. |
If those who acquired and kept skillful Dharmas were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise acquiring skillful Dharmas. |
YasmÄ ca kho, Ävuso, kusale dhamme upasampajja viharato diá¹á¹he ceva dhamme sukho vihÄro avighÄto anupÄyÄso apariḷÄho, kÄyassa ca bhedÄ paraṃ maraá¹‡Ä sugati pÄá¹ikaá¹…khÄ, tasmÄ bhagavÄ kusalÄnaṃ dhammÄnaṃ upasampadaṃ vaṇṇetÄ«â€ti. |
But since those who acquire and keep skillful Dharmas live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises acquiring skillful Dharmas.†|
IdamavocÄyasmÄ sÄriputto. |
This is what Venerable SÄriputta said. |
AttamanÄ te bhikkhÅ« Äyasmato sÄriputtassa bhÄsitaṃ abhinandunti. |
Satisfied, the monks were happy with what SÄriputta said. |
3. HÄliddikÄnisutta |
3. With HÄliddikÄni |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ ÄyasmÄ mahÄkaccÄno avantÄ«su viharati kuraraghare papÄte pabbate. |
At one time Venerable MahÄkaccÄna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. |
Atha kho hÄliddikÄni gahapati yenÄyasmÄ mahÄkaccÄno tenupasaá¹…kami; upasaá¹…kamitvÄ Äyasmantaṃ mahÄkaccÄnaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinno kho hÄliddikÄni gahapati Äyasmantaṃ mahÄkaccÄnaṃ etadavoca: |
Then the householder HÄliddikÄni went up to Venerable MahÄkaccÄna, bowed, sat down to one side, and said to him: |
“vuttamidaṃ, bhante, bhagavatÄ aá¹á¹hakavaggiye mÄgaṇá¸iyapañhe: |
“Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of MÄgandiya’: |
‘Okaṃ pahÄya aniketasÄrÄ«, |
‘After leaving shelter to become an unsettled migrant, |
GÄme akubbaṃ muni santhavÄni; |
a sage doesn’t get close to anyone in town. |
KÄmehi ritto apurakkharÄno, |
Rid of sensual pleasures, expecting nothing, |
Kathaṃ na viggayha janena kayirÄ’ti. |
they don’t argue with anyone.’ |
Imassa nu kho, bhante, bhagavatÄ saá¹…khittena bhÄsitassa kathaṃ vitthÄrena attho daá¹á¹habboâ€ti? |
How should we see the detailed meaning of the Buddha’s brief statement?†|
“RÅ«padhÄtu kho, gahapati, viññÄṇassa oko. |
“Householder, the form element is a shelter for consciousness. |
RÅ«padhÄturÄgavinibandhañca pana viññÄṇaṃ ‘okasÄrī’ti vuccati. |
One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter. |
VedanÄdhÄtu kho, gahapati, viññÄṇassa oko. |
The feeling element is a shelter for consciousness. |
VedanÄdhÄturÄgavinibandhañca pana viññÄṇaṃ ‘okasÄrī’ti vuccati. |
One whose consciousness is attached to greed for the feeling element is called a migrant going from shelter to shelter. |
SaññÄdhÄtu kho, gahapati, viññÄṇassa oko. |
The perception element is a shelter for consciousness. |
SaññÄdhÄturÄgavinibandhañca pana viññÄṇaṃ ‘okasÄrī’ti vuccati. |
One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter. |
Saá¹…khÄradhÄtu kho, gahapati, viññÄṇassa oko. |
The co-doings element is a shelter for consciousness. |
Saá¹…khÄradhÄturÄgavinibandhañca pana viññÄṇaṃ ‘okasÄrī’ti vuccati. |
One whose consciousness is attached to greed for the co-doings element is called a migrant going from shelter to shelter. |
Evaṃ kho, gahapati, okasÄrÄ« hoti. |
That’s how one is a migrant going from shelter to shelter. |
Kathañca, gahapati, anokasÄrÄ« hoti? |
And how is one a migrant without a shelter? |
RÅ«padhÄtuyÄ kho, gahapati, yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ ye upayupÄdÄnÄ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayÄ te tathÄgatassa pahÄ«nÄ ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaṃkatÄ Äyatiṃ anuppÄdadhammÄ. |
The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
TasmÄ tathÄgato ‘anokasÄrī’ti vuccati. |
That’s why the Realized One is called a migrant without a shelter. |
VedanÄdhÄtuyÄ kho, gahapati … |
The Realized One has given up any desire, greed, relishing, and craving for the feeling element … |
saññÄdhÄtuyÄ kho, gahapati … |
the perception element … |
saá¹…khÄradhÄtuyÄ kho, gahapati … |
the co-doings element … |
viññÄṇadhÄtuyÄ kho, gahapati, yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ ye upayupÄdÄnÄ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayÄ te tathÄgatassa pahÄ«nÄ ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaṃkatÄ Äyatiṃ anuppÄdadhammÄ. |
the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
TasmÄ tathÄgato ‘anokasÄrī’ti vuccati. |
That’s why the Realized One is called a migrant without a shelter. |
Evaṃ kho, gahapati, anokasÄrÄ« hoti. |
That’s how one is a migrant without a shelter. |
Kathañca, gahapati, niketasÄrÄ« hoti? |
And how is one a migrant going from settlement to settlement? |
RÅ«panimittaniketavisÄravinibandhÄ kho, gahapati, ‘niketasÄrī’ti vuccati. |
Being attached to migrating from settlement to settlement in pursuit of sights, one is called a migrant going from settlement to settlement. |
Saddanimitta … pe … |
Being attached to migrating from settlement to settlement in pursuit of sounds … |
gandhanimitta … |
smells … |
rasanimitta … |
tastes … |
phoá¹á¹habbanimitta … |
touches … |
dhammanimittaniketavisÄravinibandhÄ kho, gahapati, ‘niketasÄrī’ti vuccati. |
thoughts, one is called a migrant going from settlement to settlement. |
Evaṃ kho, gahapati, niketasÄrÄ« hoti. |
That’s how one is a migrant going from settlement to settlement. |
Kathañca, gahapati, aniketasÄrÄ« hoti? |
And how is one an unsettled migrant? |
RÅ«panimittaniketavisÄravinibandhÄ kho, gahapati, tathÄgatassa pahÄ«nÄ ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaá¹…katÄ Äyatiṃ anuppÄdadhammÄ. |
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
TasmÄ tathÄgato ‘aniketasÄrī’ti vuccati. |
That’s why the Realized One is called an unsettled migrant. |
Saddanimitta … |
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sounds … |
gandhanimitta … |
smells … |
rasanimitta … |
tastes … |
phoá¹á¹habbanimitta … |
touches … |
dhammanimittaniketavisÄravinibandhÄ kho, gahapati, tathÄgatassa pahÄ«nÄ ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaá¹…katÄ Äyatiṃ anuppÄdadhammÄ. |
thoughts. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
TasmÄ tathÄgato ‘aniketasÄrī’ti vuccati. |
That’s why the Realized One is called an unsettled migrant. |
Evaṃ kho, gahapati, aniketasÄrÄ« hoti. |
That’s how one is an unsettled migrant. |
Kathañca, gahapati, gÄme santhavajÄto hoti? |
And how does one get close to people in town? |
Idha, gahapati, ekacco gihÄ«hi saṃsaá¹á¹ho viharati sahanandÄ« sahasokÄ«, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanÄ tesu yogaṃ Äpajjati. |
It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business. |
Evaṃ kho, gahapati, gÄme santhavajÄto hoti. |
That’s how one gets close to people in town. |
Kathañca, gahapati, gÄme na santhavajÄto hoti? |
And how does one not get close to people in town? |
Idha, gahapati, bhikkhu gihÄ«hi asaṃsaá¹á¹ho viharati na sahanandÄ« na sahasokÄ« na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanÄ tesu yogaṃ Äpajjati. |
It’s when a monk doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business. |
Evaṃ kho, gahapati, gÄme na santhavajÄto hoti. |
That’s how one doesn’t get close to people in town. |
Kathañca, gahapati, kÄmehi aritto hoti? |
And how is one not rid of sensual pleasures? |
Idha, gahapati, ekacco kÄmesu avigatarÄgo hoti avigatacchando avigatapemo avigatapipÄso avigatapariḷÄho avigatataṇho. |
It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. |
Evaṃ kho, gahapati, kÄmehi aritto hoti. |
That’s how one is not rid of sensual pleasures. |
Kathañca, gahapati, kÄmehi ritto hoti? |
And how is one rid of sensual pleasures? |
Idha, gahapati, ekacco kÄmesu vigatarÄgo hoti vigatacchando vigatapemo vigatapipÄso vigatapariḷÄho vigatataṇho. |
It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. |
Evaṃ kho, gahapati, kÄmehi ritto hoti. |
That’s how one is rid of sensual pleasures. |
Kathañca, gahapati, purakkharÄno hoti? |
And how does one have expectations? |
Idha, gahapati, ekaccassa evaṃ hoti: |
It’s when someone thinks: |
‘evaṃrÅ«po siyaṃ anÄgatamaddhÄnaṃ, evaṃvedano siyaṃ anÄgatamaddhÄnaṃ, evaṃsañño siyaṃ anÄgatamaddhÄnaṃ, evaṃsaá¹…khÄro siyaṃ anÄgatamaddhÄnaṃ, evaṃviññÄṇo siyaṃ anÄgatamaddhÄnan’ti. |
‘In the future, may I be of such form, such feeling, such perception, such co-doings, and such consciousness!’ |
Evaṃ kho, gahapati, purakkharÄno hoti. |
That’s how one has expectations. |
Kathañca, gahapati, apurakkharÄno hoti? |
And how does one expect nothing? |
Idha, gahapati, ekaccassa na evaṃ hoti: |
It’s when someone doesn’t think: |
‘evaṃrÅ«po siyaṃ anÄgatamaddhÄnaṃ, evaṃvedano siyaṃ anÄgatamaddhÄnaṃ, evaṃsañño siyaṃ anÄgatamaddhÄnaṃ, evaṃsaá¹…khÄro siyaṃ anÄgatamaddhÄnaṃ, evaṃviññÄṇo siyaṃ anÄgatamaddhÄnan’ti. |
‘In the future, may I be of such form, such feeling, such perception, such co-doings, and such consciousness!’ |
Evaṃ kho, gahapati, apurakkharÄno hoti. |
That’s how one expects nothing. |
Kathañca, gahapati, kathaṃ viggayha janena kattÄ hoti? |
And how does one argue with people? |
Idha, gahapati, ekacco evarÅ«piṃ kathaṃ kattÄ hoti: |
It’s when someone takes part in this sort of discussion: |
‘na tvaṃ imaṃ dhammavinayaṃ ÄjÄnÄsi; ahaṃ imaṃ dhammavinayaṃ ÄjÄnÄmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ÄjÄnissasi? MicchÄpaá¹ipanno tvamasi; ahamasmi sammÄpaá¹ipanno. Pure vacanÄ«yaṃ pacchÄ avaca; pacchÄ vacanÄ«yaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparÄvattaṃ. Ä€ropito te vÄdo; cara vÄdappamokkhÄya. Niggahitosi; nibbeá¹hehi vÄ sace pahosī’ti. |
‘You don’t understand this Dharma and training. I understand this Dharma and training. What, you understand this Dharma and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ |
Evaṃ kho, gahapati, kathaṃ viggayha janena kattÄ hoti. |
That’s how one argues with people. |
Kathañca, gahapati, kathaṃ na viggayha janena kattÄ hoti? |
And how does one not argue with people? |
Idha, gahapati, bhikkhu na evarÅ«piṃ kathaṃ kattÄ hoti: |
It’s when a monk doesn’t take part in this sort of discussion: |
‘na tvaṃ imaṃ dhammavinayaṃ ÄjÄnÄsi … pe … nibbeá¹hehi vÄ sace pahosī’ti. |
‘You don’t understand this Dharma and training … get yourself out of this—if you can!’ |
Evaṃ kho, gahapati, kathaṃ na viggayha janena kattÄ hoti. |
That’s how one doesn’t argue with people. |
Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatÄ aá¹á¹hakavaggiye mÄgaṇá¸iyapañhe: |
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of MÄgandiya’: |
‘Okaṃ pahÄya aniketasÄrÄ«, |
‘After leaving shelter to become an unsettled migrant, |
GÄme akubbaṃ munisanthavÄni; |
a sage doesn’t get close to anyone in town. |
KÄmehi ritto apurakkharÄno, |
Rid of sensual pleasures, expecting nothing, |
Kathaṃ na viggayha janena kayirÄ’ti. |
they don’t argue with anyone.’†|
4. DutiyahÄliddikÄnisutta |
4. HÄliddikÄni (2nd) |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ ÄyasmÄ mahÄkaccÄno avantÄ«su viharati kuraraghare papÄte pabbate. |
At one time Venerable MahÄkaccÄna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. |
Atha kho hÄliddikÄni gahapati yenÄyasmÄ mahÄkaccÄno … pe … ekamantaṃ nisinno kho hÄliddikÄni gahapati Äyasmantaṃ mahÄkaccÄnaṃ etadavoca: |
Then the householder HÄliddikÄni went up to Venerable MahÄkaccÄna … and said to him: |
“vuttamidaṃ, bhante, bhagavatÄ sakkapañhe: |
“Sir, this was said by the Buddha in ‘The Questions of Sakka’: |
‘ye te samaṇabrÄhmaá¹‡Ä taṇhÄsaá¹…khayavimuttÄ, te accantaniá¹á¹hÄ accantayogakkhemino accantabrahmacÄrino accantapariyosÄnÄ seá¹á¹hÄ devamanussÄnan’ti. |
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’ |
Imassa nu kho, bhante, bhagavatÄ saá¹…khittena bhÄsitassa kathaṃ vitthÄrena attho daá¹á¹habboâ€ti? |
How should we see the detailed meaning of the Buddha’s brief statement?†|
“RÅ«padhÄtuyÄ kho, gahapati, yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ ye upayupÄdÄnÄ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayÄ, tesaṃ khayÄ virÄgÄ nirodhÄ cÄgÄ paá¹inissaggÄ â€˜cittaṃ suvimuttanti’ vuccati. |
“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’. |
VedanÄdhÄtuyÄ kho, gahapati … |
Consider any desire, greed, relishing, and craving for the feeling element … |
saññÄdhÄtuyÄ kho, gahapati … |
the perception element … |
saá¹…khÄradhÄtuyÄ kho, gahapati … |
the co-doings element … |
viññÄṇadhÄtuyÄ kho, gahapati, yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ ye upayupÄdÄnÄ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayÄ, tesaṃ khayÄ virÄgÄ nirodhÄ cÄgÄ paá¹inissaggÄ â€˜cittaṃ suvimuttanti’ vuccati. |
the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’. |
Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatÄ sakkapañhe: |
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’: |
‘ye te samaṇabrÄhmaá¹‡Ä taṇhÄsaá¹…khayavimuttÄ te accantaniá¹á¹hÄ accantayogakkhemino accantabrahmacÄrino accantapariyosÄnÄ seá¹á¹hÄ devamanussÄnan’ti. |
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’†|
5. SamÄdhisutta |
5. Development of undistractible-lucidity |
Evaṃ me sutaṃ— |
So I have heard. |
… pe … sÄvatthiyaṃ … |
At SÄvatthÄ«. |
tatra kho … pe … etadavoca: |
|
“samÄdhiṃ, bhikkhave, bhÄvetha; |
“monks, develop undistractible-lucidity. |
samÄhito, bhikkhave, bhikkhu yathÄbhÅ«taṃ pajÄnÄti. |
A monk who has undistractible-lucidity truly understands. |
Kiñca yathÄbhÅ«taṃ pajÄnÄti? |
What do they truly understand? |
RÅ«passa samudayañca atthaá¹…gamañca, vedanÄya samudayañca atthaá¹…gamañca, saññÄya samudayañca atthaá¹…gamañca, saá¹…khÄrÄnaṃ samudayañca atthaá¹…gamañca, viññÄṇassa samudayañca atthaá¹…gamañca. |
The origin and ending of form, feeling, perception, co-doings, and consciousness. |
Ko ca, bhikkhave, rÅ«passa samudayo, ko vedanÄya samudayo, ko saññÄya samudayo, ko saá¹…khÄrÄnaṃ samudayo, ko viññÄṇassa samudayo? |
And what is the origin of form, feeling, perception, co-doings, and consciousness? |
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosÄya tiá¹á¹hati. |
It’s when a monk approves, welcomes, and keeps clinging. |
Kiñca abhinandati abhivadati ajjhosÄya tiá¹á¹hati? |
What do they approve, welcome, and keep clinging to? |
RÅ«paṃ abhinandati abhivadati ajjhosÄya tiá¹á¹hati. |
They approve, welcome, and keep clinging to form. |
Tassa rÅ«paṃ abhinandato abhivadato ajjhosÄya tiá¹á¹hato uppajjati nandÄ«. |
This gives rise to relishing. |
YÄ rÅ«pe nandÄ« tadupÄdÄnaṃ. |
Relishing forms is grasping. |
TassupÄdÄnapaccayÄ bhavo; |
Their grasping is a condition for continued existence. |
bhavapaccayÄ jÄti; |
Continued existence is a condition for rebirth. |
jÄtipaccayÄ jarÄmaraṇaṃ sokaparidevadukkhadomanassupÄyÄsÄ sambhavanti. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Vedanaṃ abhinandati … pe … |
They approve, welcome, and keep clinging to feeling … |
saññaṃ abhinandati … |
perception … |
saá¹…khÄre abhinandati … |
co-doings … |
viññÄṇaṃ abhinandati abhivadati ajjhosÄya tiá¹á¹hati. |
consciousness. |
Tassa viññÄṇaṃ abhinandato abhivadato ajjhosÄya tiá¹á¹hato uppajjati nandÄ«. |
This gives rise to relishing. |
YÄ viññÄṇe nandÄ« tadupÄdÄnaṃ. |
Relishing consciousness is grasping. |
TassupÄdÄnapaccayÄ bhavo; |
Their grasping is a condition for continued existence. |
bhavapaccayÄ jÄti; |
Continued existence is a condition for rebirth. |
jÄtipaccayÄ â€¦ pe … |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Ayaṃ, bhikkhave, rūpassa samudayo; |
This is the origin of form, |
ayaṃ vedanÄya samudayo; |
feeling, |
ayaṃ saññÄya samudayo; |
perception, |
ayaṃ saá¹…khÄrÄnaṃ samudayo; |
co-doings, |
ayaṃ viññÄṇassa samudayo. |
and consciousness. |
Ko ca, bhikkhave, rÅ«passa atthaá¹…gamo, ko vedanÄya … |
And what is the ending of form, feeling, |
ko saññÄya … |
perception, |
ko saá¹…khÄrÄnaṃ … |
co-doings, |
ko viññÄṇassa atthaá¹…gamo? |
and consciousness? |
Idha, bhikkhave, nÄbhinandati nÄbhivadati nÄjjhosÄya tiá¹á¹hati. |
It’s when a monk doesn’t approve, welcome, or keep clinging. |
Kiñca nÄbhinandati nÄbhivadati nÄjjhosÄya tiá¹á¹hati? |
What don’t they approve, welcome, or keep clinging to? |
RÅ«paṃ nÄbhinandati nÄbhivadati nÄjjhosÄya tiá¹á¹hati. |
They don’t approve, welcome, or keep clinging to form. |
Tassa rÅ«paṃ anabhinandato anabhivadato anajjhosÄya tiá¹á¹hato yÄ rÅ«pe nandÄ« sÄ nirujjhati. |
As a result, relishing of form ceases. |
Tassa nandÄ«nirodhÄ upÄdÄnanirodho; |
When that relishing ceases, grasping ceases. |
upÄdÄnanirodhÄ bhavanirodho … pe … |
When grasping ceases, continued existence ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Vedanaṃ nÄbhinandati nÄbhivadati nÄjjhosÄya tiá¹á¹hati. |
They don’t approve, welcome, or keep clinging to feeling … |
Tassa vedanaṃ anabhinandato anabhivadato anajjhosÄya tiá¹á¹hato yÄ vedanÄya nandÄ« sÄ nirujjhati. |
|
Tassa nandÄ«nirodhÄ upÄdÄnanirodho; |
|
upÄdÄnanirodhÄ bhavanirodho … pe … |
|
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
|
Saññaṃ nÄbhinandati … pe … |
perception … |
saá¹…khÄre nÄbhinandati nÄbhivadati nÄjjhosÄya tiá¹á¹hati. |
co-doings … |
Tassa saá¹…khÄre anabhinandato anabhivadato anajjhosÄya tiá¹á¹hato yÄ saá¹…khÄresu nandÄ« sÄ nirujjhati. |
|
Tassa nandÄ«nirodhÄ upÄdÄnanirodho; |
|
upÄdÄnanirodhÄ bhavanirodho … pe … |
|
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
|
ViññÄṇaṃ nÄbhinandati nÄbhivadati nÄjjhosÄya tiá¹á¹hati. |
consciousness. |
Tassa viññÄṇaṃ anabhinandato anabhivadato anajjhosÄya tiá¹á¹hato yÄ viññÄṇe nandÄ« sÄ nirujjhati. |
As a result, relishing of consciousness ceases. |
Tassa nandÄ«nirodhÄ upÄdÄnanirodho … pe … |
When that relishing ceases, grasping ceases. … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ, bhikkhave, rÅ«passa atthaá¹…gamo, ayaṃ vedanÄya atthaá¹…gamo, ayaṃ saññÄya atthaá¹…gamo, ayaṃ saá¹…khÄrÄnaṃ atthaá¹…gamo, ayaṃ viññÄṇassa atthaá¹…gamoâ€ti. |
This is the ending of form, feeling, perception, co-doings, and consciousness.†|
6. Paá¹isallÄṇasutta |
6. Retreat |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Paá¹isallÄṇe, bhikkhave, yogamÄpajjatha. |
“monks, meditate in retreat. |
Paá¹isallīṇo, bhikkhave, bhikkhu yathÄbhÅ«taṃ pajÄnÄti. |
A monk in retreat truly understands. |
Kiñca yathÄbhÅ«taṃ pajÄnÄti? |
What do they truly understand? |
RÅ«passa samudayañca atthaá¹…gamañca, vedanÄya samudayañca atthaá¹…gamañca, saññÄya samudayañca atthaá¹…gamañca, saá¹…khÄrÄnaṃ samudayañca atthaá¹…gamañca, viññÄṇassa samudayañca atthaá¹…gamañca … pe … |
The origin and ending of form, feeling, perception, co-doings, and consciousness. …†|
(yathÄ paá¹hamasutte tathÄ vitthÄretabbo.) |
(Expand in detail as in the previous discourse.) |
7. UpÄdÄparitassanÄsutta |
7. Anxiety Because of Grasping |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“UpÄdÄparitassanañca vo, bhikkhave, desessÄmi anupÄdÄaparitassanañca. |
“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. |
Taṃ suṇÄtha, sÄdhukaṃ manasi karotha, bhÄsissÄmÄ«â€ti. |
Listen and pay close attention, I will speak.†|
“Evaṃ, bhanteâ€ti, kho te bhikkhÅ« bhagavato paccassosuṃ. |
“Yes, sir,†they replied. |
BhagavÄ etadavoca: |
The Buddha said this: |
“Kathañca, bhikkhave, upÄdÄparitassanÄ hoti? |
“And how does grasping lead to anxiety? |
Idha, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Tassa taṃ rÅ«paṃ vipariṇamati aññathÄ hoti. |
But that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ rÅ«pavipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
and consciousness latches on to the perishing of form. |
Tassa rÅ«pavipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural dharmas. |
Cetaso pariyÄdÄnÄ uttÄsavÄ ca hoti vighÄtavÄ ca apekkhavÄ ca upÄdÄya ca paritassati. |
So they become frightened, worried, concerned, and anxious because of grasping. |
Vedanaṃ attato samanupassati, vedanÄvantaṃ vÄ attÄnaṃ; attani vÄ vedanaṃ, vedanÄya vÄ attÄnaṃ. |
They regard feeling as self … |
Tassa sÄ vedanÄ vipariṇamati aññathÄ hoti. |
|
Tassa vedanÄvipariṇÄmaññathÄbhÄvÄ vedanÄvipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
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Tassa vedanÄvipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
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Cetaso pariyÄdÄnÄ uttÄsavÄ ca hoti vighÄtavÄ ca apekkhavÄ ca upÄdÄya ca paritassati. |
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Saññaṃ attato samanupassati … pe … |
They regard perception as self … |
saá¹…khÄre attato samanupassati, saá¹…khÄravantaṃ vÄ attÄnaṃ; attani vÄ saá¹…khÄre, saá¹…khÄresu vÄ attÄnaṃ. |
They regard co-doings as self … |
Tassa te saá¹…khÄrÄ vipariṇamanti aññathÄ honti. |
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Tassa saá¹…khÄravipariṇÄmaññathÄbhÄvÄ saá¹…khÄravipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
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Tassa saá¹…khÄravipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
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Cetaso pariyÄdÄnÄ uttÄsavÄ ca hoti vighÄtavÄ ca apekkhavÄ ca upÄdÄya ca paritassati. |
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ViññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Tassa taṃ viññÄṇaṃ vipariṇamati aññathÄ hoti. |
But that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ viññÄṇavipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
and consciousness latches on to the perishing of consciousness. |
Tassa viññÄṇavipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural dharmas. |
Cetaso pariyÄdÄnÄ uttÄsavÄ ca hoti vighÄtavÄ ca apekkhavÄ ca upÄdÄya ca paritassati. |
So they become frightened, worried, concerned, and anxious because of grasping. |
Evaṃ kho, bhikkhave, upÄdÄparitassanÄ hoti. |
That’s how grasping leads to anxiety. |
Kathañca, bhikkhave, anupÄdÄaparitassanÄ hoti? |
And how does not grasping lead to freedom from anxiety? |
Idha, bhikkhave, sutavÄ ariyasÄvako ariyÄnaṃ dassÄvÄ« ariyadhammassa kovido ariyadhamme suvinÄ«to, sappurisÄnaṃ dassÄvÄ« sappurisadhammassa kovido sappurisadhamme suvinÄ«to |
It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ vÄ attÄnaṃ; na attani vÄ rÅ«paṃ, na rÅ«pasmiṃ vÄ attÄnaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
Tassa taṃ rÅ«paṃ vipariṇamati aññathÄ hoti. |
When that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ na rÅ«pavipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
consciousness doesn’t latch on to the perishing of form. |
Tassa na rÅ«pavipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
Anxieties—born of latching on to the perishing of form and originating in accordance with natural dharmas—don’t occupy their mind. |
Cetaso apariyÄdÄnÄ na cevuttÄsavÄ hoti na ca vighÄtavÄ na ca apekkhavÄ, anupÄdÄya ca na paritassati. |
So they don’t become frightened, worried, concerned, or anxious because of grasping. |
Na vedanaṃ attato samanupassati, na vedanÄvantaṃ vÄ attÄnaṃ; na attani vÄ vedanaṃ, na vedanÄya vÄ attÄnaṃ. |
They don’t regard feeling as self … |
Tassa sÄ vedanÄ vipariṇamati aññathÄ hoti. |
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Tassa vedanÄvipariṇÄmaññathÄbhÄvÄ na vedanÄvipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
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Tassa na vedanÄvipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
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Cetaso apariyÄdÄnÄ na cevuttÄsavÄ hoti na ca vighÄtavÄ na ca apekkhavÄ, anupÄdÄya ca na paritassati. |
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Na saññaṃ … pe … na saá¹…khÄre attato samanupassati, na saá¹…khÄravantaṃ vÄ attÄnaṃ; |
They don’t regard perception as self … They don’t regard co-doings as self … |
na attani vÄ saá¹…khÄre, na saá¹…khÄresu vÄ attÄnaṃ. |
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Tassa te saá¹…khÄrÄ vipariṇamanti aññathÄ honti. |
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Tassa saá¹…khÄravipariṇÄmaññathÄbhÄvÄ na saá¹…khÄravipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
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Tassa na saá¹…khÄravipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
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Cetaso apariyÄdÄnÄ na cevuttÄsavÄ hoti na ca vighÄtavÄ na ca apekkhavÄ, anupÄdÄya ca na paritassati. |
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Na viññÄṇaṃ attato samanupassati, na viññÄṇavantaṃ vÄ attÄnaṃ … pe … |
They don’t regard consciousness as self … |
tassa taṃ viññÄṇaṃ vipariṇamati aññathÄ hoti. |
When that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ na viññÄṇavipariṇÄmÄnuparivatti viññÄṇaṃ hoti. |
consciousness doesn’t latch on to the perishing of consciousness. |
Tassa na viññÄṇavipariṇÄmÄnuparivattijÄ paritassanÄ dhammasamuppÄdÄ cittaṃ pariyÄdÄya tiá¹á¹hanti. |
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural dharmas—don’t occupy their mind. |
Cetaso apariyÄdÄnÄ na cevuttÄsavÄ hoti na ca vighÄtavÄ na ca apekkhavÄ, anupÄdÄya ca na paritassati. |
So they don’t become frightened, worried, concerned, or anxious because of grasping. |
Evaṃ kho, bhikkhave, anupÄdÄ aparitassanaṃ hotÄ«â€ti. |
That’s how not grasping leads to freedom from anxiety.†|
8. DutiyaupÄdÄparitassanÄsutta |
8. Anxiety Because of Grasping (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“UpÄdÄparitassanañca vo, bhikkhave, desessÄmi anupÄdÄaparitassanañca. |
“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety. |
Taṃ suṇÄtha … pe … |
Listen and pay close attention, I will speak. |
kathañca, bhikkhave, upÄdÄparitassanÄ hoti? |
And how does grasping lead to anxiety? |
Idha, bhikkhave, assutavÄ puthujjano rÅ«paṃ ‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassati. |
It’s when an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ |
Tassa taṃ rÅ«paṃ vipariṇamati aññathÄ hoti. |
But that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Vedanaṃ etaṃ mama … pe … |
They regard feeling … |
saññaṃ etaṃ mama … |
perception … |
saá¹…khÄre etaṃ mama … |
co-doings … |
viññÄṇaṃ ‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassati. |
consciousness like this: ‘This is mine, I am this, this is my self.’ |
Tassa taṃ viññÄṇaṃ vipariṇamati aññathÄ hoti. |
But that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Evaṃ kho, bhikkhave, upÄdÄparitassanÄ hoti. |
That’s how grasping leads to anxiety. |
Kathañca, bhikkhave, anupÄdÄaparitassanÄ hoti? |
And how does not grasping lead to freedom from anxiety? |
Idha, bhikkhave, sutavÄ ariyasÄvako rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti samanupassati. |
It’s when an educated noble disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’ |
Tassa taṃ rÅ«paṃ vipariṇamati aññathÄ hoti. |
When that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Vedanaṃ netaṃ mama … |
They regard feeling … |
saññaṃ netaṃ mama … |
perception … |
saá¹…khÄre netaṃ mama … |
co-doings … |
viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti samanupassati. |
consciousness like this: ‘This is not mine, I am not this, this is not my self.’ |
Tassa taṃ viññÄṇaṃ vipariṇamati aññathÄ hoti. |
When that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ nuppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
Evaṃ kho, bhikkhave, anupÄdÄaparitassanÄ hotÄ«â€ti. |
That’s how not grasping leads to freedom from anxiety.†|
9. KÄlattayaaniccasutta |
9. Impermanence in the Three Times |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, aniccaṃ atÄ«tÄnÄgataṃ; |
“monks, form of the past and future is impermanent, |
ko pana vÄdo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tasmiṃ rÅ«pasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about past form, |
anÄgataṃ rÅ«paṃ nÄbhinandati; |
doesn’t look forward to enjoying future form, |
paccuppannassa rÅ«passa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present form. |
VedanÄ aniccÄ â€¦ pe … |
Feeling … |
saÃ±Ã±Ä aniccÄ â€¦ |
Perception … |
saá¹…khÄrÄ aniccÄ atÄ«tÄnÄgatÄ; |
co-doings … |
ko pana vÄdo paccuppannÄnaṃ. |
|
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tesu saá¹…khÄresu anapekkho hoti; |
|
anÄgate saá¹…khÄre nÄbhinandati; |
|
paccuppannÄnaṃ saá¹…khÄrÄnaṃ nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
|
ViññÄṇaṃ aniccaṃ atÄ«tÄnÄgataṃ; |
Consciousness of the past and future is impermanent, |
ko pana vÄdo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tasmiṃ viññÄṇasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about past consciousness, |
anÄgataṃ viññÄṇaṃ nÄbhinandati; |
doesn’t look forward to enjoying future consciousness, |
paccuppannassa viññÄṇassa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hotÄ«â€ti. |
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.†|
10. KÄlattayadukkhasutta |
10. Suffering in the Three Times |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, dukkhaṃ atÄ«tÄnÄgataṃ; |
“monks, form of the past and future is suffering, |
ko pana vÄdo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tasmiṃ rÅ«pasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about past form, |
anÄgataṃ rÅ«paṃ nÄbhinandati; |
doesn’t look forward to enjoying future form, |
paccuppannassa rÅ«passa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present form. |
VedanÄ dukkhÄ â€¦ |
Feeling … |
saÃ±Ã±Ä dukkhÄ â€¦ |
Perception … |
saá¹…khÄrÄ dukkhÄ â€¦ |
co-doings … |
viññÄṇaṃ dukkhaṃ atÄ«tÄnÄgataṃ; |
Consciousness of the past and future is suffering, |
ko pana vÄdo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tasmiṃ viññÄṇasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about past consciousness, |
anÄgataṃ viññÄṇaṃ nÄbhinandati; |
doesn’t look forward to enjoying future consciousness, |
paccuppannassa viññÄṇassa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hotÄ«â€ti. |
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.†|
11. KÄlattayaanattasutta |
11. Not-Self in the Three Times |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, anattÄ atÄ«tÄnÄgataṃ; |
“monks, form of the past and future is not-self, |
ko pana vÄdo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tasmiṃ rÅ«pasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about past form, |
anÄgataṃ rÅ«paṃ nÄbhinandati; |
doesn’t look forward to enjoying future form, |
paccuppannassa rÅ«passa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present form. |
VedanÄ anattÄ â€¦ |
Feeling … |
saÃ±Ã±Ä anattÄ â€¦ |
Perception … |
saá¹…khÄrÄ anattÄ â€¦ |
co-doings … |
viññÄṇaṃ anattÄ atÄ«tÄnÄgataṃ; |
Consciousness of the past and future is not-self, |
ko pana vÄdo paccuppannassa. |
not to mention the present. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako atÄ«tasmiṃ viññÄṇasmiṃ anapekkho hoti; |
Seeing this, a learned noble disciple doesn’t worry about past consciousness, |
anÄgataṃ viññÄṇaṃ nÄbhinandati; |
doesn’t look forward to enjoying future consciousness, |
paccuppannassa viññÄṇassa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hotÄ«â€ti. |
and they practice for the disenchantment, dispassion, and cessation regarding present consciousness.†|
2. Aniccavagga |
2. Impermanence |
12. Aniccasutta |
12. Impermanence |
Evaṃ me sutaṃ— |
So I have heard. |
sÄvatthiyaṃ. |
At SÄvatthÄ«. |
Tatra kho … pe … |
|
“rÅ«paṃ, bhikkhave, aniccaṃ, vedanÄ aniccÄ, saÃ±Ã±Ä aniccÄ, saá¹…khÄrÄ aniccÄ, viññÄṇaṃ aniccaṃ. |
“monks, form, feeling, perception, co-doings, and consciousness are impermanent. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi nibbindati, saññÄyapi nibbindati, saá¹…khÄresupi nibbindati, viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
13. Dukkhasutta |
13. Suffering |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, dukkhaṃ, vedanÄ dukkhÄ, saÃ±Ã±Ä dukkhÄ, saá¹…khÄrÄ dukkhÄ, viññÄṇaṃ dukkhaṃ. |
“monks, form, feeling, perception, co-doings, and consciousness are suffering. |
Evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
14. Anattasutta |
14. Not-Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, anattÄ, vedanÄ anattÄ, saÃ±Ã±Ä anattÄ, saá¹…khÄrÄ anattÄ, viññÄṇaṃ anattÄ. |
“monks, form, feeling, perception, co-doings, and consciousness are not-self. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi nibbindati, saññÄyapi nibbindati, saá¹…khÄresupi nibbindati, viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
15. Yadaniccasutta |
15. That Which is Impermanent |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
VedanÄ aniccÄ. |
Feeling is impermanent … |
Yadaniccaṃ taṃ dukkhaṃ; |
|
yaṃ dukkhaṃ tadanattÄ; |
|
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
|
SaÃ±Ã±Ä aniccÄ â€¦ pe … |
Perception is impermanent … |
saá¹…khÄrÄ aniccÄ â€¦ |
co-doings are impermanent … |
viññÄṇaṃ aniccaṃ. |
Consciousness is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
16. Yaṃdukkhasutta |
16. That Which is Suffering |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, dukkhaṃ. |
“monks, form is suffering. |
Yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
VedanÄ dukkhÄ â€¦ |
Feeling is suffering … |
saÃ±Ã±Ä dukkhÄ â€¦ |
Perception is suffering … |
saá¹…khÄrÄ dukkhÄ â€¦ |
co-doings are suffering … |
viññÄṇaṃ dukkhaṃ. |
Consciousness is suffering. |
Yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
17. YadanattÄsutta |
17. That Which is Not-Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, anattÄ. |
“monks, form is not-self. |
YadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
VedanÄ anattÄ â€¦ |
Feeling is not-self … |
saÃ±Ã±Ä anattÄ â€¦ |
Perception is not-self … |
saá¹…khÄrÄ anattÄ â€¦ |
co-doings are not-self … |
viññÄṇaṃ anattÄ. |
Consciousness is not-self. |
YadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, bhikkhave … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
18. Sahetuaniccasutta |
18. Impermanence With Its Cause |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yopi hetu, yopi paccayo rÅ«passa uppÄdÄya, sopi anicco. |
The cause and condition that gives rise to form is also impermanent. |
Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati. |
Since form is produced by what is impermanent, how could it be permanent? |
VedanÄ aniccÄ. |
Feeling is impermanent … |
Yopi hetu, yopi paccayo vedanÄya uppÄdÄya, sopi anicco. |
|
AniccasambhÅ«tÄ, bhikkhave, vedanÄ kuto niccÄ bhavissati. |
|
SaÃ±Ã±Ä aniccÄ â€¦ |
Perception is impermanent … |
saá¹…khÄrÄ aniccÄ. |
co-doings are impermanent … |
Yopi hetu yopi paccayo saá¹…khÄrÄnaṃ uppÄdÄya, sopi anicco. |
|
AniccasambhÅ«tÄ, bhikkhave, saá¹…khÄrÄ kuto niccÄ bhavissanti. |
|
ViññÄṇaṃ aniccaṃ. |
Consciousness is impermanent. |
Yopi hetu yopi paccayo viññÄṇassa uppÄdÄya, sopi anicco. |
The cause and condition that gives rise to consciousness is also impermanent. |
AniccasambhÅ«taṃ, bhikkhave, viññÄṇaṃ kuto niccaṃ bhavissati. |
Since consciousness is produced by what is impermanent, how could it be permanent? |
Evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
19. Sahetudukkhasutta |
19. Suffering With Its Cause |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, dukkhaṃ. |
“monks, form is suffering. |
Yopi hetu yopi paccayo rÅ«passa uppÄdÄya, sopi dukkho. |
The cause and condition that gives rise to form is also suffering. |
Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati. |
Since form is produced by what is suffering, how could it be happiness? |
VedanÄ dukkhÄ â€¦ |
Feeling is suffering … |
saÃ±Ã±Ä dukkhÄ â€¦ |
Perception is suffering … |
saá¹…khÄrÄ dukkhÄ â€¦ |
co-doings are suffering … |
viññÄṇaṃ dukkhaṃ. |
Consciousness is suffering. |
Yopi hetu yopi paccayo viññÄṇassa uppÄdÄya, sopi dukkho. |
The cause and condition that gives rise to consciousness is also suffering. |
DukkhasambhÅ«taṃ, bhikkhave, viññÄṇaṃ kuto sukhaṃ bhavissati. |
Since consciousness is produced by what is suffering, how could it be happiness? |
Evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
20. Sahetuanattasutta |
20. Not-Self With Its Cause |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, anattÄ. |
“monks, form is not-self. |
Yopi hetu yopi paccayo rÅ«passa uppÄdÄya, sopi anattÄ. |
The cause and condition that gives rise to form is also not-self. |
AnattasambhÅ«taṃ, bhikkhave, rÅ«paṃ kuto attÄ bhavissati. |
Since form is produced by what is not-self, how could it be self? |
VedanÄ anattÄ â€¦ |
Feeling is not-self … |
saÃ±Ã±Ä anattÄ â€¦ |
Perception is not-self … |
saá¹…khÄrÄ anattÄ â€¦ |
co-doings are not-self … |
viññÄṇaṃ anattÄ. |
Consciousness is not-self. |
Yopi hetu yopi paccayo viññÄṇassa uppÄdÄya, sopi anattÄ. |
The cause and condition that gives rise to consciousness is also not-self. |
AnattasambhÅ«taṃ, bhikkhave, viññÄṇaṃ kuto attÄ bhavissati. |
Since consciousness is produced by what is not-self, how could it be self? |
Evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
21. Ānandasutta |
21. With Ānanda |
SÄvatthiyaṃ … ÄrÄme. |
At SÄvatthÄ«. |
Atha kho ÄyasmÄ Änando yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinno kho ÄyasmÄ Änando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“‘nirodho nirodho’ti, bhante, vuccati. |
“Sir, they speak of ‘cessation’. |
KatamesÄnaṃ kho, bhante, dhammÄnaṃ nirodho ‘nirodho’ti vuccatÄ«â€ti? |
The cessation of what things does this refer to?†|
“RÅ«paṃ kho, Änanda, aniccaṃ saá¹…khataṃ paá¹iccasamuppannaṃ khayadhammaṃ vayadhammaṃ virÄgadhammaṃ nirodhadhammaṃ. |
“Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. |
Tassa nirodho ‘nirodho’ti vuccati. |
Its cessation is what ‘cessation’ refers to. |
VedanÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ khayadhammÄ vayadhammÄ virÄgadhammÄ nirodhadhammÄ. |
Feeling … |
TassÄ nirodho ‘nirodho’ti vuccati. |
|
SaÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ khayadhammÄ vayadhammÄ virÄgadhammÄ nirodhadhammÄ. |
co-doings … |
Tesaṃ nirodho ‘nirodho’ti vuccati. |
|
ViññÄṇaṃ aniccaṃ saá¹…khataṃ paá¹iccasamuppannaṃ khayadhammaṃ vayadhammaṃ virÄgadhammaṃ nirodhadhammaṃ. |
Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. |
Tassa nirodho ‘nirodho’ti vuccati. |
Its cessation is what ‘cessation’ refers to. |
Imesaṃ kho, Änanda, dhammÄnaṃ nirodho ‘nirodho’ti vuccatÄ«â€ti. |
When they speak of ‘cessation’, its the cessation of these things that this refers to.†|
3. BhÄravagga |
3. The Burden |
22. BhÄrasutta |
22. The Burden |
SÄvatthiyaṃ … tatra kho … |
At SÄvatthÄ«. |
“bhÄrañca vo, bhikkhave, desessÄmi bhÄrahÄrañca bhÄrÄdÄnañca bhÄranikkhepanañca. |
“monks, I will teach you the burden, the bearer of the burden, the picking up of the burden, and the putting down of the burden. |
Taṃ suṇÄtha. |
Listen … |
Katamo ca, bhikkhave, bhÄro? |
And what is the burden? |
PañcupÄdÄnakkhandhÄ tissa vacanÄ«yaṃ. |
The five grasping aggregates, it should be said. |
Katame pañca? |
What five? |
RÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho; |
The grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
ayaṃ vuccati, bhikkhave, bhÄro. |
This is called the burden. |
Katamo ca, bhikkhave, bhÄrahÄro? |
And who is the bearer of the burden? |
Puggalo tissa vacanīyaṃ. |
The person, it should be said; |
YvÄyaṃ ÄyasmÄ evaṃnÄmo evaá¹…gotto; |
the venerable of such and such name and clan. |
ayaṃ vuccati, bhikkhave, bhÄrahÄro. |
This is called the bearer of the burden. |
Katamañca, bhikkhave, bhÄrÄdÄnaṃ? |
And what is the picking up of the burden? |
YÄyaṃ taṇhÄ ponobhavikÄ nandÄ«rÄgasahagatÄ tatratatrÄbhinandinÄ«, seyyathidaṃ— |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is, |
kÄmataṇhÄ, bhavataṇhÄ, vibhavataṇhÄ. |
craving for sensual pleasures, craving to continue existence, and craving to end existence. |
Idaṃ vuccati, bhikkhave, bhÄrÄdÄnaṃ. |
This is called the picking up of the burden. |
Katamañca, bhikkhave, bhÄranikkhepanaṃ? |
And what is the putting down of the burden? |
Yo tassÄyeva taṇhÄya asesavirÄganirodho cÄgo paá¹inissaggo mutti anÄlayo. |
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. |
Idaṃ vuccati, bhikkhave, bhÄranikkhepananâ€ti. |
This is called the putting down of the burden.†|
Idamavoca bhagavÄ. |
That is what the Buddha said. |
Idaṃ vatvÄna sugato athÄparaṃ etadavoca satthÄ: |
Then the Holy One, the Teacher, went on to say: |
“BhÄrÄ have pañcakkhandhÄ, |
“The five aggregates are indeed burdens, |
bhÄrahÄro ca puggalo; |
and the person is the bearer of the burden. |
BhÄrÄdÄnaṃ dukhaṃ loke, |
Picking up the burden is suffering in the world, |
bhÄranikkhepanaṃ sukhaṃ. |
and putting the burden down is happiness. |
NikkhipitvÄ garuṃ bhÄraṃ, |
When the heavy burden is put down |
aññaṃ bhÄraṃ anÄdiya; |
without picking up another, |
Samūlaṃ taṇhamabbuyha, |
and craving’s pulled out from the root, |
nicchÄto parinibbutoâ€ti. |
you’re hungerless, nirvana'd.†|
23. Pariññasutta |
23. Complete Understanding |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pariññeyye ca, bhikkhave, dhamme desessÄmi pariññañca. |
“monks, I will teach you the things that should be completely understood, and complete understanding. |
Taṃ suṇÄtha. |
Listen … |
Katame ca, bhikkhave, pariññeyyÄ dhammÄ? |
And what things should be completely understood? |
RÅ«paṃ, bhikkhave, pariññeyyo dhammo, vedanÄ pariññeyyo dhammo, saÃ±Ã±Ä pariññeyyo dhammo, saá¹…khÄrÄ pariññeyyo dhammo, viññÄṇaṃ pariññeyyo dhammo. |
Form, feeling, perception, co-doings, and consciousness. |
Ime vuccanti, bhikkhave, pariññeyyÄ dhammÄ. |
These are called the things that should be completely understood. |
KatamÄ ca, bhikkhave, pariññÄ? |
And what is complete understanding? |
Yo, bhikkhave, rÄgakkhayo dosakkhayo mohakkhayo. |
The ending of greed, hate, and delusion. |
Ayaṃ vuccati, bhikkhave, pariññÄâ€ti. |
This is called complete understanding.†|
24. AbhijÄnasutta |
24. Directly Knowing |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, anabhijÄnaṃ aparijÄnaṃ avirÄjayaṃ appajahaṃ abhabbo dukkhakkhayÄya; |
“monks, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering. |
vedanaṃ anabhijÄnaṃ aparijÄnaṃ avirÄjayaṃ appajahaṃ abhabbo dukkhakkhayÄya; |
Without directly knowing and completely understanding feeling … |
saññaṃ anabhijÄnaṃ … |
perception … |
saá¹…khÄre anabhijÄnaṃ aparijÄnaṃ avirÄjayaṃ appajahaṃ abhabbo dukkhakkhayÄya; |
co-doings … |
viññÄṇaṃ anabhijÄnaṃ aparijÄnaṃ avirÄjayaṃ appajahaṃ abhabbo dukkhakkhayÄya. |
consciousness, without dispassion for it and giving it up, you can’t end suffering. |
RÅ«pañca kho, bhikkhave, abhijÄnaṃ parijÄnaṃ virÄjayaṃ pajahaṃ bhabbo dukkhakkhayÄya; |
By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering. |
vedanaṃ abhijÄnaṃ … |
By directly knowing and completely understanding feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ abhijÄnaṃ parijÄnaṃ virÄjayaṃ pajahaṃ bhabbo dukkhakkhayÄyÄâ€ti. |
consciousness, having dispassion for it and giving it up, you can end suffering.†|
25. ChandarÄgasutta |
25. Desire and Greed |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yo, bhikkhave, rÅ«pasmiṃ chandarÄgo taṃ pajahatha. |
“monks, give up desire and greed for form. |
Evaṃ taṃ rÅ«paṃ pahÄ«naṃ bhavissati ucchinnamÅ«laṃ tÄlÄvatthukataṃ anabhÄvaṃkataṃ Äyatiṃ anuppÄdadhammaṃ. |
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Yo vedanÄya chandarÄgo taṃ pajahatha. |
Give up desire and greed for feeling … |
Evaṃ sÄ vedanÄ pahÄ«nÄ bhavissati ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaṃkatÄ Äyatiṃ anuppÄdadhammÄ. |
|
Yo saññÄya chandarÄgo taṃ pajahatha. |
perception … |
Evaṃ sÄ saÃ±Ã±Ä pahÄ«nÄ bhavissati ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaṃkatÄ Äyatiṃ anuppÄdadhammÄ. |
|
Yo saá¹…khÄresu chandarÄgo taṃ pajahatha. |
co-doings … |
Evaṃ te saá¹…khÄrÄ pahÄ«nÄ bhavissanti ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaṃkatÄ Äyatiṃ anuppÄdadhammÄ. |
|
Yo viññÄṇasmiṃ chandarÄgo taṃ pajahatha. |
consciousness. |
Evaṃ taṃ viññÄṇaṃ pahÄ«naṃ bhavissati ucchinnamÅ«laṃ tÄlÄvatthukataṃ anabhÄvaṃkataṃ Äyatiṃ anuppÄdadhammanâ€ti. |
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.†|
26. AssÄdasutta |
26. Gratification |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pubbeva me, bhikkhave, sambodhÄ anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought: |
‘ko nu kho rÅ«passa assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇaṃ? |
‘What’s the gratification, the drawback, and the escape when it comes to form … |
Ko vedanÄya assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇaṃ? |
feeling … |
Ko saññÄya assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇaṃ? |
perception … |
Ko saá¹…khÄrÄnaṃ assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇaṃ? |
co-doings … |
Ko viññÄṇassa assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇan’ti? |
and consciousness?’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘yaṃ kho rÅ«paṃ paá¹icca uppajjati sukhaṃ somanassaṃ, ayaṃ rÅ«passa assÄdo. |
‘The pleasure and happiness that arise from form: this is its gratification. |
Yaṃ rÅ«paṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, ayaṃ rÅ«passa ÄdÄ«navo. |
That form is impermanent, suffering, and perishable: this is its drawback. |
Yo rÅ«pasmiṃ chandarÄgavinayo chandarÄgappahÄnaṃ, idaṃ rÅ«passa nissaraṇaṃ. |
Removing and giving up desire and greed for form: this is its escape. |
Yaṃ vedanaṃ paá¹icca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanÄya assÄdo. |
The pleasure and happiness that arise from feeling … |
Yaṃ vedanÄ aniccÄ dukkhÄ vipariṇÄmadhammÄ, ayaṃ vedanÄya ÄdÄ«navo. |
|
Yo vedanÄya chandarÄgavinayo chandarÄgappahÄnaṃ, idaṃ vedanÄya nissaraṇaṃ. |
|
Yaṃ saññaṃ paá¹icca uppajjati … pe … |
perception … |
yaṃ saá¹…khÄre paá¹icca uppajjati sukhaṃ somanassaṃ, ayaṃ saá¹…khÄrÄnaṃ assÄdo. |
co-doings … |
Yaṃ saá¹…khÄrÄ aniccÄ dukkhÄ vipariṇÄmadhammÄ, ayaṃ saá¹…khÄrÄnaṃ ÄdÄ«navo. |
|
Yo saá¹…khÄresu chandarÄgavinayo chandarÄgappahÄnaṃ, idaṃ saá¹…khÄrÄnaṃ nissaraṇaṃ. |
|
Yaṃ viññÄṇaṃ paá¹icca uppajjati sukhaṃ somanassaṃ, ayaṃ viññÄṇassa assÄdo. |
consciousness: this is its gratification. |
Yaṃ viññÄṇaṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, ayaṃ viññÄṇassa ÄdÄ«navo. |
That consciousness is impermanent, suffering, and perishable: this is its drawback. |
Yo viññÄṇasmiṃ chandarÄgavinayo chandarÄgappahÄnaṃ, idaṃ viññÄṇassa nissaraṇaṃ’. |
Removing and giving up desire and greed for consciousness: this is its escape.’ |
YÄvakÄ«vañcÄhaṃ, bhikkhave, imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ evaṃ assÄdañca assÄdato ÄdÄ«navañca ÄdÄ«navato nissaraṇañca nissaraṇato yathÄbhÅ«taṃ nÄbbhaññÄsiṃ, neva tÄvÄhaṃ, bhikkhave, ‘sadevake loke samÄrake sabrahmake sassamaṇabrÄhmaṇiyÄ pajÄya sadevamanussÄya anuttaraṃ sammÄsambodhiṃ abhisambuddho’ti paccaññÄsiṃ. |
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, MÄras, and BrahmÄs, this population with its ascetics and brahmins, its gods and humans. |
Yato ca khvÄhaṃ, bhikkhave, imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ evaṃ assÄdañca assÄdato ÄdÄ«navañca ÄdÄ«navato nissaraṇañca nissaraṇato yathÄbhÅ«taṃ abbhaññÄsiṃ; |
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, MÄras, and BrahmÄs, this population with its ascetics and brahmins, its gods and humans. |
athÄhaṃ, bhikkhave, sadevake loke samÄrake sabrahmake sassamaṇabrÄhmaṇiyÄ pajÄya sadevamanussÄya anuttaraṃ sammÄsambodhiṃ abhisambuddhoti paccaññÄsiṃ. |
|
ÑÄṇañca pana me dassanaṃ udapÄdi: |
Knowledge and vision arose in me: |
‘akuppÄ me vimutti; ayamantimÄ jÄti; natthi dÄni punabbhavo’â€ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’†|
27. DutiyaassÄdasutta |
27. Gratification (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«passÄhaṃ, bhikkhave, assÄdapariyesanaṃ acariṃ. |
“monks, I went in search of form’s gratification, |
Yo rÅ«passa assÄdo tadajjhagamaṃ. |
and I found it. |
YÄvatÄ rÅ«passa assÄdo paññÄya me so sudiá¹á¹ho. |
I’ve seen clearly with wisdom the full extent of form’s gratification. |
RÅ«passÄhaṃ, bhikkhave, ÄdÄ«navapariyesanaṃ acariṃ. |
I went in search of form’s drawback, |
Yo rÅ«passa ÄdÄ«navo tadajjhagamaṃ. |
and I found it. |
YÄvatÄ rÅ«passa ÄdÄ«navo paññÄya me so sudiá¹á¹ho. |
I’ve seen clearly with wisdom the full extent of form’s drawback. |
RÅ«passÄhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
I went in search of form’s escape, |
Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ. |
and I found it. |
YÄvatÄ rÅ«passa nissaraṇaṃ paññÄya me taṃ sudiá¹á¹haṃ. |
I’ve seen clearly with wisdom the full extent of form’s escape. |
VedanÄyÄhaṃ, bhikkhave … |
I went in search of the gratification of feeling … |
saññÄyÄhaṃ, bhikkhave … |
perception … |
saá¹…khÄrÄnÄhaṃ, bhikkhave … |
co-doings … |
viññÄṇassÄhaṃ, bhikkhave, assÄdapariyesanaṃ acariṃ. |
and consciousness, |
Yo viññÄṇassa assÄdo tadajjhagamaṃ. |
and I found it. |
YÄvatÄ viññÄṇassa assÄdo paññÄya me so sudiá¹á¹ho. |
I’ve seen clearly with wisdom the full extent of consciousness’s gratification. |
ViññÄṇassÄhaṃ, bhikkhave, ÄdÄ«navapariyesanaṃ acariṃ. |
I went in search of consciousness’s drawback, |
Yo viññÄṇassa ÄdÄ«navo tadajjhagamaṃ. |
and I found it. |
YÄvatÄ viññÄṇassa ÄdÄ«navo paññÄya me so sudiá¹á¹ho. |
I’ve seen clearly with wisdom the full extent of consciousness’s drawback. |
ViññÄṇassÄhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. |
I went in search of consciousness’s escape, |
Yaṃ viññÄṇassa nissaraṇaṃ tadajjhagamaṃ. |
and I found it. |
YÄvatÄ viññÄṇassa nissaraṇaṃ paññÄya me taṃ sudiá¹á¹haṃ. |
I’ve seen clearly with wisdom the full extent of consciousness’s escape. |
YÄvakÄ«vañcÄhaṃ, bhikkhave, imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ assÄdañca assÄdato ÄdÄ«navañca ÄdÄ«navato nissaraṇañca nissaraṇato yathÄbhÅ«taṃ nÄbbhaññÄsiṃ … pe … |
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening … |
abbhaññÄsiṃ. |
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening … |
ÑÄṇañca pana me dassanaṃ udapÄdi: |
Knowledge and vision arose in me: |
‘akuppÄ me vimutti; ayamantimÄ jÄti; natthi dÄni punabbhavo’â€ti. |
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’†|
28. TatiyaassÄdasutta |
28. Gratification (3rd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“No cedaṃ, bhikkhave, rÅ«passa assÄdo abhavissa nayidaṃ sattÄ rÅ«pasmiṃ sÄrajjeyyuṃ. |
“monks, if there were no gratification in form, sentient beings wouldn’t love it. |
YasmÄ ca kho, bhikkhave, atthi rÅ«passa assÄdo, tasmÄ sattÄ rÅ«pasmiṃ sÄrajjanti. |
But because there is gratification in form, sentient beings do love it. |
No cedaṃ, bhikkhave, rÅ«passa ÄdÄ«navo abhavissa nayidaṃ sattÄ rÅ«pasmiṃ nibbindeyyuṃ. |
If form had no drawback, sentient beings wouldn’t grow disenchanted with it. |
YasmÄ ca kho, bhikkhave, atthi rÅ«passa ÄdÄ«navo, tasmÄ sattÄ rÅ«pasmiṃ nibbindanti. |
But because form has a drawback, sentient beings do grow disenchanted with it. |
No cedaṃ, bhikkhave, rÅ«passa nissaraṇaṃ abhavissa nayidaṃ sattÄ rÅ«pasmÄ nissareyyuṃ. |
If there were no escape from form, sentient beings wouldn’t escape from it. |
YasmÄ ca kho, bhikkhave, atthi rÅ«passa nissaraṇaṃ, tasmÄ sattÄ rÅ«pasmÄ nissaranti. |
But because there is an escape from form, sentient beings do escape from it. |
No cedaṃ, bhikkhave, vedanÄya … pe … |
If there were no gratification in feeling … |
no cedaṃ, bhikkhave, saññÄya … |
perception … |
no cedaṃ, bhikkhave, saá¹…khÄrÄnaṃ nissaraṇaṃ abhavissa, nayidaṃ sattÄ saá¹…khÄrehi nissareyyuṃ. |
co-doings … |
YasmÄ ca kho, bhikkhave, atthi saá¹…khÄrÄnaṃ nissaraṇaṃ, tasmÄ sattÄ saá¹…khÄrehi nissaranti. |
|
No cedaṃ, bhikkhave, viññÄṇassa assÄdo abhavissa, nayidaṃ sattÄ viññÄṇasmiṃ sÄrajjeyyuṃ. |
consciousness, sentient beings wouldn’t love it. |
YasmÄ ca kho, bhikkhave, atthi viññÄṇassa assÄdo, tasmÄ sattÄ viññÄṇasmiṃ sÄrajjanti. |
But because there is gratification in consciousness, sentient beings do love it. |
No cedaṃ, bhikkhave, viññÄṇassa ÄdÄ«navo abhavissa, nayidaṃ sattÄ viññÄṇasmiṃ nibbindeyyuṃ. |
If consciousness had no drawback, sentient beings wouldn’t grow disenchanted with it. |
YasmÄ ca kho, bhikkhave, atthi viññÄṇassa ÄdÄ«navo, tasmÄ sattÄ viññÄṇasmiṃ nibbindanti. |
But because consciousness has a drawback, sentient beings do grow disenchanted with it. |
No cedaṃ, bhikkhave, viññÄṇassa nissaraṇaṃ abhavissa, nayidaṃ sattÄ viññÄṇasmÄ nissareyyuṃ. |
If there were no escape from consciousness, sentient beings wouldn’t escape from it. |
YasmÄ ca kho, bhikkhave, atthi viññÄṇassa nissaraṇaṃ, tasmÄ sattÄ viññÄṇasmÄ nissaranti. |
But because there is an escape from consciousness, sentient beings do escape from it. |
YÄvakÄ«vañca, bhikkhave, sattÄ imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ assÄdañca assÄdato ÄdÄ«navañca ÄdÄ«navato nissaraṇañca nissaraṇato yathÄbhÅ«taṃ nÄbbhaññaṃsu; |
As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, MÄras, and BrahmÄs, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. |
neva tÄva, bhikkhave, sattÄ sadevakÄ lokÄ samÄrakÄ sabrahmakÄ sassamaṇabrÄhmaṇiyÄ pajÄya sadevamanussÄya nissaá¹Ä visaṃyuttÄ vippamuttÄ vimariyÄdÄ«katena cetasÄ vihariṃsu. |
|
Yato ca kho, bhikkhave, sattÄ imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ assÄdañca assÄdato ÄdÄ«navañca ÄdÄ«navato nissaraṇañca nissaraṇato yathÄbhÅ«taṃ abbhaññaṃsu; |
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, MÄras, and BrahmÄs, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.†|
atha, bhikkhave, sattÄ sadevakÄ lokÄ samÄrakÄ sabrahmakÄ sassamaṇabrÄhmaṇiyÄ pajÄya sadevamanussÄya nissaá¹Ä visaṃyuttÄ vippamuttÄ vimariyÄdÄ«katena cetasÄ viharantiâ€. |
|
29. Abhinandanasutta |
29. Taking Pleasure |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati. |
“monks, if you take pleasure in form, you take pleasure in suffering. |
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmÄti vadÄmi. |
If you take pleasure in suffering, I say you’re not exempt from suffering. |
Yo vedanaṃ abhinandati … |
If you take pleasure in feeling … |
yo saññaṃ abhinandati … |
perception … |
yo saá¹…khÄre abhinandati … |
co-doings … |
yo viññÄṇaṃ abhinandati, dukkhaṃ so abhinandati. |
consciousness, you take pleasure in suffering. |
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmÄti vadÄmi. |
If you take pleasure in suffering, I say you’re not exempt from suffering. |
Yo ca kho, bhikkhave, rÅ«paṃ nÄbhinandati, dukkhaṃ so nÄbhinandati. |
If you don’t take pleasure in form, you don’t take pleasure in suffering. |
Yo dukkhaṃ nÄbhinandati, parimutto so dukkhasmÄti vadÄmi. |
If you don’t take pleasure in suffering, I say you’re exempt from suffering. |
Yo vedanaṃ nÄbhinandati … |
If you don’t take pleasure in feeling … |
yo saññaṃ nÄbhinandati … |
perception … |
yo saá¹…khÄre nÄbhinandati … |
co-doings … |
yo viññÄṇaṃ nÄbhinandati, dukkhaṃ so nÄbhinandati. |
consciousness, you don’t take pleasure in suffering. |
Yo dukkhaṃ nÄbhinandati, parimutto so dukkhasmÄti vadÄmÄ«â€ti. |
If you don’t take pleasure in suffering, I say you’re exempt from suffering.†|
30. UppÄdasutta |
30. Arising |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yo, bhikkhave, rÅ«passa uppÄdo á¹hiti abhinibbatti pÄtubhÄvo, dukkhasseso uppÄdo rogÄnaṃ á¹hiti jarÄmaraṇassa pÄtubhÄvo. |
“monks, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. |
Yo vedanÄya … pe … |
The arising, continuation, rebirth, and manifestation of feeling … |
yo saññÄya … pe … |
perception … |
yo saá¹…khÄrÄnaṃ … pe … |
co-doings … |
yo viññÄṇassa uppÄdo á¹hiti abhinibbatti pÄtubhÄvo, dukkhasseso uppÄdo rogÄnaṃ á¹hiti jarÄmaraṇassa pÄtubhÄvo. |
consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. |
Yo ca kho, bhikkhave, rÅ«passa nirodho vÅ«pasamo atthaá¹…gamo, dukkhasseso nirodho rogÄnaṃ vÅ«pasamo jarÄmaraṇassa atthaá¹…gamo. |
The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death. |
Yo vedanÄya … pe … |
The cessation, settling, and ending of feeling … |
yo saññÄya … |
perception … |
yo saá¹…khÄrÄnaṃ … |
co-doings … |
yo viññÄṇassa nirodho vÅ«pasamo atthaá¹…gamo, dukkhasseso nirodho rogÄnaṃ vÅ«pasamo jarÄmaraṇassa atthaá¹…gamoâ€ti. |
consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.†|
31. Aghamūlasutta |
31. The Root of Misery |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Aghañca, bhikkhave, desessÄmi aghamÅ«lañca. |
“monks, I will teach you misery and the root of misery. |
Taṃ suṇÄtha. |
Listen … |
Katamañca, bhikkhave, aghaṃ? |
And what is misery? |
RÅ«paṃ, bhikkhave, aghaṃ, vedanÄ aghaṃ, saÃ±Ã±Ä aghaṃ, saá¹…khÄrÄ aghaṃ, viññÄṇaṃ aghaṃ. |
Form, feeling, perception, co-doings, and consciousness are misery. |
Idaṃ vuccati, bhikkhave, aghaṃ. |
This is called misery. |
Katamañca, bhikkhave, aghamūlaṃ? |
And what is the root of misery? |
YÄyaṃ taṇhÄ ponobhavikÄ nandÄ«rÄgasahagatÄ tatratatrÄbhinandinÄ«; |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is, |
Seyyathidaṃ—kÄmataṇhÄ, bhavataṇhÄ, vibhavataṇhÄ. |
craving for sensual pleasures, craving to continue existence, and craving to end existence. |
Idaṃ vuccati, bhikkhave, aghamÅ«lanâ€ti. |
This is called the root of misery.†|
32. Pabhaá¹…gusutta |
32. The Breakable |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pabhaá¹…guñca, bhikkhave, desessÄmi appabhaá¹…guñca. |
“monks, I will teach you the breakable and the unbreakable. |
Taṃ suṇÄtha. |
Listen … |
Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu? |
And what is the breakable? What is the unbreakable? |
Rūpaṃ, bhikkhave, pabhaṅgu. |
Form is breakable, |
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. |
but its cessation, settling, and ending is unbreakable. |
VedanÄ pabhaá¹…gu. |
Feeling … |
Yo tassÄ nirodho vÅ«pasamo atthaá¹…gamo, idaṃ appabhaá¹…gu. |
|
SaÃ±Ã±Ä pabhaá¹…gu … |
perception … |
saá¹…khÄrÄ pabhaá¹…gu. |
co-doings … |
Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. |
|
ViññÄṇaṃ pabhaá¹…gu. |
consciousness is breakable, |
Yo tassa nirodho vÅ«pasamo atthaá¹…gamo, idaṃ appabhaá¹…gÅ«â€ti. |
but its cessation, settling, and ending is unbreakable.†|
4. NatumhÄkavagga |
4. It’s Not Yours |
33. NatumhÄkasutta |
33. It’s Not Yours |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, na tumhÄkaṃ, taṃ pajahatha. |
“monks, give up what’s not yours. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
Kiñca, bhikkhave, na tumhÄkaṃ? |
And what isn’t yours? |
RÅ«paṃ, bhikkhave, na tumhÄkaṃ, taṃ pajahatha. |
Form isn’t yours: give it up. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
VedanÄ na tumhÄkaṃ, taṃ pajahatha. |
Feeling … |
SÄ vo pahÄ«nÄ hitÄya sukhÄya bhavissati. |
|
SaÃ±Ã±Ä na tumhÄkaṃ … |
Perception … |
saá¹…khÄrÄ na tumhÄkaṃ, te pajahatha. |
co-doings … |
Te vo pahÄ«nÄ hitÄya sukhÄya bhavissanti. |
|
ViññÄṇaṃ na tumhÄkaṃ, taṃ pajahatha. |
Consciousness isn’t yours: give it up. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
SeyyathÄpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaá¹á¹hasÄkhÄpalÄsaṃ taṃ jano hareyya vÄ á¸aheyya vÄ yathÄpaccayaṃ vÄ kareyya. |
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. |
Api nu tumhÄkaṃ evamassa: |
Would you think: |
‘amhe jano harati vÄ á¸ahati vÄ yathÄpaccayaṃ vÄ karotī’â€ti? |
‘This person is carrying us off, burning us, or doing what they want with us?’†|
“No hetaṃ, bhanteâ€. |
“No, sir. |
“Taṃ kissa hetu� |
Why is that? |
“Na hi no etaṃ, bhante, attÄ vÄ attaniyaṃ vÄâ€ti. |
Because that’s neither self nor belonging to self.†|
“Evameva kho, bhikkhave, rÅ«paṃ na tumhÄkaṃ, taṃ pajahatha. |
“In the same way, monks, form isn’t yours: give it up. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
VedanÄ na tumhÄkaṃ, taṃ pajahatha. |
Feeling … |
SÄ vo pahÄ«nÄ hitÄya sukhÄya bhavissati. |
|
SaÃ±Ã±Ä na tumhÄkaṃ … |
Perception … |
saá¹…khÄrÄ na tumhÄkaṃ … |
co-doings … |
viññÄṇaṃ na tumhÄkaṃ, taṃ pajahatha. |
Consciousness isn’t yours: give it up. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissatÄ«â€ti. |
Giving it up will be for your welfare and happiness.†|
34. DutiyanatumhÄkasutta |
34. It’s Not Yours (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, na tumhÄkaṃ, taṃ pajahatha. |
“monks, give up what’s not yours. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
Kiñca, bhikkhave, na tumhÄkaṃ? |
And what isn’t yours? |
RÅ«paṃ, bhikkhave, na tumhÄkaṃ, taṃ pajahatha. |
Form isn’t yours: give it up. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
VedanÄ na tumhÄkaṃ … |
Feeling … |
saÃ±Ã±Ä na tumhÄkaṃ … |
Perception … |
saá¹…khÄrÄ na tumhÄkaṃ … |
co-doings … |
viññÄṇaṃ na tumhÄkaṃ, taṃ pajahatha. |
Consciousness isn’t yours: give it up. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissati. |
Giving it up will be for your welfare and happiness. |
Yaṃ, bhikkhave, na tumhÄkaṃ taṃ pajahatha. |
Give up what’s not yours. |
Taṃ vo pahÄ«naṃ hitÄya sukhÄya bhavissatÄ«â€ti. |
Giving it up will be for your welfare and happiness.†|
35. Aññatarabhikkhusutta |
35. A monk |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. 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: |
“sÄdhu me, bhante, bhagavÄ saṃkhittena dhammaṃ desetu; |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
yamahaṃ bhagavato dhammaṃ sutvÄ eko vÅ«pakaá¹á¹ho, appamatto ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
|
“Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati; |
“monk, you’re defined by what you have an underlying tendency for. |
yaṃ nÄnuseti, na tena saá¹…khaṃ gacchatÄ«â€ti. |
You’re not defined by what you have no underlying tendency for.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“Rūpañce, bhante, anuseti tena saṅkhaṃ gacchati. |
“If you have an underlying tendency for form, you’re defined by that. |
Vedanañce anuseti tena saṅkhaṃ gacchati. |
If you have an underlying tendency for feeling … |
Saññañce anuseti tena saṅkhaṃ gacchati. |
perception … |
Saá¹…khÄre ce anuseti tena saá¹…khaṃ gacchati. |
co-doings … |
ViññÄṇañce anuseti tena saá¹…khaṃ gacchati. |
consciousness, you’re defined by that. |
RÅ«pañce, bhante, nÄnuseti na tena saá¹…khaṃ gacchati. |
If you have no underlying tendency for form, you’re not defined by that. |
Vedanañce … |
If you have no underlying tendency for feeling … |
saññañce … |
perception … |
saá¹…khÄre ce … |
co-doings … |
viññÄṇañce nÄnuseti na tena saá¹…khaṃ gacchati. |
consciousness, you’re not defined by that. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpañce, bhikkhu, anuseti tena saṅkhaṃ gacchati. |
If you have an underlying tendency for form, you’re defined by that. |
Vedanañce … |
If you have an underlying tendency for feeling … |
saññañce … |
perception … |
saá¹…khÄre ce … |
co-doings … |
viññÄṇañce anuseti tena saá¹…khaṃ gacchati. |
consciousness, you’re defined by that. |
RÅ«pañce, bhikkhu, nÄnuseti na tena saá¹…khaṃ gacchati. |
If you have no underlying tendency for form, you’re not defined by that. |
Vedanañce … |
If you have no underlying tendency for feeling … |
saññañce … |
perception … |
saá¹…khÄre ce … |
co-doings … |
viññÄṇañce nÄnuseti na tena saá¹…khaṃ gacchati. |
consciousness, you’re not defined by that. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena, bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti. |
This is how to understand the detailed meaning of what I said in brief.†|
Atha kho so bhikkhu bhagavato bhÄsitaṃ abhinanditvÄ anumoditvÄ uá¹á¹hÄyÄsanÄ bhagavantaṃ abhivÄdetvÄ padakkhiṇaṃ katvÄ pakkÄmi. |
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho so bhikkhu eko vÅ«pakaá¹á¹ho appamatto ÄtÄpÄ« pahitatto viharanto nacirasseva—yassatthÄya kulaputtÄ sammadeva agÄrasmÄ anagÄriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosÄnaṃ diá¹á¹heva dhamme sayaṃ abhiÃ±Ã±Ä sacchikatvÄ upasampajja vihÄsi. |
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄâ€ti abbhaññÄsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.†|
Aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
36. Dutiyaaññatarabhikkhusutta |
36. A monk (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu yena bhagavÄ â€¦ pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvÄ eko vÅ«pakaá¹á¹ho appamatto ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“Yaṃ kho, bhikkhu, anuseti taṃ anumīyati; |
“monk, you’re measured against what you have an underlying tendency for, |
yaṃ anumīyati tena saṅkhaṃ gacchati. |
and you’re defined by what you’re measured against. |
Yaṃ nÄnuseti na taṃ anumÄ«yati; |
You’re not measured against what you have no underlying tendency for, |
yaṃ nÄnumÄ«yati na tena saá¹…khaṃ gacchatÄ«â€ti. |
and you’re not defined by what you’re not measured against.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“Rūpañce, bhante, anuseti taṃ anumīyati; |
“If you have an underlying tendency for form, you’re measured against that, |
yaṃ anumīyati tena saṅkhaṃ gacchati. |
and you’re defined by what you’re measured against. |
Vedanañce anuseti … |
If you have an underlying tendency for feeling … |
saññañce anuseti … |
perception … |
saá¹…khÄre ce anuseti … |
co-doings … |
viññÄṇañce anuseti taṃ anumÄ«yati; |
consciousness, you’re measured against that, |
yaṃ anumīyati tena saṅkhaṃ gacchati. |
and you’re defined by what you’re measured against. |
RÅ«pañce, bhante, nÄnuseti na taṃ anumÄ«yati; |
If you have no underlying tendency for form, you’re not measured against that, |
yaṃ nÄnumÄ«yati na tena saá¹…khaṃ gacchati. |
and you’re not defined by what you’re not measured against. |
Vedanañce nÄnuseti … |
If you have no underlying tendency for feeling … |
saññañce nÄnuseti … |
perception … |
saá¹…khÄre ce nÄnuseti … |
co-doings … |
viññÄṇañce nÄnuseti na taṃ anumÄ«yati; |
consciousness, you’re not measured against that, |
yaṃ nÄnumÄ«yati na tena saá¹…khaṃ gacchati. |
and you’re not defined by what you’re not measured against. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
Rūpañce, bhikkhu, anuseti taṃ anumīyati; |
If you have an underlying tendency for form, you’re measured against that, |
yaṃ anumīyati tena saṅkhaṃ gacchati. |
and you’re defined by what you’re measured against. |
Vedanañce, bhikkhu … |
If you have an underlying tendency for feeling … |
saññañce, bhikkhu … |
perception … |
saá¹…khÄre ce, bhikkhu … |
co-doings … |
viññÄṇañce, bhikkhu, anuseti taṃ anumÄ«yati; |
consciousness, you’re measured against that, |
yaṃ anumīyati tena saṅkhaṃ gacchati. |
and you’re defined by what you’re measured against. |
RÅ«pañce, bhikkhu, nÄnuseti na taṃ anumÄ«yati; |
If you have no underlying tendency for form, you’re not measured against that, |
yaṃ nÄnumÄ«yati na tena saá¹…khaṃ gacchati. |
and you’re not defined by what you’re not measured against. |
Vedanañce nÄnuseti … |
If you have no underlying tendency for feeling … |
saññañce nÄnuseti … |
perception … |
saá¹…khÄre ce nÄnuseti … |
co-doings … |
viññÄṇañce nÄnuseti na taṃ anumÄ«yati; |
consciousness, you’re not measured against that, |
yaṃ nÄnumÄ«yati na tena saá¹…khaṃ gacchati. |
and you’re not defined by what you’re not measured against. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
37. Ānandasutta |
37. With Ānanda |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho ÄyasmÄ Änando … pe … |
And then Venerable Ānanda … |
ekamantaṃ nisinnaṃ kho Äyasmantaṃ Änandaṃ bhagavÄ etadavoca: |
sitting to one side, the Buddha said to him: |
“Sace taṃ, Änanda, evaṃ puccheyyuṃ: |
“Ānanda, suppose they were to ask you: |
‘katamesaṃ, Ävuso Änanda, dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatī’ti? |
‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ |
Evaṃ puá¹á¹ho tvaṃ, Änanda, kinti byÄkareyyÄsÄ«â€ti? |
How would you answer?†|
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, suppose they were to ask me: |
‘katamesaṃ, Ävuso Änanda, dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatī’ti? |
‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’ |
Evaṃ puá¹á¹hohaṃ, bhante, evaṃ byÄkareyyaṃ: |
I’d answer like this: |
‘rÅ«passa kho, Ävuso, uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident. |
VedanÄya … |
The arising of feeling … |
saññÄya … |
perception … |
saá¹…khÄrÄnaṃ … |
co-doings … |
viññÄṇassa uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
consciousness is evident, its vanishing is evident, and change while persisting is evident. |
Imesaṃ kho, Ävuso, dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatī’ti. |
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’ |
Evaṃ puá¹á¹hohaṃ, bhante, evaṃ byÄkareyyanâ€ti. |
That’s how I’d answer such a question.†|
“SÄdhu sÄdhu, Änanda. |
“Good, good, Ānanda. |
RÅ«passa kho, Änanda, uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
The arising of form is evident, its vanishing is evident, and change while persisting is evident. |
VedanÄya … |
The arising of feeling … |
saññÄya … |
perception … |
saá¹…khÄrÄnaṃ … |
co-doings … |
viññÄṇassa uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
consciousness is evident, its vanishing is evident, and change while persisting is evident. |
Imesaṃ kho, Änanda, dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatÄ«ti. |
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident. |
Evaṃ puá¹á¹ho tvaṃ, Änanda, evaṃ byÄkareyyÄsÄ«â€ti. |
That’s how you should answer such a question.†|
38. DutiyaÄnandasutta |
38. With Ānanda (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinnaṃ kho Äyasmantaṃ Änandaṃ bhagavÄ etadavoca: |
Sitting to one side, the Buddha said to Ānanda: |
“Sace taṃ, Änanda, evaṃ puccheyyuṃ: |
“Ānanda, suppose they were to ask you: |
‘katamesaṃ, Ävuso Änanda, dhammÄnaṃ uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha? |
‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? |
Katamesaṃ dhammÄnaṃ uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati? |
What are the things for which arising, vanishing, and change while persisting will be evident? |
Katamesaṃ dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatī’ti? |
What are the things for which arising, vanishing, and change while persisting are evident?’ |
Evaṃ puá¹á¹ho tvaṃ, Änanda, kinti byÄkareyyÄsÄ«â€ti? |
How would you answer?†|
“Sace maṃ, bhante, evaṃ puccheyyuṃ: |
“Sir, suppose they were to ask me: |
‘katamesaṃ, Ävuso Änanda, dhammÄnaṃ uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha? |
‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident? |
Katamesaṃ dhammÄnaṃ uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati? |
What are the things for which arising, vanishing, and change while persisting will be evident? |
Katamesaṃ dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatī’ti? |
What are the things for which arising, vanishing, and change while persisting are evident?’ |
Evaṃ puá¹á¹hohaṃ, bhante, evaṃ byÄkareyyaṃ: |
I’d answer like this: |
‘yaṃ kho, Ävuso, rÅ«paṃ atÄ«taṃ niruddhaṃ vipariṇataṃ; |
‘Whatever form has passed, ceased, and perished, |
tassa uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
its arising, vanishing, and change while persisting were evident. |
YÄ vedanÄ atÄ«tÄ niruddhÄ vipariṇatÄ; |
Whatever feeling … |
tassÄ uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitÄya aññathattaṃ paññÄyittha. |
|
YÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ atÄ«tÄ niruddhÄ vipariṇatÄ; |
co-doings … |
tesaṃ uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
|
Yaṃ viññÄṇaṃ atÄ«taṃ niruddhaṃ vipariṇataṃ; |
consciousness has passed, ceased, and changed, |
tassa uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
its arising, vanishing, and change while persisting were evident. |
Imesaṃ kho, Ävuso, dhammÄnaṃ uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
These the things for which arising, vanishing, and change while persisting were evident. |
Yaṃ kho, Ävuso, rÅ«paṃ ajÄtaṃ apÄtubhÅ«taṃ; |
Whatever form is not yet born, and has not yet appeared, |
tassa uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
its arising, vanishing, and change while persisting will be evident. |
YÄ vedanÄ ajÄtÄ apÄtubhÅ«tÄ; |
Whatever feeling … |
tassÄ uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitÄya aññathattaṃ paññÄyissati. |
|
YÄ saÃ±Ã±Ä â€¦ pe … |
perception … |
ye saá¹…khÄrÄ ajÄtÄ apÄtubhÅ«tÄ; |
co-doings … |
tesaṃ uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
|
Yaṃ viññÄṇaṃ ajÄtaṃ apÄtubhÅ«taṃ; |
consciousness is not yet born, and has not yet appeared, |
tassa uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
its arising, vanishing, and change while persisting will be evident. |
Imesaṃ kho, Ävuso, dhammÄnaṃ uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
These are the things for which arising, vanishing, and change while persisting will be evident. |
Yaṃ kho, Ävuso, rÅ«paṃ jÄtaṃ pÄtubhÅ«taṃ; |
Whatever form has been born, and has appeared, |
tassa uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
its arising, vanishing, and change while persisting is evident. |
YÄ vedanÄ jÄtÄ pÄtubhÅ«tÄ â€¦ pe … |
Whatever feeling … |
yÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ jÄtÄ pÄtubhÅ«tÄ; |
co-doings … |
tesaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
|
Yaṃ viññÄṇaṃ jÄtaṃ pÄtubhÅ«taṃ tassa uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident. |
Imesaṃ kho, Ävuso, dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatī’ti. |
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’ |
Evaṃ puá¹á¹hohaṃ, bhante, evaṃ byÄkareyyanâ€ti. |
That’s how I’d answer such a question.†|
“SÄdhu sÄdhu, Änanda. |
“Good, good, Ānanda. |
Yaṃ kho, Änanda, rÅ«paṃ atÄ«taṃ niruddhaṃ vipariṇataṃ; |
‘Whatever form has passed, ceased, and perished, |
tassa uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
its arising, vanishing, and change while persisting were evident. |
YÄ vedanÄ â€¦ |
Whatever feeling … |
yÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ viññÄṇaṃ atÄ«taṃ niruddhaṃ vipariṇataṃ; |
consciousness has passed, ceased, and changed, |
tassa uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
its arising, vanishing, and change while persisting were evident. |
Imesaṃ kho, Änanda, dhammÄnaṃ uppÄdo paññÄyittha, vayo paññÄyittha, á¹hitassa aññathattaṃ paññÄyittha. |
These the things for which arising, vanishing, and change while persisting were evident. |
Yaṃ kho, Änanda, rÅ«paṃ ajÄtaṃ apÄtubhÅ«taṃ; |
Whatever form is not yet born, and has not yet appeared, |
tassa uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
its arising, vanishing, and change while persisting will be evident. |
YÄ vedanÄ â€¦ |
Whatever feeling … |
yÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ viññÄṇaṃ ajÄtaṃ apÄtubhÅ«taṃ; |
consciousness is not yet born, and has not yet appeared, |
tassa uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
its arising, vanishing, and change while persisting will be evident. |
Imesaṃ kho, Änanda, dhammÄnaṃ uppÄdo paññÄyissati, vayo paññÄyissati, á¹hitassa aññathattaṃ paññÄyissati. |
These are the things for which arising, vanishing, and change while persisting will be evident. |
Yaṃ kho, Änanda, rÅ«paṃ jÄtaṃ pÄtubhÅ«taṃ; |
Whatever form has been born, and has appeared, |
tassa uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
its arising, vanishing, and change while persisting are evident. |
YÄ vedanÄ jÄtÄ pÄtubhÅ«tÄ â€¦ |
Whatever feeling … |
yÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ viññÄṇaṃ jÄtaṃ pÄtubhÅ«taṃ; |
consciousness has been born, and has appeared, |
tassa uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyati. |
its arising, vanishing, and change while persisting are evident. |
Imesaṃ kho, Änanda, dhammÄnaṃ uppÄdo paññÄyati, vayo paññÄyati, á¹hitassa aññathattaṃ paññÄyatÄ«ti. |
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident. |
Evaṃ puá¹á¹ho tvaṃ, Änanda, evaṃ byÄkareyyÄsÄ«â€ti. |
That’s how you should answer such a question.†|
39. Anudhammasutta |
39. In Line With the Dharmas |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“DhammÄnudhammappaá¹ipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti |
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. |
yaṃ rÅ«pe nibbidÄbahulo vihareyya, vedanÄya nibbidÄbahulo vihareyya, saññÄya nibbidÄbahulo vihareyya, saá¹…khÄresu nibbidÄbahulo vihareyya, viññÄṇe nibbidÄbahulo vihareyya. |
They should live full of disenchantment for form, feeling, perception, co-doings, and consciousness. |
Yo rÅ«pe nibbidÄbahulo viharanto, vedanÄya … saññÄya … saá¹…khÄresu nibbidÄbahulo viharanto, viññÄṇe nibbidÄbahulo viharanto rÅ«paṃ parijÄnÄti, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ parijÄnÄti, |
Living in this way, they completely understand form, feeling, perception, co-doings, and consciousness. |
so rÅ«paṃ parijÄnaṃ, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ parijÄnaṃ parimuccati rÅ«pamhÄ, parimuccati vedanÄya, parimuccati saññÄya, parimuccati saá¹…khÄrehi, parimuccati viññÄṇamhÄ, |
Completely understanding form, feeling, perception, co-doings, and consciousness, they’re freed from these things. |
parimuccati jÄtiyÄ jarÄmaraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi, parimuccati dukkhasmÄti vadÄmÄ«â€ti. |
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.†|
40. Dutiyaanudhammasutta |
40. In Line with the Dharmas (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“DhammÄnudhammappaá¹ipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rÅ«pe aniccÄnupassÄ« vihareyya … pe … |
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing impermanence in form, feeling, perception, co-doings, and consciousness. … |
parimuccati dukkhasmÄti vadÄmÄ«â€ti. |
They’re freed from suffering, I say.†|
41. Tatiyaanudhammasutta |
41. In Line with the Dharmas (3rd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“DhammÄnudhammappaá¹ipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rÅ«pe dukkhÄnupassÄ« vihareyya … pe … |
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing suffering in form, feeling, perception, co-doings, and consciousness. … |
parimuccati dukkhasmÄti vadÄmÄ«â€ti. |
They’re freed from suffering, I say.†|
42. Catutthaanudhammasutta |
42. In Line with the Dharmas (4th) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“DhammÄnudhammappaá¹ipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rÅ«pe anattÄnupassÄ« vihareyya, vedanÄya … saññÄya … saá¹…khÄresu … viññÄṇe anattÄnupassÄ« vihareyya. |
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing not-self in form, feeling, perception, co-doings, and consciousness. … |
Yo rÅ«pe anattÄnupassÄ« viharanto … pe … rÅ«paṃ parijÄnÄti, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ parijÄnÄti, so rÅ«paṃ parijÄnaṃ, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ parijÄnaṃ parimuccati rÅ«pamhÄ, parimuccati vedanÄya, parimuccati saññÄya, parimuccati saá¹…khÄrehi, parimuccati viññÄṇamhÄ, parimuccati jÄtiyÄ jarÄmaraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi, parimuccati dukkhasmÄti vadÄmÄ«â€ti. Dasamaṃ. |
They’re freed from suffering, I say.†|
5. Attadīpavagga |
5. Be Your Own Island |
43. Attadīpasutta |
43. Be Your Own Island |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“AttadÄ«pÄ, bhikkhave, viharatha attasaraá¹‡Ä anaññasaraṇÄ, dhammadÄ«pÄ dhammasaraá¹‡Ä anaññasaraṇÄ. |
“monks, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge. |
AttadÄ«pÄnaṃ, bhikkhave, viharataṃ attasaraṇÄnaṃ anaññasaraṇÄnaṃ, dhammadÄ«pÄnaṃ dhammasaraṇÄnaṃ anaññasaraṇÄnaṃ yoni upaparikkhitabbÄ â€˜KiṃjÄtikÄ sokaparidevadukkhadomanassupÄyÄsÄ, kiṃpahotikÄ’ti? |
When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’ |
KiṃjÄtikÄ ca, bhikkhave, sokaparidevadukkhadomanassupÄyÄsÄ, kiṃpahotikÄ? |
And, monks, from what are sorrow, lamentation, pain, sadness, and distress born and produced? |
Idha, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to, |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Tassa taṃ rÅ«paṃ vipariṇamati, aññathÄ ca hoti. |
But that form of theirs decays and perishes, |
Tassa rÅ«pavipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
Vedanaṃ attato samanupassati, vedanÄvantaṃ vÄ attÄnaṃ; attani vÄ vedanaṃ, vedanÄya vÄ attÄnaṃ. |
They regard feeling as self … |
Tassa sÄ vedanÄ vipariṇamati, aññathÄ ca hoti. |
|
Tassa vedanÄvipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparideva … pe … pÄyÄsÄ. |
|
Saññaṃ attato samanupassati … |
They regard perception as self … |
saá¹…khÄre attato samanupassati … |
They regard co-doings as self … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Tassa taṃ viññÄṇaṃ vipariṇamati, aññathÄ ca hoti. |
But that consciousness of theirs decays and perishes, |
Tassa viññÄṇavipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄ. |
which gives rise to sorrow, lamentation, pain, sadness, and distress. |
RÅ«passa tveva, bhikkhave, aniccataṃ viditvÄ vipariṇÄmaṃ virÄgaṃ nirodhaṃ, ‘pubbe ceva rÅ«paṃ etarahi ca sabbaṃ rÅ«paṃ aniccaṃ dukkhaṃ vipariṇÄmadhamman’ti, evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato ye sokaparidevadukkhadomanassupÄyÄsÄ te pahÄ«yanti. |
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with proper understanding that all form, whether past or present, is impermanent, suffering, and perishable. |
Tesaṃ pahÄnÄ na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihÄrÄ« bhikkhu ‘tadaá¹…ganibbuto’ti vuccati. |
When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect. |
VedanÄya tveva, bhikkhave, aniccataṃ viditvÄ vipariṇÄmaṃ virÄgaṃ nirodhaṃ, ‘pubbe ceva vedanÄ etarahi ca sabbÄ vedanÄ aniccÄ dukkhÄ vipariṇÄmadhammÄ’ti, evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato ye sokaparidevadukkhadomanassupÄyÄsÄ te pahÄ«yanti. |
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling … |
Tesaṃ pahÄnÄ na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihÄrÄ« bhikkhu ‘tadaá¹…ganibbuto’ti vuccati. |
|
SaññÄya … |
perception … |
saá¹…khÄrÄnaṃ tveva, bhikkhave, aniccataṃ viditvÄ vipariṇÄmaṃ virÄgaṃ nirodhaṃ, ‘pubbe ceva saá¹…khÄrÄ etarahi ca sabbe saá¹…khÄrÄ aniccÄ dukkhÄ vipariṇÄmadhammÄ’ti, evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato ye sokaparidevadukkhadomanassupÄyÄsÄ te pahÄ«yanti. |
co-doings … |
Tesaṃ pahÄnÄ na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihÄrÄ« bhikkhu ‘tadaá¹…ganibbuto’ti vuccati. |
|
ViññÄṇassa tveva, bhikkhave, aniccataṃ viditvÄ vipariṇÄmaṃ virÄgaṃ nirodhaṃ, ‘pubbe ceva viññÄṇaṃ etarahi ca sabbaṃ viññÄṇaṃ aniccaṃ dukkhaṃ vipariṇÄmadhamman’ti, evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato ye sokaparidevadukkhadomanassupÄyÄsÄ te pahÄ«yanti. |
consciousness—its perishing, fading away, and cessation—and you truly see with proper understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable. |
Tesaṃ pahÄnÄ na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihÄrÄ« bhikkhu ‘tadaá¹…ganibbuto’ti vuccatÄ«â€ti. |
When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.†|
44. Paá¹ipadÄsutta |
44. Practice |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SakkÄyasamudayagÄminiñca vo, bhikkhave, paá¹ipadaṃ desessÄmi, sakkÄyanirodhagÄminiñca paá¹ipadaṃ. |
“monks, I will teach you the practice that leads to the origin of identity and the practice that leads to the cessation of identity. |
Taṃ suṇÄtha. |
Listen … |
KatamÄ ca, bhikkhave, sakkÄyasamudayagÄminÄ« paá¹ipadÄ? |
And what is the practice that leads to the origin of identity? |
Idha, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to, |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Vedanaṃ attato … |
They regard feeling as self … |
saññaṃ … |
They regard perception as self … |
saá¹…khÄre … |
They regard co-doings as self … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Ayaṃ vuccati, bhikkhave, ‘sakkÄyasamudayagÄminÄ« paá¹ipadÄ, sakkÄyasamudayagÄminÄ« paá¹ipadÄ’ti. |
This is called the practice that leads to the origin of identity. |
Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagÄminÄ« samanupassanÄ’ti. |
And that’s why it’s called a way of seeing things that leads to the origin of suffering. |
Ayamevettha attho. |
|
KatamÄ ca, bhikkhave, sakkÄyanirodhagÄminÄ« paá¹ipadÄ? |
And what is the practice that leads to the cessation of identity? |
Idha, bhikkhave, sutavÄ ariyasÄvako ariyÄnaṃ dassÄvÄ« ariyadhammassa kovido ariyadhamme suvinÄ«to, sappurisÄnaṃ dassÄvÄ« sappurisadhammassa kovido sappurisadhamme suvinÄ«to, |
It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ vÄ attÄnaṃ; na attani vÄ rÅ«paṃ, na rÅ«pasmiṃ vÄ attÄnaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
Na vedanaṃ attato … |
They don’t regard feeling as self … |
na saññaṃ … |
They don’t regard perception as self … |
na saá¹…khÄre … |
They don’t regard co-doings as self … |
na viññÄṇaṃ attato samanupassati, na viññÄṇavantaṃ vÄ attÄnaṃ; na attani vÄ viññÄṇaṃ, na viññÄṇasmiṃ vÄ attÄnaṃ. |
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Ayaṃ vuccati, bhikkhave, ‘sakkÄyanirodhagÄminÄ« paá¹ipadÄ, sakkÄyanirodhagÄminÄ« paá¹ipadÄ’ti. |
This is called the practice that leads to the cessation of identity. |
Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagÄminÄ« samanupassanÄ’ti. |
And that’s why it’s called a way of seeing things that leads to the cessation of suffering.†|
Ayamevettha atthoâ€ti. |
|
45. Aniccasutta |
45. Impermanence |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato cittaṃ virajjati vimuccati anupÄdÄya Äsavehi. |
Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping. |
VedanÄ aniccÄ â€¦ |
Feeling is impermanent … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ. |
Consciousness is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato cittaṃ virajjati vimuccati anupÄdÄya Äsavehi. |
Seeing truly with right understanding like this, the mind becomes dispassionate and freed from defilements by not grasping. |
RÅ«padhÄtuyÄ ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupÄdÄya Äsavehi, vedanÄdhÄtuyÄ â€¦ pe … |
If a monk’s mind is dispassionate towards the form element, the feeling element, |
saññÄdhÄtuyÄ â€¦ |
the perception element, |
saá¹…khÄradhÄtuyÄ â€¦ |
the co-doings element, |
viññÄṇadhÄtuyÄ ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupÄdÄya Äsavehi. |
and the consciousness element, it’s freed from defilements by not grasping. |
VimuttattÄ á¹hitaṃ. ṬhitattÄ santusitaṃ. SantusitattÄ na paritassati. Aparitassaṃ paccattaññeva parinibbÄyati. |
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
46. Dutiyaaniccasutta |
46. Impermanence (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
VedanÄ aniccÄ â€¦ |
Feeling is impermanent … |
saÃ±Ã±Ä aniccÄ â€¦ |
Perception is impermanent … |
saá¹…khÄrÄ aniccÄ â€¦ |
co-doings are impermanent … |
viññÄṇaṃ aniccaṃ. |
Consciousness is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evametaṃ yathÄbhÅ«taṃ sammappaññÄya passato pubbantÄnudiá¹á¹hiyo na honti. |
Seeing truly with right understanding like this, they have no theories about the past. |
PubbantÄnudiá¹á¹hÄ«naṃ asati, aparantÄnudiá¹á¹hiyo na honti. |
Not having theories about the past, they have no theories about the future. |
AparantÄnudiá¹á¹hÄ«naṃ asati, thÄmaso parÄmÄso na hoti. |
Not having theories about the future, they don’t obstinately stick to them. |
ThÄmase parÄmÄse asati rÅ«pasmiṃ … |
Not misapprehending, the mind becomes dispassionate towards form, |
vedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇasmiṃ cittaṃ virajjati vimuccati anupÄdÄya Äsavehi. |
and consciousness; it’s freed from defilements by not grasping. |
VimuttattÄ á¹hitaṃ. ṬhitattÄ santusitaṃ. SantusitattÄ na paritassati. Aparitassaṃ paccattaññeva parinibbÄyati. |
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
47. SamanupassanÄsutta |
47. Ways of Regarding |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ anekavihitaṃ attÄnaṃ samanupassamÄnÄ samanupassanti, sabbete pañcupÄdÄnakkhandhe samanupassanti, etesaṃ vÄ aññataraṃ. |
“monks, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them. |
Katame pañca? |
What five? |
Idha, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Iti ayañceva samanupassanÄ â€˜asmī’ti cassa avigataṃ hoti. |
So they’re not rid of this way of regarding things and the conceit ‘I am’. |
‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyÄnaṃ avakkanti hoti— |
As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived— |
cakkhundriyassa sotindriyassa ghÄnindriyassa jivhindriyassa kÄyindriyassa. |
the eye, ear, nose, tongue, and body. |
Atthi, bhikkhave, mano, atthi dhammÄ, atthi avijjÄdhÄtu. |
The mind, thoughts, and the element of ignorance are all present. |
AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa ‘asmī’tipissa hoti; |
Struck by feelings born of contact with ignorance, an uneducated ordinary person thinks ‘I am’, |
‘ayamahamasmī’tipissa hoti; |
‘I am this’, |
‘bhavissan’tipissa hoti; |
‘I will be’, |
‘na bhavissan’tipissa hoti; |
‘I will not be’, |
‘rūpī bhavissan’tipissa hoti; |
‘I will have form’, |
‘arūpī bhavissan’tipissa hoti; |
‘I will be formless’, |
‘saññī bhavissan’tipissa hoti; |
‘I will be percipient’, |
‘asaññī bhavissan’tipissa hoti; |
‘I will not be percipient’, |
‘nevasaññīnÄsaññī bhavissan’tipissa hoti. |
‘I will be neither percipient nor non-percipient’. |
Tiá¹á¹hanteva kho, bhikkhave, tattheva pañcindriyÄni. |
The five faculties stay right where they are. |
Athettha sutavato ariyasÄvakassa avijjÄ pahÄ«yati, vijjÄ uppajjati. |
But an educated noble disciple gives up ignorance about them and gives rise to knowledge. |
Tassa avijjÄvirÄgÄ vijjuppÄdÄ â€˜asmī’tipissa na hoti; |
With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’, |
‘ayamahamasmī’tipissa na hoti; |
‘I am this’, |
‘bhavissan’ti … |
‘I will be’, |
‘na bhavissan’ti … |
‘I will not be’, |
rūpī … |
‘I will have form’, |
arūpī … |
‘I will be formless’, |
saññī … |
‘I will be percipient’, |
asaññī … |
‘I will be non-percipient’, |
‘nevasaññīnÄsaññī bhavissan’tipissa na hotÄ«â€ti. |
‘I will be neither percipient nor non-percipient’.†|
48. Khandhasutta |
48. Aggregates |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pañca, bhikkhave, khandhe desessÄmi, pañcupÄdÄnakkhandhe ca. |
“monks, I will teach you the five aggregates and the five grasping aggregates. |
Taṃ suṇÄtha. |
Listen … |
Katame ca, bhikkhave, pañcakkhandhÄ? |
And what are the five aggregates? |
Yaṃ kiñci, bhikkhave, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, ayaṃ vuccati rÅ«pakkhandho. |
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. |
YÄ kÄci vedanÄ â€¦ pe … |
Any kind of feeling at all … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
Any kind of perception at all … |
ye keci saá¹…khÄrÄ atÄ«tÄnÄgatapaccuppannÄ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikÄ vÄ sukhumÄ vÄ â€¦ pe … ayaṃ vuccati saá¹…khÄrakkhandho. |
Any kind of co-doings at all … |
Yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, ayaṃ vuccati viññÄṇakkhandho. |
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. |
Ime vuccanti, bhikkhave, pañcakkhandhÄ. |
These are called the five aggregates. |
Katame ca, bhikkhave, pañcupÄdÄnakkhandhÄ? |
And what are the five grasping aggregates? |
Yaṃ kiñci, bhikkhave, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ sÄsavaṃ upÄdÄniyaṃ, ayaṃ vuccati rÅ«pupÄdÄnakkhandho. |
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of form connected with grasping. |
YÄ kÄci vedanÄ â€¦ pe … yÄ dÅ«re santike vÄ sÄsavÄ upÄdÄniyÄ, ayaṃ vuccati vedanupÄdÄnakkhandho. |
Any kind of feeling at all … |
YÄ kÄci saÃ±Ã±Ä â€¦ pe … yÄ dÅ«re santike vÄ sÄsavÄ upÄdÄniyÄ, ayaṃ vuccati saññupÄdÄnakkhandho. |
Any kind of perception at all … |
Ye keci saá¹…khÄrÄ â€¦ pe … sÄsavÄ upÄdÄniyÄ, ayaṃ vuccati saá¹…khÄrupÄdÄnakkhandho. |
Any kind of co-doings at all … |
Yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ sÄsavaṃ upÄdÄniyaṃ, ayaṃ vuccati viññÄṇupÄdÄnakkhandho. |
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by defilements and is prone to being grasped: this is called the aggregate of consciousness connected with grasping. |
Ime vuccanti, bhikkhave, pañcupÄdÄnakkhandhÄâ€ti. |
These are called the five grasping aggregates.†|
49. Soṇasutta |
49. With Soṇa |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavÄ rÄjagahe viharati veḷuvane kalandakanivÄpe. |
At one time the Buddha was staying near RÄjagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha kho soṇo gahapatiputto yena bhagavÄ tenupasaá¹…kami … pe … |
Then the householder Soṇa went up to the Buddha … |
ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavÄ etadavoca: |
The Buddha said to him: |
“Ye hi keci, soṇa, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ aniccena rÅ«pena dukkhena vipariṇÄmadhammena ‘seyyohamasmī’ti vÄ samanupassanti; |
“Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’, |
‘sadisohamasmī’ti vÄ samanupassanti; |
or ‘I’m equal’, |
‘hÄ«nohamasmī’ti vÄ samanupassanti; |
or ‘I’m worse’. |
kimaññatra yathÄbhÅ«tassa adassanÄ? |
What is that but a failure to see truly? |
AniccÄya vedanÄya dukkhÄya vipariṇÄmadhammÄya ‘seyyohamasmī’ti vÄ samanupassanti; |
Based on feeling … |
‘sadisohamasmī’ti vÄ samanupassanti; |
|
‘hÄ«nohamasmī’ti vÄ samanupassanti; |
|
kimaññatra yathÄbhÅ«tassa adassanÄ? |
|
AniccÄya saññÄya … |
perception … |
aniccehi saá¹…khÄrehi dukkhehi vipariṇÄmadhammehi ‘seyyohamasmī’ti vÄ samanupassanti; |
co-doings … |
‘sadisohamasmī’ti vÄ samanupassanti; |
|
‘hÄ«nohamasmī’ti vÄ samanupassanti; |
|
kimaññatra yathÄbhÅ«tassa adassanÄ? |
|
Aniccena viññÄṇena dukkhena vipariṇÄmadhammena ‘seyyohamasmī’ti vÄ samanupassanti; |
consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’, |
‘sadisohamasmī’ti vÄ samanupassanti; |
or ‘I’m equal’, |
‘hÄ«nohamasmī’ti vÄ samanupassanti; |
or ‘I’m worse’. |
kimaññatra yathÄbhÅ«tassa adassanÄ? |
What is that but a failure to see truly? |
Ye ca kho keci, soṇa, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ aniccena rÅ«pena dukkhena vipariṇÄmadhammena ‘seyyohamasmī’tipi na samanupassanti; |
There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’, |
‘sadisohamasmī’tipi na samanupassanti; |
or ‘I’m equal’, |
‘hīnohamasmī’tipi na samanupassanti; |
or ‘I’m worse’. |
kimaññatra yathÄbhÅ«tassa dassanÄ? |
What is that but seeing truly? |
AniccÄya vedanÄya … |
Based on feeling … |
aniccÄya saññÄya … |
perception … |
aniccehi saá¹…khÄrehi … |
co-doings … |
aniccena viññÄṇena dukkhena vipariṇÄmadhammena ‘seyyohamasmī’tipi na samanupassanti; |
consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’, |
‘sadisohamasmī’tipi na samanupassanti; |
or ‘I’m equal’, |
‘hīnohamasmī’tipi na samanupassanti; |
or ‘I’m worse’. |
kimaññatra yathÄbhÅ«tassa dassanÄ? |
What is that but seeing truly? |
Taṃ kiṃ maññasi, soṇa, |
What do you think, Soṇa? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ niccÄ vÄ aniccÄ vÄâ€ti? |
“Is feeling … |
“AniccÄ, bhante†… |
|
“saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“TasmÄtiha, soṇa, yaṃ kiñci rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
You should truly see any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, soṇa, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi nibbindati, saññÄyapi nibbindati, saá¹…khÄresupi nibbindati, viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
50. Dutiyasoṇasutta |
50. With Soṇa (2nd) |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavÄ rÄjagahe viharati veḷuvane kalandakanivÄpe. |
At one time the Buddha was staying near RÄjagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha kho soṇo gahapatiputto yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavÄ etadavoca: |
Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“Ye hi keci, soṇa, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ rÅ«paṃ nappajÄnanti, rÅ«pasamudayaṃ nappajÄnanti, rÅ«panirodhaṃ nappajÄnanti, rÅ«panirodhagÄminiṃ paá¹ipadaṃ nappajÄnanti; |
“Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation. |
vedanaṃ nappajÄnanti, vedanÄsamudayaṃ nappajÄnanti, vedanÄnirodhaṃ nappajÄnanti, vedanÄnirodhagÄminiṃ paá¹ipadaṃ nappajÄnanti; |
They don’t understand feeling … |
saññaṃ nappajÄnanti … pe … |
perception … |
saá¹…khÄre nappajÄnanti, saá¹…khÄrasamudayaṃ nappajÄnanti, saá¹…khÄranirodhaṃ nappajÄnanti, saá¹…khÄranirodhagÄminiṃ paá¹ipadaṃ nappajÄnanti; |
co-doings … |
viññÄṇaṃ nappajÄnanti, viññÄṇasamudayaṃ nappajÄnanti, viññÄṇanirodhaṃ nappajÄnanti, viññÄṇanirodhagÄminiṃ paá¹ipadaṃ nappajÄnanti. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Na me te, soṇa, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ samaṇesu vÄ samaṇasammatÄ brÄhmaṇesu vÄ brÄhmaṇasammatÄ, na ca pana te Äyasmanto sÄmaññatthaṃ vÄ brahmaññatthaṃ vÄ diá¹á¹heva dhamme sayaṃ abhiÃ±Ã±Ä sacchikatvÄ upasampajja viharanti. |
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. |
Ye ca kho keci, soṇa, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ rÅ«paṃ pajÄnanti, rÅ«pasamudayaṃ pajÄnanti, rÅ«panirodhaṃ pajÄnanti, rÅ«panirodhagÄminiṃ paá¹ipadaṃ pajÄnanti; |
There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation. |
vedanaṃ pajÄnanti … pe … |
They do understand feeling … |
saññaṃ pajÄnanti … |
perception … |
saá¹…khÄre pajÄnanti … |
co-doings … |
viññÄṇaṃ pajÄnanti, viññÄṇasamudayaṃ pajÄnanti, viññÄṇanirodhaṃ pajÄnanti, viññÄṇanirodhagÄminiṃ paá¹ipadaṃ pajÄnanti. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Te ca kho me, soṇa, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ samaṇesu ceva samaṇasammatÄ brÄhmaṇesu ca brÄhmaṇasammatÄ, te ca panÄyasmanto sÄmaññatthañca brahmaññatthañca diá¹á¹heva dhamme sayaṃ abhiÃ±Ã±Ä sacchikatvÄ upasampajja viharantÄ«â€ti. |
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.†|
51. Nandikkhayasutta |
51. The End of Relishing |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Aniccaññeva, bhikkhave, bhikkhu rÅ«paṃ aniccanti passati. SÄssa hoti sammÄdiá¹á¹hi. |
“monks, form really is impermanent. A monk sees that it is impermanent: that’s their right view. |
SammÄ passaṃ nibbindati. |
Seeing rightly, they grow disenchanted. |
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
When relishing ends, greed ends. When greed ends, relishing ends. |
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccati. |
When relishing and greed end, the mind is freed, and is said to be well freed. |
Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. SÄssa hoti sammÄdiá¹á¹hi. |
Feeling … |
SammÄ passaṃ nibbindati. |
|
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
|
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccati. |
|
Aniccaññeva, bhikkhave, bhikkhu saññaṃ aniccanti passati … pe … |
Perception … |
anicceyeva bhikkhave, bhikkhu saá¹…khÄre aniccÄti passati. SÄssa hoti sammÄdiá¹á¹hi. |
co-doings … |
SammÄ passaṃ nibbindati. |
|
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
|
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccati. |
|
Aniccaññeva, bhikkhave, bhikkhu viññÄṇaṃ aniccanti passati. SÄssa hoti sammÄdiá¹á¹hi. |
Consciousness really is impermanent. A monk sees that it is impermanent: that’s their right view. |
SammÄ passaṃ nibbindati. |
Seeing rightly, they grow disenchanted. |
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
When relishing ends, greed ends. When greed ends, relishing ends. |
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccatÄ«â€ti. |
When relishing and greed end, the mind is freed, and is said to be well freed.†|
52. Dutiyanandikkhayasutta |
52. The End of Relishing (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, yoniso manasi karotha, rÅ«pÄniccatañca yathÄbhÅ«taṃ samanupassatha. |
“monks, properly attend to form. Truly see the impermanence of form. |
RÅ«paṃ, bhikkhave, bhikkhu yoniso manasi karonto, rÅ«pÄniccatañca yathÄbhÅ«taṃ samanupassanto rÅ«pasmiṃ nibbindati. |
When a monk does this, they grow disenchanted with form. |
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
When relishing ends, greed ends. When greed ends, relishing ends. |
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccati. |
When relishing and greed end, the mind is freed, and is said to be well freed. |
Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanÄniccatañca yathÄbhÅ«taṃ samanupassatha. |
Properly attend to feeling … |
Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanÄniccatañca yathÄbhÅ«taṃ samanupassanto vedanÄya nibbindati. |
|
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
|
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccati. |
|
Saññaṃ bhikkhave … |
perception … |
saá¹…khÄre, bhikkhave, yoniso manasi karotha, saá¹…khÄrÄniccatañca yathÄbhÅ«taṃ samanupassatha. |
co-doings … |
Saá¹…khÄre, bhikkhave, bhikkhu yoniso manasi karonto, saá¹…khÄrÄniccataṃ yathÄbhÅ«taṃ samanupassanto saá¹…khÄresu nibbindati. |
|
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
|
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccati. |
|
ViññÄṇaṃ, bhikkhave, yoniso manasi karotha, viññÄṇÄniccatañca yathÄbhÅ«taṃ samanupassatha. |
consciousness. Truly see the impermanence of consciousness. |
ViññÄṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññÄṇÄniccatañca yathÄbhÅ«taṃ samanupassanto viññÄṇasmiṃ nibbindati. |
When a monk does this, they grow disenchanted with consciousness. |
NandikkhayÄ rÄgakkhayo, rÄgakkhayÄ nandikkhayo. |
When relishing ends, greed ends. When greed ends, relishing ends. |
NandirÄgakkhayÄ cittaṃ vimuttaṃ suvimuttanti vuccatÄ«â€ti. |
When relishing and greed end, the mind is freed, and is said to be well freed.†|
Saṃyutta NikÄya 22 |
Linked Discourses 22 |
6. Upayavagga |
6. Involvement |
53. Upayasutta |
53. Involvement |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Upayo, bhikkhave, avimutto, anupayo vimutto. |
“monks, if you’re involved, you’re not free. If you’re not involved, you’re free. |
RÅ«pupayaṃ vÄ, bhikkhave, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya, rÅ«pÄrammaṇaṃ rÅ«pappatiá¹á¹haṃ nandÅ«pasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyya. |
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature. |
Vedanupayaṃ vÄ â€¦ pe … |
Or consciousness would remain involved with feeling … |
saññupayaṃ vÄ â€¦ pe … |
Or consciousness would remain involved with perception … |
saá¹…khÄrupayaṃ vÄ, bhikkhave, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya, saá¹…khÄrÄrammaṇaṃ saá¹…khÄrappatiá¹á¹haṃ nandÅ«pasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyya. |
Or as long as consciousness remains, it would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature. |
Yo, bhikkhave, evaṃ vadeyya: |
monks, suppose you say: |
‘ahamaññatra rÅ«pÄ aññatra vedanÄya aññatra saññÄya aññatra saá¹…khÄrehi viññÄṇassa Ägatiṃ vÄ gatiṃ vÄ cutiṃ vÄ upapattiṃ vÄ vuddhiṃ vÄ virūḷhiṃ vÄ vepullaṃ vÄ paññÄpessÄmī’ti, netaṃ á¹hÄnaṃ vijjati. |
‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible. |
RÅ«padhÄtuyÄ ce, bhikkhave, bhikkhuno rÄgo pahÄ«no hoti. |
If a monk has given up greed for the form element, |
RÄgassa pahÄnÄ vocchijjatÄrammaṇaṃ patiá¹á¹hÄ viññÄṇassa na hoti. |
the support is cut off, and there is no foundation for consciousness. |
VedanÄdhÄtuyÄ ce, bhikkhave … |
If a monk has given up greed for the feeling element … |
saññÄdhÄtuyÄ ce, bhikkhave … |
perception element … |
saá¹…khÄradhÄtuyÄ ce, bhikkhave … |
co-doings element … |
viññÄṇadhÄtuyÄ ce, bhikkhave, bhikkhuno rÄgo pahÄ«no hoti. |
consciousness element, |
RÄgassa pahÄnÄ vocchijjatÄrammaṇaṃ patiá¹á¹hÄ viññÄṇassa na hoti. |
the support is cut off, and there is no foundation for consciousness. |
Tadappatiá¹á¹hitaṃ viññÄṇaṃ avirūḷhaṃ anabhisaá¹…khacca vimuttaṃ. |
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed. |
VimuttattÄ á¹hitaṃ. ṬhitattÄ santusitaṃ. SantusitattÄ na paritassati. Aparitassaṃ paccattaññeva parinibbÄyati. |
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
54. Bījasutta |
54. A Seed |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“PañcimÄni, bhikkhave, bÄ«jajÄtÄni. |
“monks, there are five kinds of plants propagated from seeds. |
KatamÄni pañca? |
What five? |
Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ. |
Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth. |
ImÄni cassu, bhikkhave, pañca bÄ«jajÄtÄni akhaṇá¸Äni apÅ«tikÄni avÄtÄtapahatÄni sÄrÄdÄni sukhasayitÄni, pathavÄ« ca nÄssa, Äpo ca nÄssa; |
Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water. |
api numÄni, bhikkhave, pañca bÄ«jajÄtÄni vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyyunâ€ti? |
Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“ImÄni cassu, bhikkhave, pañca bÄ«jajÄtÄni akhaṇá¸Äni … pe … sukhasayitÄni, pathavÄ« ca assa, Äpo ca assa; |
“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water. |
api numÄni, bhikkhave, pañca bÄ«jajÄtÄni vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyyunâ€ti? |
Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“SeyyathÄpi, bhikkhave, pathavÄ«dhÄtu, evaṃ catasso viññÄṇaá¹á¹hitiyo daá¹á¹habbÄ. |
“The four grounds of consciousness should be seen as like the earth element. |
SeyyathÄpi, bhikkhave, ÄpodhÄtu, evaṃ nandirÄgo daá¹á¹habbo. |
Relishing and greed should be seen as like the water element. |
SeyyathÄpi, bhikkhave, pañca bÄ«jajÄtÄni, evaṃ viññÄṇaṃ sÄhÄraṃ daá¹á¹habbaṃ. |
Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds. |
RÅ«pupayaṃ, bhikkhave, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya, rÅ«pÄrammaṇaṃ rÅ«pappatiá¹á¹haṃ nandÅ«pasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyya. |
As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature. |
Vedanupayaṃ vÄ, bhikkhave, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya … pe … |
Or consciousness would remain involved with feeling … |
saññupayaṃ vÄ, bhikkhave, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya … pe … |
Or consciousness would remain involved with perception … |
saá¹…khÄrupayaṃ vÄ, bhikkhave, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya, saá¹…khÄrÄrammaṇaṃ saá¹…khÄrappatiá¹á¹haṃ nandÅ«pasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyya. |
Or as long as consciousness remains, it would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature. |
Yo, bhikkhave, evaṃ vadeyya: |
monks, suppose you say: |
‘ahamaññatra rÅ«pÄ aññatra vedanÄya aññatra saññÄya aññatra saá¹…khÄrehi viññÄṇassa Ägatiṃ vÄ gatiṃ vÄ cutiṃ vÄ upapattiṃ vÄ vuddhiṃ vÄ virūḷhiṃ vÄ vepullaṃ vÄ paññÄpessÄmī’ti, netaṃ á¹hÄnaṃ vijjati. |
‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible. |
RÅ«padhÄtuyÄ ceva, bhikkhave, bhikkhuno rÄgo pahÄ«no hoti. |
If a monk has given up greed for the form element, |
RÄgassa pahÄnÄ vocchijjatÄrammaṇaṃ patiá¹á¹hÄ viññÄṇassa na hoti. |
the support is cut off, and there is no foundation for consciousness. |
VedanÄdhÄtuyÄ ce … |
If a monk has given up greed for the feeling element … |
saññÄdhÄtuyÄ ce … |
perception element … |
saá¹…khÄradhÄtuyÄ ce … |
co-doings element … |
viññÄṇadhÄtuyÄ ce, bhikkhave, bhikkhuno rÄgo pahÄ«no hoti. |
consciousness element, |
RÄgassa pahÄnÄ vocchijjatÄrammaṇaṃ patiá¹á¹hÄ viññÄṇassa na hoti. |
the support is cut off, and there is no foundation for consciousness. |
Tadappatiá¹á¹hitaṃ viññÄṇaṃ avirūḷhaṃ anabhisaá¹…khacca vimuttaṃ. |
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed. |
VimuttattÄ á¹hitaṃ. ṬhitattÄ santusitaṃ. SantusitattÄ na paritassati. Aparitassaṃ paccattaññeva parinibbÄyati. |
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘KhÄ«á¹‡Ä jÄti … pe … nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended … there is no return to any state of existence.’†|
55. UdÄnasutta |
55. An Inspired Saying |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Tatra kho bhagavÄ udÄnaṃ udÄnesi: |
There the Buddha spoke these words of inspiration: |
“‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti— |
“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ |
evaṃ adhimuccamÄno bhikkhu chindeyya orambhÄgiyÄni saṃyojanÄnÄ«â€ti. |
A monk who makes such a resolution can cut off the five lower fetters.†|
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When he said this, one of the monks asked the Buddha: |
“yathÄ kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti— |
“But sir, how |
evaṃ adhimuccamÄno bhikkhu chindeyya orambhÄgiyÄni saṃyojanÄnÄ«â€ti? |
can a monk who makes such a resolution cut off the five lower fetters?†|
“Idha, bhikkhu, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« … pe … |
“monk, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching. |
sappurisadhamme avinÄ«to rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
So aniccaṃ rÅ«paṃ ‘aniccaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti, |
They don’t truly understand form—which is impermanent—as impermanent. |
aniccaṃ vedanaṃ ‘aniccÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti, |
They don’t truly understand feeling … |
aniccaṃ saññaṃ ‘aniccÄ saññÄ’ti yathÄbhÅ«taṃ nappajÄnÄti, |
perception … |
anicce saá¹…khÄre ‘aniccÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti, |
co-doings … |
aniccaṃ viññÄṇaṃ ‘aniccaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is impermanent—as impermanent. |
Dukkhaṃ rÅ«paṃ ‘dukkhaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti, |
They don’t truly understand form—which is suffering—as suffering. |
dukkhaṃ vedanaṃ … |
They don’t truly understand feeling … |
dukkhaṃ saññaṃ … |
perception … |
dukkhe saá¹…khÄre … |
co-doings … |
dukkhaṃ viññÄṇaṃ ‘dukkhaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is suffering—as suffering. |
Anattaṃ rÅ«paṃ ‘anattÄ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti, |
They don’t truly understand form—which is not-self—as not-self. |
anattaṃ vedanaṃ ‘anattÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti, |
They don’t truly understand feeling … |
anattaṃ saññaṃ ‘anattÄ saññÄ’ti yathÄbhÅ«taṃ nappajÄnÄti, |
perception … |
anatte saá¹…khÄre ‘anattÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti, |
co-doings … |
anattaṃ viññÄṇaṃ ‘anattÄ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is not-self—as not-self. |
Saá¹…khataṃ rÅ«paṃ ‘saá¹…khataṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti, |
They don’t truly understand form—which is conditioned—as conditioned. |
saṅkhataṃ vedanaṃ … |
They don’t truly understand feeling … |
saṅkhataṃ saññaṃ … |
perception … |
saá¹…khate saá¹…khÄre … |
co-doings … |
saá¹…khataṃ viññÄṇaṃ ‘saá¹…khataṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is conditioned—as conditioned. |
RÅ«paṃ vibhavissatÄ«ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand that form will disappear. |
VedanÄ vibhavissati … |
They don’t truly understand that feeling … |
saÃ±Ã±Ä vibhavissati … |
perception … |
saá¹…khÄrÄ vibhavissanti … |
co-doings … |
viññÄṇaṃ vibhavissatÄ«ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness will disappear. |
SutavÄ ca kho, bhikkhu, ariyasÄvako ariyÄnaṃ dassÄvÄ« ariyadhammassa kovido ariyadhamme suvinÄ«to sappurisÄnaṃ dassÄvÄ« sappurisadhammassa kovido sappurisadhamme suvinÄ«to |
But an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rūpaṃ attato samanupassati … pe … |
They don’t regard form as self … |
na vedanaṃ … |
They don’t regard feeling … |
na saññaṃ … |
perception … |
na saá¹…khÄre … |
co-doings … |
na viññÄṇaṃ attato samanupassati. |
consciousness as self. |
So aniccaṃ rÅ«paṃ ‘aniccaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form—which is impermanent—as impermanent. |
Aniccaṃ vedanaṃ … |
They truly understand feeling … |
aniccaṃ saññaṃ … |
perception … |
anicce saá¹…khÄre … |
co-doings … |
aniccaṃ viññÄṇaṃ ‘aniccaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness—which is impermanent—as impermanent. |
Dukkhaṃ rÅ«paṃ … pe … dukkhaṃ viññÄṇaṃ … |
They truly understand form … feeling … perception … co-doings … consciousness—which is suffering—as suffering. |
anattaṃ rÅ«paṃ … pe … anattaṃ viññÄṇaṃ … |
They truly understand form … feeling … perception … co-doings … consciousness—which is not-self—as not-self. |
saá¹…khataṃ rÅ«paṃ … pe … saá¹…khataṃ viññÄṇaṃ ‘saá¹…khataṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form … feeling … perception … co-doings … consciousness—which is conditioned—as conditioned. |
RÅ«paṃ vibhavissatÄ«ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand that form will disappear. |
VedanÄ â€¦ |
They truly understand that feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ vibhavissatÄ«ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness will disappear. |
So rÅ«passa vibhavÄ, vedanÄya vibhavÄ, saññÄya vibhavÄ, saá¹…khÄrÄnaṃ vibhavÄ, viññÄṇassa vibhavÄ, evaṃ kho, bhikkhu, |
It’s because of the disappearance of form, feeling, perception, co-doings, and consciousness that a monk who makes such a resolution— |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti— |
‘It might not be, and it might not be mine. It will not be, and it will not be mine’— |
evaṃ adhimuccamÄno bhikkhu chindeyya orambhÄgiyÄni saṃyojanÄnÄ«â€ti. |
can cut off the five lower fetters.†|
“Evaṃ adhimuccamÄno, bhante, bhikkhu chindeyya orambhÄgiyÄni saṃyojanÄnÄ«â€ti. |
“Sir, a monk who makes such a resolution can cut off the five lower fetters. |
“Kathaṃ pana, bhante, jÄnato kathaṃ passato anantarÄ ÄsavÄnaṃ khayo hotÄ«â€ti? |
But how are they to know and see in order to end the defilements in the present life?†|
“Idha, bhikkhu, assutavÄ puthujjano atasitÄye á¹hÄne tÄsaṃ Äpajjati. |
“monk, an uneducated ordinary person worries about things that aren’t a worry. |
TÄso heso bhikkhu assutavato puthujjanassa: |
For an uneducated ordinary person worries: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti. |
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ |
SutavÄ ca kho, bhikkhu, ariyasÄvako atasitÄye á¹hÄne na tÄsaṃ Äpajjati. |
An educated noble disciple doesn’t worry about things that aren’t a worry. |
Na heso, bhikkhu, tÄso sutavato ariyasÄvakassa: |
For an educated noble disciple doesn’t worry: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti. |
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’ |
RÅ«pupayaṃ vÄ, bhikkhu, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya, rÅ«pÄrammaṇaṃ rÅ«pappatiá¹á¹haṃ nandÅ«pasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyya. |
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature. |
Vedanupayaṃ vÄ, bhikkhu … |
Or consciousness would remain involved with feeling … |
saññupayaṃ vÄ, bhikkhu … |
Or consciousness would remain involved with perception … |
saá¹…khÄrupayaṃ vÄ, bhikkhu, viññÄṇaṃ tiá¹á¹hamÄnaṃ tiá¹á¹heyya, saá¹…khÄrÄrammaṇaṃ saá¹…khÄrappatiá¹á¹haṃ nandÅ«pasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ Äpajjeyya. |
Or consciousness would remain involved with co-doings, supported by co-doings, grounded on co-doings. And with a sprinkle of relishing, it would grow, increase, and mature. |
Yo, bhikkhu, evaṃ vadeyya: |
monks, suppose you say: |
‘ahamaññatra rÅ«pÄ, aññatra vedanÄya, aññatra saññÄya, aññatra saá¹…khÄrehi viññÄṇassa Ägatiṃ vÄ gatiṃ vÄ cutiṃ vÄ upapattiṃ vÄ vuddhiṃ vÄ virūḷhiṃ vÄ vepullaṃ vÄ paññÄpessÄmī’ti, netaṃ á¹hÄnaṃ vijjati. |
‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible. |
RÅ«padhÄtuyÄ ce, bhikkhu, bhikkhuno rÄgo pahÄ«no hoti. RÄgassa pahÄnÄ vocchijjatÄrammaṇaṃ patiá¹á¹hÄ viññÄṇassa na hoti. |
If a monk has given up greed for the form element, the support is cut off, and there is no foundation for consciousness. |
VedanÄdhÄtuyÄ ce, bhikkhu, bhikkhuno … |
If a monk has given up greed for the feeling element … |
saññÄdhÄtuyÄ ce, bhikkhu, bhikkhuno … |
perception element … |
saá¹…khÄradhÄtuyÄ ce, bhikkhu, bhikkhuno … |
co-doings element … |
viññÄṇadhÄtuyÄ ce, bhikkhu, bhikkhuno rÄgo pahÄ«no hoti. RÄgassa pahÄnÄ vocchijjatÄrammaṇaṃ patiá¹á¹hÄ viññÄṇassa na hoti. |
consciousness element, the support is cut off, and there is no foundation for consciousness. |
Tadappatiá¹á¹hitaṃ viññÄṇaṃ avirūḷhaṃ anabhisaá¹…khacca vimuttaṃ. |
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed. |
VimuttattÄ á¹hitaṃ. ṬhitattÄ santusitaṃ. SantusitattÄ na paritassati. Aparitassaṃ paccattaññeva parinibbÄyati. |
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd. |
‘KhÄ«á¹‡Ä jÄti … pe … nÄparaṃ itthattÄyÄ’ti pajÄnÄti. |
They understand: ‘Rebirth is ended … there is no return to any state of existence.’†|
Evaṃ kho, bhikkhu, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hotÄ«â€ti. |
The ending of the defilements is for one who knows and sees this.†|
56. UpÄdÄnaparipavattasutta |
56. Perspectives |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pañcime, bhikkhave, upÄdÄnakkhandhÄ. |
“monks, there are these five grasping aggregates. |
Katame pañca? |
What five? |
RÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho. |
The grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
YÄvakÄ«vañcÄhaṃ, bhikkhave, ime pañcupÄdÄnakkhandhe catuparivaá¹á¹aṃ yathÄbhÅ«taṃ nÄbbhaññÄsiṃ, neva tÄvÄhaṃ, bhikkhave, sadevake loke samÄrake sabrahmake sassamaṇabrÄhmaṇiyÄ pajÄya sadevamanussÄya anuttaraṃ sammÄsambodhiṃ abhisambuddhoti paccaññÄsiṃ. |
As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, MÄras, and BrahmÄs, this population with its ascetics and brahmins, its gods and humans. |
Yato ca khvÄhaṃ, bhikkhave, ime pañcupÄdÄnakkhandhe catuparivaá¹á¹aṃ yathÄbhÅ«taṃ abbhaññÄsiṃ, athÄhaṃ, bhikkhave, sadevake loke … pe … |
But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, MÄras, and BrahmÄs, this population with its ascetics and brahmins, its gods and humans. |
sadevamanussÄya anuttaraṃ sammÄsambodhiṃ abhisambuddhoti paccaññÄsiṃ. |
|
Kathañca catuparivaá¹á¹aṃ? |
And how are there four perspectives? |
RÅ«paṃ abbhaññÄsiṃ, rÅ«pasamudayaṃ abbhaññÄsiṃ, rÅ«panirodhaṃ abbhaññÄsiṃ, rÅ«panirodhagÄminiṃ paá¹ipadaṃ abbhaññÄsiṃ; |
I directly knew form, its origin, its cessation, and the practice that leads to its cessation. |
vedanaṃ … |
I directly knew feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ abbhaññÄsiṃ, viññÄṇasamudayaṃ abbhaññÄsiṃ, viññÄṇanirodhaṃ abbhaññÄsiṃ, viññÄṇanirodhagÄminiṃ paá¹ipadaṃ abbhaññÄsiṃ. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Katamañca, bhikkhave, rūpaṃ? |
And what is form? |
CattÄro ca mahÄbhÅ«tÄ catunnañca mahÄbhÅ«tÄnaṃ upÄdÄya rÅ«paṃ. |
The four primary elements, and form derived from the four primary elements. |
Idaṃ vuccati, bhikkhave, rūpaṃ. |
This is called form. |
Ä€hÄrasamudayÄ rÅ«pasamudayo; |
Form originates from food. |
ÄhÄranirodhÄ rÅ«panirodho. |
When food ceases, form ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo rÅ«panirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of form is simply this noble eightfold path, that is: |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ rÅ«paṃ abhiññÄya, evaṃ rÅ«pasamudayaṃ abhiññÄya, evaṃ rÅ«panirodhaṃ abhiññÄya, evaṃ rÅ«panirodhagÄminiṃ paá¹ipadaṃ abhiññÄya rÅ«passa nibbidÄya virÄgÄya nirodhÄya paá¹ipannÄ, te suppaá¹ipannÄ. |
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well. |
Ye suppaá¹ipannÄ, te imasmiṃ dhammavinaye gÄdhanti. |
Those who practice well have a firm footing in this Dharma and training. |
Ye ca kho keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ rÅ«paṃ abhiññÄya … pe … evaṃ rÅ«panirodhagÄminiṃ paá¹ipadaṃ abhiññÄya, rÅ«passa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ te suvimuttÄ. |
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. |
Ye suvimuttÄ te kevalino. |
Those who are well freed are consummate ones. |
Ye kevalino vaá¹á¹aṃ tesaṃ natthi paññÄpanÄya. |
For consummate ones, there is no cycle of rebirths to be found. |
KatamÄ ca, bhikkhave, vedanÄ? |
And what is feeling? |
Chayime, bhikkhave, vedanÄkÄyÄ— |
There are these six classes of feeling: |
cakkhusamphassajÄ vedanÄ, sotasamphassajÄ vedanÄ, ghÄnasamphassajÄ vedanÄ, jivhÄsamphassajÄ vedanÄ, kÄyasamphassajÄ vedanÄ, manosamphassajÄ vedanÄ. |
feeling born of contact through the eye, ear, nose, tongue, body, and mind. |
Ayaṃ vuccati, bhikkhave, vedanÄ. |
This is called feeling. |
PhassasamudayÄ vedanÄsamudayo; |
Feeling originates from contact. |
phassanirodhÄ vedanÄnirodho. |
When contact ceases, feeling ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo vedanÄnirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of feelings is simply this noble eightfold path … |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
|
KatamÄ ca, bhikkhave, saññÄ? |
And what is perception? |
Chayime, bhikkhave, saññÄkÄyÄ— |
There are these six classes of perception: |
rÅ«pasaññÄ, saddasaññÄ, gandhasaññÄ, rasasaññÄ, phoá¹á¹habbasaññÄ, dhammasaññÄ. |
perceptions of sights, sounds, smells, tastes, touches, and thoughts. |
Ayaṃ vuccati, bhikkhave, saññÄ. |
This is called perception. |
PhassasamudayÄ saññÄsamudayo; |
Perception originates from contact. |
phassanirodhÄ saññÄnirodho. |
When contact ceases, perception ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo saññÄnirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of perceptions is simply this noble eightfold path … |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi … pe … |
|
vaá¹á¹aṃ tesaṃ natthi paññÄpanÄya. |
|
Katame ca, bhikkhave, saá¹…khÄrÄ? |
And what are co-doings? |
Chayime, bhikkhave, cetanÄkÄyÄ— |
There are these six classes of intention: |
rÅ«pasañcetanÄ, saddasañcetanÄ, gandhasañcetanÄ, rasasañcetanÄ, phoá¹á¹habbasañcetanÄ, dhammasañcetanÄ. |
intention regarding sights, sounds, smells, tastes, touches, and thoughts. |
Ime vuccanti, bhikkhave, saá¹…khÄrÄ. |
These are called co-doings. |
PhassasamudayÄ saá¹…khÄrasamudayo; |
co-doings originate from contact. |
phassanirodhÄ saá¹…khÄranirodho. |
When contact ceases, co-doings cease. |
Ayameva ariyo aá¹á¹haá¹…giko maggo saá¹…khÄranirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of co-doings is simply this noble eightfold path … |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
|
Katamañca, bhikkhave, viññÄṇaṃ? |
And what is consciousness? |
Chayime, bhikkhave, viññÄṇakÄyÄ— |
There are these six classes of consciousness: |
cakkhuviññÄṇaṃ, sotaviññÄṇaṃ, ghÄnaviññÄṇaṃ, jivhÄviññÄṇaṃ, kÄyaviññÄṇaṃ, manoviññÄṇaṃ. |
eye, ear, nose, tongue, body, and mind consciousness. |
Idaṃ vuccati, bhikkhave, viññÄṇaṃ. |
This is called consciousness. |
NÄmarÅ«pasamudayÄ viññÄṇasamudayo; |
Consciousness originates from name and form. |
nÄmarÅ«panirodhÄ viññÄṇanirodho. |
When name and form cease, consciousness ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo viññÄṇanirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ viññÄṇaṃ abhiññÄya, evaṃ viññÄṇasamudayaṃ abhiññÄya, evaṃ viññÄṇanirodhaṃ abhiññÄya, evaṃ viññÄṇanirodhagÄminiṃ paá¹ipadaṃ abhiññÄya viññÄṇassa nibbidÄya virÄgÄya nirodhÄya paá¹ipannÄ, te suppaá¹ipannÄ. |
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well. |
Ye suppaá¹ipannÄ, te imasmiṃ dhammavinaye gÄdhanti. |
Those who practice well have a firm footing in this Dharma and training. |
Ye ca kho keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ viññÄṇaṃ abhiññÄya, evaṃ viññÄṇasamudayaṃ abhiññÄya, evaṃ viññÄṇanirodhaṃ abhiññÄya, evaṃ viññÄṇanirodhagÄminiṃ paá¹ipadaṃ abhiññÄya viññÄṇassa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ. |
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. |
Ye suvimuttÄ, te kevalino. |
Those who are well freed are consummate ones. |
Ye kevalino vaá¹á¹aṃ tesaṃ natthi paññÄpanÄyÄâ€ti. |
For consummate ones, there is no cycle of rebirths to be found.†|
57. Sattaá¹á¹hÄnasutta |
57. Seven Cases |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Sattaá¹á¹hÄnakusalo, bhikkhave, bhikkhu tividhÅ«paparikkhÄ« imasmiṃ dhammavinaye kevalÄ« vusitavÄ uttamapurisoti vuccati. |
“monks, in this Dharma and training a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person. |
Kathañca, bhikkhave, bhikkhu sattaá¹á¹hÄnakusalo hoti? |
And how is a monk skilled in seven cases? |
Idha, bhikkhave, bhikkhu rÅ«paṃ pajÄnÄti, rÅ«pasamudayaṃ pajÄnÄti, rÅ«panirodhaṃ pajÄnÄti, rÅ«panirodhagÄminiṃ paá¹ipadaṃ pajÄnÄti; |
It’s when a monk understands form, its origin, its cessation, and the practice that leads to its cessation. |
rÅ«passa assÄdaṃ pajÄnÄti, rÅ«passa ÄdÄ«navaṃ pajÄnÄti, rÅ«passa nissaraṇaṃ pajÄnÄti; |
They understand form’s gratification, drawback, and escape. |
vedanaṃ pajÄnÄti … |
They understand feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ pajÄnÄti, viññÄṇasamudayaṃ pajÄnÄti, viññÄṇanirodhaṃ pajÄnÄti, viññÄṇanirodhagÄminiṃ paá¹ipadaṃ pajÄnÄti; |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
viññÄṇassa assÄdaṃ pajÄnÄti, viññÄṇassa ÄdÄ«navaṃ pajÄnÄti, viññÄṇassa nissaraṇaṃ pajÄnÄti. |
They understand consciousness’s gratification, drawback, and escape. |
Katamañca, bhikkhave, rūpaṃ? |
And what is form? |
CattÄro ca mahÄbhÅ«tÄ, catunnañca mahÄbhÅ«tÄnaṃ upÄdÄya rÅ«paṃ. |
The four primary elements, and form derived from the four primary elements. |
Idaṃ vuccati, bhikkhave, rūpaṃ. |
This is called form. |
Ä€hÄrasamudayÄ rÅ«pasamudayo; |
Form originates from food. |
ÄhÄranirodhÄ rÅ«panirodho. |
When food ceases, form ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo rÅ«panirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of form is simply this noble eightfold path, that is: |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yaṃ rÅ«paṃ paá¹icca uppajjati sukhaṃ somanassaṃ— |
The pleasure and happiness that arise from form: this is its gratification. |
ayaṃ rÅ«passa assÄdo. |
|
Yaṃ rÅ«paṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ— |
That form is impermanent, suffering, and perishable: this is its drawback. |
ayaṃ rÅ«passa ÄdÄ«navo. |
|
Yo rÅ«pasmiṃ chandarÄgavinayo chandarÄgappahÄnaṃ— |
Removing and giving up desire and greed for form: this is its escape. |
idaṃ rūpassa nissaraṇaṃ. |
|
Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ rÅ«paṃ abhiññÄya, evaṃ rÅ«pasamudayaṃ abhiññÄya, evaṃ rÅ«panirodhaṃ abhiññÄya, evaṃ rÅ«panirodhagÄminiṃ paá¹ipadaṃ abhiññÄya; |
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; |
evaṃ rÅ«passa assÄdaṃ abhiññÄya, evaṃ rÅ«passa ÄdÄ«navaṃ abhiññÄya, evaṃ rÅ«passa nissaraṇaṃ abhiññÄya rÅ«passa nibbidÄya virÄgÄya nirodhÄya paá¹ipannÄ, te suppaá¹ipannÄ. |
its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well. |
Ye suppaá¹ipannÄ, te imasmiṃ dhammavinaye gÄdhanti. |
Those who practice well have a firm footing in this Dharma and training. |
Ye ca kho keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ rÅ«paṃ abhiññÄya, evaṃ rÅ«pasamudayaṃ abhiññÄya, evaṃ rÅ«panirodhaṃ abhiññÄya, evaṃ rÅ«panirodhagÄminiṃ paá¹ipadaṃ abhiññÄya; |
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; |
evaṃ rÅ«passa assÄdaṃ abhiññÄya, evaṃ rÅ«passa ÄdÄ«navaṃ abhiññÄya, evaṃ rÅ«passa nissaraṇaṃ abhiññÄya rÅ«passa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ. |
its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. |
Ye suvimuttÄ, te kevalino. |
Those who are well freed are consummate ones. |
Ye kevalino vaá¹á¹aṃ tesaṃ natthi paññÄpanÄya. |
For consummate ones, there is no cycle of rebirths to be found. |
KatamÄ ca, bhikkhave, vedanÄ? |
And what is feeling? |
Chayime, bhikkhave, vedanÄkÄyÄ— |
There are these six classes of feeling: |
cakkhusamphassajÄ vedanÄ â€¦ pe … |
feeling born of eye contact … |
manosamphassajÄ vedanÄ. |
feeling born of mind contact. |
Ayaṃ vuccati, bhikkhave, vedanÄ. |
This is called feeling. |
PhassasamudayÄ vedanÄsamudayo; |
Feeling originates from contact. |
phassanirodhÄ vedanÄnirodho. |
When contact ceases, feeling ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo vedanÄnirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yaṃ vedanaṃ paá¹icca uppajjati sukhaṃ somanassaṃ— |
The pleasure and happiness that arise from feeling: this is its gratification. |
ayaṃ vedanÄya assÄdo. |
|
YÄ vedanÄ aniccÄ dukkhÄ vipariṇÄmadhammÄ— |
That feeling is impermanent, suffering, and perishable: this is its drawback. |
ayaṃ vedanÄya ÄdÄ«navo. |
|
Yo vedanÄya chandarÄgavinayo chandarÄgappahÄnaṃ— |
Removing and giving up desire and greed for feeling: this is its escape. … |
idaṃ vedanÄya nissaraṇaṃ. |
|
KatamÄ ca, bhikkhave, saññÄ? |
And what is perception? |
Chayime, bhikkhave, saññÄkÄyÄ— |
There are these six classes of perception: |
rÅ«pasaññÄ, saddasaññÄ, gandhasaññÄ, rasasaññÄ, phoá¹á¹habbasaññÄ, dhammasaññÄ. |
perceptions of sights, sounds, smells, tastes, touches, and thoughts. |
Ayaṃ vuccati, bhikkhave, saññÄ. |
This is called perception. |
PhassasamudayÄ saññÄsamudayo; |
Perception originates from contact. |
phassanirodhÄ saññÄnirodho. |
When contact ceases, perception ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo saññÄnirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of perceptions is simply this noble eightfold path … |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi … pe … |
|
vaá¹á¹aṃ tesaṃ natthi paññÄpanÄya. |
|
Katame ca, bhikkhave, saá¹…khÄrÄ? |
And what are co-doings? |
Chayime, bhikkhave, cetanÄkÄyÄ— |
There are these six classes of intention: |
rÅ«pasañcetanÄ â€¦ pe … |
intention regarding sights … |
dhammasañcetanÄ. |
intention regarding thoughts. |
Ime vuccanti, bhikkhave, saá¹…khÄrÄ. |
These are called co-doings. |
PhassasamudayÄ saá¹…khÄrasamudayo; |
co-doings originate from contact. |
phassanirodhÄ saá¹…khÄranirodho. |
When contact ceases, co-doings cease. |
Ayameva ariyo aá¹á¹haá¹…giko maggo saá¹…khÄranirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of co-doings is simply this noble eightfold path … |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
|
Katamañca, bhikkhave, viññÄṇaṃ? |
And what is consciousness? |
Chayime, bhikkhave, viññÄṇakÄyÄ— |
There are these six classes of consciousness: |
cakkhuviññÄṇaṃ, sotaviññÄṇaṃ, ghÄnaviññÄṇaṃ, jivhÄviññÄṇaṃ, kÄyaviññÄṇaṃ, manoviññÄṇaṃ. |
eye, ear, nose, tongue, body, and mind consciousness. |
Idaṃ vuccati, bhikkhave, viññÄṇaṃ. |
This is called consciousness. |
NÄmarÅ«pasamudayÄ viññÄṇasamudayo; |
Consciousness originates from name and form. |
nÄmarÅ«panirodhÄ viññÄṇanirodho. |
When name and form cease, consciousness ceases. |
Ayameva ariyo aá¹á¹haá¹…giko maggo viññÄṇanirodhagÄminÄ« paá¹ipadÄ, seyyathidaṃ— |
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: |
sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Yaṃ viññÄṇaṃ paá¹icca uppajjati sukhaṃ somanassaṃ— |
The pleasure and happiness that arise from consciousness: this is its gratification. |
ayaṃ viññÄṇassa assÄdo. |
|
Yaṃ viññÄṇaṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ— |
That consciousness is impermanent, suffering, and perishable: this is its drawback. |
ayaṃ viññÄṇassa ÄdÄ«navo. |
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Yo viññÄṇasmiṃ chandarÄgavinayo chandarÄgappahÄnaṃ— |
Removing and giving up desire and greed for consciousness: this is its escape. |
idaṃ viññÄṇassa nissaraṇaṃ. |
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Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ viññÄṇaṃ abhiññÄya, evaṃ viññÄṇasamudayaṃ abhiññÄya, evaṃ viññÄṇanirodhaṃ abhiññÄya, evaṃ viññÄṇanirodhagÄminiṃ paá¹ipadaṃ abhiññÄya; |
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation; |
evaṃ viññÄṇassa assÄdaṃ abhiññÄya, evaṃ viññÄṇassa ÄdÄ«navaṃ abhiññÄya, evaṃ viññÄṇassa nissaraṇaṃ abhiññÄya viññÄṇassa nibbidÄya virÄgÄya nirodhÄya paá¹ipannÄ, te suppaá¹ipannÄ. |
its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well. |
Ye suppaá¹ipannÄ, te imasmiṃ dhammavinaye gÄdhanti. |
Those who practice well have a firm footing in this Dharma and training. |
Ye ca kho keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ evaṃ viññÄṇaṃ abhiññÄya, evaṃ viññÄṇasamudayaṃ abhiññÄya, evaṃ viññÄṇanirodhaṃ abhiññÄya, evaṃ viññÄṇanirodhagÄminiṃ paá¹ipadaṃ abhiññÄya; |
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation; |
evaṃ viññÄṇassa assÄdaṃ abhiññÄya, evaṃ viññÄṇassa ÄdÄ«navaṃ abhiññÄya, evaṃ viññÄṇassa nissaraṇaṃ abhiññÄya viññÄṇassa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimuttÄ, te suvimuttÄ. |
its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. |
Ye suvimuttÄ, te kevalino. |
Those who are well freed are consummate ones. |
Ye kevalino vaá¹á¹aṃ tesaṃ natthi paññÄpanÄya. |
For consummate ones, there is no cycle of rebirths to be found. |
Evaṃ kho, bhikkhave, bhikkhu sattaá¹á¹hÄnakusalo hoti. |
That’s how a monk is skilled in seven cases. |
Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti? |
And how does a monk examine in three ways? |
Idha, bhikkhave, bhikkhu dhÄtuso upaparikkhati, Äyatanaso upaparikkhati, paá¹iccasamuppÄdaso upaparikkhati. |
It’s when a monk examines the elements, sense fields, and dependent origination. |
Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti. |
That’s how a monk examines in three ways. |
Sattaá¹á¹hÄnakusalo, bhikkhave, bhikkhu tividhÅ«paparikkhÄ«, imasmiṃ dhammavinaye kevalÄ« vusitavÄ â€˜uttamapuriso’ti vuccatÄ«â€ti. |
In this Dharma and training, a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.†|
58. SammÄsambuddhasutta |
58. The Fully Awakened Buddha |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“TathÄgato, bhikkhave, arahaṃ sammÄsambuddho rÅ«passa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimutto sammÄsambuddhoti vuccati. |
“monks, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha. |
Bhikkhupi, bhikkhave, paññÄvimutto rÅ«passa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimutto paññÄvimuttoti vuccati. |
A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a monk freed by wisdom. |
TathÄgato, bhikkhave, arahaṃ sammÄsambuddho vedanÄya nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimutto sammÄsambuddhoti vuccati. |
… feeling … |
Bhikkhupi, bhikkhave, paññÄvimutto vedanÄya nibbidÄ â€¦ pe … paññÄvimuttoti vuccati. |
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TathÄgato, bhikkhave, arahaṃ sammÄsambuddho saññÄya … |
perception … |
saá¹…khÄrÄnaṃ … |
co-doings … |
viññÄṇassa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimutto sammÄsambuddhoti vuccati. |
A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a fully awakened Buddha. |
Bhikkhupi, bhikkhave, paññÄvimutto viññÄṇassa nibbidÄ virÄgÄ nirodhÄ anupÄdÄ vimutto paññÄvimuttoti vuccati. |
A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a monk freed by wisdom. |
Tatra kho, bhikkhave, ko viseso, ko adhippayÄso, kiṃ nÄnÄkaraṇaṃ, tathÄgatassa arahato sammÄsambuddhassa paññÄvimuttena bhikkhunÄâ€ti? |
What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom?†|
“BhagavaṃmÅ«lakÄ no, bhante, dhammÄ bhagavaṃnettikÄ bhagavaṃpaá¹isaraṇÄ. SÄdhu vata, bhante, bhagavantaññeva paá¹ibhÄtu etassa bhÄsitassa attho. Bhagavato sutvÄ bhikkhÅ« dhÄressantÄ«â€ti. |
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.†|
“Tena hi, bhikkhave, suṇÄtha, sÄdhukaṃ manasi karotha, bhÄsissÄmÄ«â€ti. |
“Well then, monks, listen and pay close attention, I will speak.†|
“Evaṃ, bhanteâ€ti kho te bhikkhÅ« bhagavato paccassosuṃ. |
“Yes, sir,†they replied. |
BhagavÄ etadavoca: |
The Buddha said this: |
“TathÄgato, bhikkhave, arahaṃ sammÄsambuddho anuppannassa maggassa uppÄdetÄ, asañjÄtassa maggassa sañjanetÄ, anakkhÄtassa maggassa akkhÄtÄ maggaññū, maggavidÅ«, maggakovido; |
“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path. |
maggÄnugÄ ca, bhikkhave, etarahi sÄvakÄ viharanti pacchÄ samannÄgatÄ. |
And now the disciples live following the path; they acquire it later. |
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayÄso, idaṃ nÄnÄkaraṇaṃ tathÄgatassa arahato sammÄsambuddhassa paññÄvimuttena bhikkhunÄâ€ti. |
This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom.†|
59. Anattalakkhaṇasutta |
59. The Characteristic of Not-Self |
Ekaṃ samayaṃ bhagavÄ bÄrÄṇasiyaṃ viharati isipatane migadÄye. |
At one time the Buddha was staying near Benares, in the deer park at Isipatana. |
Tatra kho bhagavÄ pañcavaggiye bhikkhÅ« Ämantesi: |
There the Buddha addressed the group of five monks: |
“bhikkhavoâ€ti. |
“monks!†|
“Bhadanteâ€ti te bhikkhÅ« bhagavato paccassosuṃ. |
“Venerable sir,†they replied. |
BhagavÄ etadavoca: |
The Buddha said this: |
“RÅ«paṃ, bhikkhave, anattÄ. |
“monks, form is not-self. |
RÅ«pañca hidaṃ, bhikkhave, attÄ abhavissa, nayidaṃ rÅ«paṃ ÄbÄdhÄya saṃvatteyya, labbhetha ca rÅ«pe: |
For if form were self, it wouldn’t lead to affliction. And you could compel form: |
‘evaṃ me rÅ«paṃ hotu, evaṃ me rÅ«paṃ mÄ ahosī’ti. |
‘May my form be like this! May it not be like that!’ |
YasmÄ ca kho, bhikkhave, rÅ«paṃ anattÄ, tasmÄ rÅ«paṃ ÄbÄdhÄya saṃvattati, na ca labbhati rÅ«pe: |
But because form is not-self, it leads to affliction. And you can’t compel form: |
‘evaṃ me rÅ«paṃ hotu, evaṃ me rÅ«paṃ mÄ ahosī’ti. |
‘May my form be like this! May it not be like that!’ |
VedanÄ anattÄ. |
Feeling is not-self … |
VedanÄ ca hidaṃ, bhikkhave, attÄ abhavissa, nayidaṃ vedanÄ ÄbÄdhÄya saṃvatteyya, labbhetha ca vedanÄya: |
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‘evaṃ me vedanÄ hotu, evaṃ me vedanÄ mÄ ahosī’ti. |
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YasmÄ ca kho, bhikkhave, vedanÄ anattÄ, tasmÄ vedanÄ ÄbÄdhÄya saṃvattati, na ca labbhati vedanÄya: |
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‘evaṃ me vedanÄ hotu, evaṃ me vedanÄ mÄ ahosī’ti. |
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SaÃ±Ã±Ä anattÄ â€¦ pe … |
Perception is not-self … |
saá¹…khÄrÄ anattÄ. |
co-doings are not-self … |
Saá¹…khÄrÄ ca hidaṃ, bhikkhave, attÄ abhavissaṃsu, nayidaṃ saá¹…khÄrÄ ÄbÄdhÄya saṃvatteyyuṃ, labbhetha ca saá¹…khÄresu: |
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‘evaṃ me saá¹…khÄrÄ hontu, evaṃ me saá¹…khÄrÄ mÄ ahesun’ti. |
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YasmÄ ca kho, bhikkhave, saá¹…khÄrÄ anattÄ, tasmÄ saá¹…khÄrÄ ÄbÄdhÄya saṃvattanti, na ca labbhati saá¹…khÄresu: |
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‘evaṃ me saá¹…khÄrÄ hontu, evaṃ me saá¹…khÄrÄ mÄ ahesun’ti. |
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ViññÄṇaṃ anattÄ. |
Consciousness is not-self. |
ViññÄṇañca hidaṃ, bhikkhave, attÄ abhavissa, nayidaṃ viññÄṇaṃ ÄbÄdhÄya saṃvatteyya, labbhetha ca viññÄṇe: |
For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness: |
‘evaṃ me viññÄṇaṃ hotu, evaṃ me viññÄṇaṃ mÄ ahosī’ti. |
‘May my consciousness be like this! May it not be like that!’ |
YasmÄ ca kho, bhikkhave, viññÄṇaṃ anattÄ, tasmÄ viññÄṇaṃ ÄbÄdhÄya saṃvattati, na ca labbhati viññÄṇe: |
But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness: |
‘evaṃ me viññÄṇaṃ hotu, evaṃ me viññÄṇaṃ mÄ ahosī’ti. |
‘May my consciousness be like this! May it not be like that!’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling permanent or impermanent?†… |
saÃ±Ã±Ä â€¦ |
“Is perception permanent or impermanent?†… |
saá¹…khÄrÄ â€¦ |
“Are co-doings permanent or impermanent?†… |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
“Is consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“TasmÄtiha, bhikkhave, yaṃ kiñci rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ atÄ«tÄnÄgatapaccuppannÄ ajjhattÄ vÄ bahiddhÄ vÄ â€¦ pe … yÄ dÅ«re santike vÄ, sabbÄ vedanÄ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
Any kind of feeling at all … |
YÄ kÄci saÃ±Ã±Ä â€¦ pe … |
Any kind of perception at all … |
ye keci saá¹…khÄrÄ atÄ«tÄnÄgatapaccuppannÄ ajjhattaṃ vÄ bahiddhÄ vÄ â€¦ pe … ye dÅ«re santike vÄ, sabbe saá¹…khÄrÄ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
Any kind of co-doings at all … |
Yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi nibbindati, saññÄyapi nibbindati, saá¹…khÄresupi nibbindati, viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
Idamavoca bhagavÄ. |
That is what the Buddha said. |
AttamanÄ pañcavaggiyÄ bhikkhÅ« bhagavato bhÄsitaṃ abhinanduṃ. |
Satisfied, the group of five monks were happy with what the Buddha said. |
Imasmiñca pana veyyÄkaraṇasmiṃ bhaññamÄne pañcavaggiyÄnaṃ bhikkhÅ«naṃ anupÄdÄya Äsavehi cittÄni vimucciṃsÅ«ti. |
And while this discourse was being spoken, the minds of the group of five monks were freed from defilements by not grasping. |
60. MahÄlisutta |
60. With MahÄli |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavÄ vesÄliyaṃ viharati mahÄvane kÅ«á¹ÄgÄrasÄlÄyaṃ. |
At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof. |
Atha kho mahÄli licchavi yena bhagavÄ tenupasaá¹…kami … pe … ekamantaṃ nisinno kho mahÄli licchavi bhagavantaṃ etadavoca: |
Then MahÄli the Licchavi went up to the Buddha … and said to him: |
“PÅ«raṇo, bhante, kassapo evamÄha: |
“Sir, Pūraṇa Kassapa says this: |
‘natthi hetu natthi paccayo sattÄnaṃ saá¹…kilesÄya; |
‘There is no cause or condition for the corruption of sentient beings. |
ahetÅ« appaccayÄ sattÄ saá¹…kilissanti. |
Sentient beings are corrupted without cause or reason. |
Natthi hetu natthi paccayo sattÄnaṃ visuddhiyÄ; |
There’s no cause or condition for the purification of sentient beings. |
ahetÅ« appaccayÄ sattÄ visujjhantī’ti. |
Sentient beings are purified without cause or reason.’ |
Idha bhagavÄ kimÄhÄâ€ti? |
What does the Buddha say about this?†|
“Atthi, mahÄli, hetu atthi paccayo sattÄnaṃ saá¹…kilesÄya; |
“MahÄli, there is a cause and condition for the corruption of sentient beings. |
sahetÅ« sappaccayÄ sattÄ saá¹…kilissanti. |
Sentient beings are corrupted with cause and reason. |
Atthi, mahÄli, hetu, atthi paccayo sattÄnaṃ visuddhiyÄ; |
There is a cause and condition for the purification of sentient beings. |
sahetÅ« sappaccayÄ sattÄ visujjhantÄ«â€ti. |
Sentient beings are purified with cause and reason.†|
“Katamo pana, bhante, hetu katamo paccayo sattÄnaṃ saá¹…kilesÄya; |
“But sir, what is the cause and condition for the corruption of sentient beings? |
kathaṃ sahetÅ« sappaccayÄ sattÄ saá¹…kilissantÄ«â€ti? |
How are sentient beings corrupted with cause and reason?†|
“RÅ«pañca hidaṃ, mahÄli, ekantadukkhaṃ abhavissa dukkhÄnupatitaṃ dukkhÄvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattÄ rÅ«pasmiṃ sÄrajjeyyuṃ. |
“MahÄli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it. |
YasmÄ ca kho, mahÄli, rÅ«paṃ sukhaṃ sukhÄnupatitaṃ sukhÄvakkantaṃ anavakkantaṃ dukkhena, tasmÄ sattÄ rÅ«pasmiṃ sÄrajjanti; |
But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it. |
sÄrÄgÄ saṃyujjanti; saṃyogÄ saá¹…kilissanti. |
Since they lust after it, they’re caught up in it, and so they become corrupted. |
Ayaṃ kho, mahÄli, hetu, ayaṃ paccayo sattÄnaṃ saá¹…kilesÄya; |
This is a cause and condition for the corruption of sentient beings. |
evaṃ sahetÅ« sappaccayÄ sattÄ saá¹…kilissanti. |
This is how sentient beings are corrupted with cause and reason. |
VedanÄ ca hidaṃ, mahÄli, ekantadukkhÄ abhavissa dukkhÄnupatitÄ dukkhÄvakkantÄ anavakkantÄ sukhena, nayidaṃ sattÄ vedanÄya sÄrajjeyyuṃ. |
If feeling … |
YasmÄ ca kho, mahÄli, vedanÄ sukhÄ sukhÄnupatitÄ sukhÄvakkantÄ anavakkantÄ dukkhena, tasmÄ sattÄ vedanÄya sÄrajjanti; |
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sÄrÄgÄ saṃyujjanti; |
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saṃyogÄ saá¹…kilissanti. |
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Ayampi kho, mahÄli, hetu, ayaṃ paccayo sattÄnaṃ saá¹…kilesÄya. |
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Evampi sahetÅ« sappaccayÄ sattÄ saá¹…kilissanti. |
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SaÃ±Ã±Ä ca hidaṃ, mahÄli … pe … |
perception … |
saá¹…khÄrÄ ca hidaṃ, mahÄli, ekantadukkhÄ abhavissaṃsu dukkhÄnupatitÄ dukkhÄvakkantÄ anavakkantÄ sukhena, nayidaṃ sattÄ saá¹…khÄresu sÄrajjeyyuṃ. |
co-doings … |
YasmÄ ca kho, mahÄli, saá¹…khÄrÄ sukhÄ sukhÄnupatitÄ sukhÄvakkantÄ anavakkantÄ dukkhena, tasmÄ sattÄ saá¹…khÄresu sÄrajjanti; |
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sÄrÄgÄ saṃyujjanti; |
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saṃyogÄ saá¹…kilissanti. |
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Ayampi kho, mahÄli, hetu, ayaṃ paccayo sattÄnaṃ saá¹…kilesÄya. |
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Evampi sahetÅ« sappaccayÄ sattÄ saá¹…kilissanti. |
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ViññÄṇañca hidaṃ, mahÄli, ekantadukkhaṃ abhavissa dukkhÄnupatitaṃ dukkhÄvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattÄ viññÄṇasmiṃ sÄrajjeyyuṃ. |
consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it. |
YasmÄ ca kho, mahÄli, viññÄṇaṃ sukhaṃ sukhÄnupatitaṃ sukhÄvakkantaṃ anavakkantaṃ dukkhena, tasmÄ sattÄ viññÄṇasmiṃ sÄrajjanti; |
But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it. |
sÄrÄgÄ saṃyujjanti; saṃyogÄ saá¹…kilissanti. |
Since they lust after it, they’re caught up in it, and so they become corrupted. |
Ayampi kho, mahÄli, hetu ayaṃ paccayo sattÄnaṃ saá¹…kilesÄya. |
This is a cause and condition for the corruption of sentient beings. |
Evampi sahetÅ« sappaccayÄ sattÄ saá¹…kilissantÄ«â€ti. |
This is how sentient beings are corrupted with cause and reason.†|
“Katamo pana, bhante, hetu katamo paccayo sattÄnaṃ visuddhiyÄ; |
“But sir, what is the cause and condition for the purification of sentient beings? |
kathaṃ sahetÅ« sappaccayÄ sattÄ visujjhantÄ«â€ti? |
How are sentient beings purified with cause and reason?†|
“RÅ«pañca hidaṃ, mahÄli, ekantasukhaṃ abhavissa sukhÄnupatitaṃ sukhÄvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattÄ rÅ«pasmiṃ nibbindeyyuṃ. |
“MahÄli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it. |
YasmÄ ca kho, mahÄli, rÅ«paṃ dukkhaṃ dukkhÄnupatitaṃ dukkhÄvakkantaṃ anavakkantaṃ sukhena, tasmÄ sattÄ rÅ«pasmiṃ nibbindanti; |
But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it. |
nibbindaṃ virajjanti; virÄgÄ visujjhanti. |
Being disenchanted, desire fades away. When desire fades away they are purified. |
Ayaṃ kho, mahÄli, hetu, ayaṃ paccayo, sattÄnaṃ visuddhiyÄ. |
This is a cause and condition for the purification of sentient beings. |
Evaṃ sahetÅ« sappaccayÄ sattÄ visujjhanti. |
This is how sentient beings are purified with cause and reason. |
VedanÄ ca hidaṃ, mahÄli, ekantasukhÄ abhavissa … pe … |
If feeling … |
saÃ±Ã±Ä ca hidaṃ, mahÄli … pe … |
perception … |
saá¹…khÄrÄ ca hidaṃ, mahÄli, ekantasukhÄ abhavissaṃsu … pe … |
co-doings … |
viññÄṇañca hidaṃ, mahÄli, ekantasukhaṃ abhavissa sukhÄnupatitaṃ sukhÄvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattÄ viññÄṇasmiṃ nibbindeyyuṃ. |
consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it. |
YasmÄ ca kho, mahÄli, viññÄṇaṃ dukkhaṃ dukkhÄnupatitaṃ dukkhÄvakkantaṃ anavakkantaṃ sukhena, tasmÄ sattÄ viññÄṇasmiṃ nibbindanti; |
But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it. |
nibbindaṃ virajjanti; virÄgÄ visujjhanti. |
Being disenchanted, desire fades away. When desire fades away they are purified. |
Ayaṃ kho, mahÄli, hetu, ayaṃ paccayo, sattÄnaṃ visuddhiyÄ. |
This is a cause and condition for the purification of sentient beings. |
Evampi sahetÅ« sappaccayÄ sattÄ visujjhantÄ«â€ti. |
This is how sentient beings are purified with cause and reason.†|
61. Ādittasutta |
61. Burning |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, Ädittaṃ, vedanÄ ÄdittÄ, saÃ±Ã±Ä ÄdittÄ, saá¹…khÄrÄ ÄdittÄ, viññÄṇaṃ Ädittaṃ. |
“monks, form, feeling, perception, co-doings, and consciousness are burning. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi … saññÄyapi … saá¹…khÄresupi … viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
62. Niruttipathasutta |
62. The Scope of Language |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Tayome, bhikkhave, niruttipathÄ adhivacanapathÄ paññattipathÄ asaá¹…kiá¹‡á¹‡Ä asaá¹…kiṇṇapubbÄ, na saá¹…kÄ«yanti, na saá¹…kÄ«yissanti, appaá¹ikuá¹á¹hÄ samaṇehi brÄhmaṇehi viññūhi. |
“monks, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. |
Katame tayo? |
What three? |
Yaṃ, bhikkhave, rÅ«paṃ atÄ«taṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saá¹…khÄ, ‘ahosī’ti tassa samaññÄ, ‘ahosī’ti tassa paññatti; |
When form has passed, ceased, and perished, its designation, label, and description is ‘was’. |
na tassa saá¹…khÄ â€˜atthī’ti, na tassa saá¹…khÄ â€˜bhavissatī’ti. |
It’s not ‘is’ or ‘will be’. |
YÄ vedanÄ atÄ«tÄ niruddhÄ vipariṇatÄ â€˜ahosī’ti tassÄ saá¹…khÄ, ‘ahosī’ti tassÄ samaññÄ, ‘ahosī’ti tassÄ paññatti; |
When feeling … |
na tassÄ saá¹…khÄ â€˜atthī’ti, na tassÄ saá¹…khÄ â€˜bhavissatī’ti. |
|
YÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ atÄ«tÄ niruddhÄ vipariṇatÄ â€˜ahesun’ti tesaṃ saá¹…khÄ, ‘ahesun’ti tesaṃ samaññÄ, ‘ahesun’ti tesaṃ paññatti; |
co-doings … |
na tesaṃ saá¹…khÄ â€˜atthī’ti, na tesaṃ saá¹…khÄ â€˜bhavissantī’ti. |
|
Yaṃ viññÄṇaṃ atÄ«taṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saá¹…khÄ, ‘ahosī’ti tassa samaññÄ, ‘ahosī’ti tassa paññatti; |
consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’. |
na tassa saá¹…khÄ â€˜atthī’ti, na tassa saá¹…khÄ â€˜bhavissatī’ti. |
It’s not ‘is’ or ‘will be’. |
Yaṃ, bhikkhave, rÅ«paṃ ajÄtaṃ apÄtubhÅ«taṃ, ‘bhavissatī’ti tassa saá¹…khÄ, ‘bhavissatī’ti tassa samaññÄ, ‘bhavissatī’ti tassa paññatti; |
When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. |
na tassa saá¹…khÄ â€˜atthī’ti, na tassa saá¹…khÄ â€˜ahosī’ti. |
It’s not ‘is’ or ‘was’. |
YÄ vedanÄ ajÄtÄ apÄtubhÅ«tÄ, ‘bhavissatī’ti tassÄ saá¹…khÄ, ‘bhavissatī’ti tassÄ samaññÄ, ‘bhavissatī’ti tassÄ paññatti; |
When feeling … |
na tassÄ saá¹…khÄ â€˜atthī’ti, na tassÄ saá¹…khÄ â€˜ahosī’ti. |
|
YÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ ajÄtÄ apÄtubhÅ«tÄ, ‘bhavissantī’ti tesaṃ saá¹…khÄ, ‘bhavissantī’ti tesaṃ samaññÄ, ‘bhavissantī’ti tesaṃ paññatti; |
co-doings … |
na tesaṃ saá¹…khÄ â€˜atthī’ti, na tesaṃ saá¹…khÄ â€˜ahesun’ti. |
|
Yaṃ viññÄṇaṃ ajÄtaṃ apÄtubhÅ«taṃ, ‘bhavissatī’ti tassa saá¹…khÄ, ‘bhavissatī’ti tassa samaññÄ, ‘bhavissatī’ti tassa paññatti; |
consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’. |
na tassa saá¹…khÄ â€˜atthī’ti, na tassa saá¹…khÄ â€˜ahosī’ti. |
It’s not ‘is’ or ‘was’. |
Yaṃ, bhikkhave, rÅ«paṃ jÄtaṃ pÄtubhÅ«taṃ, ‘atthī’ti tassa saá¹…khÄ, ‘atthī’ti tassa samaññÄ, ‘atthī’ti tassa paññatti; |
When form has been born, and has appeared, its designation, label, and description is ‘is’. |
na tassa saá¹…khÄ â€˜ahosī’ti, na tassa saá¹…khÄ â€˜bhavissatī’ti. |
It’s not ‘was’ or ‘will be’. |
YÄ vedanÄ jÄtÄ pÄtubhÅ«tÄ, ‘atthī’ti tassÄ saá¹…khÄ, ‘atthī’ti tassÄ samaññÄ, ‘atthī’ti tassÄ paññatti; |
When feeling … |
na tassÄ saá¹…khÄ â€˜ahosī’ti, na tassÄ saá¹…khÄ â€˜bhavissatī’ti. |
|
YÄ saÃ±Ã±Ä â€¦ |
perception … |
ye saá¹…khÄrÄ jÄtÄ pÄtubhÅ«tÄ, ‘atthī’ti tesaṃ saá¹…khÄ, ‘atthī’ti tesaṃ samaññÄ, ‘atthī’ti tesaṃ paññatti; |
co-doings … |
na tesaṃ saá¹…khÄ â€˜ahesun’ti, na tesaṃ saá¹…khÄ, ‘bhavissantī’ti. |
|
Yaṃ viññÄṇaṃ jÄtaṃ pÄtubhÅ«taṃ, ‘atthī’ti tassa saá¹…khÄ, ‘atthī’ti tassa samaññÄ, ‘atthī’ti tassa paññatti; |
consciousness has been born, and has appeared, its designation, label, and description is ‘is’. |
na tassa saá¹…khÄ â€˜ahosī’ti, na tassa saá¹…khÄ â€˜bhavissatī’ti. |
It’s not ‘was’ or ‘will be’. |
Ime kho, bhikkhave, tayo niruttipathÄ adhivacanapathÄ paññattipathÄ asaṃkiá¹‡á¹‡Ä asaṃkiṇṇapubbÄ, na saá¹…kÄ«yanti, na saá¹…kÄ«yissanti, appaá¹ikuá¹á¹hÄ samaṇehi brÄhmaṇehi viññūhi. |
These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. |
Yepi te, bhikkhave, ahesuṃ ukkalÄ vassabhaÃ±Ã±Ä ahetukavÄdÄ akiriyavÄdÄ natthikavÄdÄ, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaá¹ikkositabbaṃ amaññiṃsu. |
Even those wanderers of the past, Vassa and Bhañña of UkkalÄ, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected. |
Taṃ kissa hetu? |
Why is that? |
NindÄghaá¹á¹anabyÄrosaupÄrambhabhayÄâ€ti. |
For fear of being blamed, criticized, and faulted.†|
Saṃyutta NikÄya 22 |
Linked Discourses 22 |
7. Arahantavagga |
7. The Perfected Ones |
63. UpÄdiyamÄnasutta |
63. When You Grasp |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavÄ sÄvatthiyaṃ viharati jetavane anÄthapiṇá¸ikassa ÄrÄme. |
At one time the Buddha was staying near SÄvatthÄ« in Jeta’s Grove, AnÄthapiṇá¸ika’s monastery. |
Atha kho aññataro bhikkhu yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. 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: |
“sÄdhu me, bhante, bhagavÄ saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvÄ eko vÅ«pakaá¹á¹ho appamatto ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“UpÄdiyamÄno kho, bhikkhu, baddho mÄrassa; |
“When you grasp, monk, you’re bound by MÄra. |
anupÄdiyamÄno mutto pÄpimatoâ€ti. |
Not grasping, you’re free from the Wicked One.†|
“AññÄtaṃ bhagavÄ, aññÄtaṃ sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, upÄdiyamÄno baddho mÄrassa; |
“Sir, when you grasp form you’re bound by MÄra. |
anupÄdiyamÄno mutto pÄpimato. |
Not grasping, you’re free from the Wicked One. |
Vedanaṃ upÄdiyamÄno baddho mÄrassa; |
When you grasp feeling … |
anupÄdiyamÄno mutto pÄpimato. |
|
Saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ upÄdiyamÄno baddho mÄrassa; |
consciousness, you’re bound by MÄra. |
anupÄdiyamÄno mutto pÄpimato. |
Not grasping, you’re free from the Wicked One. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, upÄdiyamÄno baddho mÄrassa; |
When you grasp form you’re bound by MÄra. |
anupÄdiyamÄno mutto pÄpimato. |
Not grasping, you’re free from the Wicked One.†|
Vedanaṃ … |
When you grasp feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ upÄdiyamÄno baddho mÄrassa; |
consciousness, you’re bound by MÄra. |
anupÄdiyamÄno mutto pÄpimato. |
Not grasping, you’re free from the Wicked One. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti. |
This is how to understand the detailed meaning of what I said in brief.†|
Atha kho so bhikkhu bhagavato bhÄsitaṃ abhinanditvÄ anumoditvÄ uá¹á¹hÄyÄsanÄ bhagavantaṃ abhivÄdetvÄ padakkhiṇaṃ katvÄ pakkÄmi. |
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho so bhikkhu eko vÅ«pakaá¹á¹ho appamatto ÄtÄpÄ« pahitatto viharanto nacirasseva—yassatthÄya kulaputtÄ sammadeva agÄrasmÄ anagÄriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosÄnaṃ diá¹á¹heva dhamme sayaṃ abhiÃ±Ã±Ä sacchikatvÄ upasampajja viharati. |
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. |
“KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄâ€ti abbhaññÄsi. |
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.†|
Aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
64. MaññamÄnasutta |
64. When You Identify |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saá¹…khittena dhammaṃ desetu … pe … ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“MaññamÄno kho, bhikkhu, baddho mÄrassa; |
“When you identify, monk, you’re bound by MÄra. |
amaññamÄno mutto pÄpimatoâ€ti. |
Not identifying, you’re free from the Wicked One.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, maññamÄno baddho mÄrassa; |
“Sir, when you identify with form you’re bound by MÄra. |
amaññamÄno mutto pÄpimato. |
Not identifying, you’re free from the Wicked One. |
Vedanaṃ … |
When you identify with feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ maññamÄno baddho mÄrassa; |
consciousness, you’re bound by MÄra. |
amaññamÄno mutto pÄpimato. |
Not identifying, you’re free from the Wicked One. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, maññamÄno baddho mÄrassa; |
When you identify with form you’re bound by MÄra. |
amaññamÄno mutto pÄpimato. |
Not identifying, you’re free from the Wicked One. |
Vedanaṃ … |
When you identify with feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ maññamÄno baddho mÄrassa; |
consciousness, you’re bound by MÄra. |
amaññamÄno mutto pÄpimato. |
Not identifying, you’re free from the Wicked One. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
65. AbhinandamÄnasutta |
65. When You Take Pleasure |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saṃkhittena … pe … pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“AbhinandamÄno kho, bhikkhu, baddho mÄrassa; |
“When you take pleasure, monk, you’re bound by MÄra. |
anabhinandamÄno mutto pÄpimatoâ€ti. |
Not taking pleasure, you’re free from the Wicked One.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, abhinandamÄno baddho mÄrassa; |
“Sir, when you take pleasure in form you’re bound by MÄra. |
anabhinandamÄno mutto pÄpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Vedanaṃ … |
When you take pleasure in feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ abhinandamÄno baddho mÄrassa; |
consciousness you’re bound by MÄra. |
anabhinandamÄno mutto pÄpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, abhinandamÄno baddho mÄrassa; |
When you take pleasure in form you’re bound by MÄra. |
anabhinandamÄno mutto pÄpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Vedanaṃ … |
When you take pleasure in feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ abhinandamÄno baddho mÄrassa; |
consciousness you’re bound by MÄra. |
anabhinandamÄno mutto pÄpimato. |
Not taking pleasure, you’re free from the Wicked One. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
66. Aniccasutta |
66. Impermanence |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saá¹…khittena dhammaṃ desetu … pe … ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahÄtabboâ€ti. |
“monk, give up desire for anything that’s impermanent.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, aniccaṃ; tatra me chando pahÄtabbo. |
“Sir, form is impermanent; I should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ; tatra me chando pahÄtabbo. |
Consciousness is impermanent; I should give up desire for it. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, aniccaṃ; tatra te chando pahÄtabbo. |
Form is impermanent; you should give up desire for it. |
VedanÄ aniccÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ; tatra kho te chando pahÄtabbo. |
Consciousness is impermanent; you should give up desire for it. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
67. Dukkhasutta |
67. Suffering |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saá¹…khittena dhammaṃ desetu … pe … ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahÄtabboâ€ti. |
“monk, give up desire for anything that’s suffering.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, dukkhaṃ; tatra me chando pahÄtabbo. |
“Sir, form is suffering; I should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ dukkhaṃ; tatra me chando pahÄtabbo. |
Consciousness is suffering; I should give up desire for it. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahÄtabbo. |
Form is suffering; you should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ dukkhaṃ; tatra te chando pahÄtabbo. |
Consciousness is suffering; you should give up desire for it. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
68. Anattasutta |
68. Not-Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saá¹…khittena dhammaṃ desetu … pe … ÄtÄpÄ« pahitatto vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“Yo kho, bhikkhu, anattÄ; tatra te chando pahÄtabboâ€ti. |
“monk, give up desire for what is not-self.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, anattÄ; tatra me chando pahÄtabbo. |
“Sir, form is not-self; I should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ anattÄ; tatra me chando pahÄtabbo. |
Consciousness is not-self; I should give up desire for it. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, anattÄ; tatra te chando pahÄtabbo. |
Form is not-self; you should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ anattÄ; tatra te chando pahÄtabbo. |
Consciousness is not-self; you should give up desire for it. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
69. Anattaniyasutta |
69. Not Belonging to Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saá¹…khittena dhammaṃ desetu … pe … vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahÄtabboâ€ti. |
“monk, give up desire for anything that doesn’t belong to self.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, anattaniyaṃ; tatra me chando pahÄtabbo. |
“Sir, form doesn’t belong to self; I should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ anattaniyaṃ; tatra me chando pahÄtabbo. |
Consciousness doesn’t belong to self; I should give up desire for it. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahÄtabbo. |
Form doesn’t belong to self; you should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ anattaniyaṃ; tatra te chando pahÄtabbo. |
Consciousness doesn’t belong to self; you should give up desire for it. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
70. RajanÄ«yasaṇá¹hitasutta |
70. Definitely Arousing |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“sÄdhu me, bhante, bhagavÄ saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvÄ â€¦ pe … vihareyyanâ€ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.†|
“Yaṃ kho, bhikkhu, rajanÄ«yasaṇá¹hitaṃ; tatra te chando pahÄtabboâ€ti. |
“monk, give up desire for anything that’s stuck in what’s arousing.†|
“AññÄtaṃ, bhagavÄ, aññÄtaṃ, sugatÄâ€ti. |
“Understood, Blessed One! Understood, Holy One!†|
“YathÄ kathaṃ pana tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsÄ«â€ti? |
“But how do you see the detailed meaning of my brief statement?†|
“RÅ«paṃ kho, bhante, rajanÄ«yasaṇá¹hitaṃ; tatra me chando pahÄtabbo. |
“Sir, form is stuck in what’s arousing; I should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ rajanÄ«yasaṇá¹hitaṃ; tatra me chando pahÄtabbo. |
Consciousness is stuck in what’s arousing; I should give up desire for it. |
Imassa khvÄhaṃ, bhante, bhagavatÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena atthaṃ ÄjÄnÄmÄ«â€ti. |
That’s how I understand the detailed meaning of the Buddha’s brief statement.†|
“SÄdhu sÄdhu, bhikkhu. |
“Good, good, monk! |
SÄdhu kho tvaṃ, bhikkhu, mayÄ saá¹…khittena bhÄsitassa vitthÄrena atthaṃ ÄjÄnÄsi. |
It’s good that you understand the detailed meaning of what I’ve said in brief like this. |
RÅ«paṃ kho, bhikkhu, rajanÄ«yasaṇá¹hitaṃ; tatra te chando pahÄtabbo. |
“Form is stuck in what’s arousing; you should give up desire for it. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ rajanÄ«yasaṇá¹hitaṃ; tatra te chando pahÄtabbo. |
Consciousness is stuck in what’s arousing; you should give up desire for it. |
Imassa kho, bhikkhu, mayÄ saá¹…khittena bhÄsitassa evaṃ vitthÄrena attho daá¹á¹habboâ€ti … pe … |
This is how to understand the detailed meaning of what I said in brief.†… |
aññataro ca pana so bhikkhu arahataṃ ahosīti. |
And that monk became one of the perfected. |
71. RÄdhasutta |
71. With RÄdha |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho ÄyasmÄ rÄdho yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ etadavoca: |
Then Venerable RÄdha went up to the Buddha … and said to him: |
“kathaṃ nu kho, bhante, jÄnato, kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?†|
“Yaṃ kiñci, rÄdha, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
“RÄdha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
One truly sees any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ kho, rÄdha, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti … pe … |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.†… |
aññataro ca panÄyasmÄ rÄdho arahataṃ ahosÄ«ti. |
And Venerable RÄdha became one of the perfected. |
72. SurÄdhasutta |
72. With SurÄdha |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho ÄyasmÄ surÄdho bhagavantaṃ etadavoca: |
Then Venerable SurÄdha said to the Buddha: |
“kathaṃ nu kho, bhante, jÄnato kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄpagataṃ mÄnasaṃ hoti, vidhÄ samatikkantaṃ santaṃ suvimuttanâ€ti? |
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?†|
“Yaṃ kiñci, surÄdha, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya disvÄ anupÄdÄvimutto hoti. |
“SurÄdha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
One is freed by not grasping having truly seen any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbÄ vedanÄ â€¦ pe … |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
sabbÄ saÃ±Ã±Ä â€¦ |
|
sabbe saá¹…khÄrÄ â€¦ |
|
sabbaṃ viññÄṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya disvÄ anupÄdÄvimutto hoti. |
|
Evaṃ kho, surÄdha, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye, bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄpagataṃ mÄnasaṃ hoti vidhÄ samatikkantaṃ santaṃ suvimuttanâ€ti … pe … |
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.†… |
aññataro ca panÄyasmÄ surÄdho arahataṃ ahosÄ«ti. |
And Venerable SurÄdha became one of the perfected. |
8. Khajjanīyavagga |
8. Itchy |
73. AssÄdasutta |
73. Gratification |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“AssutavÄ, bhikkhave, puthujjano rÅ«passa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
“monks, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
and consciousness. |
SutavÄ ca kho, bhikkhave, ariyasÄvako rÅ«passa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
An educated noble disciple does truly understand the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄtÄ«â€ti. |
and consciousness.†|
74. Samudayasutta |
74. Origin |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“AssutavÄ, bhikkhave, puthujjano rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
“monks, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
and consciousness. |
SutavÄ ca kho, bhikkhave, ariyasÄvako rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
An educated noble disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄtÄ«â€ti. |
and consciousness.†|
75. Dutiyasamudayasutta |
75. Origin (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SutavÄ, bhikkhave, ariyasÄvako rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
“monks, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄtÄ«â€ti. |
and consciousness.†|
76. Arahantasutta |
76. The Perfected Ones |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ. |
Consciousness is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi … saññÄyapi … saá¹…khÄresupi … viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
YÄvatÄ, bhikkhave, sattÄvÄsÄ, yÄvatÄ bhavaggaṃ, ete aggÄ, ete seá¹á¹hÄ lokasmiṃ yadidaṃ arahantoâ€ti. |
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.†|
Idamavoca bhagavÄ. |
That is what the Buddha said. |
Idaṃ vatvÄna sugato athÄparaṃ etadavoca satthÄ: |
Then the Holy One, the Teacher, went on to say: |
“Sukhino vata arahanto, |
“Oh! The perfected ones are happy. |
taṇhÄ tesaṃ na vijjati; |
Craving is not found in them, |
AsmimÄno samucchinno, |
the conceit ‘I am’ is cut off, |
mohajÄlaṃ padÄlitaṃ. |
and the net of delusion is shattered. |
Anejaṃ te anuppattÄ, |
They’ve attained stillness, |
cittaṃ tesaṃ anÄvilaṃ; |
their minds are unclouded, |
Loke anupalittÄ te, |
nothing in the world clings to them, |
brahmabhÅ«tÄ anÄsavÄ. |
they’ve become holy, undefiled. |
Pañcakkhandhe pariññÄya, |
Completely understanding the five aggregates, |
satta saddhammagocarÄ; |
their domain is the seven good qualities. |
PasaṃsiyÄ sappurisÄ, |
Those good people are praiseworthy, |
puttÄ buddhassa orasÄ. |
the Buddha’s rightful children. |
SattaratanasampannÄ, |
Endowed with the seven gems, |
TÄ«su sikkhÄsu sikkhitÄ; |
and trained in the three trainings, |
Anuvicaranti mahÄvÄ«rÄ, |
the great heroes live on, |
PahÄ«nabhayabheravÄ. |
with fear and terror given up. |
Dasahaá¹…gehi sampannÄ, |
Endowed with ten factors, |
mahÄnÄgÄ samÄhitÄ; |
those giants have undistractible-lucidity. |
Ete kho seá¹á¹hÄ lokasmiṃ, |
These are the best in the world, |
taṇhÄ tesaṃ na vijjati. |
craving is not found in them. |
AsekhañÄṇamuppannaṃ, |
The master’s knowledge has arisen: |
antimoyaṃ samussayo; |
‘This is my final body.’ |
Yo sÄro brahmacariyassa, |
They are independent of others |
tasmiṃ aparapaccayÄ. |
in the core of the spiritual path. |
VidhÄsu na vikampanti, |
Unwavering in the face of discrimination, |
vippamuttÄ punabbhavÄ; |
they’re freed from future lives. |
DantabhÅ«mimanuppattÄ, |
They’ve reached the level of the tamed, |
te loke vijitÄvino. |
in the world, they’re the winners. |
Uddhaṃ tiriyaṃ apÄcÄ«naṃ, |
Above, below, and all around, |
nandī tesaṃ na vijjati; |
relishing is not found in them. |
Nadanti te sÄ«hanÄdaṃ, |
They roar their lion’s roar: |
buddhÄ loke anuttarÄâ€ti. |
‘The awakened are supreme in the world!’†|
77. Dutiyaarahantasutta |
77. The Perfected Ones (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Rūpaṃ, bhikkhave, aniccaṃ. |
“monks, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ tadanattÄ; |
What’s suffering is not-self. |
yadanattÄ taṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti … pe … evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi … saññÄyapi … saá¹…khÄresupi … viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
YÄvatÄ, bhikkhave, sattÄvÄsÄ, yÄvatÄ bhavaggaṃ, ete aggÄ, ete seá¹á¹hÄ lokasmiṃ yadidaṃ arahantoâ€ti. |
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.†|
78. Sīhasutta |
78. The Lion |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SÄ«ho, bhikkhave, migarÄjÄ sÄyanhasamayaṃ ÄsayÄ nikkhamati; ÄsayÄ nikkhamitvÄ vijambhati; vijambhitvÄ samantÄ catuddisÄ anuviloketi; samantÄ catuddisÄ anuviloketvÄ tikkhattuṃ sÄ«hanÄdaṃ nadati; tikkhattuṃ sÄ«hanÄdaṃ naditvÄ gocarÄya pakkamati. |
“monks, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. |
Ye hi keci, bhikkhave, tiracchÄnagatÄ pÄá¹‡Ä sÄ«hassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santÄsaṃ Äpajjanti; bilaṃ bilÄsayÄ pavisanti; dakaṃ dakÄsayÄ pavisanti; vanaṃ vanÄsayÄ pavisanti; ÄkÄsaṃ pakkhino bhajanti. |
And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. |
Yepi te, bhikkhave, rañño nÄgÄ gÄmanigamarÄjadhÄnÄ«su, daḷhehi varattehi baddhÄ, tepi tÄni bandhanÄni sañchinditvÄ sampadÄletvÄ bhÄ«tÄ muttakarÄ«saṃ cajamÄnÄ, yena vÄ tena vÄ palÄyanti. |
Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. |
Evaṃ mahiddhiko kho, bhikkhave, sÄ«ho migarÄjÄ tiracchÄnagatÄnaṃ pÄṇÄnaṃ, evaṃ mahesakkho, evaṃ mahÄnubhÄvo. |
That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty. |
Evameva kho, bhikkhave, yadÄ tathÄgato loke uppajjati arahaṃ sammÄsambuddho vijjÄcaraṇasampanno sugato lokavidÅ« anuttaro purisadammasÄrathi satthÄ devamanussÄnaṃ buddho bhagavÄ. So dhammaṃ deseti: |
In the same way, when a Realized One arises in the world—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—he teaches the Dhamma: |
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanÄ â€¦ |
Such is feeling … |
iti saÃ±Ã±Ä â€¦ |
Such is perception … |
iti saá¹…khÄrÄ â€¦ |
Such are co-doings … |
iti viññÄṇaṃ, iti viññÄṇassa samudayo, iti viññÄṇassa atthaá¹…gamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Yepi te, bhikkhave, devÄ dÄ«ghÄyukÄ vaṇṇavanto sukhabahulÄ uccesu vimÄnesu ciraá¹á¹hitikÄ tepi tathÄgatassa dhammadesanaṃ sutvÄ yebhuyyena bhayaṃ saṃvegaṃ santÄsaṃ Äpajjanti: |
Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this Dharma by the Realized One, they’re typically filled with fear, awe, and terror. |
‘aniccÄva kira, bho, mayaṃ samÄnÄ niccamhÄti amaññimha. |
‘Oh no! It turns out we’re impermanent, though we thought we were permanent! |
AddhuvÄva kira, bho, mayaṃ samÄnÄ dhuvamhÄti amaññimha. |
It turns out we don’t last, though we thought we were everlasting! |
AsassatÄva kira, bho, mayaṃ samÄnÄ sassatamhÄti amaññimha. |
It turns out we’re short-lived, though we thought we were eternal! |
Mayampi kira, bho, aniccÄ addhuvÄ asassatÄ sakkÄyapariyÄpannÄ’ti. |
It turns out that we’re impermanent, not lasting, short-lived, and included within identity.’ |
Evaṃ mahiddhiko kho, bhikkhave, tathÄgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahÄnubhÄvoâ€ti. |
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.†|
Idamavoca bhagavÄ â€¦ pe … |
That is what the Buddha said. |
etadavoca satthÄ: |
Then the Holy One, the Teacher, went on to say: |
“YadÄ buddho abhiññÄya, |
“The Buddha, the teacher without a peer |
dhammacakkaṃ pavattayi; |
in all the world with its gods, |
Sadevakassa lokassa, |
rolls forth the Wheel of Dhamma |
satthÄ appaá¹ipuggalo. |
from his own insight: |
SakkÄyañca nirodhañca, |
identity, its cessation, |
sakkÄyassa ca sambhavaṃ; |
the origin of identity, |
Ariyañcaá¹á¹haá¹…gikaṃ maggaṃ, |
and the noble eightfold path |
dukkhÅ«pasamagÄminaṃ. |
that leads to the stilling of suffering. |
Yepi dÄ«ghÄyukÄ devÄ, |
And then the long-lived gods, |
vaṇṇavanto yasassino; |
so beautiful and glorious, |
BhÄ«tÄ santÄsamÄpÄduṃ, |
are afraid and full of terror, |
sÄ«hassevitare migÄ. |
like the other beasts when they hear a lion. |
AvÄ«tivattÄ sakkÄyaṃ, |
‘We haven’t transcended identity! |
aniccÄ kira bho mayaṃ; |
It turns out we’re impermanent!’ |
SutvÄ arahato vÄkyaṃ, |
So they say when they hear the word |
vippamuttassa tÄdinoâ€ti. |
of the perfected one, free and poised.†|
79. Khajjanīyasutta |
79. Itchy |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ anekavihitaṃ pubbenivÄsaṃ anussaramÄnÄ anussaranti sabbete pañcupÄdÄnakkhandhe anussaranti etesaṃ vÄ aññataraṃ. |
“monks, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them. |
Katame pañca? |
What five? |
‘EvaṃrÅ«po ahosiṃ atÄ«tamaddhÄnan’ti— |
‘I had such form in the past.’ |
iti vÄ hi, bhikkhave, anussaramÄno rÅ«paṃyeva anussarati. |
Recollecting thus, it’s only form that they recollect. |
‘Evaṃvedano ahosiṃ atÄ«tamaddhÄnan’ti— |
‘I had such feeling … |
iti vÄ hi, bhikkhave, anussaramÄno vedanaṃyeva anussarati. |
|
‘Evaṃsañño ahosiṃ atÄ«tamaddhÄnan’ti … |
perception … |
‘evaṃsaá¹…khÄro ahosiṃ atÄ«tamaddhÄnan’ti … |
co-doings … |
‘evaṃviññÄṇo ahosiṃ atÄ«tamaddhÄnan’ti— |
consciousness in the past.’ |
iti vÄ hi, bhikkhave, anussaramÄno viññÄṇameva anussarati. |
Recollecting thus, it’s only consciousness that they recollect. |
Kiñca, bhikkhave, rūpaṃ vadetha? |
And why do you call it form? |
RuppatÄ«ti kho, bhikkhave, tasmÄ â€˜rÅ«pan’ti vuccati. |
It’s deformed; that’s why it’s called ‘form’. |
Kena ruppati? |
Deformed by what? |
SÄ«tenapi ruppati, uṇhenapi ruppati, jighacchÄyapi ruppati, pipÄsÄyapi ruppati, á¸aṃsamakasavÄtÄtapasarÄ«sapasamphassenapi ruppati. |
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles. |
RuppatÄ«ti kho, bhikkhave, tasmÄ â€˜rÅ«pan’ti vuccati. |
It’s deformed; that’s why it’s called ‘form’. |
Kiñca, bhikkhave, vedanaṃ vadetha? |
And why do you call it feeling? |
VedayatÄ«ti kho, bhikkhave, tasmÄ â€˜vedanÄ’ti vuccati. |
It feels; that’s why it’s called ‘feeling’. |
Kiñca vedayati? |
And what does it feel? |
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati. |
It feels pleasure, pain, and neutral. |
VedayatÄ«ti kho, bhikkhave, tasmÄ â€˜vedanÄ’ti vuccati. |
It feels; that’s why it’s called ‘feeling’. |
Kiñca, bhikkhave, saññaṃ vadetha? |
And why do you call it perception? |
SañjÄnÄtÄ«ti kho, bhikkhave, tasmÄ â€˜saññÄ’ti vuccati. |
It perceives; that’s why it’s called ‘perception’. |
Kiñca sañjÄnÄti? |
And what does it perceive? |
NÄ«lampi sañjÄnÄti, pÄ«takampi sañjÄnÄti, lohitakampi sañjÄnÄti, odÄtampi sañjÄnÄti. |
It perceives blue, yellow, red, and white. |
SañjÄnÄtÄ«ti kho, bhikkhave, tasmÄ â€˜saññÄ’ti vuccati. |
It perceives; that’s why it’s called ‘perception’. |
Kiñca, bhikkhave, saá¹…khÄre vadetha? |
And why do you call them co-doings? |
Saá¹…khatamabhisaá¹…kharontÄ«ti kho, bhikkhave, tasmÄ â€˜saá¹…khÄrÄ’ti vuccati. |
co-doings produce conditioned dharma; that’s why they’re called ‘co-doings’. |
Kiñca saṅkhatamabhisaṅkharonti? |
And what are the conditioned dharma that they produce? |
RÅ«paṃ rÅ«pattÄya saá¹…khatamabhisaá¹…kharonti, vedanaṃ vedanattÄya saá¹…khatamabhisaá¹…kharonti, saññaṃ saññattÄya saá¹…khatamabhisaá¹…kharonti, saá¹…khÄre saá¹…khÄrattÄya saá¹…khatamabhisaá¹…kharonti, viññÄṇaṃ viññÄṇattÄya saá¹…khatamabhisaá¹…kharonti. |
Form is a conditioned phenomenon; co-doings are what make it into form. Feeling is a conditioned phenomenon; co-doings are what make it into feeling. Perception is a conditioned phenomenon; co-doings are what make it into perception. co-doings are conditioned dharma; co-doings are what make them into co-doings. Consciousness is a conditioned phenomenon; co-doings are what make it into consciousness. |
Saá¹…khatamabhisaá¹…kharontÄ«ti kho, bhikkhave, tasmÄ â€˜saá¹…khÄrÄ’ti vuccati. |
co-doings produce conditioned dharma; that’s why they’re called ‘co-doings’. |
Kiñca, bhikkhave, viññÄṇaṃ vadetha? |
And why do you call it consciousness? |
VijÄnÄtÄ«ti kho, bhikkhave, tasmÄ â€˜viññÄṇan’ti vuccati. |
It cognizes; that’s why it’s called ‘consciousness’. |
Kiñca vijÄnÄti? |
And what does it cognize? |
Ambilampi vijÄnÄti, tittakampi vijÄnÄti, kaá¹ukampi vijÄnÄti, madhurampi vijÄnÄti, khÄrikampi vijÄnÄti, akhÄrikampi vijÄnÄti, loṇikampi vijÄnÄti, aloṇikampi vijÄnÄti. |
It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland. |
VijÄnÄtÄ«ti kho, bhikkhave, tasmÄ â€˜viññÄṇan’ti vuccati. |
It cognizes; that’s why it’s called ‘consciousness’. |
Tatra, bhikkhave, sutavÄ ariyasÄvako iti paá¹isañcikkhati: |
A noble disciple reflects on this: |
‘ahaṃ kho etarahi rÅ«pena khajjÄmi. |
‘Currently I’m itched by form. |
AtÄ«tampÄhaṃ addhÄnaṃ evameva rÅ«pena khajjiṃ, seyyathÄpi etarahi paccuppannena rÅ«pena khajjÄmi. |
In the past I was also itched by form just like now. |
Ahañceva kho pana anÄgataṃ rÅ«paṃ abhinandeyyaṃ, anÄgatampÄhaṃ addhÄnaṃ evameva rÅ«pena khajjeyyaṃ, seyyathÄpi etarahi paccuppannena rÅ«pena khajjÄmī’ti. |
If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’ |
So iti paá¹isaá¹…khÄya atÄ«tasmiṃ rÅ«pasmiṃ anapekkho hoti; |
Reflecting like this they don’t worry about past form, |
anÄgataṃ rÅ«paṃ nÄbhinandati; |
they don’t look forward to enjoying future form, |
paccuppannassa rÅ«passa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present form. |
‘Ahaṃ kho etarahi vedanÄya khajjÄmi. |
‘Currently I’m itched by feeling … |
AtÄ«tampÄhaṃ addhÄnaṃ evameva vedanÄya khajjiṃ, seyyathÄpi etarahi paccuppannÄya vedanÄya khajjÄmi. |
|
Ahañceva kho pana anÄgataṃ vedanaṃ abhinandeyyaṃ; |
|
anÄgatampÄhaṃ addhÄnaṃ evameva vedanÄya khajjeyyaṃ, seyyathÄpi etarahi paccuppannÄya vedanÄya khajjÄmī’ti. |
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So iti paá¹isaá¹…khÄya atÄ«tÄya vedanÄya anapekkho hoti; |
|
anÄgataṃ vedanaṃ nÄbhinandati; |
|
paccuppannÄya vedanÄya nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
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‘Ahaṃ kho etarahi saññÄya khajjÄmi … pe … |
perception … |
ahaṃ kho etarahi saá¹…khÄrehi khajjÄmi. |
co-doings … |
AtÄ«tampÄhaṃ addhÄnaṃ evameva saá¹…khÄrehi khajjiṃ, seyyathÄpi etarahi paccuppannehi saá¹…khÄrehi khajjÄmÄ«ti. |
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Ahañceva kho pana anÄgate saá¹…khÄre abhinandeyyaṃ; |
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anÄgatampÄhaṃ addhÄnaṃ evameva saá¹…khÄrehi khajjeyyaṃ, seyyathÄpi etarahi paccuppannehi saá¹…khÄrehi khajjÄmī’ti. |
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So iti paá¹isaá¹…khÄya atÄ«tesu saá¹…khÄresu anapekkho hoti; |
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anÄgate saá¹…khÄre nÄbhinandati; |
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paccuppannÄnaṃ saá¹…khÄrÄnaṃ nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
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‘Ahaṃ kho etarahi viññÄṇena khajjÄmi. |
consciousness. |
AtÄ«tampi addhÄnaṃ evameva viññÄṇena khajjiṃ, seyyathÄpi etarahi paccuppannena viññÄṇena khajjÄmi. |
In the past I was also itched by consciousness just like now. |
Ahañceva kho pana anÄgataṃ viññÄṇaṃ abhinandeyyaṃ; |
If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’ |
anÄgatampÄhaṃ addhÄnaṃ evameva viññÄṇena khajjeyyaṃ, seyyathÄpi etarahi paccuppannena viññÄṇena khajjÄmī’ti. |
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So iti paá¹isaá¹…khÄya atÄ«tasmiṃ viññÄṇasmiṃ anapekkho hoti; |
Reflecting like this they don’t worry about past consciousness, |
anÄgataṃ viññÄṇaṃ nÄbhinandati; |
they don’t look forward to enjoying future consciousness, |
paccuppannassa viññÄṇassa nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti. |
and they practice for disenchantment, dispassion, and cessation regarding present consciousness. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“TasmÄtiha, bhikkhave, yaṃ kiñci rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
You should truly see any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Ayaṃ vuccati, bhikkhave, ariyasÄvako apacinÄti, no ÄcinÄti; |
This is called a noble disciple who gets rid of things and doesn’t accumulate them; |
pajahati, na upÄdiyati; |
who gives things up and doesn’t grasp at them; |
visineti, na ussineti; |
who discards things and doesn’t amass them; |
vidhūpeti, na sandhūpeti. |
who dissipates things and doesn’t get clouded by them. |
Kiñca apacinÄti, no ÄcinÄti? |
And what things do they get rid of and not accumulate? |
RÅ«paṃ apacinÄti, no ÄcinÄti; |
They get rid of form and don’t accumulate it. |
vedanaṃ … |
They get rid of feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ apacinÄti, no ÄcinÄti. |
consciousness and don’t accumulate it. |
Kiñca pajahati, na upÄdiyati? |
And what things do they give up and not grasp? |
RÅ«paṃ pajahati, na upÄdiyati; |
They give up form and don’t grasp it. |
vedanaṃ … |
They give up feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ pajahati, na upÄdiyati. |
consciousness and don’t grasp it. |
Kiñca visineti, na ussineti? |
And what things do they discard and not amass? |
Rūpaṃ visineti, na ussineti; |
They discard form and don’t amass it. |
vedanaṃ … |
They discard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ visineti, na ussineti. |
consciousness and don’t amass it. |
Kiñca vidhūpeti, na sandhūpeti? |
And what things do they dissipate and not get clouded by? |
Rūpaṃ vidhūpeti, na sandhūpeti; |
They dissipate form and don’t get clouded by it. |
vedanaṃ … |
They dissipate feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ vidhÅ«peti, na sandhÅ«peti. |
consciousness and don’t get clouded by it. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi … saññÄyapi … saá¹…khÄresupi … viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
Ayaṃ vuccati, bhikkhave, bhikkhu nevÄcinÄti na apacinÄti, apacinitvÄ á¹hito; neva pajahati na upÄdiyati, pajahitvÄ á¹hito; neva visineti na ussineti, visinetvÄ á¹hito; neva vidhÅ«peti na sandhÅ«peti vidhÅ«petvÄ á¹hito |
This is called a monk who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them. |
Kiñca nevÄcinÄti na apacinÄti, apacinitvÄ á¹hito? |
And what things do they neither get rid of nor accumulate, but remain after getting rid of them? |
RÅ«paṃ nevÄcinÄti na apacinÄti, apacinitvÄ á¹hito; |
They neither get rid of nor accumulate form, but remain after getting rid of it. |
vedanaṃ … |
They neither get rid of nor accumulate feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ nevÄcinÄti na apacinÄti, apacinitvÄ á¹hito. |
consciousness, but remain after getting rid of it. |
Kiñca neva pajahati na upÄdiyati, pajahitvÄ á¹hito? |
And what things do they neither give up nor grasp, but remain after giving them up? |
RÅ«paṃ neva pajahati na upÄdiyati, pajahitvÄ á¹hito; |
They neither give up nor grasp form, but remain after giving it up. |
vedanaṃ … |
They neither give up nor grasp feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ neva pajahati na upÄdiyati, pajahitvÄ á¹hito. |
consciousness, but remain after giving it up. |
Kiñca neva visineti na ussineti, visinetvÄ á¹hito? |
And what things do they neither discard nor amass, but remain after discarding them? |
RÅ«paṃ neva visineti na ussineti, visinetvÄ á¹hito; |
They neither discard nor amass form, but remain after discarding it. |
vedanaṃ … |
They neither discard nor amass feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ neva visineti na ussineti, visinetvÄ á¹hito. |
consciousness, but remain after discarding it. |
Kiñca neva vidhÅ«peti na sandhÅ«peti, vidhÅ«petvÄ á¹hito? |
And what things do they neither dissipate nor get clouded by, but remain after dissipating them? |
RÅ«paṃ neva vidhÅ«peti na sandhÅ«peti, vidhÅ«petvÄ á¹hito; |
They neither dissipate nor get clouded by form, but remain after dissipating it. |
vedanaṃ … |
They neither dissipate nor get clouded by feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ neva vidhÅ«peti na sandhÅ«peti, vidhÅ«petvÄ á¹hito. |
consciousness, but remain after dissipating it. |
Evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindÄ devÄ sabrahmakÄ sapajÄpatikÄ ÄrakÄva namassanti: |
When a monk’s mind is freed like this, the gods together with Indra, BrahmÄ, and PajÄpati worship them from afar: |
‘Namo te purisÄjañña, |
‘Homage to you, O thoroughbred! |
namo te purisuttama; |
Homage to you, supreme among men! |
Yassa te nÄbhijÄnÄma, |
We don’t understand |
yampi nissÄya jhÄyasī’â€ti. |
what you meditate dependent on.’†|
80. Piṇá¸olyasutta |
80. Beggars |
Ekaṃ samayaṃ bhagavÄ sakkesu viharati kapilavatthusmiṃ nigrodhÄrÄme. |
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. |
Atha kho bhagavÄ kismiñcideva pakaraṇe bhikkhusaá¹…ghaṃ paṇÄmetvÄ pubbaṇhasamayaṃ nivÄsetvÄ pattacÄ«varamÄdÄya kapilavatthuṃ piṇá¸Äya pÄvisi. |
And the Buddha, having dismissed the monk Saá¹…gha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. |
Kapilavatthusmiṃ piṇá¸Äya caritvÄ pacchÄbhattaṃ piṇá¸apÄtapaá¹ikkanto yena mahÄvanaṃ tenupasaá¹…kami divÄvihÄrÄya. |
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood, |
MahÄvanaṃ ajjhogÄhetvÄ beluvalaá¹á¹hikÄya mÅ«le divÄvihÄraṃ nisÄ«di. |
plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation. |
Atha kho bhagavato rahogatassa paá¹isallÄ«nassa evaṃ cetaso parivitakko udapÄdi: |
Then as he was in private retreat this thought came to his mind: |
“mayÄ kho bhikkhusaá¹…gho pabÄḷho. |
“I’ve sent the monk Saṅgha away. |
Santettha bhikkhÅ« navÄ acirapabbajitÄ adhunÄgatÄ imaṃ dhammavinayaṃ. |
But there are monks here who are junior, recently gone forth, newly come to this Dharma and training. |
Tesaṃ mamaṃ apassantÄnaṃ siyÄ aññathattaṃ siyÄ vipariṇÄmo. |
Not seeing me they may change and fall apart. |
SeyyathÄpi nÄma vacchassa taruṇassa mÄtaraṃ apassantassa siyÄ aññathattaṃ siyÄ vipariṇÄmo; |
If a young calf doesn’t see its mother it may change and fall apart. … |
evameva santettha bhikkhÅ« navÄ acirapabbajitÄ adhunÄgatÄ imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantÄnaṃ siyÄ aññathattaṃ siyÄ vipariṇÄmo. |
|
SeyyathÄpi nÄma bÄ«jÄnaṃ taruṇÄnaṃ udakaṃ alabhantÄnaṃ siyÄ aññathattaṃ siyÄ vipariṇÄmo; |
Or if young seedlings don’t get water they may change and fall apart. |
evameva santettha … pe … |
In the same way, there are monks here who are junior, recently gone forth, newly come to this Dharma and training. |
tesaṃ mamaṃ alabhantÄnaṃ dassanÄya siyÄ aññathattaṃ siyÄ vipariṇÄmo. |
Not seeing me they may change and fall apart. |
YannÅ«nÄhaṃ yatheva mayÄ pubbe bhikkhusaá¹…gho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaá¹…ghanâ€ti. |
Why don’t I support the monk Saṅgha now as I did in the past?†|
Atha kho brahmÄ sahampati bhagavato cetasÄ cetoparivitakkamaññÄya—seyyathÄpi nÄma balavÄ puriso samiñjitaṃ vÄ bÄhaṃ pasÄreyya pasÄritaṃ vÄ bÄhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pÄturahosi. |
Then BrahmÄ Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the BrahmÄ realm and reappeared in front of the Buddha. |
Atha kho brahmÄ sahampati ekaṃsaṃ uttarÄsaá¹…gaṃ karitvÄ yena bhagavÄ tenañjaliṃ paṇÄmetvÄ bhagavantaṃ etadavoca: |
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said: |
“evametaṃ, bhagavÄ, evametaṃ, sugata. |
“That’s so true, Blessed One! That’s so true, Holy One! |
BhagavatÄ, bhante, bhikkhusaṃgho pabÄḷho. |
The Buddha has sent the monk Saá¹…gha away. |
Santettha bhikkhÅ« navÄ acirapabbajitÄ adhunÄgatÄ imaṃ dhammavinayaṃ. |
But there are monks who are junior, recently gone forth, newly come to this Dharma and training. … |
Tesaṃ bhagavantaṃ apassantÄnaṃ siyÄ aññathattaṃ siyÄ vipariṇÄmo. |
|
SeyyathÄpi nÄma vacchassa taruṇassa mÄtaraṃ apassantassa siyÄ aññathattaṃ siyÄ vipariṇÄmo; |
|
evameva santettha bhikkhÅ« navÄ acirapabbajitÄ adhunÄgatÄ imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantÄnaṃ siyÄ aññathattaṃ siyÄ vipariṇÄmo. |
|
SeyyathÄpi nÄma bÄ«jÄnaṃ taruṇÄnaṃ udakaṃ alabhantÄnaṃ siyÄ aññathattaṃ siyÄ vipariṇÄmo; |
|
evameva santettha bhikkhÅ« navÄ acirapabbajitÄ adhunÄgatÄ imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantÄnaṃ dassanÄya siyÄ aññathattaṃ siyÄ vipariṇÄmo. |
|
Abhinandatu, bhante, bhagavÄ bhikkhusaṃghaṃ; |
May the Buddha be happy with the monk Saá¹…gha! |
abhivadatu, bhante, bhagavÄ bhikkhusaṃghaṃ. |
May the Buddha welcome the monk Saá¹…gha! |
Yatheva bhagavatÄ pubbe bhikkhusaṃgho anuggahito, evameva etarahi anuggaṇhÄtu bhikkhusaṃghanâ€ti. |
May the Buddha support the monk Saṅgha now as he did in the past!†|
AdhivÄsesi bhagavÄ tuṇhÄ«bhÄvena. |
The Buddha consented in silence. |
Atha kho brahmÄ sahampati bhagavato adhivÄsanaṃ viditvÄ bhagavantaṃ abhivÄdetvÄ padakkhiṇaṃ katvÄ tatthevantaradhÄyi. |
Then BrahmÄ Sahampati, knowing that the Buddha had accepted, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. |
Atha kho bhagavÄ sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito yena nigrodhÄrÄmo tenupasaá¹…kami; upasaá¹…kamitvÄ paññatte Äsane nisÄ«di. |
Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out. |
Nisajja kho bhagavÄ tathÄrÅ«paṃ iddhÄbhisaá¹…khÄraṃ abhisaá¹…khÄsi yathÄ te bhikkhÅ« ekadvÄ«hikÄya sÄrajjamÄnarÅ«pÄ yenÄhaṃ tenupasaá¹…kameyyuṃ. |
Then he used his psychic power to will that the monks would come to him timidly, alone or in pairs. |
Tepi bhikkhÅ« ekadvÄ«hikÄya sÄrajjamÄnarÅ«pÄ yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinne kho te bhikkhÅ« bhagavÄ etadavoca: |
Those monks approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them: |
“Antamidaṃ, bhikkhave, jÄ«vikÄnaṃ yadidaṃ piṇá¸olyaṃ. |
“monks, this relying on alms is an extreme way to live. |
AbhisÄpoyaṃ, bhikkhave, lokasmiṃ piṇá¸olo vicarasi pattapÄṇīti. |
The world curses you: ‘You beggar, walking bowl in hand!’ |
Tañca kho etaṃ, bhikkhave, kulaputtÄ upenti atthavasikÄ, atthavasaṃ paá¹icca; |
Yet earnest and respectable people take it up for a good reason. |
neva rÄjÄbhinÄ«tÄ, na corÄbhinÄ«tÄ, na iṇaá¹á¹Ä, na bhayaá¹á¹Ä, na ÄjÄ«vikÄpakatÄ; |
Not because they’ve been forced to by kings or bandits, or because they’re in debt or threatened, or to earn a living. |
api ca kho otiṇṇÄmha jÄtiyÄ jarÄya maraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi dukkhotiá¹‡á¹‡Ä dukkhaparetÄ |
But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering. |
appeva nÄma imassa kevalassa dukkhakkhandhassa antakiriyÄ paññÄyethÄti. |
And they think, ‘Hopefully I can find an end to this entire mass of suffering.’ |
Evaṃ pabbajito cÄyaṃ, bhikkhave, kulaputto. |
That’s how this person from a good family has gone forth. |
So ca hoti abhijjhÄlu kÄmesu tibbasÄrÄgo byÄpannacitto paduá¹á¹hamanasaá¹…kappo muá¹á¹hassati asampajÄno asamÄhito vibbhantacitto pÄkatindriyo. |
Yet they covet sensual pleasures; they’re infatuated, full of ill will and hateful intent. They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties. |
SeyyathÄpi, bhikkhave, chavÄlÄtaṃ ubhatopadittaṃ majjhe gÅ«thagataṃ, neva gÄme kaá¹á¹hatthaṃ pharati, nÄraññe kaá¹á¹hatthaṃ pharati. |
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. |
TathÅ«pamÄhaṃ, bhikkhave, imaṃ puggalaṃ vadÄmi gihibhogÄ ca parihÄ«no, sÄmaññatthañca na paripÅ«reti. |
I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life. |
Tayome, bhikkhave, akusalavitakkÄ— |
There are these three unskillful thoughts. |
kÄmavitakko, byÄpÄdavitakko, vihiṃsÄvitakko. |
Sensual, malicious, and cruel thoughts. |
Ime ca bhikkhave, tayo akusalavitakkÄ kva aparisesÄ nirujjhanti? |
And where do these three unskillful thoughts cease without anything left over? |
CatÅ«su vÄ satipaá¹á¹hÄnesu suppatiá¹á¹hitacittassa viharato animittaṃ vÄ samÄdhiṃ bhÄvayato. |
In those who meditate with their mind firmly established in the four kinds of rememberfulness meditation; or who develop signless undistractible-lucidity. |
YÄvañcidaṃ, bhikkhave, alameva animitto samÄdhi bhÄvetuṃ. |
Just this much is quite enough motivation to develop signless undistractible-lucidity. |
Animitto, bhikkhave, samÄdhi bhÄvito bahulÄ«kato mahapphalo hoti mahÄnisaṃso. |
When signless undistractible-lucidity is developed and cultivated it is very fruitful and beneficial. |
DvemÄ, bhikkhave, diá¹á¹hiyo— |
There are these two views. |
bhavadiá¹á¹hi ca vibhavadiá¹á¹hi ca. |
Views favoring continued existence and views favoring ending existence. |
Tatra kho, bhikkhave, sutavÄ ariyasÄvako iti paá¹isañcikkhati: |
A noble disciple reflects on this: |
‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upÄdiyamÄno na vajjavÄ assan’ti? |
‘Is there anything in the world that I could grasp without fault?’ |
So evaṃ pajÄnÄti: |
They understand: |
‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upÄdiyamÄno na vajjavÄ assaṃ. |
‘There’s nothing in the world that I could grasp without fault. |
Ahañhi rÅ«paññeva upÄdiyamÄno upÄdiyeyyaṃ vedanaññeva … |
For in grasping I would grasp only at form, feeling, |
saññaññeva … |
perception, |
saá¹…khÄreyeva viññÄṇaññeva upÄdiyamÄno upÄdiyeyyaṃ. |
co-doings, or consciousness. |
Tassa me assa upÄdÄnapaccayÄ bhavo; |
That grasping of mine would be a condition for continued existence. |
bhavapaccayÄ jÄti; |
Continued existence is a condition for rebirth. |
jÄtipaccayÄ jarÄmaraṇaṃ sokaparidevadukkhadomanassupÄyÄsÄ sambhaveyyuṃ. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo assÄ’ti. |
That is how this entire mass of suffering originates. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ … pe … |
consciousness permanent or impermanent?†… |
tasmÄtiha, bhikkhave, |
“So you should truly see … |
evaṃ passaṃ … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
81. PÄlileyyasutta |
81. At PÄrileyya |
Ekaṃ samayaṃ bhagavÄ kosambiyaṃ viharati ghositÄrÄme. |
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. |
Atha kho bhagavÄ pubbaṇhasamayaṃ nivÄsetvÄ pattacÄ«varamÄdÄya kosambiṃ piṇá¸Äya pÄvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. |
Kosambiyaṃ piṇá¸Äya caritvÄ pacchÄbhattaṃ piṇá¸apÄtapaá¹ikkanto sÄmaṃ senÄsanaṃ saṃsÄmetvÄ pattacÄ«varamÄdÄya anÄmantetvÄ upaá¹á¹hÄke anapaloketvÄ bhikkhusaṃghaṃ eko adutiyo cÄrikaṃ pakkÄmi. |
After the meal, on his return from alms-round, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the monk Saá¹…gha, he set out to go wandering alone, with no companion. |
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenÄyasmÄ Änando tenupasaá¹…kami; upasaá¹…kamitvÄ Äyasmantaṃ Änandaṃ etadavoca: |
Then, not long after the Buddha had left, one of the monks went to Venerable Ānanda and told him what had happened. |
“esÄvuso Änanda, bhagavÄ sÄmaṃ senÄsanaṃ saṃsÄmetvÄ pattacÄ«varamÄdÄya anÄmantetvÄ upaá¹á¹hÄke anapaloketvÄ bhikkhusaá¹…ghaṃ eko adutiyo cÄrikaṃ pakkantoâ€ti. |
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“Yasmiṃ, Ävuso, samaye bhagavÄ sÄmaṃ senÄsanaṃ saṃsÄmetvÄ pattacÄ«varamÄdÄya anÄmantetvÄ upaá¹á¹hÄke anapaloketvÄ bhikkhusaá¹…ghaṃ eko adutiyo cÄrikaṃ pakkamati, ekova bhagavÄ tasmiṃ samaye viharitukÄmo hoti; |
Ānanda said: “Reverend, when the Buddha leaves like this it means he wants to stay alone. |
na bhagavÄ tasmiṃ samaye kenaci anubandhitabbo hotÄ«â€ti. |
At this time no-one should follow him.†|
Atha kho bhagavÄ anupubbena cÄrikaṃ caramÄno yena pÄlileyyakaṃ tadavasari. |
Then the Buddha, traveling stage by stage, arrived at PÄrileyya, |
Tatra sudaṃ bhagavÄ pÄlileyyake viharati bhaddasÄlamÅ«le. |
where he stayed at the root of a sacred sal tree. |
Atha kho sambahulÄ bhikkhÅ« yenÄyasmÄ Änando tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ ÄyasmatÄ Änandena saddhiṃ sammodiṃsu. |
Then several monks went up to Venerable Ānanda and exchanged greetings with him. |
SammodanÄ«yaṃ kathaṃ sÄraṇīyaṃ vÄ«tisÄretvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« Äyasmantaṃ Änandaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side and said to him: |
“cirassutÄ kho no, Ävuso Änanda, bhagavato sammukhÄ dhammÄ« kathÄ; |
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. |
icchÄma mayaṃ, Ävuso Änanda, bhagavato sammukhÄ dhammiṃ kathaṃ sotunâ€ti. |
We wish to hear a Dhamma talk from the Buddha.†|
Atha kho ÄyasmÄ Änando tehi bhikkhÅ«hi saddhiṃ yena pÄlileyyakaṃ bhaddasÄlamÅ«laṃ yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. |
Then Venerable Ä€nanda together with those monks went to PÄrileyya to see the Buddha. They bowed and sat down to one side, |
Ekamantaṃ nisinne kho te bhikkhÅ« bhagavÄ dhammiyÄ kathÄya sandassesi samÄdapesi samuttejesi sampahaṃsesi. |
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. |
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapÄdi: |
Now at that time one of the monks had the thought: |
“kathaṃ nu kho jÄnato kathaṃ passato anantarÄ ÄsavÄnaṃ khayo hotÄ«â€ti? |
“How do you know and see in order to end the defilements in the present life?†|
Atha kho bhagavÄ tassa bhikkhuno cetasÄ cetoparivitakkamaññÄya bhikkhÅ« Ämantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
“vicayaso desito, bhikkhave, mayÄ dhammo; |
“monks, I’ve taught the Dhamma analytically. |
vicayaso desitÄ cattÄro satipaá¹á¹hÄnÄ; |
I’ve analytically taught the four kinds of rememberfulness meditation, |
vicayaso desitÄ cattÄro sammappadhÄnÄ; |
the four right efforts, |
vicayaso desitÄ cattÄro iddhipÄdÄ; |
the four bases of psychic power, |
vicayaso desitÄni pañcindriyÄni; |
the five faculties, |
vicayaso desitÄni pañca balÄni; |
the five powers, |
vicayaso desitÄ sattabojjhaá¹…gÄ; |
the seven awakening factors, |
vicayaso desito ariyo aá¹á¹haá¹…giko maggo. |
and the noble eightfold path. |
Evaṃ vicayaso desito, bhikkhave, mayÄ dhammo. |
That’s how I’ve taught the Dhamma analytically. |
Evaṃ vicayaso desite kho, bhikkhave, mayÄ dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapÄdi: |
Though I’ve taught the Dhamma analytically, still a certain monk present here has this thought: |
‘kathaṃ nu kho jÄnato kathaṃ passato anantarÄ ÄsavÄnaṃ khayo hotī’ti? |
‘How do you know and see in order to end the defilements in the present life?’ |
Kathañca, bhikkhave, jÄnato kathaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti? |
And how, monks, do you know and see in order to end the defilements in the present life? |
Idha bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rūpaṃ attato samanupassati. |
They regard form as self. |
YÄ kho pana sÄ, bhikkhave, samanupassanÄ saá¹…khÄro so. |
But that regarding is just a conditioned phenomenon. |
So pana saá¹…khÄro kiṃnidÄno kiṃsamudayo kiṃjÄtiko kiṃpabhavo? |
And what’s the source, origin, birthplace, and root of that conditioned phenomenon? |
AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. |
tatojo so saá¹…khÄro. |
That conditioned phenomenon is born from that. |
Iti kho, bhikkhave, sopi saá¹…khÄro anicco saá¹…khato paá¹iccasamuppanno. |
So that conditioned phenomenon is impermanent, conditioned, and dependently originated. |
SÄpi taṇhÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
And that craving, |
SÄpi vedanÄ, sopi phasso anicco saá¹…khato paá¹iccasamuppanno. |
that feeling, that contact, |
SÄpi avijjÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
and that ignorance are also impermanent, conditioned, and dependently originated. |
Evampi kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati; |
Perhaps they don’t regard form as self, |
api ca kho rÅ«pavantaṃ attÄnaṃ samanupassati. |
but they still regard self as possessing form. |
YÄ kho pana sÄ, bhikkhave, samanupassanÄ saá¹…khÄro so. |
But that regarding is just a conditioned phenomenon. … |
So pana saá¹…khÄro kiṃnidÄno kiṃsamudayo kiṃjÄtiko kiṃpabhavo? |
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AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
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tatojo so saá¹…khÄro. |
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Iti kho, bhikkhave, sopi saá¹…khÄro anicco saá¹…khato paá¹iccasamuppanno. |
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SÄpi taṇhÄ â€¦ |
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sÄpi vedanÄ â€¦ |
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sopi phasso … |
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sÄpi avijjÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
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Evampi kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti. |
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Na heva kho rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ attÄnaṃ samanupassati; |
Perhaps they don’t regard form as self, or self as possessing form, |
api ca kho attani rūpaṃ samanupassati. |
but they still regard form in self. |
YÄ kho pana sÄ, bhikkhave, samanupassanÄ saá¹…khÄro so. |
But that regarding is just a conditioned phenomenon. … |
So pana saá¹…khÄro kiṃnidÄno kiṃsamudayo kiṃjÄtiko kiṃpabhavo? |
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AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
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tatojo so saá¹…khÄro. |
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Iti kho, bhikkhave, sopi saá¹…khÄro anicco saá¹…khato paá¹iccasamuppanno. |
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SÄpi taṇhÄ â€¦ |
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sÄpi vedanÄ â€¦ |
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sopi phasso … |
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sÄpi avijjÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
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Evampi kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti. |
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Na heva kho rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ attÄnaṃ samanupassati, na attani rÅ«paṃ samanupassati; |
Perhaps they don’t regard form as self, or self as possessing form, or form in self, |
api ca kho rÅ«pasmiṃ attÄnaṃ samanupassati. |
but they still regard self in form. |
YÄ kho pana sÄ, bhikkhave, samanupassanÄ saá¹…khÄro so. |
But that regarding is just a conditioned phenomenon. … |
So pana saá¹…khÄro kiṃnidÄno kiṃsamudayo kiṃjÄtiko kiṃpabhavo? |
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AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
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tatojo so saá¹…khÄro. |
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Iti kho, bhikkhave, sopi saá¹…khÄro anicco saá¹…khato paá¹iccasamuppanno. |
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SÄpi taṇhÄ â€¦ |
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sÄpi vedanÄ â€¦ |
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sopi phasso … |
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sÄpi avijjÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
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Evampi kho, bhikkhave, jÄnato … pe … ÄsavÄnaṃ khayo hoti. |
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Na heva kho rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ attÄnaṃ, na attani rÅ«paṃ, na rÅ«pasmiṃ attÄnaṃ samanupassati; |
Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form. |
api ca kho vedanaṃ attato samanupassati, api ca kho vedanÄvantaṃ attÄnaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanÄya attÄnaṃ samanupassati; |
But they regard feeling as self … |
api ca kho saññaṃ … |
perception as self … |
api ca kho saá¹…khÄre attato samanupassati, api ca kho saá¹…khÄravantaṃ attÄnaṃ samanupassati, api ca kho attani saá¹…khÄre samanupassati, api ca kho saá¹…khÄresu attÄnaṃ samanupassati; |
co-doings as self … |
api ca kho viññÄṇaṃ attato samanupassati, api ca kho viññÄṇavantaṃ attÄnaṃ, api ca kho attani viññÄṇaṃ, api ca kho viññÄṇasmiṃ attÄnaṃ samanupassati. |
consciousness as self … |
YÄ kho pana sÄ, bhikkhave, samanupassanÄ saá¹…khÄro so. |
But that regarding is just a conditioned phenomenon. |
So pana saá¹…khÄro kiṃnidÄno … pe … kiṃpabhavo? |
And what’s the source of that conditioned phenomenon? |
AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. |
tatojo so saá¹…khÄro. |
That conditioned phenomenon is born from that. |
Iti kho, bhikkhave, sopi saá¹…khÄro anicco saá¹…khato paá¹iccasamuppanno. |
So that conditioned phenomenon is impermanent, conditioned, and dependently originated. |
SÄpi taṇhÄ â€¦ |
And that craving, |
sÄpi vedanÄ â€¦ |
that feeling, |
sopi phasso … |
that contact, |
sÄpi avijjÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
and that ignorance are also impermanent, conditioned, and dependently originated. |
Evaṃ kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati, |
Perhaps they don’t regard form |
na vedanaṃ attato samanupassati, |
or feeling |
na saññaṃ … |
or perception |
na saá¹…khÄre … |
or co-doings |
na viññÄṇaṃ attato samanupassati; |
or consciousness as self. |
api ca kho evaṃdiá¹á¹hi hoti: |
Still, they have such a view: |
‘so attÄ so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’ti. |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
YÄ kho pana sÄ, bhikkhave, sassatadiá¹á¹hi saá¹…khÄro so. |
But that eternalist view is just a conditioned phenomenon. |
So pana saá¹…khÄro kiṃnidÄno … pe … |
And what’s the source of that conditioned phenomenon? … |
evampi kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati, |
Perhaps they don’t regard form |
na vedanaṃ … |
or feeling |
na saññaṃ … |
or perception |
na saá¹…khÄre … |
or co-doings |
na viññÄṇaṃ attato samanupassati; |
or consciousness as self. |
nÄpi evaṃdiá¹á¹hi hoti: |
Nor do they have such a view: |
‘so attÄ so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’ti. |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
Api ca kho evaṃdiá¹á¹hi hoti: |
Still, they have such a view: |
‘no cassaṃ no ca me siyÄ nÄbhavissaṃ na me bhavissatī’ti. |
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
YÄ kho pana sÄ, bhikkhave, ucchedadiá¹á¹hi saá¹…khÄro so. |
But that annihilationist view is just a conditioned phenomenon. |
So pana saá¹…khÄro kiṃnidÄno kiṃsamudayo kiṃjÄtiko kiṃpabhavo? |
And what’s the source of that conditioned phenomenon? … |
AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
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tatojo so saá¹…khÄro. |
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Iti kho, bhikkhave, sopi saá¹…khÄro anicco … pe … |
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evampi kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hoti. |
That’s how you should know and see in order to end the defilements in the present life. |
Na heva kho rūpaṃ attato samanupassati, na vedanaṃ … |
Perhaps they don’t regard form or feeling |
na saññaṃ … |
or perception |
na saá¹…khÄre … |
or co-doings |
na viññÄṇaṃ attato samanupassati … pe … |
or consciousness as self. |
na viññÄṇasmiṃ attato samanupassati, nÄpi evaṃdiá¹á¹hi hoti: |
Nor do they have such a view: |
‘so attÄ so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’ti; |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
nÄpi evaṃdiá¹á¹hi hoti: |
Nor do they have such a view: |
‘no cassaṃ no ca me siyÄ nÄbhavissaṃ na me bhavissatī’ti; |
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
api ca kho kaá¹…khÄ« hoti vicikicchÄ« aniá¹á¹haá¹…gato saddhamme. |
Still, they have doubts and uncertainties. They’re undecided about the true Dharma. |
YÄ kho pana sÄ, bhikkhave, kaá¹…khitÄ vicikicchitÄ aniá¹á¹haá¹…gatatÄ saddhamme saá¹…khÄro so. |
That doubt and uncertainty, the indecision about the true Dharma, is just a conditioned phenomenon. |
So pana saá¹…khÄro kiṃnidÄno kiṃsamudayo kiṃjÄtiko kiṃpabhavo? |
And what’s the source of that conditioned phenomenon? |
AvijjÄsamphassajena, bhikkhave, vedayitena phuá¹á¹hassa assutavato puthujjanassa uppannÄ taṇhÄ; |
When an uneducated ordinary person is struck by feelings born of contact with ignorance, craving arises. |
tatojo so saá¹…khÄro. |
That conditioned phenomenon is born from that. |
Iti kho, bhikkhave, sopi saá¹…khÄro anicco saá¹…khato paá¹iccasamuppanno. |
So that conditioned phenomenon is impermanent, conditioned, and dependently originated. |
SÄpi taṇhÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
And that craving, |
SÄpi vedanÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
that feeling, |
Sopi phasso anicco saá¹…khato paá¹iccasamuppanno. |
that contact, |
SÄpi avijjÄ aniccÄ saá¹…khatÄ paá¹iccasamuppannÄ. |
and that ignorance are also impermanent, conditioned, and dependently originated. |
Evaṃ kho, bhikkhave, jÄnato evaṃ passato anantarÄ ÄsavÄnaṃ khayo hotÄ«â€ti. |
That’s how you should know and see in order to end the defilements in the present life.†|
82. Puṇṇamasutta |
82. A Full Moon Night |
Ekaṃ samayaṃ bhagavÄ sÄvatthiyaṃ viharati pubbÄrÄme migÄramÄtupÄsÄde mahatÄ bhikkhusaṃghena saddhiṃ. |
At one time the Buddha was staying near SÄvatthÄ« in the Eastern Monastery, the stilt longhouse of MigÄra’s mother, together with a large Saá¹…gha of monks. |
Tena kho pana samayena bhagavÄ tadahuposathe pannarase puṇṇÄya puṇṇamÄya rattiyÄ bhikkhusaṃghaparivuto ajjhokÄse nisinno hoti. |
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saá¹…gha of monks. |
Atha kho aññataro bhikkhu uá¹á¹hÄyÄsanÄ ekaṃsaṃ uttarÄsaá¹…gaṃ karitvÄ yena bhagavÄ tenañjaliṃ paṇÄmetvÄ bhagavantaṃ etadavoca: |
Then one of the monks got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said: |
“puccheyyÄhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavÄ okÄsaṃ karoti pañhassa veyyÄkaraṇÄyÄâ€ti? |
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.†|
“Tena hi tvaṃ, bhikkhu, sake Äsane nisÄ«ditvÄ puccha yadÄkaá¹…khasÄ«â€ti. |
“Well then, monk, take your own seat and ask what you wish.†|
“Evaṃ, bhanteâ€ti kho so bhikkhu bhagavato paá¹issutvÄ sake Äsane nisÄ«ditvÄ bhagavantaṃ etadavoca: |
“Yes, sir,†replied that monk. He took his seat and said to the Buddha: |
“ime nu kho, bhante, pañcupÄdÄnakkhandhÄ, seyyathidaṃ— |
“Sir, are these the five grasping aggregates, that is: |
rÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandhoâ€ti. |
form, feeling, perception, co-doings, and consciousness?†|
“Ime kho, bhikkhu, pañcupÄdÄnakkhandhÄ; |
“Yes, they are,†replied the Buddha. |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandhoâ€ti. |
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“SÄdhu, bhanteâ€ti kho so bhikkhu bhagavato bhÄsitaṃ abhinanditvÄ anumoditvÄ bhagavantaṃ uttariṃ pañhaṃ apucchi: |
Saying “Good, sirâ€, that monk approved and agreed with what the Buddha said. Then he asked another question: |
“Ime kho pana, bhante, pañcupÄdÄnakkhandhÄ kiṃmÅ«lakÄâ€ti? |
“But sir, what is the root of these five grasping aggregates?†|
“Ime kho, bhikkhu, pañcupÄdÄnakkhandhÄ chandamÅ«lakÄâ€ti … pe … |
“These five grasping aggregates are rooted in desire.†… |
taññeva nu kho, bhante, upÄdÄnaṃ te pañcupÄdÄnakkhandhÄ udÄhu aññatra pañcahi upÄdÄnakkhandhehi upÄdÄnanâ€ti? |
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?†|
“Na kho, bhikkhu, taññeva upÄdÄnaṃ te pañcupÄdÄnakkhandhÄ nÄpi aññatra pañcahi upÄdÄnakkhandhehi upÄdÄnaṃ, api ca yo tattha chandarÄgo taṃ tattha upÄdÄnanâ€ti. |
“Neither. Rather, the desire and greed for them is the grasping there.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi: |
Saying “Good, sirâ€, that monk asked another question: |
“SiyÄ pana, bhante, pañcupÄdÄnakkhandhesu chandarÄgavemattatÄâ€ti? |
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?†|
“SiyÄ, bhikkhÅ«â€ti bhagavÄ avoca: |
“There can,†said the Buddha. |
“idha, bhikkhu, ekaccassa evaṃ hoti: |
“It’s when someone thinks: |
‘evaṃrÅ«po siyaṃ anÄgatamaddhÄnaṃ, evaṃvedano siyaṃ anÄgatamaddhÄnaṃ, evaṃsañño siyaṃ anÄgatamaddhÄnaṃ, evaṃsaá¹…khÄro siyaṃ anÄgatamaddhÄnaṃ, evaṃviññÄṇo siyaṃ anÄgatamaddhÄnan’ti. |
‘In the future, may I be of such form, such feeling, such perception, such co-doings, or such consciousness!’ |
Evaṃ kho, bhikkhu, siyÄ pañcupÄdÄnakkhandhesu chandarÄgavemattatÄâ€ti? |
That’s how there can be different kinds of desire and greed for the five grasping aggregates.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi: |
Saying “Good, sirâ€, that monk asked another question: |
“KittÄvatÄ nu kho, bhante, khandhÄnaṃ khandhÄdhivacananâ€ti? |
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?†|
“Yaṃ kiñci, bhikkhu, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, ayaṃ vuccati rÅ«pakkhandho. |
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form. |
YÄ kÄci vedanÄ â€¦ |
Any kind of feeling at all … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
Any kind of perception at all … |
ye keci saá¹…khÄrÄ â€¦ |
Any kind of co-doings at all … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, ayaṃ vuccati viññÄṇakkhandho. |
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness. |
EttÄvatÄ kho, bhikkhu, khandhÄnaṃ khandhÄdhivacananâ€ti. |
That’s the scope of the term ‘aggregates’ as applied to the aggregates.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sirâ€, that monk asked another question: |
“Ko nu kho, bhante, hetu ko paccayo rÅ«pakkhandhassa paññÄpanÄya; |
“What is the cause, sir, what is the reason why the aggregate of form is found? |
ko hetu ko paccayo vedanÄkkhandhassa paññÄpanÄya; |
What is the cause, what is the reason why the aggregate of feeling … |
ko hetu ko paccayo saññÄkkhandhassa paññÄpanÄya; |
perception … |
ko hetu ko paccayo saá¹…khÄrakkhandhassa paññÄpanÄya; |
co-doings … |
ko hetu ko paccayo viññÄṇakkhandhassa paññÄpanÄyÄâ€ti? |
consciousness is found?†|
“CattÄro kho, bhikkhu, mahÄbhÅ«tÄ hetu, cattÄro mahÄbhÅ«tÄ paccayo rÅ«pakkhandhassa paññÄpanÄya. |
“The four primary elements are the reason why the aggregate of form is found. |
Phasso hetu phasso paccayo vedanÄkkhandhassa paññÄpanÄya. |
Contact is the reason why the aggregates of feeling, |
Phasso hetu phasso paccayo saññÄkkhandhassa paññÄpanÄya. |
perception, |
Phasso hetu, phasso paccayo saá¹…khÄrakkhandhassa paññÄpanÄya. |
and co-doings are found. |
NÄmarÅ«paṃ hetu, nÄmarÅ«paṃ paccayo viññÄṇakkhandhassa paññÄpanÄyÄâ€ti. |
Name and form are the reasons why the aggregate of consciousness is found.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sirâ€, that monk asked another question: |
“Kathaṃ nu kho, bhante, sakkÄyadiá¹á¹hi hotÄ«â€ti? |
“Sir, how does identity view come about?†|
“Idha, bhikkhu, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
“It’s because an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ; |
They regard form as self, self as having form, form in self, or self in form. |
vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Evaṃ kho, bhikkhu, sakkÄyadiá¹á¹hi hotÄ«â€ti. |
That’s how identity view comes about.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sirâ€, that monk … asked another question: |
“Kathaṃ pana, bhante, sakkÄyadiá¹á¹hi na hotÄ«â€ti? |
“But sir, how does identity view not come about?†|
“Idha, bhikkhu, sutavÄ ariyasÄvako ariyÄnaṃ dassÄvÄ« ariyadhammassa kovido ariyadhamme suvinÄ«to, sappurisÄnaṃ dassÄvÄ« sappurisadhammassa kovido sappurisadhamme suvinÄ«to |
It’s because an educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ vÄ attÄnaṃ; na attani vÄ rÅ«paṃ, na rÅ«pasmiṃ vÄ attÄnaṃ; |
They don’t regard form as self, self as having form, form in self, or self in form. |
na vedanaṃ … |
They don’t regard feeling … |
na saññaṃ … |
perception … |
na saá¹…khÄre … |
co-doings … |
na viññÄṇaṃ attato samanupassati, na viññÄṇavantaṃ vÄ attÄnaṃ; na attani vÄ viññÄṇaṃ, na viññÄṇasmiṃ vÄ attÄnaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Evaṃ kho, bhikkhu, sakkÄyadiá¹á¹hi na hotÄ«â€ti. |
That’s how identity view does not come about.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu … pe … apucchi: |
Saying “Good, sirâ€, that monk … asked another question: |
“Ko nu kho, bhante, rÅ«passa assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇaṃ; |
“Sir, what’s the gratification, the drawback, and the escape when it comes to form, |
ko vedanÄya … |
feeling, |
ko saññÄya … |
perception, |
ko saá¹…khÄrÄnaṃ … |
co-doings, |
ko viññÄṇassa assÄdo, ko ÄdÄ«navo, kiṃ nissaraṇanâ€ti? |
and consciousness?†|
“Yaṃ kho, bhikkhu, rÅ«paṃ paá¹icca uppajjati sukhaṃ somanassaṃ—ayaṃ rÅ«passa assÄdo. |
“The pleasure and happiness that arise from form: this is its gratification. |
Yaṃ rÅ«paṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ—ayaṃ rÅ«passa ÄdÄ«navo. |
That form is impermanent, suffering, and perishable: this is its drawback. |
Yo rÅ«pasmiṃ chandarÄgavinayo chandarÄgappahÄnaṃ—idaṃ rÅ«passa nissaraṇaṃ. |
Removing and giving up desire and greed for form: this is its escape. |
Yaṃ vedanaṃ paá¹icca … |
The pleasure and happiness that arise from feeling … |
yaṃ saññaṃ paá¹icca … |
perception … |
ye saá¹…khÄre paá¹icca … |
co-doings … |
yaṃ viññÄṇaṃ paá¹icca uppajjati sukhaṃ somanassaṃ—ayaṃ viññÄṇassa assÄdo. |
consciousness: this is its gratification. |
Yaṃ viññÄṇaṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ—ayaṃ viññÄṇassa ÄdÄ«navo. |
That consciousness is impermanent, suffering, and perishable: this is its drawback. |
Yo viññÄṇasmiṃ chandarÄgavinayo chandarÄgappahÄnaṃ—idaṃ viññÄṇassa nissaraṇanâ€ti. |
Removing and giving up desire and greed for consciousness: this is its escape.†|
“SÄdhu, bhanteâ€ti kho so bhikkhu bhagavato bhÄsitaṃ abhinanditvÄ anumoditvÄ bhagavantaṃ uttariṃ pañhaṃ apucchi: |
Saying “Good, sirâ€, that monk approved and agreed with what the Buddha said. Then he asked another question: |
“Kathaṃ nu kho, bhante, jÄnato, kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?†|
“Yaṃ kiñci, bhikkhu, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
They truly see any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ kho, bhikkhu, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti. |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.†|
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapÄdi: |
Now at that time one of the monks had the thought: |
“iti kira bho rÅ«paṃ anattÄ, vedanÄ â€¦ saÃ±Ã±Ä â€¦ saá¹…khÄrÄ â€¦ viññÄṇaṃ anattÄ; |
“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
anattakatÄni kammÄni kathamattÄnaṃ phusissantÄ«â€ti. |
Then what self will the deeds done by not-self affect?†|
Atha kho bhagavÄ tassa bhikkhuno cetasÄ ceto parivitakkamaññÄya bhikkhÅ« Ämantesi: |
Then the Buddha, knowing what that monk was thinking, addressed the monks: |
“ṬhÄnaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvÄ avijjÄgato taṇhÄdhipateyyena cetasÄ satthusÄsanaṃ atidhÄvitabbaṃ maññeyya. |
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think: |
‘Iti kira, bho, rÅ«paṃ anattÄ, vedanÄ â€¦ saÃ±Ã±Ä â€¦ saá¹…khÄrÄ â€¦ viññÄṇaṃ anattÄ. |
‘So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self. |
AnattakatÄni kammÄni kathamattÄnaṃ phusissantī’ti? |
Then what self will the deeds done by not-self affect?’ |
Paá¹ipucchÄvinÄ«tÄ kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu. |
Now, monks, you have been educated by me in questioning with regards to all these things in all such cases. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
TasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
“Dve khandhÄ taññeva siyaṃ, |
“Two on the aggregates; exactly the same; and can there be; |
adhivacanañca hetunÄ; |
on the term; and on the cause; |
SakkÄyena duve vuttÄ, |
two questions on identity; |
assÄdaviññÄṇakena ca; |
gratification; and that with consciousness: |
Ete dasavidhÄ vuttÄ, |
these are the ten questions |
hoti bhikkhu pucchÄyÄâ€ti. |
the monk came to ask.†|
Saṃyutta NikÄya 22 |
Linked Discourses 22 |
9. Theravagga |
9. Senior monks |
83. Ānandasutta |
83. With Ānanda |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Tatra kho ÄyasmÄ Änando bhikkhÅ« Ämantesi: |
There Ānanda addressed the monks: |
“Ävuso bhikkhaveâ€ti. |
“Reverends, monks!†|
“Āvusoâ€ti kho te bhikkhÅ« Äyasmato Änandassa paccassosuṃ. |
“Reverend,†they replied. |
Ä€yasmÄ Änando etadavoca: |
Ä€nanda said this: |
“Puṇṇo nÄma, Ävuso, ÄyasmÄ mantÄṇiputto amhÄkaṃ navakÄnaṃ sataṃ bahÅ«pakÄro hoti. |
“Reverends, the venerable named Puṇṇa MantÄniputta was very helpful to me when I was just ordained. |
So amhe iminÄ ovÄdena ovadati: |
He gave me this advice: |
‘upÄdÄya, Ävuso Änanda, asmÄ«ti hoti, no anupÄdÄya. |
‘Reverend Ānanda, the notion “I am†occurs because of grasping, not by not grasping. |
Kiñca upÄdÄya asmÄ«ti hoti, no anupÄdÄya? |
Grasping what? |
RÅ«paṃ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. |
The notion “I am†occurs because of grasping form, |
Vedanaṃ … |
feeling, |
saññaṃ … |
perception, |
saá¹…khÄre … |
co-doings, |
viññÄṇaṃ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. |
and consciousness, not by not grasping. |
SeyyathÄpi, Ävuso Änanda, itthÄ« vÄ puriso vÄ daharo yuvÄ maṇá¸anakajÄtiko ÄdÄse vÄ parisuddhe pariyodÄte acche vÄ udakapatte sakaṃ mukhanimittaṃ paccavekkhamÄno upÄdÄya passeyya, no anupÄdÄya; |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping. |
evameva kho, Ävuso Änanda, rÅ«paṃ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. |
In the same way, the notion “I am†occurs because of grasping form, |
Vedanaṃ … |
feeling, |
saññaṃ … |
perception, |
saá¹…khÄre … |
co-doings, |
viññÄṇaṃ upÄdÄya asmÄ«ti hoti, no anupÄdÄya. |
and consciousness, not by not grasping. |
Taṃ kiṃ maññasi, Ävuso Änanda, |
What do you think, Reverend Ānanda? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄ’ti? |
Is form permanent or impermanent?’ |
‘Aniccaṃ, Ävuso’. |
‘Impermanent, reverend.’ |
‘VedanÄ â€¦ |
‘Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄ’ti? |
consciousness permanent or impermanent?’ |
‘Aniccaṃ, Ävuso’ … pe …. |
‘Impermanent, reverend.’ … |
TasmÄtiha … pe … |
‘So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«ti. |
They understand: “… there is no return to any state of existence.â€â€™ |
Puṇṇo nÄma, Ävuso, ÄyasmÄ mantÄṇiputto amhÄkaṃ navakÄnaṃ sataṃ bahÅ«pakÄro hoti. |
Reverends, the venerable named Puṇṇa MantÄniputta was very helpful to me when I was just ordained. |
So amhe iminÄ ovÄdena ovadati. |
He gave me this advice. |
Idañca pana me Äyasmato puṇṇassa mantÄṇiputtassa dhammadesanaṃ sutvÄ dhammo abhisamitoâ€ti. |
And now that I’ve heard this Dharma from Venerable Puṇṇa MantÄniputta, I’ve comprehended The Dharma.†|
84. Tissasutta |
84. With Tissa |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Tena kho pana samayena ÄyasmÄ tisso bhagavato pitucchÄputto sambahulÄnaṃ bhikkhÅ«naṃ evamÄroceti: |
Now at that time Venerable Tissa, the Buddha’s paternal cousin, informed several monks: |
“api me, Ävuso, madhurakajÄto viya kÄyo; |
“Reverends, my body feels like it’s drugged. I’m disorientated, the Dharmas don’t inspire me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.†|
disÄpi me na pakkhÄyanti; |
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dhammÄpi maṃ na paá¹ibhanti; |
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thinamiddhañca me cittaṃ pariyÄdÄya tiá¹á¹hati; |
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anabhirato ca brahmacariyaṃ carÄmi; |
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hoti ca me dhammesu vicikicchÄâ€ti. |
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Atha kho sambahulÄ bhikkhÅ« yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« bhagavantaṃ etadavocuṃ: |
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. |
“ÄyasmÄ, bhante, tisso bhagavato pitucchÄputto sambahulÄnaṃ bhikkhÅ«naṃ evamÄroceti: |
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‘api me, Ävuso, madhurakajÄto viya kÄyo; |
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disÄpi me na pakkhÄyanti; |
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dhammÄpi maṃ na paá¹ibhanti; |
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thinamiddhañca me cittaṃ pariyÄdÄya tiá¹á¹hati; |
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anabhirato ca brahmacariyaṃ carÄmi; |
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hoti ca me dhammesu vicikicchÄ’â€ti. |
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Atha kho bhagavÄ aññataraṃ bhikkhuṃ Ämantesi: |
So the Buddha said to a certain monk: |
“ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ ÄmantehÄ«â€ti. |
“Please, monk, in my name tell the monk Tissa that the Teacher summons him.†|
“Evaṃ, bhanteâ€ti kho so bhikkhu bhagavato paá¹issutvÄ yenÄyasmÄ tisso tenupasaá¹…kami; upasaá¹…kamitvÄ Äyasmantaṃ tissaṃ etadavoca: |
“Yes, sir,†that monk replied. He went to Tissa and said to him: |
“satthÄ taṃ, Ävuso tissa, ÄmantetÄ«â€ti. |
“Reverend Tissa, the teacher summons you.†|
“EvamÄvusoâ€ti kho ÄyasmÄ tisso tassa bhikkhuno paá¹issutvÄ yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinnaṃ kho Äyasmantaṃ tissaṃ bhagavÄ etadavoca: |
“Yes, reverend,†Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“saccaṃ kira tvaṃ, tissa, sambahulÄnaṃ bhikkhÅ«naṃ evamÄrocesi: |
“Is it really true, Tissa, that you informed several monks that |
‘api me, Ävuso, madhurakajÄto viya kÄyo … pe … |
your body feels like it’s drugged … |
hoti ca me dhammesu vicikicchÄ’â€ti? |
and you have doubts about the Dharmas?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“Taṃ kiṃ maññasi, tissa, |
“What do you think, Tissa? |
rÅ«pe avigatarÄgassa avigatacchandassa avigatapemassa avigatapipÄsassa avigatapariḷÄhassa avigatataṇhassa, tassa rÅ«passa vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄâ€ti? |
If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“SÄdhu sÄdhu, tissa. |
“Good, good, Tissa! |
Evañhetaṃ, tissa, hoti. |
That’s how it is, Tissa, |
YathÄ taṃ rÅ«pe avigatarÄgassa … |
when you’re not rid of greed for form. |
vedanÄya … |
feeling … |
saññÄya … |
perception … |
saá¹…khÄresu avigatarÄgassa … pe … |
co-doings … |
tesaṃ saá¹…khÄrÄnaṃ vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄâ€ti? |
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“Evaṃ, bhanteâ€. |
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“SÄdhu sÄdhu, tissa. |
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Evañhetaṃ, tissa, hoti. |
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YathÄ taṃ saá¹…khÄresu anigatarÄgassa, viññÄṇe avigatarÄgassa avigatacchandassa avigatapemassa avigatapipÄsassa avigatapariḷÄhassa avigatataṇhassa, tassa viññÄṇassa vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄâ€ti? |
consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“SÄdhu sÄdhu, tissa. |
“Good, good, Tissa! |
Evañhetaṃ, tissa, hoti. |
That’s how it is, Tissa, |
YathÄ taṃ viññÄṇe avigatarÄgassa. |
when you’re not rid of greed for consciousness. |
Taṃ kiṃ maññasi, tissa, |
What do you think, Tissa? |
rÅ«pe vigatarÄgassa vigatacchandassa vigatapemassa vigatapipÄsassa vigatapariḷÄhassa vigatataṇhassa, tassa rÅ«passa vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄâ€ti? |
If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“SÄdhu sÄdhu, tissa. |
“Good, good, Tissa! |
Evañhetaṃ, tissa, hoti. |
That’s how it is, Tissa, |
YathÄ taṃ rÅ«pe vigatarÄgassa … |
when you are rid of greed for form … |
vedanÄya … |
feeling … |
saññÄya … |
perception … |
saá¹…khÄresu vigatarÄgassa … |
co-doings … |
viññÄṇe vigatarÄgassa vigatacchandassa vigatapemassa vigatapipÄsassa vigatapariḷÄhassa vigatataṇhassa tassa viññÄṇassa vipariṇÄmaññathÄbhÄvÄ uppajjanti sokaparidevadukkhadomanassupÄyÄsÄâ€ti? |
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“No hetaṃ, bhanteâ€. |
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“SÄdhu sÄdhu, tissa. |
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Evañhetaṃ, tissa, hoti. |
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YathÄ taṃ viññÄṇe vigatarÄgassa. |
consciousness. |
Taṃ kiṃ maññasi, tissa, |
What do you think, Tissa? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“TasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄti. |
They understand: ‘… there is no return to any state of existence.’ |
SeyyathÄpi, tissa, dve purisÄ— |
Suppose, Tissa, there were two people. |
eko puriso amaggakusalo, eko puriso maggakusalo. |
One was not skilled in the path, the other was. |
Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya. |
The one not skilled in the path would question the one skilled in the path, |
So evaṃ vadeyya: |
who would reply: |
‘ehi, bho purisa, ayaṃ maggo. |
‘Come, good man, this is the path. |
Tena muhuttaṃ gaccha. |
Go down it a little, |
Tena muhuttaṃ gantvÄ dakkhissasi dvedhÄpathaṃ, tattha vÄmaṃ muñcitvÄ dakkhiṇaṃ gaṇhÄhi. |
and you’ll see a fork in the road. Ignore the left, and take the right-hand path. |
Tena muhuttaṃ gaccha. |
Go a little further, |
Tena muhuttaṃ gantvÄ dakkhissasi tibbaṃ vanasaṇá¸aṃ. |
and you’ll see a dark forest grove. |
Tena muhuttaṃ gaccha. |
Go a little further, |
Tena muhuttaṃ gantvÄ dakkhissasi mahantaṃ ninnaṃ pallalaṃ. |
and you’ll see an expanse of low-lying swampland. |
Tena muhuttaṃ gaccha. |
Go a little further, |
Tena muhuttaṃ gantvÄ dakkhissasi sobbhaṃ papÄtaṃ. |
and you’ll see a large, steep cliff. |
Tena muhuttaṃ gaccha. |
Go a little further, |
Tena muhuttaṃ gantvÄ dakkhissasi samaṃ bhÅ«mibhÄgaṃ ramaṇīyan’ti. |
and you’ll see level, cleared parkland.’ |
UpamÄ kho myÄyaṃ, tissa, katÄ atthassa viññÄpanÄya. |
I’ve made up this simile to make a point. |
Ayaṃ cevettha attho: |
And this is what it means. |
‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ. |
‘A person who is not skilled in the path’ is a term for an ordinary uneducated person. |
‘Puriso maggakusalo’ti kho, tissa, tathÄgatassetaṃ adhivacanaṃ arahato sammÄsambuddhassa. |
‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha. |
‘DvedhÄpatho’ti kho, tissa, vicikicchÄyetaṃ adhivacanaṃ. |
‘A fork in the road’ is a term for doubt. |
‘VÄmo maggo’ti kho, tissa, aá¹á¹haá¹…gikassetaṃ micchÄmaggassa adhivacanaṃ, seyyathidaṃ— |
‘The left-hand path’ is a term for the wrong eightfold path, that is, |
micchÄdiá¹á¹hiyÄ â€¦ pe … micchÄsamÄdhissa. |
wrong view … wrong undistractible-lucidity. |
‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aá¹á¹haá¹…gikassa maggassa adhivacanaṃ, seyyathidaṃ— |
‘The right-hand path’ is a term for the noble eightfold path, that is, |
sammÄdiá¹á¹hiyÄ â€¦ pe … sammÄsamÄdhissa. |
right view … right undistractible-lucidity. |
‘Tibbo vanasaṇá¸o’ti kho, tissa, avijjÄyetaṃ adhivacanaṃ. |
‘A dark forest grove’ is a term for ignorance. |
‘Mahantaṃ ninnaṃ pallalan’ti kho, tissa, kÄmÄnametaṃ adhivacanaṃ. |
‘An expanse of low-lying swampland’ is a term for sensual pleasures. |
‘Sobbho papÄto’ti kho, tissa, kodhÅ«pÄyÄsassetaṃ adhivacanaṃ. |
‘A large, steep cliff’ is a term for anger and distress. |
‘Samo bhÅ«mibhÄgo ramaṇīyo’ti kho, tissa, nibbÄnassetaṃ adhivacanaṃ. |
‘Level, cleared parkland’ is a term for nirvana. |
Abhirama, tissa, abhirama, tissa. |
Rejoice, Tissa, rejoice! |
AhamovÄdena ahamanuggahena ahamanusÄsaniyÄâ€ti. |
I’m here to advise you, to support you, and to teach you.†|
Idamavoca bhagavÄ. |
That is what the Buddha said. |
Attamano ÄyasmÄ tisso bhagavato bhÄsitaṃ abhinandÄ«ti. |
Satisfied, Venerable Tissa was happy with what the Buddha said. |
85. Yamakasutta |
85. With Yamaka |
Ekaṃ samayaṃ ÄyasmÄ sÄriputto sÄvatthiyaṃ viharati jetavane anÄthapiṇá¸ikassa ÄrÄme. |
At one time Venerable SÄriputta was staying near SÄvatthÄ« in Jeta’s Grove, AnÄthapiṇá¸ika’s monastery. |
Tena kho pana samayena yamakassa nÄma bhikkhuno evarÅ«paṃ pÄpakaṃ diá¹á¹higataṃ uppannaṃ hoti: |
Now at that time a monk called Yamaka had the following harmful misconception: |
“tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄâ€ti. |
“As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.†|
Assosuṃ kho sambahulÄ bhikkhÅ« yamakassa kira nÄma bhikkhuno evarÅ«paṃ pÄpakaṃ diá¹á¹higataṃ uppannaṃ hoti: |
Several monks heard about this. |
“tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄâ€ti. |
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Atha kho te bhikkhÅ« yenÄyasmÄ yamako tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ ÄyasmatÄ yamakena saddhiṃ sammodiṃsu. |
They went to Yamaka and exchanged greetings with him. |
SammodanÄ«yaṃ kathaṃ sÄraṇīyaṃ vÄ«tisÄretvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« Äyasmantaṃ yamakaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side and said to him: |
“Saccaṃ kira te, Ävuso yamaka, evarÅ«paṃ pÄpakaṃ diá¹á¹higataṃ uppannaṃ: |
“Is it really true, Reverend Yamaka, that you have such a harmful misconception: |
‘tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄ’â€ti? |
‘As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’†|
“Evaṃ khvÄhaṃ, Ävuso, bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi: |
“Yes, reverends, that’s how I understand the Buddha’s teaching.†|
‘khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄ’â€ti. |
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“MÄ, Ävuso yamaka, evaṃ avaca, mÄ bhagavantaṃ abbhÄcikkhi. Na hi sÄdhu bhagavato abbhÄcikkhanaṃ. Na hi bhagavÄ evaṃ vadeyya: |
“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.†|
‘khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄ’â€ti. |
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Evampi kho ÄyasmÄ yamako tehi bhikkhÅ«hi vuccamÄno tatheva taṃ pÄpakaṃ diá¹á¹higataṃ thÄmasÄ parÄmÄsÄ abhinivissa voharati: |
But even though admonished by those monks, Yamaka obstinately stuck to that misconception and insisted on stating it. |
“tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄâ€ti. |
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Yato kho te bhikkhÅ« nÄsakkhiṃsu Äyasmantaṃ yamakaṃ etasmÄ pÄpakÄ diá¹á¹higatÄ vivecetuṃ, atha kho te bhikkhÅ« uá¹á¹hÄyÄsanÄ yenÄyasmÄ sÄriputto tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ Äyasmantaṃ sÄriputtaṃ etadavocuṃ: |
When those monks were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable SÄriputta. They told him what had happened, and said: |
“yamakassa nÄma, Ävuso sÄriputta, bhikkhuno evarÅ«paṃ pÄpakaṃ diá¹á¹higataṃ uppannaṃ: |
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‘tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄ’ti. |
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SÄdhÄyasmÄ sÄriputto yena yamako bhikkhu tenupasaá¹…kamatu anukampaṃ upÄdÄyÄâ€ti. |
“May Venerable SÄriputta please go to the monk Yamaka out of compassion.†|
AdhivÄsesi kho ÄyasmÄ sÄriputto tuṇhÄ«bhÄvena. |
SÄriputta consented in silence. |
Atha kho ÄyasmÄ sÄriputto sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito yenÄyasmÄ yamako tenupasaá¹…kami; upasaá¹…kamitvÄ ÄyasmatÄ yamakena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho ÄyasmÄ sÄriputto Äyasmantaṃ yamakaṃ etadavoca: |
Then in the late afternoon, Venerable SÄriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka: |
“Saccaṃ kira te, Ävuso yamaka, evarÅ«paṃ pÄpakaṃ diá¹á¹higataṃ uppannaṃ: |
“Is it really true, Reverend Yamaka, that you have such a harmful misconception: |
‘tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄ’â€ti? |
‘As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’†|
“Evaṃ khvÄhaṃ, Ävuso, bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄâ€ti. |
“Yes, reverend, that’s how I understand the Buddha’s teaching.†|
“Taṃ kiṃ maññasi, Ävuso yamaka, |
“What do you think, Yamaka? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, Ävusoâ€. |
“Impermanent, reverend.†|
“VedanÄ niccÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, Ävusoâ€. |
“Impermanent, reverend.†|
“TasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄti. |
They understand: ‘… there is no return to any state of existence.’ |
Taṃ kiṃ maññasi, Ävuso yamaka, |
What do you think, Reverend Yamaka? |
rÅ«paṃ tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as form?†|
“No hetaṃ, Ävuso†… |
“No, reverend.†|
“vedanaṃ tathÄgatoti samanupassasÄ«â€ti? |
“Do you regard the Realized One as feeling … |
“No hetaṃ, Ävuso†… |
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“saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ tathÄgatoti samanupassasÄ«â€ti? |
consciousness?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“Taṃ kiṃ maññasi, Ävuso yamaka, |
“What do you think, Reverend Yamaka? |
rÅ«pasmiṃ tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as in form?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“Aññatra rÅ«pÄ tathÄgatoti samanupassasÄ«â€ti? |
“Or do you regard the Realized One as distinct from form?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“VedanÄya … |
“Do you regard the Realized One as in feeling … |
aññatra vedanÄya … pe … |
or distinct from feeling … |
saññÄya … |
as in perception … |
aññatra saññÄya … |
or distinct from perception … |
saá¹…khÄresu … |
as in co-doings … |
aññatra saá¹…khÄrehi … |
or distinct from co-doings … |
viññÄṇasmiṃ tathÄgatoti samanupassasÄ«â€ti? |
as in consciousness?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“Aññatra viññÄá¹‡Ä tathÄgatoti samanupassasÄ«â€ti? |
“Or do you regard the Realized One as distinct from consciousness?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“Taṃ kiṃ maññasi, Ävuso yamaka, |
“What do you think, Yamaka? |
rÅ«paṃ … vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as possessing form, feeling, perception, co-doings, and consciousness?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“Taṃ kiṃ maññasi, Ävuso yamaka, |
“What do you think, Yamaka? |
ayaṃ so arÅ«pÄ« … avedano … asaññī … asaá¹…khÄro … aviññÄṇo tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as one who is without form, feeling, perception, co-doings, and consciousness?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“Ettha ca te, Ävuso yamaka, diá¹á¹heva dhamme saccato thetato tathÄgate anupalabbhiyamÄne, kallaṃ nu te taṃ veyyÄkaraṇaṃ: |
“In that case, Reverend Yamaka, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare: |
‘tathÄhaṃ bhagavatÄ dhammaṃ desitaṃ ÄjÄnÄmi, yathÄ khīṇÄsavo bhikkhu kÄyassa bhedÄ ucchijjati vinassati, na hoti paraṃ maraṇÄ’â€ti? |
‘As I understand the Buddha’s teaching, a monk who has ended the defilements is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?†|
“Ahu kho me taṃ, Ävuso sÄriputta, pubbe aviddasuno pÄpakaṃ diá¹á¹higataṃ; |
“Reverend SÄriputta, in my ignorance, I used to have that misconception. |
idañca panÄyasmato sÄriputtassa dhammadesanaṃ sutvÄ tañceva pÄpakaṃ diá¹á¹higataṃ pahÄ«naṃ, dhammo ca me abhisamitoâ€ti. |
But now that I’ve heard The Dharma from Venerable SÄriputta I’ve given up that misconception, and I’ve comprehended The Dharma.†|
“Sace taṃ, Ävuso yamaka, evaṃ puccheyyuṃ: |
“Reverend Yamaka, suppose they were to ask you: |
‘yo so, Ävuso yamaka, bhikkhu arahaṃ khīṇÄsavo so kÄyassa bhedÄ paraṃ maraá¹‡Ä kiṃ hotī’ti? |
‘When their body breaks up, after death, what happens to a perfected one, who has ended the defilements?’ |
Evaṃ puá¹á¹ho tvaṃ, Ävuso yamaka, kinti byÄkareyyÄsÄ«â€ti? |
How would you answer?†|
“Sace maṃ, Ävuso, evaṃ puccheyyuṃ: |
“Sir, if they were to ask this, |
‘yo so, Ävuso yamaka, bhikkhu arahaṃ khīṇÄsavo so kÄyassa bhedÄ paraṃ maraá¹‡Ä kiṃ hotī’ti? |
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Evaṃ puá¹á¹hohaṃ, Ävuso, evaṃ byÄkareyyaṃ: |
I’d answer like this: |
‘rÅ«paṃ kho, Ävuso, aniccaṃ. |
‘Reverend, form is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ. |
What’s suffering has ceased and ended. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ. |
consciousness is impermanent. |
Yadaniccaṃ taṃ dukkhaṃ; |
What’s impermanent is suffering. |
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgatan’ti. |
What’s suffering has ceased and ended.’ |
Evaṃ puá¹á¹hohaṃ, Ävuso, evaṃ byÄkareyyanâ€ti. |
That’s how I’d answer such a question.†|
“SÄdhu sÄdhu, Ävuso yamaka. |
“Good, good, Reverend Yamaka! |
Tena hÄvuso yamaka, upamaṃ te karissÄmi etasseva atthassa bhiyyoso mattÄya ñÄṇÄya. |
Well then, I shall give you a simile to make the meaning even clearer. |
SeyyathÄpi, Ävuso yamaka, gahapati vÄ gahapatiputto vÄ aá¸á¸ho mahaddhano mahÄbhogo; |
Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth, |
so ca Ärakkhasampanno. |
and a bodyguard for protection. |
Tassa kocideva puriso uppajjeyya anatthakÄmo ahitakÄmo ayogakkhemakÄmo jÄ«vitÄ voropetukÄmo. |
Then along comes a person who wants to harm, injure, and threaten him, and take his life. |
Tassa evamassa: |
They’d think: |
‘ayaṃ kho gahapati vÄ gahapatiputto vÄ aá¸á¸ho mahaddhano mahÄbhogo; |
‘This householder or householder’s son is rich, with a lot of money and great wealth, |
so ca Ärakkhasampanno; |
and a bodyguard for protection. |
nÄyaṃ sukaro pasayha jÄ«vitÄ voropetuṃ. |
It won’t be easy to take his life by force. |
YannÅ«nÄhaṃ anupakhajja jÄ«vitÄ voropeyyan’ti. |
Why don’t I get close to him, then take his life?’ |
So taṃ gahapatiṃ vÄ gahapatiputtaṃ vÄ upasaá¹…kamitvÄ evaṃ vadeyya: |
So he goes up to that householder or householder’s son and says: |
‘upaá¹á¹haheyyaṃ taṃ, bhante’ti. |
‘Sir, I would serve you.’ |
Tamenaṃ so gahapati vÄ gahapatiputto vÄ upaá¹á¹hÄpeyya. |
Then they would serve that householder or householder’s son. |
So upaá¹á¹haheyya pubbuá¹á¹hÄyÄ« pacchÄnipÄtÄ« kiṃkÄrapaá¹issÄvÄ« manÄpacÄrÄ« piyavÄdÄ«. |
They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. |
Tassa so gahapati vÄ gahapatiputto vÄ mittatopi naṃ saddaheyya; |
The householder or householder’s son would consider them as a friend |
suhajjatopi naṃ saddaheyya; |
and companion, |
tasmiñca vissÄsaṃ Äpajjeyya. |
and come to trust them. |
YadÄ kho, Ävuso, tassa purisassa evamassa: |
But when that person realizes that |
‘saṃvissattho kho myÄyaṃ gahapati vÄ gahapatiputto vÄ’ti, atha naṃ rahogataṃ viditvÄ tiṇhena satthena jÄ«vitÄ voropeyya. |
they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife. |
Taṃ kiṃ maññasi, Ävuso yamaka, |
What do you think, Yamaka? |
yadÄ hi so puriso amuṃ gahapatiṃ vÄ gahapatiputtaṃ vÄ upasaá¹…kamitvÄ evaṃ Äha: |
When that person went to the householder or householder’s son and offered to |
‘upaá¹á¹haheyyaṃ taṃ, bhante’ti, tadÄpi so vadhakova. |
serve him, weren’t they a killer then, |
Vadhakañca pana santaṃ na aññÄsi: |
though he didn’t know that |
‘vadhako me’ti. |
this was his killer? |
YadÄpi so upaá¹á¹hahati pubbuá¹á¹hÄyÄ« pacchÄnipÄtÄ« kiá¹…kÄrapaá¹issÄvÄ« manÄpacÄrÄ« piyavÄdÄ«, tadÄpi so vadhakova. |
And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then, |
Vadhakañca pana santaṃ na aññÄsi: |
though he didn’t know that |
‘vadhako me’ti. |
this was his killer? |
YadÄpi naṃ rahogataṃ viditvÄ tiṇhena satthena jÄ«vitÄ voropeti, tadÄpi so vadhakova. |
And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then, |
Vadhakañca pana santaṃ na aññÄsi: |
though he didn’t know that |
‘vadhako me’â€ti. |
this was his killer?†|
“EvamÄvusoâ€ti. |
“Yes, reverend.†|
“Evameva kho, Ävuso, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
“In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
So aniccaṃ rÅ«paṃ ‘aniccaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand form—which is impermanent—as impermanent. |
Aniccaṃ vedanaṃ ‘aniccÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand feeling … |
Aniccaṃ saññaṃ ‘aniccÄ saññÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
perception … |
Anicce saá¹…khÄre ‘aniccÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
co-doings … |
Aniccaṃ viññÄṇaṃ ‘aniccaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is impermanent—as impermanent. |
Dukkhaṃ rÅ«paṃ ‘dukkhaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand form—which is suffering—as suffering. |
Dukkhaṃ vedanaṃ … |
They don’t truly understand feeling … |
dukkhaṃ saññaṃ … |
perception … |
dukkhe saá¹…khÄre … |
co-doings … |
dukkhaṃ viññÄṇaṃ ‘dukkhaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is suffering—as suffering. |
Anattaṃ rÅ«paṃ ‘anattÄ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand form—which is not-self—as not-self. |
Anattaṃ vedanaṃ … |
They don’t truly understand feeling … |
anattaṃ saññaṃ … |
perception … |
anatte saá¹…khÄre … |
co-doings … |
anattaṃ viññÄṇaṃ ‘anattaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is not-self—as not-self. |
Saá¹…khataṃ rÅ«paṃ ‘saá¹…khataṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand form—which is conditioned—as conditioned. |
Saṅkhataṃ vedanaṃ … |
They don’t truly understand feeling … |
saṅkhataṃ saññaṃ … |
perception … |
saá¹…khate saá¹…khÄre … |
co-doings … |
saá¹…khataṃ viññÄṇaṃ ‘saá¹…khataṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is conditioned—as conditioned. |
Vadhakaṃ rÅ«paṃ ‘vadhakaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand form—which is a killer—as a killer. |
Vadhakaṃ vedanaṃ ‘vadhakÄ vedanÄ’ti … |
They don’t truly understand feeling … |
vadhakaṃ saññaṃ ‘vadhakÄ saññÄ’ti … |
perception … |
vadhake saá¹…khÄre ‘vadhakÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
co-doings … |
Vadhakaṃ viññÄṇaṃ ‘vadhakaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness—which is a killer—as a killer. |
So rÅ«paṃ upeti upÄdiyati adhiá¹á¹hÄti ‘attÄ me’ti. |
They’re attracted to form, grasp it, and commit to the notion that it is ‘my self’. |
Vedanaṃ … |
They’re attracted to feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ upeti upÄdiyati adhiá¹á¹hÄti ‘attÄ me’ti. |
consciousness, grasp it, and commit to the notion that it is ‘my self’. |
Tassime pañcupÄdÄnakkhandhÄ upetÄ upÄdinnÄ dÄ«gharattaṃ ahitÄya dukkhÄya saṃvattanti. |
And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering. |
SutavÄ ca kho, Ävuso, ariyasÄvako ariyÄnaṃ dassÄvÄ« … pe … sappurisadhamme suvinÄ«to |
An educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ attÄnaṃ; na attani rÅ«paṃ, na rÅ«pasmiṃ attÄnaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
Na vedanaṃ … |
They don’t regard feeling … |
na saññaṃ … |
perception … |
na saá¹…khÄre … |
co-doings … |
na viññÄṇaṃ attato samanupassati, na viññÄṇavantaṃ attÄnaṃ; |
consciousness as self, self as having consciousness, |
na attani viññÄṇaṃ, na viññÄṇasmiṃ attÄnaṃ. |
consciousness in self, or self in consciousness. |
So aniccaṃ rÅ«paṃ ‘aniccaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form—which is impermanent—as impermanent. |
Aniccaṃ vedanaṃ … |
They truly understand feeling … |
aniccaṃ saññaṃ … |
perception … |
anicce saá¹…khÄre … |
co-doings … |
aniccaṃ viññÄṇaṃ ‘aniccaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness—which is impermanent—as impermanent. |
Dukkhaṃ rÅ«paṃ ‘dukkhaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form—which is suffering—as suffering. |
Dukkhaṃ vedanaṃ … |
They truly understand feeling … |
dukkhaṃ saññaṃ … |
perception … |
dukkhe saá¹…khÄre … |
co-doings … |
dukkhaṃ viññÄṇaṃ ‘dukkhaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness—which is suffering—as suffering. |
Anattaṃ rÅ«paṃ ‘anattÄ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form—which is not-self—as not-self. |
Anattaṃ vedanaṃ … |
They truly understand feeling … |
anattaṃ saññaṃ … |
perception … |
anatte saá¹…khÄre … |
co-doings … |
anattaṃ viññÄṇaṃ ‘anattÄ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness—which is not-self—as not-self. |
Saá¹…khataṃ rÅ«paṃ ‘saá¹…khataṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form—which is conditioned—as conditioned. |
Saṅkhataṃ vedanaṃ … |
They truly understand feeling … |
saṅkhataṃ saññaṃ … |
perception … |
saá¹…khate saá¹…khÄre … |
co-doings … |
saá¹…khataṃ viññÄṇaṃ ‘saá¹…khataṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness—which is conditioned—as conditioned. |
Vadhakaṃ rÅ«paṃ ‘vadhakaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form—which is a killer—as a killer. |
Vadhakaṃ vedanaṃ … |
They truly understand feeling … |
vadhakaṃ saññaṃ … |
perception … |
vadhake saá¹…khÄre ‘vadhakÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ pajÄnÄti. |
co-doings … |
Vadhakaṃ viññÄṇaṃ ‘vadhakaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness—which is a killer—as a killer. |
So rÅ«paṃ na upeti, na upÄdiyati, nÄdhiá¹á¹hÄti: ‘attÄ me’ti. |
Not being attracted to form, they don’t grasp it, and commit to the notion that it is ‘my self’. |
Vedanaṃ … |
Not being attracted to feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ na upeti, na upÄdiyati, nÄdhiá¹á¹hÄti: ‘attÄ me’ti. |
consciousness, they don't grasp it, and commit to the notion that it is ‘my self’. |
Tassime pañcupÄdÄnakkhandhÄ anupetÄ anupÄdinnÄ dÄ«gharattaṃ hitÄya sukhÄya saṃvattantÄ«â€ti. |
And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.†|
“Evametaṃ, Ävuso sÄriputta, hoti yesaṃ ÄyasmantÄnaṃ tÄdisÄ sabrahmacÄrino anukampakÄ atthakÄmÄ ovÄdakÄ anusÄsakÄ. |
“Reverend SÄriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion. |
Idañca pana me Äyasmato sÄriputtassa dhammadesanaṃ sutvÄ anupÄdÄya Äsavehi cittaṃ vimuttanâ€ti. |
And after hearing this Dharma by Venerable SÄriputta, my mind is freed from the defilements by not grasping.†|
86. AnurÄdhasutta |
86. With AnurÄdha |
Ekaṃ samayaṃ bhagavÄ vesÄliyaṃ viharati mahÄvane kÅ«á¹ÄgÄrasÄlÄyaṃ. |
At one time the Buddha was staying near VesÄlÄ«, at the Great Wood, in the hall with the peaked roof. |
Tena kho pana samayena ÄyasmÄ anurÄdho bhagavato avidÅ«re araññakuá¹ikÄyaṃ viharati. |
Now at that time Venerable AnurÄdha was staying not far from the Buddha in a wilderness hut. |
Atha kho sambahulÄ aññatitthiyÄ paribbÄjakÄ yenÄyasmÄ anurÄdho tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ ÄyasmatÄ anurÄdhena saddhiṃ sammodiṃsu. |
Then several wanderers who follow other paths went up to Venerable AnurÄdha and exchanged greetings with him. |
SammodanÄ«yaṃ kathaṃ sÄraṇīyaṃ vÄ«tisÄretvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te aññatitthiyÄ paribbÄjakÄ Äyasmantaṃ anurÄdhaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side and said to him: |
“yo so, Ävuso anurÄdha, tathÄgato uttamapuriso paramapuriso paramapattipatto, taṃ tathÄgato imesu catÅ«su á¹hÄnesu paññÄpayamÄno paññÄpeti: |
“Reverend AnurÄdha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways: |
‘hoti tathÄgato paraṃ maraṇÄ’ti vÄ, ‘na hoti tathÄgato paraṃ maraṇÄ’ti vÄ, ‘hoti ca na ca hoti tathÄgato paraṃ maraṇÄ’ti vÄ, ‘neva hoti na na hoti tathÄgato paraṃ maraṇÄ’ti vÄâ€ti? |
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.†|
Evaṃ vutte, ÄyasmÄ anurÄdho te aññatitthiye paribbÄjake etadavoca: |
When they said this, Venerable AnurÄdha said to those wanderers: |
“yo so Ävuso tathÄgato uttamapuriso paramapuriso paramapattipatto taṃ tathÄgato aññatra imehi catÅ«hi á¹hÄnehi paññÄpayamÄno paññÄpeti: |
“Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: |
‘hoti tathÄgato paraṃ maraṇÄ’ti vÄ, ‘na hoti tathÄgato paraṃ maraṇÄ’ti vÄ, ‘hoti ca na ca hoti tathÄgato paraṃ maraṇÄ’ti vÄ, ‘neva hoti na na hoti tathÄgato paraṃ maraṇÄ’ti vÄâ€ti. |
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.†|
Evaṃ vutte, aññatitthiyÄ paribbÄjakÄ Äyasmantaṃ anurÄdhaṃ etadavocuṃ: |
When he said this, the wanderers said to him: |
“so cÄyaṃ bhikkhu navo bhavissati acirapabbajito, thero vÄ pana bÄlo abyattoâ€ti. |
“This monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.†|
Atha kho aññatitthiyÄ paribbÄjakÄ Äyasmantaṃ anurÄdhaṃ navavÄdena ca bÄlavÄdena ca apasÄdetvÄ uá¹á¹hÄyÄsanÄ pakkamiṃsu. |
Then, after rebuking Venerable AnurÄdha by calling him “junior†and “foolishâ€, the wanderers got up from their seats and left. |
Atha kho Äyasmato anurÄdhassa acirapakkantesu tesu aññatitthiyesu paribbÄjakesu etadahosi: |
Soon after they had left, AnurÄdha thought: |
“sace kho maṃ te aññatitthiyÄ paribbÄjakÄ uttariṃ pañhaṃ puccheyyuṃ. |
“If those wanderers were to inquire further, |
Kathaṃ byÄkaramÄno nu khvÄhaṃ tesaṃ aññatitthiyÄnaṃ paribbÄjakÄnaṃ vuttavÄdÄ« ceva bhagavato assaṃ, na ca bhagavantaṃ abhÅ«tena abbhÄcikkheyyaṃ, dhammassa cÄnudhammaṃ byÄkareyyaṃ, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaṃ á¹hÄnaṃ ÄgaccheyyÄâ€ti? |
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?†|
Atha kho ÄyasmÄ anurÄdho yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ â€¦ pe … ekamantaṃ nisinno kho ÄyasmÄ anurÄdho bhagavantaṃ etadavoca: |
Then Venerable AnurÄdha went up to the Buddha, bowed, sat down to one side, and told him all that had happened. |
“idhÄhaṃ, bhante, bhagavato avidÅ«re araññakuá¹ikÄyaṃ viharÄmi. |
|
Atha kho, bhante, sambahulÄ aññatitthiyÄ paribbÄjakÄ yenÄhaṃ tenupasaá¹…kamiṃsu … pe … maṃ etadavocuṃ: |
|
‘yo so, Ävuso anurÄdha, tathÄgato uttamapuriso paramapuriso paramapattipatto taṃ tathÄgato imesu catÅ«su á¹hÄnesu paññÄpayamÄno paññÄpeti— |
|
hoti tathÄgato paraṃ maraṇÄti vÄ, na hoti … |
|
hoti ca na ca hoti, neva hoti na na hoti tathÄgato paraṃ maraṇÄti vÄ’â€ti? |
|
“Taṃ kiṃ maññasi, anurÄdha, |
“What do you think, AnurÄdha? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhante†… pe … |
“Impermanent, sir.†… |
tasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtiâ€. |
They understand: ‘… there is no return to any state of existence.’ |
“Taṃ kiṃ maññasi, anurÄdha, |
What do you think, AnurÄdha? |
rÅ«paṃ tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as form?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Vedanaṃ … |
“Do you regard the Realized One as feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ tathÄgatoti samanupassasÄ«â€ti? |
consciousness?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Taṃ kiṃ maññasi, anurÄdha, |
“What do you think, AnurÄdha? |
rÅ«pasmiṃ tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as in form?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Aññatra rÅ«pÄ tathÄgatoti samanupassasÄ«â€ti? |
“Or do you regard the Realized One as distinct from form?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄya … pe … |
“Do you regard the Realized One as in feeling … |
aññatra vedanÄya … pe … |
or distinct from feeling … |
saññÄya … |
as in perception … |
aññatra saññÄya … |
or distinct from perception … |
saá¹…khÄresu … |
as in co-doings … |
aññatra saá¹…khÄrehi … |
or distinct from co-doings … |
viññÄṇasmiṃ … |
as in consciousness … |
aññatra viññÄá¹‡Ä tathÄgatoti samanupassasÄ«â€ti? |
or as distinct from consciousness?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Taṃ kiṃ maññasi, anurÄdha, |
“What do you think, AnurÄdha? |
rÅ«paṃ … vedanÄ â€¦ saÃ±Ã±Ä â€¦ saá¹…khÄrÄ â€¦ viññÄṇaṃ tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as possessing form, feeling, perception, co-doings, and consciousness?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Taṃ kiṃ maññasi, anurÄdha, |
“What do you think, AnurÄdha? |
ayaṃ so arÅ«pÄ« … avedano … asaññī … asaá¹…khÄro … aviññÄṇo tathÄgatoti samanupassasÄ«â€ti? |
Do you regard the Realized One as one who is without form, feeling, perception, co-doings, and consciousness?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Ettha ca te, anurÄdha, diá¹á¹heva dhamme saccato thetato tathÄgate anupalabbhiyamÄne kallaṃ nu te taṃ veyyÄkaraṇaṃ: |
“In that case, AnurÄdha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare: |
‘yo so, Ävuso, tathÄgato uttamapuriso paramapuriso paramapattipatto taṃ tathÄgato aññatra imehi catÅ«hi á¹hÄnehi paññÄpayamÄno paññÄpeti— |
‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways: |
hoti tathÄgato paraṃ maraṇÄti vÄ â€¦ na hoti … hoti ca na ca hoti … neva hoti na na hoti tathÄgato paraṃ maraṇÄti vÄ’â€ti? |
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“SÄdhu sÄdhu, anurÄdha. |
“Good, good, AnurÄdha! |
Pubbe cÄhaṃ, anurÄdha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhanâ€ti. |
In the past, as today, I describe suffering and the cessation of suffering.†|
87. Vakkalisutta |
87. With Vakkali |
Ekaṃ samayaṃ bhagavÄ rÄjagahe viharati veḷuvane kalandakanivÄpe. |
At one time the Buddha was staying near RÄjagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tena kho pana samayena ÄyasmÄ vakkali kumbhakÄranivesane viharati ÄbÄdhiko dukkhito bÄḷhagilÄno. |
Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill. |
Atha kho ÄyasmÄ vakkali upaá¹á¹hÄke Ämantesi: |
Then he addressed his carers: |
“etha tumhe, Ävuso, yena bhagavÄ tenupasaá¹…kamatha; upasaá¹…kamitvÄ mama vacanena bhagavato pÄde sirasÄ vandatha: |
“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: |
‘vakkali, bhante, bhikkhu ÄbÄdhiko dukkhito bÄḷhagilÄno, so bhagavato pÄde sirasÄ vandatī’ti. |
‘Sir, the monk Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.’ |
Evañca vadetha: |
And then say: |
‘sÄdhu kira, bhante, bhagavÄ yena vakkali bhikkhu tenupasaá¹…kamatu anukampaṃ upÄdÄyÄ’â€ti. |
‘Sir, please go to the monk Vakkali out of compassion.’†|
“EvamÄvusoâ€ti kho te bhikkhÅ« Äyasmato vakkalissa paá¹issutvÄ yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« bhagavantaṃ etadavocuṃ: |
“Yes, reverend,†those monks replied. They did as he asked. |
“vakkali, bhante, bhikkhu ÄbÄdhiko dukkhito bÄḷhagilÄno, so bhagavato pÄde sirasÄ vandati; |
|
evañca pana vadeti: |
|
‘sÄdhu kira, bhante, bhagavÄ yena vakkali bhikkhu tenupasaá¹…kamatu anukampaṃ upÄdÄyÄ’â€ti. |
|
AdhivÄsesi bhagavÄ tuṇhÄ«bhÄvena. |
The Buddha consented in silence. |
Atha kho bhagavÄ nivÄsetvÄ pattacÄ«varamÄdÄya yenÄyasmÄ vakkali tenupasaá¹…kami. |
Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali. |
AddasÄ kho ÄyasmÄ vakkali bhagavantaṃ dÅ«ratova Ägacchantaṃ. DisvÄna mañcake samadhosi. |
Venerable Vakkali saw the Buddha coming off in the distance and tried to rise on his cot. |
Atha kho bhagavÄ Äyasmantaṃ vakkaliṃ etadavoca: |
Then the Buddha said to him: |
“alaṃ, vakkali, mÄ tvaṃ mañcake samadhosi. |
“It’s all right, Vakkali, don’t get up. |
SantimÄni ÄsanÄni paññattÄni; tatthÄhaṃ nisÄ«dissÄmÄ«â€ti. |
There are some seats spread out, I will sit there.†|
NisÄ«di bhagavÄ paññatte Äsane. Nisajja kho bhagavÄ Äyasmantaṃ vakkaliṃ etadavoca: |
He sat on the seat spread out and said to Vakkali: |
“kacci te, vakkali, khamanÄ«yaṃ, kacci yÄpanÄ«yaṃ, kacci dukkhÄ vedanÄ paá¹ikkamanti, no abhikkamanti; paá¹ikkamosÄnaṃ paññÄyati, no abhikkamoâ€ti? |
“Vakkali, 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, khamanÄ«yaṃ, na yÄpanÄ«yaṃ; bÄḷhÄ me dukkhÄ vedanÄ abhikkamanti, no paá¹ikkamanti; abhikkamosÄnaṃ paññÄyati, no paá¹ikkamoâ€ti. |
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.†|
“Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaá¹isÄroâ€ti? |
“I hope you don’t have any remorse or regret?†|
“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaá¹isÄroâ€ti. |
“Indeed, sir, I have no little remorse and regret.†|
“Kacci pana taṃ, vakkali, attÄ sÄ«lato na upavadatÄ«â€ti? |
“I hope you have no reason to blame yourself when it comes to ethical conduct?†|
“Na kho maṃ, bhante, attÄ sÄ«lato upavadatÄ«â€ti. |
“No sir, I have no reason to blame myself when it comes to ethical conduct.†|
“No ce kira taṃ, vakkali, attÄ sÄ«lato upavadati; atha kiñca te kukkuccaṃ ko ca vippaá¹isÄroâ€ti? |
“In that case, Vakkali, why do you have remorse and regret?†|
“Cirapaá¹ikÄhaṃ, bhante, bhagavantaṃ dassanÄya upasaá¹…kamitukÄmo, natthi ca me kÄyasmiṃ tÄvatikÄ balamattÄ, yÄvatÄhaṃ bhagavantaṃ dassanÄya upasaá¹…kameyyanâ€ti. |
“For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.†|
“Alaṃ, vakkali, kiṃ te iminÄ pÅ«tikÄyena diá¹á¹hena? |
“Enough, Vakkali! Why would you want to see this rotten body? |
Yo kho, vakkali, dhammaṃ passati so maṃ passati; |
One who sees The Dharma sees me. |
yo maṃ passati so dhammaṃ passati. |
One who sees me sees The Dharma. |
Dhammañhi, vakkali, passanto maṃ passati; |
Seeing The Dharma, you see me. |
maṃ passanto dhammaṃ passati. |
Seeing me, you see The Dharma. |
Taṃ kiṃ maññasi, vakkali, |
What do you think, Vakkali? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attÄ’â€ti? |
‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhante†… pe … |
“Impermanent, sir.†… |
eso me attÄti? |
|
“No hetaṃ, bhanteâ€. |
|
“TasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
Atha kho bhagavÄ Äyasmantaṃ vakkaliṃ iminÄ ovÄdena ovaditvÄ uá¹á¹hÄyÄsanÄ yena gijjhakÅ«á¹o pabbato tena pakkÄmi. |
And then, after giving Venerable Vakkali this advice, the Buddha got up from his seat and went to the Vulture’s Peak Mountain. |
Atha kho ÄyasmÄ vakkali acirapakkantassa bhagavato upaá¹á¹hÄke Ämantesi: |
Then Venerable Vakkali addressed his carers: |
“etha maṃ, Ävuso, mañcakaṃ ÄropetvÄ yena isigilipassaṃ kÄḷasilÄ tenupasaá¹…kamatha. |
“Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili. |
Kathañhi nÄma mÄdiso antaraghare kÄlaṃ kattabbaṃ maññeyyÄâ€ti? |
It’s unthinkable for one like me to die in an inhabited area!†|
“EvamÄvusoâ€ti kho te bhikkhÅ« Äyasmato vakkalissa paá¹issutvÄ Äyasmantaṃ vakkaliṃ mañcakaṃ ÄropetvÄ yena isigilipassaṃ kÄḷasilÄ tenupasaá¹…kamiṃsu. |
“Yes, reverend,†replied those monks, and did as he asked. |
Atha kho bhagavÄ tañca rattiṃ tañca divÄvasesaṃ gijjhakÅ«á¹e pabbate vihÄsi. |
Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain. |
Atha kho dve devatÄyo abhikkantÄya rattiyÄ abhikkantavaá¹‡á¹‡Ä kevalakappaṃ gijjhakÅ«á¹aṃ obhÄsetvÄ yena bhagavÄ tenupasaá¹…kamiṃsu … pe … ekamantaṃ aá¹á¹haṃsu. |
Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. |
Ekamantaṃ á¹hitÄ kho ekÄ devatÄ bhagavantaṃ etadavoca: |
One deity said to him: |
“vakkali, bhante, bhikkhu vimokkhÄya cetetÄ«â€ti. |
“Sir, the monk Vakkali is intent on liberation!†|
AparÄ devatÄ bhagavantaṃ etadavoca: |
And another deity said to him: |
“so hi nÅ«na, bhante, suvimutto vimuccissatÄ«â€ti. |
“He’ll definitely be well-freed!†|
Idamavocuṃ tÄ devatÄyo. |
This is what those deities said. |
Idaṃ vatvÄ bhagavantaṃ abhivÄdetvÄ padakkhiṇaṃ katvÄ tatthevantaradhÄyiṃsu. |
Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there. |
Atha kho bhagavÄ tassÄ rattiyÄ accayena bhikkhÅ« Ämantesi: |
Then, when the night had passed, the Buddha addressed the monks: |
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaá¹…kamatha; upasaá¹…kamitvÄ vakkaliṃ bhikkhuṃ evaṃ vadetha: |
“Come, monks, go to the monk Vakkali and tell him: |
‘SuṇÄvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatÄnaṃ. |
‘Vakkali, hear the word of the Buddha and two deities. |
Imaṃ, Ävuso, rattiṃ dve devatÄyo abhikkantÄya rattiyÄ abhikkantavaá¹‡á¹‡Ä kevalakappaṃ gijjhakÅ«á¹aṃ obhÄsetvÄ yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ aá¹á¹haṃsu. Ekamantaṃ á¹hitÄ kho, Ävuso, ekÄ devatÄ bhagavantaṃ etadavoca— |
Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him: |
vakkali, bhante, bhikkhu vimokkhÄya cetetÄ«ti. |
“Sir, the monk Vakkali is intent on liberation!†|
AparÄ devatÄ bhagavantaṃ etadavoca— |
And another deity said to him: |
so hi nūna, bhante, suvimutto vimuccissatīti. |
“He’ll definitely be well-freed!†|
BhagavÄ ca taṃ, Ävuso vakkali, evamÄha— |
And the Buddha said: |
mÄ bhÄyi, vakkali; |
“Do not fear, Vakkali, |
mÄ bhÄyi, vakkali. |
do not fear! |
ApÄpakaṃ te maraṇaṃ bhavissati, apÄpikÄ kÄlakiriyÄ’â€ti. |
Your death will not be a bad one; your passing will not be a bad one.â€â€™â€ |
“Evaṃ, bhanteâ€ti kho te bhikkhÅ« bhagavato paá¹issutvÄ yenÄyasmÄ vakkali tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ Äyasmantaṃ vakkaliṃ etadavocuṃ: |
“Yes, sir,†those monks replied. They went to Vakkali and said to him: |
“suṇÄvuso vakkali, bhagavato vacanaṃ dvinnañca devatÄnanâ€ti. |
“Vakkali, hear the word of the Buddha and two deities.†|
Atha kho ÄyasmÄ vakkali upaá¹á¹hÄke Ämantesi: |
Then Vakkali addressed his carers: |
“etha maṃ, Ävuso, mañcakÄ oropetha. |
“Please, reverends, help me off my cot. |
Kathañhi nÄma mÄdiso ucce Äsane nisÄ«ditvÄ tassa bhagavato sÄsanaṃ sotabbaṃ maññeyyÄâ€ti. |
It’s unthinkable for one like me to listen to the Buddha’s instructions sitting on a high seat.†|
“EvamÄvusoâ€ti kho te bhikkhÅ« Äyasmato vakkalissa paá¹issutvÄ Äyasmantaṃ vakkaliṃ mañcakÄ oropesuṃ. |
“Yes, reverend,†replied those monks, and helped him off his cot. |
“Imaṃ, Ävuso, rattiṃ dve devatÄyo abhikkantÄya rattiyÄ â€¦ pe … ekamantaṃ aá¹á¹haṃsu. |
They repeated what the Buddha had said. Then Vakkali said: |
Ekamantaṃ á¹hitÄ kho, Ävuso, ekÄ devatÄ bhagavantaṃ etadavoca: |
|
‘vakkali, bhante, bhikkhu vimokkhÄya cetetī’ti. |
|
AparÄ devatÄ bhagavantaṃ etadavoca: |
|
‘so hi nūna, bhante, suvimutto vimuccissatī’ti. |
|
BhagavÄ ca taṃ, Ävuso vakkali, evamÄha: |
|
‘mÄ bhÄyi, vakkali; |
|
mÄ bhÄyi, vakkali. |
|
ApÄpakaṃ te maraṇaṃ bhavissati, apÄpikÄ kÄlakiriyÄ’â€ti. |
|
“Tena hÄvuso, mama vacanena bhagavato pÄde sirasÄ vandatha: |
“Well then, reverends, in my name bow with your head to the Buddha’s feet. Say to him: |
‘vakkali, bhante, bhikkhu ÄbÄdhiko dukkhito bÄḷhagilÄno. |
‘Sir, the monk Vakkali is sick, suffering, gravely ill. |
So bhagavato pÄde sirasÄ vandatī’ti. |
He bows with his head to your feet.’ |
Evañca vadetha: |
And then say: |
‘rūpaṃ aniccaṃ. |
‘Form is impermanent. |
TÄhaṃ, bhante, na kaá¹…khÄmi. |
I have no doubt of that. |
Yadaniccaṃ taṃ dukkhanti na vicikicchÄmi. |
I’m certain that what is impermanent is suffering. |
Yadaniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, natthi me tattha chando vÄ rÄgo vÄ pemaṃ vÄti na vicikicchÄmi. |
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable. |
VedanÄ aniccÄ. |
Feeling is impermanent … |
TÄhaṃ, bhante, na kaá¹…khÄmi. |
|
Yadaniccaṃ taṃ dukkhanti na vicikicchÄmi. |
|
Yadaniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, natthi me tattha chando vÄ rÄgo vÄ pemaṃ vÄti na vicikicchÄmi. |
|
SaÃ±Ã±Ä â€¦ |
Perception is impermanent … |
saá¹…khÄrÄ aniccÄ. |
co-doings are impermanent … |
TÄhaṃ, bhante, na kaá¹…khÄmi. |
|
Yadaniccaṃ taṃ dukkhanti na vicikicchÄmi. |
|
Yadaniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, natthi me tattha chando vÄ rÄgo vÄ pemaṃ vÄti na vicikicchÄmi. |
|
ViññÄṇaṃ aniccaṃ. |
Consciousness is impermanent. |
TÄhaṃ, bhante, na kaá¹…khÄmi. |
I have no doubt of that. |
Yadaniccaṃ taṃ dukkhanti na vicikicchÄmi. |
I’m certain that what is impermanent is suffering. |
Yadaniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, natthi me tattha chando vÄ rÄgo vÄ pemaṃ vÄti na vicikicchÄmī’â€ti. |
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’†|
“EvamÄvusoâ€ti kho te bhikkhÅ« Äyasmato vakkalissa paá¹issutvÄ pakkamiṃsu. |
“Yes, reverend,†those monks replied, and left. |
Atha kho ÄyasmÄ vakkali acirapakkantesu tesu bhikkhÅ«su satthaṃ Äharesi. |
And then, not long after those monks had left, Venerable Vakkali slit his wrists. |
Atha kho te bhikkhÅ« yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« bhagavantaṃ etadavocuṃ: |
Then those senior monks went up to the Buddha and told him Vakkali’s message. |
“vakkali, bhante, bhikkhu ÄbÄdhiko dukkhito bÄḷhagilÄno; |
|
so bhagavato pÄde sirasÄ vandati; |
|
evañca vadeti: |
|
‘rūpaṃ aniccaṃ. |
|
TÄhaṃ, bhante, na kaá¹…khÄmi. |
|
Yadaniccaṃ taṃ dukkhanti na vicikicchÄmi. |
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Yadaniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, natthi me tattha chando vÄ rÄgo vÄ pemaṃ vÄti na vicikicchÄmi. |
|
VedanÄ â€¦ |
|
saÃ±Ã±Ä â€¦ |
|
saá¹…khÄrÄ â€¦ |
|
viññÄṇaṃ aniccaṃ. |
|
TÄhaṃ, bhante, na kaá¹…khÄmi. |
|
Yadaniccaṃ taṃ dukkhanti na vicikicchÄmi. |
|
Yadaniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, natthi me tattha chando vÄ rÄgo vÄ pemaṃ vÄti na vicikicchÄmī’â€ti. |
|
Atha kho bhagavÄ bhikkhÅ« Ämantesi: |
Then the Buddha said to the monks: |
“ÄyÄma, bhikkhave, yena isigilipassaṃ kÄḷasilÄ tenupasaá¹…kamissÄma; |
“Come, monks, let’s go to the Black Rock on the slopes of Isigili, |
yattha vakkalinÄ kulaputtena satthamÄharitanâ€ti. |
where Vakkali, the son of a good family, slit his wrists.†|
“Evaṃ, bhanteâ€ti kho te bhikkhÅ« bhagavato paccassosuṃ. |
“Yes, sir,†they replied. |
Atha kho bhagavÄ sambahulehi bhikkhÅ«hi saddhiṃ yena isigilipassaṃ kÄḷasilÄ tenupasaá¹…kami. |
Then the Buddha together with several monks went to the Black Rock on the slopes of Isigili. |
AddasÄ kho bhagavÄ Äyasmantaṃ vakkaliṃ dÅ«ratova mañcake vivattakkhandhaṃ semÄnaṃ. |
The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates. |
Tena kho pana samayena dhÅ«mÄyitattaṃ timirÄyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ. |
Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between. |
Atha kho bhagavÄ bhikkhÅ« Ämantesi: |
Then the Buddha said to the monks: |
“passatha no tumhe, bhikkhave, etaṃ dhÅ«mÄyitattaṃ timirÄyitattaṃ gacchateva purimaṃ disaṃ … pe … gacchati anudisanâ€ti. |
“monks, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“Eso kho, bhikkhave, mÄro pÄpimÄ vakkalissa kulaputtassa viññÄṇaṃ samanvesati: |
“That’s MÄra the Wicked searching for Vakkali’s consciousness, wondering: |
‘kattha vakkalissa kulaputtassa viññÄṇaṃ patiá¹á¹hitan’ti? |
‘Where is Vakkali’s consciousness established?’ |
Appatiá¹á¹hitena ca, bhikkhave, viññÄṇena vakkali kulaputto parinibbutoâ€ti. |
But since his consciousness is not established, Vakkali is nirvana'd.†|
88. Assajisutta |
88. With Assaji |
Ekaṃ samayaṃ bhagavÄ rÄjagahe viharati veḷuvane kalandakanivÄpe. |
At one time the Buddha was staying near RÄjagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Tena kho pana samayena ÄyasmÄ assaji kassapakÄrÄme viharati ÄbÄdhiko dukkhito bÄḷhagilÄno. |
Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. |
Atha kho ÄyasmÄ assaji upaá¹á¹hÄke Ämantesi: |
Then he addressed his carers: |
“etha tumhe, Ävuso, yena bhagavÄ tenupasaá¹…kamatha; upasaá¹…kamitvÄ mama vacanena bhagavato pÄde sirasÄ vandatha: |
“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him: |
‘assaji, bhante, bhikkhu ÄbÄdhiko dukkhito bÄḷhagilÄno. |
‘Sir, the monk Assaji is sick, suffering, gravely ill. |
So bhagavato pÄde sirasÄ vandatī’ti. |
He bows with his head to your feet.’ |
Evañca vadetha: |
And then say: |
‘sÄdhu kira, bhante, bhagavÄ yena assaji bhikkhu tenupasaá¹…kamatu anukampaṃ upÄdÄyÄ’â€ti. |
‘Sir, please go to the monk Assaji out of compassion.’†|
“EvamÄvusoâ€ti kho te bhikkhÅ« Äyasmato assajissa paá¹issutvÄ yena bhagavÄ tenupasaá¹…kamiṃsu; upasaá¹…kamitvÄ bhagavantaṃ abhivÄdetvÄ ekamantaṃ nisÄ«diṃsu. Ekamantaṃ nisinnÄ kho te bhikkhÅ« bhagavantaṃ etadavocuṃ: |
“Yes, reverend,†those monks replied. They did as he asked. |
“assaji, bhante, bhikkhu ÄbÄdhiko … pe … |
|
sÄdhu kira, bhante, bhagavÄ yena assaji bhikkhu tenupasaá¹…kamatu anukampaṃ upÄdÄyÄâ€ti. |
|
AdhivÄsesi bhagavÄ tuṇhÄ«bhÄvena. |
The Buddha consented in silence. |
Atha kho bhagavÄ sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito yenÄyasmÄ assaji tenupasaá¹…kami. |
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji. |
AddasÄ kho ÄyasmÄ assaji bhagavantaṃ dÅ«ratova Ägacchantaṃ. |
Venerable Assaji saw the Buddha coming off in the distance, |
DisvÄna mañcake samadhosi. |
and tried to rise on his cot. |
Atha kho bhagavÄ Äyasmantaṃ assajiṃ etadavoca: |
Then the Buddha said to him: |
“alaṃ, assaji, mÄ tvaṃ mañcake samadhosi. |
“It’s all right, Assaji, don’t get up. |
SantimÄni ÄsanÄni paññattÄni, tatthÄhaṃ nisÄ«dissÄmÄ«â€ti. |
There are some seats spread out by others, I will sit there.†|
NisÄ«di bhagavÄ paññatte Äsane. Nisajja kho bhagavÄ Äyasmantaṃ assajiṃ etadavoca: |
He sat on the seat spread out and said to Assaji: |
“kacci te, assaji, khamanÄ«yaṃ, kacci yÄpanÄ«yaṃ … pe … paá¹ikkamosÄnaṃ paññÄyati no abhikkamoâ€ti? |
“Assaji, 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, khamanÄ«yaṃ … pe … abhikkamosÄnaṃ paññÄyati no paá¹ikkamoâ€ti. |
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.†|
“Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaá¹isÄroâ€ti? |
“I hope you don’t have any remorse or regret?†|
“Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaá¹isÄroâ€ti. |
“Indeed, sir, I have no little remorse and regret.†|
“Kacci pana taṃ, assaji, attÄ sÄ«lato na upavadatÄ«â€ti? |
“I hope you have no reason to blame yourself when it comes to ethical conduct?†|
“Na kho maṃ, bhante, attÄ sÄ«lato upavadatÄ«â€ti. |
“No sir, I have no reason to blame myself when it comes to ethical conduct.†|
“No ce kira taṃ, assaji, attÄ sÄ«lato upavadati, atha kiñca te kukkuccaṃ ko ca vippaá¹isÄroâ€ti? |
“In that case, Assaji, why do you have remorse and regret?†|
“Pubbe khvÄhaṃ, bhante, gelaññe passambhetvÄ passambhetvÄ kÄyasaá¹…khÄre viharÄmi, sohaṃ samÄdhiṃ nappaá¹ilabhÄmi. |
“Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get undistractible-lucidity. |
Tassa mayhaṃ, bhante, taṃ samÄdhiṃ appaá¹ilabhato evaṃ hoti: |
Since I can’t get undistractible-lucidity, I think: |
‘no cassÄhaṃ parihÄyÄmī’â€ti. |
‘May I not decline!’†|
“Ye te, assaji, samaṇabrÄhmaá¹‡Ä samÄdhisÄrakÄ samÄdhisÄmaÃ±Ã±Ä tesaṃ taṃ samÄdhiṃ appaá¹ilabhataṃ evaṃ hoti: |
“Assaji, there are ascetics and brahmins for whom samÄdhi is the essence, equating undistractible-lucidity with the ascetic life. They think: |
‘no cassu mayaṃ parihÄyÄmÄ’ti. |
‘May we not decline!’ |
Taṃ kiṃ maññasi, assaji, |
What do you think, Assaji? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhante†… pe … |
“Impermanent, sir.†… |
viññÄṇaṃ … pe … |
“Is consciousness permanent or impermanent?†… |
“tasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«ti. |
They understand: ‘… there is no return to any state of existence.’ |
So sukhañce vedanaṃ vedayati, sÄ â€˜aniccÄ’ti pajÄnÄti. ‘AnajjhositÄ’ti pajÄnÄti. ‘AnabhinanditÄ’ti pajÄnÄti. |
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. |
Dukkhañce vedanaṃ vedayati, sÄ â€˜aniccÄ’ti pajÄnÄti. ‘AnajjhositÄ’ti pajÄnÄti. ‘AnabhinanditÄ’ti pajÄnÄti. |
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. |
Adukkhamasukhañce vedanaṃ vedayati, sÄ â€˜aniccÄ’ti pajÄnÄti … pe … ‘anabhinanditÄ’ti pajÄnÄti. |
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. |
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati; |
If they feel a pleasant feeling, they feel it detached. |
dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati; |
If they feel a painful feeling, they feel it detached. |
adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati. |
If they feel a neutral feeling, they feel it detached. |
So kÄyapariyantikañce vedanaṃ vedayamÄno ‘kÄyapariyantikaṃ vedanaṃ vedayÄmī’ti pajÄnÄti. JÄ«vitapariyantikañce vedanaṃ vedayamÄno ‘jÄ«vitapariyantikaṃ vedanaṃ vedayÄmī’ti pajÄnÄti. |
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ |
‘KÄyassa bhedÄ uddhaṃ jÄ«vitapariyÄdÄnÄ idheva sabbavedayitÄni anabhinanditÄni sÄ«tÄ«bhavissantī’ti pajÄnÄti. |
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’ |
SeyyathÄpi, assaji, telañca paá¹icca, vaá¹á¹iñca paá¹icca, telappadÄ«po jhÄyeyya; |
Suppose an oil lamp depended on oil and a wick to burn. |
tasseva telassa ca vaá¹á¹iyÄ ca pariyÄdÄnÄ anÄhÄro nibbÄyeyya. |
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel. |
Evameva kho, assaji, bhikkhu kÄyapariyantikaṃ vedanaṃ vedayamÄno ‘kÄyapariyantikaṃ vedanaṃ vedayÄmī’ti pajÄnÄti. JÄ«vitapariyantikaṃ vedanaṃ vedayamÄno ‘jÄ«vitapariyantikaṃ vedanaṃ vedayÄmī’ti pajÄnÄti. |
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ |
‘KÄyassa bhedÄ uddhaṃ jÄ«vitapariyÄdÄnÄ idheva sabbavedayitÄni anabhinanditÄni sÄ«tÄ«bhavissantī’ti pajÄnÄtÄ«â€ti. |
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’†|
89. Khemakasutta |
89. With Khemaka |
Ekaṃ samayaṃ sambahulÄ therÄ bhikkhÅ« kosambiyaṃ viharanti ghositÄrÄme. |
At one time several senior monks were staying near Kosambi, in Ghosita’s Monastery. |
Tena kho pana samayena ÄyasmÄ khemako badarikÄrÄme viharati ÄbÄdhiko dukkhito bÄḷhagilÄno. |
Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill. |
Atha kho therÄ bhikkhÅ« sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hitÄ Äyasmantaṃ dÄsakaṃ Ämantesuṃ: |
In the late afternoon those senior monks came out of retreat and addressed Venerable DÄsaka: |
“ehi tvaṃ, Ävuso dÄsaka, yena khemako bhikkhu tenupasaá¹…kama; upasaá¹…kamitvÄ khemakaṃ bhikkhuṃ evaṃ vadehi: |
“Please, Reverend DÄsaka, go to the monk Khemaka and say to him: |
‘therÄ taṃ, Ävuso khemaka, evamÄhaṃsu— |
‘Reverend Khemaka, the seniors |
kacci te, Ävuso, khamanÄ«yaṃ, kacci yÄpanÄ«yaṃ, kacci dukkhÄ vedanÄ paá¹ikkamanti no abhikkamanti, paá¹ikkamosÄnaṃ paññÄyati no abhikkamo’â€ti? |
hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’†|
“EvamÄvusoâ€ti kho ÄyasmÄ dÄsako therÄnaṃ bhikkhÅ«naṃ paá¹issutvÄ yenÄyasmÄ khemako tenupasaá¹…kami; upasaá¹…kamitvÄ Äyasmantaṃ khemakaṃ etadavoca: |
“Yes, reverends,†replied DÄsaka. He went to Khemaka and said to him: |
“therÄ taṃ, Ävuso khemaka, evamÄhaṃsu: |
“Reverend Khemaka, the seniors |
‘kacci te, Ävuso, khamanÄ«yaṃ … pe … no abhikkamo’â€ti? |
hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.†|
“Na me, Ävuso, khamanÄ«yaṃ na yÄpanÄ«yaṃ … pe … abhikkamosÄnaṃ paññÄyati no paá¹ikkamoâ€ti. |
“Reverend, I’m not keeping well, I’m not alright. My pain is terrible and growing, not fading; its growing is evident, not its fading.†|
Atha kho ÄyasmÄ dÄsako yena therÄ bhikkhÅ« tenupasaá¹…kami; upasaá¹…kamitvÄ there bhikkhÅ« etadavoca: |
Then DÄsaka went to those seniors and told them what had happened. They said: |
“khemako, Ävuso, bhikkhu evamÄha: |
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‘na me, Ävuso, khamanÄ«yaṃ … pe … abhikkamosÄnaṃ paññÄyati no paá¹ikkamo’â€ti. |
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“Ehi tvaṃ, Ävuso dÄsaka, yena khemako bhikkhu tenupasaá¹…kama; upasaá¹…kamitvÄ khemakaṃ bhikkhuṃ evaṃ vadehi: |
“Please, Reverend DÄsaka, go to the monk Khemaka and say to him: |
‘therÄ taṃ, Ävuso khemaka, evamÄhaṃsu— |
‘Reverend Khemaka, the seniors say that |
pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
these five grasping aggregates have been taught by the Buddha, that is: |
rÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho. |
the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Imesu ÄyasmÄ khemako pañcasu upÄdÄnakkhandhesu kiñci attaṃ vÄ attaniyaṃ vÄ samanupassatī’â€ti? |
Do you regard anything among these five grasping aggregates as self or as belonging to self?’†|
“EvamÄvusoâ€ti kho ÄyasmÄ dÄsako therÄnaṃ bhikkhÅ«naṃ paá¹issutvÄ yenÄyasmÄ khemako tenupasaá¹…kami; upasaá¹…kamitvÄ â€¦ pe … |
“Yes, reverends,†replied DÄsaka. He relayed the message to Khemaka, who replied: |
therÄ taṃ, Ävuso khemaka, evamÄhaṃsu: |
|
“pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
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rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
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Imesu ÄyasmÄ khemako pañcasu upÄdÄnakkhandhesu kiñci attaṃ vÄ attaniyaṃ vÄ samanupassatÄ«â€ti? |
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“Pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
“These five grasping aggregates have been taught by the Buddha, that is: |
rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Imesu khvÄhaṃ, Ävuso, pañcasu upÄdÄnakkhandhesu na kiñci attaṃ vÄ attaniyaṃ vÄ samanupassÄmÄ«â€ti. |
I do not regard anything among these five grasping aggregates as self or as belonging to self.†|
Atha kho ÄyasmÄ dÄsako yena therÄ bhikkhÅ« tenupasaá¹…kami; upasaá¹…kamitvÄ there bhikkhÅ« etadavoca: |
Then DÄsaka went to those seniors and told them what had happened. They said: |
“khemako, Ävuso, bhikkhu evamÄha: |
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‘pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
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rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
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Imesu khvÄhaṃ, Ävuso, pañcasu upÄdÄnakkhandhesu na kiñci attaṃ vÄ attaniyaṃ vÄ samanupassÄmī’â€ti. |
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“Ehi tvaṃ, Ävuso dÄsaka, yena khemako bhikkhu tenupasaá¹…kama; upasaá¹…kamitvÄ khemakaṃ bhikkhuṃ evaṃ vadehi: |
“Please, Reverend DÄsaka, go to the monk Khemaka and say to him: |
‘therÄ taṃ, Ävuso khemaka, evamÄhaṃsu— |
‘Reverend Khemaka, the seniors say that |
pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
these five grasping aggregates have been taught by the Buddha, that is: |
rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
No ce kirÄyasmÄ khemako imesu pañcasu upÄdÄnakkhandhesu kiñci attaṃ vÄ attaniyaṃ vÄ samanupassati. |
If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self, |
TenahÄyasmÄ khemako arahaṃ khīṇÄsavo’â€ti. |
then he is a perfected one, with defilements ended.’†|
“EvamÄvusoâ€ti kho ÄyasmÄ dÄsako therÄnaṃ bhikkhÅ«naṃ paá¹issutvÄ yenÄyasmÄ khemako … pe … |
“Yes, reverends,†replied DÄsaka. He relayed the message to Khemaka, who replied: |
therÄ taṃ, Ävuso khemaka, evamÄhaṃsu: |
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“pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
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rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho; |
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no ce kirÄyasmÄ khemako imesu pañcasu upÄdÄnakkhandhesu kiñci attaṃ vÄ attaniyaṃ vÄ samanupassati, tenahÄyasmÄ khemako arahaṃ khīṇÄsavoâ€ti. |
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“Pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
“These five grasping aggregates have been taught by the Buddha, that is: |
rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Imesu khvÄhaṃ, Ävuso, pañcasu upÄdÄnakkhandhesu na kiñci attaṃ vÄ attaniyaṃ vÄ samanupassÄmi, na camhi arahaṃ khīṇÄsavo; |
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with defilements ended. |
api ca me, Ävuso, pañcasu upÄdÄnakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassÄmÄ«â€ti. |
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.†|
Atha kho ÄyasmÄ dÄsako yena therÄ bhikkhÅ« … pe … |
Then DÄsaka went to those seniors and told them what had happened. They said: |
there bhikkhū etadavoca: |
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“khemako, Ävuso, bhikkhu evamÄha— |
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pañcime, Ävuso, upÄdÄnakkhandhÄ vuttÄ bhagavatÄ, seyyathidaṃ— |
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rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
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Imesu khvÄhaṃ, Ävuso, pañcasu upÄdÄnakkhandhesu na kiñci attaṃ vÄ attaniyaṃ vÄ samanupassÄmi, na camhi arahaṃ khīṇÄsavo; |
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api ca me, Ävuso, pañcasu upÄdÄnakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassÄmÄ«â€ti. |
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“Ehi tvaṃ, Ävuso dÄsaka, yena khemako bhikkhu tenupasaá¹…kama; upasaá¹…kamitvÄ khemakaṃ bhikkhuṃ evaṃ vadehi: |
“Please, Reverend DÄsaka, go to the monk Khemaka and say to him: |
‘therÄ taṃ, Ävuso khemaka, evamÄhaṃsu— |
‘Reverend Khemaka, the seniors ask, |
yametaṃ, Ävuso khemaka, asmÄ«ti vadesi, kimetaṃ asmÄ«ti vadesi? |
when you say ‘I am’, what is it that you’re talking about? |
RÅ«paṃ asmÄ«ti vadesi, aññatra rÅ«pÄ asmÄ«ti vadesi, |
Is it form or apart from form? |
vedanaṃ … |
Is it feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ asmÄ«ti vadesi, aññatra viññÄá¹‡Ä asmÄ«ti vadesi. |
consciousness, or apart from consciousness? |
Yametaṃ, Ävuso khemaka, asmÄ«ti vadesi. Kimetaṃ asmÄ«ti vadesī’â€ti? |
When you say ‘I am’, what is it that you’re talking about?†|
“EvamÄvusoâ€ti kho ÄyasmÄ dÄsako therÄnaṃ bhikkhÅ«naṃ paá¹issutvÄ yenÄyasmÄ khemako tenupasaá¹…kami; upasaá¹…kamitvÄ Äyasmantaṃ khemakaṃ etadavoca— |
“Yes, reverends,†replied DÄsaka. He relayed the message to Khemaka, who replied: |
therÄ taṃ, Ävuso khemaka, evamÄhaṃsu: |
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“yametaṃ, Ävuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? |
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RÅ«paṃ ‘asmī’ti vadesi aññatra rÅ«pÄ â€˜asmī’ti vadesi? |
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Vedanaṃ … |
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saññaṃ … |
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saá¹…khÄre … |
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viññÄṇaṃ ‘asmī’ti vadesi aññatra viññÄá¹‡Ä â€˜asmī’ti vadesi? |
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Yametaṃ, Ävuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesÄ«â€ti? |
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“Alaṃ, Ävuso dÄsaka, kiṃ imÄya sandhÄvanikÄya. |
“Enough, Reverend DÄsaka! What’s the point in running back and forth? |
Ä€harÄvuso, daṇá¸aṃ; |
Bring my staff, |
ahameva yena therÄ bhikkhÅ« tenupasaá¹…kamissÄmÄ«â€ti. |
I’ll go to see the senior monks myself.†|
Atha kho ÄyasmÄ khemako daṇá¸amolubbha yena therÄ bhikkhÅ« tenupasaá¹…kami; upasaá¹…kamitvÄ therehi bhikkhÅ«hi saddhiṃ sammodi. |
Then Venerable Khemaka, leaning on a staff, went to those senior monks and exchanged greetings with them. |
SammodanÄ«yaṃ kathaṃ sÄraṇīyaṃ vÄ«tisÄretvÄ ekamantaṃ nisÄ«di. Ekamantaṃ nisinnaṃ kho Äyasmantaṃ khemakaṃ therÄ bhikkhÅ« etadavocuṃ: |
When the greetings and polite conversation were over, he sat down to one side. They said to him: |
“yametaṃ, Ävuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? |
“Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about? |
RÅ«paṃ ‘asmī’ti vadesi, aññatra rÅ«pÄ â€˜asmī’ti vadesi? |
Is it form or apart from form? |
Vedanaṃ … |
Is it feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ ‘asmī’ti vadesi, aññatra viññÄá¹‡Ä â€˜asmī’ti vadesi? |
consciousness, or apart from consciousness? |
Yametaṃ, Ävuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesÄ«â€ti? |
When you say ‘I am’, what is it that you’re talking about?†|
“Na khvÄhaṃ, Ävuso, rÅ«paṃ ‘asmī’ti vadÄmi; napi aññatra rÅ«pÄ â€˜asmī’ti vadÄmi. |
“Reverends, I don’t say ‘I am’ with reference to form, or apart from form. |
Na vedanaṃ … |
I don’t say ‘I am’ with reference to feeling … |
na saññaṃ … |
perception … |
na saá¹…khÄre … |
co-doings … |
na viññÄṇaṃ ‘asmī’ti vadÄmi; napi aññatra viññÄá¹‡Ä â€˜asmī’ti vadÄmi. |
consciousness, or apart from consciousness. |
Api ca me, Ävuso, pañcasu upÄdÄnakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassÄmi. |
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’. |
SeyyathÄpi, Ävuso, uppalassa vÄ padumassa vÄ puṇá¸arÄ«kassa vÄ gandho. |
It’s like the scent of a blue water lily, or a pink or white lotus. |
Yo nu kho evaṃ vadeyya: ‘pattassa gandho’ti vÄ â€˜vaṇṇassa gandho’ti vÄ â€˜kiñjakkhassa gandho’ti vÄ sammÄ nu kho so vadamÄno vadeyyÄâ€ti? |
Would it be right to say that the scent belongs to the petals or the stalk or the pistil?†|
“No hetaṃ, Ävusoâ€. |
“No, reverend.†|
“YathÄ kathaṃ, panÄvuso, sammÄ byÄkaramÄno byÄkareyyÄâ€ti? |
“Then, reverends, how should it be said?†|
“‘Pupphassa gandho’ti kho, Ävuso, sammÄ byÄkaramÄno byÄkareyyÄâ€ti. |
“It would be right to say that the scent belongs to the flower.†|
“Evameva khvÄhaṃ, Ävuso, na rÅ«paṃ ‘asmī’ti vadÄmi, napi aññatra rÅ«pÄ â€˜asmī’ti vadÄmi. |
“In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form. |
Na vedanaṃ … |
I don’t say ‘I am’ with reference to feeling … |
na saññaṃ … |
perception … |
na saá¹…khÄre … |
co-doings … |
na viññÄṇaṃ ‘asmī’ti vadÄmi, napi aññatra viññÄá¹‡Ä â€˜asmī’ti vadÄmi. |
consciousness, or apart from consciousness. |
Api ca me, Ävuso, pañcasu upÄdÄnakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassÄmi. |
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’. |
KiñcÄpi, Ävuso, ariyasÄvakassa pañcorambhÄgiyÄni saṃyojanÄni pahÄ«nÄni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upÄdÄnakkhandhesu anusahagato asmÄ«ti mÄno, asmÄ«ti chando, asmÄ«ti anusayo asamÅ«hato. |
Although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. |
So aparena samayena pañcasu upÄdÄnakkhandhesu udayabbayÄnupassÄ« viharati— |
After some time they meditate observing rise and fall in the five grasping aggregates. |
iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanÄ â€¦ |
Such is feeling … |
iti saÃ±Ã±Ä â€¦ |
Such is perception … |
iti saá¹…khÄrÄ â€¦ |
Such are co-doings … |
iti viññÄṇaṃ, iti viññÄṇassa samudayo, iti viññÄṇassa atthaá¹…gamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Tassimesu pañcasu upÄdÄnakkhandhesu udayabbayÄnupassino viharato yopissa hoti pañcasu upÄdÄnakkhandhesu anusahagato ‘asmī’ti, mÄno ‘asmī’ti, chando ‘asmī’ti anusayo asamÅ«hato, sopi samugghÄtaṃ gacchati. |
As they do so, that lingering residue is eradicated. |
SeyyathÄpi, Ävuso, vatthaṃ saṃkiliá¹á¹haṃ malaggahitaṃ. Tamenaṃ sÄmikÄ rajakassa anupadajjuṃ. |
Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer. |
Tamenaṃ rajako Å«se vÄ khÄre vÄ gomaye vÄ sammadditvÄ acche udake vikkhÄleti. |
The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water. |
KiñcÄpi taṃ hoti vatthaṃ parisuddhaṃ pariyodÄtaṃ, atha khvassa hoti yeva anusahagato Å«sagandho vÄ khÄragandho vÄ gomayagandho vÄ asamÅ«hato. |
Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated. |
Tamenaṃ rajako sÄmikÄnaṃ deti. Tamenaṃ sÄmikÄ gandhaparibhÄvite karaṇá¸ake nikkhipanti. |
The launderer returns it to its owners, who store it in a chest permeated with scent. |
Yopissa hoti anusahagato Å«sagandho vÄ khÄragandho vÄ gomayagandho vÄ asamÅ«hato, sopi samugghÄtaṃ gacchati. |
And that lingering scent would be eradicated. |
Evameva kho, Ävuso, kiñcÄpi ariyasÄvakassa pañcorambhÄgiyÄni saṃyojanÄni pahÄ«nÄni bhavanti, atha khvassa hoti yeva pañcasu upÄdÄnakkhandhesu anusahagato ‘asmī’ti, mÄno ‘asmī’ti, chando ‘asmī’ti anusayo asamÅ«hato. |
In the same way, although a noble disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated. |
So aparena samayena pañcasu upÄdÄnakkhandhesu udayabbayÄnupassÄ« viharati. |
After some time they meditate observing rise and fall in the five grasping aggregates. |
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanÄ â€¦ |
Such is feeling … |
iti saÃ±Ã±Ä â€¦ |
Such is perception … |
iti saá¹…khÄrÄ â€¦ |
Such are co-doings … |
iti viññÄṇaṃ, iti viññÄṇassa samudayo, iti viññÄṇassa atthaá¹…gamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Tassa imesu pañcasu upÄdÄnakkhandhesu udayabbayÄnupassino viharato yopissa hoti pañcasu upÄdÄnakkhandhesu anusahagato ‘asmī’ti, mÄno ‘asmī’ti, chando ‘asmī’ti anusayo asamÅ«hato, sopi samugghÄtaṃ gacchatÄ«â€ti. |
As they do so, that lingering residue is eradicated.†|
Evaṃ vutte, therÄ bhikkhÅ« Äyasmantaṃ khemakaṃ etadavocuṃ: |
When he said this, the senior monks said to Venerable Khemaka: |
“na kho mayaṃ Äyasmantaṃ khemakaṃ vihesÄpekhÄ pucchimha, api cÄyasmÄ khemako pahosi tassa bhagavato sÄsanaṃ vitthÄrena Äcikkhituṃ desetuṃ paññÄpetuṃ paá¹á¹hapetuṃ vivarituṃ vibhajituṃ uttÄnÄ«kÄtuṃ. |
“We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, advocating, establishing, disclosing, analyzing, and clarifying the Buddha’s instructions in detail. |
Tayidaṃ ÄyasmatÄ khemakena tassa bhagavato sÄsanaṃ vitthÄrena Äcikkhitaṃ desitaṃ paññÄpitaṃ paá¹á¹hapitaṃ vivaritaṃ vibhajitaṃ uttÄnÄ«katanâ€ti. |
And that’s just what you’ve done.†|
Idamavoca ÄyasmÄ khemako. |
That’s what Venerable Khemaka said. |
AttamanÄ therÄ bhikkhÅ« Äyasmato khemakassa bhÄsitaṃ abhinanduṃ. |
Satisfied, the senior monks were happy with what Venerable Khemaka said. |
Imasmiñca pana veyyÄkaraṇasmiṃ bhaññamÄne saá¹á¹himattÄnaṃ therÄnaṃ bhikkhÅ«naṃ anupÄdÄya Äsavehi cittÄni vimucciṃsu, Äyasmato khemakassa cÄti. |
And while this discourse was being spoken, the minds of sixty senior monks and of Venerable Khemaka were freed from defilements by not grasping. |
90. Channasutta |
90. With Channa |
Ekaṃ samayaṃ sambahulÄ therÄ bhikkhÅ« bÄrÄṇasiyaṃ viharanti isipatane migadÄye. |
At one time several senior monks were staying near Benares, in the deer park at Isipatana. |
Atha kho ÄyasmÄ channo sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito avÄpuraṇaṃ ÄdÄya vihÄrena vihÄraṃ upasaá¹…kamitvÄ there bhikkhÅ« etadavoca: |
Then in the late afternoon, Venerable Channa came out of retreat. Taking a key, he went from dwelling to dwelling, going up to the senior monks and saying: |
“ovadantu maṃ Äyasmanto therÄ, anusÄsantu maṃ Äyasmanto therÄ, karontu me Äyasmanto therÄ dhammiṃ kathaṃ, yathÄhaṃ dhammaṃ passeyyanâ€ti. |
“May the venerable senior monks advise me and instruct me! May they give me a Dhamma talk so that I can see The Dharma!†|
Evaṃ vutte, therÄ bhikkhÅ« Äyasmantaṃ channaṃ etadavocuṃ: |
When he said this, the senior monks said to Venerable Channa: |
“rÅ«paṃ kho, Ävuso channa, aniccaṃ; |
“Reverend Channa, form, |
vedanÄ aniccÄ; |
feeling, |
saÃ±Ã±Ä aniccÄ; |
perception, |
saá¹…khÄrÄ aniccÄ; |
co-doings, |
viññÄṇaṃ aniccaṃ. |
and consciousness are impermanent. |
RÅ«paṃ anattÄ; |
Form, |
vedanÄ â€¦ |
feeling, |
saÃ±Ã±Ä â€¦ |
perception, |
saá¹…khÄrÄ â€¦ |
co-doings, |
viññÄṇaṃ anattÄ. |
and consciousness are not-self. |
Sabbe saá¹…khÄrÄ aniccÄ; |
All conditions are impermanent. |
sabbe dhammÄ anattÄâ€ti. |
All things are not-self.†|
Atha kho Äyasmato channassa etadahosi: |
Then Venerable Channa thought: |
“mayhampi kho etaṃ evaṃ hoti: |
“I too think in this way. … |
‘rÅ«paṃ aniccaṃ, vedanÄ â€¦ |
|
saÃ±Ã±Ä â€¦ |
|
saá¹…khÄrÄ â€¦ |
|
viññÄṇaṃ aniccaṃ; |
|
rÅ«paṃ anattÄ, vedanÄ â€¦ |
|
saÃ±Ã±Ä â€¦ |
|
saá¹…khÄrÄ â€¦ |
|
viññÄṇaṃ anattÄ. |
|
Sabbe saá¹…khÄrÄ aniccÄ, sabbe dhammÄ anattÄ’ti. |
|
Atha ca pana me sabbasaá¹…khÄrasamathe sabbÅ«padhipaá¹inissagge taṇhÄkkhaye virÄge nirodhe nibbÄne cittaṃ na pakkhandati nappasÄ«dati na santiá¹á¹hati nÄdhimuccati. |
And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana. |
ParitassanÄ upÄdÄnaṃ uppajjati; |
Anxiety and grasping arise. |
paccudÄvattati mÄnasaṃ: |
And the mind reverts to thinking: |
‘atha ko carahi me attÄ’ti? |
‘So then who exactly is my self?’ |
Na kho panevaṃ dhammaṃ passato hoti. |
But that doesn’t happen for someone who sees The Dharma. |
Ko nu kho me tathÄ dhammaṃ deseyya yathÄhaṃ dhammaṃ passeyyanâ€ti. |
Who can teach me the Dhamma so that I can see The Dharma?†|
Atha kho Äyasmato channassa etadahosi: |
Then Venerable Channa thought: |
“ayaṃ kho ÄyasmÄ Änando kosambiyaṃ viharati ghositÄrÄme satthu ceva saṃvaṇṇito sambhÄvito ca viññūnaṃ sabrahmacÄrÄ«naṃ, pahoti ca me ÄyasmÄ Änando tathÄ dhammaṃ desetuṃ yathÄhaṃ dhammaṃ passeyyaṃ; |
“The Venerable Ānanda is staying near Kosambi, in Ghosita’s Monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see The Dharma. |
atthi ca me Äyasmante Änande tÄvatikÄ vissaá¹á¹hi. |
Since I have so much trust in Venerable Ānanda, |
YannÅ«nÄhaṃ yenÄyasmÄ Änando tenupasaá¹…kameyyanâ€ti. |
why don’t I go to see him?†|
Atha kho ÄyasmÄ channo senÄsanaṃ saṃsÄmetvÄ pattacÄ«varamÄdÄya yena kosambÄ« ghositÄrÄmo yenÄyasmÄ Änando tenupasaá¹…kami; upasaá¹…kamitvÄ ÄyasmatÄ Änandena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho ÄyasmÄ channo Äyasmantaṃ Änandaṃ etadavoca: |
Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambi. He went to see Ānanda in Ghosita’s Monastery, exchanged greetings with him, and told him what had happened. Then he said: |
Tassa mayhaṃ, Ävuso, etadahosi: |
|
‘ayaṃ kho ÄyasmÄ Änando kosambiyaṃ viharati ghositÄrÄme satthu ceva saṃvaṇṇito sambhÄvito ca viññūnaṃ sabrahmacÄrÄ«naṃ, pahoti ca me ÄyasmÄ Änando tathÄ dhammaṃ desetuṃ yathÄhaṃ dhammaṃ passeyyaṃ. |
|
Atthi ca me Äyasmante Änande tÄvatikÄ vissaá¹á¹hi. |
|
YannÅ«nÄhaṃ yenÄyasmÄ Änando tenupasaá¹…kameyyan’ti. |
|
Ovadatu maṃ, ÄyasmÄ Änando; |
“May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see The Dharma!†|
anusÄsatu maṃ, ÄyasmÄ Änando; |
|
karotu me, ÄyasmÄ Änando dhammiṃ kathaṃ yathÄhaṃ dhammaṃ passeyyanâ€ti. |
|
“Ettakenapi mayaṃ Äyasmato channassa attamanÄ api nÄma taṃ ÄyasmÄ channo Ävi akÄsi khÄ«laṃ chindi. |
“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and cut through your emotional barrenness. |
OdahÄvuso channa, sotaṃ; |
Listen well, Channa. |
bhabbosi dhammaṃ viññÄtunâ€ti. |
You are capable of understanding The Dharma.†|
Atha kho Äyasmato channassa tÄvatakeneva uḷÄraṃ pÄ«tipÄmojjaṃ uppajji: |
Then right away Channa was filled with lofty rapture and joy: |
“bhabbo kirasmi dhammaṃ viññÄtunâ€ti. |
“It seems I’m capable of understanding The Dharma!†|
“SammukhÄ metaṃ, Ävuso channa, bhagavato sutaṃ, sammukhÄ paá¹iggahitaṃ kaccÄnagottaṃ bhikkhuṃ ovadantassa— |
“Reverend Channa, I heard and learned in the presence of the Buddha his advice to the monk KaccÄnagotta: |
dvayanissito khvÄyaṃ, kaccÄna, loko yebhuyyena atthitañceva natthitañca. |
‘KaccÄna, this world mostly relies on the dual notions of existence and non-existence. |
Lokasamudayaṃ kho, kaccÄna, yathÄbhÅ«taṃ sammappaññÄya passato yÄ loke natthitÄ, sÄ na hoti. |
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. |
Lokanirodhaṃ kho, kaccÄna, yathÄbhÅ«taṃ sammappaññÄya passato yÄ loke atthitÄ, sÄ na hoti. |
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world. |
UpayupÄdÄnÄbhinivesavinibandho khvÄyaṃ, kaccÄna, loko yebhuyyena |
The world is for the most part shackled to attraction, grasping, and insisting. |
taṃ cÄyaṃ upayupÄdÄnaṃ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayaṃ na upeti na upÄdiyati nÄdhiá¹á¹hÄti ‘attÄ me’ti. |
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get atracted, grasp, and commit to the notion “my selfâ€, |
Dukkhameva uppajjamÄnaṃ uppajjati, dukkhaṃ nirujjhamÄnaṃ nirujjhatÄ«ti na kaá¹…khati na vicikicchati. |
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. |
AparappaccayÄ Ã±Äṇamevassa ettha hoti. |
Your knowledge about this is independent of others. |
EttÄvatÄ kho, kaccÄna, sammÄdiá¹á¹hi hoti. |
This is how right view is defined. |
SabbamatthÄ«ti kho, kaccÄna, ayameko anto. |
“All existsâ€: this is one extreme. |
Sabbaṃ natthīti ayaṃ dutiyo anto. |
“All doesn’t existâ€: this is the second extreme. |
Ete te, kaccÄna, ubho ante anupagamma majjhena tathÄgato dhammaṃ deseti— |
Avoiding these two extremes, the Realized One teaches by the middle way: |
avijjÄpaccayÄ saá¹…khÄrÄ; |
“Ignorance is a condition for co-doings. |
saá¹…khÄrapaccayÄ viññÄṇaṃ … pe … |
co-doings are a condition for consciousness. … |
evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
AvijjÄya tveva asesavirÄganirodhÄ saá¹…khÄranirodho … pe … |
When ignorance fades away and ceases with nothing left over, co-doings cease. … |
evametassa kevalassa dukkhakkhandhassa nirodho hotÄ«â€ti. |
That is how this entire mass of suffering ceases.â€â€™â€ |
“Evametaṃ, Ävuso Änanda, hoti yesaṃ ÄyasmantÄnaṃ tÄdisÄ sabrahmacÄrayo anukampakÄ atthakÄmÄ ovÄdakÄ anusÄsakÄ. |
“Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion. |
Idañca pana me Äyasmato Änandassa dhammadesanaṃ sutvÄ dhammo abhisamitoâ€ti. |
And now that I’ve heard this Dharma from Venerable Ānanda, I’ve comprehended The Dharma.†|
91. RÄhulasutta |
91. RÄhula |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho ÄyasmÄ rÄhulo yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ â€¦ pe … ekamantaṃ nisinno kho ÄyasmÄ rÄhulo bhagavantaṃ etadavoca: |
Then Venerable RÄhula went up to the Buddha, bowed, sat down to one side, and said to him: |
“kathaṃ nu kho, bhante, jÄnato kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?†|
“Yaṃ kiñci, rÄhula, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
“RÄhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
One truly sees any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ â€¦ pe … |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
sabbaṃ viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
|
Evaṃ kho, rÄhula, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti. |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.†|
92. DutiyarÄhulasutta |
92. RÄhula (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho ÄyasmÄ rÄhulo bhagavantaṃ etadavoca: |
Seated to one side, RÄhula said to the Buddha: |
“kathaṃ nu kho, bhante, jÄnato kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄpagataṃ mÄnasaṃ hoti vidhÄsamatikkantaṃ santaṃ suvimuttanâ€ti? |
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?†|
“Yaṃ kiñci, rÄhula, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ â€¦ pe … yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya disvÄ anupÄdÄ vimutto hoti. |
“RÄhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. |
YÄ kÄci vedanÄ â€¦ |
One truly sees any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya disvÄ anupÄdÄ vimutto hoti. |
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping. |
Evaṃ kho, rÄhula, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄpagataṃ mÄnasaṃ hoti vidhÄsamatikkantaṃ santaṃ suvimuttanâ€ti. |
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.†|
Saṃyutta NikÄya 22 |
Linked Discourses 22 |
10. Pupphavagga |
10. Flowers |
93. Nadīsutta |
93. A River |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SeyyathÄpi, bhikkhave, nadÄ« pabbateyyÄ ohÄrinÄ« dÅ«raá¹…gamÄ sÄ«ghasotÄ. TassÄ ubhosu tÄ«resu kÄsÄ cepi jÄtÄ assu, te naṃ ajjholambeyyuṃ; kusÄ cepi jÄtÄ assu, te naṃ ajjholambeyyuṃ; pabbajÄ cepi jÄtÄ assu, te naṃ ajjholambeyyuṃ; bÄ«raá¹‡Ä cepi jÄtÄ assu, te naṃ ajjholambeyyuṃ; rukkhÄ cepi jÄtÄ assu, te naṃ ajjholambeyyuṃ. TassÄ puriso sotena vuyhamÄno kÄse cepi gaṇheyya, te palujjeyyuṃ. So tatonidÄnaṃ anayabyasanaṃ Äpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bÄ«raṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ. So tatonidÄnaṃ anayabyasanaṃ Äpajjeyya. |
“Suppose, monks, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that. |
Evameva kho, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« ariyadhammassa akovido ariyadhamme avinÄ«to, sappurisÄnaṃ adassÄvÄ« sappurisadhammassa akovido sappurisadhamme avinÄ«to |
In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Tassa taṃ rūpaṃ palujjati. |
But their form breaks off, |
So tatonidÄnaṃ anayabyasanaṃ Äpajjati. |
and they come to ruin because of that. |
Vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
Tassa taṃ viññÄṇaṃ palujjati. |
But their consciousness breaks off, |
So tatonidÄnaṃ anayabyasanaṃ Äpajjati. |
and they come to ruin because of that. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†… |
… pe … |
|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“TasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
94. Pupphasutta |
94. Flowers |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“NÄhaṃ, bhikkhave, lokena vivadÄmi, lokova mayÄ vivadati. |
“monks, I don’t argue with the world; it’s the world that argues with me. |
Na, bhikkhave, dhammavÄdÄ« kenaci lokasmiṃ vivadati. |
When your speech is in line with The Dharma you don’t argue with anyone in the world. |
Yaṃ, bhikkhave, natthisammataṃ loke paṇá¸itÄnaṃ, ahampi taṃ ‘natthī’ti vadÄmi. |
What the astute agree on as not existing, I too say does not exist. |
Yaṃ, bhikkhave, atthisammataṃ loke paṇá¸itÄnaṃ, ahampi taṃ ‘atthī’ti vadÄmi. |
What the astute agree on as existing, I too say exists. |
Kiñca, bhikkhave, natthisammataṃ loke paṇá¸itÄnaṃ, yamahaṃ ‘natthī’ti vadÄmi? |
And what do the astute agree on as not existing, which I too say does not exist? |
RÅ«paṃ, bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ natthisammataṃ loke paṇá¸itÄnaṃ; ahampi taṃ ‘natthī’ti vadÄmi. |
Form that is permanent, everlasting, eternal, and imperishable. |
VedanÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ natthisammataṃ loke paṇá¸itÄnaṃ; ahampi taṃ ‘natthī’ti vadÄmi. |
Consciousness that is permanent, everlasting, eternal, and imperishable. |
Idaṃ kho, bhikkhave, natthisammataṃ loke paṇá¸itÄnaṃ; ahampi taṃ ‘natthī’ti vadÄmi. |
This is what the astute agree on as not existing, which I too say does not exist. |
Kiñca, bhikkhave, atthisammataṃ loke paṇá¸itÄnaṃ, yamahaṃ ‘atthī’ti vadÄmi? |
And what do the astute agree on as existing, which I too say exists? |
RÅ«paṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ atthisammataṃ loke paṇá¸itÄnaṃ; ahampi taṃ ‘atthī’ti vadÄmi. |
Form that is impermanent, suffering, and perishable. |
VedanÄ aniccÄ â€¦ pe … |
Feeling … Perception … co-doings … |
viññÄṇaṃ aniccaṃ dukkhaṃ vipariṇÄmadhammaṃ atthisammataṃ loke paṇá¸itÄnaṃ; ahampi taṃ ‘atthī’ti vadÄmi. |
Consciousness that is impermanent, suffering, and perishable. |
Idaṃ kho, bhikkhave, atthisammataṃ loke paṇá¸itÄnaṃ; ahampi taṃ ‘atthī’ti vadÄmi. |
This is what the astute agree on as existing, which I too say exists. |
Atthi, bhikkhave, loke lokadhammo, taṃ tathÄgato abhisambujjhati abhisameti; |
There is a temporal phenomenon in the world that the Realized One understands and comprehends. |
abhisambujjhitvÄ abhisametvÄ taṃ Äcikkhati deseti paññapeti paá¹á¹hapeti vivarati vibhajati uttÄnÄ«karoti. |
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
Kiñca, bhikkhave, loke lokadhammo, taṃ tathÄgato abhisambujjhati abhisameti, abhisambujjhitvÄ abhisametvÄ Äcikkhati deseti paññapeti paá¹á¹hapeti vivarati vibhajati uttÄnÄ«karoti? |
And what is that temporal phenomenon in the world? |
RÅ«paṃ, bhikkhave, loke lokadhammo taṃ tathÄgato abhisambujjhati abhisameti. |
Form is a temporal phenomenon in the world that the Realized One understands and comprehends. |
AbhisambujjhitvÄ abhisametvÄ Äcikkhati deseti paññapeti paá¹á¹hapeti vivarati vibhajati uttÄnÄ«karoti. |
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
Yo, bhikkhave, tathÄgatena evaṃ ÄcikkhiyamÄne desiyamÄne paññapiyamÄne paá¹á¹hapiyamÄne vivariyamÄne vibhajiyamÄne uttÄnÄ«kariyamÄne na jÄnÄti na passati tamahaṃ, bhikkhave, bÄlaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajÄnantaṃ apassantaṃ kinti karomi. |
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? |
VedanÄ, bhikkhave, loke lokadhammo … pe … |
Feeling … |
saññÄ, bhikkhave … |
Perception … |
saá¹…khÄrÄ, bhikkhave … |
co-doings … |
viññÄṇaṃ, bhikkhave, loke lokadhammo taṃ tathÄgato abhisambujjhati abhisameti. |
Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends. |
AbhisambujjhitvÄ abhisametvÄ Äcikkhati deseti paññapeti paá¹á¹hapeti vivarati vibhajati uttÄnÄ«karoti. |
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it. |
Yo, bhikkhave, tathÄgatena evaṃ ÄcikkhiyamÄne desiyamÄne paññapiyamÄne paá¹á¹hapiyamÄne vivariyamÄne vibhajiyamÄne uttÄnÄ«kariyamÄne na jÄnÄti na passati tamahaṃ, bhikkhave, bÄlaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajÄnantaṃ apassantaṃ kinti karomi. |
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see? |
SeyyathÄpi, bhikkhave, uppalaṃ vÄ padumaṃ vÄ puṇá¸arÄ«kaṃ vÄ udake jÄtaṃ udake saṃvaá¸á¸haṃ udakÄ accuggamma á¹hÄti anupalittaṃ udakena; |
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. |
evameva kho, bhikkhave, tathÄgato loke jÄto loke saṃvaá¸á¸ho lokaṃ abhibhuyya viharati anupalitto lokenÄâ€ti. |
In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.†|
95. Pheṇapiṇá¸Å«pamasutta |
95. A Lump of Foam |
Ekaṃ samayaṃ bhagavÄ ayujjhÄyaṃ viharati gaá¹…gÄya nadiyÄ tÄ«re. |
At one time the Buddha was staying near AyojjhÄ on the bank of the Ganges river. |
Tatra kho bhagavÄ bhikkhÅ« Ämantesi: |
There the Buddha addressed the monks: |
“SeyyathÄpi, bhikkhave, ayaṃ gaá¹…gÄ nadÄ« mahantaṃ pheṇapiṇá¸aṃ Ävaheyya. Tamenaṃ cakkhumÄ puriso passeyya nijjhÄyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyeyya, tucchakaññeva khÄyeyya, asÄrakaññeva khÄyeyya. Kiñhi siyÄ, bhikkhave, pheṇapiṇá¸e sÄro? |
“monks, suppose this Ganges river was carrying along a big lump of foam. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a lump of foam? |
Evameva kho, bhikkhave, yaṃ kiñci rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ taṃ bhikkhu passati nijjhÄyati yoniso upaparikkhati. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyati, tucchakaññeva khÄyati, asÄrakaññeva khÄyati. Kiñhi siyÄ, bhikkhave, rÅ«pe sÄro? |
In the same way, a monk sees and contemplates any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in form? |
SeyyathÄpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca. Tamenaṃ cakkhumÄ puriso passeyya nijjhÄyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyeyya, tucchakaññeva khÄyeyya, asÄrakaññeva khÄyeyya. Kiñhi siyÄ, bhikkhave, udakapubbuḷe sÄro? |
Suppose it was the time of autumn, when the rain was falling heavily, and a bubble on the water forms and pops right away. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a water bubble? |
Evameva kho, bhikkhave, yÄ kÄci vedanÄ atÄ«tÄnÄgatapaccuppannÄ â€¦ pe … yÄ dÅ«re santike vÄ taṃ bhikkhu passati nijjhÄyati yoniso upaparikkhati. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyati, tucchakaññeva khÄyati, asÄrakaññeva khÄyati. Kiñhi siyÄ, bhikkhave, vedanÄya sÄro? |
In the same way, a monk sees and contemplates any kind of feeling at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in feeling? |
SeyyathÄpi, bhikkhave, gimhÄnaṃ pacchime mÄse á¹hite majjhanhike kÄle marÄ«cikÄ phandati. Tamenaṃ cakkhumÄ puriso passeyya nijjhÄyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyeyya, tucchakaññeva khÄyeyya … pe … kiñhi siyÄ, bhikkhave, marÄ«cikÄya sÄro? |
Suppose that in the last month of summer, at noon, a shimmering mirage appears. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a mirage? |
Evameva kho, bhikkhave, yÄ kÄci saÃ±Ã±Ä â€¦ pe …. |
In the same way, a monk sees and contemplates any kind of perception at all … examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in perception? |
SeyyathÄpi, bhikkhave, puriso sÄratthiko sÄragavesÄ« sÄrapariyesanaṃ caramÄno tiṇhaṃ kuá¹hÄriṃ ÄdÄya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajÄtaṃ. Tamenaṃ mÅ«le chindeyya; mÅ«le chetvÄ agge chindeyya, agge chetvÄ pattavaá¹á¹iṃ vinibbhujeyya. So tassa pattavaá¹á¹iṃ vinibbhujanto pheggumpi nÄdhigaccheyya, kuto sÄraṃ. Tamenaṃ cakkhumÄ puriso passeyya nijjhÄyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyeyya, tucchakaññeva khÄyeyya, asÄrakaññeva khÄyeyya. Kiñhi siyÄ, bhikkhave, kadalikkhandhe sÄro? |
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and flawlessly grown. They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a banana tree? |
Evameva kho, bhikkhave, ye keci saá¹…khÄrÄ atÄ«tÄnÄgatapaccuppannÄ â€¦ pe … ye dÅ«re santike vÄ taṃ bhikkhu passati nijjhÄyati yoniso upaparikkhati. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyati, tucchakaññeva khÄyati, asÄrakaññeva khÄyati. Kiñhi siyÄ, bhikkhave, saá¹…khÄresu sÄro? |
In the same way, a monk sees and contemplates any kind of co-doings at all … examining them carefully. And they appear to them as completely void, hollow, and insubstantial. For what substance could there be in co-doings? |
SeyyathÄpi, bhikkhave, mÄyÄkÄro vÄ mÄyÄkÄrantevÄsÄ« vÄ catumahÄpathe mÄyaṃ vidaṃseyya. Tamenaṃ cakkhumÄ puriso passeyya nijjhÄyeyya yoniso upaparikkheyya. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyeyya, tucchakaññeva khÄyeyya, asÄrakaññeva khÄyeyya. Kiñhi siyÄ, bhikkhave, mÄyÄya sÄro? |
Suppose a magician or their apprentice was to perform a magic trick at the crossroads. And a person with good eyesight would see it and contemplate it, examining it carefully. And it would appear to them as completely void, hollow, and insubstantial. For what substance could there be in a magic trick? |
Evameva kho, bhikkhave, yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … yaṃ dÅ«re santike vÄ, taṃ bhikkhu passati nijjhÄyati yoniso upaparikkhati. Tassa taṃ passato nijjhÄyato yoniso upaparikkhato rittakaññeva khÄyati, tucchakaññeva khÄyati, asÄrakaññeva khÄyati. Kiñhi siyÄ, bhikkhave, viññÄṇe sÄro? |
In the same way, a monk sees and contemplates any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—examining it carefully. And it appears to them as completely void, hollow, and insubstantial. For what substance could there be in consciousness? |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi … saññÄyapi … saá¹…khÄresupi … viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti … pe … |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
nÄparaṃ itthattÄyÄti pajÄnÄtiâ€. |
They understand: ‘… there is no return to any state of existence.’†|
Idamavoca bhagavÄ. |
That is what the Buddha said. |
Idaṃ vatvÄna sugato athÄparaṃ etadavoca satthÄ: |
Then the Holy One, the Teacher, went on to say: |
“Pheṇapiṇá¸Å«pamaṃ rÅ«paṃ, |
“Form is like a lump of foam; |
vedanÄ bubbuḷūpamÄ; |
feeling is like a bubble; |
MarÄ«cikÅ«pamÄ saññÄ, |
perception seems like a mirage; |
saá¹…khÄrÄ kadalÅ«pamÄ; |
co-doings like a banana tree; |
MÄyÅ«pamañca viññÄṇaṃ, |
and consciousness like a magic trick: |
desitÄdiccabandhunÄ. |
so taught the Kinsman of the Sun. |
YathÄ yathÄ nijjhÄyati, |
However you contemplate them, |
yoniso upaparikkhati; |
examining them carefully, |
Rittakaṃ tucchakaṃ hoti, |
they’re void and hollow |
yo naṃ passati yoniso. |
when you look at them closely. |
Imañca kÄyaṃ Ärabbha, |
Concerning this body, |
bhūripaññena desitaṃ; |
he of vast wisdom has taught |
PahÄnaṃ tiṇṇaṃ dhammÄnaṃ, |
that when three things are given up, |
rÅ«paṃ passatha chaá¸á¸itaṃ. |
you’ll see this form cast off. |
Ä€yu usmÄ ca viññÄṇaṃ, |
Vitality, warmth, and consciousness: |
yadÄ kÄyaṃ jahantimaṃ; |
when they leave the body, |
Apaviddho tadÄ seti, |
it lies there tossed aside, |
parabhattaṃ acetanaṃ. |
food for others, mindless. |
EtÄdisÄyaṃ santÄno, |
Such is this process, |
mÄyÄyaṃ bÄlalÄpinÄ«; |
this illusion, cooed over by fools. |
Vadhako esa akkhÄto, |
It’s said to be a killer, |
sÄro ettha na vijjati. |
for no substance is found here. |
Evaṃ khandhe avekkheyya, |
An energetic monk |
bhikkhu ÄraddhavÄ«riyo; |
should examine the aggregates like this, |
DivÄ vÄ yadi vÄ rattiṃ, |
with lucid-discerning and rememberfulness |
sampajÄno paá¹issato. |
whether by day or by night. |
Jaheyya sabbasaṃyogaṃ, |
They should give up all fetters, |
kareyya saraṇattano; |
and make a refuge for themselves. |
CareyyÄdittasÄ«sova, |
They should live as though their head was on fire, |
patthayaṃ accutaṃ padanâ€ti. |
aspiring to the imperishable state.†|
96. Gomayapiṇá¸asutta |
96. A Lump of Cow Dung |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“atthi nu kho, bhante, kiñci rÅ«paṃ yaṃ rÅ«paṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati? |
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? |
Atthi nu kho, bhante, kÄci vedanÄ yÄ vedanÄ niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ sassatisamaṃ tatheva á¹hassati? |
Is there any feeling … |
Atthi nu kho, bhante, kÄci saÃ±Ã±Ä yÄ saÃ±Ã±Ä â€¦ pe … |
perception … |
atthi nu kho, bhante, keci saá¹…khÄrÄ ye saá¹…khÄrÄ niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ sassatisamaṃ tatheva á¹hassanti? |
co-doings … |
Atthi nu kho, bhante, kiñci viññÄṇaṃ, yaṃ viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassatÄ«â€ti? |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?†|
“Natthi kho, bhikkhu, kiñci rÅ«paṃ, yaṃ rÅ«paṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati. |
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Natthi kho, bhikkhu, kÄci vedanÄ â€¦ |
There’s no feeling … |
kÄci saÃ±Ã±Ä â€¦ |
perception … |
keci saá¹…khÄrÄ â€¦ |
co-doings … |
kiñci viññÄṇaṃ, yaṃ viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassatÄ«â€ti. |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.†|
Atha kho bhagavÄ parittaṃ gomayapiṇá¸aṃ pÄṇinÄ gahetvÄ taṃ bhikkhuṃ etadavoca: |
Then the Buddha, picking up a lump of cow dung, said to the monks: |
“ettakopi kho, bhikkhu, attabhÄvapaá¹ilÄbho natthi nicco dhuvo sassato avipariṇÄmadhammo sassatisamaṃ tatheva á¹hassati. |
“There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Ettako cepi, bhikkhu, attabhÄvapaá¹ilÄbho abhavissa nicco dhuvo sassato avipariṇÄmadhammo, nayidaṃ brahmacariyavÄso paññÄyetha sammÄ dukkhakkhayÄya. |
If there were, this living of the spiritual life for the complete ending of suffering would not be found. |
YasmÄ ca kho, bhikkhu, ettakopi attabhÄvapaá¹ilÄbho natthi nicco dhuvo sassato avipariṇÄmadhammo, tasmÄ brahmacariyavÄso paññÄyati sammÄ dukkhakkhayÄya. |
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. |
BhÅ«tapubbÄhaṃ, bhikkhu, rÄjÄ ahosiṃ khattiyo muddhÄvasitto. |
Once upon a time I was an anointed warrior-nobleic king. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tinagarasahassÄni ahesuṃ kusÄvatÄ«rÄjadhÄnippamukhÄni. |
I had 84,000 cities, with the capital KusÄvatÄ« the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tipÄsÄdasahassÄni ahesuṃ dhammapÄsÄdappamukhÄni. |
I had 84,000 palaces, with the palace named dharma the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tikÅ«á¹ÄgÄrasahassÄni ahesuṃ mahÄbyÅ«hakÅ«á¹ÄgÄrappamukhÄni. |
I had 84,000 chambers, with the great foyer the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tipallaá¹…kasahassÄni ahesuṃ dantamayÄni sÄramayÄni sovaṇṇamayÄni goṇakatthatÄni paá¹ikatthatÄni paá¹alikatthatÄni kadalimigapavarapaccattharaṇÄni sauttaracchadÄni ubhatolohitakÅ«padhÄnÄni. |
I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tinÄgasahassÄni ahesuṃ sovaṇṇÄlaá¹…kÄrÄni sovaṇṇaddhajÄni hemajÄlapaá¹icchannÄni uposathanÄgarÄjappamukhÄni. |
I had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tiassasahassÄni ahesuṃ sovaṇṇÄlaá¹…kÄrÄni sovaṇṇaddhajÄni hemajÄlapaá¹icchannÄni valÄhakaassarÄjappamukhÄni. |
I had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«tirathasahassÄni ahesuṃ sovaṇṇÄlaá¹…kÄrÄni sovaṇṇaddhajÄni hemajÄlapaá¹icchannÄni vejayantarathappamukhÄni. |
I had 84,000 chariots with gold adornments and banners, covered with gold netting, with the chariot named Triumph the foremost. |
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhÄvasittassa caturÄsÄ«timaṇisahassÄni ahesuṃ maṇiratanappamukhÄni. |
I had 84,000 jewels, with the jewel-treasure the foremost. |
Tassa mayhaṃ, bhikkhu … pe … caturÄsÄ«tiitthisahassÄni ahesuṃ subhaddÄdevippamukhÄni. |
I had 84,000 women, with Queen SubhaddÄ the foremost. |
Tassa mayhaṃ, bhikkhu … pe … caturÄsÄ«tikhattiyasahassÄni ahesuṃ anuyantÄni pariṇÄyakaratanappamukhÄni. |
I had 84,000 warrior-noble vassals, with the counselor-treasure the foremost. |
Tassa mayhaṃ, bhikkhu … pe … caturÄsÄ«tidhenusahassÄni ahesuṃ dukÅ«lasandÄnÄni kaṃsÅ«padhÄraṇÄni. |
I had 84,000 milk cows with silken reins and bronze pails. |
Tassa mayhaṃ, bhikkhu … pe … caturÄsÄ«tivatthakoá¹isahassÄni ahesuṃ khomasukhumÄni koseyyasukhumÄni kambalasukhumÄni kappÄsikasukhumÄni. |
I had 8,400,000,000 fine cloths of linen, silk, wool, and cotton. |
Tassa mayhaṃ, bhikkhu … pe … caturÄsÄ«tithÄlipÄkasahassÄni ahesuṃ; sÄyaṃ pÄtaṃ bhattÄbhihÄro abhihariyittha. |
I had 84,000 servings of food, which were presented to me as offerings in the morning and evening. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ nagarasahassÄnaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhÄvasÄmi—kusÄvatÄ« rÄjadhÄnÄ«. |
Of those 84,000 cities, I only stayed in one, the capital KusÄvatÄ«. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ pÄsÄdasahassÄnaṃ ekoyeva so pÄsÄdo hoti yamahaṃ tena samayena ajjhÄvasÄmi—dhammo pÄsÄdo. |
Of those 84,000 mansions, I only dwelt in one, the Palace of dharma. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ kÅ«á¹ÄgÄrasahassÄnaṃ ekaññeva taṃ kÅ«á¹ÄgÄraṃ hoti yamahaṃ tena samayena ajjhÄvasÄmi—mahÄbyÅ«haṃ kÅ«á¹ÄgÄraṃ. |
Of those 84,000 chambers, I only dwelt in the great foyer. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ pallaá¹…kasahassÄnaṃ ekoyeva so pallaá¹…ko hoti yamahaṃ tena samayena paribhuñjÄmi—dantamayo vÄ sÄramayo vÄ sovaṇṇamayo vÄ rÅ«piyamayo vÄ. |
Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ nÄgasahassÄnaṃ ekoyeva so nÄgo hoti yamahaṃ tena samayena abhiruhÄmi—uposatho nÄgarÄjÄ. |
Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ assasahassÄnaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhÄmi—valÄhako assarÄjÄ. |
Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ rathasahassÄnaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhÄmi—vejayanto ratho. |
Of those 84,000 chariots, I only rode one, the chariot named Triumph. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ itthisahassÄnaṃ ekÄyeva sÄ itthÄ« hoti yÄ maṃ tena samayena paccupaá¹á¹hÄti—khattiyÄnÄ« vÄ velÄmikÄ vÄ. |
Of those 84,000 women, I was only served by one, a maiden of the warrior-nobleic or merchant classes. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ vatthakoá¹isahassÄnaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahÄmi—khomasukhumaṃ vÄ koseyyasukhumaṃ vÄ kambalasukhumaṃ vÄ kappÄsikasukhumaṃ vÄ. |
Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, silk, wool, or cotton. |
Tesaṃ kho pana, bhikkhu, caturÄsÄ«tiyÄ thÄlipÄkasahassÄnaṃ ekoyeva so thÄlipÄko hoti yato nÄḷikodanaparamaṃ bhuñjÄmi tadupiyañca sÅ«peyyaṃ. |
Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce. |
Iti kho, bhikkhu, sabbe te saá¹…khÄrÄ atÄ«tÄ niruddhÄ vipariṇatÄ. |
And so all those conditioned dharma have passed, ceased, and perished. |
Evaṃ aniccÄ kho, bhikkhu, saá¹…khÄrÄ. |
So impermanent are conditions, |
Evaṃ addhuvÄ kho, bhikkhu, saá¹…khÄrÄ. |
so unstable are conditions, |
Evaṃ anassÄsikÄ kho, bhikkhu, saá¹…khÄrÄ. |
so unreliable are conditions. |
YÄvañcidaṃ, bhikkhu, alameva sabbasaá¹…khÄresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunâ€ti. |
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.†|
97. NakhasikhÄsutta |
97. A Fingernail |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“atthi nu kho, bhante, kiñci rÅ«paṃ yaṃ rÅ«paṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati? |
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? |
Atthi nu kho, bhante, kÄci vedanÄ yÄ vedanÄ niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ sassatisamaṃ tatheva á¹hassati? |
Is there any feeling … |
Atthi nu kho, bhante, kÄci saÃ±Ã±Ä â€¦ pe … |
perception … |
keci saá¹…khÄrÄ, ye saá¹…khÄrÄ niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ sassatisamaṃ tatheva á¹hassanti? |
co-doings … |
Atthi nu kho, bhante, kiñci viññÄṇaṃ, yaṃ viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassatÄ«â€ti? |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?†|
“Natthi kho, bhikkhu, kiñci rÅ«paṃ, yaṃ rÅ«paṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati. |
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Natthi kho, bhikkhu, kÄci vedanÄ â€¦ |
There’s no feeling … |
kÄci saÃ±Ã±Ä â€¦ |
perception … |
keci saá¹…khÄrÄ â€¦ pe … |
co-doings … |
kiñci viññÄṇaṃ, yaṃ viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassatÄ«â€ti. |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.†|
Atha kho bhagavÄ parittaṃ nakhasikhÄyaṃ paṃsuṃ ÄropetvÄ taṃ bhikkhuṃ etadavoca: |
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that monk: |
“ettakampi kho, bhikkhu, rÅ«paṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati. |
“There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Ettakañcepi, bhikkhu, rÅ«paṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ, nayidaṃ brahmacariyavÄso paññÄyetha sammÄ dukkhakkhayÄya. |
If there were, this living of the spiritual life for the complete ending of suffering would not be found. |
YasmÄ ca kho, bhikkhu, ettakampi rÅ«paṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ, tasmÄ brahmacariyavÄso paññÄyati sammÄ dukkhakkhayÄyaâ€. |
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. |
EttakÄpi kho, bhikkhu, vedanÄ natthi niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ sassatisamaṃ tatheva á¹hassati. |
There’s not even this much of any feeling … |
EttakÄ cepi, bhikkhu, vedanÄ abhavissa niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ, na yidaṃ brahmacariyavÄso paññÄyetha sammÄ dukkhakkhayÄya. |
|
YasmÄ ca kho, bhikkhu, ettakÄpi vedanÄ natthi niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ, tasmÄ brahmacariyavÄso paññÄyati sammÄ dukkhakkhayÄya. |
|
EttakÄpi kho, bhikkhu, saÃ±Ã±Ä natthi … pe … |
perception … |
ettakÄpi kho, bhikkhu, saá¹…khÄrÄ natthi niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ sassatisamaṃ tatheva á¹hassanti. |
co-doings … |
EttakÄ cepi, bhikkhu, saá¹…khÄrÄ abhavissaṃsu niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ, na yidaṃ brahmacariyavÄso paññÄyetha sammÄ dukkhakkhayÄya. |
|
YasmÄ ca kho, bhikkhu, ettakÄpi saá¹…khÄrÄ natthi niccÄ dhuvÄ sassatÄ avipariṇÄmadhammÄ, tasmÄ brahmacariyavÄso paññÄyati sammÄ dukkhakkhayÄya. |
|
Ettakampi kho, bhikkhu, viññÄṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati. |
consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Ettakampi kho, bhikkhu, viññÄṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ, na yidaṃ brahmacariyavÄso paññÄyetha sammÄ dukkhakkhayÄya. |
If there were, this living of the spiritual life for the complete ending of suffering would not be found. |
YasmÄ ca kho, bhikkhu, ettakampi viññÄṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ, tasmÄ brahmacariyavÄso paññÄyati sammÄ dukkhakkhayÄya. |
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. |
Taṃ kiṃ maññasi, bhikkhu, |
What do you think, monk? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhante†… pe … |
“Impermanent, sir.†… |
“tasmÄtiha … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
98. Suddhikasutta |
98. Plain Version |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“atthi nu kho, bhante, kiñci rÅ«paṃ, yaṃ rÅ«paṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati? |
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever? |
Atthi nu kho, bhante, kÄci vedanÄ â€¦ pe … |
Is there any feeling … |
kÄci saÃ±Ã±Ä â€¦ |
perception … |
keci saá¹…khÄrÄ â€¦ |
co-doings … |
kiñci viññÄṇaṃ, yaṃ viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassatÄ«â€ti? |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?†|
“Natthi kho, bhikkhu, kiñci rÅ«paṃ yaṃ rÅ«paṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassati. |
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
Natthi kho, bhikkhu, kÄci vedanÄ â€¦ |
There’s no feeling … |
kÄci saÃ±Ã±Ä â€¦ |
perception … |
keci saá¹…khÄrÄ â€¦ |
co-doings … |
kiñci viññÄṇaṃ, yaṃ viññÄṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇÄmadhammaṃ sassatisamaṃ tatheva á¹hassatÄ«â€ti. |
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.†|
99. Gaddulabaddhasutta |
99. A Leash |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Anamataggoyaṃ, bhikkhave, saṃsÄro. |
“monks, transmigration has no known beginning. |
PubbÄ koá¹i na paññÄyati avijjÄnÄ«varaṇÄnaṃ sattÄnaṃ taṇhÄsaṃyojanÄnaṃ sandhÄvataṃ saṃsarataṃ. |
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Hoti so, bhikkhave, samayo yaṃ mahÄsamuddo ussussati visussati na bhavati; |
There comes a time when the ocean dries up and evaporates and is no more. |
na tvevÄhaṃ, bhikkhave, avijjÄnÄ«varaṇÄnaṃ sattÄnaṃ taṇhÄsaṃyojanÄnaṃ sandhÄvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadÄmi. |
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Hoti so, bhikkhave, samayo yaṃ sineru pabbatarÄjÄ á¸ayhati vinassati na bhavati; |
There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more. |
na tvevÄhaṃ, bhikkhave, avijjÄnÄ«varaṇÄnaṃ sattÄnaṃ taṇhÄsaṃyojanÄnaṃ sandhÄvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadÄmi. |
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
Hoti so, bhikkhave, samayo yaṃ mahÄpathavÄ« á¸ayhati vinassati na bhavati; |
There comes a time when the great earth is burned up and destroyed, and is no more. |
na tvevÄhaṃ, bhikkhave, avijjÄnÄ«varaṇÄnaṃ sattÄnaṃ taṇhÄsaṃyojanÄnaṃ sandhÄvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadÄmi. |
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
SeyyathÄpi, bhikkhave, sÄ gaddulabaddho daḷhe khÄ«le vÄ thambhe vÄ upanibaddho tameva khÄ«laṃ vÄ thambhaṃ vÄ anuparidhÄvati anuparivattati; |
Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar. |
evameva kho, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« … pe … |
In the same way, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching. |
sappurisadhamme avinīto rūpaṃ attato samanupassati … pe … |
They regard form … |
vedanaṃ attato samanupassati … |
feeling … |
saññaṃ attato samanupassati … |
perception … |
saá¹…khÄre attato samanupassati … |
co-doings … |
viññÄṇaṃ attato samanupassati, viññÄṇavantaṃ vÄ attÄnaṃ; attani vÄ viññÄṇaṃ, viññÄṇasmiṃ vÄ attÄnaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
So rÅ«paññeva anuparidhÄvati anuparivattati, vedanaññeva … pe … saññaññeva … saá¹…khÄreyeva … viññÄṇaññeva anuparidhÄvati anuparivattati. |
They just keep running and circling around form, feeling, perception, co-doings, and consciousness. |
So rÅ«paṃ anuparidhÄvaṃ anuparivattaṃ, vedanaṃ … pe … saññaṃ … saá¹…khÄre … viññÄṇaṃ anuparidhÄvaṃ anuparivattaṃ, na parimuccati rÅ«pamhÄ, na parimuccati vedanÄya, na parimuccati saññÄya, na parimuccati saá¹…khÄrehi, na parimuccati viññÄṇamhÄ, na parimuccati jÄtiyÄ jarÄmaraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi. |
Doing so, they’re not freed from form, feeling, perception, co-doings, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. |
‘Na parimuccati dukkhasmÄ’ti vadÄmi. |
They’re not freed from suffering, I say. |
SutavÄ ca kho, bhikkhave, ariyasÄvako ariyÄnaṃ dassÄvÄ« … pe … sappurisadhamme suvinÄ«to, |
An educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rūpaṃ attato samanupassati … pe … |
They don’t regard form … |
na vedanaṃ … |
feeling … |
na saññaṃ … |
perception … |
na saá¹…khÄre … |
co-doings … |
na viññÄṇaṃ attato samanupassati, na viññÄṇavantaṃ vÄ attÄnaṃ; na attani vÄ viññÄṇaṃ, na viññÄṇasmiṃ vÄ attÄnaṃ. |
or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
So rÅ«paṃ nÄnuparidhÄvati nÄnuparivattati, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ nÄnuparidhÄvati nÄnuparivattati. |
They don’t keep running and circling around form, feeling, perception, co-doings, and consciousness. |
So rÅ«paṃ ananuparidhÄvaṃ ananuparivattaṃ, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ ananuparidhÄvaṃ ananuparivattaṃ; parimuccati rÅ«pamhÄ, parimuccati vedanÄya, parimuccati saññÄya, parimuccati saá¹…khÄrehi, parimuccati viññÄṇamhÄ, parimuccati jÄtiyÄ jarÄmaraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi. |
By not doing so, they’re freed from form, feeling, perception, co-doings, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. |
‘Parimuccati dukkhasmÄ’ti vadÄmÄ«â€ti. |
They’re freed from suffering, I say.†|
100. Dutiyagaddulabaddhasutta |
100. A Leash (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Anamataggoyaṃ, bhikkhave, saṃsÄro. |
“monks, transmigration has no known beginning. |
PubbÄ koá¹i na paññÄyati avijjÄnÄ«varaṇÄnaṃ sattÄnaṃ taṇhÄsaṃyojanÄnaṃ sandhÄvataṃ saṃsarataṃ. |
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. |
SeyyathÄpi, bhikkhave, sÄ gaddulabaddho daḷhe khÄ«le vÄ thambhe vÄ upanibaddho. So gacchati cepi tameva khÄ«laṃ vÄ thambhaṃ vÄ upagacchati; tiá¹á¹hati cepi tameva khÄ«laṃ vÄ thambhaṃ vÄ upatiá¹á¹hati; nisÄ«dati cepi tameva khÄ«laṃ vÄ thambhaṃ vÄ upanisÄ«dati; nipajjati cepi tameva khÄ«laṃ vÄ thambhaṃ vÄ upanipajjati. |
Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar. |
Evameva kho, bhikkhave, assutavÄ puthujjano rÅ«paṃ ‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassati. |
In the same way, an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’ |
Vedanaṃ … |
They regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ ‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassati. |
consciousness like this: ‘This is mine, I am this, this is my self.’ |
So gacchati cepi ime pañcupÄdÄnakkhandhe upagacchati; |
When walking, they walk right beside the five grasping aggregates. |
tiá¹á¹hati cepi ime pañcupÄdÄnakkhandhe upatiá¹á¹hati; |
When standing … |
nisÄ«dati cepi ime pañcupÄdÄnakkhandhe upanisÄ«dati; |
sitting … |
nipajjati cepi ime pañcupÄdÄnakkhandhe upanipajjati. |
lying down, they lie down right beside the five grasping aggregates. |
TasmÄtiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
‘dÄ«gharattamidaṃ cittaṃ saá¹…kiliá¹á¹haṃ rÄgena dosena mohenÄ’ti. |
‘For a long time this mind has been corrupted by greed, hate, and delusion.’ |
Cittasaá¹…kilesÄ, bhikkhave, sattÄ saá¹…kilissanti; |
Sentient beings are corrupted because the mind is corrupted. |
cittavodÄnÄ sattÄ visujjhanti. |
Sentient beings are purified because the mind is purified. |
Diá¹á¹haṃ vo, bhikkhave, caraṇaṃ nÄma cittanâ€ti? |
monks, have you seen the picture called ‘Conduct’?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“Tampi kho, bhikkhave, caraṇaṃ nÄma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ. |
“That picture was elaborated by the mind, but the mind is even more elaborate than that. |
TasmÄtiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
‘dÄ«gharattamidaṃ cittaṃ saá¹…kiliá¹á¹haṃ rÄgena dosena mohenÄ’ti. |
‘For a long time this mind has been corrupted by greed, hate, and delusion.’ |
Cittasaá¹…kilesÄ, bhikkhave, sattÄ saá¹…kilissanti; |
Sentient beings are corrupted because the mind is corrupted. |
cittavodÄnÄ sattÄ visujjhanti. |
Sentient beings are purified because the mind is purified. |
NÄhaṃ, bhikkhave, aññaṃ ekanikÄyampi samanupassÄmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchÄnagatÄ pÄṇÄ. |
I don’t see see any other order of beings as elaborate as the animal realm. |
tepi kho, bhikkhave, tiracchÄnagatÄ pÄá¹‡Ä citteneva cittitÄ, tehipi kho, bhikkhave, tiracchÄnagatehi pÄṇehi cittaññeva cittataraṃ. |
The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that. |
TasmÄtiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ: |
So you should regularly check your own mind: |
‘dÄ«gharattamidaṃ cittaṃ saá¹…kiliá¹á¹haṃ rÄgena dosena mohenÄ’ti. |
‘For a long time this mind has been corrupted by greed, hate, and delusion.’ |
Cittasaá¹…kilesÄ, bhikkhave, sattÄ saá¹…kilissanti; |
Sentient beings are corrupted because the mind is corrupted. |
cittavodÄnÄ sattÄ visujjhanti. |
Sentient beings are purified because the mind is purified. |
SeyyathÄpi, bhikkhave, rajako vÄ cittakÄrako vÄ rajanÄya vÄ lÄkhÄya vÄ haliddiyÄ vÄ nÄ«liyÄ vÄ mañjiá¹á¹hÄya vÄ suparimaá¹á¹he phalake vÄ bhittiyÄ vÄ dussapaá¹á¹e vÄ itthirÅ«paṃ vÄ purisarÅ«paṃ vÄ abhinimmineyya sabbaá¹…gapaccaá¹…giṃ; |
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts. |
evameva kho, bhikkhave, assutavÄ puthujjano rÅ«paññeva abhinibbattento abhinibbatteti, vedanaññeva … pe … saññaññeva … saá¹…khÄreyeva … viññÄṇaññeva abhinibbattento abhinibbatteti. |
In the same way, when an uneducated ordinary person creates a future life, all they create is form, feeling, perception, co-doings, and consciousness. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ … pe … |
consciousness permanent or impermanent?†… |
“tasmÄtiha, bhikkhave … pe … |
“So you should truly see … |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
101. VÄsijaá¹asutta |
101. The Adze |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“JÄnato ahaṃ, bhikkhave, passato ÄsavÄnaṃ khayaṃ vadÄmi, no ajÄnato no apassato. |
“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. |
Kiñca, bhikkhave, jÄnato kiṃ passato ÄsavÄnaṃ khayo hoti? |
For one who knows and sees what? |
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanÄ â€¦ |
Such is feeling … |
iti saÃ±Ã±Ä â€¦ |
Such is perception … |
iti saá¹…khÄrÄ â€¦ |
Such are co-doings … |
iti viññÄṇaṃ, iti viññÄṇassa samudayo, iti viññÄṇassa atthaá¹…gamo’ti— |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
evaṃ kho, bhikkhave, jÄnato evaṃ passato ÄsavÄnaṃ khayo hoti. |
The ending of the defilements is for one who knows and sees this. |
BhÄvanÄnuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcÄpi evaṃ icchÄ uppajjeyya: |
When a monk is not committed to development, they might wish: |
‘aho vata me anupÄdÄya Äsavehi cittaṃ vimucceyyÄ’ti, atha khvassa neva anupÄdÄya Äsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘AbhÄvitattÄ’ tissa vacanÄ«yaṃ. |
It’s because they’re undeveloped. |
Kissa abhÄvitattÄ? |
Undeveloped in what? |
AbhÄvitattÄ catunnaṃ satipaá¹á¹hÄnÄnaṃ, abhÄvitattÄ catunnaṃ sammappadhÄnÄnaṃ, abhÄvitattÄ catunnaṃ iddhipÄdÄnaṃ, abhÄvitattÄ pañcannaṃ indriyÄnaṃ, abhÄvitattÄ pañcannaṃ balÄnaṃ, abhÄvitattÄ sattannaṃ bojjhaá¹…gÄnaṃ, abhÄvitattÄ ariyassa aá¹á¹haá¹…gikassa maggassa. |
Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
SeyyathÄpi, bhikkhave, kukkuá¹iyÄ aṇá¸Äni aá¹á¹ha vÄ dasa vÄ dvÄdasa vÄ. |
Suppose there was a chicken with eight or ten or twelve eggs. |
TÄnassu kukkuá¹iyÄ na sammÄ adhisayitÄni, na sammÄ pariseditÄni, na sammÄ paribhÄvitÄni. |
But she had not properly sat on them to keep them warm and incubated. |
KiñcÄpi tassÄ kukkuá¹iyÄ evaṃ icchÄ uppajjeyya: |
That chicken might wish: |
‘aho vata me kukkuá¹apotakÄ pÄdanakhasikhÄya vÄ mukhatuṇá¸akena vÄ aṇá¸akosaṃ padÄletvÄ sotthinÄ abhinibbhijjeyyun’ti, |
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ |
atha kho abhabbÄva te kukkuá¹apotakÄ pÄdanakhasikhÄya vÄ mukhatuṇá¸akena vÄ aṇá¸akosaṃ padÄletvÄ sotthinÄ abhinibbhijjituṃ. |
But they can’t break out and hatch safely. |
Taṃ kissa hetu? |
Why is that? |
TathÄ hi pana, bhikkhave, kukkuá¹iyÄ aṇá¸Äni aá¹á¹ha vÄ dasa vÄ dvÄdasa vÄ; |
Because that chicken with eight or ten or twelve eggs |
tÄni kukkuá¹iyÄ na sammÄ adhisayitÄni, na sammÄ pariseditÄni, na sammÄ paribhÄvitÄni. |
has not properly sat on them to keep them warm and incubated. |
Evameva kho, bhikkhave, bhÄvanÄnuyogaṃ ananuyuttassa bhikkhuno viharato kiñcÄpi evaṃ icchÄ uppajjeyya: |
In the same way, when a monk is not committed to development, they might wish: |
‘aho vata me anupÄdÄya Äsavehi cittaṃ vimucceyyÄ’ti, atha khvassa neva anupÄdÄya Äsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘AbhÄvitattÄ’tissa vacanÄ«yaṃ. |
It’s because they’re undeveloped. |
Kissa abhÄvitattÄ? |
Undeveloped in what? |
AbhÄvitattÄ catunnaṃ satipaá¹á¹hÄnÄnaṃ … pe … aá¹á¹haá¹…gikassa maggassa. |
Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
BhÄvanÄnuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcÄpi na evaṃ icchÄ uppajjeyya: |
When a monk is committed to development, they might not wish: |
‘aho vata me anupÄdÄya Äsavehi cittaṃ vimucceyyÄ’ti, atha khvassa anupÄdÄya Äsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘BhÄvitattÄ’tissa vacanÄ«yaṃ. |
It’s because they’re developed. |
Kissa bhÄvitattÄ? |
Developed in what? |
BhÄvitattÄ catunnaṃ satipaá¹á¹hÄnÄnaṃ, bhÄvitattÄ catunnaṃ sammappadhÄnÄnaṃ, bhÄvitattÄ catunnaṃ iddhipÄdÄnaṃ, bhÄvitattÄ pañcannaṃ indriyÄnaṃ, bhÄvitattÄ pañcannaṃ balÄnaṃ, bhÄvitattÄ sattannaṃ bojjhaá¹…gÄnaṃ, bhÄvitattÄ ariyassa aá¹á¹haá¹…gikassa maggassa. |
Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
SeyyathÄpi, bhikkhave, kukkuá¹iyÄ aṇá¸Äni aá¹á¹ha vÄ dasa vÄ dvÄdasa vÄ. |
Suppose there was a chicken with eight or ten or twelve eggs. |
TÄnassu kukkuá¹iyÄ sammÄ adhisayitÄni, sammÄ pariseditÄni, sammÄ paribhÄvitÄni. |
And she properly sat on them to keep them warm and incubated. |
KiñcÄpi tassÄ kukkuá¹iyÄ na evaṃ icchÄ uppajjeyya: |
That chicken might not wish: |
‘aho vata me kukkuá¹apotakÄ pÄdanakhasikhÄya vÄ mukhatuṇá¸akena vÄ aṇá¸akosaṃ padÄletvÄ sotthinÄ abhinibbhijjeyyun’ti, |
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ |
atha kho bhabbÄva te kukkuá¹apotakÄ pÄdanakhasikhÄya vÄ mukhatuṇá¸akena vÄ aṇá¸akosaṃ padÄletvÄ sotthinÄ abhinibbhijjituṃ. |
But still they can break out and hatch safely. |
Taṃ kissa hetu? |
Why is that? |
TathÄ hi pana, bhikkhave, kukkuá¹iyÄ aṇá¸Äni aá¹á¹ha vÄ dasa vÄ dvÄdasa vÄ; |
Because that chicken with eight or ten or twelve eggs |
tÄnassu kukkuá¹iyÄ sammÄ adhisayitÄni, sammÄ pariseditÄni, sammÄ paribhÄvitÄni. |
properly sat on them to keep them warm and incubated. |
Evameva kho, bhikkhave, bhÄvanÄnuyogaṃ anuyuttassa bhikkhuno viharato kiñcÄpi na evaṃ icchÄ uppajjeyya: |
In the same way, when a monk is committed to development, they might not wish: |
‘aho vata me anupÄdÄya Äsavehi cittaṃ vimucceyyÄ’ti, atha khvassa anupÄdÄya Äsavehi cittaṃ vimuccati. |
‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. |
Taṃ kissa hetu? |
Why is that? |
‘BhÄvitattÄ’tissa vacanÄ«yaṃ. |
It’s because they’re developed. |
Kissa bhÄvitattÄ? |
Developed in what? |
BhÄvitattÄ catunnaṃ satipaá¹á¹hÄnÄnaṃ … pe … bhÄvitattÄ ariyassa aá¹á¹haá¹…gikassa maggassa. |
Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. |
SeyyathÄpi, bhikkhave, palagaṇá¸assa vÄ palagaṇá¸antevÄsissa vÄ vÄsijaá¹e dissanteva aá¹…gulipadÄni dissati aá¹…guá¹á¹hapadaṃ. |
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. |
No ca khvassa evaṃ ñÄṇaṃ hoti: |
They don’t know |
‘ettakaṃ vata me ajja vÄsijaá¹assa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. |
how much of the handle was worn away today, how much yesterday, and how much previously. |
Atha khvassa khīṇe khīṇantveva ñÄṇaṃ hoti. |
They just know what has been worn away. |
Evameva kho, bhikkhave, bhÄvanÄnuyogaṃ anuyuttassa bhikkhuno viharato kiñcÄpi na evaṃ ñÄṇaṃ hoti: |
In the same way, when a monk is committed to development, they don’t know |
‘ettakaṃ vata me ajja ÄsavÄnaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñÄṇaṃ hoti. |
how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. |
SeyyathÄpi, bhikkhave, sÄmuddikÄya nÄvÄya vettabandhanabaddhÄya vassamÄsÄni udake pariyÄdÄya hemantikena thalaṃ ukkhittÄya vÄtÄtapaparetÄni vettabandhanÄni. TÄni pÄvusakena meghena abhippavuá¹á¹hÄni appakasireneva paá¹ippassambhanti pÅ«tikÄni bhavanti; |
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. |
evameva kho, bhikkhave, bhÄvanÄnuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanÄni paá¹ippassambhanti pÅ«tikÄni bhavantÄ«â€ti. |
In the same way, when a monk is committed to development their fetters readily collapse and rot away.†|
102. AniccasaññÄsutta |
102. The Perception of Impermanence |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“AniccasaññÄ, bhikkhave, bhÄvitÄ bahulÄ«katÄ sabbaṃ kÄmarÄgaṃ pariyÄdiyati, sabbaṃ rÅ«parÄgaṃ pariyÄdiyati, sabbaṃ bhavarÄgaṃ pariyÄdiyati, sabbaṃ avijjaṃ pariyÄdiyati, sabbaṃ asmimÄnaṃ samÅ«hanati. |
“monks, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, saradasamaye kassako mahÄnaá¹…galena kasanto sabbÄni mÅ«lasantÄnakÄni sampadÄlento kasati; |
In the autumn, a farmer ploughing with a large plough shears through all the root networks. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä bhÄvitÄ bahulÄ«katÄ sabbaṃ kÄmarÄgaṃ pariyÄdiyati, sabbaṃ rÅ«parÄgaṃ pariyÄdiyati, sabbaṃ bhavarÄgaṃ pariyÄdiyati, sabbaṃ avijjaṃ pariyÄdiyati, sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, pabbajalÄyako pabbajaṃ lÄyitvÄ agge gahetvÄ odhunÄti niddhunÄti nicchoá¹eti; |
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä bhÄvitÄ bahulÄ«katÄ sabbaṃ kÄmarÄgaṃ pariyÄdiyati … pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, ambapiṇá¸iyÄ vaṇá¹acchinnÄya yÄni tattha ambÄni vaṇá¹apaá¹ibandhÄni sabbÄni tÄni tadanvayÄni bhavanti; |
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä bhÄvitÄ â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, kÅ«á¹ÄgÄrassa yÄ kÄci gopÄnasiyo sabbÄ tÄ kÅ«á¹aá¹…gamÄ kÅ«á¹aninnÄ kÅ«á¹asamosaraṇÄ, kÅ«á¹aṃ tÄsaṃ aggamakkhÄyati; |
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. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä bhÄvitÄ â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, ye keci mÅ«lagandhÄ kÄḷÄnusÄrigandho tesaṃ aggamakkhÄyati; |
Of all kinds of fragrant root, spikenard is said to be the best. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, ye keci sÄragandhÄ, lohitacandanaṃ tesaṃ aggamakkhÄyati; |
Of all kinds of fragrant heartwood, red sandalwood is said to be the best. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, ye keci pupphagandhÄ, vassikaṃ tesaṃ aggamakkhÄyati; |
Of all kinds of fragrant flower, jasmine is said to be the best. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, ye keci kuá¹á¹arÄjÄno, sabbete rañño cakkavattissa anuyantÄ bhavanti, rÄjÄ tesaṃ cakkavatti aggamakkhÄyati; |
All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, yÄ kÄci tÄrakarÅ«pÄnaṃ pabhÄ, sabbÄ tÄ candimappabhÄya kalaṃ nÄgghanti soḷasiṃ, candappabhÄ tÄsaṃ aggamakkhÄyati; |
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. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä â€¦ pe … sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. |
SeyyathÄpi, bhikkhave, saradasamaye viddhe vigatavalÄhake deve Ädicco nataṃ abbhussakkamÄno, sabbaṃ ÄkÄsagataṃ tamagataṃ abhivihacca bhÄsate ca tapate ca virocate ca; |
After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. |
evameva kho, bhikkhave, aniccasaÃ±Ã±Ä bhÄvitÄ bahulÄ«katÄ sabbaṃ kÄmarÄgaṃ pariyÄdiyati, sabbaṃ rÅ«parÄgaṃ pariyÄdiyati, sabbaṃ bhavarÄgaṃ pariyÄdiyati, sabbaṃ avijjaṃ pariyÄdiyati, sabbaṃ asmimÄnaṃ samÅ«hanati. |
In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’. |
Kathaṃ bhÄvitÄ ca, bhikkhave, aniccasaÃ±Ã±Ä kathaṃ bahulÄ«katÄ sabbaṃ kÄmarÄgaṃ pariyÄdiyati … pe … sabbaṃ asmimÄnaṃ samÅ«hanati? |
And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’? |
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanÄ â€¦ |
Such is feeling … |
iti saÃ±Ã±Ä â€¦ |
Such is perception … |
iti saá¹…khÄrÄ â€¦ |
Such are co-doings … |
iti viññÄṇaṃ, iti viññÄṇassa samudayo, iti viññÄṇassa atthaá¹…gamo’ti— |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
evaṃ bhÄvitÄ kho, bhikkhave, aniccasaÃ±Ã±Ä evaṃ bahulÄ«katÄ sabbaṃ kÄmarÄgaṃ pariyÄdiyati, sabbaṃ rÅ«parÄgaṃ pariyÄdiyati, sabbaṃ bhavarÄgaṃ pariyÄdiyati, sabbaṃ avijjaṃ pariyÄdiyati, sabbaṃ asmimÄnaṃ samÅ«hanatÄ«â€ti. |
That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.†|
(derived from B. Sujato 2018/12) | |
Saṃyutta NikÄya 22 |
Linked Discourses 22 |
11. Antavagga |
11. Sides |
103. Antasutta |
103. Sides |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“CattÄrome, bhikkhave, antÄ. |
“monks, there are these four sides. |
Katame cattÄro? |
What four? |
SakkÄyanto, sakkÄyasamudayanto, sakkÄyanirodhanto, sakkÄyanirodhagÄminippaá¹ipadanto. |
The side of identity, the side of the origin of identity, the side of the cessation of identity, and the side of the practice that leads to the cessation of identity. |
Katamo ca, bhikkhave, sakkÄyanto? |
And what is the side of identity? |
PañcupÄdÄnakkhandhÄtissa vacanÄ«yaṃ. |
It should be said: the five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho— |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
ayaṃ vuccati, bhikkhave, sakkÄyanto. |
This is called the side of identity. |
Katamo ca, bhikkhave, sakkÄyasamudayanto? |
And what is the side of the origin of identity? |
YÄyaṃ taṇhÄ ponobhavikÄ nandirÄgasahagatÄ tatratatrÄbhinandinÄ«, seyyathidaṃ— |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is, |
kÄmataṇhÄ, bhavataṇhÄ, vibhavataṇhÄ. |
craving for sensual pleasures, craving to continue existence, and craving to end existence. |
Ayaṃ vuccati, bhikkhave, sakkÄyasamudayanto. |
This is called the side of the origin of identity. |
Katamo ca, bhikkhave, sakkÄyanirodhanto? |
And what is the side of the cessation of identity? |
Yo tassÄyeva taṇhÄya asesavirÄganirodho cÄgo paá¹inissaggo mutti anÄlayo— |
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. |
ayaṃ vuccati, bhikkhave, sakkÄyanirodhanto. |
This is called the side of the cessation of identity. |
Katamo ca, bhikkhave, sakkÄyanirodhagÄminippaá¹ipadanto? |
And what is the side of the practice that leads to the cessation of identity? |
Ayameva ariyo aá¹á¹haá¹…giko maggo. |
It is simply this noble eightfold path, that is: |
Seyyathidaṃ—sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Ayaṃ vuccati, bhikkhave, sakkÄyanirodhagÄminippaá¹ipadanto. |
This is called the side of the practice that leads to the cessation of identity. |
Ime kho, bhikkhave, cattÄro antÄâ€ti. |
These are the four sides.†|
104. Dukkhasutta |
104. Suffering |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Dukkhañca vo, bhikkhave, desessÄmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagÄminiñca paá¹ipadaṃ. |
“monks, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. |
Taṃ suṇÄtha. |
Listen … |
Katamañca, bhikkhave, dukkhaṃ? |
And what is suffering? |
PañcupÄdÄnakkhandhÄtissa vacanÄ«yaṃ. |
It should be said: the five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Idaṃ vuccati, bhikkhave, dukkhaṃ. |
This is called suffering. |
Katamo ca, bhikkhave, dukkhasamudayo? |
And what is the origin of suffering? |
YÄyaṃ taṇhÄ ponobhavikÄ â€¦ pe … vibhavataṇhÄ— |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. |
ayaṃ vuccati, bhikkhave, dukkhasamudayo. |
This is called the origin of suffering. |
Katamo ca, bhikkhave, dukkhanirodho? |
And what is the cessation of suffering? |
Yo tassÄyeva taṇhÄya asesavirÄganirodho cÄgo paá¹inissaggo mutti anÄlayo— |
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. |
ayaṃ vuccati, bhikkhave, dukkhanirodho. |
This is called the cessation of suffering. |
KatamÄ ca, bhikkhave, dukkhanirodhagÄminÄ« paá¹ipadÄ? |
And what is the practice that leads to the cessation of suffering? |
Ayameva ariyo aá¹á¹haá¹…giko maggo. |
It is simply this noble eightfold path, that is: |
Seyyathidaṃ—sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Ayaṃ vuccati, bhikkhave, dukkhanirodhagÄminÄ« paá¹ipadÄâ€ti. |
This is called the practice that leads to the cessation of suffering.†|
105. SakkÄyasutta |
105. Identity |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SakkÄyañca vo, bhikkhave, desessÄmi sakkÄyasamudayañca sakkÄyanirodhañca sakkÄyanirodhagÄminiñca paá¹ipadaṃ. |
“monks, I will teach you identity, the origin of identity, the cessation of identity, and the practice that leads to the cessation of identity. |
Taṃ suṇÄtha. |
Listen … |
Katamo ca, bhikkhave, sakkÄyo? |
And what is identity? |
PañcupÄdÄnakkhandhÄtissa vacanÄ«yaṃ. |
It should be said: the five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Ayaṃ vuccati, bhikkhave, sakkÄyo. |
This is called identity. |
Katamo ca, bhikkhave, sakkÄyasamudayo? |
And what is the origin of identity? |
YÄyaṃ taṇhÄ ponobhavikÄ â€¦ pe … |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. |
ayaṃ vuccati, bhikkhave, sakkÄyasamudayo. |
This is called the origin of identity. |
Katamo ca, bhikkhave, sakkÄyanirodho? |
And what is the cessation of identity? |
Yo tassÄyeva taṇhÄya … pe … |
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. |
ayaṃ vuccati, bhikkhave, sakkÄyanirodho. |
This is called the cessation of identity. |
KatamÄ ca, bhikkhave, sakkÄyanirodhagÄminÄ« paá¹ipadÄ? |
And what is the practice that leads to the cessation of identity? |
Ayameva ariyo aá¹á¹haá¹…giko maggo. |
It is simply this noble eightfold path, that is: |
Seyyathidaṃ—sammÄdiá¹á¹hi … pe … sammÄsamÄdhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Ayaṃ vuccati, bhikkhave, sakkÄyanirodhagÄminÄ« paá¹ipadÄâ€ti. |
This is called the practice that leads to the cessation of identity.†|
106. Pariññeyyasutta |
106. Should Be Completely Understood |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pariññeyye ca, bhikkhave, dhamme desessÄmi pariññañca pariññÄtÄviñca puggalaṃ. |
“monks, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood. |
Taṃ suṇÄtha. |
Listen … |
Katame ca, bhikkhave, pariññeyyÄ dhammÄ? |
And what things should be completely understood? |
Rūpaṃ, bhikkhave, pariññeyyo dhammo. |
Form, |
VedanÄ â€¦ pe … |
feeling, |
saÃ±Ã±Ä â€¦ |
perception, |
saá¹…khÄrÄ â€¦ |
co-doings, |
viññÄṇaṃ pariññeyyo dhammo. |
and consciousness. |
Ime vuccanti, bhikkhave, pariññeyyÄ dhammÄ. |
These are called the things that should be completely understood. |
KatamÄ ca, bhikkhave, pariññÄ? |
And what is complete understanding? |
RÄgakkhayo, dosakkhayo, mohakkhayo— |
The ending of greed, hate, and delusion. |
ayaṃ vuccati, bhikkhave, pariññÄ. |
This is called complete understanding. |
Katamo ca, bhikkhave, pariññÄtÄvÄ« puggalo? |
And what is the person who has completely understood? |
ArahÄtissa vacanÄ«yaṃ. |
It should be said: a perfected one, |
YvÄyaṃ ÄyasmÄ evaṃnÄmo evaá¹…gotto— |
the venerable of such and such name and clan. |
ayaṃ vuccati, bhikkhave, pariññÄtÄvÄ« puggaloâ€ti. |
This is called the person who has completely understood.†|
107. Samaṇasutta |
107. Ascetics |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pañcime, bhikkhave, upÄdÄnakkhandhÄ. |
“monks, there are these five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnanti … pe … |
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape … |
pajÄnanti, sayaṃ abhiÃ±Ã±Ä sacchikatvÄ upasampajja viharantÄ«â€ti. |
There are ascetics and brahmins who do truly understand …†|
108. Dutiyasamaṇasutta |
108. Ascetics and Brahmins (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pañcime, bhikkhave, upÄdÄnakkhandhÄ. |
“monks, there are these five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Ye hi keci, bhikkhave, samaá¹‡Ä vÄ brÄhmaá¹‡Ä vÄ imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnanti … pe … |
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin … |
pajÄnanti, sayaṃ abhiÃ±Ã±Ä sacchikatvÄ upasampajja viharantÄ«â€ti. |
There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.†|
109. SotÄpannasutta |
109. A Stream-Enterer |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pañcime, bhikkhave, upÄdÄnakkhandhÄ. |
“monks, there are these five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Yato kho, bhikkhave, ariyasÄvako imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
A noble disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape. |
Ayaṃ vuccati, bhikkhave, ariyasÄvako sotÄpanno avinipÄtadhammo niyato sambodhiparÄyanoâ€ti. |
Such a noble disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.†|
110. Arahantasutta |
110. A Perfected One |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Pañcime, bhikkhave, upÄdÄnakkhandhÄ. |
“monks, there are these five grasping aggregates. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upÄdÄnakkhandhÄnaṃ samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ viditvÄ anupÄdÄvimutto hoti. |
A monk comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape. |
Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇÄsavo vusitavÄ katakaraṇīyo ohitabhÄro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññÄvimuttoâ€ti. |
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.†|
111. ChandappahÄnasutta |
111. Giving Up Desire |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«pe, bhikkhave, yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ, taṃ pajahatha. |
“monks, you should give up any desire, greed, relishing, and craving for form. |
Evaṃ taṃ rÅ«paṃ pahÄ«naṃ bhavissati ucchinnamÅ«laṃ tÄlÄvatthukataṃ anabhÄvaṃkataṃ Äyatiṃ anuppÄdadhammaṃ. |
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
VedanÄya … pe … |
You should give up any desire, greed, relishing, and craving for feeling … |
saññÄya … |
perception … |
saá¹…khÄresu … |
co-doings … |
viññÄṇe yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ, taṃ pajahatha. |
consciousness. |
Evaṃ taṃ viññÄṇaṃ pahÄ«naṃ bhavissati ucchinnamÅ«laṃ tÄlÄvatthukataṃ anabhÄvaṃkataṃ Äyatiṃ anuppÄdadhammanâ€ti. |
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.†|
112. DutiyachandappahÄnasutta |
112. Giving Up Desire (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«pe, bhikkhave, yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ ye upayupÄdÄnÄ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayÄ, te pajahatha. |
“monks, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies. |
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ … pe … |
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
vedanÄya … |
You should give up any desire, greed, relishing, and craving for feeling … |
saññÄya … |
perception … |
saá¹…khÄresu yo chando … pe … |
co-doings … |
evaṃ te saá¹…khÄrÄ pahÄ«nÄ bhavissanti ucchinnamÅ«lÄ tÄlÄvatthukatÄ anabhÄvaṃkatÄ Äyatiṃ anuppÄdadhammÄ. |
|
ViññÄṇe yo chando yo rÄgo yÄ nandÄ« yÄ taṇhÄ ye upayupÄdÄnÄ cetaso adhiá¹á¹hÄnÄbhinivesÄnusayÄ, te pajahatha. |
consciousness; and any attraction, grasping, mental dedication, insistence, and underlying tendencies. |
Evaṃ taṃ viññÄṇaṃ pahÄ«naṃ bhavissati ucchinnamÅ«laṃ tÄlÄvatthukataṃ anabhÄvaṃkataṃ Äyatiṃ anuppÄdadhammanâ€ti. |
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.†|
12. Dhammakathikavagga |
12. A Dhamma speaker |
113. AvijjÄsutta |
113. Ignorance |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu yena bhagavÄ tenupasaá¹…kami … pe … |
Then a monk went up to the Buddha |
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
and said to him: |
“‘avijjÄ, avijjÄ’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, bhante, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“Idha, bhikkhu, assutavÄ puthujjano rÅ«paṃ nappajÄnÄti, rÅ«pasamudayaṃ nappajÄnÄti, rÅ«panirodhaṃ nappajÄnÄti, rÅ«panirodhagÄminiṃ paá¹ipadaṃ nappajÄnÄti; |
“monk, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. |
vedanaṃ nappajÄnÄti … |
They don’t understand feeling … |
saññaṃ … |
perception … |
saá¹…khÄre nappajÄnÄti … pe … |
co-doings … |
viññÄṇanirodhagÄminiṃ paá¹ipadaṃ nappajÄnÄti. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Ayaṃ vuccati, bhikkhu, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
114. VijjÄsutta |
114. Knowledge |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“‘vijjÄ, vijjÄ’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, bhante, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“Idha, bhikkhu, sutavÄ ariyasÄvako rÅ«paṃ pajÄnÄti, rÅ«pasamudayaṃ … rÅ«panirodhaṃ … rÅ«panirodhagÄminiṃ paá¹ipadaṃ pajÄnÄti. |
“monk, it’s when an educated noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. |
Vedanaṃ … |
They understand feeling … |
saññaṃ … |
perception … |
saá¹…khÄre pajÄnÄti … pe … |
co-doings … |
viññÄṇanirodhagÄminiṃ paá¹ipadaṃ pajÄnÄti. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Ayaṃ vuccati, bhikkhu, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
115. Dhammakathikasutta |
115. A Dhamma speaker |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati; |
“Sir, they speak of a ‘Dhamma speaker’. |
kittÄvatÄ nu kho, bhante, dhammakathiko hotÄ«â€ti? |
How is a Dhamma speaker defined?†|
“RÅ«passa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃvacanÄya. |
“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
RÅ«passa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti, ‘dhammÄnudhammappaá¹ipanno bhikkhū’ti alaṃvacanÄya. |
If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
RÅ«passa ce, bhikkhu, nibbidÄ virÄgÄ nirodhÄ anupÄdÄvimutto hoti, ‘diá¹á¹hadhammanibbÄnappatto bhikkhū’ti alaṃvacanÄya. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’. |
VedanÄya ce, bhikkhu … pe … |
If a monk teaches Dhamma for disenchantment with feeling … |
saññÄya ce, bhikkhu … |
perception … |
saá¹…khÄrÄnañce, bhikkhu … |
co-doings … |
viññÄṇassa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanÄya. |
consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
ViññÄṇassa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti, ‘dhammÄnudhammappaá¹ipanno bhikkhū’ti alaṃvacanÄya. |
If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
ViññÄṇassa ce, bhikkhu, nibbidÄ virÄgÄ nirodhÄ anupÄdÄvimutto hoti, ‘diá¹á¹hadhammanibbÄnappatto bhikkhū’ti alaṃvacanÄyÄâ€ti. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.†|
116. Dutiyadhammakathikasutta |
116. A Dhamma speaker (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Seated to one side, that monk said to the Buddha: |
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati; |
“Sir, they speak of a ‘Dhamma speaker’. |
kittÄvatÄ nu kho, bhante, dhammakathiko hoti; |
How is a Dhamma speaker defined? |
kittÄvatÄ dhammÄnudhammappaá¹ipanno hoti, kittÄvatÄ diá¹á¹hadhammanibbÄnappatto hotÄ«â€ti? |
How is a monk who practices in line with The Dharma defined? And how is a monk who has attained nirvana in this very life defined?†|
“RÅ«passa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanÄya. |
“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
RÅ«passa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti, ‘dhammÄnudhammappaá¹ipanno bhikkhū’ti alaṃvacanÄya. |
If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
RÅ«passa ce, bhikkhu, nibbidÄ virÄgÄ nirodhÄ anupÄdÄvimutto hoti, ‘diá¹á¹hadhammanibbÄnappatto bhikkhū’ti alaṃvacanÄya. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’. |
VedanÄya ce, bhikkhu … pe … |
If a monk teaches Dhamma for disenchantment with feeling … |
saññÄya ce, bhikkhu … |
perception … |
saá¹…khÄrÄnañce, bhikkhu … |
co-doings … |
viññÄṇassa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanÄya. |
consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
ViññÄṇassa ce, bhikkhu, nibbidÄya virÄgÄya nirodhÄya paá¹ipanno hoti, ‘dhammÄnudhammappaá¹ipanno bhikkhū’ti alaṃvacanÄya. |
If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’. |
ViññÄṇassa ce, bhikkhu, nibbidÄ virÄgÄ nirodhÄ anupÄdÄvimutto hoti, ‘diá¹á¹hadhammanibbÄnappatto bhikkhū’ti alaṃvacanÄyÄâ€ti. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.†|
117. Bandhanasutta |
117. Shackles |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Idha, bhikkhave, assutavÄ puthujjano ariyÄnaṃ adassÄvÄ« … pe … sappurisadhamme avinÄ«to |
“monks, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
rÅ«paṃ attato samanupassati, rÅ«pavantaṃ vÄ attÄnaṃ; attani vÄ rÅ«paṃ, rÅ«pasmiṃ vÄ attÄnaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
Ayaṃ vuccati, bhikkhave, assutavÄ puthujjano rÅ«pabandhanabaddho santarabÄhirabandhanabaddho atÄ«radassÄ« apÄradassÄ«, baddho jÄ«yati baddho mÄ«yati baddho asmÄ lokÄ paraṃ lokaṃ gacchati. |
They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next. |
Vedanaṃ attato samanupassati … pe … vedanÄya vÄ attÄnaṃ. |
They regard feeling … |
Ayaṃ vuccati, bhikkhave, assutavÄ puthujjano vedanÄbandhanabaddho santarabÄhirabandhanabaddho atÄ«radassÄ« apÄradassÄ«, baddho jÄ«yati baddho mÄ«yati baddho asmÄ lokÄ paraṃ lokaṃ gacchati. |
|
Saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ attato samanupassati … pe … |
consciousness as self. |
ayaṃ vuccati, bhikkhave, assutavÄ puthujjano viññÄṇabandhanabaddho santarabÄhirabandhanabaddho atÄ«radassÄ« apÄradassÄ«, baddho jÄ«yati baddho mÄ«yati baddho asmÄ lokÄ paraṃ lokaṃ gacchati. |
They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next. |
SutavÄ ca kho, bhikkhave, ariyasÄvako ariyÄnaṃ dassÄvÄ« … pe … sappurisadhamme suvinÄ«to |
An educated noble disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
na rÅ«paṃ attato samanupassati, na rÅ«pavantaṃ vÄ attÄnaṃ; na attani vÄ rÅ«paṃ, na rÅ«pasmiṃ vÄ attÄnaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
Ayaṃ vuccati, bhikkhave, sutavÄ ariyasÄvako na rÅ«pabandhanabaddho, na santarabÄhirabandhanabaddho, tÄ«radassÄ«, pÄradassÄ«; ‘parimutto so dukkhasmÄ’ti vadÄmi. |
They’re called an educated noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say. |
Na vedanaṃ attato … pe … |
They don’t regard feeling … |
na saññaṃ attato … pe … |
perception … |
na saá¹…khÄre attato … pe … |
co-doings … |
na viññÄṇaṃ attato samanupassati … pe … |
consciousness as self. |
ayaṃ vuccati, bhikkhave, sutavÄ ariyasÄvako na viññÄṇabandhanabaddho, na santarabÄhirabandhanabaddho, tÄ«radassÄ«, pÄradassÄ«, ‘parimutto so dukkhasmÄ’ti vadÄmÄ«â€ti. |
They’re called an educated noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.†|
118. Paripucchitasutta |
118. Questioning |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Taṃ kiṃ maññatha, bhikkhave, |
“What do you think, monks? |
rÅ«paṃ ‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassathÄâ€ti? |
Do you regard form like this: ‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“SÄdhu, bhikkhave. |
“Good, monks! |
RÅ«paṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Vedanaṃ … |
Do you regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ ‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassathÄâ€ti? |
consciousness like this: ‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“SÄdhu, bhikkhave. |
“Good, monks! |
ViññÄṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ … pe … |
Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
evaṃ passaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
119. Dutiyaparipucchitasutta |
119. Questioning (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Taṃ kiṃ maññatha, bhikkhave, |
“What do you think, monks? |
rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti samanupassathÄâ€ti? |
Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“SÄdhu, bhikkhave. |
“Good, monks! |
RÅ«paṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ. |
Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
Vedanaṃ … |
Do you regard feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti samanupassathÄâ€ti? |
consciousness like this: ‘This is not mine, I am not this, this is not my self’?†|
“Evaṃ, bhanteâ€. |
“Yes, sir.†|
“SÄdhu, bhikkhave. |
“Good, monks! |
ViññÄṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya daá¹á¹habbaṃ … |
Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ |
evaṃ … pe … |
Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
120. Saṃyojaniyasutta |
120. Things Prone To Being Fettered |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Saṃyojaniye ca, bhikkhave, dhamme desessÄmi saṃyojanañca. |
“monks, I will teach you the things that are prone to being fettered, and the fetter. |
Taṃ suṇÄtha. |
Listen … |
Katame ca, bhikkhave, saṃyojaniyÄ dhammÄ, katamaṃ saṃyojanaṃ? |
What are the things that are prone to being fettered? And what is the fetter? |
Rūpaṃ, bhikkhave, saṃyojaniyo dhammo; |
Form is something that’s prone to being fettered. |
yo tattha chandarÄgo, taṃ tattha saṃyojanaṃ. |
The desire and greed for it is the fetter. |
VedanÄ â€¦ pe … |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ saṃyojaniyo dhammo; |
Consciousness is something that’s prone to being fettered. |
yo tattha chandarÄgo, taṃ tattha saṃyojanaṃ. |
The desire and greed for it is the fetter. |
Ime vuccanti, bhikkhave, saṃyojaniyÄ dhammÄ, idaṃ saṃyojananâ€ti. |
These are called the things that are prone to being fettered, and this is the fetter.†|
121. UpÄdÄniyasutta |
121. Things Prone To Being Grasped |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“UpÄdÄniye ca, bhikkhave, dhamme desessÄmi upÄdÄnañca. |
“monks, I will teach you the things that are prone to being grasped, and the grasping. |
Taṃ suṇÄtha. |
Listen … |
Katame ca, bhikkhave, upÄdÄniyÄ dhammÄ, katamaṃ upÄdÄnaṃ? |
What are the things that are prone to being grasped? And what is the grasping? |
RÅ«paṃ, bhikkhave, upÄdÄniyo dhammo, |
Form is something that’s prone to being grasped. |
yo tattha chandarÄgo, taṃ tattha upÄdÄnaṃ. |
The desire and greed for it is the grasping. |
VedanÄ â€¦ pe … |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ upÄdÄniyo dhammo; |
Consciousness is something that’s prone to being grasped. |
yo tattha chandarÄgo, taṃ tattha upÄdÄnaṃ. |
The desire and greed for it is the grasping. |
Ime vuccanti, bhikkhave, upÄdÄniyÄ dhammÄ, idaṃ upÄdÄnanâ€ti. |
These are called the things that are prone to being grasped, and this is the grasping.†|
122. Sīlavantasutta |
122. An Ethical monk |
Ekaṃ samayaṃ ÄyasmÄ ca sÄriputto ÄyasmÄ ca mahÄkoá¹á¹hiko bÄrÄṇasiyaṃ viharanti isipatane migadÄye. |
At one time Venerable SÄriputta and Venerable MahÄkoá¹á¹hita were staying near Benares, in the deer park at Isipatana. |
Atha kho ÄyasmÄ mahÄkoá¹á¹hiko sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito yenÄyasmÄ sÄriputto tenupasaá¹…kami … pe … etadavoca: |
Then in the late afternoon, Venerable MahÄkoá¹á¹hita came out of retreat, went to Venerable SÄriputta, and said: |
“sÄ«lavatÄvuso, sÄriputta, bhikkhunÄ katame dhammÄ yoniso manasikÄtabbÄâ€ti? |
“Reverend SÄriputta, what things should an ethical monk properly attend to?†|
“SÄ«lavatÄvuso, koá¹á¹hika, bhikkhunÄ pañcupÄdÄnakkhandhÄ aniccato dukkhato rogato gaṇá¸ato sallato aghato ÄbÄdhato parato palokato suññato anattato yoniso manasi kÄtabbÄ. |
“Reverend Koá¹á¹hita, an ethical monk should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho, vedanupÄdÄnakkhandho, saññupÄdÄnakkhandho, saá¹…khÄrupÄdÄnakkhandho, viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
SÄ«lavatÄvuso, koá¹á¹hika, bhikkhunÄ ime pañcupÄdÄnakkhandhÄ aniccato dukkhato rogato gaṇá¸ato sallato aghato ÄbÄdhato parato palokato suññato anattato yoniso manasi kÄtabbÄ. |
An ethical monk should properly attend to these five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. |
ṬhÄnaṃ kho panetaṃ, Ävuso, vijjati yaṃ sÄ«lavÄ bhikkhu ime pañcupÄdÄnakkhandhe aniccato … pe … anattato yoniso manasi karonto sotÄpattiphalaṃ sacchikareyyÄâ€ti. |
It’s possible that an ethical monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.†|
“SotÄpannena panÄvuso sÄriputta, bhikkhunÄ katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“But Reverend SÄriputta, what things should a monk stream-enterer properly attend to?†|
“SotÄpannenapi kho, Ävuso koá¹á¹hika, bhikkhunÄ ime pañcupÄdÄnakkhandhÄ aniccato … pe … anattato yoniso manasi kÄtabbÄ. |
“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self. |
ṬhÄnaṃ kho panetaṃ, Ävuso, vijjati yaṃ sotÄpanno bhikkhu ime pañcupÄdÄnakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadÄgÄmiphalaṃ sacchikareyyÄâ€ti. |
It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.†|
“SakadÄgÄminÄ panÄvuso sÄriputta, bhikkhunÄ katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“But Reverend SÄriputta, what things should a monk once-returner properly attend to?†|
“SakadÄgÄminÄpi kho, Ävuso koá¹á¹hika, bhikkhunÄ ime pañcupÄdÄnakkhandhÄ aniccato … pe … anattato yoniso manasi kÄtabbÄ. |
“A monk once-returner should properly attend to these five grasping aggregates as impermanent … as not-self. |
ṬhÄnaṃ kho panetaṃ, Ävuso, vijjati yaṃ sakadÄgÄmÄ« bhikkhu ime pañcupÄdÄnakkhandhe aniccato … pe … anattato yoniso manasi karonto anÄgÄmiphalaṃ sacchikareyyÄâ€ti. |
It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.†|
“AnÄgÄminÄ panÄvuso sÄriputta, bhikkhunÄ katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“But Reverend SÄriputta, what things should a monk non-returner properly attend to?†|
“AnÄgÄminÄpi kho, Ävuso koá¹á¹hika, bhikkhunÄ ime pañcupÄdÄnakkhandhÄ aniccato … pe … anattato yoniso manasi kÄtabbÄ. |
“A monk non-returner should properly attend to these five grasping aggregates as impermanent … as not-self. |
ṬhÄnaṃ kho panetaṃ, Ävuso, vijjati yaṃ anÄgÄmÄ« bhikkhu ime pañcupÄdÄnakkhandhe aniccato … pe … anattato yoniso manasi karonto arahattaṃ sacchikareyyÄâ€ti. |
It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize perfection.†|
“ArahatÄ panÄvuso sÄriputta, katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“But Reverend SÄriputta, what things should a perfected one properly attend to?†|
“ArahatÄpi kho, Ävuso koá¹á¹hika, ime pañcupÄdÄnakkhandhe aniccato dukkhato rogato gaṇá¸ato sallato aghato ÄbÄdhato parato palokato suññato anattato yoniso manasi kÄtabbÄ. |
“Reverend Koá¹á¹hita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. |
Natthi, khvÄvuso, arahato uttari karaṇīyaṃ katassa vÄ paticayo; |
A perfected one has nothing more to do, and nothing that needs improvement. |
api ca ime dhammÄ bhÄvitÄ bahulÄ«katÄ diá¹á¹hadhammasukhavihÄrÄya ceva saṃvattanti satisampajaññÄya cÄâ€ti. |
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.†|
123. Sutavantasutta |
123. Educated |
Ekaṃ samayaṃ ÄyasmÄ ca sÄriputto ÄyasmÄ ca mahÄkoá¹á¹hiko bÄrÄṇasiyaṃ viharanti isipatane migadÄye. |
At one time Venerable SÄriputta and Venerable MahÄkoá¹á¹hita were staying near Benares, in the deer park at Isipatana. |
Atha kho ÄyasmÄ mahÄkoá¹á¹hiko sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito yenÄyasmÄ sÄriputto tenupasaá¹…kami; upasaá¹…kamitvÄ â€¦ pe … etadavoca: |
Then in the late afternoon, Venerable MahÄkoá¹á¹hita came out of retreat, went to Venerable SÄriputta, bowed, sat down to one side, and said: |
“SutavatÄvuso sÄriputta, bhikkhunÄ katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“Reverend SÄriputta, what things should an educated monk properly attend to?†|
“SutavatÄvuso koá¹á¹hika, bhikkhunÄ pañcupÄdÄnakkhandhÄ aniccato … pe … anattato yoniso manasi kÄtabbÄ. |
“An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self. |
Katame pañca? |
What five? |
Seyyathidaṃ—rÅ«pupÄdÄnakkhandho … pe … viññÄṇupÄdÄnakkhandho. |
That is, the grasping aggregates of form, feeling, perception, co-doings, and consciousness. |
SutavatÄvuso koá¹á¹hika, bhikkhunÄ ime pañcupÄdÄnakkhandhÄ aniccato … pe … anattato yoniso manasi kÄtabbÄ. |
An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self. |
ṬhÄnaṃ kho panetaṃ, Ävuso, vijjati—yaṃ sutavÄ bhikkhu ime pañcupÄdÄnakkhandhe aniccato … pe … anattato yoniso manasi karonto sotÄpattiphalaṃ sacchikareyyÄâ€ti. |
It’s possible that an educated monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.†|
“SotÄpannena panÄvuso sÄriputta, bhikkhunÄ katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“But Reverend SÄriputta, what things should a monk stream-enterer properly attend to?†|
“SotÄpannenapi kho Ävuso koá¹á¹hika, bhikkhunÄ ime pañcupÄdÄnakkhandhÄ aniccato … pe … anattato yoniso manasi kÄtabbÄ. |
“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self. |
ṬhÄnaṃ kho panetaṃ, Ävuso, vijjati—yaṃ sotÄpanno bhikkhu ime pañcupÄdÄnakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadÄgÄmiphalaṃ … pe … |
It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.†… |
anÄgÄmiphalaṃ … pe … |
“It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.†… |
arahattaphalaṃ sacchikareyyÄâ€ti. |
“It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize the fruit of perfection.†… |
“ArahatÄ panÄvuso sÄriputta, katame dhammÄ yoniso manasi kÄtabbÄâ€ti? |
“But Reverend SÄriputta, what things should a perfected one properly attend to?†|
“ArahatÄpi khvÄvuso koá¹á¹hika, ime pañcupÄdÄnakkhandhÄ aniccato dukkhato rogato gaṇá¸ato sallato aghato ÄbÄdhato parato palokato suññato anattato yoniso manasi kÄtabbÄ. |
“Reverend Koá¹á¹hita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. |
Natthi, khvÄvuso, arahato uttari karaṇīyaṃ, katassa vÄ paticayo; |
A perfected one has nothing more to do, and nothing that needs improvement. |
api ca kho ime dhammÄ bhÄvitÄ bahulÄ«katÄ diá¹á¹hadhammasukhavihÄrÄya ceva saṃvattanti satisampajaññÄya cÄâ€ti. |
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.†|
124. Kappasutta |
124. With Kappa |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho ÄyasmÄ kappo yena bhagavÄ tenupasaá¹…kami … pe … ekamantaṃ nisinno kho ÄyasmÄ kappo bhagavantaṃ etadavoca: |
Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him: |
“kathaṃ nu kho, bhante, jÄnato kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti? |
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?†|
“Yaṃ kiñci, kappa, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ pe … |
One truly sees any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya passati. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ kho, kappa, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄnusayÄ na hontÄ«â€ti. |
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.†|
125. Dutiyakappasutta |
125. With Kappa (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Ekamantaṃ nisinno kho ÄyasmÄ kappo bhagavantaṃ etadavoca: |
Seated to one side, Venerable Kappa said to the Buddha: |
“kathaṃ nu kho, bhante, jÄnato kathaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄpagataṃ mÄnasaṃ hoti vidhÄ samatikkantaṃ santaṃ suvimuttanâ€ti? |
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?†|
“Yaṃ kiñci, kappa, rÅ«paṃ atÄ«tÄnÄgatapaccuppannaṃ … pe … sabbaṃ rÅ«paṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya disvÄ anupÄdÄvimutto hoti. |
“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
YÄ kÄci vedanÄ â€¦ |
One is freed by not grasping having truly seen any kind of feeling … |
yÄ kÄci saÃ±Ã±Ä â€¦ |
perception … |
ye keci saá¹…khÄrÄ â€¦ |
co-doings … |
yaṃ kiñci viññÄṇaṃ atÄ«tÄnÄgatapaccuppannaṃ ajjhattaṃ vÄ bahiddhÄ vÄ oḷÄrikaṃ vÄ sukhumaṃ vÄ hÄ«naṃ vÄ paṇītaṃ vÄ yaṃ dÅ«re santike vÄ, sabbaṃ viññÄṇaṃ ‘netaṃ mama, nesohamasmi, na meso attÄ’ti evametaṃ yathÄbhÅ«taṃ sammappaññÄya disvÄ anupÄdÄvimutto hoti. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
Evaṃ kho, kappa, jÄnato evaṃ passato imasmiñca saviññÄṇake kÄye bahiddhÄ ca sabbanimittesu ahaá¹…kÄramamaá¹…kÄramÄnÄpagataṃ mÄnasaṃ hoti vidhÄ samatikkantaṃ santaṃ suvimuttanâ€ti. |
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.†|
13. AvijjÄvagga |
13. Ignorance |
126. Samudayadhammasutta |
126. Liable To Originate |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
Atha kho aññataro bhikkhu yena bhagavÄ tenupasaá¹…kami; upasaá¹…kamitvÄ â€¦ pe … 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: |
“‘avijjÄ, avijjÄ’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, bhante, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“Idha, bhikkhu, assutavÄ puthujjano samudayadhammaṃ rÅ«paṃ ‘samudayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti; |
“monk, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate. |
vayadhammaṃ rÅ«paṃ ‘vayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti; |
They don’t truly understand form, which is liable to vanish, as form which is liable to vanish. |
samudayavayadhammaṃ rÅ«paṃ ‘samudayavayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish. |
Samudayadhammaṃ vedanaṃ ‘samudayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti; |
They don’t truly understand feeling … |
vayadhammaṃ vedanaṃ ‘vayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti; |
|
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
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Samudayadhammaṃ saññaṃ … pe … |
perception … |
samudayadhamme saá¹…khÄre ‘samudayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti; |
co-doings … |
vayadhamme saá¹…khÄre ‘vayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti; |
|
samudayavayadhamme saá¹…khÄre ‘samudayavayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
|
Samudayadhammaṃ viññÄṇaṃ ‘samudayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti; |
consciousness, which is liable to originate, as consciousness which is liable to originate. |
vayadhammaṃ viññÄṇaṃ ‘vayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti; |
They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. |
samudayavayadhammaṃ viññÄṇaṃ ‘samudayavayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish. |
Ayaṃ vuccati, bhikkhu, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca: |
When he said this, the monk said to the Buddha: |
“‘vijjÄ, vijjÄ’ti, bhante, vuccati. |
“Sir, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, bhante, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“Idha, bhikkhu, sutavÄ ariyasÄvako samudayadhammaṃ rÅ«paṃ ‘samudayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti; |
“monk, it’s when an educated noble disciple truly understands form, which is liable to originate, as form which is liable to originate. |
vayadhammaṃ rÅ«paṃ ‘vayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti; |
They truly understand form, which is liable to vanish, as form which is liable to vanish. |
samudayavayadhammaṃ rÅ«paṃ ‘samudayavayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish. |
Samudayadhammaṃ vedanaṃ ‘samudayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ pajÄnÄti; |
They truly understand feeling … |
vayadhammaṃ vedanaṃ ‘vayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ pajÄnÄti; |
|
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ pajÄnÄti. |
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Samudayadhammaṃ saññaṃ … |
perception … |
samudayadhamme saá¹…khÄre ‘samudayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ pajÄnÄti; |
co-doings … |
vayadhamme saá¹…khÄre ‘vayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ pajÄnÄti; |
|
samudayavayadhamme saá¹…khÄre ‘samudayavayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ pajÄnÄti. |
|
Samudayadhammaṃ viññÄṇaṃ ‘samudayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti; |
consciousness, which is liable to originate, as consciousness which is liable to originate. |
vayadhammaṃ viññÄṇaṃ ‘vayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti; |
They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish. |
samudayavayadhammaṃ viññÄṇaṃ ‘samudayavayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish. |
Ayaṃ vuccati, bhikkhu, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
127. Dutiyasamudayadhammasutta |
127. Liable To Originate (2nd) |
Ekaṃ samayaṃ ÄyasmÄ ca sÄriputto ÄyasmÄ ca mahÄkoá¹á¹hiko bÄrÄṇasiyaṃ viharanti isipatane migadÄye. |
At one time Venerable SÄriputta and Venerable MahÄkoá¹á¹hita were staying near Benares, in the deer park at Isipatana. … |
Atha kho ÄyasmÄ mahÄkoá¹á¹hiko sÄyanhasamayaṃ paá¹isallÄnÄ vuá¹á¹hito … pe … ekamantaṃ nisinno kho ÄyasmÄ mahÄkoá¹á¹hiko Äyasmantaṃ sÄriputtaṃ etadavoca: |
MahÄkoá¹á¹hita said to SÄriputta: |
“‘avijjÄ, avijjÄ’ti, Ävuso sÄriputta, vuccati. |
“Reverend SÄriputta, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, Ävuso, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“IdhÄvuso assutavÄ puthujjano samudayadhammaṃ rÅ«paṃ ‘samudayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti; vayadhammaṃ rÅ«paṃ … pe … ‘samudayavayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
“Reverend, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish. |
Samudayadhammaṃ vedanaṃ … pe … vayadhammaṃ vedanaṃ … pe … ‘samudayavayadhammÄ vedanÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
They don’t truly understand feeling … |
Samudayadhammaṃ saññaṃ … pe … |
perception … |
samudayadhamme saá¹…khÄre … pe … vayadhamme saá¹…khÄre … pe … samudayavayadhamme saá¹…khÄre ‘samudayavayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ nappajÄnÄti. |
co-doings … |
Samudayadhammaṃ viññÄṇaṃ … pe … samudayavayadhammaṃ viññÄṇaṃ ‘samudayavayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ nappajÄnÄti. |
consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish. |
Ayaṃ vuccati, Ävuso, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
128. Tatiyasamudayadhammasutta |
128. Liable To Originate (3rd) |
Ekaṃ samayaṃ ÄyasmÄ ca sÄriputto ÄyasmÄ ca mahÄkoá¹á¹hiko bÄrÄṇasiyaṃ viharanti isipatane migadÄye … pe … |
At one time Venerable SÄriputta and Venerable MahÄkoá¹á¹hita were staying near Benares, in the deer park at Isipatana. … |
ekamantaṃ nisinno kho ÄyasmÄ mahÄkoá¹á¹hiko Äyasmantaṃ sÄriputtaṃ etadavoca: |
MahÄkoá¹á¹hita said to SÄriputta: |
“‘vijjÄ, vijjÄ’ti, Ävuso sÄriputta, vuccati. |
“Reverend SÄriputta, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, Ävuso, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“IdhÄvuso, sutavÄ ariyasÄvako samudayadhammaṃ rÅ«paṃ ‘samudayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti; vayadhammaṃ rÅ«paṃ … pe … samudayavayadhammaṃ rÅ«paṃ ‘samudayavayadhammaṃ rÅ«pan’ti yathÄbhÅ«taṃ pajÄnÄti; |
“Reverend, it’s when an educated noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish. |
samudayadhammaṃ vedanaṃ … pe … samudayavayadhammÄ vedanÄ â€¦ |
They truly understand feeling … |
samudayadhammaṃ saññaṃ … pe … |
perception … |
samudayadhamme saá¹…khÄre … vayadhamme saá¹…khÄre … samudayavayadhamme saá¹…khÄre ‘samudayavayadhammÄ saá¹…khÄrÄ’ti yathÄbhÅ«taṃ pajÄnÄti. |
co-doings … |
Samudayadhammaṃ viññÄṇaṃ … vayadhammaṃ viññÄṇaṃ … samudayavayadhammaṃ viññÄṇaṃ ‘samudayavayadhammaṃ viññÄṇan’ti yathÄbhÅ«taṃ pajÄnÄti. |
consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish. |
Ayaṃ vuccatÄvuso, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
129. AssÄdasutta |
129. Gratification |
BÄrÄṇasiyaṃ viharanti isipatane migadÄye … pe … |
At Benares. |
ekamantaṃ nisinno kho ÄyasmÄ mahÄkoá¹á¹hiko Äyasmantaṃ sÄriputtaṃ etadavoca: |
MahÄkoá¹á¹hita said to SÄriputta: |
“‘avijjÄ, avijjÄ’ti, Ävuso sÄriputta, vuccati. |
“Reverend SÄriputta, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, Ävuso, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“IdhÄvuso assutavÄ puthujjano rÅ«passa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
130. DutiyaassÄdasutta |
130. Gratification (2nd) |
BÄrÄṇasiyaṃ viharanti isipatane migadÄye … pe … |
At Benares. |
“‘vijja, vijjÄ’ti, Ävuso sÄriputta, vuccati. |
“Reverend SÄriputta, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, Ävuso, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“IdhÄvuso, sutavÄ ariyasÄvako rÅ«passa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
“Reverend, an educated noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
131. Samudayasutta |
131. Origin |
BÄrÄṇasiyaṃ viharanti isipatane migadÄye … pe … |
At Benares. |
“‘avijjÄ, avijjÄ’ti, Ävuso sÄriputta, vuccati. |
“Reverend SÄriputta, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, Ävuso, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“IdhÄvuso, assutavÄ puthujjano rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
132. Dutiyasamudayasutta |
132. Origin (2nd) |
BÄrÄṇasiyaṃ viharanti isipatane migadÄye … pe … |
At Benares. |
ekamantaṃ nisinno kho ÄyasmÄ mahÄkoá¹á¹hiko Äyasmantaṃ sÄriputtaṃ etadavoca: |
MahÄkoá¹á¹hita said to SÄriputta: |
“‘vijjÄ, vijjÄ’ti, Ävuso sÄriputta, vuccati. |
“Reverend SÄriputta, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, Ävuso, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“IdhÄvuso, sutavÄ ariyasÄvako rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
“Reverend, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
133. Koá¹á¹hikasutta |
133. With Koá¹á¹hita |
BÄrÄṇasiyaṃ viharanti isipatane migadÄye. |
At Benares. |
Atha kho ÄyasmÄ sÄriputto sÄyanhasamayaṃ … pe … |
|
ekamantaṃ nisinno kho ÄyasmÄ sÄriputto Äyasmantaṃ mahÄkoá¹á¹hikaṃ etadavoca: |
SÄriputta said to MahÄkoá¹á¹hita: |
“‘avijjÄ, avijjÄ’ti, Ävuso koá¹á¹hika, vuccati. |
“Reverend Koá¹á¹hita, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, Ävuso, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“IdhÄvuso, assutavÄ puthujjano rÅ«passa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
Evaṃ vutte, ÄyasmÄ sÄriputto Äyasmantaṃ mahÄkoá¹á¹hikaṃ etadavoca: |
When he said this, Venerable SÄriputta said to him: |
“‘vijjÄ, vijjÄ’ti, Ävuso koá¹á¹hika, vuccati. |
“Reverend Koá¹á¹hita, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, Ävuso, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“IdhÄvuso, sutavÄ ariyasÄvako rÅ«passa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
“Reverend, an educated noble disciple truly understands the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
134. Dutiyakoá¹á¹hikasutta |
134. With Koá¹á¹hita (2nd) |
BÄrÄṇasiyaṃ viharanti isipatane migadÄye … pe … |
At Benares. |
“‘avijjÄ, avijjÄ’ti, Ävuso koá¹á¹hika, vuccati. |
“Reverend Koá¹á¹hita, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, Ävuso, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“IdhÄvuso, assutavÄ puthujjano rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ nappajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
Evaṃ vutte, ÄyasmÄ sÄriputto Äyasmantaṃ mahÄkoá¹á¹hikaṃ etadavoca: |
When he said this, Venerable SÄriputta said to him: |
“‘vijjÄ, vijjÄ’ti, Ävuso koá¹á¹hika, vuccati. |
“Reverend Koá¹á¹hita, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, Ävuso, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“IdhÄvuso, sutavÄ ariyasÄvako rÅ«passa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
“Reverend, an educated noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form, |
VedanÄya … pe … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄrÄnaṃ … |
co-doings, |
viññÄṇassa samudayañca atthaá¹…gamañca assÄdañca ÄdÄ«navañca nissaraṇañca yathÄbhÅ«taṃ pajÄnÄti. |
and consciousness. |
Ayaṃ vuccatÄvuso, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
135. Tatiyakoá¹á¹hikasutta |
135. With Koá¹á¹hita (3rd) |
Taññeva nidÄnaṃ. |
The same setting. |
Ekamantaṃ nisinno kho ÄyasmÄ sÄriputto Äyasmantaṃ mahÄkoá¹á¹hikaṃ etadavoca: |
SÄriputta said to MahÄkoá¹á¹hita: |
“‘avijjÄ, avijjÄ’ti, Ävuso koá¹á¹hika, vuccati. |
“Reverend Koá¹á¹hita, they speak of this thing called ‘ignorance’. |
KatamÄ nu kho, Ävuso, avijjÄ; |
What is ignorance? |
kittÄvatÄ ca avijjÄgato hotÄ«â€ti? |
And how is an ignorant person defined?†|
“IdhÄvuso, assutavÄ puthujjano rÅ«paṃ nappajÄnÄti, rÅ«pasamudayaṃ nappajÄnÄti, rÅ«panirodhaṃ nappajÄnÄti, rÅ«panirodhagÄminiṃ paá¹ipadaṃ nappajÄnÄti. |
“Reverend, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation. |
Vedanaṃ nappajÄnÄti … pe … |
They don’t understand feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ nappajÄnÄti, viññÄṇasamudayaṃ nappajÄnÄti, viññÄṇanirodhaṃ nappajÄnÄti, viññÄṇanirodhagÄminiṃ paá¹ipadaṃ nappajÄnÄti. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Ayaṃ vuccatÄvuso, avijjÄ; |
This is called ignorance. |
ettÄvatÄ ca avijjÄgato hotÄ«â€ti. |
And this is how an ignorant person is defined.†|
Evaṃ vutte, ÄyasmÄ sÄriputto Äyasmantaṃ mahÄkoá¹á¹hikaṃ etadavoca: |
When he said this, Venerable SÄriputta said to him: |
“‘vijjÄ, vijjÄ’ti, Ävuso koá¹á¹hika, vuccati. |
“Reverend Koá¹á¹hita, they speak of this thing called ‘knowledge’. |
KatamÄ nu kho, Ävuso, vijjÄ; |
What is knowledge? |
kittÄvatÄ ca vijjÄgato hotÄ«â€ti? |
And how is a knowledgeable person defined?†|
“IdhÄvuso, sutavÄ ariyasÄvako rÅ«paṃ pajÄnÄti, rÅ«pasamudayaṃ pajÄnÄti, rÅ«panirodhaṃ pajÄnÄti, rÅ«panirodhagÄminiṃ paá¹ipadaṃ pajÄnÄti. |
“Reverend, it’s when an educated noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation. |
Vedanaṃ … |
They understand feeling … |
saññaṃ … |
perception … |
saá¹…khÄre … |
co-doings … |
viññÄṇaṃ pajÄnÄti, viññÄṇasamudayaṃ pajÄnÄti, viññÄṇanirodhaṃ pajÄnÄti, viññÄṇanirodhagÄminiṃ paá¹ipadaṃ pajÄnÄti. |
consciousness, its origin, its cessation, and the practice that leads to its cessation. |
Ayaṃ vuccatÄvuso, vijjÄ; |
This is called knowledge. |
ettÄvatÄ ca vijjÄgato hotÄ«â€ti. |
And this is how a knowledgeable person is defined.†|
14. Kukkuḷavagga |
14. Burning Chaff |
136. Kukkuḷasutta |
136. Burning Chaff |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“RÅ«paṃ, bhikkhave, kukkuḷaṃ, vedanÄ kukkuḷÄ, saÃ±Ã±Ä kukkuḷÄ, saá¹…khÄrÄ kukkuḷÄ, viññÄṇaṃ kukkuḷaṃ. |
“monks, form, feeling, perception, co-doings, and consciousness are burning chaff. |
Evaṃ passaṃ, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimpi nibbindati, vedanÄyapi nibbindati, saññÄyapi nibbindati, saá¹…khÄresupi nibbindati, viññÄṇasmimpi nibbindati. |
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness. |
Nibbindaṃ virajjati; virÄgÄ vimuccati. Vimuttasmiṃ vimuttamiti ñÄṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘KhÄ«á¹‡Ä jÄti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nÄparaṃ itthattÄyÄ’ti pajÄnÄtÄ«â€ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’†|
137. Aniccasutta |
137. Impermanence |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahÄtabbo. |
“monks, you should give up desire for what is impermanent. |
Kiñca, bhikkhave, aniccaṃ? |
And what is impermanent? |
RÅ«paṃ, bhikkhave, aniccaṃ; tatra vo chando pahÄtabbo. |
Form is impermanent; you should give up desire for it. |
VedanÄ aniccÄ â€¦ pe … |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ; tatra vo chando pahÄtabbo. |
Consciousness is impermanent; you should give up desire for it. |
Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahÄtabboâ€ti. |
You should give up desire for what is impermanent.†|
138. Dutiyaaniccasutta |
138. Impermanence (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, aniccaṃ; tatra vo rÄgo pahÄtabbo. |
“monks, you should give up greed for what is impermanent. |
Kiñca, bhikkhave, aniccaṃ? |
And what is impermanent? |
RÅ«paṃ, bhikkhave, aniccaṃ; tatra vo rÄgo pahÄtabbo. |
Form is impermanent; you should give up greed for it. |
VedanÄ aniccÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ; tatra vo rÄgo pahÄtabbo. |
Consciousness is impermanent; you should give up greed for it. |
Yaṃ, bhikkhave, aniccaṃ; tatra vo rÄgo pahÄtabboâ€ti. |
You should give up greed for what is impermanent.†|
139. Tatiyaaniccasutta |
139. Impermanence (3rd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarÄgo pahÄtabbo. |
“monks, you should give up desire and greed for what is impermanent. |
Kiñca, bhikkhave, aniccaṃ? |
And what is impermanent? |
RÅ«paṃ, bhikkhave, aniccaṃ, tatra vo chandarÄgo pahÄtabbo. |
Form is impermanent; you should give up desire and greed for it. |
VedanÄ aniccÄ â€¦ |
Feeling … |
saÃ±Ã±Ä â€¦ |
Perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ aniccaṃ; tatra vo chandarÄgo pahÄtabbo. |
Consciousness is impermanent; you should give up desire and greed for it. |
Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarÄgo pahÄtabboâ€ti. |
You should give up desire and greed for what is impermanent.†|
140. Dukkhasutta |
140. Suffering |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahÄtabbo … pe … |
“monks, you should give up desire for what is suffering. …†|
yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahÄtabboâ€ti. |
|
141. Dutiyadukkhasutta |
141. Suffering (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo rÄgo pahÄtabbo … pe … |
“monks, you should give up greed for what is suffering. …†|
yaṃ, bhikkhave, dukkhaṃ; tatra vo rÄgo pahÄtabboâ€ti. |
|
142. Tatiyadukkhasutta |
142. Suffering (3rd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarÄgo pahÄtabbo … pe … |
“monks, you should give up desire and greed for what is suffering. …†|
yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarÄgo pahÄtabboâ€ti. |
|
143. Anattasutta |
143. Not-Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yo, bhikkhave, anattÄ; tatra vo chando pahÄtabbo. |
“monks, you should give up desire for what is not-self. …†|
Ko ca, bhikkhave, anattÄ? |
|
RÅ«paṃ, bhikkhave, anattÄ; tatra vo chando pahÄtabbo. |
|
VedanÄ anattÄ â€¦ |
|
saÃ±Ã±Ä â€¦ |
|
saá¹…khÄrÄ â€¦ |
|
viññÄṇaṃ anattÄ; tatra vo chando pahÄtabbo. |
|
Yo, bhikkhave, anattÄ; tatra vo chando pahÄtabboâ€ti. |
|
144. Dutiyaanattasutta |
144. Not-Self (2nd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yo, bhikkhave, anattÄ; tatra vo rÄgo pahÄtabbo. |
“monks, you should give up greed for what is not-self. …†|
Ko ca, bhikkhave, anattÄ? |
|
RÅ«paṃ, bhikkhave, anattÄ; tatra vo rÄgo pahÄtabbo. |
|
VedanÄ anattÄ â€¦ |
|
saÃ±Ã±Ä â€¦ |
|
saá¹…khÄrÄ â€¦ |
|
viññÄṇaṃ anattÄ; tatra vo rÄgo pahÄtabbo. |
|
Yo, bhikkhave, anattÄ; tatra vo rÄgo pahÄtabboâ€ti. |
|
145. Tatiyaanattasutta |
145. Not-Self (3rd) |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Yo, bhikkhave, anattÄ; tatra vo chandarÄgo pahÄtabbo. |
“monks, you should give up desire and greed for what is not-self. …†|
Ko ca, bhikkhave, anattÄ? |
|
RÅ«paṃ, bhikkhave, anattÄ; tatra vo chandarÄgo pahÄtabbo. |
|
VedanÄ anattÄ â€¦ |
|
saÃ±Ã±Ä â€¦ |
|
saá¹…khÄrÄ â€¦ |
|
viññÄṇaṃ anattÄ; tatra vo chandarÄgo pahÄtabbo. |
|
Yo, bhikkhave, anattÄ; tatra vo chandarÄgo pahÄtabboâ€ti. |
|
146. NibbidÄbahulasutta |
146. Full of disenchantment |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SaddhÄpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— |
“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas. |
yaṃ rÅ«pe nibbidÄbahulo vihareyya. VedanÄya … pe … saññÄya … saá¹…khÄresu … viññÄṇe nibbidÄbahulo vihareyya. |
They should live full of disenchantment for form, feeling, perception, co-doings, and consciousness. |
Yo rÅ«pe nibbidÄbahulo viharanto, vedanÄya … saññÄya … saá¹…khÄresu … viññÄṇe nibbidÄbahulo viharanto rÅ«paṃ parijÄnÄti, vedanaṃ … saññaṃ … saá¹…khÄre … viññÄṇaṃ parijÄnÄti; |
Living in this way, they completely understand form, feeling, perception, co-doings, and consciousness. |
so rÅ«paṃ parijÄnaṃ vedanaṃ parijÄnaṃ saññaṃ parijÄnaṃ saá¹…khÄre parijÄnaṃ viññÄṇaṃ parijÄnaṃ parimuccati rÅ«pamhÄ, parimuccati vedanÄya, parimuccati saññÄya, parimuccati saá¹…khÄrehi, parimuccati viññÄṇamhÄ, parimuccati jÄtiyÄ jarÄya maraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi; ‘parimuccati dukkhasmÄ’ti vadÄmÄ«â€ti. |
Completely understanding form, feeling, perception, co-doings, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.†|
147. AniccÄnupassÄ«sutta |
147. Observing Impermanence |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SaddhÄpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— |
“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas. |
yaṃ rÅ«pe aniccÄnupassÄ« vihareyya. |
They should live observing impermanence in form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe aniccÄnupassÄ« vihareyya … pe … |
and consciousness. … |
‘parimuccati dukkhasmÄ’ti vadÄmÄ«â€ti. |
They’re freed from suffering, I say.†|
148. DukkhÄnupassÄ«sutta |
148. Observing Suffering |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SaddhÄpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— |
“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas. |
yaṃ rÅ«pe dukkhÄnupassÄ« vihareyya. |
They should live observing suffering in form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe dukkhÄnupassÄ« vihareyya … pe … |
and consciousness. … |
‘parimuccati dukkhasmÄ’ti vadÄmÄ«â€ti. |
They’re freed from suffering, I say.†|
149. AnattÄnupassÄ«sutta |
149. Observing Not-Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“SaddhÄpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti— |
“monks, when someone from a good family has gone forth out of faith, this is what’s in line with the Dharmas. |
yaṃ rÅ«pe anattÄnupassÄ« vihareyya. |
They should live observing not-self in form, |
VedanÄya … |
feeling, |
saññÄya … |
perception, |
saá¹…khÄresu … |
co-doings, |
viññÄṇe anattÄnupassÄ« vihareyya. |
and consciousness. … |
AnattÄnupassÄ« viharanto, vedanÄya … |
|
saññÄya … |
|
saá¹…khÄresu … |
|
viññÄṇe anattÄnupassÄ« viharanto rÅ«paṃ parijÄnÄti, vedanaṃ … pe … |
|
saññaṃ … |
|
saá¹…khÄre … |
|
viññÄṇaṃ parijÄnÄti. |
|
So rÅ«paṃ parijÄnaṃ vedanaṃ parijÄnaṃ saññaṃ parijÄnaṃ saá¹…khÄre parijÄnaṃ viññÄṇaṃ parijÄnaṃ parimuccati rÅ«pamhÄ, parimuccati vedanÄya, parimuccati saññÄya, parimuccati saá¹…khÄrehi, parimuccati viññÄṇamhÄ, parimuccati jÄtiyÄ jarÄya maraṇena sokehi paridevehi dukkhehi domanassehi upÄyÄsehi; |
|
‘parimuccati dukkhasmÄ’ti vadÄmÄ«â€ti. |
They’re freed from suffering, I say.†|
15. Diá¹á¹hivagga |
15. Views |
150. Ajjhattasutta |
150. In Oneself |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upÄdÄya uppajjati ajjhattaṃ sukhadukkhanâ€ti? |
“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?†|
BhagavaṃmÅ«lakÄ no, bhante, dhammÄ â€¦ pe … |
“Our Dharmas are rooted in the Buddha. …†|
“rÅ«pe kho, bhikkhave, sati rÅ«paṃ upÄdÄya uppajjati ajjhattaṃ sukhadukkhaṃ. |
“When form exists, because of grasping form, pleasure and pain arise in oneself. |
VedanÄya sati … pe … |
When feeling … |
saññÄya sati … |
perception … |
saá¹…khÄresu sati … |
co-doings … |
viññÄṇe sati viññÄṇaṃ upÄdÄya uppajjati ajjhattaṃ sukhadukkhaṃ. |
consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya uppajjeyya ajjhattaṃ sukhadukkhanâ€ti? |
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ pe … |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya uppajjeyya ajjhattaṃ sukhadukkhanâ€ti? |
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Evaṃ passaṃ … pe … |
“Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
151. Etaṃmamasutta |
151. This Is Mine |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upÄdÄya, kiṃ abhinivissa: |
“monks, when what exists, because of grasping what and insisting on what, |
‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassatÄ«â€ti? |
does someone regard things like this: ‘This is mine, I am this, this is my self’?†|
BhagavaṃmÅ«lakÄ no, bhante, dhammÄ â€¦ pe … |
“Our Dharmas are rooted in the Buddha. …†|
“rÅ«pe kho, bhikkhave, sati, rÅ«paṃ upÄdÄya, rÅ«paṃ abhinivissa … pe … |
“When form exists, because of grasping form and insisting on form … |
viññÄṇe sati, viññÄṇaṃ upÄdÄya, viññÄṇaṃ abhinivissa: |
When consciousness exists, because of grasping consciousness and insisting on consciousness, |
‘etaṃ mama, esohamasmi, eso me attÄ’ti samanupassati. |
someone regards it like this: ‘This is mine, I am this, this is my self.’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhante†… pe … |
“Impermanent, sir.†… |
vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya etaṃ mama, esohamasmi, eso me attÄti samanupasseyyÄti? |
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhante†… pe … |
“Impermanent, sir.†… |
vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya etaṃ mama, esohamasmi, eso me attÄti samanupasseyyÄti? |
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Evaṃ passaṃ … pe … |
“Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
152. SoattÄsutta |
152. This Is My Self |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upÄdÄya, kiṃ abhinivissa evaṃ diá¹á¹hi uppajjati: |
“monks, when what exists, because of grasping what and insisting on what, does the view arise: |
‘so attÄ, so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’â€ti? |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?†|
BhagavaṃmÅ«lakÄ no, bhante, dhammÄ â€¦ pe …. |
“Our Dharmas are rooted in the Buddha. …†|
“RÅ«pe kho, bhikkhave, sati, rÅ«paṃ upÄdÄya, rÅ«paṃ abhinivissa evaṃ diá¹á¹hi uppajjati: |
“When form exists, because of grasping form and insisting on form, the view arises: |
‘so attÄ, so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’ti. |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
VedanÄya … pe … |
When feeling … |
saññÄya … |
perception … |
saá¹…khÄresu … pe … |
co-doings … |
viññÄṇe sati, viññÄṇaṃ upÄdÄya, viññÄṇaṃ abhinivissa evaṃ diá¹á¹hi uppajjati: |
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: |
‘so attÄ, so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’ti. |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya evaṃ diá¹á¹hi uppajjeyya: |
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: |
‘so attÄ, so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’â€ti? |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya evaṃ diá¹á¹hi uppajjeyya: |
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: |
‘so attÄ so loko, so pecca bhavissÄmi nicco dhuvo sassato avipariṇÄmadhammo’â€ti? |
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Evaṃ passaṃ … pe … |
“Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
153. NocamesiyÄsutta |
153. It Might Not Be Mine |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upÄdÄya, kiṃ abhinivissa evaṃ diá¹á¹hi uppajjati: |
“monks, when what exists, because of grasping what and insisting on what, does the view arise: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’â€ti? |
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?†|
BhagavaṃmÅ«lakÄ no, bhante, dhammÄ â€¦ pe … |
“Our Dharmas are rooted in the Buddha. …†|
“rÅ«pe kho, bhikkhave, sati, rÅ«paṃ upÄdÄya, rÅ«paṃ abhinivissa evaṃ diá¹á¹hi uppajjati: |
“When form exists, because of grasping form and insisting on form, the view arises: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti. |
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
VedanÄya sati … |
When feeling … |
saññÄya sati … |
perception … |
saá¹…khÄresu sati … |
co-doings … |
viññÄṇe sati, viññÄṇaṃ upÄdÄya, viññÄṇaṃ abhinivissa, evaṃ diá¹á¹hi uppajjati: |
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’ti. |
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya evaṃ diá¹á¹hi uppajjeyya: |
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’â€ti? |
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“VedanÄ â€¦ |
“Is feeling … |
saÃ±Ã±Ä â€¦ |
perception … |
saá¹…khÄrÄ â€¦ |
co-doings … |
viññÄṇaṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
consciousness permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vÄ taṃ sukhaṃ vÄâ€ti? |
“But if it’s impermanent, is it suffering or happiness?†|
“Dukkhaṃ, bhanteâ€. |
“Suffering, sir.†|
“Yaṃ panÄniccaṃ dukkhaṃ vipariṇÄmadhammaṃ, api nu taṃ anupÄdÄya evaṃ diá¹á¹hi uppajjeyya: |
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise: |
‘no cassaṃ, no ca me siyÄ, nÄbhavissa, na me bhavissatī’â€ti? |
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?†|
“No hetaṃ, bhanteâ€. |
“No, sir.†|
“Evaṃ passaṃ … pe … |
“Seeing this … |
nÄparaṃ itthattÄyÄti pajÄnÄtÄ«â€ti. |
They understand: ‘… there is no return to any state of existence.’†|
154. MicchÄdiá¹á¹hisutta |
154. Wrong View |
SÄvatthinidÄnaṃ. |
At SÄvatthÄ«. |
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upÄdÄya, kiṃ abhinivissa micchÄdiá¹á¹hi uppajjatÄ«â€ti? |
“monks, when what exists, because of grasping what and insisting on what, does wrong view arise?†|
BhagavaṃmÅ«lakÄ no, bhante, dhammÄ â€¦ pe … |
“Our Dharmas are rooted in the Buddha. …†|
“rÅ«pe kho, bhikkhave, sati, rÅ«paṃ upÄdÄya, rÅ«paṃ abhinivissa micchÄdiá¹á¹hi uppajjati. |
“When form exists, because of grasping form and insisting on form, wrong view arises. |
VedanÄya sati … |
When feeling … |
saññÄya sati … |
perception … |
saá¹…khÄresu sati … |
co-doings … |
viññÄṇe sati, viññÄṇaṃ upÄdÄya, viññÄṇaṃ abhinivissa micchÄdiá¹á¹hi uppajjati. |
consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
rÅ«paṃ niccaṃ vÄ aniccaṃ vÄâ€ti? |
Is form permanent or impermanent?†|
“Aniccaṃ, bhanteâ€. |
“Impermanent, sir.†… |
“Yaṃ panÄniccaṃ … pe … |
|
api nu taṃ anupÄdÄya micchÄdiá¹á¹hi uppajjeyyÄâ€ti? |
“But by not grasping what†|