| Khematto Bhikkhu - english | |
1.[udā. 1 ādayo] Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. |
Now on that occasion the Buddha, the Blessed One, was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree—the tree of awakening—newly fully awakened. |
Atha kho bhagavā bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (ka.)]. |
Then he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release. |
Atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Then, in the first watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress. |
"Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti – evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti. |
From the remainderless fading and cessation of ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Yadā have pātubhavanti dhammā; |
“As phenomena grow clear |
Ātāpino jhāyato brāhmaṇassa; |
to the brahman—ardent, in jhāna— |
Athassa kaṅkhā vapayanti sabbā; |
his doubts all vanish |
Yato pajānāti sahetudhamma"nti. |
when he discerns a phenomenon with its cause.” [Ud 1:1] |
2.[udā. 2] Atha kho bhagavā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hotī - pe - nirodho hotī"ti. |
Then, in the middle watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. ... Such is the origination of this entire mass of suffering & stress. ... Such is the cessation of this entire mass of suffering & stress. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Yadā have pātubhavanti dhammā; |
“As phenomena grow clear |
Ātāpino jhāyato brāhmaṇassa; |
to the brahman—ardent, in jhāna— |
Athassa kaṅkhā vapayanti sabbā; |
his doubts all vanish |
Yato khayaṃ paccayānaṃ avedī"ti. |
when he penetrates the ending of requisite conditions.” [Ud 1:2] |
3.[udā. 3] Atha kho bhagavā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti - pe - nirodho hotī"ti. |
Then, in the last watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. ... Such is the origination of this entire mass of suffering & stress. ... Such is the cessation of this entire mass of suffering & stress. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
"Yadā have pātubhavanti dhammā; |
“As phenomena grow clear |
Ātāpino jhāyato brāhmaṇassa; |
to the brahman—ardent, in jhāna— |
Vidhūpayaṃ tiṭṭhati mārasenaṃ; |
he stands, routing Māra’s army, |
Sūriyova [suriyova (sī. syā. kaṃ.)] obhāsayamantalikkha"nti. |
as the sun, illumining the sky.” [Ud 1:3] |
Bodhikathā niṭṭhitā. |
The Discussion of the Bodhi (Tree) is finished. |
4.[udā. 4] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Bodhi tree—the tree of awakening—to the Goatherd’s Banyan tree, and sat at the root of the Goatherd’s Banyan tree for seven days in one session, sensitive to the bliss of release. |
Atha kho aññataro huṃhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami. |
Then a certain overbearing brahman went to the Blessed One and, |
Upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
on arrival, exchanged courteous greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. |
After an exchange of friendly greetings & courtesies, he stood to one side. |
Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – "kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā [brāhmaṇakārakā (ka.) brāhmaṇakarāṇā (?)] dhammā"ti? |
As he was standing there, he said to the Blessed One, “To what extent, Master Gotama, is one a brahman? And which are the qualities that make one a brahman?” |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
[netti. 103] Yo brāhmaṇo bāhitapāpadhammo; |
“Any brahman who has banished evil qualities, |
Nihuṃhuṅko nikkasāvo yatatto; |
—not overbearing, not stained, his mind controlled— |
Vedantagū vusitabrahmacariyo; |
gone to the end of wisdom, the holy life completed: |
Dhammena so brahmavādaṃ vadeyya; |
Rightly would that brahman speak the holy teaching. |
Yassussadā natthi kuhiñci loke"ti. |
He has no swelling of pride anywhere in the world.” [Ud 1:4] |
Ajapālakathā niṭṭhitā. |
The Discussion of the Goatherd’s Banyan Tree is finished. |
5.[udā. 11] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Goatherd’s Banyan tree to the Mucalinda (tree) and sat at the root of the Mucalinda tree for seven days in one session, sensitive to the bliss of release. |
Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī. |
And on that occasion a great, out-of-season storm-cloud rose up, with seven days of rainy weather, cold winds, & intense darkness. |
Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi – "mā bhagavantaṃ sītaṃ, mā bhagavantaṃ uṇhaṃ, mā bhagavantaṃ ḍaṃsamakasavātātapasarīsapasamphasso"ti […siriṃ sapa… (sī. syā. kaṃ.)]. |
Then Muccalinda the nāga king—leaving his dwelling place and encircling the Blessed One’s body seven times with his coils—stood with his great hood spread over the Blessed One, (thinking,) “Don’t let the Blessed One be disturbed by cold. Don’t let the Blessed One be disturbed by heat. Don’t let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, & creeping things.” |
Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṃ vigatavalāhakaṃ devaṃ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṃ paṭisaṃharitvā māṇavakavaṇṇaṃ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṃ namassamāno. |
Then, with the passing of seven days, Muccalinda the nāga king, realizing that the sky had cleared and was free of clouds, unraveled his coils from the body of the Blessed One, abandoned his own appearance and, assuming the appearance of a young man, stood in front of the Blessed One with hands before his heart, paying homage. |
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – |
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: |
[kathā. 338 kathāvatthupāḷiyampi] "Sukho viveko tuṭṭhassa, sutadhammassa passato; |
“Blissful is solitude for one who’s content, who has heard the Dhamma, who sees. |
Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo. |
Blissful is non-affliction with regard for the world, restraint for living beings. |
[kathā. 338 kathāvatthupāḷiyampi] "Sukhā virāgatā loke, kāmānaṃ samatikkamo; |
Blissful is dispassion with regard for the world, the overcoming of sensuality. |
Asmimānassa yo vinayo, etaṃ ve paramaṃ sukha"nti. |
But the subduing of the conceit “I am” That is truly the ultimate bliss.” |
Mucalindakathā niṭṭhitā. |
The Discussion of the Mucalinda (Tree) is finished. |
6.Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṃ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Mucalinda (tree) to the Rājāyatana (tree) and sat at the root of the Rājāyatana tree for seven days in one session, sensitive to the bliss of release. |
Tena kho pana samayena tapussa [tapassu (sī.)] bhallikā vāṇijā ukkalā taṃ desaṃ addhānamaggappaṭipannā honti. |
Now on that occasion the merchants Tapussa and Bhallika were traveling on the road from Ukkalā to that district. |
Atha kho tapussabhallikānaṃ vāṇijānaṃ ñātisālohitā devatā tapussabhallike vāṇije etadavoca – "ayaṃ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho; gacchatha taṃ bhagavantaṃ manthena ca madhupiṇḍikāya ca patimānetha; taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā"ti. |
Then a devatā who had been a blood-relative of Tapussa and Bhallika said to the merchants, “There is the Blessed One, my dears, staying at the root of the Rājāyatana tree, newly fully awakened. Go and serve the Blessed One cooked grain-meal and honey balls. That will be for your long-term welfare & happiness.” |
Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
Then the merchants Tapussa and Bhallika, taking cooked grain-meal and honey balls, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. |
Ekamantaṃ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṃ etadavocuṃ – "paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā"ti. |
As they were standing there, the merchants Tapussa and Bhallika said to the Blessed One, “Lord, May the Blessed One accept our cooked grain-meal and honey balls, for that will be for our long-term welfare & happiness.” |
Atha kho bhagavato etadahosi – "na kho tathāgatā hatthesu paṭiggaṇhanti. |
Then the thought occurred to the Blessed One, “Tathāgatas do not accept things with their hands. |
Kimhi nu kho ahaṃ paṭiggaṇheyyaṃ manthañca madhupiṇḍikañcā"ti? |
How shall I accept the cooked grain-meal and honey balls?” |
Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṃ – "idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā"ti. |
Then the Four Great Kings, having known with their awareness the train of thought in the Blessed One’s awareness, presented four stone bowls from the four directions to the Blessed One, (thinking) “May the Blessed One accept the cooked grain-meal and honey balls here [in the bowls].” |
Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji. |
The Blessed One accepted the exquisite stone bowls and the cooked grain-meal and honey balls. Having accepted them, he consumed them. |
Atha kho tapussabhallikā vāṇijā bhagavantaṃ onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ (onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ) [( ) sī. syā. potthakesu natthi] etadavocuṃ – "ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate"ti. |
Then the merchants Tapussa and Bhallika [ME: knowing that the Blessed One had finished his meal and withdrawn his hand from the bowl, fell down with their heads at the Blessed One’s feet and] said to the Blessed One, “We go to the Blessed One for refuge, & to the Dhamma. May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.” |
Te ca loke paṭhamaṃ upāsakā ahesuṃ dvevācikā. |
And they were the first two-statement1 lay followers in the world. |
Rājāyatanakathā niṭṭhitā. |
The Discussion of the Rājāyatana (Tree) is finished. |
7.[ayaṃ brahmayācanakathā dī. ni. 2.64 ādayo; ma. ni. 1.281 ādayo; ma. ni. 2.336 ādayo; saṃ. ni. 1.172 ādayo] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami. |
Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Rājāyatana tree to the Goatherd’s Banyan tree. |
Tatra sudaṃ bhagavā ajapālanigrodhamūle viharati. |
He stayed there at the root of the Goatherd’s Banyan tree. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
Then, while he was alone and in seclusion, this line of thinking arose in his awareness: “This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. |
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. |
“But this generation delights in attachment, is excited by attachment, enjoys attachment. |
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaaccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
“For a generation delighting in attachment, excited by attachment, enjoying attachment, these things are hard to see: this/that conditionality and dependent co-arising. “This state, too, is very hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. |
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā"ti. |
“And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me.” |
Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā – |
Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One: |
"Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ; |
“Enough now with teaching what only with difficulty I reached. |
Rāgadosaparetehi, nāyaṃ dhammo susambudho. |
This Dhamma is not easily realized by those overcome with aversion & passion. |
"Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ; |
What is fine, subtle, deep, hard to see, going against the flow— |
Rāgarattā na dakkhanti, tamokhandhena āvuṭā [āvaṭā (sī.)] "ti. |
those delighting in passion, cloaked in the mass of darkness, won’t see.” |
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. |
As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma. |
8.Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi – "nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā"ti. |
Then Brahmā Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, thought: “The world is lost! The world is destroyed! In that the mind of the Tathāgata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!” |
Atha kho brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. |
Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā-world and reappeared in front of the Blessed One. |
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. |
Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: “Lord, let the Blessed One teach the Dhamma! Let the One Well-Gone teach the Dhamma! |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. |
There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.” |
Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca – |
That is what Brahmā Sahampati said. Having said that, he further said this: |
"Pāturahosi magadhesu pubbe; |
“In the past there appeared among the Magadhans |
Dhammo asuddho samalehi cintito; |
an impure Dhamma devised by the stained. |
Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ; |
Throw open the door to the Deathless! |
Suṇantu dhammaṃ vimalenānubuddhaṃ. |
Let them hear the Dhamma realized by the Stainless One! |
"Sele yathā pabbatamuddhaniṭṭhito; |
Just as one standing on a rocky crag |
Yathāpi passe janataṃ samantato; |
might see people all around below, |
Tathūpamaṃ dhammamayaṃ sumedha; |
So, O wise one, with all-around vision, |
Pāsādamāruyha samantacakkhu; |
ascend the palace fashioned of the Dhamma. |
Sokāvatiṇṇaṃ janatamapetasoko; |
Free from sorrow, behold the people |
Avekkhassu jātijarābhibhūtaṃ. |
submerged in sorrow, oppressed by birth & aging. |
"Uṭṭhehi vīra vijitasaṅgāma; |
Rise up, hero, victor in battle! |
Satthavāha aṇaṇa [anaṇa (ka.)] vicara loke; |
O Caravan-leader, wander without debt in the world. |
Desassu [desetu (ka.)] bhagavā dhammaṃ; |
Teach the Dhamma, O Blessed One: |
Aññātāro bhavissantī"ti. |
There will be those who will understand.”1 |
[[ ] sī. syā. potthakesu natthi, mūlapaṇṇāsakesu pāsarāsisutthe brahmayācanā sakiṃ yeva āgatā] [ Evaṃ vutte bhagavā brahmānaṃ sahampatiṃ etadavoca – "mayhampi kho, brahme, etadahosi – 'adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
When that was said, the Blessed One said to Brahmā Sahampati, “To me, Brahmā, this thought occurred, ‘This Dhamma that I have attained is deep …’ |
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. |
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Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
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Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā'ti. |
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Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā – |
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'Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ; |
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Rāgadosaparetehi, nāyaṃ dhammo susambudho. |
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'Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ; |
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Rāgarattā na dakkhanti, tamokhandhena āvuṭā'ti. |
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Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāyā"ti. |
“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.” |
Dutiyampi kho brahmā sahampati bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ; santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. |
A second time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! …” |
Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca – |
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"Pāturahosi magadhesu pubbe; |
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Dhammo asuddho samalehi cintito; |
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Apāpuretaṃ amatassa dvāraṃ; |
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Suṇantu dhammaṃ vimalenānubuddhaṃ. |
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"Sele yathā pabbatamuddhaniṭṭhito; |
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Yathāpi passe janataṃ samantato; |
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Tathūpamaṃ dhammamayaṃ sumedha; |
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Pāsādamāruyha samantacakkhu; |
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Sokāvatiṇṇaṃ janatamapetasoko; |
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Avekkhassu jātijarābhibhūtaṃ. |
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"Uṭṭhehi vīra vijitasaṅgāma; |
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Satthavāha aṇaṇa vicara loke; |
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Desassu bhagavā dhammaṃ; |
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Aññātāro bhavissantī"ti. |
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Dutiyampi kho bhagavā brahmānaṃ sahampatiṃ etadavoca – "mayhampi kho, brahme, etadahosi – 'adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
A second time, the Blessed One said to Brahmā Sahampati, “Brahmā, this thought occurred to me, ‘This Dhamma that I have attained is deep …’ |
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. |
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Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṃ sududdasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. |
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Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā'ti. |
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Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā – |
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'Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ; |
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Rāgadosaparetehi, nāyaṃ dhammo susambudho. |
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'Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ; |
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Rāgarattā na dakkhanti, tamokhandhena āvuṭā'ti. |
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Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāyā"ti. |
“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.” |
Tatiyampi kho brahmā sahampati bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. |
A third time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! … Teach the Dhamma, O Blessed One: |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. |
There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.” |
Idamavoca brahmā sahampati, idaṃ vatvāna athāparaṃ etadavoca – |
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"Pāturahosi magadhesu pubbe; |
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Dhammo asuddho samalehi cintito; |
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Apāpuretaṃ amatassa dvāraṃ; |
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Suṇantu dhammaṃ vimalenānubuddhaṃ. |
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"Sele yathā pabbatamuddhaniṭṭhito; |
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Yathāpi passe janataṃ samantato; |
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Tathūpamaṃ dhammamayaṃ sumedha; |
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Pāsādamāruyha samantacakkhu; |
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Sokāvatiṇṇaṃ janatamapetasoko; |
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Avekkhassu jātijarābhibhūtaṃ. |
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"Uṭṭhehi vīra vijitasaṅgāma; |
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Satthavāha aṇaṇa vicara loke; |
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Desassu bhagavā dhammaṃ; |
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Aññātāro bhavissantī"ti. |
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9.Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. |
Then the Blessed One, having understood Brahmā’s invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One. |
Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ.)] viharante, appekacce na paralokavajjabhayadassāvine viharante. |
As he surveyed the world with the eye of an Awakened One, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. |
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni [tiṭṭhanti (sī. syā.)] anupalittāni udakena, evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante; disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi – |
Just as in a pond of blue or red or white lotuses, some blue or red or white lotuses—born and growing in the water—might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water— so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Having seen this, he answered Brahmā Sahampati in verse: |
"Apārutā tesaṃ amatassa dvārā; |
“Open are the doors to the Deathless. |
Ye sotavanto pamuñcantu saddhaṃ; |
Let those with ears unleash their conviction. |
Vihiṃsasaññī paguṇaṃ na bhāsiṃ; |
Perceiving trouble, O Brahmā, |
Dhammaṃ paṇītaṃ manujesu brahme"ti. |
I did not tell people the refined, sublime Dhamma.” |
Atha kho brahmā sahampati "katāvakāso khomhi bhagavatā dhammadesanāyā"ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. |
Then Brahmā Sahampati, thinking, “I’m the one who created the opportunity for the teaching of the Dhamma by the Blessed One,” bowed down to the Blessed One, circumambulated him, keeping him to his right, and disappeared right there. |
Brahmayācanakathā niṭṭhitā. |
The Discussion of the Brahmā’s Request is finished. |
10.[ma. ni. 1.284 ādayo; ma. ni. 2.339 ādayo] Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? |
Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? |
Ko imaṃ dhammaṃ khippameva ājānissatī"ti? |
Who will quickly understand this Dhamma? |
Atha kho bhagavato etadahosi – "ayaṃ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī"ti. |
Then the thought occurred to him, “This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.” |
Atha kho antarahitā devatā bhagavato ārocesi – "sattāhakālaṅkato, bhante, āḷāro kālāmo"ti. |
Then an invisible devatā informed the Blessed One, “Lord, Āḷāra Kālāma died seven days ago.” |
Bhagavatopi kho ñāṇaṃ udapādi – "sattāhakālaṅkato āḷāro kālāmo"ti. |
And knowledge & vision arose within him: “Āḷāra Kālāma died seven days ago.” |
Atha kho bhagavato etadahosi – "mahājāniyo kho āḷāro kālāmo; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā"ti. |
The thought occurred to him, “A great loss has Āḷāra Kālāma suffered. If he had heard this Dhamma, he would have quickly understood it.” |
Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? |
Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? |
Ko imaṃ dhammaṃ khippameva ājānissatī"ti? |
Who will quickly understand this Dhamma?” |
Atha kho bhagavato etadahosi – "ayaṃ kho udako [uddako (sī. syā.)] rāmaputto paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī"ti. |
Then the thought occurred to him, “This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.” |
Atha kho antarahitā devatā bhagavato ārocesi – "abhidosakālaṅkato, bhante, udako rāmaputto"ti. |
Then an invisible devatā informed the Blessed One, “Lord, Uddaka Rāmaputta died last night.” |
Bhagavatopi kho ñāṇaṃ udapādi – "abhidosakālaṅkato udako rāmaputto"ti. |
And knowledge & vision arose within him: “Uddaka Rāmaputta died last night.” |
Atha kho bhagavato etadahosi – "mahājāniyo kho udako rāmaputto; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā"ti |
The thought occurred to him, “A great loss has Uddaka Rāmaputta suffered. If he had heard this Dhamma, he would have quickly understood it.” |
Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? |
Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? |
Ko imaṃ dhammaṃ khippameva ājānissatī"ti? |
Who will quickly understand this Dhamma?” |
Atha kho bhagavato etadahosi – "bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu; yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya"nti. |
Then the thought occurred to him, “They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?” |
Atha kho bhagavato etadahosi – "kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī"ti? |
Then the thought occurred to the Blessed One, “Where is the group of five monks staying now?” |
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. |
And with the divine eye, purified & surpassing the human, he saw that they were staying near Bārāṇasī at the Deer Park in Isipatana. |
Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. |
Then, having stayed at Uruvelā as long as he liked, the Blessed One set out to wander by stages to Bārāṇasī. |
11.Addasā kho upako ājīvako bhagavantaṃ antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ, disvāna bhagavantaṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
Upaka the Ājīvaka saw the Blessed One traveling on the road between Gayā and the (place of) Awakening, and on seeing him said to him, “Clear, my friend, are your faculties. Pure your complexion, and bright. |
Kaṃsi tvaṃ, āvuso, uddissa pabbajito? |
On whose account have you gone forth? |
Ko vā te satthā? |
Who is your teacher? |
Kassa vā tvaṃ dhammaṃ rocesī"ti? |
In whose Dhamma do you delight?” |
Evaṃ vutte bhagavā upakaṃ ājīvakaṃ gāthāhi ajjhabhāsi – |
When this was said, the Blessed One replied to Upaka the Ājīvaka in verses: |
[dha. pa. 353; kathā. 405] "Sabbābhibhū sabbavidūhamasmi, |
“All-vanquishing, all-knowing am I, |
Sabbesu dhammesu anūpalitto; |
with regard to all things, unadhering. |
Sabbañjaho taṇhākkhaye vimutto, |
All-abandoning, released in the ending of craving: |
Sayaṃ abhiññāya kamuddiseyyaṃ. |
having fully known on my own, to whom should I point as my teacher? [Dhp 353] |
[mi. pa. 4.5.11 milindapañhepi; kathā. 405] "Na me ācariyo atthi, sadiso me na vijjati; |
I have no teacher, and one like me can’t be found. |
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo. |
In the world with its devas, I have no counterpart. |
[kathā. 405 kathāvatthupāḷiyampi] "Ahañhi arahā loke, ahaṃ satthā anuttaro; |
For I am an arahant in the world; I, the unexcelled teacher. |
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. |
I, alone, am rightly self-awakened. Cooled am I, unbound. |
[kathā. 405 kathāvatthupāḷiyampi] "Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ; |
To set rolling the wheel of Dhamma I go to the city of the Kasis. |
Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ [āhaññiṃ (ka.)] amatadundubhi"nti. |
In a world become blind, I beat the drum of the Deathless.” |
Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajinoti. |
[Upaka:] “From your claims, my friend, you deserve to be an infinite conqueror.” |
[kathā. 405 kathāvatthupāḷiyampi] "Mādisā ve jinā honti, ye pattā āsavakkhayaṃ; |
“Conquerors are those like me who have reached fermentations’ end. |
Jitā me pāpakā dhammā, tasmāhamupaka [tasmāhamupakā (sī.)] jino"ti. |
I’ve conquered evil qualities, and so, Upaka, I’m a conqueror.” |
Evaṃ vutte upako ājīvako hupeyyapāvusoti [huveyyapāvuso (sī.) huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi. |
When this was said, Upaka said, “May it be so, my friend,” and—shaking his head, taking a side-road—he left. |
12.Atha kho bhagavā anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami. |
Then, wandering by stages, the Blessed One arrived at Bārāṇasī, at the Deer Park in Isipatana, and went to where the group of five monks were staying. |
Addasaṃsu kho pañcavaggiyā bhikkhū bhagavantaṃ dūratova āgacchantaṃ; disvāna aññamaññaṃ katikaṃ [idaṃ padaṃ kesuci natthi] saṇṭhapesuṃ – "ayaṃ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya. |
From afar they saw him coming and, on seeing him, made a pact with one another, (saying,) “Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance. |
So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ, sace so ākaṅkhissati nisīdissatī"ti. |
“He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. “Still, a seat should be set out; if he wants to, he can sit down.” |
Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati, tathā tathā [tathā tathā te (sī. syā.)] pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. |
But as the Blessed One approached, unable to keep to their pact, the group of five monks went out to greet the Blessed One. |
Asaṇṭhahantā bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ, eko pādapīṭhaṃ, eko pādakaṭhalikaṃ upanikkhipi. |
One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stand, and a pebble foot wiper. |
Nisīdi bhagavā paññatte āsane; nisajja kho bhagavā pāde pakkhālesi. |
The Blessed One sat down on the seat laid out. Having sat down, he washed his feet. |
Apissu [api ca kho (pāsarāsisuttha)] bhagavantaṃ nāmena ca āvusovādena ca samudācaranti. |
Still, they addressed the Blessed One by name and as “friend.” |
Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā.)]. |
When this was said, the Blessed One said to them, “Don’t address the Tathāgata by name and as ‘friend.’ |
Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. |
“The Tathāgata, monks, is a worthy one, rightly self-awakened. “Lend ear, monks: the Deathless has been attained. “I will instruct you. I will teach you the Dhamma. |
Yathānusiṭṭhaṃ tathā paṭipajjamānā [yathānusiṭṭhaṃ paṭipajjamānā (syā.)] nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā"ti. |
“Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which sons of good families rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” |
Evaṃ vutte pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – "tāyapi kho tvaṃ, āvuso gotama, iriyāya [cariyāya (syā.)], tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā [uttarimanussadhammaṃ (syā. ka.)] alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa"nti? |
When this was said, the group of five monks replied to Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. “So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?” |
Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya; arahaṃ, bhikkhave, tathāgato sammāsambuddho. |
When this was said, the Blessed One replied to them, “The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. “The Tathāgata, monks, is a worthy one, rightly self-awakened. |
Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. |
Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. |
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā"ti. |
Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” |
Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ - pe -. |
A second time, the group of five monks replied to Blessed One, … |
Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca - pe -. |
A second time, the Blessed One replied to them, … |
Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – "tāyapi kho tvaṃ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa"nti? |
A third time, the group of five monks said to the Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?” |
Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta"nti [bhāsitametanti (sī. syā. ka.) ṭīkāyo oloketabbā] ? |
When this was said, the Blessed One replied to the group of five monks, “Monks, do you remember my ever saying this before now?” |
"Nohetaṃ, bhante". |
“No, lord.” |
Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. |
“The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. |
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃbrahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. |
Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” |
Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṃ. |
And so the Blessed One was able to convince them. |
Atha kho pañcavaggiyā bhikkhū bhagavantaṃ sussūsiṃsu, sotaṃ odahiṃsu, aññā cittaṃ upaṭṭhāpesuṃ. |
Then the group of five monks were eager to listen to the Blessed One. They lent their ears and set their minds for the sake of knowledge. |
13.Atha kho bhagavā pañcavaggiye bhikkhū āmantesi – |
Then he addressed the group of five monks: [SN 56:11] |
"[saṃ. ni. 5.1081 ādayo] Dveme, bhikkhave, antā pabbajitena na sevitabbā. |
“These two extremes are not to be indulged in by one who has gone forth— |
Katame dve [idaṃ padadvayaṃ sī. syā. potthakesu natthi] ? |
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Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. |
“that which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable; “and that which is devoted to self-affliction: painful, ignoble, unprofitable. |
Ete kho, bhikkhave, ubho ante anupagamma, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
“Avoiding both of these extremes, the middle way realized by the Tathāgata—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding. |
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? |
“And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding. |
14."Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. |
“Now this, monks, is the noble truth of stress: |
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. |
Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. |
Saṃkhittena, pañcupādānakkhandhā [pañcupādānakhandhāpi (ka)] dukkhā. |
In short, the five clinging-aggregates are stressful. |
"Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ [ettha "idaṃ dukkhaṃ ariyasaccanti ādīsu dukkhasamudayo dukkhanirodhoti vattabbe dukkhasamudayaṃ dukkhanirodhanti liṅgavipallāso tato"ti paṭisambhidāmaggaṭṭhakathāyaṃ vuttaṃ. visuddhimaggaṭīkāyaṃ pana uppādo bhayantipāṭhavaṇṇanāyaṃ "satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito, yathā dukkhasamudayo ariyasacca"nti vuttaṃ. tesu dukkhasamudayo ariyasacca"nti sakaliṅgikapāṭho "dukkhanirodhagāminī paṭipadā ariyasacca"nti pāḷiyā sameti.] ariyasaccaṃ – yāyaṃ taṇhā ponobbhavikā [ponobhavikā (ka.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. |
“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming. |
"Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassā yeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo. |
“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. |
"Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path—right view, … right concentration. |
15."Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’ |
Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of stress is to be comprehended.’ |
Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘ … has been comprehended.’ |
"Idaṃ dukkhasamudayaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’ |
Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of the origination of stress is to be abandoned.’ |
Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the origination of stress has been abandoned.’ |
"Idaṃ dukkhanirodhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress.’ |
Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of the cessation of stress is to be directly experienced.’ |
Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been directly experienced.’ |
"Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress.’ |
Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’ |
Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been developed.’ |
16."Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. |
“And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk. |
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti [abhisambuddho (sī. syā.)] paccaññāsiṃ. |
“And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk. |
Ñāṇañca pana me dassanaṃ udapādi – akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo"ti. |
Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’” |
Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [idamavoca - pe - abhinanduntivākyaṃ sī. syā. potthakesu natthi]. |
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Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma"nti. |
And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye— “Whatever is subject to origination is all subject to cessation.” |
17.Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṃ – "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti. |
And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone in the cosmos.” |
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ - pe - cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā - pe - yāmā devā - pe - tusitā devā - pe - nimmānaratī devā - pe - paranimmitavasavattī devā - pe - brahmakāyikā devā saddamanussāvesuṃ – "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti. |
On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry. On hearing the devas of the Four Great Kings’ cry, the devas of the Thirty-three took up the cry. the Yama devas… the Tusita devas… the Nimmānarati devas… the Paranimmita-vasavatti devas… the devas of Brahmā’s retinue took up the cry: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone at all in the cosmos.” |
Itiha, tena khaṇena, tena layena [tena layenāti padadvayaṃ sī. syā. potthakesu natthi] tena muhuttena yāva brahmalokā saddo abbhuggacchi. |
So in that moment, that instant, the cry shot right up to the Brahmā worlds. |
Ayañca dasasahassilokadhātu saṃkampi sampakampi sampavedhi ; appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṃ devānubhāvaṃ. |
And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the deva-effulgence of the devas. |
Atha kho bhagavā imaṃ udānaṃ udānesi – "aññāsi vata, bho koṇḍañño, aññāsi vata bho koṇḍañño"ti. |
Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” |
Iti hidaṃ āyasmato koṇḍaññassa 'aññāsikoṇḍañño' tveva nāmaṃ ahosi. |
And that is how Ven. Kondañña acquired the name Aññā-Kondañña—Kondañña who knows. |
18.Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. |
Then Ven. Aññā-Koṇḍañña, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?” |
"Ehi bhikkhū"ti bhagavā avoca – "svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, bhikkhu,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” [BMC] |
Sāva tassa āyasmato upasampadā ahosi. |
Such was the venerable one’s Acceptance. |
19.Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One taught and admonished the other monks with talk on the dhamma. |
Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Ven. Vappa and Ven. Bhaddiya—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One, subsisting on food brought back, taught and admonished the remaining monks with talk on the dhamma. |
Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti. |
Whatever three monks brought back, having gone on their almsround, with that the group of six sustained themselves. |
Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Venerable Mahānāma and Venerable Assaji—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
20.Atha kho bhagavā pañcavaggiye bhikkhū āmantesi – |
Then the Blessed One addressed the group of five monks: [SN 22:59] |
[saṃ. ni. 3.59 ādayo] "Rūpaṃ, bhikkhave, anattā. |
“Form, monks, is not self. |
Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti. |
“If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ |
Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti. |
“But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ |
Vedanā, anattā. |
“Feeling is not self. |
Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – 'evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī'ti. |
“If feeling were the self, feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’ |
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – 'evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī'ti. |
“But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’ |
Saññā, anattā. |
“Perception is not self. |
Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya, labbhetha ca saññāya – 'evaṃ me saññā hotu, evaṃ me saññā mā ahosī'ti. |
“If perception were the self, perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, ‘Let my perception be thus. Let my form not be thus.’ |
Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – 'evaṃ me saññā hotu, evaṃ me saññā mā ahosī'ti. |
“But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’ |
Saṅkhārā, anattā. |
“Fabrications are not self. |
Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ [nayime (ka.)] saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – 'evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu'nti. |
“If fabrications were the self, fabrications would not lend themselves to dis-ease. It would be possible (to say) with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’ |
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – 'evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu'nti. |
“But precisely because fabrications are not self, fabrications lend themselves to dis-ease. And it is not possible with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’ |
Viññāṇaṃ, anattā. |
“Consciousness is not self. |
Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe – 'evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī'ti. |
“If consciousness were the self, consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ |
Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – 'evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī'ti. |
“But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ |
21."Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? |
“What do you think, monks? Is form constant or inconstant?” |
Aniccaṃ, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Vedanā niccā vā aniccā vāti? |
“Is feeling constant or inconstant?” |
Aniccā, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Saññā niccā vā aniccā vāti? |
“Is perception constant or inconstant?” |
Aniccā, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Saṅkhārā niccā vā aniccā vāti? |
“Are fabrications constant or inconstant?” |
Aniccā, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
Viññāṇaṃ niccaṃ vā aniccaṃ vāti? |
“Is consciousness constant or inconstant?” |
Aniccaṃ, bhante. |
“Inconstant, lord.” |
Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? |
“And is that which is inconstant easeful or stressful?” |
Dukkhaṃ, bhante. |
“Stressful, lord.” |
Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? |
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” |
No hetaṃ, bhante. |
“No, lord.” |
22."Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre [yaṃ dūre vā (syā.)] santike vā, sabbaṃ rūpaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any feeling whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every feeling is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Yā kāci saññā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any perception whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every perception is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any fabrications whatsoever that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every fabrication is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ |
23."Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, 'khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti pajānātī"ti. |
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. “Disenchanted, he becomes dispassionate. “Through dispassion, he is released. “With release, there is the knowledge, ‘Released.’ “He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” |
24.Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [abhinanduṃ (syā.)]. |
Gratified, the group of five monks delighted in the Blessed One’s words. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu. |
And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents. |
Tena kho pana samayena cha loke arahanto honti. |
At that time there were six arahants in the world. |
Pañcavaggiyakathā niṭṭhitā. |
The Discussion of the Group of Five is finished |
Paṭhamabhāṇavāro. |
The first recitation section (is finished). |
25.Tena kho pana samayena bārāṇasiyaṃ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti. |
At that time in Bārāṇasī there was a son of a good family named Yasa—delicate, a money-lender’s son. |
Tassa tayo pāsādā honti – eko hemantiko, eko gimhiko, eko vassiko. |
He had three palaces: one for the cold season, one for the hot season, and one for the rainy season. |
So vassike pāsāde cattāro māse [vassike pāsāde vassike cattāro māse (sī.)] nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohati. |
For four months, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not once come down from the palace. |
Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva [paṭigacceva (sī.)] niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati. |
Then the young man Yasa, enjoying himself, provided & endowed with the five strings of sensuality, fell asleep first. Then his retinue fell asleep afterwards. An oil lamp was left burning the whole night. |
Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ – aññissā kacche vīṇaṃ, aññissā kaṇṭhe mudiṅgaṃ, aññissā kacche āḷambaraṃ, aññaṃ vikesikaṃ, aññaṃ vikkheḷikaṃ, aññā vippalapantiyo, hatthappattaṃ susānaṃ maññe. |
Then Yasa, waking up first, saw his retinue sleeping—one with a vīṇā under her arm, another with a mudiṅga drum around her neck, another with an āḷambara drum on her chest, another with disheveled hair, another drooling, others babbling in their sleep—like a charnel ground, as it were, right within reach. |
Disvānassa ādīnavo pāturahosi, nibbidāya cittaṃ saṇṭhāsi. |
Seeing this, the drawbacks (of sensuality) became apparent, and his mind became established in disenchantment. |
Atha kho yaso kulaputto udānaṃ udānesi – "upaddutaṃ vata bho, upassaṭṭhaṃ vata bho"ti. |
Then Yasa exclaimed: “How distressing! How oppressive! ” |
Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṃ tenupasaṅkami. |
Then Yasa put on his golden slippers and went to the door of the residence. |
Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti. |
Non-human beings opened the door, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.” |
Atha kho yaso kulaputto yena nagaradvāraṃ tenupasaṅkami. |
Then Yasa went to the city gate. |
Amanussā dvāraṃ vivariṃsu – mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyāti. |
Non-human beings opened the gate, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.” |
Atha kho yaso kulaputto yena isipatanaṃ migadāyo tenupasaṅkami. |
Then Yasa went to the Deer Park in Isipatana. |
26.Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati. |
At that time, the Blessed One, having gotten up as the night was ending, was walking back and forth in the open. |
Addasā kho bhagavā yasaṃ kulaputtaṃ dūratova āgacchantaṃ, disvāna caṅkamā orohitvā paññatte āsane nisīdi. |
The Blessed One saw Yasa coming from afar and, on seeing him, got down from the walking path and sat down on a seat laid out. |
Atha kho yaso kulaputto bhagavato avidūre udānaṃ udānesi – "upaddutaṃ vata bho, upassaṭṭhaṃ vata bho"ti. |
Yasa, not far from the Blessed One, exclaimed: “How distressing! How oppressive! ” |
Atha kho bhagavā yasaṃ kulaputtaṃ etadavoca – "idaṃ kho, yasa, anupaddutaṃ, idaṃ anupassaṭṭhaṃ. |
Then the Blessed One said to Yasa, “Yasa, This isn’t distressing. This isn’t oppressive. |
Ehi yasa, nisīda, dhammaṃ te desessāmī"ti. |
Come, Yasa. Sit down. I’ll teach you the Dhamma.” |
Atha kho yaso kulaputto – idaṃ kira anupaddutaṃ, idaṃ anupassaṭṭhanti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Yasa, (thinking,) “He says this isn’t distressing, this isn’t oppressive,” thrilled and exultant, took off his golden slippers, went to the Blessed One, and on arrival bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā bhagavā aññāsi yasaṃ kulaputtaṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that Yasa’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva yasassa kulaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Yasa as he was sitting right there—“Whatever is subject to origination is all subject to cessation.” |
27.Atha kho yasassa kulaputtassa mātā pāsādaṃ abhiruhitvā yasaṃ kulaputtaṃ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṃ gahapatiṃ etadavoca – "putto te, gahapati, yaso na dissatī"ti. |
Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the money-lender and, on arrival, said to him, “Your son, Yasa, is nowhere to be seen, householder.” |
Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṃyeva yena isipatanaṃ migadāyo tenupasaṅkami. |
So the money-lender sent horseback messengers out in the four directions and went himself to the game reserve in Isipatana. |
Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṃ nikkhepaṃ, disvāna taṃyeva anugamāsi [anugamā (sī. syā.)]. |
He saw the tracks of the golden slippers and, on seeing them, followed them. |
Addasā kho bhagavā seṭṭhiṃ gahapatiṃ dūratova āgacchantaṃ, disvāna bhagavato etadahosi – "yaṃnūnāhaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhareyyaṃ yathā seṭṭhi gahapati idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ na passeyyā"ti. |
The Blessed One saw him coming from afar, and, on seeing him, the thought occurred to him, “Why don’t I fabricate a fabrication of psychic power such that the money-lender householder, sitting here, wouldn’t see Yasa sitting here? ” |
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharesi. |
Then the Blessed One fabricated such a fabrication of psychic power. |
Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "api, bhante, bhagavā yasaṃ kulaputtaṃ passeyyā"ti? |
The money-lender householder approached the Blessed One and said, “Could it be, lord, that the Blessed One has seen Yasa the son of a good family? ” |
Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passeyyāsīti. |
“Now then, householder, sit down. It could be that, sitting here, you might indeed see Yasa sitting here.” |
Atha kho seṭṭhi gahapati – idheva kirāhaṃ nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passissāmīti haṭṭho udaggo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then the money-lender—(thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled and exultant, bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā bhagavā aññāsi seṭṭhiṃ gahapatiṃ kallacittaṃ, muducittaṃ, vinīvaraṇacittaṃ, udaggacittaṃ, pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that the money-lender’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya evameva seṭṭhissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for the money-lender as he was sitting right there— “Whatever is subject to origination is all subject to cessation.” |
Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. |
Then the money-lender, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. |
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. |
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. |
“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.” |
Sova loke paṭhamaṃ upāsako ahosi tevāciko. |
And so he was the first three-statement lay disciple in the world. |
28.Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimucci. |
As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents. |
Atha kho bhagavato etadahosi – "yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. |
Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents. |
Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ, seyyathāpi pubbe agārikabhūto; yaṃnūnāhaṃ taṃ iddhābhisaṅkhāraṃ paṭippassambheyya"nti. |
“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before, as a householder. Why don’t I make that fabrication of psychic power subside? ” |
Atha kho bhagavā taṃ iddhābhisaṅkhāraṃ paṭippassambhesi. |
Then the the Blessed One made that fabrication of psychic power subside. |
Addasā kho seṭṭhi gahapati yasaṃ kulaputtaṃ nisinnaṃ, disvāna yasaṃ kulaputtaṃ etadavoca – "mātā te tāta, yasa, parideva [paridevī (ka.)] sokasamāpannā, dehi mātuyā jīvita"nti. |
The money-lender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life (back? )! ” |
Atha kho yaso kulaputto bhagavantaṃ ullokesi. |
Then Yasa looked up at the the Blessed One. |
Atha kho bhagavā seṭṭhiṃ gahapatiṃ etadavoca – "taṃ kiṃ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā? |
Then the Blessed One said to the money-lender, “What do you think, householder: For Yasa, who has seen and known the Dhamma with the knowledge and vision of one in training—just as you have— |
Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. |
whose mind, as he reflected on the level (of mind) as he had seen and known it, was through lack of clinging/sustenance released from effluents: |
Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto"ti? |
Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder? ” |
"No hetaṃ, bhante". |
“No, lord.” |
"Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā. |
“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have. |
Tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ. |
“Reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents. |
Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto"ti. |
“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.” |
"Lābhā, bhante, yasassa kulaputtassa, suladdhaṃ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṃ vimuttaṃ. |
[The money-lender:] “Lord, it’s a gain for Yasa, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents! |
Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṃ yasena kulaputtena pacchāsamaṇenā"ti. |
“May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho seṭṭhi gahapati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then the money-lender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. |
Then Yasa, not long after the money-lender had left, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance? ” |
"Ehi bhikkhū"ti bhagavā avoca – "svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monk.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life.” |
Sāva tassa āyasmato upasampadā ahosi. |
Such was the venerable one’s Acceptance. |
Tena kho pana samayena satta loke arahanto honti. |
At that time there were seven arahants in the world. |
Yasassa pabbajjā niṭṭhitā. |
(The section on) Yasa’s Going-forth is finished. |
29.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, with Venerable Yasa as his attendant monk—went to the money-lender’s residence and, on arrival, sat down on a seat laid out. |
Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Then Venerable Yasa’s mother and former wife went to the Blessed One and, on arrival, having bowed down, sat to one side. |
Tāsaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tāsaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bhante, abhikkantaṃ, bhante - pe - etā mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, bhikkhusaṅghañca. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. “We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. |
Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṃ gatā"ti. |
“May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.” |
Tā ca loke paṭhamaṃ upāsikā ahesuṃ tevācikā. |
They were the first three-statement female lay disciples in the world. |
Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ, ekamantaṃ nisīdiṃsu. |
Then Venerable Yasa’s mother, father, and former wife, with their own hands, served & satisfied the Blessed One and Venerable Yasa with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side. |
Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having instructed, urged, roused, & encouraged Yasa’s mother, father, and former wife with Dhamma talk, got up from his seat and left. |
30.Assosuṃ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti. |
Yasa’s four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī—heard that, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.” |
Sutvāna nesaṃ etadahosi – "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito"ti. |
Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.” |
Te [te cattāro janā (ka.)] yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side. |
Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Yasa, taking his four householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – "ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṃ seṭṭhānuseṭṭhīnaṃ kulānaṃ puttā – vimalo, subāhu, puṇṇaji, gavampati. |
As he was sitting there, Ven. Yasa said, “Lord, these are my four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī. |
Ime [ime cattāro (ka.)] bhagavā ovadatu anusāsatū"ti. |
“May the Blessed One teach and admonish them.” |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance? ” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One taught and admonished the monks with talk on the Dhamma. |
Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. |
Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents. |
Tena kho pana samayena ekādasa loke arahanto honti. |
At that time there were eleven arahants in the world. |
Catugihisahāyakapabbajjā niṭṭhitā. |
The Four Householder Friends’ Going-forth is finished. |
31.Assosuṃ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā – yaso kira kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitoti. |
Ven. Yasa’s fifty householder friends from the countryside—sons of prominent and moderately prominent families—heard, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.” |
Sutvāna nesaṃ etadahosi – "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito"ti. |
Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.” |
Te yenāyasmā yaso tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ yasaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. |
They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side. |
Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Ven. Yasa, taking his fifty householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. |
Ekamantaṃ nisinno kho āyasmā yaso bhagavantaṃ etadavoca – "ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṃ kulānaṃ puttā. |
As he was sitting there, Ven. Yasa said to the Blessed One, “Lord, these are my fifty householder friends from the countryside—sons of prominent and moderately prominent families. |
Ime bhagavā ovadatu anusāsatū"ti. |
“May the Blessed One teach and admonish them.” |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance? ” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. |
Then the Blessed One taught and admonished the monks with talk on the Dhamma. |
Tesaṃ bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ anupādāya āsavehi cittāni vimucciṃsu. |
Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.” |
Tena kho pana samayena ekasaṭṭhi loke arahanto honti. |
At that time there were sixty-one arahants in the world. |
Paññāsagihisahāyakapabbajjā niṭṭhitā. |
The Fifty Householder Friends’ Going-forth is finished |
Niṭṭhitā ca pabbajjākathā. |
The Discussion of Going-forth is finished |
32.Atha kho bhagavā te bhikkhū āmantesi [saṃ. ni. 1.141 mārasaṃyuttepi] – "muttāhaṃ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā. |
Then the Blessed One addressed the monks, “I am released from all snares, whether human or divine. |
Tumhepi, bhikkhave, muttā sabbapāsehi, ye dibbā ye ca mānusā. |
“Monks, you are also released from all snares, whether human or divine. |
Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. |
“Wander, monks, for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings and devas. |
Mā ekena dve agamittha. |
“Don’t any two of you go the same way. |
Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. |
“Teach the Dhamma fine in the beginning, fine in the middle, fine in the end. Expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. |
“There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma. |
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā"ti. |
I will go to the military town of Uruvelā to teach the Dhamma.” |
33.Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi – |
Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence: |
"Baddhosi sabbapāsehi, ye dibbā ye ca mānusā; |
“You’re bound by all snares, human and divine. |
Mahābandhanabaddhosi, na me samaṇa mokkhasī"ti. |
You’re bound by a great bond— Contemplative, you’re not freed from me.” |
"Muttāhaṃ [muttohaṃ (sī. syā.)] sabbapāsehi, ye dibbā ye ca mānusā; |
[The Buddha:] “I’m released from all snares, whether human or divine. |
Mahābandhanamuttomhi, nihato tvamasi antakāti. |
I’m freed from the great bond— You’re struck down, End-maker.” |
[saṃ. ni. 1.151 mārasaṃyuttepi] "Antalikkhacaro pāso, yvāyaṃ carati mānaso; |
[Māra:] ”A snare of the mind, that travels in the air— |
Tena taṃ bādhayissāmi, na me samaṇa mokkhasīti. |
I will bind you with it. Contemplative, you’re not freed from me.” |
[saṃ. ni. 1.1151 mārasaṃyuttepi] "Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā; |
[The Buddha:] Forms, sounds, aromas and tastes, tactile sensations that delight the mind— |
Ettha me vigato chando, nihato tvamasi antakā"ti. |
My desire there is gone. You’re struck down, End-maker.” |
Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano |
Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me” |
Tatthevantaradhāyīti. |
—vanished right there. |
Mārakathā niṭṭhitā. |
The Discussion of Māra is finished |
34.Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. |
At that time, the monks were bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) “The Blessed One will give them the Going-forth and the Acceptance.” |
Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. |
That tired the monks, along with those wanting the Going-forth and those wanting the Acceptance. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. |
Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness: “At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’ |
Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. |
“That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance. |
Yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ – tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā"ti. |
“Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction’?” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti, tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca, yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā"'ti, anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha. |
Then, in the evening, rising from seclusion, the Blessed One, having assembled the Saṅgha of monks and given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, just now, when I was alone in seclusion, this train of thought arose in my awareness: “‘At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’ “‘That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance. “‘Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction.’? “I allow you, monks, to now give the Going-forth and the Acceptance in whatever country, in whatever direction. [Mv.I.28.3] |
Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo – |
“The Going-forth and Acceptance should be given like this: |
Paṭhamaṃ kesamassuṃ ohārāpetvā [ohāretvā (ka.)], kāsāyāni vatthāni acchādāpetvā, ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā, bhikkhūnaṃ pāde vandāpetvā, ukkuṭikaṃ nisīdāpetvā, añjaliṃ paggaṇhāpetvā, evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī"ti. |
“First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this: “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’ |
"Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada"nti. |
“Monks, I allow the Going-forth and the Acceptance by means of these three goings for refuge.” |
Tīhi saraṇagamanehi upasampadākathā niṭṭhitā. |
The Discussion of Acceptance by Three Goings-for-refuge is finished. |
35.Atha kho bhagavā vassaṃvuṭṭho [vassaṃvuttho (sī.)] bhikkhū āmantesi [saṃ. ni. 1.155] – "mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. |
At that time, having spent the Rains, the Blessed One addressed the monks, ”It was from appropriate attention and appropriate right exertion that I attained unexcelled release, that I realized unexcelled release. |
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā"ti. |
”From appropriate attention and appropriate right exertion, you, too, attain1 unexcelled release—realize unexcelled release.” |
Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi – |
Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence: |
"Baddhosi mārapāsehi, ye dibbā ye ca mānusā; |
“You’re bound by Māra’s snares, human and divine. |
Mahābandhanabaddhosi [mārabandhanabaddhosi (sī. syā.)], na me samaṇa mokkhasī"ti. |
You’re bound by Māra’s bond— Contemplative, you’re not freed from me.” |
"Muttāhaṃ mārapāsehi, ye dibbā ye ca mānusā; |
[The Buddha:] “I’m released from Māra’s snares, whether human or divine. |
Mahābandhanamuttomhi [mārabandhanamuttomhi (sī. syā.)], nihato tvamasi antakā"ti. |
I’m freed from Māra’s bond— You’re struck down, End-maker.” |
Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano |
Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me” |
Tatthevantaradhāyi. |
—vanished right there. |
Dutiyamārakathā niṭṭhitā. |
The Second Discussion of Māra is finished |
36.Atha kho bhagavā bārāṇasiyaṃ yathābhirantaṃ viharitvā yena uruvelā tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed near Bārāṇasī as long as he liked, set out wandering to Uruvelā. |
Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle nisīdi. |
Coming down from the road, the Blessed One went to a certain forest grove, plunged into it, and sat down at the root of a certain tree. |
Tena kho pana samayena tiṃsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṃ vanasaṇḍe paricārenti. |
At that time, the Auspicious Group of thirty friends, were entertaining themselves with their wives in the forest grove. |
Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. |
One of them had no wife, so, for that purpose, they brought a prostitute along. |
Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṃ ādāya palāyittha. |
As they were heedlessly entertaining themselves, the prostitute took his belongings and ran off. |
Atha kho te sahāyakā sahāyakassa veyyāvaccaṃ karontā, taṃ itthiṃ gavesantā, taṃ vanasaṇḍaṃ āhiṇḍantā addasaṃsu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. |
Then the other friends, as they were helping him out—searching for the woman and wandering around in the forest grove—saw the Blessed One sitting at the root of a certain tree. |
Disvāna yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ etadavocuṃ – "api, bhante, bhagavā ekaṃ itthiṃ passeyyā"ti? |
On seeing him, they went to the Blessed One and on arrival said to him, “Could it be, lord, that the Blessed One has seen a woman?” |
"Kiṃ pana vo, kumārā, itthiyā"ti? |
“Young men, what do you want with a woman?” |
"Idha mayaṃ, bhante, tiṃsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṃ vanasaṇḍe paricārimhā. |
“Just now, lord, we, the Auspicious Group of thirty friends, were entertaining ourselves with our wives in the forest grove. |
Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. |
“One of us has no wife, so, for that purpose, we brought a prostitute along. |
Atha kho sā, bhante, vesī amhesu pamattesu paricārentesu bhaṇḍaṃ ādāya palāyittha. |
“Then, as we were heedlessly entertaining ourselves, the prostitute took his belongings and ran off. |
Te mayaṃ, bhante, sahāyakā sahāyakassa veyyāvaccaṃ karontā, taṃ itthiṃ gavesantā, imaṃ vanasaṇḍaṃ āhiṇḍāmā"ti. |
“So we were helping our friend out—searching for the woman and wandering around in the forest grove.” |
"Taṃ kiṃ maññatha vo, kumārā, katamaṃ nu kho tumhākaṃ varaṃ – yaṃ vā tumhe itthiṃ gaveseyyātha, yaṃ vā attānaṃ gaveseyyāthā"ti? |
“What do you think, young men, which is better for you: that you search for a woman, or that you search for the self?” |
"Etadeva, bhante, amhākaṃ varaṃ yaṃ mayaṃ attānaṃ gaveseyyāmā"ti. |
“Surely, lord, it’s better for us to search for the self1.” |
"Tena hi vo, kumārā, nisīdatha, dhammaṃ vo desessāmī"ti. |
“In that case, young men, sit down. I’ll teach you the Dhamma.” |
"Evaṃ, bhante"ti kho te bhaddavaggiyā sahāyakā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
Responding, “Yes, lord” to the Blessed One, the the Auspicious Group of friends bowed down to the Blessed One and sat to one side. |
Tesaṃ bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi, yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ, seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they sat right there—“Whatever is subject to origination is all subject to cessation.” |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Bhaddavaggiyasahāyakānaṃ vatthu niṭṭhitaṃ. |
The story of the Auspicious Group of Friends is finished. |
Dutiyabhāṇavāro. |
The second recitation section (is finished). |
37.Atha kho bhagavā anupubbena cārikaṃ caramāno yena uruvelā tadavasari. |
Then the Blessed One, traveling by stages, arrived at Uruvelā. |
Tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti – uruvelakassapo, nadīkassapo, gayākassapoti. |
At that time, three coiled-hair ascetics were staying in Uruvelā: Uruvelakassapa, Nadīkassapa [Kassapa of the River], and Gayākassapa. |
Tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. |
Among them, Uruvelakassapa was the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. |
Nadīkassapa was the leader of three hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti, vināyako aggo pamukho pāmokkho. |
Gayākassapa was the leader of two hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? |
Then the Blessed One went to Uruvelakassapa’s ashram and, on arrival, said to him, “If it’s not a burden for you, we would stay one night in your fire-hall.” |
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. |
“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you. |
Dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? |
A second time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.” |
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. |
“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.” |
Tatiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre"ti? |
A third time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.” |
"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesī"ti. |
“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.” |
"Appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāra"nti. |
“Perhaps he wouldn’t harass me. Please, Kassapa, allow the fire-hall.” |
"Vihara, mahāsamaṇa, yathāsukha"nti. |
“Stay as you like, great contemplative.” |
Atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
Then the Blessed One, having entered the fire-hall and laid out a grass mat, sat down cross-legged with his body erect, establishing mindfulness to the fore. |
38.Addasā kho so nāgo bhagavantaṃ paviṭṭhaṃ, disvāna dummano [dukkhī dummano (sī. syā.)] padhūpāyi [pakhūpāsi (ka.)]. |
The nāga saw that the Blessed One had entered and, on seeing him, upset and disgruntled, emitted smoke. |
Atha kho bhagavato etadahosi – "yaṃnūnāhaṃ imassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyeyya"nti. |
The thought occurred to the Blessed One, “Why don’t I—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—consume (the nāga’s) fire with (my own) fire? |
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharitvā padhūpāyi. |
Then the Blessed One fabricated such a fabrication of psychic power that he emitted smoke. |
Atha kho so nāgo makkhaṃ asahamāno pajjali. |
The nāga, unable to bear the insult, blazed up. |
Bhagavāpi tejodhātuṃ samāpajjitvā pajjali. |
The Blessed One entered the fire property and blazed up. |
Ubhinnaṃ sajotibhūtānaṃ agyāgāraṃ ādittaṃ viya hoti sampajjalitaṃ sajotibhūtaṃ. |
With both of them all ablaze, it was as if the fire-hall were on fire—flaming and blazing. |
Atha kho te jaṭilā agyāgāraṃ parivāretvā evamāhaṃsu – "abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī"ti. |
Then the coiled-hair ascetics surrounded the fire-hall and thought, “That fine-looking great contemplative is being harassed by the nāga!” |
Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi – "ayaṃ te, kassapa, nāgo pariyādinno [pariyādiṇṇo (ka.)] assa tejasā tejo"ti. |
Then, as the night was ending, the Blessed One, having consumed (the nāga’s) fire with (his own) fire—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—put him in his bowl and showed him to Uruvelakassapa the coiled-hair ascetic, (saying,) “Here, Kassapa, is your nāga. His fire was consumed by fire.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṃ pariyādiyissati, natveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that, with his own fire, he consumed the fire of the fierce nāga king—powerful, with poisonous fangs, terrifyingly poisonous! But still, he’s not an arahant like me.” |
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Nerañjarāyaṃ bhagavā, uruvelakassapaṃ jaṭilaṃ avoca; |
At the Nerañjarā, the Blessed One said to the coiled-hair ascetic Uruvelakassapa, |
"Sace te kassapa agaru, viharemu ajjaṇho aggisālamhī"ti [aggisaraṇamhīti (sī. syā.)]. |
“If it’s not a burden, Kassapa, I’ll stay a day in your fire-refuge [or: fire-hall].” |
"Na kho me mahāsamaṇa garu; |
“It’s no burden, great contemplative, |
Phāsukāmova taṃ nivāremi; |
but desiring your comfort, I forbid it. |
Caṇḍettha nāgarājā; |
A fierce nāga king is there, |
Iddhimā āsiviso ghoraviso; |
powerful, with poisonous fangs, terrifyingly poisonous. |
So taṃ mā viheṭhesī"ti. |
I don’t want him to harass you.” |
"Appeva maṃ na viheṭheyya; |
“Perhaps he won’t harass me. |
Iṅgha tvaṃ kassapa anujānāhi agyāgāra"nti; |
Come now, Kassapa, allow me the fire-hall.” |
Dinnanti naṃ viditvā; |
Knowing that, “It’s given,” |
Abhīto [asambhīto (sī.)] pāvisi bhayamatīto. |
fearless—beyond fear—he entered. |
Disvā isiṃ paviṭṭhaṃ, ahināgo dummano padhūpāyi; |
Seeing the seer enter, the nāga-snake, disgruntled, emitted smoke. |
Sumanamanaso adhimano [avimano (katthaci), navimano (syā.)], manussanāgopi tattha padhūpāyi. |
With a joyous mind, a confident mind, the nāga1 among men also emitted smoke. |
Makkhañca asahamāno, ahināgo pāvakova pajjali; |
Not bearing the insult, the nāga-snake blazed up like an inferno. |
Tejodhātusu kusalo, manussanāgopi tattha pajjali. |
Skilled in the fire property, the nāga of a man blazed up right there as well. |
Ubhinnaṃ sajotibhūtānaṃ; |
With both of them ablaze, |
Agyāgāraṃ ādittaṃ hoti sampajjalitaṃ sajotibhūtaṃ; |
the fire-hall was burning, flaming and blazing. |
Udicchare jaṭilā; |
The coiled-hair ascetics stared— |
"Abhirūpo vata bho mahāsamaṇo; |
“That fine-looking great contemplative, |
Nāgena viheṭhiyatī"ti bhaṇanti. |
is being harassed by the nāga!” they said. |
Atha tassā rattiyā [atha rattiyā (sī. syā.)] accayena; |
Then at the night’s end |
Hatā nāgassa acciyo honti [ahināgassa acciyo na honti (sī. syā.)] ; |
the nāga-snake’s flames were no more. |
Iddhimato pana ṭhitā [iddhimato panuṭṭhitā (sī.)] ; |
But the many-colored flames |
Anekavaṇṇā acciyo honti. |
of the Powerful One remained. |
Nīlā atha lohitikā; |
Blue, and also red, |
Mañjiṭṭhā pītakā phalikavaṇṇāyo; |
crimson, yellow, and the color of quartz, |
Aṅgīrasassa kāye; |
on the body of the Radiant One: |
Anekavaṇṇā acciyo honti. |
Many-colored were the flames. |
Pattamhi odahitvā; |
Putting him in his bowl, |
Ahināgaṃ brāhmaṇassa dassesi; |
he showed the nāga snake to the brahman. |
"Ayaṃ te kassapa nāgo; |
“This is your nāga, Kassapa, |
Pariyādinno assa tejasā tejo"ti. |
his fire by fire consumed.” |
Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṃ etadavoca – "idheva, mahāsamaṇa, vihara, ahaṃ te [te upaṭṭhāmi (itipi)] dhuvabhattenā"ti. |
Then Uruvelakassapa, the coiled-hair ascetic, impressed at this marvel of psychic power of the Blessed One, said to him, “Stay right here, great contemplative. I’ll provide you with regular meals.” |
Paṭhamaṃ pāṭihāriyaṃ. |
First marvel. |
40.Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṃ vanasaṇḍe vihāsi. |
So the Blessed One stayed in a certain forest grove not far from the ashram of Uruvelakassapa the coiled-hair ascetic. |
Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā catuddisā aṭṭhaṃsu seyyathāpi mahantā aggikkhandhā. |
Then, in the far extreme of the night, the Four Great Kings, their extreme radiance lighting up the entirety of the forest grove, went to the Blessed One, and on arrival, bowed down, and stood in the four directions (from the Blessed One) like great masses of fire. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkamiṃsu, upasaṅkamitvā taṃ abhivādetvā catuddisā aṭṭhaṃsu "seyyathāpi mahantā aggikkhandhā"ti. |
“But who were they, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you, and on arrival bowed down, and stood in the four directions like great masses of fire?” |
"Ete kho, kassapa, cattāro mahārājāno yenāhaṃ tenupasaṅkamiṃsu dhammassavanāyā"ti. |
“Those, Kassapa, were the Four Great Kings, who came to me to listen to the Dhamma.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Four Great Kings come to him to listen to the Dhamma. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Dutiyaṃ pāṭihāriyaṃ. |
Second marvel. |
41.Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. |
Then Sakka, King of the Devas, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove, went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā"ti? |
“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival, bowed down and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?” |
"Eso kho, kassapa, sakko devānamindo yenāhaṃ tenupasaṅkami dhammassavanāyā"ti. |
“That, Kassapa, was Sakka, King of the Devas, who came to me to listen to the Dhamma.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even Sakka, King of the Devas, comes to him to listen to the Dhamma. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Tatiyaṃ pāṭihāriyaṃ. |
Third marvel. |
42.Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. |
Then the Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami, upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā"ti? |
“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival bowed down, and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?” |
"Eso kho, kassapa, brahmā sahampati yenāhaṃ tenupasaṅkami dhammassavanāyā"ti. |
“That, Kassapa, was the Brahmā Sahampati, who came to me to listen to the Dhamma.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Brahmā Sahampati comes to him to listen to the Dhamma. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Catutthaṃ pāṭihāriyaṃ. |
Fourth Marvel. |
43.Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamitukāmā honti. |
At that time, Uruvelakassapa had prepared a great sacrifice. (People from) the whole area of Magadha and Aṅga wanted to come, bringing along lots of staple and non-staple food. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti. |
Then the thought occurred to Uruvelakassapa, “Right now I have prepared a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food. |
Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. |
“If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish. |
Aho nūna mahāsamaṇo svātanāya nāgaccheyyā"ti. |
“Oh, I hope the great contemplative doesn’t come tomorrow!” |
Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi. |
Then the Blessed One, having known with his awareness the train of thought in Uruvelakassapa’s awareness, went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta [Unheated] Lake and spent the day right there. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Kiṃ nu kho, mahāsamaṇa, hiyyo nāgamāsi? |
“Why didn’t you come yesterday, great contemplative? |
Api ca mayaṃ taṃ sarāma – kiṃ nu kho mahāsamaṇo nāgacchatīti? |
“And we even thought of you, ‘Why isn’t the great contemplative coming?’ |
Khādanīyassa ca bhojanīyassa ca te paṭivīso [paṭiviṃso (sī.), paṭiviso (syā.)] ṭhapito"ti. |
“Your share of staple and non-staple food was set aside.” |
Nanu te, kassapa, etadahosi – "'etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā'ti. |
“Didn’t it occur to you, ‘Right now I am preparing a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food. “‘If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish. “‘Oh, I hope the great contemplative doesn’t come tomorrow!’? |
So kho ahaṃ, kassapa, tava cetasā cetoparivitakkaṃ aññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi"nti. |
“Kassapa, having known with my awareness the train of thought in your awareness, I went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta Lake and spent the day there.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṃ pajānissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he knew (my) awareness with (his) awareness. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Pañcamaṃ pāṭihāriyaṃ. |
Fifth Marvel. |
44.Tena kho pana samayena bhagavato paṃsukūlaṃ uppannaṃ hoti. |
At that time a cast-off cloth accrued to the Blessed One. |
Atha kho bhagavato etadahosi – "kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya"nti? |
He thought, “Where could I wash this cast-off cloth?” |
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā bhagavantaṃ etadavoca – "idha, bhante, bhagavā paṃsukūlaṃ dhovatū"ti. |
Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, dug a reservoir with his hand and said to the Blessed One, “Lord, may the Blessed One wash the cast-off cloth here.” |
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya"nti? |
The Blessed One thought, “What will I scrub the cast-off cloth on?” |
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ parimaddatūti. |
Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One scrub the cast-off cloth here.” |
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ [ahaṃ paṃsukūlaṃ (ka.)] ālambitvā uttareyya"nti? |
The Blessed One thought, “What will I hold on to to come out (of the water?)” |
Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – idha, bhante, bhagavā ālambitvā uttaratūti. |
Then the deva living in the kakudha1 tree, having known with her awareness the train of thought in the Blessed One’s awareness, bent down a branch, (saying,) “Lord, may the Blessed One hold on here and come out (of the water.)” |
Atha kho bhagavato etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya"nti? |
The Blessed One thought, “What will I spread out the cast-off cloth on (to dry)?” |
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – idha, bhante, bhagavā paṃsukūlaṃ vissajjetūti. |
Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One set out the cast-off cloth here (to dry).” |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ etadavoca – "kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ. |
Then, as the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Kiṃ nu kho, mahāsamaṇa, nāyaṃ pubbe idha pokkharaṇī, sāyaṃ idha pokkharaṇī. |
“Why is it, great contemplative, that before there wasn’t a reservoir here, and now there is a reservoir here? |
Nayimā silā pubbe upanikkhittā. |
“Before this rock wasn’t placed here. |
Kenimā silā upanikkhittā? |
“Who placed this rock here? |
Nayimassa kakudhassa pubbe sākhā onatā, sāyaṃ sākhā onatā"ti. |
“Before the branch of this kakudha tree wasn’t bent down—now it’s bent down.” |
Idha me, kassapa, paṃsukūlaṃ uppannaṃ ahosi. |
“Just now, Kassapa, a cast-off cloth accrued to me. |
Tassa mayhaṃ, kassapa, etadahosi – "kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya"nti? |
“I thought, ‘Where should I wash this cast-off cloth?’ |
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā maṃ etadavoca – "idha, bhante, bhagavā paṃsukūlaṃ dhovatū"ti. |
“Then Sakka, King of the Devas, having known with his awareness the train of thought in my awareness, dug a reservoir with his hand and said to me, ‘Lord, may the Blessed One wash the cast-off cloth here.’ |
Sāyaṃ kassapa amanussena pāṇinā khaṇitā pokkharaṇī. |
“Kassapa, this reservoir was dug with a non-human hand. |
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya"nti? |
“I thought, ‘What will I scrub the cast-off cloth on?’’ |
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – "idha, bhante, bhagavā paṃsukūlaṃ parimaddatū"ti. |
“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One scrub the cast-off cloth here.’ |
Sāyaṃ kassapa amanussena upanikkhittā silā. |
“Kassapa, this rock was placed by a non-human being. |
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ ālambitvā uttareyya"nti? |
“I thought, ‘What will I hold on to to come out (of the water?)’ |
Atha kho, kassapa, kakudhe adhivatthā devatā ja mama cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – "idha, bhante, bhagavā ālambitvā uttarajtū"ti. |
“Then the deva living in the kakudha tree, having known with her awareness the train of thought in my awareness, bent down a branch, (saying,) ‘Lord, may the Blessed One hold on here and come out (of the water.)’ |
Svāyaṃ āharahattho kakudho. |
“This kakudha tree was brought to my hand. |
Tassa mayhaṃ, kassapa, etadahosi – "kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya"nti? |
“I thought, ‘What will I set out the cast-off cloth on (to dry)?’ |
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – "idha, bhante, bhagavā paṃsukūlaṃ vissajjetū"ti. |
“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One set out the cast-off cloth here (to dry).’ |
Sāyaṃ kassapa amanussena upanikkhittā silāti. |
“Kassapa, this rock was placed by a non-human being.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṃ karissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that Sakka, King of the Devas, performed services for him. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – "kālo, mahāsamaṇa, niṭṭhitaṃ bhatta"nti. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival said to him, “It’s time, great contemplative. The meal is ready. |
"Gaccha tvaṃ, kassapa, āyāmaha"nti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. |
Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a fruit from the rose-apple tree after which the Rose-apple Continent1 is named, arrived first and sat down in the fire-hall. |
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – "katamena tvaṃ, mahāsamaṇa, maggena āgato? |
Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said to him, “By which road did you come, great contemplative? |
Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno"ti. |
“I set out before you, but you, arriving first, are sitting in the fire-hall.” |
"Idhāhaṃ, kassapa, taṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. |
“Just now, Kassapa, sending you away and then taking1 a fruit from the rose-apple tree after which the Rose-apple Continent is named, I arrived first, and am sitting down in the fire-hall. |
Idaṃ kho, kassapa, jambuphalaṃ vaṇṇasampannaṃ gandhasampannaṃ rasasampannaṃ. |
“This is the rose-apple, consummate in color, consummate in aroma, and consummate in flavor. |
Sace ākaṅkhasi paribhuñjā"ti. |
“Eat it if you like.” |
"Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ [tvaṃyevetaṃ āharasi, tvaṃyevetaṃ (sī. syā.)] paribhuñjāhī"ti. |
“Enough, great contemplative, you yourself brought1 it, you eat it yourself.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, took a fruit from the rose-apple tree after which the Rose-apple Continent is named, arrived first and sat down in the fire-hall. But still, he’s not an arahant like me.” |
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi. |
Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove. |
45.Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṃ ārocesi – "kālo, mahāsamaṇa, niṭṭhitaṃ bhatta"nti. |
As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready. |
Gaccha tvaṃ, kassapa, āyāmahanti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā 'jambudīpo' paññāyati, tassā avidūre ambo - pe - tassā avidūre āmalakī - pe - tassā avidūre harītakī - pe - tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. |
Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a mango from not far from the rose-apple tree after which the Rose-apple Continent is named, … … a myrobalan from not far from it … … a yellow myrobalan from not far from it … … having gone to the (Heaven of the) Thirty-Three he took a coral tree flower, arrived first, and sat down in the fire-hall. |
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – "katamena tvaṃ, mahāsamaṇa, maggena āgato? |
Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said, “By which road did you come, great contemplative? |
Ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno"ti. |
“I set out before you, but you, arriving first, are sitting in the fire-hall.” |
"Idhāhaṃ, kassapa, taṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. |
“Just now, Kassapa, sending you away and then going to the (Heaven of the) Thirty-Three, I took a coral tree flower, arrived first, and am sitting down in the fire-hall. |
Idaṃ kho, kassapa, pāricchattakapupphaṃ vaṇṇasampannaṃ gandhasampannaṃ [sugandhikaṃ (ka.)]. (Sace ākaṅkhasi gaṇhā"ti. |
“This is the coral tree flower, consummate in color and consummate in aroma.” |
"Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ gaṇhā"ti) [( ) sī. syā. potthakesu natthi]. |
|
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, went to the (Heaven of the) Thirty-Three, took a coral tree flower, arrived first, and sat down in the fire-hall. But still, he’s not an arahant like me.” |
46.Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti kaṭṭhāni phāletuṃ. |
At that time the coiled-hair ascetics, wanting to tend to the fires, were unable to split the firewood. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma kaṭṭhāni phāletu"nti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to split the firewood.” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "phāliyantu, kassapa, kaṭṭhānī"ti. |
Then the Blessed One said to Uruvelakassapa, “Kassapa, May the firewood be split!” |
"Phāliyantu, mahāsamaṇā"ti. |
“May it be split, great contemplative!” |
Sakideva pañca kaṭṭhasatāni phāliyiṃsu. |
At once, five hundred pieces of firewood were split. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the pieces of firewood were split. But still, he’s not an arahant like me.” |
47.Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti aggiṃ ujjaletuṃ [jāletuṃ (sī.), ujjalituṃ (ka.)]. |
At that time the coiled-hair ascetics, wanting to attend to the fires, were unable to light the fires. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ ujjaletu"nti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to light the fires.” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "ujjaliyantu, kassapa, aggī"ti. |
Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires be lit!” |
"Ujjaliyantu, mahāsamaṇā"ti. |
“May they be lit, great contemplative!” |
Sakideva pañca aggisatāni ujjaliyiṃsu. |
At once, five hundred fires were lit. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires were lit. But still, he’s not an arahant like me.” |
48.Tena kho pana samayena te jaṭilā aggiṃ paricaritvā na sakkonti aggiṃ vijjhāpetuṃ. |
At that time the coiled-hair ascetics, having attended to the fires, were unable to put out the fires. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṃ na sakkoma aggiṃ vijjhāpetu"nti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to put out the fires.” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "vijjhāyantu, kassapa, aggī"ti. |
Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires go out!” |
"Vijjhāyantu, mahāsamaṇā"ti. |
“May they go out, great contemplative!” |
Sakideva pañca aggisatāni vijjhāyiṃsu. |
At once, five hundred fires went out. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires went out. But still, he’s not an arahant like me.” |
49.Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti. |
Then at that time, the coiled-hair ascetics, in the cold, winter “Eight In-between1” days, the time of snowfall—were emerging and submerging in the Nerañjarā River—doing submerging-and-emerging. |
Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṃ. |
The Blessed One materialized five hundred charcoal heaters, where, having come out, the coiled-hair ascetics warmed up [lit: unsewed]. |
Atha kho tesaṃ jaṭilānaṃ etadahosi – "nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā"ti. |
It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that these charcoal heaters have materialized.” |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he materialized so many charcoal heaters. But still, he’s not an arahant like me.” |
50.Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. |
At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced. |
Yasmiṃ padese bhagavā viharati, so padeso udakena na otthaṭo [udakena otthaṭo (sī. syā.)] hoti. |
The place where the Blessed One was staying was inundated with water. |
Atha kho bhagavato etadahosi – "yaṃnūnāhaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyya"nti. |
He thought, “Why don’t I push back the water all around and walk back and forth in the middle on dusty ground?” |
Atha kho bhagavā samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. |
Then the Blessed One pushed back the water all around and walked back and forth in the middle on dusty ground. |
Atha kho uruvelakassapo jaṭilo – māheva kho mahāsamaṇo udakena vūḷho ahosīti nāvāya sambahulehi jaṭilehi saddhiṃ yasmiṃ padese bhagavā viharati taṃ padesaṃ agamāsi. |
Then Uruvelakassapa, (thinking,) “May the great contemplative not be carried away by the water!” went by boat with several coiled-hair ascetics to the place where the Blessed One was staying. |
Addasā kho uruvelakassapo jaṭilo bhagavantaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṃ, disvāna bhagavantaṃ etadavoca – "idaṃ nu tvaṃ, mahāsamaṇā"ti? |
Uruvelakassapa saw the Blessed One, having pushed back the water all around, walking back and forth in the middle on dusty ground. On seeing him, he said, “Are you here, great contemplative?” |
"Ayamahamasmi [āma ahamasmi (syā.)], kassapā"ti bhagavā vehāsaṃ abbhuggantvā nāvāya paccuṭṭhāsi. |
(Saying,) “Yes, It’s me, Kassapa,” the Blessed One rose up into the air and came down in the boat. |
Atha kho uruvelakassapassa jaṭilassa etadahosi – "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati [nappasahissati (sī.)], na tveva ca kho arahā yathā aha"nti. |
The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he wasn’t carried away by the water. But still, he’s not an arahant like me.” |
51.Atha kho bhagavato etadahosi – "cirampi kho imassa moghapurisassa evaṃ bhavissati – 'mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā aha'nti; yaṃnūnāhaṃ imaṃ jaṭilaṃ saṃvejeyya"nti. |
Then the thought occurred to the Blessed One, “For a long time this worthless man keeps having the thought, ‘The great contemplative is powerful and mighty. But still, he’s not an arahant like me.’ “What if I were to terrify this coiled-hair ascetic?” |
Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – "neva ca kho tvaṃ, kassapa, arahā, nāpi arahattamaggasamāpanno. |
So he said to Uruvelakassapa, “You’re not an arahant, Kassapa. You’re not even endowed with the path to arahantship. |
Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assasi, arahattamaggaṃ vā samāpanno"ti. |
“You don’t even have a practice by which you would become an arahant, or become endowed with the path to arahantship.” |
Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. |
Then Uruvelakassapa, putting his head down at the feet of the Blessed One, said, “Lord, may I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?” |
Tvaṃ khosi, kassapa, pañcannaṃ jaṭilasatānaṃ nāyako vināyako aggo pamukho pāmokkho. |
“Kassapa, you are the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief. |
Tepi tāva apalokehi, yathā te maññissanti tathā te karissantīti. |
“Inform them of this, (so that) they will do what they think (is appropriate).” |
Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca – "icchāmahaṃ, bho, mahāsamaṇe brahmacariyaṃ carituṃ, yathā bhavanto maññanti tathā karontū"ti. |
Then Uruvelakassapa went to the coiled-hair ascetics and on arrival said to them, “Sirs, I want to live the holy life under the great contemplative. “May you do what you think (is appropriate).” |
"Cirapaṭikā mayaṃ, bho, mahāsamaṇe abhippasannā, sace bhavaṃ, mahāsamaṇe brahmacariyaṃ carissati, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā"ti. |
“For a long time, sir, we have been highly impressed with the great contemplative. If you are going to live the holy life under the great contemplative, all of us will likewise live the holy life under the great contemplative.” |
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
52.Addasā kho nadīkassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – "māheva me bhātuno upasaggo ahosī"ti. |
Then Nadīkassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brother hasn’t met with disaster!” |
Jaṭile pāhesi – gacchatha me bhātaraṃ jānāthāti. |
So he sent the coiled-hair ascetics, “Go to find out about my brother.” |
Sāmañca tīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – "idaṃ nu kho, kassapa, seyyo"ti? |
And he himself went with the three hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?” |
"Āmāvuso, idaṃ seyyo"ti. |
“Yes, friend, it’s better.” |
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
53.Addasā kho gayākassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – "māheva me bhātūnaṃ upasaggo ahosī"ti. |
Then Gayākassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brothers haven’t met with disaster!” |
Jaṭile pāhesi – gacchatha me bhātaro jānāthāti. |
So he sent the coiled-hair ascetics, “Go to find out about my brothers.” |
Sāmañca dvīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – "idaṃ nu kho, kassapa, seyyo"ti? |
And he himself went with the two hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?” |
"Āmāvuso, idaṃ seyyo"ti. |
“Yes, friend, it’s better.” |
Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṃsu, phāliyiṃsu; aggī na ujjaliyiṃsu, ujjaliyiṃsu; na vijjhāyiṃsu, vijjhāyiṃsu; pañcamandāmukhisatāni abhinimmini. |
By the Blessed One’s determination, five hundred pieces of firewood were not split and then split, (five hundred) fires were not lit and then lit, (five hundred) fires couldn’t be put out and then were put out, and five hundred charcoal heaters were materialized. |
Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti. |
By this reckoning, there were three and a half thousand marvels. |
54.Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena gayāsīsaṃ tena pakkāmi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. |
Then the Blessed One, having stayed near Uruvelā as long as he liked, set out for Gayā Head1 with a large Saṅgha of monks—a thousand monks, all of them former coiled-hair ascetics. |
Tatra sudaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. |
And the Blessed One stayed right there at Gayā Head with the thousand monks. |
Tatra kho bhagavā bhikkhū āmantesi – |
There the Blessed One addressed the monks: [SN 35:28] |
[saṃ. ni. 4.29] "Sabbaṃ, bhikkhave, ādittaṃ. |
“Monks, the All is aflame. |
Kiñca, bhikkhave, sabbaṃ ādittaṃ? |
“What All is aflame? |
Cakkhu ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The eye is aflame. “Forms are aflame. “Consciousness at the eye is aflame. “Contact at the eye is aflame. “And whatever there is that arises in dependence on contact at the eye—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Sotaṃ ādittaṃ, saddā ādittā, sotaviññāṇaṃ ādittaṃ, sotasamphasso āditto, yamidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The ear is aflame. Sounds are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Ghānaṃ ādittaṃ, gandhā ādittā, ghānaviññāṇaṃ ādittaṃ, ghānasamphasso āditto, yamidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The nose is aflame. Aromas are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ jivhāsamphasso āditto, yamidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The tongue is aflame. Flavors are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṃ ādittaṃ kāyasamphasso āditto, yamidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The body is aflame. Tactile sensations are aflame… |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ manosamphasso āditto, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. |
“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
Kena ādittaṃ? |
“Aflame with what? |
Rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi. |
“Aflame with the fire of passion, the fire of aversion, the fire of delusion. “Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs. |
"Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi nibbindati. |
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted. |
Sotasmimpi nibbindati, saddesupi nibbindati - pe - ghānasmimpi nibbindati, gandhesupi nibbindati - pe - jivhāyapi nibbindati, rasesupi nibbindati - pe - kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati - pe - manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
“He grows disenchanted with the ear… “He grows disenchanted with the nose… “He grows disenchanted with the tongue… “He grows disenchanted with the body… “He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too. “Disenchanted, he becomes dispassionate. “Through dispassion, he is released. “With release, there is the knowledge, ‘Released.’ |
Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī"ti. |
“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsu. |
And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents. |
Ādittapariyāyasuttaṃ niṭṭhitaṃ. |
The Fire explanation is finished. |
Uruvelapāṭihāriyaṃ tatiyabhāṇavāro niṭṭhito. |
The third recitation section, on the Marvels at Uruvelā, is finished. |
55.Atha kho bhagavā gayāsīse yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi, mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. |
Then the Blessed One, having stayed at Gayā Head as long as he liked, set out on a wandering tour toward Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics. |
Atha kho bhagavā anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. |
Traveling by stages he arrived at Rājagaha. |
Tatra sudaṃ bhagavā rājagahe viharati laṭṭhivane [laṭṭhivanuyyāne (syā.)] suppatiṭṭhe cetiye. |
And there at Rājagaha the Blessed One stayed at the Suppatiṭṭha Shrine in the Sapling-forest Park. |
Assosi kho rājā māgadho seniyo bimbisāro – samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṃ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. |
King Seniya Bimbisāra of Magadha heard, “Master Gotama the contemplative—a son of the Sakyans, having gone forth from the Sakyan clan—has arrived at Rājagaha and is staying at the Suppatiṭṭha Shrine in the Sapling-forest Park. |
Taṃ kho pana bhagavantaṃ [bhavantaṃ (ka.)] gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā [bhagavāti (ka.)]. |
“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. |
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
“‘He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; |
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
“‘he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.’ |
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. |
“It is good to see such a worthy one.” |
Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi [dvādasaniyutehi (yojanā)] māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha, accompanied by 120,000 Magadhan householders and brahmans, went to the Blessed One. On arrival, he bowed down and sat to one side. |
Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. |
Some of the 120,000 Magadhan householders and brahmans also bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with the Blessed One, and after an exchange of friendly greetings & courtesies, sat to one side. Some of them, having raised their hands palm-to-palm in front of the heart to the Blessed One, sat to one side. Some of them, after announcing their name and clan in the Blessed One’ presence, sat to one side. Some of them, staying silent, sat to one side. |
Atha kho tesaṃ dvādasanahutānaṃ [dvādasaniyutānaṃ (yojanā)] māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – "kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī"ti? |
Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Is the great contemplative living the holy life under Uruvelakassapa or is Uruvelakassapa living the holy life under the great contemplative?” |
Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya āyasmantaṃ uruvelakassapaṃ gāthāya ajjhabhāsi – |
The Blessed One, having known with his awareness the train of thought in the awarenesses of the 120,000 Magadhan householders and brahmans, addressed Uruvelakassapa in verse: |
"Kimeva disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno; |
“Having seen what, while living at Uruvelā, has the teacher of ascetics, abandoned the fire? |
Pucchāmi taṃ kassapa, etamatthaṃ kathaṃ pahīnaṃ tava aggihuttanti. |
I ask you about this matter, Kassapa: Why has your fire oblation been abandoned?” |
"Rūpe ca sadde ca atho rase ca; |
[Uruvelakassapa:] “Forms, sounds, and flavors too, |
Kāmitthiyo cābhivadanti yaññā; |
Sensuality and women—sacrifices promise these. |
Etaṃ malanti upadhīsu ñatvā; |
Having known of acquisitions: ‘This is stained,’ |
Tasmā na yiṭṭhe na hute arañjinti. |
I no longer delight in oblations or sacrifices.” |
"Ettheva te mano na ramittha (kassapāti bhagavā); |
[The Buddha to Kassapa:] “Now your mind doesn’t delight, |
Rūpesu saddesu atho rasesu; |
in forms, sounds, or flavors. |
Atha ko carahi devamanussaloke; |
Then, in the world with its humans and devas, |
Rato mano kassapa, brūhi metanti. |
what is your mind’s delight? Explain it to me, Kassapa.” |
"Disvā padaṃ santamanūpadhīkaṃ; |
[Uruvelakassapa:] “Having seen the state of peace, |
Akiñcanaṃ kāmabhave asattaṃ; |
without acquisitions, having nothing, unattached in sensuality and becoming, |
Anaññathābhāvimanaññaneyyaṃ; |
the state unchanging, leading to nothing else, |
Tasmā na yiṭṭhe na hute arañji"nti. |
I no longer delight in oblations or sacrifices.” |
56.Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī"ti. |
Then Ven. Uruvelakassapa got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said, “The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.” |
Atha kho tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ etadahosi – "uruvelakassapo mahāsamaṇe brahmacariyaṃ caratī"ti. |
Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Uruvelakassapa is living the holy life under the great contemplative.” |
Atha kho bhagavā tesaṃ dvādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ cetasā cetoparivitakkamaññāya anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. |
Then the Blessed One, having known with his awareness the train of thought in the minds of the 120,000 Magadhan householders and brahmans, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. |
When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. |
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva ekādasanahutānaṃ māgadhikānaṃ brāhmaṇagahapatikānaṃ bimbisārappamukhānaṃ tasmiṃ yeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless eye of Dhamma arose for 110,000 Magadhan householders and brahmans, headed by Bimbisāra, as they were sitting right there—“Whatever is subject to origination is all subject to cessation.” |
Ekanahutaṃ upāsakattaṃ paṭivedesi. |
(The remaining) 10,000 declared themselves lay-followers. |
57.Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṃ, te me etarahi samiddhā. |
Then King Seniya Bimbisāra of Magadha, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “Lord, before, when I was still a prince [young man], I had five aspirations. They are now fulfilled for me. |
Pubbe me, bhante, kumārassa sato etadahosi – 'aho vata maṃ rajje abhisiñceyyu'nti, ayaṃ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho. |
“Lord, before, when I was still a prince, I thought, ‘O! may I be consecrated as king!’ That, Lord, was my first aspiration. Now it is fulfilled for me. |
'Tassa ca me vijitaṃ arahaṃ sammāsambuddho okkameyyā'ti, ayaṃ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho. |
“‘And may an arahant, rightly self-awakened, alight in my kingdom!’ This, Lord, was my second aspiration. Now it is fulfilled for me. |
'Tañcāhaṃ bhagavantaṃ payirupāseyya'nti, ayaṃ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho. |
“‘And may I attend on that Blessed One!’ That, Lord, was my third aspiration. Now it is fulfilled for me. |
'So ca me bhagavā dhammaṃ deseyyā'ti, ayaṃ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho. |
“‘And may that Blessed One teach me the Dhamma!’ That, Lord, was my fourth aspiration. Now it is fulfilled for me. |
'Tassa cāhaṃ bhagavato dhammaṃ ājāneyya'nti, ayaṃ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho. |
“‘And may I understand that Blessed One’s Dhamma!’ That, Lord, was my fifth aspiration. Now it is fulfilled for me. |
Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṃ, te me etarahi samiddhā. |
“Lord, before, when I was still a prince, I had these five aspirations. They are now fulfilled for me. |
Abhikkantaṃ, bhante, abhikkantaṃ, bhante, seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhantīti – evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. |
“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. |
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
“I go to the Blessed One for refuge, and the Dhamma and the Saṅgha of monks. |
Upāsakaṃ maṃ [maṃ bhante (ka.)], bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ, adhivāsetu ca me, bhante, bhagavā, svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā"ti. |
“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life. “And may the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One acquiesced with silence. |
Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then King Seniya Bimbisāra of Magadha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – "kālo, bhante, niṭṭhitaṃ bhatta"nti. |
As the night was ending, King Seniya Bimbisāra of Magadha, having ordered exquisite staple & non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.” |
58.Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ pāvisi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeheva purāṇajaṭilehi. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, entered Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics. |
Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṃ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno – |
Now at that time, Sakka, King of the Devas, assuming the form of a brahman youth, went along ahead of the Saṅgha of monks, headed by the Buddha, singing this verse: |
"Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi; |
“The Tamed One, with the tamed— with the former coiled hair ascetics! The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. |
The color of golden ginger, The Blessed One entered Rājagaha. |
"Mutto muttehi saha purāṇajaṭilehi, vippamutto vippamuttehi; |
The Released One, with the released— with the former coiled hair ascetics! The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. |
The color of golden ginger, The Blessed One entered Rājagaha. |
"Tiṇṇo tiṇṇehi saha purāṇajaṭilehi; |
The One who has Crossed Over, with those who have crossed over— with the former coiled hair ascetics! |
Vippamutto vippamuttehi; |
The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasuvaṇṇo; |
The color of golden ginger, |
Rājagahaṃ pāvisi bhagavā. |
The Blessed One entered Rājagaha. |
"Santo santehi saha purāṇajaṭilehi; |
The Peaceful One, with the peaceful ones— with the former coiled hair ascetics! |
Vippamutto vippamuttehi; |
The Thoroughly Released One, with the thoroughly released! |
Siṅgīnikkhasavaṇṇo; |
The color of golden ginger, |
Rājagahaṃ pāvisi bhagavā. |
The Blessed One entered Rājagaha. |
"Dasavāso dasabalo, dasadhammavidū dasabhi cupeto; |
He has ten spheres of influence, ten powers— knower of ten Dhammas, possessing ten— |
So dasasataparivāro [parivārako (ka.)] rājagahaṃ, pāvisi bhagavā"ti. |
surrounded by ten hundreds, the Blessed One entered Rājagaha.” |
Manussā sakkaṃ devānamindaṃ passitvā evamāhaṃsu – "abhirūpo vatāyaṃ māṇavako, dassanīyo vatāyaṃ māṇavako, pāsādiko vatāyaṃ māṇavako. |
On seeing Sakka, King of the Devas, the people said, “How handsome, that brahman youth. How good-looking, that brahman youth. How inspiring, that brahman youth.” |
Kassa nu kho ayaṃ māṇavako"ti? |
“Whose (son/student) is that brahman youth?” |
Evaṃ vutte sakko devānamindo te manusse gāthāya ajjhabhāsi – |
When that was said, Sakka, King of the Devas, addressed the people in verse: |
"Yo dhīro sabbadhi danto, suddho appaṭipuggalo; |
“That Enlightened One, everywhere tamed, |
Arahaṃ sugato loke, tassāhaṃ paricārako"ti. |
that pure, matchless individual, worthy, well-gone in the world— his attendant am I.” |
59.Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Blessed One went to King Seniya Bimbisāra of Magadha’s residence and sat down on a seat laid out, along with the Saṅgha of monks. |
Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha, with his own hands, served & satisfied the Saṅgha of monks, headed by the Blessed One, with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, the king sat to one side. |
Ekamantaṃ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi [cūḷava. 307] – "kattha nu kho bhagavā vihareyya? |
As he was sitting there, the thought occurred to him, “Where should the Blessed One stay, |
Yaṃ assa gāmato neva avidūre na accāsanne, gamanāgamanasampannaṃ, atthikānaṃ atthikānaṃ manussānaṃ abhikkamanīyaṃ, divā appākiṇṇaṃ [appakiṇṇaṃ (sī. syā.), abbhokiṇṇaṃ (ka.)], rattiṃ appasaddaṃ appanigghosaṃ vijanavātaṃ, manussarāhasseyyakaṃ, paṭisallānasāruppa"nti. |
that would be neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion?” |
Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi – "idaṃ kho amhākaṃ veḷuvanaṃ uyyānaṃ gāmato neva avidūre na accāsanne gamanāgamanasampannaṃ atthikānaṃ atthikānaṃ manussānaṃ abhikkamanīyaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ. |
The thought occurred to him, “I have this Bamboo Grove (Veḷuvana) Park, which is neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion |
Yaṃnūnāhaṃ veḷuvanaṃ uyyānaṃ buddhappamukhassa bhikkhusaṅghassa dadeyya"nti. |
“What if I were to give the Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One?” |
Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṃ bhiṅkāraṃ gahetvā bhagavato oṇojesi – "etāhaṃ, bhante, veḷuvanaṃ uyyānaṃ buddhappamukhassa bhikkhusaṅghassa dammī"ti. |
So King Seniya Bimbisāra of Magadha, taking a golden water vessel1 made this offering to the Blessed One, “I give this Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One.” |
Paṭiggahesi bhagavā ārāmaṃ. |
The Blessed One accepted the monastery. |
Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One, having instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with Dhamma talk, got up from his seat and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ārāma"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow a monastery.” |
Bimbisārasamāgamakathā niṭṭhitā. |
The Discussion of the Meeting with (King) Bimbisāra is finished. |
60.Tena kho pana samayena sañcayo [sañjayo (sī. syā.)] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ aḍḍhateyyehi paribbājakasatehi. |
Now at that time Sañjaya the wanderer was staying in Rājagaha with a large assembly of wanderers—250 in all. |
Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṃ caranti. |
And at that time Sāriputta and Moggallāna were living the holy life under Sañjaya. |
Tehi katikā katā hoti – yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetūti. |
They had made this agreement: “May whoever attains the Deathless first inform the other.” |
Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. |
Then, early in the morning, Ven. Assaji adjusted his under robe and—carrying his bowl & robes, entered Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. |
Addasā kho sāriputto paribbājako āyasmantaṃ assajiṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. |
Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. |
Disvānassa etadahosi – "ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. |
On seeing him, the thought occurred to him: “Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one. |
Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – 'kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"'ti? |
“What if I were to go to him and question him: “‘Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?’” |
Atha kho sāriputtassa paribbājakassa etadahosi – "akālo kho imaṃ bhikkhuṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati. |
But then the thought occurred to Sāriputta the wanderer: “This is the wrong time to question him. Having entered among houses, he is going for alms. |
Yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ magga"nti. |
“What if I were to follow behind this monk? The path is found by those who seek it.” |
Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. |
Then Ven. Assaji, having gone for alms in Rājagaha, took his almsfood and left. |
Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. |
Then Sāriputta the wanderer went to Ven. Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies he stood to one side. |
Ekamantaṃ ṭhito kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
As he was standing there, Sāriputta the wanderer said to Ven. Assaji, “Clear, my friend, are your faculties—pure your complexion, and bright. |
Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"ti? |
“Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?” |
"Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī"ti. |
“There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma. |
"Kiṃvādī panāyasmato satthā, kimakkhāyī"ti? |
“What is your teacher’s doctrine? What is his teaching?” |
"Ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī"ti. |
“I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I will tell you the essence of it in brief.” |
Atha kho sāriputto paribbājako āyasmantaṃ assajiṃ etadavoca – "hotu, āvuso – |
Then Sāriputta the wanderer said to Ven. Assaji, “May it be so, friend— |
"Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi; |
“Speak a little or a lot, but tell me just the gist. |
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu"nti. |
The gist is what I want. What use is a lot of verbosity?” |
Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ abhāsi – |
So Ven. Assaji spoke this Dhamma-explanation to Sāriputta the wanderer: |
[apa. 1.1.286 therāpadānepi] "Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; |
“Whatever phenomena arise from cause: their cause |
Tesañca yo nirodho, evaṃvādī mahāsamaṇo"ti. |
& their cessation. Such is the teaching of the Tathāgata, the Great Contemplative.” |
Atha kho sāriputtassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. |
Then, when he had heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Sāriputta the wanderer—“Whatever is subject to origination is all subject to cessation.” |
[apa. 1.1.289 therāpadānepi] Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ; |
[Narrator addressing Sāriputta the wanderer:] “Just this Dhamma, even if just this much, and you experienced the sorrowless state— |
Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti. |
unseen, neglected, for many ten-thousands of eons.” |
61.Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami. |
Then Sāriputta the wanderer went to Moggallāna the wanderer. |
Addasā kho moggallāno paribbājako sāriputtaṃ paribbājakaṃ dūratova āgacchantaṃ, disvāna sāriputtaṃ paribbājakaṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
Moggallāna the wanderer saw Sāriputta the wanderer coming in the distance, and said to him, “Clear, my friend, are your faculties—pure your complexion, and bright. |
Kacci nu tvaṃ, āvuso, amataṃ adhigato"ti? |
“Have you attained the Deathless, friend?” |
"Āmāvuso, amataṃ adhigato"ti. |
“Yes, friend, I have attained the Deathless.” |
"Yathākathaṃ pana tvaṃ, āvuso, amataṃ adhigato"ti? |
“But, friend, how did you attain the Deathless?” |
"Idhāhaṃ, āvuso, addasaṃ assajiṃ bhikkhuṃ rājagahe piṇḍāya carantaṃ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṃ iriyāpathasampannaṃ. |
“Just now, friend, I saw the monk Assaji entering Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. |
Disvāna me etadahosi – 'ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhu aññataro. |
“On seeing him, the thought occurred to me: ‘Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one. |
Yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – kaṃsi tvaṃ, āvuso uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"'ti. |
“‘What if I were to go to him and question him: “Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”’ |
Tassa mayhaṃ, āvuso, etadahosi – "akālo kho imaṃ bhikkhuṃ pucchituṃ antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ atthikehi upaññātaṃ magga"nti. |
“But then the thought occurred to me: ‘This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this monk? The path is found by those who seek it.’ |
Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṃ ādāya paṭikkami. |
“Then the monk Assaji, having gone for alms in Rājagaha, took his almsfood and left. |
Atha khvāhaṃ, āvuso, yena assaji bhikkhu tenupasaṅkamiṃ, upasaṅkamitvā assajinā bhikkhunā saddhiṃ sammodiṃ, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsiṃ. |
“I went to the monk Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies I stood to one side. |
Ekamantaṃ ṭhito kho ahaṃ, āvuso, assajiṃ bhikkhuṃ etadavocaṃ – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. |
“As I was standing there, I said to the monk Assaji, ‘Clear, my friend, are your faculties—pure your complexion, and bright. |
'Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī"'ti? |
“‘On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?” |
'Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṃ bhagavato dhammaṃ rocemī'ti. |
“‘There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma.’ |
'Kiṃvādī panāyasmato satthā kimakkhāyī'ti. |
“‘What is your teacher’s doctrine? What is his teaching?’ |
'Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena dhammaṃ desetuṃ, api ca te saṃkhittena atthaṃ vakkhāmī"'ti. |
“‘I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I can tell you the essence of it in brief.’ |
Atha khvāhaṃ, āvuso, assajiṃ bhikkhuṃ etadavocaṃ – "hotu, āvuso, |
“Then I said to the monk Assaji, ‘May it be so, friend— |
Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi; |
“‘Speak a little or a lot, but tell me just the gist. |
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu"nti. |
The gist is what I want. What use is a lot of verbosity?’ |
Atha kho, āvuso, assaji bhikkhu imaṃ dhammapariyāyaṃ abhāsi – |
“So the monk Assaji spoke this Dhamma-explanation: |
"Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; |
“‘Whatever phenomena arise from cause: their cause |
Tesañca yo nirodho, evaṃvādī mahāsamaṇo"ti. |
& their cessation. Such is the teaching of the Tathāgata, the Great Contemplative.’” |
Atha kho moggallānassa paribbājakassa imaṃ dhammapariyāyaṃ sutvā virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. |
Having heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Moggallāna the wanderer—“Whatever is subject to origination is all subject to cessation.” |
Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ; |
[Narrator addressing Moggallāna the wanderer:] Just this Dhamma, even if just this much, and you experienced the sorrowless state— |
Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehīti. |
unseen, neglected, for many ten-thousands of eons. |
62.Atha kho moggallāno paribbājako sāriputtaṃ paribbājakaṃ etadavoca "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
Then Moggallāna the wanderer said to Sāriputta the wanderer, “Let’s go to the Blessed One’s presence. the Blessed One is our teacher.” |
"Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema [apalokāma (ka)]. |
[Sāriputta:] “There are these 250 wanderers who live here in dependence on us and look up to us. Let’s inform them of this. |
Yathā te maññissanti, tathā te karissantī"ti. |
“They will do whatever they think (is appropriate).” |
Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṃsu, upasaṅkamitvā te paribbājake etadavocuṃ – "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
So Sāriputta and Moggallāna went to the wanderers and, on arrival, said to them, “Friends, we are going to the Blessed One’s presence. The Blessed One is our teacher.” |
"Mayaṃ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṃ carissanti, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā"ti. |
“We are living here in dependence on the venerables and look up to the venerables. If the venerables are going to live the holy life under the great contemplative, then we will all live the holy life under the great contemplative.” |
Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṃsu, upasaṅkamitvā sañcayaṃ paribbājakaṃ etadavocuṃ – "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
Then Sāriputta and Moggallāna went to Sañjaya the wanderer and, on arrival, said to him, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.” |
"Alaṃ, āvuso, mā agamittha, sabbeva tayo imaṃ gaṇaṃ pariharissāmā"ti. |
“Enough, friends. Don’t go. Let all three of us look after this group.” |
Dutiyampi kho - pe - tatiyampi kho sāriputtamoggallānā sañcayaṃ paribbājakaṃ etadavocuṃ – "gacchāma mayaṃ, āvuso, bhagavato santike, so no bhagavā satthā"ti. |
A second time … A third time Sāriputta and Moggallāna said to Sañjaya the wanderer, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.” |
"Alaṃ, āvuso, mā agamittha, sabbeva tayo imaṃ gaṇaṃ pariharissāmā"ti. |
“Enough, friends. Don’t go. Let all three of us look after this group.” |
Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṃ tenupasaṅkamiṃsu. |
Then Sāriputta and Moggallāna, taking along the 250 wanderers, went to the Bamboo Grove. |
Sañcayassa pana paribbājakassa tattheva uṇhaṃ lohitaṃ mukhato uggañchi. |
But Sañjaya the wanderer coughed up hot blood from his mouth right there. |
Addasā kho bhagavā [bhagavāte (ka)] sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi – "ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca. |
The Blessed One saw Sāriputta and Moggallāna coming in the distance, and on seeing them addressed the monks, “Monks, these two friends who are approaching, Kolita and Upatissa: |
Etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga"nti. |
They will by my highest, most auspicious pair of disciples. |
Gambhīre ñāṇavisaye, anuttare upadhisaṅkhaye; |
Deep their range of knowledge, unsurpassed in the destruction of acquisitions, |
Vimutte appatte veḷuvanaṃ, atha ne satthā byākāsi. |
released, they’ve arrived at the Bamboo Grove. Then the Teacher said of them: |
Ete dve sahāyakā, āgacchanti kolito upatisso ca; |
“These two friends are who approaching, Kolita and Upatissa: |
Etaṃ me sāvakayugaṃ, bhavissati aggaṃ bhaddayuganti. |
They will by my highest, most auspicious pair of disciples.” |
Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā |
Then Sāriputta and Moggallāna went to the Blessed One and, on arrival, |
Bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. |
put their heads at the Blessed One’s feet and said, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?" |
"Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” |
Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. |
Such was the venerable ones’ Acceptance. |
63.Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṃ caranti. |
At that time, many sons of well-known Magadhan families were living the holy life under the Blessed One. |
Manussā ujjhāyanti khiyyanti vipācenti – aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṃ pabbājitaṃ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni [sañjeyyāni (sī.), sañjayāni (syā.)] pabbājitāni. |
People criticized and complained and spread it about, “The contemplative Gotama is practicing for the sake of heirlessness. The contemplative Gotama is practicing for the sake of widowhood. The contemplative Gotama is practicing for the sake of cutting off family lineages. Now the thousand coiled-hair ascetics have been given the Going-forth by him, and also these two hundred and fifty wanderers of Sañjaya. |
Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṃ carantīti. |
And many many well-known sons of Magadhan families are living the holy life under him. |
Apissu bhikkhū disvā imāya gāthāya codenti – |
It got so bad that on seeing monks, they would taunt them with this verse: |
"Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ; |
“The great contemplative has come, to the mountain pasture of Magadha, |
Sabbe sañcaye netvāna [sañjeyyake netvā (sī.)], kaṃsu dāni nayissatī"ti. |
Having led away all of Sañjaya’s, who will he lead away now?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing, complaining, and spreading this about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, so saddo ciraṃ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati. |
Then the monks reported the matter to the Blessed One. “Monks, the noise won’t last long. After seven days it will disappear. |
Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti – |
Monks, in case anybody taunts you with this verse, |
"Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ; |
“‘The great contemplative has come, to the mountain pasture of Magadha, |
Sabbe sañcaye netvāna, kaṃsu dāni nayissatī"ti. |
Having led away all of Sañjaya’s, who will he lead away now?’ |
Te tumhe imāya gāthāya paṭicodetha – |
“counter the taunt with this one: |
"Nayanti ve mahāvīrā, saddhammena tathāgatā; |
“‘The Tathāgatas, great heroes, do lead |
Dhammena nayamānānaṃ [nīyamānānaṃ (ka.)], kā usūyā [ussuyā (ka.)] vijānata"nti. |
with the true Dhamma. For those who know, who lead by the Dhamma, what’s the jealousy?’” |
Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti – |
Then at that time, on seeing monks, people would taunt them with the verse: |
"Āgato kho mahāsamaṇo, māgadhānaṃ giribbajaṃ; |
“The great contemplative has come, to the mountain pasture of Magadha, |
Sabbe sañcaye netvāna, kaṃsu dāni nayissatī"ti. |
Having led away all of Sañjaya’s, who will he lead away now?” |
Bhikkhū te manusse imāya gāthāya paṭicodenti – |
The monks would counter the taunt with this verse: |
"Nayanti ve mahāvīrā, saddhammena tathāgatā; |
“The Tathāgatas, great heroes, do lead |
Dhammena nayamānānaṃ, kā usūyā vijānata"nti. |
with the true Dhamma. For those who know, who lead by the Dhamma, what’s the jealousy?” |
Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi. |
The people said, “The Sakyan-son contemplatives lead by Dhamma, not by non-Dhamma, they say.” The noise lasted just seven days. After seven days it disappeared. |
Sāriputtamoggallānapabbajjākathā niṭṭhitā. |
(The section on) Sāriputta and Moggallāna’s Going-forth is finished. |
Catutthabhāṇavāro niṭṭhito. |
The fourth recitation section is finished. |
64.Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā [idaṃ padaṃ sī. syā. potthakesu natthi] anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti; manussānaṃ [te manussānaṃ (ka.)] bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmenti, uparipānīyepi uttiṭṭhapattaṃ upanāmenti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. |
Now at that time monks, lacking a preceptor, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior. As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ, uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane"ti. |
People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ, uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissantī"ti. |
Those monks who were modest, content, had a sense of shame and concern, were sincere about the training, criticized and complained and spread it about: “How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?” |
Atha kho te bhikkhū - pe - bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – "saccaṃ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṃ bhuñjamānānaṃ upari bhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmenti, uparipānīyepi uttiṭṭhapattaṃ upanāmenti, sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī"ti? |
Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?” |
"Saccaṃ bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, bhikkhave, tesaṃ moghapurisānaṃ ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, it’s unseemly of these worthless men, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done. |
Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṃ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṃ upanāmessanti, uparipānīyepi uttiṭṭhapattaṃ upanāmessanti, sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti. |
“How can these worthless men go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall? |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya. |
“Monks, this neither inspires faith in the faithless nor increases the faithful. |
Atha khvetaṃ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā"ti. |
Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.” |
Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya [asantuṭṭhiyā (sī.), asantuṭṭhatāya (syā)] saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa [viriyārambhassa (sī. syā.)] vaṇṇaṃ bhāsitvā bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
Then the Blessed One, having in many ways rebuked the monks, having spoken in dispraise of being burdensome, demanding, arrogant, discontented, entangled, and indolent; in various ways having spoken in praise of being unburdensome, undemanding, modest, content, scrupulous, austere, gracious, self-effacing, and energetic; having given a Dhamma talk on what is seemly and becoming for monks, addressed the monks: |
65."Anujānāmi, bhikkhave, upajjhāyaṃ. |
“Monks, I allow a preceptor. |
Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṃ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṃ upaṭṭhapessati. |
“The preceptor will foster the attitude he would have toward a son [‘son-mind’] with regard to the student. “The student will foster the attitude he would have toward a father [‘father-mind’] with regard to the preceptor. |
Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuḍḍhiṃ viruḷhiṃ vepullaṃ āpajjissanti. |
“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya. |
Evañca pana, bhikkhave, upajjhāyo gahetabbo – ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 'upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohī'ti. |
“And a preceptor is to be taken like this: “Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this: “‘Venerable sir, be my preceptor. Venerable sir, be my preceptor. Venerable sir, be my preceptor.’ |
Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya [na vācāya (ka.)] viññāpeti, gahito hoti upajjhāyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo. |
“If he (the preceptor) indicates by gesture, by speech, or by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way,’ he is taken as preceptor. “If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as preceptor.” |
66.[cūḷava. 376 ādayo] "Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṃ. |
“A student should behave rightly toward his preceptor. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the student) should provide tooth wood. He should provide water for washing the face/rinsing the mouth. “(The student) should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
If there is conjey, then having washed a shallow bowl, he should offer the conjey to the preceptor. [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the student) should wash it carefully without scraping it and then put it away. |
Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the preceptor has gotten up, (the student) should put away the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the student) should sweep it. |
"Sace upajjhāyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako [saudako (ka.)] dātabbo. |
“If the preceptor wishes to enter the village for alms, (the student) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.1 “(The student) should give him his waistband, and, making (the upper robe) a lining (for the outer robe), give him the outer [lit: joined2] robes. “Having rinsed out the bowl, (the student) should give it to him while it is still wet. [i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry]. |
Sace upajjhāyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṃ. |
“If the preceptor desires an attendant, (the student) should put on one’s lower robe so as to cover the three circles all around. “Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the outer robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the student) should be the preceptor’s attendant. |
Nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. |
“(The student) not walk too far behind him, nor too close. “(The student) should receive the contents of his bowl. |
Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā. |
“(The student) should not interrupt the preceptor when he is speaking. |
Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo. |
“If the preceptor is bordering on an offense, (the student) should stop him. |
"Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
“Returning ahead of the preceptor, (the student) should lay out a seat. “(The student) should put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the student) should receive his bowl and robe. “(The student) should give him his spare lower robe and receive the lower robe (that he has been wearing) in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ; cīvaraṃ saṅgharitabbaṃ, cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
“If the (upper and outer) robes are damp with perspiration, (the student) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long). “(The student) should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart, (thinking,) may it not become creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“(The student) should place the waistband in the fold (of the robe). (From these statements it would appear that when monks were in their dwelling places they wore only their lower robes, even while eating.) |
"Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the preceptor wishes to eat, (the student) should give him water and offer the almsfood to him. |
Upajjhāyo pānīyena pucchitabbo. |
“(The student) should ask if the preceptor wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the student) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“(The student) should put away his bowl and robes. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Upajjhāyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the preceptor has gotten up, (the student) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, he should sweep it. |
"Sace upajjhāyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the preceptor wishes to bathe, (the student) should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
He should prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace upajjhāyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the preceptor wishes to enter the sauna, (the student) should knead the powder (for bathing), moisten the bathing clay, take a sauna-bench, and follow closely behind him. “(The student) should give him the bench, receive his robe in return, and lay it to one side. “(The student) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (the student) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covering himself front and back (i.e., he shouldn’t expose oneself, but there is no need to cover the three “circles”). |
Na there bhikkhū anupakhajja nisīditabbaṃ. |
“(He should) sit so as not to encroach on the senior monks, |
Na navā bhikkhū āsanena paṭibāhitabbā. |
at the same time not preempting the junior monks from a seat. |
Jantāghare upajjhāyassa parikammaṃ kātabbaṃ. |
“(He should) perform services for the preceptor in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back. |
"Udakepi upajjhāyassa parikammaṃ kātabbaṃ. |
“Perform a service for the preceptor even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā upajjhāyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, upajjhāyo pānīyena pucchitabbo. |
“Having bathed, the student should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the preceptor, give him his lower robe, and give him his outer robe. “Taking the sauna-bench, the student should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. “He should ask the preceptor if he wants drinking water. |
Sace uddisāpetukāmo hoti, uddisitabbo. |
“If (the preceptor) wants him to recite (passages of Dhamma or Vinaya), he should recite. |
Sace paripucchitukāmo hoti, paripucchitabbo. |
If (the preceptor) wants to interrogate him (on the meaning of the passages), he should answer (the preceptor’s) interrogation. |
"Yasmiṃ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the preceptor is staying is dirty, (the student) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. |
Nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Taking out the sitting cloth and sheet, he should lay them to one side. |
Bhisibibbohanaṃ [bhisibimbohanaṃ (sī. syā.)] nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Taking out the mattress and pillow, he should lay them to one side. |
Mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo. |
“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side. |
Pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side. |
Mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā. |
“Taking out the supports for the bed, he should lay them to one side. |
Kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo. |
“Taking out the spittoon, he should lay them to one side. |
Apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Taking out the leaning board, he should lay it to one side. |
Bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas of the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out [‘pappoṭetvā’? maybe more like hitting the cushions than shaking.], lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the preceptor, the student should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace upajjhāyassa kukkuccaṃ uppannaṃ hoti, saddhivihārikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the preceptor, the student should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace upajjhāyassa diṭṭhigataṃ uppannaṃ hoti, saddhivihārikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the preceptor, the student should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace upajjhāyo garudhammaṃ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa parivāsaṃ dadeyyāti. |
“If the preceptor has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor probation?’ |
Sace upajjhāyo mūlāya paṭikassanāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyaṃ mūlāya paṭikasseyyāti. |
“If the preceptor deserves to be sent back to the beginning, the student should make an effort, (thinking,) ‘How can the Saṅgha send my preceptor back to the beginning?’ |
Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa mānattaṃ dadeyyāti. |
“If the preceptor deserves penance, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor penance?’ |
Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyaṃ abbheyyāti. |
“If the preceptor deserves rehabilitation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor rehabilitation?’ |
Sace saṅgho upajjhāyassa kammaṃ kattukāmo hoti tajjanīyaṃ vā niyassaṃ [niyasaṃ (ka.)] vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho upajjhāyassa kammaṃ na kareyya lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the preceptor—censure, demotion, banishment, reconciliation, or suspension—the student should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my preceptor or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, saddhivihārikena ussukkaṃ kātabbaṃ – kinti nu kho upajjhāyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the student should make an effort, (thinking,) “‘How can my preceptor behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace upajjhāyassa cīvaraṃ dhovitabbaṃ hoti, saddhivihārikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ dhoviyethāti. |
“If the preceptor’s robe should be washed, the student should wash it or make an effort, (thinking,) ‘How can my preceptor’s robe be washed?’ |
Sace upajjhāyassa cīvaraṃ kātabbaṃ hoti, saddhivihārikena kātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ kariyethāti. |
“If the preceptor’s robe should be made, the student should make it or make an effort, (thinking,) ‘How can my preceptor’s robe be made?’ |
Sace upajjhāyassa rajanaṃ pacitabbaṃ hoti, saddhivihārikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa rajanaṃ paciyethāti. |
“If the preceptor’s dye should be boiled, the student should boil it or make an effort, (thinking,) ‘How can my preceptor’s dye be boiled?’ |
Sace upajjhāyassa cīvaraṃ rajitabbaṃ [rajetabbaṃ (sī. syā.)] hoti, saddhivihārikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho upajjhāyassa cīvaraṃ rajiyethāti. |
“If the preceptor’s robe should be dyed, the student should dye it or make an effort, (thinking,) ‘How can my preceptor’s robe be dyed?’ |
Cīvaraṃ rajantena [rajentena (sī. syā.)] sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped. |
"Na upajjhāyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ, na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā [chettabbā (sī.), cheditabbā (ka.)], na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ, na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco [veyyāvaccaṃ (katthaci)] kātabbo, na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ, na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo; na upajjhāyaṃ anāpucchā gāmo pavisitabbo; na susānaṃ gantabbaṃ; na disā pakkamitabbā. |
“Without having taken the preceptor’s leave, (the student) should not give an alms bowl to anyone, nor should he receive an alms bowl from that person. “He shouldn’t give robe-cloth to that person or receive robe-cloth from that person. “He shouldn’t give a requisite to that person or receive a requisite from that person. “He shouldn’t cut that person’s hair or have (his own) hair cut by that person. “He shouldn’t perform a service for that person or have that person perform a service (for him). “He shouldn’t act as that person’s steward or have that person act as (his own) steward. “He shouldn’t be that person’s attendant or take that person as his own attendant. “He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him). “Without having taken the preceptor’s leave, he shouldn’t enter a village, shouldn’t go to a cemetery, shouldn’t leave for a faraway place. |
Sace upajjhāyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo; vuṭṭhānamassa āgametabba"nti. |
“If the preceptor is sick, (the student) should tend to him as long as life lasts; he should stay (with him) until he recovers.” |
Upajjhāyavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Preceptor is finished. |
67.[cūḷava. 378 ādayo] "Upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṃ. |
“Monks, a preceptor should behave rightly toward his student. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. |
“A preceptor should support and encourage his student by teaching him, counter-questioning him, teaching him, and admonishing him. |
Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa patto uppajjiyethāti. |
“If the preceptor has a bowl and the student doesn’t, the preceptor should give the student the bowl or make an effort, (thinking,) ‘How can my student get a bowl?’ |
Sace upajjhāyassa cīvaraṃ hoti, saddhivihārikassa cīvaraṃ na hoti, upajjhāyena saddhivihārikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ uppajjiyethāti. |
“If the preceptor has robe-cloth and the student doesn’t, the preceptor should give the student the robe-cloth or make an effort, (thinking,) ‘How can my student get robe-cloth?’ |
Sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti. |
“If the preceptor has a requisite and the student doesn’t, the preceptor should give the student the requisite or make an effort, (thinking,) ‘How can my student get the requisite?’ |
"Sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“If the student is sick, (the preceptor) should provide tooth wood [Pc 40] and water for washing the face/rinsing the mouth. He should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
“If there is conjey, then having washed a shallow bowl, he should offer the conjey to (the student). [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the preceptor) should wash it carefully without scraping it and then put it away. |
Saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the student has gotten up, (the preceptor) should take up the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, (the preceptor) should sweep it. |
"Sace saddhivihāriko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. |
“If the student wishes to enter the village (for alms), (the preceptor) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. “(The preceptor) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes. “Having rinsed out the bowl, (the preceptor) should give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry). |
Ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
“(Thinking,) ‘He’ll be returning about now,’ (the preceptor) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the preceptor) should receive his bowl and robe. He should give him his spare lower robe and receive the lower robe (that he has been wearing) in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ; cīvaraṃ saṅgharitabbaṃ, cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
“If the (upper and outer) robes are damp with perspiration, (the preceptor) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long). “He should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“He should place the waistband in the fold of the robe. |
"Sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the student wishes to eat, (the preceptor) should give him water and offer the almsfood to him. |
Saddhivihāriko pānīyena pucchitabbo. |
“(The preceptor) should ask if he wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the preceptor) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“(The preceptor) should put away his bowl and robes. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Saddhivihārikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the student has gotten up, (the preceptor) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the preceptor) should sweep it. |
"Sace saddhivihāriko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the student wishes to bathe, he should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
He should prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace saddhivihāriko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the student wishes to enter the sauna, he should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in. “(The preceptor) should give him the bench, receive his robe in return, and lay it to one side. “(The preceptor) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (the preceptor) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back. |
Na there bhikkhū anupakhajja nisīditabbaṃ. |
“He should sit so as not to encroach on the senior monks, |
Na navā bhikkhū āsanena paṭibāhitabbā. |
at the same time not preempting the junior monks from a seat. |
Jantāghare saddhivihārikassa parikammaṃ kātabbaṃ. |
“(The preceptor) should perform services for the student in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back. |
"Udakepi saddhivihārikassa parikammaṃ kātabbaṃ. |
“(The preceptor) should perform a service for the student even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā saddhivihārikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā. |
“Having bathed, he should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the student, give him his lower robe, and give him his outer robe. |
Jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. |
“Taking the sauna-bench, (the preceptor) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. |
Saddhivihāriko pānīyena pucchitabbo. |
“He should ask the student if he wants drinking water. |
"Yasmiṃ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the student is staying is dirty, (the preceptor) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena asaṅghaṭṭentena kavāṭapiṭṭhaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. “Taking out the sitting cloth and sheet, he should lay them to one side. “Taking out the mattress and pillow, he should lay them to one side. “Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side. “Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side. “Taking out the supports for the bed, he should lay them to one side. “Taking out the spittoon, he should it them to one side. “Taking out the leaning board, he should lay it to one side. “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas around the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the student, the preceptor should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace saddhivihārikassa kukkuccaṃ uppannaṃ hoti, upajjhāyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the student, the preceptor should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace saddhivihārikassa diṭṭhigataṃ uppannaṃ hoti, upajjhāyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the student, the preceptor should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace saddhivihāriko garudhammaṃ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa parivāsaṃ dadeyyāti. |
“If the student has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the preceptor should make an effort, (thinking,) ‘How can the Saṅgha grant my student probation?’ |
Sace saddhivihāriko mūlāya paṭikassanāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikaṃ mūlāya paṭikasseyyāti. |
“If the student deserves to be sent back to the beginning, the preceptor should make an effort, (thinking,) “How can the Saṅgha send my student back to the beginning?” |
Sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa mānattaṃ dadeyyāti. |
“If the student deserves penance, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student penance?” |
Sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikaṃ abbheyyāti. |
“If the student deserves rehabilitation, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student rehabilitation?” |
Sace saṅgho saddhivihārikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho saddhivihārikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the student—censure, demotion, banishment, reconciliation, or suspension—the preceptor should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my student or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, upajjhāyena ussukkaṃ kātabbaṃ – kinti nu kho saddhivihāriko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the preceptor should make an effort, (thinking,) ‘How can my student behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace saddhivihārikassa cīvaraṃ dhovitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ dhoveyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ dhoviyethāti. |
“If the student’s robe should be washed, the preceptor should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my student’s robe be washed?’ |
Sace saddhivihārikassa cīvaraṃ kātabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ kareyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ kariyethāti. |
“If the student’s robe should be made, the preceptor should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my student’s robe be made?’ |
Sace saddhivihārikassa rajanaṃ pacitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ evaṃ paceyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa rajanaṃ paciyethāti. |
“If the student’s dye should be boiled, the preceptor should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my student’s dye be boiled?’ |
Sace saddhivihārikassa cīvaraṃ rajitabbaṃ hoti, upajjhāyena ācikkhitabbaṃ, evaṃ rajeyyāsīti, ussukkaṃ vā kātabbaṃ – kinti nu kho saddhivihārikassa cīvaraṃ rajiyethāti. |
“If the student’s robe should be dyed, the preceptor should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my student’s robe be dyed?’ |
Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), |
Na ca acchinne theve pakkamitabbaṃ. |
and shouldn’t leave while the drips have not stopped. |
Sace saddhivihāriko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba"nti. |
“If the student is sick, he (the preceptor) should tend to him as long as life lasts; he should stay with him until he recovers.” |
Saddhivihārikavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Student is finished. |
68.Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti. |
Now at that time students did not behave rightly toward their preceptors. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī"ti. |
Those monks who were modest … criticized and complained and spread it about: “How can students not behave rightly toward their preceptors?” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantīti? |
Then the monks reported the matter to the Blessed One. “Is it true, monks, that students are not behaving rightly toward their preceptors?” |
Saccaṃ bhagavāti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissantīti - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, saddhivihārikena upajjhāyamhi na sammā vattitabbaṃ. |
The Buddha, the Blessed One, rebuked them, “Monks, how can students not behave rightly toward their preceptors?” Having rebuked him and given a Dhamma talk, he addressed the monks, “Monks, a student should not not behave rightly toward his preceptor. |
Yo na sammā vatteyya, āpatti dukkaṭassā"ti. |
Whoever should do so: an offense of wrong-doing.” |
Neva sammā vattanti. |
They still didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, asammāvattantaṃ paṇāmetuṃ. |
“I allow that one who does not behave rightly be dismissed. |
Evañca pana, bhikkhave, paṇāmetabbo – "paṇāmemi ta"nti vā, "māyidha paṭikkamī"ti vā, "nīhara te pattacīvara"nti vā, "nāhaṃ tayā upaṭṭhātabbo"ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti saddhivihārikoti. |
“And this is how he is to be dismissed: “‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: If one communicates this by way of the body, by way of speech, or by way of body and speech, the student is dismissed. “If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the student is not dismissed.” |
Tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti. |
Now at that time, students, having been dismissed, did not ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamāpetunti. |
“I allow that they ask for forgiveness.” |
Neva khamāpenti. |
They still didn’t ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, paṇāmitena na khamāpetabbo. |
“One who has been dismissed is not not to ask for forgiveness. |
Yo na khamāpeyya, āpatti dukkaṭassāti. |
Whoever does not ask for forgiveness: an offense of wrong doing.” |
Tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti. |
Now at that time, preceptors, having been asked for forgiveness, did not forgive. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamitunti. |
“I allow that forgiveness be given.” |
Neva khamanti. |
They still didn’t forgive. |
Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. |
The students left, renounced the training, and even joined other sects. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, khamāpiyamānena na khamitabbaṃ. |
“Monks, one who has been asked to forgive should not not forgive. |
Yo na khameyya, āpatti dukkaṭassāti. |
Whoever does not forgive: an offense of wrong doing.” |
Tena kho pana samayena upajjhāyā sammāvattantaṃ paṇāmenti, asammāvattantaṃ na paṇāmenti. |
Now at that time preceptors dismissed students who behaved rightly and didn’t dismiss students who didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sammāvattanto paṇāmetabbo. |
“Monks, one who behaves rightly is not to be dismissed. |
Yo paṇāmeyya, āpatti dukkaṭassa. |
Whoever dismisses (him): an offense of wrong doing. |
Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. |
“One who does not behave rightly is not not to be dismissed. |
Yo na paṇāmeyya, āpatti dukkaṭassāti. |
Whoever does not dismiss (him): an offense of wrong doing. |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo. |
“A student endowed with five qualities may be dismissed. |
Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo. |
“With regard to his preceptor he does not have strong affection, “does not have strong confidence, “does not have a strong sense of shame, “does not have strong respect, “does not have strong development (in the practice). “A student endowed with these five qualities may be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko na paṇāmetabbo. |
“A student endowed with five qualities should not be dismissed. |
Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo. |
“With regard to his preceptor he has strong affection, “has strong confidence, “has a strong sense of shame, “has strong respect, “has strong development. “A student endowed with these five qualities should not be dismissed.” |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko alaṃ paṇāmetuṃ. |
“When a student is endowed with five qualities he is fit to be dismissed. |
Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimattā gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko alaṃ paṇāmetuṃ. |
“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). “A student endowed with these five qualities is fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko nālaṃ paṇāmetuṃ. |
“When a student is endowed with five qualities he is not fit to be dismissed. |
Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko nālaṃ paṇāmetuṃ. |
“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. “A student endowed with these five qualities is not fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. |
“When a student is endowed with five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
Upajjhāyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. |
“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). “When a student is endowed with these five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ saddhivihārikaṃ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hoti. |
“When a student is endowed with five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed. |
Upajjhāyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ saddhivihārikaṃ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hotī"ti. |
“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. “When a student is endowed with these five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.” |
69.Tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
Now on that occasion a certain brahman went to the monks and requested the Going-forth. |
Taṃ bhikkhū na icchiṃsu pabbājetuṃ. |
The monks didn’t want to give him the Going-forth. |
So bhikkhūsu pabbajjaṃ alabhamāno kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. |
Not getting to go forth among the monks, he became thin, wretched, unattractive, and pale, his body covered with veins. |
Addasā kho bhagavā taṃ brāhmaṇaṃ kisaṃ lūkhaṃ dubbaṇṇaṃ uppaṇḍuppaṇḍukajātaṃ dhamanisanthatagattaṃ, disvāna bhikkhū āmantesi – "kiṃ nu kho so, bhikkhave, brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto"ti? |
The Blessed One saw him—thin, wretched, unattractive, and pale, his body covered with veins—and on seeing him, addressed the monks, “Monks, why is this brahman thin, wretched, unattractive, and pale, his body covered with veins?” |
Eso, bhante, brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
“Lord, this brahman, having gone to the monks, requested the Going-forth. |
Taṃ bhikkhū na icchiṃsu pabbājetuṃ. |
But the monks didn’t want to give him the Going-forth. |
So bhikkhūsu pabbajjaṃ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagattoti. |
Not getting to go forth among the monks, he has become thin, wretched, unattractive, and pale, his body covered with veins.” |
Atha kho bhagavā bhikkhū āmantesi – "ko nu kho, bhikkhave, tassa brāhmaṇassa adhikāraṃ sarasī"ti? |
Then the Blessed One addressed the monks, “Who can remember a service done by this brahman?” |
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – "ahaṃ kho, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī"ti. |
When that was said, Ven. Sāriputta said to the Blessed One, “I remember a service done by this brahman” |
"Kiṃ pana tvaṃ, sāriputta, tassa brāhmaṇassa adhikāraṃ sarasī"ti? |
“But, Sāriputta, what service done by this brahman do you remember?” |
"Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṃ dāpesi. |
“Lord, once when I was going on alms-round in Rājagaha, this brahman had them give one spoonful of alms to me. |
Imaṃ kho ahaṃ, bhante, tassa brāhmaṇassa adhikāraṃ sarāmī"ti. |
I remember this service done by this brahman.” |
"Sādhu sādhu, sāriputta, kataññuno hi, sāriputta, sappurisā katavedino. |
“Good, good, Sāriputta. People of integrity have a sense of what was done, have gratitiude for what was done. |
Tena hi tvaṃ, sāriputta, taṃ brāhmaṇaṃ pabbājehi upasampādehī"ti. |
In this case, Sāriputta, give this brahman the Going-forth. Give him Acceptance.” |
"Kathāhaṃ, bhante, taṃ brāhmaṇaṃ pabbājemi upasampādemī"ti? |
“Lord, how should I give this brahman the Going-forth and give him Acceptance?” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I rescind from this day forth the Acceptance by means of the three goings for refuge (previously) allowed by me. |
Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetuṃ [upasampadaṃ (sī. syā.)]. |
“I allow Acceptance by means of a transaction with one motion and three proclamations. [BMCMv.I.76.1] |
Evañca pana, bhikkhave, upasampādetabbo. |
“And monks, one should be accepted like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
70."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-sois venerable So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. |
“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dutiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A second time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A third time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. |
“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
71.Tena kho pana samayena aññataro bhikkhu upasampannasamanantarā anācāraṃ ācarati. |
And on that occasion a certain monk engaged in misbehavior immediately after being accepted. |
Bhikkhū evamāhaṃsu – "māvuso, evarūpaṃ akāsi, netaṃ kappatī"ti. |
The monks said to him, “Friend, don’t do such things. It’s not proper.” |
So evamāha – "nevāhaṃ āyasmante yāciṃ upasampādetha manti. |
So he said to them, “I didn’t request you to give me the Acceptance. |
Kissa maṃ tumhe ayācitā upasampāditthā"ti? |
Why did you you give me the Acceptance unrequested?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ayācitena upasampādetabbo. |
“Monks, (a Saṅgha) that has not been requested should not give Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, yācitena upasampādetuṃ. |
“I allow that (a Saṅgha) that has been requested give Acceptance. |
Evañca pana, bhikkhave, yācitabbo. |
“(A Saṅgha) should be requested like this: |
Tena upasampadāpekkhena saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "saṅghaṃ, bhante, upasampadaṃ yācāmi, ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā"ti. |
“Having arranged his robes over one shoulder, having approached the Saṅgha, having bowed down at the feet of the monks, sitting in the kneeling position with his hands placed palm-to-palm over the heart, he should say, “‘Venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha, out of kindness, lift me up.’ |
Dutiyampi yācitabbo. |
“He should request a second time. |
Tatiyampi yācitabbo. |
He should request a third time. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
72."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so as preceptor. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. |
“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
This So-and-so is venerable So-and-so’s candidate for Acceptance. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so’s as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dutiyampi etamatthaṃ vadāmi - pe - tatiyampi etamatthaṃ vadāmi - pe -. |
“‘A second time I speak about this matter. … “‘A third time I speak about this matter. … |
"Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. |
“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
73.Tena kho pana samayena rājagahe paṇītānaṃ bhattānaṃ bhattapaṭipāṭi aṭṭhitā [adhiṭṭhitā (ka.)] hoti. |
Now at that time in Rājagaha a rotation had been set up of (offering) exquisite staple foods. |
Atha kho aññatarassa brāhmaṇassa etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then the thought occurred to a certain brahman, “Now, these Sakyan-son contemplatives are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. |
Yaṃnūnāhaṃ samaṇesu sakyaputtiyesu pabbajeyya"nti. |
“What if I were to go forth among the Sakyan-son contemplatives?” |
Atha kho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So the brahman went to the monks and requested the Going-forth. |
Taṃ bhikkhū pabbājesuṃ upasampādesuṃ. |
The monks gave him the Going-forth and the Acceptance. |
Tasmiṃ pabbajite bhattapaṭipāṭi khīyittha. |
After he had gone forth, the meal rotation ran out. |
Bhikkhū evamāhaṃsu – "ehi dāni, āvuso, piṇḍāya carissāmā"ti. |
The monks said, “Come, friend, let’s go for alms.” |
So evamāha – "nāhaṃ, āvuso, etaṃkāraṇā pabbajito piṇḍāya carissāmīti. |
He said, “Friends, I didn’t go forth for this reason, (thinking,) ‘I’ll go for alms.’ |
Sace me dassatha bhuñjissāmi, no ce me dassatha vibbhamissāmī"ti. |
If you give me (food), I’ll eat it. If you don’t, I’ll disrobe.” |
"Kiṃ pana tvaṃ, āvuso, udarassa kāraṇā pabbajito"ti ? |
“But, friend, did you go forth for the sake of your stomach?” |
"Evamāvuso"ti. |
“Yes. friends.” |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – kathañhi nāma bhikkhu evaṃ svākkhāte dhammavinaye udarassa kāraṇā pabbajissatīti. |
Those monks who were modest … criticized and complained and spread it about: “How can this monk go forth in such a well-expounded Dhamma and Discipline for the sake of his stomach?” |
Te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira tvaṃ, bhikkhu, udarassa kāraṇā pabbajitoti? |
They reported the matter to the Blessed One. “Is it true that you went forth for the sake of your stomach?” |
Saccaṃ bhagavāti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye udarassa kāraṇā pabbajissasi. |
The Buddha, the Blessed One, rebuked them, “Worthless man, how can you go forth in such a well-expounded Dhamma and Discipline for the sake of your stomach? |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya" - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, upasampādentena cattāro nissaye ācikkhituṃ – piṇḍiyālopabhojanaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ. |
“Worthless man, this neither inspires faith in the faithless nor increases the faithful. …” Having rebuked him and given a Dhamma talk, he addressed the monks, “I allow, when giving Acceptance, that the four supports be told.” “Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the uposatha day, a meal on the day after the Uposatha. |
Paṃsukūlacīvaraṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. |
“Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp. |
Rukkhamūlasenāsanaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā. |
“Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell. |
Pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo; atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita"nti. |
“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that. “The extra allowances are: ghee, fresh butter, oil, honey, sugar. |
Paṇāmitakathā niṭṭhitā. |
The Discussion of Dismissed (Students) is finished. |
Upajjhāyavattabhāṇavāro niṭṭhito pañcamo. |
The recitation section on Duties toward a Preceptor is finished. |
Pañcamabhāṇavāro |
[The Fifth Section is finished.] |
74.Tena kho pana samayena aññataro māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
Now at that time a certain young brahman went to the monks and requested the Going-forth. |
Tassa bhikkhū paṭikacceva nissaye ācikkhiṃsu. |
The monks told him the supports beforehand. |
So evamāha – "sace me, bhante, pabbajite nissaye ācikkheyyātha, abhirameyyāmahaṃ [abhirameyyañcāhaṃ (sī.), abhirameyyaṃ svāhaṃ (ka.)]. |
He said, “Venerable sirs, if you had told me the supports after I had gone forth, I would have delighted (in following them). |
Na dānāhaṃ, bhante, pabbajissāmi; jegucchā me nissayā paṭikūlā"ti. |
But now I won’t go forth. The supports are disgusting and revolting to me.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, paṭikacceva nissayā ācikkhitabbā. |
“The supports should not be told beforehand. |
Yo ācikkheyya, āpatti dukkaṭassa. |
Whoever should tell (them beforehand): an offense of wrong doing. |
Anujānāmi, bhikkhave, upasampannasamanantarā nissaye ācikkhitunti. |
“I allow the supports to be told immediately after one has been given Acceptance.” |
Tena kho pana samayena bhikkhū duvaggenapi tivaggenapi gaṇena upasampādenti. |
Now at that time the monks gave Acceptance by a group of two, a group of three, or a group of four. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ūnadasavaggena gaṇena upasampādetabbo. |
“Monks, (a candidate) should not be given Acceptance by a group of fewer than ten. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, dasavaggena vā atirekadasavaggena vā gaṇena upasampādetunti. |
“Monks, I allow that (a candidate) be given Acceptance by a group of ten or more.” |
75.Tena kho pana samayena bhikkhū ekavassāpi duvassāpi saddhivihārikaṃ upasampādenti. |
Now at that time monks with one or two rains gave Acceptance to their students. |
Āyasmāpi upaseno vaṅgantaputto ekavasso saddhivihārikaṃ upasampādesi. |
Ven. Upasena the Vaṅganta-son, having been ordained for one rains, gave Acceptance to a student. |
So vassaṃvuṭṭho duvasso ekavassaṃ saddhivihārikaṃ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Having spent the rains, he, with two rains, taking his student who had one rains, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. |
It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks. |
Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – "kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci tvaṃ appakilamathena addhānaṃ āgato"ti? |
Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness?” |
"Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. |
“It’s agreeble, O Blessed One. We’re getting by. |
Appakilamathena mayaṃ, bhante, addhānaṃ āgatā"ti. |
And we came along the road with little weariness, lord.” |
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti, kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti; atthasaṃhitaṃ tathāgatā pucchanti; no anatthasaṃhitaṃ. |
Knowing, Tathāgatas ask. Knowing, they don’t ask. Considering the time, they ask. Considering the time, they don’t ask. Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. |
Anatthasaṃhite setughāto tathāgatānaṃ. |
Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare. |
Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti – dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti. |
Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.” |
Atha kho bhagavā āyasmantaṃ upasenaṃ vaṅgantaputtaṃ etadavoca – "kativassosi tvaṃ, bhikkhū"ti? |
Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Monk, how many rains do you have?” |
"Duvassohaṃ, bhagavā"ti. |
“I have two rains, O Blessed One.” |
"Ayaṃ pana bhikkhu kativasso"ti? |
“And how many rains does this monk have?” |
"Ekavasso, bhagavā"ti. |
“One rains, O Blessed One.” |
"Kiṃ tāyaṃ bhikkhu hotī"ti? |
“Is this monk your (student)?” |
"Saddhivihāriko me, bhagavā"ti. |
“He’s my student, O Blessed One.” |
Vigarahi buddho bhagavā – "ananucchavikaṃ, moghapurisa, ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. |
The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done. |
Kathañhi nāma tvaṃ, moghapurisa, aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasi. |
“Worthless man, how can you, being taught and admonished by another, think to teach and admonish another? |
Atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto, yadidaṃ gaṇabandhikaṃ. |
“All too quickly has this worthless man backslid into abundance, in this case, forming a following. |
Netaṃ, moghapurisa, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya" - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ūnadasavassena upasampādetabbo. |
“Worthless man, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks, “Monks, one with fewer than ten Rains shouldn’t give Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, dasavassena vā atirekadasavassena vā upasampādetu"nti. |
“I allow one with ten Rains or more to give Acceptance.” |
76.Tena kho pana samayena bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādenti. |
Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave Acceptance. |
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā. |
There were seen to be foolish preceptors and wise students; |
Dissanti upajjhāyā abyattā, saddhivihārikā byattā. |
there were seen to be inexperienced preceptors and experienced students; |
Dissanti upajjhāyā appassutā, saddhivihārikā bahussutā. |
there were seen to be unlearned preceptors and learned students; |
Dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. |
there were seen to be preceptors with poor discernment and discerning students. |
Aññataropi aññatitthiyapubbo upajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkami. |
A certain (monk) who was previously a member of another religion, being spoken to by his preceptor (regarding a rule), refuted his preceptor and went over to the fold of that very religion. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – kathañhi nāma bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādessanti. |
Those monks who were modest … criticized and complained and spread it about: “How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance? |
Dissanti upajjhāyā bālā saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavantoti. |
“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
"Saccaṃ kira, bhikkhave, bhikkhū – dasavassamhā dasavassamhāti – bālā abyattā upasampādenti. |
“Monks, is it true, as they say, that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance, |
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto"ti? |
“(so that) there are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - kathañhi nāma te, bhikkhave, moghapurisā – dasavassamhā dasavassamhāti – bālā abyattā upasampādessanti. |
The Buddha, the Blessed One, rebuked them, “Foolish men, how can you inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance? |
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. |
“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.” |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, bālena abyattena upasampādetabbo. |
Having rebuked him and given a Dhamma talk, he addressed the monks, “An inexperienced, incompetent monk shouldn’t give Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassa. |
Whoever should (so) give Acceptance: an offense of wrong doing. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu"nti. |
“I allow a monk with ten rains or more who is experienced and competent to give Acceptance.” |
77.Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmenti, uparikhādanīyepi – uparisāyanīyepi – uparipānīyepi uttiṭṭhapattaṃ upanāmenti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti. |
Now at that time, when their preceptors had gone away, monks—left, renounced the training, died, or gone over to (another) faction—not having a teacher, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior. As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṃ bhuñjamānānaṃ uparibhojanepi uttiṭṭhapattaṃ upanāmessanti, uparikhādanīyepi – uparisāyanīyepi – uparipānīyepi uttiṭṭhapattaṃ upanāmessanti; sāmaṃ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissanti, seyyathāpi brāhmaṇā brāhmaṇabhojane"ti. |
People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ - pe - atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks heard the people criticizing and complaining and spreading it about. Those monks who were modest … criticized and complained and spread it about: “How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?” Then the monks reported the matter to the Blessed One. … |
Saccaṃ kira, bhikkhave - pe - saccaṃ, bhagavāti - pe - vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – |
“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?” “It’s true, O Blessed One.” The Buddha, the Blessed One, rebuked them, … Having rebuked him and given a Dhamma talk, he addressed the monks, |
"Anujānāmi, bhikkhave, ācariyaṃ. |
“I allow a teacher. |
Ācariyo, bhikkhave, antevāsikamhi puttacittaṃ upaṭṭhāpessati, antevāsiko ācariyamhi pitucittaṃ upaṭṭhāpessati. |
“The teacher will foster the attitude he would have toward a son [‘son-mind’] with regard to the pupil. “The pupil will foster the attitude he would have toward a father [‘father-mind’] with regard to the teacher. |
Evaṃ te aññamaññaṃ sagāravā sappatissā sabhāgavuttino viharantā imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjissanti. |
“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya. |
Anujānāmi, bhikkhave, dasavassaṃ nissāya vatthuṃ, dasavassena nissayaṃ dātuṃ. |
“I allow one to live in dependence for ten Rains, and for dependence to be given by one with ten Rains.” |
Evañca pana, bhikkhave, ācariyo gahetabbo. |
“And here is how a teacher is to be taken. |
Ekaṃsaṃ uttarāsaṅgaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – 'ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmī'ti. |
“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this: “‘Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one.’” |
'Sāhūti' vā 'lahūti' vā 'opāyika'nti vā 'patirūpa'nti vā 'pāsādikena sampādehī'ti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti ācariyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti ācariyo. |
“If he (the teacher) indicates by gesture, by speech, by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way’ he is taken as teacher. “If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as teacher.” |
78.[cūḷava. 380 ādayo] "Antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. |
“A pupil should behave rightly toward his teacher. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Kālasseva uṭṭhāya upāhanaṃ omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the pupil) should provide tooth wood [Pc 40] and water for washing the face/rinsing the mouth. “(The pupil) should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
If there is conjey, then having washed a shallow bowl, he should offer the conjey to the teacher. [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the pupil) should wash it carefully without scraping it and then put it away. |
Ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the teacher has gotten up, (the pupil) should take up the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the pupil) should sweep it. |
"Sace ācariyo gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. |
“If the teacher wishes to enter the village for alms, (the pupil) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. “(The pupil) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes. “Having rinsed out the bowl, he should give it to (the teacher) while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry). |
Sace ācariyo pacchāsamaṇaṃ ākaṅkhati, timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saguṇaṃ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṃ paṭimuñcitvā dhovitvā pattaṃ gahetvā ācariyassa pacchāsamaṇena hotabbaṃ. |
“If the teacher desires an attendant, he should put on his lower robe so as to cover the three circles all around. “Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the joined robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the pupil) should be the teacher’s attendant. |
Nātidūre gantabbaṃ, nāccāsanne gantabbaṃ, pattapariyāpannaṃ paṭiggahetabbaṃ. |
“(The pupil) should not walk too far behind him; he should not walk too close. He should receive the contents of (the teacher’s) bowl. |
Na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā. |
“(The pupil) should not interrupt the teacher when he is speaking. |
Ācariyo āpattisāmantā bhaṇamāno nivāretabbo. |
If the teacher is bordering on an offense, |
"Nivattantena paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
(the pupil) should stop him. “Returning ahead of the teacher, he should lay out a seat. “(The pupil) should put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the pupil) should receive his bowl and robe. “(The pupil) should give him his spare lower robe and receive the lower robe in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. |
“If the (upper and outer) robes are damp with perspiration, (the pupil) should dry them for a short time in the (sun’s) warmth, but do not leave them in the (sun’s) warmth (for long). |
Cīvaraṃ saṅgharitabbaṃ. |
“(The pupil) should fold up the robes, |
Cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“He should place the waistband in the fold of the robe. |
"Sace piṇḍapāto hoti, ācariyo ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the teacher wishes to eat, (the pupil) should give him water and offer the almsfood to him. |
Ācariyo pānīyena pucchitabbo. |
“(The pupil) should ask if he wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the pupil) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Ācariyamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the teacher has gotten up, (the pupil) should take up the seat. Put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, sweep it. |
"Sace ācariyo nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the teacher wishes to bathe, (the pupil) should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
Prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace ācariyo jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya ācariyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the teacher wishes to enter the sauna, (the pupil) should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and follow closely behind him. “(The pupil) should give him the bench, receive his robe in return, and lay it to one side. “(The pupil) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (the pupil) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back. |
Na there bhikkhū anupakhajja nisīditabbaṃ. |
“He should sit so as not to encroach on the senior monks, |
Na navā bhikkhū āsanena paṭibāhitabbā. |
at the same time not preempting the junior monks from a seat. |
Jantāghare ācariyassa parikammaṃ kātabbaṃ. |
“(The pupil) should perform services for the teacher in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, he should do so taking the sauna-bench and having covered himself front and back. |
"Udakepi ācariyassa parikammaṃ kātabbaṃ. |
“(The pupil) should perform a service for the teacher even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā ācariyassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. |
“Having bathed, (the pupil) should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the teacher, give him his lower robe, and give him his outer robe. “Taking the sauna-bench, (the pupil) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. |
Ācariyo pānīyena pucchitabbo. |
“He should ask the teacher if he wants drinking water. |
Sace uddisāpetukāmo hoti, uddisāpetabbo. |
“If (the teacher) wants him to recite, he should recite. |
Sace paripucchitukāmo hoti, paripucchitabbo. |
If (the teacher) wants to interrogate him, he should answer (the teacher’s) interrogation. |
"Yasmiṃ vihāre ācariyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the teacher is staying is dirty, (the pupil) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo ; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. “Taking out the sitting cloth and sheet, he should lay them to one side. “Taking out the mattress and pillow, he should lay them to one side. “Having lowered the bed, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts [doorframe], and then lay it to one side. “Having lowered the bench, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts, and then lay it to one side. “Taking out the supports for the bed, he should lay them to one side. “Taking out the spittoon, he should it them to one side. “Taking out the leaning board, he should lay it to one side. “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ ohāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas around the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyaṃ udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the teacher, the pupil should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace ācariyassa kukkuccaṃ uppannaṃ hoti, antevāsikena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the teacher, the pupil should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace ācariyassa diṭṭhigataṃ uppannaṃ hoti, antevāsikena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the teacher, the pupil should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace ācariyo garudhammaṃ ajjhāpanno hoti parivāsāraho, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa parivāsaṃ dadeyyāti. |
“If the teacher has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the pupil should make an effort, (thinking,) ‘How can the Saṅgha grant my teacher probation?’ |
Sace ācariyo mūlāya paṭikassanāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyaṃ mūlāya paṭikasseyyāti. |
“If the teacher deserves to be sent back to the beginning, the pupil should make an effort, (thinking,) “How can the Saṅgha send my teacher back to the beginning?” |
Sace ācariyo mānattāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa mānattaṃ dadeyyāti. |
“If the teacher deserves penance, the pupil should make an effort, (thinking,) “How can the Saṅgha grant my teacher penance?” |
Sace ācariyo abbhānāraho hoti, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyaṃ abbheyyāti. |
“If the teacher deserves rehabilitation, the pupil should make an effort, (thinking,) “How can the Saṅgha grant my teacher rehabilitation?” |
Sace saṅgho ācariyassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho ācariyassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the teacher—censure, demotion, banishment, reconciliation, or suspension—the pupil should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my teacher or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, antevāsikena ussukkaṃ kātabbaṃ – kinti nu kho ācariyo sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the pupil should make an effort, (thinking,) “‘How can my teacher behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace ācariyassa cīvaraṃ dhovitabbaṃ hoti, antevāsikena dhovitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ dhoviyethāti. |
“If the teacher’s robe should be washed, the pupil should wash it or make an effort, (thinking,) ‘How can my teacher’s robe be washed?’or should he receive an alms bowl from that p |
Sace ācariyassa cīvaraṃ kātabbaṃ hoti, antevāsikena kātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ kariyethāti. |
“If the teacher’s robe should be made, the pupil should make it or make an effort, (thinking,) ‘How can my teacher’s robe be made?’ |
Sace ācariyassa rajanaṃ pacitabbaṃ hoti, antevāsikena pacitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa rajanaṃ paciyethāti. |
“If the teacher’s dye should be boiled, the pupil should boil it or make an effort, (thinking,) ‘How can my teacher’s dye be boiled?’ |
Sace ācariyassa cīvaraṃ rajitabbaṃ hoti, antevāsikena rajitabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho ācariyassa cīvaraṃ rajiyethāti. |
“If the teacher’s robe should be dyed, the pupil should dye it or make an effort, (thinking,) ‘How can my teacher’s robe be dyed?’ |
Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped. |
"Na ācariyaṃ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṃ dātabbaṃ; na ekaccassa cīvaraṃ paṭiggahetabbaṃ; na ekaccassa parikkhāro dātabbo; na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā; na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṃ kātabbaṃ; na ekaccena parikammaṃ kārāpetabbaṃ; na ekaccassa veyyāvacco kātabbo; na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṃ; na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo; na ekaccena piṇḍapāto nīharāpetabbo. |
“Without having taken the teacher’s leave, the pupil should not give an alms bowl to anyone, [on bad terms with the teacher] nor should he receive an alms bowl from that person. “He shouldn’t give robe-cloth to that person or receive robe-cloth from that person. “He shouldn’t give a requisite to that person or receive a requisite from that person. “He shouldn’t cut that person’s hair or have (his own) hair cut by that person. “He shouldn’t perform a service for that person or have that person perform a service (for him). “He shouldn’t act as that person’s steward or have that person act as (his own) steward. “He shouldn’t be that person’s attendant or take that person as his own attendant. “He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him). |
Na ācariyaṃ anāpucchā gāmo pavisitabbo, na susānaṃ gantabbaṃ, na disā pakkamitabbā. |
“Without having taken the teacher’s leave, he shouldn’t enter a town, shouldn’t go to a cemetery, shouldn’t leave the district. |
Sace ācariyo gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba"nti. |
“If the teacher is sick, he (the pupil) should tend to him as long as life lasts; he should stay with him until he recovers.” |
Ācariyavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Teacher is finished. |
79.[cūḷava. 381-382] "Ācariyena, bhikkhave, antevāsikamhi sammā vattitabbaṃ. |
“Monks, a teacher should behave rightly toward his pupil. |
Tatrāyaṃ sammāvattanā – |
“Here, this is the proper behavior: |
"Ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. |
“A teacher should support and encourage his pupil by teaching him, counter-questioning him, teaching him, and admonishing him. |
Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa patto uppajjiyethāti. |
“If the teacher has a bowl and the pupil doesn’t, the teacher should give the pupil the bowl or make an effort, (thinking,) ‘How can my pupil get a bowl?’ |
Sace ācariyassa cīvaraṃ hoti, antevāsikassa cīvaraṃ na hoti, ācariyena antevāsikassa cīvaraṃ dātabbaṃ, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ uppajjiyethāti. |
“If the teacher has robe-cloth and the pupil doesn’t, the teacher should give the pupil the robe-cloth or make an effort, (thinking,) ‘How can my pupil get robe-cloth?’ |
Sace ācariyassa parikkhāro hoti, antevāsikassa parikkhāro na hoti, ācariyena antevāsikassa parikkhāro dātabbo, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa parikkhāro uppajjiyethāti. |
“If the teacher has a requisite and the pupil doesn’t, the teacher should give the pupil the requisite or make an effort, (thinking,) ‘How can my pupil get the requisite?’ |
"Sace antevāsiko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
“If the pupil is sick, (the teacher) should provide tooth wood (see Pc 40) and water for washing the face/rinsing the mouth. He should lay out a seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā. |
“If there is conjey, then having washed a shallow bowl, (the teacher) should offer the conjey to the pupil. [Mv.VI.24.5] |
Yāguṃ pītassa udakaṃ datvā bhājanaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā paṭisāmetabbaṃ. |
“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the teacher) should wash it carefully without scraping it [knocking it against the floor] and then put it away. |
Antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ. |
“When the pupil has gotten up, (the teacher) should take up the seat. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
If the place is dirty, he should sweep it. |
"Sace antevāsiko gāmaṃ pavisitukāmo hoti, nivāsanaṃ dātabbaṃ, paṭinivāsanaṃ paṭiggahetabbaṃ, kāyabandhanaṃ dātabbaṃ, saguṇaṃ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. |
“If the pupil wishes to enter the village (for alms), (the teacher) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. “(The teacher) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes. “Having rinsed out the bowl, (the teacher) should give it to him while it is still wet. |
"Ettāvatā nivattissatīti āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, paṭinivāsanaṃ dātabbaṃ, nivāsanaṃ paṭiggahetabbaṃ. |
“(Thinking,) ‘He’ll be returning about now,’ (the teacher) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. “Having gone to meet him, (the teacher) should receive his bowl and robe. He should give him his spare lower robe; receive the lower robe (that he has been wearing) in return. |
Sace cīvaraṃ sinnaṃ hoti, muhuttaṃ uṇhe otāpetabbaṃ, na ca uṇhe cīvaraṃ nidahitabbaṃ. |
“If the (upper and outer) robes are damp with perspiration, (the teacher) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long). |
Cīvaraṃ saṅgharitabbaṃ. |
“(The teacher) should fold up the robes {SC: separately}, |
Cīvaraṃ saṅgharantena caturaṅgulaṃ kaṇṇaṃ ussāretvā cīvaraṃ saṅgharitabbaṃ – mā majjhe bhaṅgo ahosīti. |
keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. |
Obhoge kāyabandhanaṃ kātabbaṃ. |
“He should place the waistband in the fold of the robe. |
"Sace piṇḍapāto hoti, antevāsiko ca bhuñjitukāmo hoti, udakaṃ datvā piṇḍapāto upanāmetabbo. |
“If there is almsfood, and the pupil wishes to eat, (the teacher) should give him water and offer the almsfood to him. |
Antevāsiko pānīyena pucchitabbo. |
“(The teacher) should ask if he wants drinking water. |
Bhuttāvissa udakaṃ datvā pattaṃ paṭiggahetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena dhovitvā vodakaṃ katvā muhuttaṃ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. |
“When he has finished his meal, then having given him water, (the teacher) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long). |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
Antevāsikamhi vuṭṭhite āsanaṃ uddharitabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmetabbaṃ. |
“When the pupil has gotten up, (the teacher) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. |
Sace so deso uklāpo hoti, so deso sammajjitabbo. |
“If the place is dirty, (the teacher) should sweep it. |
"Sace antevāsiko nahāyitukāmo hoti, nahānaṃ paṭiyādetabbaṃ. |
“If the pupil wishes to bathe, he should prepare a bath. |
Sace sītena attho hoti, sītaṃ paṭiyādetabbaṃ. |
He should prepare a cold bath if he wants a cold one, |
Sace uṇhena attho hoti, uṇhaṃ paṭiyādetabbaṃ. |
a hot bath if he wants a hot one. |
"Sace antevāsiko jantāgharaṃ pavisitukāmo hoti, cuṇṇaṃ sannetabbaṃ, mattikā temetabbā, jantāgharapīṭhaṃ ādāya gantvā jantāgharapīṭhaṃ datvā cīvaraṃ paṭiggahetvā ekamantaṃ nikkhipitabbaṃ, cuṇṇaṃ dātabbaṃ, mattikā dātabbā. |
“If the pupil wishes to enter the sauna, (the teacher) should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in. “(The teacher) should give him the bench, receive his robe in return, and lay it to one side. “(The teacher) should give him the (moistened) powder for bathing and clay. |
Sace ussahati, jantāgharaṃ pavisitabbaṃ. |
“If he is able to, (The teacher) should enter the sauna. |
Jantāgharaṃ pavisantena mattikāya mukhaṃ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṃ pavisitabbaṃ. |
“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back (i.e., one shouldn’t expose oneself, but there is no need to cover the three “circles”). |
Na ca there bhikkhū anupakhajja nisīditabbaṃ, na navā bhikkhū āsanena paṭibāhitabbā. |
“He should sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat. |
Jantāghare antevāsikassa parikammaṃ kātabbaṃ. |
“(The teacher) should perform services for the pupil in the sauna. |
Jantāgharā nikkhamantena jantāgharapīṭhaṃ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṃ. |
“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back. |
"Udakepi antevāsikassa parikammaṃ kātabbaṃ. |
“(The teacher) should perform a service for the pupil even in the bathing water. |
Nahātena paṭhamataraṃ uttaritvā attano gattaṃ vodakaṃ katvā nivāsetvā antevāsikassa gattato udakaṃ pamajjitabbaṃ, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, jantāgharapīṭhaṃ ādāya paṭhamataraṃ āgantvā āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ. |
“Having bathed, he should come out of the water first, dry himself, and put on his lower robe. “Then he should rub the water off the pupil, give give him his lower robe, and give him his outer robe. “Taking the sauna-bench, (the teacher) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. |
Antevāsiko pānīyena pucchitabbo. |
“He should ask the pupil if he wants drinking water. |
"Yasmiṃ vihāre antevāsiko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. |
“If the dwelling where the pupil is staying is dirty, (the teacher) should clean it if he is able to. |
Vihāraṃ sodhentena paṭhamaṃ pattacīvaraṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; nisīdanapaccattharaṇaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhisibibbohanaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ ; mañco nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbo; pīṭhaṃ nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, nīharitvā ekamantaṃ nikkhipitabbaṃ; mañcapaṭipādakā nīharitvā ekamantaṃ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṃ nikkhipitabbo; apassenaphalakaṃ nīharitvā ekamantaṃ nikkhipitabbaṃ; bhūmattharaṇaṃ yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbaṃ. |
“In cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side. “Taking out the sitting cloth and sheet, he should lay them to one side. “Taking out the mattress and pillow, he should lay them to one side. “Having lowered the bed, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts [doorframe], and then lay it to one side. “Having lowered the bench, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts, and then lay it to one side. “Taking out the supports for the bed, he should lay them to one side. “Taking out the spittoon, he should it them to one side. “Taking out the leaning board, he should lay it to one side. “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side. |
Sace vihāre santānakaṃ hoti, ullokā paṭhamaṃ otāretabbaṃ, ālokasandhikaṇṇabhāgā pamajjitabbā. |
“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down). “He should wipe areas around the window frames and the corners (of the room). |
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṃ temetvā pīḷetvā pamajjitabbā. |
“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean. |
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā – mā vihāro rajena uhaññīti. |
“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ |
Saṅkāraṃ vicinitvā ekamantaṃ chaḍḍetabbaṃ. |
“He should look for any rubbish and throw it away to one side. |
"Bhūmattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before). |
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. |
“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places. |
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbo. |
“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Pīṭhaṃ otāpetvā sodhetvā papphoṭetvā nīcaṃ katvā sādhukaṃ appaṭighaṃsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṃ, atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before). |
Bhisibibbohanaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before). |
Nisīdanapaccattharaṇaṃ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṃ paññapetabbaṃ. |
“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before). |
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. |
“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Apassenaphalakaṃ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṃ. |
“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place. |
Pattacīvaraṃ nikkhipitabbaṃ. |
“He should put away the robes and bowl. |
Pattaṃ nikkhipantena ekena hatthena pattaṃ gahetvā ekena hatthena heṭṭhāmañcaṃ vā heṭṭhāpīṭhaṃ vā parāmasitvā patto nikkhipitabbo. |
“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), |
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. |
but should not put it away on the bare ground. |
Cīvaraṃ nikkhipantena ekena hatthena cīvaraṃ gahetvā ekena hatthena cīvaravaṃsaṃ vā cīvararajjuṃ vā pamajjitvā pārato antaṃ orato bhogaṃ katvā cīvaraṃ nikkhipitabbaṃ. |
“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. |
"Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. |
“If dusty winds blow from the east, he should close the eastern windows. |
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. |
“If dusty winds blow from the west, he should close the western windows. |
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. |
“If dusty winds blow from the north, he should close the northern windows. |
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. |
“If dusty winds blow from the south, he should close the southern windows. |
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṃ thaketabbā. |
“If the weather is cool, he should open the windows by day and close them at night. |
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṃ vivaritabbā. |
“If the weather is hot, he should close them by day and open them at night. |
"Sace pariveṇaṃ uklāpaṃ hoti, pariveṇaṃ sammajjitabbaṃ. |
“If the surrounding area is dirty, he should sweep it. |
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. |
“If the porch is dirty, he should sweep it. |
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. |
“If the assembly hall is dirty, he should sweep it. |
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. |
“If the fire-hall is dirty, he should sweep it. |
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. |
“If the restroom is dirty, he should sweep it. |
Sace pānīyaṃ na hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no drinking water, he should set it out. |
Sace paribhojanīyaṃ na hoti, paribhojanīyaṃ upaṭṭhāpetabbaṃ. |
“If there is no washing water, he should set it out. |
Sace ācamanakumbhiyā udakaṃ na hoti, ācamanakumbhiyā udakaṃ āsiñcitabbaṃ. |
“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. |
"Sace antevāsikassa anabhirati uppannā hoti, ācariyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. |
“If dissatisfaction (with the holy life) arises in the pupil, the teacher should allay it or get someone else to allay it or one should give him a Dhamma talk. |
Sace antevāsikassa kukkuccaṃ uppannaṃ hoti, ācariyena vinodetabbaṃ, vinodāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If anxiety (over his conduct with regard to the rules) arises in the pupil, the teacher should dispel it or get someone else to dispel it or one should give him a Dhamma talk. |
Sace antevāsikassa diṭṭhigataṃ uppannaṃ hoti, ācariyena vivecetabbaṃ, vivecāpetabbaṃ, dhammakathā vāssa kātabbā. |
“If a viewpoint1 arises in the pupil, the teacher should pry it away or get someone else to pry it away or one should give him a Dhamma talk. |
Sace antevāsiko garudhammaṃ ajjhāpanno hoti parivāsāraho, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho, antevāsikassa parivāsaṃ dadeyyāti. |
“If the pupil has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the teacher should make an effort, (thinking,) ‘How can the Saṅgha grant my pupil probation?’ |
Sace antevāsiko mūlāya paṭikassanāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikaṃ mūlāya paṭikasseyyāti. |
“If the pupil deserves to be sent back to the beginning, the teacher should make an effort, (thinking,) “How can the Saṅgha send my pupil back to the beginning?” |
Sace antevāsiko mānattāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikassa mānattaṃ dadeyyāti. |
“If the pupil deserves penance, the teacher should make an effort, (thinking,) “How can the Saṅgha grant my pupil penance?” |
Sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikaṃ abbheyyāti. |
“If the pupil deserves to be sent back to the beginning, the teacher should make an effort, (thinking,) “How can the Saṅgha send my pupil back to the beginning?” |
Sace saṅgho antevāsikassa kammaṃ kattukāmo hoti, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho saṅgho antevāsikassa kammaṃ na kareyya, lahukāya vā pariṇāmeyyāti. |
“If the Saṅgha wants to carry out a transaction against the pupil—censure, demotion, banishment, reconciliation, or suspension—the teacher should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my pupil or else change it to a lighter one?’ |
Kataṃ vā panassa hoti saṅghena kammaṃ, tajjanīyaṃ vā niyassaṃ vā pabbājanīyaṃ vā paṭisāraṇīyaṃ vā ukkhepanīyaṃ vā, ācariyena ussukkaṃ kātabbaṃ – kinti nu kho antevāsiko sammā vatteyya, lomaṃ pāteyya, netthāraṃ vatteyya, saṅgho taṃ kammaṃ paṭippassambheyyāti. |
“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the teacher should make an effort, (thinking,) ‘How can my pupil behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’ |
"Sace antevāsikassa cīvaraṃ dhovitabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ dhoveyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ dhoviyethāti. |
“If the pupil’s robe should be washed, the teacher should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my pupil’s robe be washed?’ |
Sace antevāsikassa cīvaraṃ kātabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ kareyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ kariyethāti. |
“If the pupil’s robe should be made, the teacher should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my pupil’s robe be made?’ |
Sace antevāsikassa rajanaṃ pacitabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ paceyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa rajanaṃ paciyethāti. |
“If the pupil’s dye should be boiled, the teacher should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my pupil’s dye be boiled?’ |
Sace antevāsikassa cīvaraṃ rajitabbaṃ hoti, ācariyena ācikkhitabbaṃ – 'evaṃ rajeyyāsī'ti, ussukkaṃ vā kātabbaṃ – kinti nu kho antevāsikassa cīvaraṃ rajiyethāti. |
“If the pupil’s robe should be dyed, the teacher should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my pupil’s robe be dyed?’ |
Cīvaraṃ rajantena sādhukaṃ samparivattakaṃ samparivattakaṃ rajitabbaṃ, na ca acchinne theve pakkamitabbaṃ. |
“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped. |
Sace antevāsiko gilāno hoti, yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabba"nti. |
“If the pupil is sick, he (the teacher) should tend to him as long as life lasts; he should stay with him until he recovers.” |
Antevāsikavattaṃ niṭṭhitaṃ. |
The Discussion of Duties Toward a Pupil is finished. |
Chaṭṭhabhāṇavāro. |
[Section Six is finished.] |
80.Tena kho pana samayena antevāsikā ācariyesu na sammā vattanti - pe - bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, antevāsikena ācariyamhi na sammā vattitabbaṃ. |
Now at that time pupils did not behave rightly toward their teachers. They reported the matter to the Blessed One. “Monks, a pupil should not not behave rightly toward his teacher. |
Yo na sammā vatteyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong-doing.” |
Neva sammā vattanti. |
They still didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ - pe - anujānāmi, bhikkhave, asammāvattantaṃ paṇāmetuṃ. |
They reported the matter to the Blessed One. “I allow that one who does not behave rightly be dismissed. |
Evañca pana, bhikkhave, paṇāmetabbo – paṇāmemi tanti vā, māyidha paṭikkamīti vā, nīhara te pattacīvaranti vā, nāhaṃ tayā upaṭṭhātabboti vā. |
“And this is how he is to be dismissed: “‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: |
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti antevāsiko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti antevāsikoti. |
If one communicates this by way of the body, by way of speech, or by way of body and speech, the pupil is dismissed. “If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the pupil is not dismissed.” |
Tena kho pana samayena antevāsikā paṇāmitā na khamāpenti. |
Now at that time, pupil, having been dismissed, did not ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamāpetunti. |
“I allow that they ask for forgiveness.” |
Neva khamāpenti. |
They still didn’t ask for forgiveness. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, paṇāmitena na khamāpetabbo. |
“One who has been dismissed is not not to ask for forgiveness. |
Yo na khamāpeyya, āpatti dukkaṭassāti. |
Whoever does not ask for forgiveness: an offense of wrong doing.” |
Tena kho pana samayena ācariyā khamāpiyamānā na khamanti. |
Now at that time, teachers, having been asked for forgiveness, did not forgive. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, khamitunti. |
“I allow that forgiveness be given.” |
Neva khamanti. |
They still didn’t forgive. |
Antevāsikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. |
The pupils left, renounced the training, or joined other religions. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, khamāpiyamānena na khamitabbaṃ. |
“Monks, one who has been asked to forgive should not not forgive. |
Yo na khameyya, āpatti dukkaṭassāti. |
Whoever does not forgive: an offense of wrong doing.” |
Tena kho pana samayena ācariyā sammāvattantaṃ paṇāmenti, asammāvattantaṃ na paṇāmenti. |
Now at that time teachers dismissed pupils who behaved rightly and didn’t dismiss pupils who didn’t behave rightly. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sammāvattanto paṇāmetabbo. |
“Monks, one who behaves rightly is not to be dismissed. |
Yo paṇāmeyya, āpatti dukkaṭassa. |
Whoever dismisses (him): an offense of wrong doing. |
Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. |
“One who does not behave rightly is not not to be dismissed. |
Yo na paṇāmeyya, āpatti dukkaṭassa. |
Whoever does not dismiss (him): an offense of wrong doing. |
81."Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko paṇāmetabbo. |
“A pupil endowed with five qualities may be dismissed. |
Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko paṇāmetabbo. |
With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame, does not have strong respect, does not have strong development (in the practice). A pupil endowed with these five qualities may be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko na paṇāmetabbo. |
“A pupil endowed with five qualities should not be dismissed. |
Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko na paṇāmetabbo. |
With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. A pupil endowed with these five qualities should not be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko alaṃ paṇāmetuṃ. |
“When a pupil is endowed with five qualities he is fit to be dismissed. |
Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko alaṃ paṇāmetuṃ. |
With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). A pupil endowed with these five qualities is fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko nālaṃ paṇāmetuṃ. |
“When a pupil is endowed with five qualities he is not fit to be dismissed. |
Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko nālaṃ paṇāmetuṃ. |
With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. A pupil endowed with these five qualities is not fit to be dismissed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti. |
“When a pupil is endowed with five qualities, the teacher, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
Ācariyamhi nādhimattaṃ pemaṃ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti. |
With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). When a pupil is endowed with these five qualities, the teacher, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. |
"Pañcahi, bhikkhave, aṅgehi samannāgataṃ antevāsikaṃ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hoti. |
“When a pupil is endowed with five qualities, the teacher, in dismissing him, has transgressed; in not dismissing him, he has not transgressed. |
Ācariyamhi adhimattaṃ pemaṃ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgataṃ antevāsikaṃ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hotī"ti. |
With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. When a pupil is endowed with these five qualities, the teacher, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.” |
Paṇāmanā khamāpanā niṭṭhitā. |
The Discussion of Dismissal and Asking Forgiveness is finished. |
82.Tena kho pana samayena bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ denti. |
Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave dependence. |
Dissanti ācariyā bālā, antevāsikā paṇḍitā. |
There were seen to be foolish teachers and wise pupils; |
Dissanti ācariyā abyattā, antevāsikā byattā. |
there were seen to be inexperienced teachers and experienced pupils; |
Dissanti ācariyā appassutā, antevāsikā bahussutā. |
there were seen to be unlearned teachers and learned pupils; |
Dissanti ācariyā duppaññā, antevāsikā paññavanto. |
there were seen to be teachers with poor discernment and discerning pupils. |
Ye te bhikkhū appicchā - pe - te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ dassanti. |
Those monks who were modest … criticized and complained and spread it about: “How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give dependence? |
Dissanti ācariyā bālā antevāsikā paṇḍitā, dissanti ācariyā abyattā antevāsikā byattā, dissanti ācariyā appassutā antevāsikā bahussutā, dissanti ācariyā duppaññā antevāsikā paññavanto"ti. |
“There are seen to be foolish teachers and wise pupils; there are seen to be inexperienced teachers and experienced pupils; there are seen to be unlearned teachers and learned pupils; there are seen to be teachers with poor discernment and discerning pupils.” |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - saccaṃ kira, bhikkhave, bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṃ denti - pe - saccaṃ, bhagavāti. |
Then the monks reported the matter to the Blessed One. “Monks, is it true that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give dependence, “(so that) there are seen to be foolish teachers … and discerning pupils?” “It’s true, O Blessed One.” The Buddha, the Blessed One, rebuked them, … |
Vigarahi buddho bhagavā - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, bālena abyattena nissayo dātabbo. |
Having rebuked him and given a Dhamma talk, he addressed the monks, “Dependence should not be given by an inexperienced, incompetent (monk). |
Yo dadeyya, āpatti dukkaṭassa. |
Whoever should (so) give it: an offense of wrong doing. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā nissayaṃ dātu"nti. |
“I allow a monk with ten rains or more who is experienced and competent to give dependence.” |
Bālaabyattavatthu niṭṭhitaṃ. |
The Discussion of Lapses in Dependence |
83.Tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti. |
Now at that time, monks—when their teachers had gone away, renounced the training, died, or gone over to (another) faction1—did not know if their dependence had lapsed. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
"Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā – upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. |
“There are these five lapses in dependence on one’s preceptor: The preceptor goes away, renounces the training, dies, joins (another) faction, or, as the fifth, (gives) a command. |
Imā kho, bhikkhave, pañca nissayapaṭippassaddhiyo upajjhāyamhā. |
These are the five lapses in dependence on one’s preceptor. |
"Chayimā, bhikkhave, nissayapaṭippassaddhiyo ācariyamhā – ācariyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti. |
“There are these six lapses in dependence on one’s teacher: The teacher goes away, renounces the training, dies, joins (another) faction, or, as the fifth, (gives) a command. Or, one is joined with one’s preceptor. |
Imā kho, bhikkhave, cha nissayapaṭippassaddhiyo ācariyamhā". |
These are the six lapses in dependence on one’s teacher.” |
Nissapaṭippassaddhikathā niṭṭhitā. |
Sets of Five on Who Should Give Acceptance |
84."Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na asekkhena [na asekhena (ka.)] sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is endowed with the aggregate of virtue of one beyond training. “He is endowed with the aggregate of concentration of one beyond training. “He is endowed with the aggregate of discernment of one beyond training. “He is endowed with the aggregate of release of one beyond training. “He is endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He himself is not endowed with the aggregate of virtue of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of concentration of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of discernment of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of knowledge and vision of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṃ asekkhe sīlakkhandhe samādapetā; attanā asekkhena samādhikkhandhena samannāgato hoti, paraṃ asekkhe samādhikkhandhe samādapetā; attanā asekkhena paññākkhandhena samannāgato hoti, paraṃ asekkhe paññākkhandhe samādapetā; attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṃ asekkhe vimuttikkhandhe samādapetā; attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He himself is endowed with the aggregate of virtue of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of concentration of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of discernment of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of knowledge and vision of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is without conviction, “without a sense of shame, “without compunction1, 1. In the American sense of the term, i.e., an unwillingness to do wrong for fear of its consequences. “lazy, “and of muddled mindfulness. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is defective in his virtue. “He is one who, in terms of heightened conduct, is defective in his conduct. “He is one who, in terms of higher views, is defective in his views. “He is not learned. “He is undiscerning. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. “Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ [anabhiratiṃ (syā.), uppannaṃ anabhiratiṃ (ka.)] vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ [vinodetuṃ vā vinodāpetuṃ vā (sabbattha, vimativinodanī ṭīkā oloketabbā)] āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to tend or to get someone else to tend to a sick student or pupil; “to allay or to get someone else to allay dissatisfaction (with the celibate life); “to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. “He does not know what is an offense. “He does not know the method for removing [lit: getting up out of] an offense. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ āpattiṃ jānāti, āpattiyā vuṭṭhānaṃ jānāti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He is competent to tend or to get someone else to tend to a sick student or pupil; to allay or to get someone else to allay dissatisfaction (with the celibate life); to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. He knows what is an offense, and he knows the method for removing an offense. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to get his pupil or student to train in the training of the (monks’) customs. “He is not competent to discipline him in the training that is basic to the celibate life; “to discipline him in the higher Dhamma; “to discipline him in the higher Vinaya; “to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He is competent to get his pupil or student to train in the training of the (monks’) customs. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He is competent to discipline him in the training that is basic to the celibate life; to discipline him in the higher Dhamma; to discipline him in the higher Vinaya; to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He does not know what is an offense. “He does not know what is not an offense. “He does not know what is a light offense. “He does not know what is a heavy offense. “Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnadasavasso hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He does not know what is an offense. “He does not know what is not an offense. “He does not know what is a light offense. “He does not know what is a heavy offense. “He has fewer than ten rains.” “Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo"ti. |
He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. He has ten rains or more. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.” |
Upasampādetabbapañcakaṃ niṭṭhitaṃ. |
The Sixteen Sets of Five on Who Should Give Acceptance is finished. |
85."Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is endowed with the aggregate of virtue of one beyond training. “He is endowed with the aggregate of concentration of one beyond training. “He is endowed with the aggregate of discernment of one beyond training. “He is endowed with the aggregate of release of one beyond training. “He is endowed with the aggregate of knowledge and vision of release of one beyond training. “He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṃ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṃ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṃ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṃ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He himself is not endowed with the aggregate of virtue of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of concentration of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of discernment of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He himself is not endowed with the aggregate of knowledge and vision of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṃ asekkhe sīlakkhandhe samādapetā attanā asekkhena samādhikkhandhena samannāgato hoti, paraṃ asekkhe samādhikkhandhe samādapetā. |
“He himself is endowed with the aggregate of virtue of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He himself is endowed with the aggregate of concentration of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. |
Attanā asekkhena paññākkhandhena samannāgato hoti, paraṃ asekkhe paññākkhandhe samādapetā. |
“He himself is endowed with the aggregate of discernment of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. |
Attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṃ asekkhe vimuttikkhandhe samādapetā. |
“He himself is endowed with the aggregate of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. |
Attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṃ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He himself is endowed with the aggregate of knowledge and vision of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training. “He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is without conviction, “without a sense of shame, “without compunction, “lazy, “and of muddled mindfulness. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. He has ten rains or more. Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is defective in his virtue. “He is one who, in terms of heightened conduct, is defective in his conduct. “He is one who, in terms of higher views, is defective in his views. “He is not learned. “He is undiscerning. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ na jānāti, āpattiyā vuṭṭhānaṃ na jānāti, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to tend or to get someone else to tend to a sick student or pupil; “to allay or to get someone else to allay dissatisfaction (with the celibate life); “to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. “He does not know what is an offense. “He does not know the method for removing an offense. “He has fewer than ten rains. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā, uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ jānāti, āpattiyā vuṭṭhānaṃ jānāti, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. “He is competent to tend or to get someone else to tend to a sick student or pupil; to allay or to get someone else to allay dissatisfaction (with the celibate life); to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. He knows what is an offense, and he knows the method for removing an offense. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ, ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He is not competent to get his pupil or student to train in the training of the (monks’) customs. “He is not competent to discipline him in the training that is basic to the celibate life; “to discipline him in the higher Dhamma; “to discipline him in the higher Vinaya; “to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā abhisamācārikāya sikkhāya sikkhāpetuṃ ādibrahmacariyakāya sikkhāya vinetuṃ, abhidhamme vinetuṃ, abhivinaye vinetuṃ, uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“He is competent to get his pupil or student to train in the training of the (monks’) customs. He is competent to discipline him in the training that is basic to the celibate life; to discipline him in the higher Dhamma; to discipline him in the higher Vinaya; to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnadasavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṃ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. |
“He does not know what is an offense. “He does not know what is not an offense. “He does not know what is a light offense. “He does not know what is a heavy offense. “Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. “He has fewer than ten rains. “Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. |
“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, dasavasso vā hoti atirekadasavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṃ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo"ti. |
“He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. He has ten rains or more. “Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.” |
Upasampādetabbachakkaṃ niṭṭhitaṃ. |
The Sixteen Sets of Six on Who Should Give Acceptance is finished. |
86.Tena kho pana samayena yo so aññatitthiyapubbo [yo so pasuraparibbājako aññatitthiyapubbo (ka.)] pajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkami. |
Now at that time a (monk) who was previously a member of another religion, being reprimanded by his preceptor in accordance with a rule, repudiated his preceptor’s reprimand and went over to the fold of that very religion. |
So puna paccāgantvā bhikkhū upasampadaṃ yāci. |
Coming back again, he requested Acceptance from the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yo so, bhikkhave, aññatitthiyapubbo upajjhāyena sahadhammikaṃ vuccamāno upajjhāyassa vādaṃ āropetvā taṃyeva titthāyatanaṃ saṅkanto, so āgato na upasampādetabbo. |
“Monks, one who was previously a member of another religion and who, when reprimanded by his preceptor in accordance with a rule, repudiates his preceptor’s reprimand and goes over to the fold of that very religion, on returning should not be given Acceptance. |
Yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo. |
“But whoever else was previously a member of another religion and desires the Going-forth, desires Acceptance in this Dhamma-Vinaya, is to be given probation for four months.” |
Evañca pana, bhikkhave, dātabbo – paṭhamaṃ kesamassuṃ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo – "buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī"ti. |
“Monks, it should be given like this: “First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this: “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’ |
Tena, bhikkhave, aññatitthiyapubbena saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. |
“The previous member of another religion should go to the Saṅgha, arrange his robe over one shoulder, bow down at the feet of the monks, sit in the kneeling position, raise his hands palm-to-palm in front of the heart, and say, “‘Venerable sirs, I, named So-and-so, previously a member of another religion, desire Acceptance in this Dhamma-vinaya. |
Sohaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī"ti. |
“‘I request the Saṅgha for probation for four months.’ |
Dutiyampi yācitabbo. |
“He should request a second time. |
Tatiyampi yācitabbo. |
He should request a third time. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati upasampadaṃ. |
This So-and-so, previously a member of another religion, desires Acceptance in this Dhamma-vinaya. |
So saṅghaṃ cattāro māse parivāsaṃ yācati. |
“‘He requests the Saṅgha for probation for four months. |
Yadi saṅghassa pattakallaṃ saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṃ dadeyya. |
“‘If the Saṅgha is ready, it should grant So-and-so, previously a member of another religion, probation for four months. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati upasampadaṃ. |
This So-and-so, previously a member of another religion, desires Acceptance in this Dhamma-vinaya. |
So saṅghaṃ cattāro māse parivāsaṃ yācati. |
“‘He requests the Saṅgha for probation for four months. |
Saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṃ deti. |
“‘The Saṅgha is granting So-and-so, previously a member of another religion, probation for four months. |
Yassāyasmato khamati itthannāmassa aññatitthiyapubbassa cattāro māse parivāsassa dānaṃ, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the granting of probation of four months to So-and-so, previously a member of another religion, is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinno saṅghena itthannāmassa aññatitthiyapubbassa cattāro māse parivāso. |
“‘Probation for four months has been granted by the Saṅgha to So-and-so, previously a member of another religion. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’ |
"Evaṃ kho, bhikkhave, aññatitthiyapubbo ārādhako hoti, evaṃ anārādhako. |
“Monks, this is how one who was previously a member of another religion wins approval; “this is how he doesn’t win approval: |
Kathañca, bhikkhave, aññatitthiyapubbo anārādhako hoti? |
“And how does one who was previously a member of another religion not win approval? |
Idha, bhikkhave, aññatitthiyapubbo atikālena gāmaṃ pavisati, atidivā paṭikkamati. |
“There is the case where one who was previously a member of another religion enters the village too early, returns too late in the day. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti. |
“Then again one who was previously a member of another religion associates with a prostitute, associates with a widow/divorced woman, associates with a ‘fat princess’ [old maid], associates with a paṇḍaka, associates with a bhikkhunī. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṃ uccāvacāni karaṇīyāni, tattha na dakkho hoti, na analaso, na tatrupāyāya vīmaṃsāya samannāgato, na alaṃ kātuṃ, na alaṃ saṃvidhātuṃ. |
“Then again one who was previously a member of another religion is not adept at the major and minor affairs involving his fellows in the holy life, is not dexterous, not diligent, not quick-witted in the techniques involved in them, is not able/willing to do them or arrange that they be done. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo na tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. |
“Then again one who was previously a member of another religion does not have a keen desire for recitation, interrogation, heightened virtue, heightened mind, heightened discernment. |
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“This, too, is how one who was previously a member of another religion does not win approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. |
“Then again one who was previously a member of another religion feels angered, displeased, and upset if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels gratified, pleased, and elated if dispraise is spoken of the Buddha, Dhamma, or Saṅgha. |
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. |
“He feels gratified, pleased, and elated if praise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels angered, displeased, and upset if praise is spoken of the Buddha, Dhamma, or Saṅgha. |
Idaṃ, bhikkhave, saṅghātanikaṃ aññatitthiyapubbassa anārādhanīyasmiṃ. |
“Monks, this is the tell-tale sign of one previously of another religion in regard to not winning approval. |
Evampi kho, bhikkhave, aññatitthiyapubbo anārādhako hoti. |
“Monks, this is how one who was previously a member of another religion does not win approval. |
Evaṃ anārādhako kho, bhikkhave, aññatitthiyapubbo āgato na upasampādetabbo. |
“When one previously a member of another religion who is displeasing in this way comes, he should not be given Acceptance. |
"Kathañca, bhikkhave, aññatitthiyapubbo ārādhako hoti? |
“And how does one who was previously a member of another religion win approval? |
Idha, bhikkhave, aññatitthiyapubbo nātikālena gāmaṃ pavisati nātidivā paṭikkamati. |
“There is the case where one who was previously a member of another religion enters the village not too early, returns not too late in the day. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārikāgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunigocaro hoti. |
“Then again one who was previously a member of another religion does not associate with a prostitute, does not associate with a widow/divorced woman, does not associate with a ‘fat princess’ [old maid], does not associate with a paṇḍaka, does not associate with a bhikkhunī. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṃ uccāvacāni karaṇīyāni, tattha dakkho hoti, analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. |
“Then again one who was previously a member of another religion is adept at the various affairs involving his fellows in the holy life, is dexterous, diligent, quick-witted in the techniques involved in them, is able/willing to do them or arrange that they be done. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. |
“Then again one who was previously a member of another religion has a keen desire for recitation, interrogation, heightened virtue, heightened mind, heightened discernment. |
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“This, too, is how one who was previously a member of another religion wins approval. |
"Puna caparaṃ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. |
“Then again one who was previously a member of another religion feels gratified, pleased, and elated if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels angered, displeased, and upset if dispraise is spoken of the Buddha, Dhamma, or Saṅgha. |
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. |
“He feels angered, displeased, and upset if praise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over. “He feels gratified, pleased, and elated if praise is spoken of the Buddha, Dhamma, or Saṅgha. |
Idaṃ, bhikkhave, saṅghātanikaṃ aññatitthiyapubbassa ārādhanīyasmiṃ. |
“Monks, this is the tell-tale sign of one previously of another religion in regard to winning approval. |
Evampi kho, bhikkhave, aññatitthiyapubbo ārādhako hoti. |
“Monks, this is how one who was previously a member of another religion wins approval. |
Evaṃ ārādhako kho, bhikkhave, aññatitthiyapubbo āgato upasampādetabbo. |
“When one previously a member of another religion who wins approval in this way comes, he may be given Acceptance. |
"Sace, bhikkhave, aññatitthiyapubbo naggo āgacchati, upajjhāyamūlakaṃ cīvaraṃ pariyesitabbaṃ. |
“If one who was previously a member of another religion comes naked, they should search for a robe out of the preceptor’s funds. |
Sace acchinnakeso āgacchati, saṅgho apaloketabbo bhaṇḍukammāya. |
“If he comes without the hair of his head cut off, the Saṅgha should be informed for the sake of shaving it. |
Ye te, bhikkhave, aggikā jaṭilakā, te āgatā upasampādetabbā, na tesaṃ parivāso dātabbo. |
“If fire-worshipping and coiled-hair ascetics come, they may be given Acceptance. They should not be given probation. |
Taṃ kissa hetu? |
“Why is that? |
Kammavādino ete, bhikkhave, kiriyavādino. |
“They espouse a doctrine of kamma, they follow a doctrine of action. |
Sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati , so āgato upasampādetabbo, na tassa parivāso dātabbo. |
“If one who was previously a member of another religion who is a Sakyan by birth comes, he may be given Acceptance. He is not to be given probation. |
Imāhaṃ, bhikkhave, ñātīnaṃ āveṇikaṃ parihāraṃ dammī"ti. |
“I give this special privilege to my relatives.” |
Aññatitthiyapubbakathā niṭṭhitā. |
The Discussion of Those Previously a Member of Another Religion (is finished). |
Sattamabhāṇavāro. |
The seventh recitation section (is finished). |
88.Tena kho pana samayena magadhesu pañca ābādhā ussannā honti – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro. |
Now at that time five diseases were widespread among the Magadhans: leprosy, boils, eczema, tuberculosis, and epilepsy. |
Manussā pañcahi ābādhehi phuṭṭhā jīvakaṃ komārabhaccaṃ upasaṅkamitvā evaṃ vadanti – "sādhu no, ācariya, tikicchāhī"ti. |
People afflicted with the five diseases went to (the doctor) Jīvaka Komārabhacca [Mv.VIII.1.1] and said, “It would be good, teacher, if you would treat us.” |
"Ahaṃ khvayyo, bahukicco bahukaraṇīyo; rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu"nti. |
“Masters, I have many duties. I am very busy. “I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
"Sabbaṃ sāpateyyañca te, ācariya, hotu; mayañca te dāsā; sādhu, no, ācariya, tikicchāhī"ti. |
“All our property will be yours, teacher, and we will be your slaves. It would be good, teacher, if you would treat us.” |
"Ahaṃ khvayyo, bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu"nti. |
“Masters, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
Atha kho tesaṃ manussānaṃ etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then it occurred to these people, “These Sakyan-son monks are of pleasant virtue and conduct. “Having eaten fine meals, they lie down in beds sheltered from the wind [Pc 65]. |
Yaṃnūna mayaṃ samaṇesu sakyaputtiyesu pabbajeyyāma. |
“What if we were to go forth among the Sakyan-son monks? |
Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissatī"ti. |
“There the monks would tend to us and Jīvaka Komārabhacca would treat us.” |
Atha kho te manussā bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. |
So, going to the monks, they requested the Going-forth. |
Te bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave them the Going-forth, they gave them Acceptance. |
Te bhikkhū ceva upaṭṭhahiṃsu jīvako ca komārabhacco tikicchi. |
The monks tended to them and Jīvaka Komārabhacca treated them. |
Tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti – gilānabhattaṃ detha, gilānupaṭṭhākabhattaṃ detha, gilānabhesajjaṃ dethāti. |
Now at that time the monks—tending to many sick monks—were continually begging, continually hinting, “Give a meal for the sick. Give a meal for those tending to the sick. Give medicine for the sick.” |
Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṃ rājakiccaṃ parihāpesi. |
Jīvaka Komārabhacca—tending to many sick monks—neglected one of his duties to the king. |
89.Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṃ komārabhaccaṃ upasaṅkamitvā etadavoca – "sādhu maṃ, ācariya, tikicchāhī"ti. |
Then a certain man afflicted with (one of) the five diseases went to Jīvaka Komārabhacca and, on arrival, said, “It would be good, teacher, if you would treat me.” |
"Ahaṃ khvayyo, bahukicco, bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho; nāhaṃ sakkomi tikicchitu"nti. |
“Master, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
"Sabbaṃ sāpateyyañca te, ācariya, hotu, ahañca te dāso; sādhu maṃ, ācariya, tikicchāhī"ti. |
“All my property will be yours, teacher, and I will be your slave. It would be good, teacher, if you would treat me.” |
"Ahaṃ khvayyo, bahukicco bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho, nāhaṃ sakkomi tikicchitu"nti. |
“Master, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.” |
Atha kho tassa purisassa etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then it occurred to him, “These Sakyan-son monks are of pleasant virtue and conduct. Having eaten fine meals, they lie down in beds sheltered from the wind. |
Yaṃnūnāhaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ. |
“What if I were to go forth among the Sakyan-son monks? |
Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissati. |
There the monks would tend to me and Jīvaka Komārabhacca would treat me. |
Somhi [sohaṃ (bahūsu, vimativinodanīṭīkā oloketabbā)] arogo vibbhamissāmī"ti. |
When I am well I will disrobe.” |
Atha kho so puriso bhikkhu upasaṅkamitvā pabbajjaṃ yāci. |
So, going to the monks, he requested the Going-forth. |
Taṃ bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave him the Going-forth; they gave him Acceptance. |
Taṃ bhikkhū ceva upaṭṭhahiṃsu, jīvako ca komārabhacco tikicchi. |
The monks tended to him and Jīvaka Komārabhacca treated him. |
So arogo vibbhami. |
When he was well he disrobed. |
Addasā kho jīvako komārabhacco taṃ purisaṃ vibbhantaṃ, disvāna taṃ purisaṃ etadavoca – "nanu tvaṃ, ayyo, bhikkhūsu pabbajito ahosī"ti? |
Then Jīvaka Komārabhacca saw the man (after he had) disrobed. On seeing him, he addressed him, “Master, weren’t you gone forth among the monks?” |
"Evaṃ, ācariyā"ti. |
“Yes, teacher.” |
"Kissa pana tvaṃ, ayyo, evarūpamakāsī"ti? |
“But why, master, did you do such a thing?” |
Atha kho so puriso jīvakassa komārabhaccassa etamatthaṃ ārocesi. |
Then the man told the matter to Jīvaka Komārabhacca. |
Jīvako komārabhacco ujjhāyati khiyyati vipāceti – "kathañhi nāma bhadantā [bhaddantā (ka.)] pañcahi ābādhehi phuṭṭhaṃ pabbājessantī"ti. |
Jīvaka Komārabhacca criticized and complained and spread it about, “How can the revered ones give the Going-forth to a person afflicted with the five diseases?” |
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – "sādhu, bhante, ayyā pañcahi ābādhehi phuṭṭhaṃ na pabbājeyyu"nti. |
As he was sitting there, he said to the Blessed One, “Lord, it would be good if the masters wouldn’t give the Going-forth to one who is afflicted with (any of) the five diseases.” |
Atha kho bhagavā jīvakaṃ komārabhaccaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk. |
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one who is afflicted with (any of) the five diseases should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassā"ti. |
“Whoever should give it: an offense of wrong doing.” |
Pañcābādhavatthu niṭṭhitaṃ. |
Discussion of the Five Diseases is finished. |
90.Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti. |
Now at that time there was unrest at King Bimbisāra of Magadha’s borderland. |
Atha kho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi – "gacchatha, bhaṇe, paccantaṃ uccinathā"ti. |
So he ordered the ministers of the army, “I say, go and establish order in the borderland.” |
"Evaṃ, devā"ti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṃ. |
They responded, “As you say, Your Majesty,” to King Bimbisāra of Magadha. |
Atha kho abhiññātānaṃ abhiññātānaṃ yodhānaṃ etadahosi – "mayaṃ kho yuddhābhinandino gacchantā pāpañca karoma, bahuñca apuññaṃ pasavāma. |
Then the thought occurred to many well-known soldiers, “On the thrill of the battle, we will do evil actions and make much demerit. |
Kena nu kho mayaṃ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmā"ti? |
By what strategy could we refrain from evil and do good?” |
Atha kho tesaṃ yodhānaṃ etadahosi – "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. |
The thought occurred to them, “These Sakyan-son monks live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. |
Sace kho mayaṃ samaṇesu sakyaputtiyesu pabbajeyyāma, evaṃ mayaṃ pāpā ca virameyyāma kalyāṇañca kareyyāmā"ti. |
“If we went forth among the Sakyan-son contemplatives, we would thus refrain from evil and do good.” |
Atha kho te yodhā bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. |
So the soldiers went to the monks and requested the Going-forth. |
Te bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave them the Going-forth, gave them Acceptance. |
Senānāyakā mahāmattā rājabhaṭe pucchiṃsu – "kiṃ nu kho, bhaṇe, itthannāmo ca itthannāmo ca yodhā na dissantī"ti? |
The ministers of the army asked those in the king’s service, “Why are the soldiers So-and-so and So-and-so nowhere to be seen?” |
"Itthannāmo ca itthannāmo ca, sāmi, yodhā bhikkhūsu pabbajitā"ti. |
“Sir, the soldiers So-and-so and So-and-so have gone forth among the monks.” |
Senānāyakā mahāmattā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā rājabhaṭaṃ pabbājessantī"ti. |
The ministers of the army criticized and complained and spread it about, “How can the Sakyan-son contemplatives give one in the king’s service the Going-forth?” |
Senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṃ ārocesuṃ. |
The ministers of the army reported the matter to King Seniya Bimbisāra of Magadha. |
Atha kho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi – "yo, bhaṇe, rājabhaṭaṃ pabbājeti, kiṃ so pasavatī"ti? |
So he asked his legal advisors, “I say, for one who gives the Going-forth to one in the king’s service, what (punishment) does he get?” |
"Upajjhāyassa, deva, sīsaṃ chetabbaṃ, anussāvakassa [anusāvakassa (ka.)] jivhā uddharitabbā, gaṇassa upaḍḍhaphāsukā bhañjitabbā"ti. |
“Your Majesty, the preceptor’s head should be cut off, the announcing teacher’s tongue pulled out, and for the group: half of their ribs should be broken.” |
Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then King Seniya Bimbisāra of Magadha went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. |
Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṃ etadavoca – "santi, bhante, rājāno assaddhā appasannā. |
As he was sitting there, he said to the Blessed One, “Lord, there are kings without conviction and confidence. |
Te appamattakenapi bhikkhū viheṭheyyuṃ. |
They would harm monks over a trifle. |
Sādhu, bhante, ayyā rājabhaṭaṃ na pabbājeyyu"nti. |
It would be good if the masters didn’t give the Going-forth to one in the king’s service.” |
Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk. |
Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, rājabhaṭo pabbājetabbo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, one who is in the king’s (government) service should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassā"ti. |
Whoever should give it: an offense of wrong doing.” |
Rājabhaṭavatthu niṭṭhitaṃ. |
The Case of One Who is in the King’s Service is finished. |
91.Tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti. |
Now at that time Aṅgulimāla1 the criminal had gone forth among the monks. |
Manussā passitvā ubbijjantipi, uttasantipi, palāyantipi, aññenapi gacchanti, aññenapi mukhaṃ karonti, dvārampi thakenti. |
People, on seeing him, were agitated and afraid, ran away, took a different route, turned their faces away, or shut their doors. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā dhajabandhaṃ coraṃ pabbājessantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives give the Going-forth to a criminal who is ‘wrapped in a flag’?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, dhajabandho coro pabbājetabbo. |
Then the monks reported the matter to the Blessed One. “Monks, a criminal who is ‘wrapped in a flag’ should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Aṅgulimālacoravatthu niṭṭhitaṃ. |
The Story of Aṅgulimāla the Criminal is finished. |
92.Tena kho pana samayena raññā māgadhena seniyena bimbisārena anuññātaṃ hoti – "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
Now at that time it had been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody could do anything to him, (as he thought,) “The Dhamma is well-expounded. May they live the holy life for the right ending of stress.” |
Tena kho pana samayena aññataro puriso corikaṃ katvā kārāya baddho hoti. |
And at that time, a certain man, having committed a crime, was bound in prison. |
So kāraṃ bhinditvā palāyitvā bhikkhūsu pabbajito hoti. |
Having broken out of prison, he went forth among the monks. |
Manussā passitvā evamāhaṃsu – "ayaṃ so kārabhedako coro. |
People, on seeing him, said, “That’s the criminal who broke out of prison. |
Handa, naṃ nemā"ti. |
"Lets take him away.”" |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha. |
Some said, “Don’t say that, masters. |
Anuññātaṃ raññā māgadhena seniyena bimbisārena – "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear—nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā kārabhedakaṃ coraṃ pabbājessantī"ti. |
“How can they give the Going-forth to a criminal who has broken out of prison?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, kārabhedako coro pabbājetabbo. |
“Monks, a criminal who has broken out of prison should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Kārabhedakacoravatthu niṭṭhitaṃ. |
The Case of the Criminal who had Broken out of Prison is finished. |
93.Tena kho pana samayena aññataro puriso corikaṃ katvā palāyitvā bhikkhūsu pabbajito hoti. |
Now at that time a certain man, having committed a crime, ran away and went forth among the monks. |
So ca rañño antepure likhito hoti – yattha passati, tattha hantabboti. |
(A warrant) had been written at the king’s inner palace that, “Wherever he is seen, he should be killed right there.” |
Manussā passitvā evamāhaṃsu – "ayaṃ so likhitako coro. |
People, on seeing him, said, “That’s the criminal for whom (a warrant) has been written. |
Handa, naṃ hanāmā"ti. |
Lets kill him.” |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha. |
Some said, “Don’t say that, masters. |
Anuññātaṃ raññā māgadhena seniyena bimbisārena "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ, svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā likhitakaṃ coraṃ pabbājessantī"ti. |
“How can they give the Going-forth to a criminal for whom (a warrant) has been written?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, likhitako coro pabbājetabbo. |
“Monks, a criminal for whom a (a warrant) has been written should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Likhitakacoravatthu niṭṭhitaṃ. |
The Case of the Criminal for Whom a Warrant had been Sent Out is finished |
94.Tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. |
Now at that time a certain man who had been whipped/caned as punishment went forth among the monks. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā kasāhataṃ katadaṇḍakammaṃ pabbājessantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives give the Going-forth to one who has been whipped/caned as punishment?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo. |
“Monks, a man who has been whipped/caned as punishment should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Kasāhatavatthu niṭṭhitaṃ. |
The Case of the Man Who had been Whipped is finished. |
95.Tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. |
Now at that time a certain man who had been branded/tattooed as punishment had gone forth among the monks. |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā lakkhaṇāhataṃ katadaṇḍakammaṃ pabbājessantī"ti. |
People criticized and complained and spread it about, “How can the Sakyan-son contemplatives give the Going-forth to one who has been branded/tattooed as punishment?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, lakkhaṇāhato katadaṇḍakammo pabbājetabbo. |
“Monks, a man who has been branded/tattooed as punishment should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Lakkhaṇāhatavatthu niṭṭhitaṃ. |
The Case of the Man Who had been Branded is finished. |
96.Tena kho pana samayena aññataro puriso iṇāyiko palāyitvā bhikkhūsu pabbajito hoti. |
Now at that time a certain debtor ran away and went forth among the monks. |
Dhaniyā passitvā evamāhaṃsu – "ayaṃ so amhākaṃ iṇāyiko. |
His creditors, on seeing him, said, “That’s our debtor. |
Handa, naṃ nemā"ti. |
Let’s take him away.” |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha. |
Some said, “Don’t say that, masters. |
Anuññātaṃ raññā māgadhena seniyena bimbisārena – "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ; svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear1— |
Nayime labbhā kiñci kātuṃ. |
nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā iṇāyikaṃ pabbājessantī"ti. |
“How can they give the Going-forth to a debtor?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, iṇāyiko pabbājetabbo. |
“Monks, a debtor should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Iṇāyikavatthu niṭṭhitaṃ. |
The Case of the Debtor is finished. |
97.Tena kho pana samayena aññataro dāso palāyitvā bhikkhūsu pabbajito hoti. |
Now at that time a certain slave ran away and went forth among the monks. |
Ayyakā [ayyikā (ka.), ayirakā (sī.)] passitvā evamāhaṃsu – "ayaṃ so amhākaṃ dāso. |
His masters, on seeing him, said, “That’s our slave. |
Handa, naṃ nemā"ti. |
Let’s take him away.” |
Ekacce evamāhaṃsu – "māyyo, evaṃ avacuttha, anuññātaṃ raññā māgadhena seniyena bimbisārena "ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṃ, svākkhāto dhammo, carantu brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. |
Some said, “Don’t say that, masters. It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’” |
Manussā ujjhāyanti khiyyanti vipācenti – "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṃ. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them. |
Kathañhi nāma samaṇā sakyaputtiyā dāsaṃ pabbājessantī"ti. |
“How can they give the Going-forth to a slave?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, dāso pabbājetabbo. |
“Monks, a slave should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Dāsavatthu niṭṭhitaṃ. |
The Case of the Slave is finished. |
98.Tena kho pana samayena aññataro kammārabhaṇḍu mātāpitūhi saddhiṃ bhaṇḍitvā ārāmaṃ gantvā bhikkhūsu pabbajito hoti. |
Now at that time a certain fledgling metal smith, having quarreled with his father and mother, having gone to the monastery, had gone forth among the monks. |
Atha kho tassa kammārabhaṇḍussa mātāpitaro taṃ kammārabhaṇḍuṃ vicinantā ārāmaṃ gantvā bhikkhū pucchiṃsu – "api, bhante, evarūpaṃ dārakaṃ passeyyāthā"ti? |
Then his parents, looking for him, having gone to the monastery, asked the monks, “Venerable sirs, have you seen this sort of boy?” |
Bhikkhū ajānaṃyeva āhaṃsu – "na jānāmā"ti, apassaṃyeva āhaṃsu – "na passāmā"ti. |
The monks, not knowing him, said simply, “We don’t know him.” Not having seen him, they said simply, “We haven’t seen him.” |
Atha kho tassa kammārabhaṇḍussa mātāpitaro taṃ kammārabhaṇḍuṃ vicinantā bhikkhūsu pabbajitaṃ disvā ujjhāyanti khiyyanti vipācenti – "alajjino ime samaṇā sakyaputtiyā, dussīlā musāvādino. |
Then his parents, looking for him, saw him, having gone forth among the monks. On seeing him, they criticized and complained and spread it about: “These Sakyan-son contemplatives are shameless, unvirtuous liars. Even though they know him, they say, ‘We don’t know.’ |
Jānaṃyeva āhaṃsu – 'na jānāmā'ti, passaṃyeva āhaṃsu – 'na passāmā'ti. |
Even though they’ve seen him, they say, ‘We haven’t seen him.’ |
Ayaṃ dārako bhikkhūsu pabbajito"ti. |
This boy has gone forth among the monks!” |
Assosuṃ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the fledgling metal smith’s parents criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghaṃ apaloketuṃ bhaṇḍukammāyāti. |
“Monks, I allow that the Saṅgha be informed for the sake of shaving the head (of a person to be ordained).” |
Kammārabhaṇḍuvatthu niṭṭhitaṃ. |
The Case of the Fledgling Metal Smith is finished. |
99.[idaṃ vatthu pāci. 402 ādayo] Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. |
“Now at that time in Rājagaha, a group of seventeen boys were friends, |
Upālidārako tesaṃ pāmokkho hoti. |
with the boy Upāli as their leader. |
Atha kho upālissa mātāpitūnaṃ etadahosi – "kena nu kho upāyena upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti? |
Then the thought occurred to Upāli’s parents, “By what strategy could Upāli, after our death, live pleasantly and not wear himself out?” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli lekhaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
Then the thought occurred to Upāli’s parents, “If he studies writing, in this way, after our death, he will live pleasantly and not wear himself out.” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli lekhaṃ sikkhissati, aṅguliyo dukkhā bhavissanti. |
Then the thought occurred to Upāli’s parents, “If he studies writing, his fingers will hurt. |
Sace kho upāli gaṇanaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
If he studies calculation, in this way, after our death, he will live pleasantly and not wear himself out.” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli gaṇanaṃ sikkhissati, urassa dukkho bhavissati. |
Then the thought occurred to Upāli’s parents, “If he studies calculation, his breast will hurt. |
Sace kho upāli rūpaṃ sikkheyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
If he studies money changing [or: art], in this way, after our death, he will live pleasantly and not wear himself out.” |
Atha kho upālissa mātāpitūnaṃ etadahosi – "sace kho upāli rūpaṃ sikkhissati, akkhīni dukkhā bhavissanti. |
Then the thought occurred to Upāli’s parents, “If he studies money changing, his eyes will hurt. |
Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
“Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. |
Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṃ kho upāli amhākaṃ accayena sukhañca jīveyya, na ca kilameyyā"ti. |
“If Upāli went forth among the Sakyan-son monks, he would live pleasantly after our death and not wear himself out.” |
Assosi kho upālidārako mātāpitūnaṃ imaṃ kathāsallāpaṃ. |
The boy Upāli heard his parents’ conversation. |
Atha kho upālidārako yena te dārakā tenupasaṅkami, upasaṅkamitvā te dārake etadavoca – "etha mayaṃ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā"ti. |
So he went to the boys and, on arrival, said, “Come, masters, let’s go forth among the Sakyan-son contemplatives.” |
"Sace kho tvaṃ, ayya, pabbajissasi, evaṃ mayampi pabbajissāmā"ti. |
“If you go forth, master, so will we.” |
Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṃ – "anujānātha maṃ agārasmā anāgāriyaṃ pabbajjāyā"ti. |
So each of the boys, having gone to his parents, said, “Allow us to go forth from home into homelessness.” |
Atha kho tesaṃ dārakānaṃ mātāpitaro – "sabbepime dārakā samānacchandā kalyāṇādhippāyā"ti – anujāniṃsu. |
Then the parents of the boys allowed them, (thinking,) “All these boys are unanimous in their desire. Their motives are good.” |
Te bhikkhū upasaṅkamitvā pabbajjaṃ yāciṃsu. |
Having gone to the monks, they asked for the Going-forth. |
Te bhikkhū pabbājesuṃ upasampādesuṃ. |
The monks gave them the Going-forth, gave them Acceptance. |
Te rattiyā paccūsasamayaṃ paccuṭṭhāya rodanti – "yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā"ti. |
Then, waking up in the last watch of the night, they cried out, “Give us conjey! Give us a meal! Give us food!” |
Bhikkhū evamāhaṃsu – "āgametha, āvuso, yāva ratti vibhāyati. |
“The monks said, ‘Wait, friends, until the night turns light. |
Sace yāgu bhavissati pivissatha, sace bhattaṃ bhavissati bhuñjissatha, sace khādanīyaṃ bhavissati khādissatha; no ce bhavissati yāgu vā bhattaṃ vā khādanīyaṃ vā, piṇḍāya caritvā bhuñjissathā"ti. |
“If there is conjey, you will drink it. If there is a meal, you will eat it. If there is food, you will eat it. “But if there is no conjey or meal or food, then you will eat having gone for alms.” |
Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva "yāguṃ detha, bhattaṃ detha, khādanīyaṃ dethā"ti; senāsanaṃ uhadantipi ummihantipi. |
“But even then, those monks, being spoken to by the monks, cried out as before, ‘Give us conjey! Give us a meal! Give us food!’ And they wet the bedding and soiled it. |
Assosi kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya dārakasaddaṃ. |
Then, waking up in the last watch of the night, the Blessed One heard the sound of the boys and, on hearing it, addressed Ven. Ānanda, “Ānanda, is that the sound of boys?” |
Sutvāna āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho so, ānanda, dārakasaddo"ti? |
the Blessed One heard the sound of the boys and, on hearing it, addressed Ven. Ānanda, “Ānanda, is that the sound of boys?” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi - pe - "saccaṃ kira, bhikkhave, bhikkhū jānaṃ ūnavīsativassaṃ puggalaṃ upasampādentī"ti? |
Then Ven. Ānanda reported the matter to the Blessed One. “Is it true, monks, that the monks knowingly gave Acceptance to an individual less than twenty years old?” |
"Saccaṃ, bhagavā"ti. |
“It’s true, O Blessed One.” |
Vigarahi buddho bhagavā - pe - "kathañhi nāma te, bhikkhave, moghapurisā jānaṃ ūnavīsativassaṃ puggalaṃ upasampādessanti. |
The Buddha, the Blessed One, rebuked them “Monks, how can these worthless men knowingly give Acceptance to an individual less than twenty years old?” |
Ūnavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. |
“Monks, an individual less than twenty years old is not resistant to cold, heat, hunger, thirst, the touch of flies and mosquitoes, wind and sun and creeping things; or to abusive, hurtful language. “He is not the sort who can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly. |
Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. |
“Monks, an individual twenty years old is resistant to cold, heat, hunger, thirst, the touch of flies and mosquitoes, wind and sun and creeping things; or to abusive, hurtful language. “He is the sort who can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly. |
Netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya - pe - vigarahitvā - pe - dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, jānaṃ ūnavīsativasso puggalo upasampādetabbo. |
“Monks, this neither inspires faith in the faithless …” Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, an individual less than twenty years old should not knowingly be given Acceptance. |
Yo upasampādeyya, yathādhammo kāretabbo"ti. |
Whoever should give him Acceptance is to be dealt with in accordance with the rule (Pc 65).” |
Upālidārakavatthu niṭṭhitaṃ. |
The Story of the Boy Upāli is finished. |
100.Tena kho pana samayena aññataraṃ kulaṃ ahivātakarogena kālaṅkataṃ hoti. |
Now on that occasion a certain family had died of cholera. |
Tassa pitāputtakā sesā honti. |
Only the father and little son were left. |
Te bhikkhūsu pabbajitvā ekatova piṇḍāya caranti. |
Having gone forth among the monks, they went together for alms. |
Atha kho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca – "mayhampi, tāta, dehi; mayhampi, tāta, dehī"ti. |
Then the boy, as his father was being offered alms, ran up to him and said, “Give some to me, too, daddy! Give some to me, too, daddy!” |
Manussā ujjhāyanti khiyyanti vipācenti – "abrahmacārino ime samaṇā sakyaputtiyā. |
People criticized and complained and spread it about, “These Sakyan-son contemplatives are uncelibate. |
Ayampi dārako bhikkhuniyā jāto"ti. |
This boy was born by a bhikkhunī.” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Na, bhikkhave, ūnapannarasavasso dārako pabbājetabbo. |
“Monks, a boy less than 15 years old should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
Whoever should give it: an offense of wrong doing.” |
Tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṃ saddhaṃ pasannaṃ ahivātakarogena kālaṅkataṃ hoti, dve ca dārakā sesā honti. |
Now at that time a family who were supporters of Ven. Ānanda—having conviction and confidence—died of cholera. Two boys were left. |
Te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti. |
Following their old habits, on seeing monks they ran up to them. |
Bhikkhū apasādenti. |
The monks drove them away. |
Te bhikkhūhi apasādiyamānā rodanti. |
Being driven away by the monks, they cried. |
Atha kho āyasmato ānandassa etadahosi – "bhagavatā paññattaṃ 'na ūnapannarasavasso dārako pabbājetabbo'ti. |
Then the thought occurred to Ven. Ānanda, “It has been laid down by the Blessed One that, ‘A boy less than 15 years old should not be given the Going-forth.’ |
Ime ca dārakā ūnapannarasavassā. |
“‘And these boys are less than 15 years old. |
Kena nu kho upāyena ime dārakā na vinasseyyu"nti? |
By what strategy could these boys not come to ruin?’” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
So Ven. Ānanda reported the matter to the Blessed One. |
Ussahanti pana te, ānanda, dārakā kāke uḍḍāpetunti? |
“Ānanda, are these boys able to chase away crows?” |
Ussahanti, bhagavāti. |
“They are able, O Blessed One.” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, ūnapannarasavassaṃ dārakaṃ kākuḍḍepakaṃ pabbājetu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow that a boy less than 15 years old be given the Going-forth if he is capable of chasing away crows.” |
Ahivātakarogavatthu niṭṭhitaṃ. |
The Case of Cholera is finished. |
101.Tena kho pana samayena āyasmato upanandassa sakyaputtassa dve sāmaṇerā honti – kaṇṭako ca mahako ca. |
Now at that time Ven. Upananda the Sakyan had two novices, Kaṇṭaka and Mahaka. |
Te aññamaññaṃ dūsesuṃ. |
They committed sodomy with each other. |
Bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma sāmaṇerā evarūpaṃ anācāraṃ ācarissantī"ti. |
The monks criticized and complained and spread it about, “How can novices engage in that sort of misbehavior?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ekena dve sāmaṇerā upaṭṭhāpetabbā. |
“One (monk) should not get two novices to attend to him. |
Yo upaṭṭhāpeyya, āpatti dukkaṭassāti. |
Whoever should get them to attend to him: an offense of wrong doing.” |
Kaṇṭakavatthu niṭṭhitaṃ. |
The Case of Kaṇṭaka is finished. |
102.Tena kho pana samayena bhagavā tattheva rājagahe vassaṃ vasi, tattha hemantaṃ, tattha gimhaṃ. |
Now at that time the Blessed One stayed near Rājagaha for the Rains, and also for the cold season and the hot season. |
Manussā ujjhāyanti khiyyanti vipācenti – "āhundarikā samaṇānaṃ sakyaputtiyānaṃ disā andhakārā, na imesaṃ disā pakkhāyantī"ti. |
People criticized and complained and spread it about, The districts are crowded with Sakyan-son contemplatives—dark with them. The countryside is not brightened by them. |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "gacchānanda, avāpuraṇaṃ [apāpuraṇaṃ (ka.)] ādāya anupariveṇiyaṃ bhikkhūnaṃ ārocehi – "icchatāvuso bhagavā dakkhiṇāgiriṃ cārikaṃ pakkamituṃ. |
Then the Blessed One addressed Ven. Ānanda: “Go Ānanda, taking the key, announce to the monks in the courtyards: ‘Friends, the Blessed One wants to go out on a walking tour to Dakkhiṇāgiri. |
Yassāyasmato attho, so āgacchatū"ti. |
May whoever wants to come along.’” |
Evaṃ, bhante, ti kho āyasmā ānando bhagavato paṭissuṇitvā avāpuraṇaṃ ādāya anupariveṇiyaṃ bhikkhūnaṃ ārocesi – 'icchatāvuso bhagavā dakkhiṇāgiriṃ cārikaṃ pakkamituṃ. |
Responding, “As you say,” to the Blessed One, taking the key, Ven. Ānanda announced to the monks in the surrounding area(s): “Friends, the Blessed One wants to set out on a walking tour to Dakkhiṇāgiri. |
Yassāyasmato attho, so āgacchatū"'ti. |
May whoever wants to come along.” |
Bhikkhū evamāhaṃsu – "bhagavatā, āvuso ānanda, paññattaṃ dasavassāni nissāya vatthuṃ, dasavassena nissayaṃ dātuṃ. |
The monks said to him, “Friend, it has be laid down by the Blessed One to live in dependence for ten rains, and for dependence to be given by one with ten rains. |
Tattha ca no gantabbaṃ bhavissati, nissayo ca gahetabbo bhavissati, ittaro ca vāso bhavissati, puna ca paccāgantabbaṃ bhavissati, puna ca nissayo gahetabbo bhavissati. |
“In the event that we went, dependence would have to be taken, the stay would be short, we would come back again, and then dependence would have to be taken again. |
Sace amhākaṃ ācariyupajjhāyā gamissanti, mayampi gamissāma; no ce amhākaṃ ācariyupajjhāyā gamissanti, mayampi na gamissāma. |
"“If our teachers and preceptors go, we will go too. If they don’t go, we won’t go." |
Lahucittakatā no, āvuso ānanda, paññāyissatī"ti. |
“Friend Ānanda, (if we went) we would appear fickle.” |
Atha kho bhagavā ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkāmi. |
So the Blessed One set out on a walking tour toward Dakkhiṇāgiri with a reduced Saṅgha of monks. |
Āhundarikavatthu niṭṭhitaṃ. |
The Case of Crowding is finished. |
103.Atha kho bhagavā dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā punadeva rājagahaṃ paccāgacchi. |
Then the Blessed One, having stayed at Dakkhiṇāgiri for as long as he liked, came back to Rājagaha. |
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "kiṃ nu kho, ānanda, tathāgato ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkanto"ti? |
He addressed Ven. Ānanda: “Why did the Tathāgata set out on a walking tour toward Dakkhiṇāgiri with a small group of monks?” |
Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. |
Then Ven. Ānanda reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena pañcavassāni nissāya vatthuṃ, abyattena yāvajīvaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow an experienced, competent monk to live five years in dependence, and an inexperienced one all his life.” |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk should not live independently (of a preceptor or teacher). |
Na asekkhena sīlakkhandhena samannāgato hoti na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena na asekkhena vimuttikkhandhena na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Asekkhena sīlakkhandhena samannāgato hoti asekkhena samādhikkhandhena. |
“He is endowed with the aggregate of virtue of one beyond training. |
Asekkhena paññākkhandhena… asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is endowed with the aggregate of concentration of one beyond training. “He is endowed with the aggregate of discernment of one beyond training. “He is endowed with the aggregate of release of one beyond training. “He is endowed with the aggregate of knowledge and vision of release of one beyond training. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is without conviction, without a sense of shame, without compunction, lazy, and of muddled mindfulness. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is defective in his virtue. He is one who, in terms of heightened conduct, is defective in his conduct. He is one who, in terms of higher views, is defective in his views. He is not learned. He is undiscerning. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He does not know what is an offense.He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He knows what is an offense.He knows what is not an offense. He knows what is a light offense.He knows what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. “Endowed with these five qualities, a monk may live independently. |
"Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with five further qualities, a monk should not live independently. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ūnapañcavasso hoti – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He does not know what is an offense. He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. He has fewer than five rains. “Endowed with these five qualities, a monk should not live independently. |
"Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with five qualities, a monk may live independently. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, pañcavasso vā hoti atireka pañcavasso vā – imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He knows what is an offense. He knows what is not an offense. He knows what is a light offense. He knows what is a heavy offense. He has five rains or more. “Endowed with these five qualities, a monk may live independently.” |
Nissayamuccanakakathā niṭṭhitā. |
The Case of Release from Dependence is finished. |
Pañcakadasavāro niṭṭhito. |
|
104."Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk should not live independently (of a preceptor or teacher). |
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena, na asekkhena vimuttikkhandhena, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is not endowed with the aggregate of virtue of one beyond training. “He is not endowed with the aggregate of concentration of one beyond training. “He is not endowed with the aggregate of discernment of one beyond training. “He is not endowed with the aggregate of release of one beyond training. “He is not endowed with the aggregate of knowledge and vision of release of one beyond training. “He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena, asekkhena paññākkhandhena, asekkhena vimuttikkhandhena, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is endowed with the aggregate of virtue of one beyond training. He is endowed with the aggregate of concentration of one beyond training. He is endowed with the aggregate of discernment of one beyond training. He is endowed with the aggregate of release of one beyond training. He is endowed with the aggregate of knowledge and vision of release of one beyond training. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six further qualities, a monk should not live independently. |
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is without conviction, without a sense of shame, without compunction, lazy, and of muddled mindfulness. He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six further qualities, a monk should not live independently. |
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is defective in his virtue. He is one who, in terms of heightened conduct, is defective in his conduct. He is one who, in terms of higher views, is defective in his views. He is not learned. He is undiscerning. He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
"Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“Endowed with six further qualities, a monk should not live independently. |
Āpattiṃ na jānāti, anāpattiṃ na jānāti, lahukaṃ āpattiṃ na jānāti, garukaṃ āpattiṃ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnapañcavasso hoti – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṃ. |
“He does not know what is an offense. He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. He has fewer than five rains. “Endowed with these six qualities, a monk should not live independently. |
"Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṃ. |
“Endowed with six qualities, a monk may live independently. |
Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, pañcavasso vā hoti atirekapañcavasso vā – imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabba"nti. |
“He knows what is an offense. He knows what is not an offense. He knows what is a light offense. He knows what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. He has five rains or more. “Endowed with these six qualities, a monk may live independently. |
Abhayūvarabhāṇavāro niṭṭhito aṭṭhamo. |
The recitation section on Those Unrestrained by Fear is finished. |
105.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena kapilavatthu tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Kapilavatthu, |
Anupubbena cārikaṃ caramāno yena kapilavatthu tadavasari. |
and traveling by stages, arrived at Kapilavatthu. |
Tatra sudaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
The Blessed One stayed right there in Kapilavatthu among the Sakyans in the Banyan Park. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, went to the residence of Suddhodana the Sakyan and, on arrival, sat down on a seat laid out. |
Atha kho rāhulamātā devī rāhulaṃ kumāraṃ etadavoca – "eso te, rāhula, pitā. |
Then the queen, Rāhula’s mother, said to Prince Rāhula, “Rāhula, that’s your father. |
Gacchassu [gacchassa (syā.)], dāyajjaṃ yācāhī"ti. |
Go and ask for your inheritance.” |
Atha kho rāhulo kumāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato, aṭṭhāsi – "sukhā te, samaṇa, chāyā"ti. |
So Prince Rāhula went to the Blessed One and, on arrival, stood in front of him, (saying,) “Contemplative, your shadow is pleasant.” |
Atha kho bhagavā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, getting up from his seat, left. |
Atha kho rāhulo kumāro bhagavantaṃ piṭṭhito piṭṭhito anubandhi – "dāyajjaṃ me, samaṇa, dehi; dāyajjaṃ me, samaṇa, dehī"ti. |
So Prince Rāhula followed along behind the Blessed One, (saying,) “Contemplative, give me my inheritance. Contemplative, give me my inheritance.” |
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – "tena hi tvaṃ, sāriputta, rāhulaṃ kumāraṃ pabbājehī"ti. |
Then the Blessed One addressed Ven. Sāriputta, “In that case, Sāriputta, give Prince Rāhula the Going-forth.” |
"Kathāhaṃ, bhante, rāhulaṃ kumāraṃ pabbājemī"ti? |
“How should I give Prince Rāhula the Going-forth, Lord?” |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, tīhi saraṇagamanehi sāmaṇerapabbajjaṃ. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow the Going-forth for a novice by means of three goings for refuge. |
Evañca pana, bhikkhave, pabbājetabbo – paṭhamaṃ kesamassuṃ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmīti. |
“The Going-forth should be given like this: “First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this: “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’ |
Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajja"nti. |
“Monks, I allow the Going-forth for a novice by means of these three goings for refuge.” |
Atha kho āyasmā sāriputto rāhulaṃ kumāraṃ pabbājesi. |
So Ven. Sāriputta gave Prince Rāhula the Going-forth. |
Atha kho suddhodano sakko yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Then Suddhodana the Sakyan went to the Blessed One and, on arrival, bowed down and sat to one side. |
Ekamantaṃ nisinno kho suddhodano sakko bhagavantaṃ etadavoca – "ekāhaṃ, bhante, bhagavantaṃ varaṃ yācāmī"ti. |
As he was sitting there, he said to the Blessed One, “Lord, I have one boon to ask of the Blessed One.” |
"Atikkantavarā kho, gotama, tathāgatā"ti. |
“Tathāgatas have gone beyond boons, Gotama.” |
"Yañca, bhante, kappati, yañca anavajja"nti. |
“It is allowable and blameless.” |
"Vadehi, gotamā"ti. |
“Say it, Gotama.” |
"Bhagavati me, bhante, pabbajite anappakaṃ dukkhaṃ ahosi, tathā nande, adhimattaṃ rāhule. |
When the Blessed One went forth, I suffered not just a little. Likewise for Nanda, and exceedingly so for Rāhula. |
Puttapemaṃ, bhante, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati. |
Lord, affection for a son cuts through the outer skin. Having cut through the outer skin it cuts through the inner skin. Having cut through the inner skin, it cuts through the flesh. Having cut through the flesh, it cuts through the tendons. Having cut through the tendons, it cuts into the bones. Having cut into the bones, it penetrates the bone marrow and stays there. |
Sādhu, bhante, ayyā ananuññātaṃ mātāpitūhi puttaṃ na pabbājeyyu"nti. |
“It would be good, Lord, if the Masters didn’t give the Going-forth to sons without the parents’ permission.” |
Atha kho bhagavā suddhodanaṃ sakkaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged Suddhodana the Sakyan with a Dhamma talk. |
Atha kho suddhodano sakko bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, Suddhodana the Sakyan got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, a son without permission from his parents should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassā"ti. |
Whoever should give it: an offense of wrong-doing.” |
Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Kapilavatthu as long as he liked, set out on a wandering tour toward Sāvatthī, |
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. |
and traveling by stages, arrived at Sāvatthī. |
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery. |
Tena kho pana samayena āyasmato sāriputtassa upaṭṭhākakulaṃ āyasmato sāriputtassa santike dārakaṃ pāhesi – "imaṃ dārakaṃ thero pabbājetū"ti. |
At that time a family that supported Ven. Sāriputta sent a boy to Ven. Sāriputta’s presence, (saying,) “May the elder give this boy the Going-forth.” |
Atha kho āyasmato sāriputtassa etadahosi – "bhagavatā paññattaṃ 'na ekena dve sāmaṇerā upaṭṭhāpetabbā'ti. |
Then the thought occurred to Ven. Sāriputta, “The Blessed One has declared: ‘One (monk) should not get two novices to attend to him.’ |
Ayañca me rāhulo sāmaṇero. |
But I have this Novice Rāhula. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesi. |
He reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena ekena dve sāmaṇere upaṭṭhāpetuṃ, yāvatake vā pana ussahati ovadituṃ anusāsituṃ tāvatake upaṭṭhāpetunti. |
“Monks, I allow a single monk, if experienced and competent, to get two novices—or as many as he is capable of instructing and exhorting—to attend to him.” |
Rāhulavatthu niṭṭhitaṃ. |
The Case of Rāhula is finished. |
106.Atha kho sāmaṇerānaṃ etadahosi – "kati nu kho amhākaṃ sikkhāpadāni, kattha ca amhehi sikkhitabba"nti? |
Now at that time the thought occurred to the novices, “How many training rules do we have? What should we train in line with?” |
Bhagavato etamatthaṃ ārocesuṃ - pe - anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ – pāṇātipātā veramaṇī [veramaṇi, veramaṇiṃ (ka.)], adinnādānā veramaṇī, abrahmacariyā veramaṇī, musāvādā veramaṇī, surāmerayamajjapamādaṭṭhānā veramaṇī, vikālabhojanā veramaṇī, naccagītavāditavisūkadassanā veramaṇī, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī, uccāsayanamahāsayanā veramaṇī, jātarūparajatapaṭiggahaṇā veramaṇī. |
They reported the matter to the Blessed One. “Monks, I allow ten training rules for the novices. The novices are to train in line with them: “Refraining from killing living beings. “Refraining from taking what is not given. “Refraining from uncelibate conduct. “Refraining from false speech. “Refraining from alcohol and fermented liquors that cause heedlessness. “Refraining from eating at the wrong time. “Refraining from dancing, singing, music, and going to see entertainments. “Refraining from wearing garlands, using perfumes, and beautifying the body with cosmetics. “Refraining from using high or large beds. “Refraining from accepting gold and silver [money]. |
Anujānāmi, bhikkhave, sāmaṇerānaṃ imāni dasa sikkhāpadāni, imesu ca sāmaṇerehi sikkhitunti. |
“Monks, I allow these ten training rules for the novices. The novices are to train in line with them. |
Sikkhāpadakathā niṭṭhitā. |
Discussion of Training Rules is finished. |
107.Tena kho pana samayena sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. |
Now at that time the novices kept being disrespectful and undeferential toward the monks—living disharmoniously with them. |
Bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharissantī"ti. |
The monks criticized and complained and spread it about, “How can the novices keep being disrespectful and undeferential toward the monks—living disharmoniously with them?” |
Bhagavato etamatthaṃ ārocesuṃ - pe - anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātuṃ. |
They reported the matter to the Blessed One. “Monks, I allow a punishment to be imposed on a novice endowed with five qualities: |
Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti – anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṃ kātunti. |
“He strives for the monks’ loss, “he strives for the monks’ harm, “he strives for the monks’ non-dwelling, “he insults and reviles monks, “he causes monks to split from monks. “I allow a punishment to be imposed on a novice endowed with these five qualities.” |
Atha kho bhikkhūnaṃ etadahosi – "kiṃ nu kho daṇḍakammaṃ kātabba"nti? |
Then the thought occurred to the monks, “What punishment should be done?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āvaraṇaṃ kātunti. |
“Monks, I allow a prohibition (placing something off limits) to be made.” |
Tena kho pana samayena bhikkhū sāmaṇerānaṃ sabbaṃ saṅghārāmaṃ āvaraṇaṃ karonti. |
Now at that time the monks made the entire monastery of the Saṅgha off limits. |
Sāmaṇerā ārāmaṃ pavisituṃ alabhamānā pakkamantipi, vibbhamantipi, titthiyesupi saṅkamanti. |
The novices, not getting to enter the monastery, left, disrobed, or went over to another religion. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabbo saṅghārāmo āvaraṇaṃ kātabbo. |
“The entire monastery of the Saṅgha is not to be made off limits. |
Yo kareyya, āpatti dukkaṭassa. |
Whoever should make it off limits: an offense of wrong doing. |
Anujānāmi, bhikkhave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṃ kātunti. |
“I allow wherever he (normally) lives, wherever he (normally) returns to, to be made off limits.” |
Tena kho pana samayena bhikkhū sāmaṇerānaṃ mukhadvārikaṃ āhāraṃ āvaraṇaṃ karonti. |
Now at that time the monks made a prohibition regarding food to be taken by the mouth. |
Manussā yāgupānampi saṅghabhattampi karontā sāmaṇere evaṃ vadenti – "etha, bhante, yāguṃ pivatha; etha, bhante, bhattaṃ bhuñjathā"ti. |
People making conjey drinks, or meals for the Saṅgha said to the novices, “Come, venerable sirs, drink conjey. Come, venerable sirs, eat a meal.” |
Sāmaṇerā evaṃ vadenti – "nāvuso, labbhā. |
The novices said, “Friends, we can’t. |
Bhikkhūhi āvaraṇaṃ kata"nti. |
The monks have made a prohibition.” |
Manussā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma bhadantā sāmaṇerānaṃ mukhadvārikaṃ āhāraṃ āvaraṇaṃ karissantī"ti. |
People criticized and complained and spread it about, “How can the venerable ones make a prohibition regarding food to be taken by the mouth for the novices?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, mukhadvāriko āhāro āvaraṇaṃ kātabbo. |
“Monks, a prohibition is not to be made regarding food to be taken by the mouth. |
Yo kareyya, āpatti dukkaṭassāti. |
“Whoever should make (such a prohibition): an offense of wrong doing.” |
Daṇḍakammavatthu niṭṭhitaṃ. |
The Case of Punishment is finished. |
108.Tena kho pana samayena chabbaggiyā bhikkhū upajjhāye anāpucchā sāmaṇerānaṃ āvaraṇaṃ karonti. |
Now at that time the Group-of-six monks made prohibitions for novices without having asked permission from their preceptors. |
Upajjhāyā gavesanti – kathaṃ [kahaṃ (ka.)] nu kho amhākaṃ sāmaṇerā na dissantīti. |
The preceptors, looking for them, “Why are our novices nowhere to be seen?” |
Bhikkhū evamāhaṃsu – "chabbaggiyehi, āvuso, bhikkhūhi āvaraṇaṃ kata"nti. |
Monks said to them, “Friends, the Group-of-six monks have made prohibitions (for them).” |
Upajjhāyā ujjhāyanti khiyyanti vipācenti – "kathañhi nāma chabbaggiyā bhikkhū amhe anāpucchā amhākaṃ sāmaṇerānaṃ āvaraṇaṃ karissantī"ti. |
The preceptors criticized and complained and spread it about: “How can the Group-of-six monks made prohibitions for our novices without having asked permission from us?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, upajjhāye anāpucchā āvaraṇaṃ kātabbaṃ. |
“A prohibition is not to be made without having asked permission from (the novice’s/young monk’s) preceptor. |
Yo kareyya, āpatti dukkaṭassāti. |
“Whoever should make (such a prohibition): an offense of wrong doing.” |
Anāpucchāvaraṇavatthu niṭṭhitaṃ. |
The Case of the Prohibition Made Without Having Taken Leave is finished. |
Tena kho pana samayena chabbaggiyā bhikkhū therānaṃ bhikkhūnaṃ sāmaṇere apalāḷenti. |
Now at that time the Group-of-six monks lured away the senior monks’ novices. |
Therā sāmaṃ dantakaṭṭhampi mukhodakampi gaṇhantā kilamanti. |
The senior monks were put to difficulty getting their own tooth-wood and water for washing the mouth. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, aññassa parisā apalāḷetabbā. |
“Monks, another’s following should not be lured away. |
Yo apalāḷeyya, āpatti dukkaṭassā ti. |
Whoever should lure it away: an offense of wrong doing.” |
Apalāḷanavatthu niṭṭhitaṃ. |
The Case of Luring Away is finished. |
Tena kho pana samayena āyasmato upanandassa sakyaputtassa kaṇṭako nāma sāmaṇero kaṇṭakiṃ nāma bhikkhuniṃ dūsesi. |
Now at that time Kaṇṭaka, Ven. Upananda the Sakyan’s novice, molested1 a bhikkhunī named Kaṇṭakī. |
Bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma sāmaṇero evarūpaṃ anācāraṃ ācarissatī"ti. |
The monks criticized and complained and spread it about, “How can a novice engage in that kind of misbehavior?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetuṃ. |
“Monks, I allow a novice endowed with ten qualities to be expelled: |
Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, majjapāyī hoti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, micchādiṭṭhiko hoti, bhikkhunidūsako hoti – anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṃ sāmaṇeraṃ nāsetunti. |
“He is a taker of life, he is a taker of what is not given, he engages in uncelibacy, he is a speaker of lies, he is a drinker of intoxicants, he speaks dispraise of the Buddha, he speaks dispraise of the Dhamma, he speaks dispraise of the Saṅgha, he holds wrong views, he is a molester of a bhikkhunī. “Monks, I allow that a novice endowed with these ten qualities be expelled. |
109.Tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti. |
Now on that occasion, a certain paṇḍaka had gone forth among the monks. |
So dahare dahare bhikkhū upasaṅkamitvā evaṃ vadeti – "etha, maṃ āyasmanto dūsethā"ti. |
Going up to the young monks, he said to them, “Come, venerable sirs, commit sodomy with me.” |
Bhikkhū apasādenti – "nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho"ti. |
The monks chased him away, “Go away, paṇḍaka! Get lost, paṇḍaka! Who wants you?” |
So bhikkhūhi apasādito mahante mahante moḷigalle sāmaṇere upasaṅkamitvā evaṃ vadeti – "etha, maṃ āvuso dūsethā"ti. |
Having been chased away by the monks, he went to the larger, heftier novices and said to them, “Come, venerable sirs, commit sodomy with me.” |
Sāmaṇerā apasādenti – "nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho"ti. |
The novices chased him away, “Go away, paṇḍaka! Get lost, paṇḍaka! Who wants you?” |
So sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṃ vadeti – "etha, maṃ, āvuso, dūsethā"ti. |
Having been chased away by the monks, he went to the elephant-trainers and horse-trainers and said to them, “Come, friends, commit sodomy with me.” |
Hatthibhaṇḍā assabhaṇḍā dūsesuṃ. |
The elephant-trainers and horse-trainers committed sodomy with him. |
Te ujjhāyanti khiyyanti vipācenti – "paṇḍakā ime samaṇā sakyaputtiyā. |
They criticized and complained and spread it about, “These Sakyan-son monks are paṇḍakas. |
Yepi imesaṃ na paṇḍakā, tepi ime paṇḍake dūsenti. |
And those among them who are not paṇḍakas commit sodomy with paṇḍakas. |
Evaṃ ime sabbeva abrahmacārino"ti. |
So all of them are uncelibate.” |
Assosuṃ kho bhikkhū tesaṃ hatthibhaṇḍānaṃ assabhaṇḍānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the elephant-trainers and horse-trainers criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
Then the monks reported the matter to the Blessed One. |
Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, a paṇḍaka, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
110.Tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti. |
Now on that occasion there was a certain delicately nurtured son of an old (wealthy) family that had fallen on hard times. |
Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi – "ahaṃ kho sukhumālo, na paṭibalo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. |
The thought occurred to him, “I am delicately nurtured, incapable of acquiring unacquired property, or of making anything out of the property I have acquired. |
Kena nu kho ahaṃ upāyena sukhañca jīveyyaṃ, na ca kilameyya"nti? |
“By what strategy could I live pleasantly and not be put to difficulties?” |
Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi – "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. |
Then the thought occurred to him, “Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind. |
Yaṃnūnāhaṃ sāmaṃ pattacīvaraṃ paṭiyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṃ gantvā bhikkhūhi saddhiṃ saṃvaseyya"nti. |
“What if I were to prepare robes and a bowl for myself, shave my head & beard, to clothe myself in ochre robes, and then having gone to the monastery, live in affiliation with the monks?” |
Atha kho so purāṇakulaputto khīṇakolañño sāmaṃ pattacīvaraṃ paṭiyādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṃ gantvā bhikkhū abhivādeti. |
So he prepared robes and a bowl for himself, shaved his head & beard, clothed himself in ochre robes, went to the monastery, and bowed down to the monks. |
Bhikkhū evamāhaṃsu – "kativassosi tvaṃ, āvuso"ti? |
The monks said, “Friend, how many rains do you have?” |
Kiṃ etaṃ, āvuso, kativasso nāmāti? |
“Friends, what’s that—‘how many rains’?” |
Ko pana te, āvuso, upajjhāyoti? |
“Then who is your preceptor, friend?” |
Kiṃ etaṃ, āvuso, upajjhāyo nāmāti? |
“Friends, what’s that—a ‘preceptor’?” |
Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – "iṅghāvuso upāli, imaṃ pabbajitaṃ anuyuñjāhī"ti. |
The monks said to Ven. Upāli, “Come, friend Upāli, and question this one gone-forth.” |
Atha kho so purāṇakulaputto khīṇakolañño āyasmatā upālinā anuyuñjiyamāno etamatthaṃ ārocesi. |
So the delicately nurtured son of an old (wealthy) family that had fallen on hard times, being questioned by Ven. Upāli, reported the matter to him. |
Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. |
Ven, Upāli reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Theyyasaṃvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“A person in affiliation through theft, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. |
Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“One who has gone over (while a monk) to another religion, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
111.Tena kho pana samayena aññataro nāgo nāgayoniyā aṭṭīyati harāyati jigucchati. |
Now at that time a certain nāga was horrified, humiliated, and disgusted with his nāga-birth. |
Atha kho tassa nāgassa etadahosi – "kena nu kho ahaṃ upāyena nāgayoniyā ca parimucceyyaṃ khippañca manussattaṃ paṭilabheyya"nti. |
Then the thought occurred to him: “Now, by what strategy might I be freed from the nāga-birth and quickly regain the human state?” |
Atha kho tassa nāgassa etadahosi – "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. |
Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. |
Sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ nāgayoniyā ca parimucceyyaṃ, khippañca manussattaṃ paṭilabheyya"nti. |
“If I went forth among the Sakyan-son contemplatives, I would thus be freed from the nāga-birth and quickly regain the human state.” |
Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So, in the form of a brahman youth, he went to the monks and requested the Going-forth. |
Taṃ bhikkhū pabbājesuṃ, upasampādesuṃ. |
The monks gave him the Going-forth; they gave him Acceptance. |
Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṃ paccantime vihāre paṭivasati. |
Now at that time the nāga lived together with a certain monk in a dwelling on the perimeter (of the monastery). |
Atha kho so bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati. |
Then the monk, getting up in the last watch of the night, walked back and forth in the open air. |
Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṃ okkami. |
The nāga, when the monk had left, fell asleep with his guard down. |
Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. |
The entire dwelling was filled with snake. Coils were coming out through the windows. |
Atha kho so bhikkhu vihāraṃ pavisissāmīti kavāṭaṃ paṇāmento addasa sabbaṃ vihāraṃ ahinā puṇṇaṃ, vātapānehi bhoge nikkhante, disvāna bhīto vissaramakāsi. |
Then the monk, (thinking,) “I’ll enter the dwelling,” and opening the door, saw the entire dwelling filled with snake and the coils coming out through the windows. On seeing this, frightened, he let out a shriek. |
Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ – "kissa tvaṃ, āvuso, vissaramakāsī"ti? |
Monks came running and said to him, “Why, friend, did you let out a shriek?” |
"Ayaṃ, āvuso, sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā"ti. |
“This entire dwelling, friends, is filled with snake! Coils are coming out through the windows!” |
Atha kho so nāgo tena saddena paṭibujjhitvā sake āsane nisīdi. |
Then the nāga, having awakened at the noise, sat in his own seat. |
Bhikkhū evamāhaṃsu – "kosi tvaṃ, āvuso"ti? |
The monks said, “Who are you, friend?” |
"Ahaṃ, bhante, nāgo"ti. |
“I am a nāga, venerable sirs.” |
"Kissa pana tvaṃ, āvuso, evarūpaṃ akāsī"ti? |
“But why, friend, did you do such a thing?” |
Atha kho so nāgo bhikkhūnaṃ etamatthaṃ ārocesi. |
Then the nāga reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ nāgaṃ etadavoca – "tumhe khottha nāgā aviruḷhidhammā imasmiṃ dhammavinaye. |
Then the Blessed One, with regard to this cause, to this incident, had the Saṅgha of monks assembled and said to the nāga: “You nāgas are not liable to growth in this Dhamma and discipline. |
Gaccha tvaṃ, nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṃ upavasa, evaṃ tvaṃ nāgayoniyā ca parimuccissasi, khippañca manussattaṃ paṭilabhissasī"ti. |
Go, nāga. (Staying) right there1, observe the uposatha on the fourteenth (or) fifteenth and eighth of the fortnight. Thus you will be freed from the nāga-birth and quickly regain the human state.” |
Atha kho so nāgo aviruḷhidhammo kirāhaṃ imasmiṃ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṃ katvā pakkāmi. |
The nāga, (thinking,) “It’s said that I’m not liable to growth in this Dhamma and discipline!” sad and unhappy, shedding tears, let out a shriek and left. |
Atha kho bhagavā bhikkhū āmantesi – "dveme, bhikkhave, paccayā nāgassa sabhāvapātukammāya. |
Then the Blessed One addressed the monks, “Monks, there are two conditions for a male nāga’s reverting to his own state: |
Yadā ca sajātiyā methunaṃ dhammaṃ paṭisevati, yadā ca vissaṭṭho niddaṃ okkamati – ime kho, bhikkhave, dve paccayā nāgassa sabhāvapātukammāya. |
when he engages in intercourse with a female of his own species, and when he falls asleep with his guard down. These are the two conditions for a male nāga’s reverting to his own state.” |
Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. |
“Monks, an animal, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
112.Tena kho pana samayena aññataro māṇavako mātaraṃ jīvitā voropesi. |
Now on that occasion, a certain brahman youth deprived his mother of life. |
So tena pāpakena kammena aṭṭīyati harāyati jigucchati. |
He became horrified, humiliated, and disgusted with that evil action. |
Atha kho tassa māṇavakassa etadahosi – "kena nu kho ahaṃ upāyena imassa pāpakassa kammassa nikkhantiṃ kareyya"nti? |
Then the thought occurred to him, “Now, by what strategy might I wipe out this evil action?” |
Atha kho tassa māṇavakassa etadahosi – "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. |
Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. |
Sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ imassa pāpakassa kammassa nikkhantiṃ kareyya"nti. |
“If I went forth among the Sakyan-son contemplatives I would wipe out this evil action.” |
Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So the brahman youth went to the monks and requested the Going-forth. |
Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – "pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito. |
The monks said to Ven. Upāli, “Friend Upāli, previously a nāga in the form of a brahman youth went forth among the monks. |
Iṅghāvuso upāli, imaṃ māṇavakaṃ anuyuñjāhī"ti. |
Come, friend Upāli, and question this brahman youth.” |
Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṃ ārocesi. |
Then, being questioned by Ven. Upāli, the brahman youth reported the matter to him. |
Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. |
Ven, Upāli reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
The monks reported the matter to the Blessed One. “Monks, a matricide, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
113.Tena kho pana samayena aññataro māṇavako pitaraṃ jīvitā voropesi. |
Now on that occasion, a certain brahman youth deprived his father of life. |
So tena pāpakena kammena aṭṭīyati harāyati jigucchati. |
He became horrified, humiliated, and disgusted with that evil action. |
Atha kho tassa māṇavakassa etadahosi "kena nu kho ahaṃ upāyena imassa pāpakassa kammassa nikkhantiṃ kareyya"nti. |
Then the thought occurred to him, “Now, by what strategy might I wipe out this evil action?” |
Atha kho tassa māṇavakassa etadahosi "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā, sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ imassa pāpakassa kammassa nikkhantiṃ kareyya"nti. |
Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured. “If I went forth among the Sakyan-son contemplatives I would wipe out this evil action.” |
Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṃ yāci. |
So the brahman youth went to the monks and requested the Going-forth. |
Bhikkhū āyasmantaṃ upāliṃ etadavocuṃ – "pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito, iṅghāvuso, upāli, imaṃ māṇavakaṃ anuyuñjāhī"ti. |
The monks said to Ven. Upāli, “Friend Upāli, previously a nāga in the form of a brahman youth went forth among the monks. Come, friend Upāli, and question this brahman youth.” |
Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṃ ārocesi. |
Then, being questioned by Ven. Upāli, the brahman youth reported the matter to him. |
Āyasmā upāli bhikkhūnaṃ etamatthaṃ ārocesi. |
Ven, Upāli reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, a patricide, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
114.Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṃ addhānamaggappaṭipannā honti. |
Now on that occasion several monks were traveling on the road from Sāketa to Sāvatthī. |
Antarāmagge corā nikkhamitvā ekacce bhikkhū acchindiṃsu, ekacce bhikkhū haniṃsu. |
On the road, bandits, coming out, robbed some of the monks and killed some of them. |
Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṃ, ekacce corā palāyiṃsu. |
The king’s men of Sāvatthī, coming out, captured some of the bandits and chased some of them away. |
Ye te palāyiṃsu te bhikkhūsu pabbajiṃsu, ye te gahitā te vadhāya oniyyanti. |
Those that they chased away went forth among the monks. Those that were captured were led off to be executed. |
Addasaṃsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṃsu – "sādhu kho mayaṃ palāyimhā, sacā ca [sace ca, sacajja (aṭṭhakathāyaṃ pāṭhantarā)] mayaṃ gayheyyāma [gaṇheyyāma (ka.)], mayampi evameva haññeyyāmā"ti. |
Those bandits that had gone forth saw the bandits being led away to be executed and, on seeing them, said, “It’s a good thing we ran away. If we had been captured today, we would be executed in just the same way.” |
Bhikkhū evamāhaṃsu – "kiṃ pana tumhe, āvuso, akatthā"ti? |
The monks said to them, “But friends, what did you do?” |
Atha kho te pabbajitā bhikkhūnaṃ etamatthaṃ ārocesuṃ. |
So they—the ones who had gone forth—reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Arahanto ete, bhikkhave, bhikkhū. |
“Monks, those monks were arahants. |
Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“A murderer of an arahant, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
115.Tena kho pana samayena sambahulā bhikkhuniyo sāketā sāvatthiṃ addhānamaggappaṭipannā honti. |
Now on that occasion several bhikkhunīs were traveling on the road from Sāketa to Sāvatthī. |
Antarāmagge corā nikkhamitvā ekaccā bhikkhuniyo acchindiṃsu, ekaccā bhikkhuniyo dūsesuṃ. |
On the road bandits, coming out, robbed some of the bhikkhunīs and molested some of them. |
Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṃ, ekacce corā palāyiṃsu. |
The king’s men of Sāvatthī, coming out, captured some of the bandits, and chased some of them away. |
Ye te palāyiṃsu, te bhikkhūsu pabbajiṃsu. |
Those that they chased away went forth among the monks. |
Ye te gahitā, te vadhāya oniyyanti. |
Those that were captured were led off to be executed. |
Addasaṃsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṃsu "sādhu kho mayaṃ palāyimhā, sacā ca mayaṃ gayheyyāma, mayampi evameva haññeyyāmā"ti. |
Those bandits that had gone forth saw the bandits being led away to be executed and, on seeing them, said, “It’s a good thing we ran away. If we had been captured today, we would be executed in just the same way.” |
Bhikkhū evamāhaṃsu "kiṃ pana tumhe, āvuso, akatthā"ti. |
The monks said to them, “But friends, what did you do?” |
Atha kho te pabbajitā bhikkhūnaṃ etamatthaṃ ārocesuṃ. |
So the ones who had gone forth reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, one who has molested a bhikkhunī, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. |
Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“A schismatic, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. [BMC: 12] |
Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“One who has shed (a Tathāgata’s) blood, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
116.Tena kho pana samayena aññataro ubhatobyañjanako bhikkhūsu pabbajito hoti. |
Now on that occasion a certain hermaphrodite had gone forth among the monks. |
So karotipi kārāpetipi. |
He did it and had it done (to him). |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti. |
“Monks, a hermaphrodite, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” |
117.Tena kho pana samayena bhikkhū anupajjhāyakaṃ upasampādenti. |
Now at that time monks gave Acceptance to one without a preceptor. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, anupajjhāyako upasampādetabbo. |
“Monks, one without a preceptor is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū saṅghena upajjhāyena upasampādenti. |
Now at that time monks gave Acceptance with the Saṅgha as the preceptor. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghena upajjhāyena upasampādetabbo. |
“One should not be given Acceptance with the Saṅgha as the preceptor. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū gaṇena upajjhāyena upasampādenti. |
Now at that time monks gave Acceptance with a group as the preceptor. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, gaṇena upajjhāyena upasampādetabbo. |
“One should not be given Acceptance with a group as the preceptor. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti - pe - theyyasaṃvāsakupajjhāyena upasampādenti - pe - titthiyapakkantakupajjhāyena upasampādenti - pe - tiracchānagatupajjhāyena upasampādenti - pe - mātughātakupajjhāyena upasampādenti - pe - pitughātakupajjhāyena upasampādenti - pe - arahantaghātakupajjhāyena upasampādenti - pe - bhikkhunidūsakupajjhāyena upasampādenti - pe - saṅghabhedakupajjhāyena upasampādenti - pe - lohituppādakupajjhāyena upasampādenti - pe - ubhatobyañjanakupajjhāyena upasampādenti bhagavato etamatthaṃ ārocesuṃ. |
Now at that time monks gave Acceptance with a paṇḍaka as the preceptor. … They gave Acceptance with a person living in affiliation by theft as the preceptor. They gave Acceptance with a monk who has gone over (while a monk) to another religion as the preceptor. They gave Acceptance with an animal as the preceptor. They gave Acceptance with a matricide as the preceptor. They gave Acceptance with a patricide as the preceptor. They gave Acceptance with a murderer of an arahant as the preceptor. They gave Acceptance with a molester of a bhikkhunī as the preceptor. They gave Acceptance with a schismatic as the preceptor. They gave Acceptance with one who has shed (a Tathāgata’s) blood as the preceptor. They gave Acceptance with a hermaphrodite as the preceptor. They reported the matter to the Blessed One. |
Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo - pe - na, bhikkhave, theyyasaṃvāsakupajjhāyena upasampādetabbo - pe - na, bhikkhave, titthiyapakkantakupajjhāyena upasampādetabbo - pe - na, bhikkhave, tiracchānagatupajjhāyena upasampādetabbo - pe - na, bhikkhave, mātughātakupajjhāyena upasampādetabbo - pe - na, bhikkhave, pitughātakupajjhāyena upasampādetabbo - pe - na, bhikkhave, arahantaghātakupajjhāyena upasampādetabbo - pe - na, bhikkhave, bhikkhunidūsakupajjhāyena upasampādetabbo - pe - na, bhikkhave, saṅghabhedakupajjhāyena upasampādetabbo - pe - na, bhikkhave, lohituppādakupajjhāyena upasampādetabbo - pe - na, bhikkhave, ubhatobyañjanakupajjhāyena upasampādetabbo. |
“One should not be given Acceptance with a paṇḍaka as the preceptor.” “One should not be given Acceptance with a person living in affiliation by theft as the preceptor.” “One should not be given Acceptance with a monk who has gone over (while a monk) to another religion as the preceptor.” “One should not be given Acceptance with an animal as the preceptor.” “One should not be given Acceptance with a matricide as the preceptor.” “One should not be given Acceptance with a patricide as the preceptor.” “One should not be given Acceptance with a murderer of an arahant as the preceptor. “One should not be given Acceptance with a molester of a bhikkhunī as the preceptor.” “One should not be given Acceptance with a schismatic as the preceptor.” “One should not be given Acceptance with one who has shed (a Tathāgata’s) blood as the preceptor.” “One should not be given Acceptance with a hermaphrodite as the preceptor.” |
Yo upasampādeyya, āpatti dukkaṭassāti. |
“Whoever should give him Acceptance: an offense of wrong doing.” |
118.Tena kho pana samayena bhikkhū apattakaṃ upasampādenti. |
Now at that time monks gave Acceptance to those without bowls. |
Hatthesu piṇḍāya caranti. |
They went for alms (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!”1 |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, apattako upasampādetabbo. |
“One without a bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū acīvarakaṃ upasampādenti. |
Now at that time monks gave Acceptance to those without robes. |
Naggā piṇḍāya caranti. |
They went for alms naked. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, acīvarako upasampādetabbo. |
“One without a bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū apattacīvarakaṃ upasampādenti. |
Now at that time monks gave Acceptance to those without robes or bowls. |
Naggā hatthesu piṇḍāya caranti. |
They went for alms naked, (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, apattacīvarako upasampādetabbo. |
“One without a bowl and robes is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū yācitakena pattena upasampādenti. |
Now at that time monks gave Acceptance to those with borrowed bowls. |
Upasampanne pattaṃ paṭiharanti. |
Once they had been accepted, they returned the bowls. |
Hatthesu piṇḍāya caranti. |
They went for alms (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yācitakena pattena upasampādetabbo. |
“One with a borrowed bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū yācitakena cīvarena upasampādenti. |
Now at that time monks gave Acceptance to those with borrowed robes. |
Upasampanne cīvaraṃ paṭiharanti. |
Once they had been accepted, they returned the robes. |
Naggā piṇḍāya caranti. |
They went for alms naked. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yācitakena cīvarena upasampādetabbo. |
“One with borrowed robes is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti. |
Now at that time monks gave Acceptance to those with borrowed robes and bowls. |
Upasampanne pattacīvaraṃ paṭiharanti. |
Once they had been accepted, they returned the robes and bowls. |
Naggā hatthesu piṇḍāya caranti. |
They went for alms naked, (accepting it) in their hands. |
Manussā ujjhāyanti khiyyanti vipācenti – seyyathāpi titthiyāti. |
People criticized and complained and spread it about, “Just like sectarians!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yācitakena pattacīvarena upasampādetabbo. |
“One with borrowed robes and bowl is not to be given Acceptance. |
Yo upasampādeyya, āpatti dukkaṭassāti. |
Whoever should give him Acceptance: an offense of wrong doing.” |
Naupasampādetabbekavīsativāro niṭṭhito. |
The list of twenty who should not be given Acceptance is finished. |
119.Tena kho pana samayena bhikkhū hatthacchinnaṃ pabbājenti - pe - pādacchinnaṃ pabbājenti - pe - hatthapādacchinnaṃ pabbājenti - pe - kaṇṇacchinnaṃ pabbājenti - pe - nāsacchinnaṃ pabbājenti - pe - kaṇṇanāsacchinnaṃ pabbājenti - pe - aṅgulicchinnaṃ pabbājenti - pe - aḷacchinnaṃ pabbājenti - pe - kaṇḍaracchinnaṃ pabbājenti - pe - phaṇahatthakaṃ pabbājenti - pe - khujjaṃ pabbājenti - pe - vāmanaṃ pabbājenti - pe - galagaṇḍiṃ pabbājenti - pe - lakkhaṇāhataṃ pabbājenti - pe - kasāhataṃ pabbājenti - pe - likhitakaṃ pabbājenti - pe - sīpadiṃ pabbājenti - pe - pāparogiṃ pabbājenti - pe - parisadūsakaṃ pabbājenti - pe - kāṇaṃ pabbājenti - pe - kuṇiṃ pabbājenti - pe - khañjaṃ pabbājenti - pe - pakkhahataṃ pabbājenti - pe - chinniriyāpathaṃ pabbājenti - pe - jarādubbalaṃ pabbājenti - pe - andhaṃ pabbājenti - pe - mūgaṃ pabbājenti - pe - badhiraṃ pabbājenti - pe - andhamūgaṃ pabbājenti - pe - andhabadhiraṃ pabbājenti - pe - mūgabadhiraṃ pabbājenti - pe - andhamūgabadhiraṃ pabbājenti. |
Now at that time monks gave the Going-forth to one with a hand cut off. They gave the Going-forth to one with a foot cut off. They gave the Going-forth to one with a hand and foot cut off. They gave the Going-forth to one with an ear cut off. They gave the Going-forth to one with a nose cut off. They gave the Going-forth to one with an ear and a nose cut off. They gave the Going-forth to one with a finger/toe cut off. They gave the Going-forth to one with a thumb or big toe cut off. They gave the Going-forth to one with a cut tendon. They gave the Going-forth to one who had webbed fingers. They gave the Going-forth to a bent-over person. They gave the Going-forth to a dwarf. They gave the Going-forth to one with goiters. They gave the Going-forth to one who had been branded. They gave the Going-forth to one who had been whipped. They gave the Going-forth to one for whom a warrant had been sent out. They gave the Going-forth to one with a club foot/elephantiasis. They gave the Going-forth to one who had an evil illness. They gave the Going-forth to one who disgraced the assembly. They gave the Going-forth to one who was blind in one eye. They gave the Going-forth to one who had a crooked limb. They gave the Going-forth to one who was lame. They gave the Going-forth to one who was half-paralyzed. They gave the Going-forth to a cripple. They gave the Going-forth to one who was weak from old age. They gave the Going-forth to one who was blind. They gave the Going-forth to one who was dumb. They gave the Going-forth to one who was deaf. They gave the Going-forth to one who was blind and dumb. They gave the Going-forth to one who was blind and deaf. They gave the Going-forth to one who was deaf and dumb. They gave the Going-forth to those who was blind and deaf and dumb. |
Bhagavato etamatthaṃ ārocesuṃ - pe - na, bhikkhave, hatthacchinno pabbājetabbo - pe - na, bhikkhave, pādacchinno pabbājetabbo - pe - na, bhikkhave, hatthapādacchinno pabbājetabbo - pe - na, bhikkhave, kaṇṇacchinno pabbājetabbo - pe - na, bhikkhave, nāsacchinno pabbājetabbo - pe - na, bhikkhave, kaṇṇanāsacchinno pabbājetabbo - pe - na, bhikkhave, aṅgulicchinno pabbājetabbo - pe - na, bhikkhave, aḷacchinno pabbājetabbo - pe - na, bhikkhave, kaṇḍaracchinno pabbājetabbo - pe - na, bhikkhave, phaṇahatthako pabbājetabbo - pe - na, bhikkhave, khujjo pabbājetabbo - pe - na, bhikkhave, vāmano pabbājetabbo - pe - na, bhikkhave, galagaṇḍī pabbājetabbo - pe - na, bhikkhave, lakkhaṇāhato pabbājetabbo - pe - na, bhikkhave, kasāhato pabbājetabbo - pe - na, bhikkhave, likhitako pabbājetabbo - pe - na, bhikkhave, sīpadī pabbājetabbo - pe - na, bhikkhave, pāparogī pabbājetabbo - pe - na, bhikkhave, parisadūsako pabbājetabbo - pe - na, bhikkhave, kāṇo pabbājetabbo - pe - na, bhikkhave, kuṇī pabbājetabbo - pe - na, bhikkhave, khañjo pabbājetabbo - pe - na, bhikkhave, pakkhahato pabbājetabbo - pe - na, bhikkhave, chinniriyāpatho pabbājetabbo - pe - na, bhikkhave, jarādubbalo pabbājetabbo - pe - na, bhikkhave, andho pabbājetabbo - pe - na, bhikkhave, mūgo pabbājetabbo - pe - na, bhikkhave, badhiro pabbājetabbo - pe - na, bhikkhave, andhamūgo pabbājetabbo - pe - na, bhikkhave, andhabadhiro pabbājetabbo - pe - na, bhikkhave, mūgabadhiro pabbājetabbo - pe - na, bhikkhave, andhamūgabadhiro pabbājetabbo. |
They reported the matter to the Blessed One. “Monks, one with a hand cut off should not be given the Going-forth. “One with a foot cut off should not be given the Going-forth. “One with a hand and foot cut off should not be given the Going-forth. “One with an ear cut off should not be given the Going-forth. “One with nose cut off should not be given the Going-forth. “One with an ear and nose cut off should not be given the Going-forth. “One with a finger/toe cut off should not be given the Going-forth. “One with a thumb or big toe cut off should not be given the Going-forth. “One with a cut tendon should not be given the Going-forth. “One who has webbed fingers should not be given the Going-forth. “A bent-over person [hunchback?] should not be given the Going-forth. “A dwarf should not be given the Going-forth. “One with a goiter should not be given the Going-forth. “One who has been branded should not be given the Going-forth. “One who has been whipped should not be given the Going-forth. “One for whom a warrant has been sent out should not be given the Going-forth. “One with a club foot/elephantiasis should not be given the Going-forth. “One who has an evil illness should not be given the Going-forth. “One who disgraces the assembly should not be given the Going-forth. “One who is blind in one eye should not be given the Going-forth. “One who has a crooked limb should not be given the Going-forth. “One who is lame should not be given the Going-forth. “One half-paralyzed should not be given the Going-forth. “A cripple should not be given the Going-forth. “One weak from old age should not be given the Going-forth. “One who is blind should not be given the Going-forth. “One who is dumb should not be given the Going-forth. “One who is deaf should not be given the Going-forth. “One who is blind and dumb should not be given the Going-forth. “One who is blind and deaf should not be given the Going-forth. “One who is deaf and dumb should not be given the Going-forth. “One who is blind and deaf and dumb should not be given the Going-forth. |
Yo pabbājeyya, āpatti dukkaṭassāti. |
“Whoever should give it: an offense of wrong doing.” |
Napabbājetabbadvattiṃsavāro niṭṭhito. |
The List of Thirty-two Who Should not be Given the Going-forth is finished. |
Dāyajjabhāṇavāro niṭṭhito navamo. |
The ninth recitation section, on (Rahula’s) inheritance, is finished. |
120.Tena kho pana samayena chabbaggiyā bhikkhū alajjīnaṃ nissayaṃ denti. |
Now at that time the Group-of-six monks were giving dependence to those who were unconscientious. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, alajjīnaṃ nissayo dātabbo. |
“Dependence should not be given to one who is unconscientious. Whoever should give it: an offense of wrong doing.” |
Yo dadeyya, āpatti dukkaṭassāti. |
Now at that time monks lived in dependence under those who were unconscientious. |
Tena kho pana samayena bhikkhū alajjīnaṃ nissāya vasanti. |
In no long time, they also became unconscientious, evil monks. |
Tepi nacirasseva alajjino honti pāpakābhikkhū. |
They reported the matter to the Blessed One. |
Bhagavato etamatthaṃ ārocesuṃ. |
“One should not live in dependence under one who is unconscientious. Whoever should (so) live (in dependence): an offense of wrong doing.” |
Na, bhikkhave, alajjīnaṃ nissāya vatthabbaṃ. |
Then the thought occurred to the monks, “It has been laid down by the Blessed One that, ‘Dependence should not be given to one who is unconscientious; one should not live in dependence under one who is unconscientious.’ Now, how are we to know is conscientious and who is unconscientious?” |
Yo vaseyya, āpatti dukkaṭassāti. |
They reported the matter to the Blessed One. |
Atha kho bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'na alajjīnaṃ nissayo dātabbo, na alajjīnaṃ nissāya vatthabba'nti. |
“I allow that you wait four or five days until you know how compatible (you are with him).” |
Kathaṃ nu kho mayaṃ jāneyyāma lajjiṃ vā alajjiṃ vā"ti? |
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Bhagavato etamatthaṃ ārocesuṃ. |
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Anujānāmi, bhikkhave, catūhapañcāhaṃ āgametuṃ yāva bhikkhusabhāgataṃ jānāmīti. |
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121.Tena kho pana samayena aññataro bhikkhu kosalesu janapade addhānamaggappaṭipanno hoti. |
Now on that occasion a certain monk was traveling on the road in the Kosalan countryside. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred to him, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo addhānamaggappaṭipanno, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I, who should live in dependence, am traveling on the road. What should I do? |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti. |
“I allow a monk who is going on a journey and unable to get dependence to live independently.” |
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. |
Now on that occasion two monks were traveling on the road in the Kosalan countryside. |
Te aññataraṃ āvāsaṃ upagacchiṃsu. |
They came to a certain monastery. |
Tattha eko bhikkhu gilāno hoti. |
There one of the monks became sick. |
Atha kho tassa gilānassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred to the sick monk, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo gilāno, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I, who should live in dependence, am sick. What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānena bhikkhunā nissayaṃ alabhamānena anissitena vatthunti. |
“I allow a monk who is sick and unable to get dependence, to live independently.” |
Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred to monk who was tending the sick monk, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo, ayañca bhikkhu gilāno, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I should live in dependence. But this monk is sick. How should I proceed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṃ alabhamānena yāciyamānena anissitena vatthunti. |
“I allow a monk who is tending to the sick and unable to get dependence to live independently, if he is asked (to stay by the sick monk). |
Tena kho pana samayena aññataro bhikkhu araññe viharati. |
Now at that time a certain monk was living in the wilderness. |
Tassa ca tasmiṃ senāsane phāsu hoti. |
He was comfortable in that location. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na anissitena vatthabba'nti. |
Then the thought occurred him, “It has been laid down by the Blessed One concerning those who should not live independently.’ |
Ahañcamhi nissayakaraṇīyo araññe viharāmi, mayhañca imasmiṃ senāsane phāsu hoti, kathaṃ nu kho mayā paṭipajjitabba"nti? |
And I, who should live in dependence, am living in the wilderness and am comfortable in this location. How should I proceed?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, āraññikena bhikkhunā phāsuvihāraṃ sallakkhentena nissayaṃ alabhamānena anissitena vatthuṃ – yadā patirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmīti. |
“I allow a wilderness monk who is contemplating in comfort and unable to get dependence to live independently, (thinking,) ‘When an appropriate giver of dependence comes along, I will live in dependence on him.’” |
122.Tena kho pana samayena āyasmato mahākassapassa upasampadāpekkho hoti. |
Now on that occasion Ven. Mahā Kassapa had a candidate for Acceptance. |
Atha kho āyasmā mahākassapo āyasmato ānandassa santike dūtaṃ pāhesi – āgacchatu ānando imaṃ anussāvessatūti [anussāvessatīti (syā.)]. |
Then Ven. Mahā Kassapa sent a messenger to Ven. Ānanda’s presence, (saying,) “May Ānanda come and make the proclamation for him.” |
Āyasmā ānando evamāha – "nāhaṃ ussahāmi therassa nāmaṃ gahetuṃ, garu me thero"ti. |
Ven. Ānanda said, “I don’t dare to use the elder’s name. I have respect for the elder.” [BMC] |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, gottenapi anussāvetunti. |
“Monks, I allow one to be mentioned in the proclamation by clan name.” |
123.Tena kho pana samayena āyasmato mahākassapassa dve upasampadāpekkhā honti. |
Now on that occasion Ven. Mahā Kassapa had two candidates for Acceptance. |
Te vivadanti – ahaṃ paṭhamaṃ upasampajjissāmi, ahaṃ paṭhamaṃ upasampajjissāmīti. |
They argued, “I will be given the Acceptance first! I will be given the Acceptance first!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dve ekānussāvane kātunti. |
“Monks, I allow a single proclamation to be made for two.” |
Tena kho pana samayena sambahulānaṃ therānaṃ upasampadāpekkhā honti. |
Now on that occasion several elders had candidates for Acceptance. |
Te vivadanti – ahaṃ paṭhamaṃ upasampajjissāmi, ahaṃ paṭhamaṃ upasampajjissāmīti. |
They argued, “I will be given the Acceptance first! I will be given the Acceptance first!” |
Therā evamāhaṃsu – "handa, mayaṃ, āvuso, sabbeva ekānussāvane karomā"ti. |
The thought occurred to the elders, “Friends, lets make a single proclamation for them all.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dve tayo ekānussāvane kātuṃ, tañca kho ekena upajjhāyena, na tveva nānupajjhāyenāti. |
“Monks, I allow a single proclamation to be made for two or three if they have the same preceptor, but not if they have different preceptors.” |
124.Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno ahosi. |
Now on that occasion Ven. Kumāra [Boy] Kassapa had been given Acceptance twenty years after becoming a fetus. |
Atha kho āyasmato kumārakassapassa etadahosi – "bhagavatā paññattaṃ 'na ūnavīsativasso puggalo upasampādetabbo'ti. |
The thought occurred to him, “ It has been laid down by the Blessed One that, ‘an individual less than twenty years old should not be given Acceptance.’ |
Ahañcamhi gabbhavīso upasampanno. |
But I have been given Acceptance twenty years after becoming a fetus. |
Upasampanno nu khomhi, nanu kho upasampanno"ti? |
[…] Am I accepted or not?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yaṃ, bhikkhave, mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jāti. |
“When in the mother’s womb the mind first arises and consciousness first appears, in dependence on that is one’s birth. |
Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetunti. |
“I allow that Acceptance be given to one (at least) twenty years after becoming a fetus.” |
125.Tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi. |
Now at that time there were seen to be lepers, those with boils, ringworm, tuberculosis, or epilepsy, who had been given Acceptance. [Mv.I.39.1] |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, upasampādentena terasa [tassa (ka.)] antarāyike dhamme pucchituṃ. |
“Monks, I allow, when giving Acceptance, that thirteen obstructing factors be asked about. |
Evañca pana, bhikkhave, pucchitabbo – "santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? |
“This is how they should be asked about: ‘Do you have any diseases such as these: leprosy? boils? ringworm? tuberculosis? epilepsy? |
Manussosi ? |
Are you a human being? |
Purisosi? |
Are you a man? |
Bhujissosi? |
Are you a free man? |
Aṇaṇosi? |
Are you free from debt? |
Nasi rājabhaṭo? |
Are you exempt from government service? |
Anuññātosi mātāpitūhi? |
Do you have your parents’ permission? |
Paripuṇṇavīsativassosi? |
Are you fully twenty years old? |
Paripuṇṇaṃ te pattacīvaraṃ? |
Are your bowl and robes complete? |
Kiṃnāmosi? |
What is your name? |
Konāmo te upajjhāyo"ti? |
What is your preceptor’s name?’” |
Tena kho pana samayena bhikkhū ananusiṭṭhe upasampadāpekkhe antarāyike dhamme pucchanti. |
Now on that occasion monks asked candidates for Acceptance who had not been instructed about the obstructing factors. |
Upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. |
The candidates for Acceptance were bashful and embarrassed. They couldn’t answer. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, paṭhamaṃ anusāsitvā pacchā antarāyike dhamme pucchitunti. |
“Monks, I allow that, having first having instructed (the candidate), the thirteen obstructing factors be asked about afterwards.” |
Tattheva saṅghamajjhe anusāsanti. |
They instructed them right there in the midst of the Saṅgha. |
Upasampadāpekkhā tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. |
Because of that, the candidates for Acceptance were bashful and embarrassed. They couldn’t answer. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ekamantaṃ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṃ. |
“Monks, I allow that, having instructed (the candidate) off to one side, the obstructing factors be asked about in the midst of the Saṅgha. |
Evañca pana, bhikkhave, anusāsitabbo – |
“And this is how he is to be instructed: [BMC] |
126.Paṭhamaṃ upajjhaṃ gāhāpetabbo. |
“First he should be made to take a preceptor [Mv.I.25.7]. |
Upajjhaṃ gāhāpetvā pattacīvaraṃ ācikkhitabbaṃ – ayaṃ te patto, ayaṃ saṅghāṭi, ayaṃ uttarāsaṅgo, ayaṃ antaravāsako. |
“After he has been made to take a preceptor, he should be told about the robes and bowl: ‘This is your bowl, this your outer robe, this your upper robe, this your lower robe. |
Gaccha, amumhi okāse tiṭṭhāhīti. |
Go stand in that spot over there.’” |
Bālā abyattā anusāsanti. |
Inexperienced, incompetent monks instructed them. |
Duranusiṭṭhā upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṃ. |
Having been poorly instructed, the candidates for Acceptance were bashful and embarrassed. They couldn’t answer. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, bālena abyattena anusāsitabbo. |
“An inexperienced, incompetent monk should not instruct (a candidate). |
Yo anusāseyya, āpatti dukkaṭassa. |
Whoever should so instruct him: an offense of wrong doing. |
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena anusāsitunti. |
“I allow that an experienced, competent monk instruct (a candidate).” |
Asammatā anusāsanti. |
They instructed them without having been authorized. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, asammatena anusāsitabbo. |
“Monks, a monk who is not authorized should not instruct (a candidate). |
Yo anusāseyya, āpatti dukkaṭassa. |
Whoever should so instruct him: an offense of wrong doing. |
Anujānāmi, bhikkhave, sammatena anusāsituṃ. |
“I allow that an authorized monk instruct (a candidate). |
Evañca pana, bhikkhave, sammannitabbo [sammanitabbo (ka.)] – attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo. |
“And this is how he should be authorized: “One should be authorized by oneself, or one should be authorized by another. |
Kathañca attanāva attānaṃ sammannitabbaṃ? |
“And how should one be authorized by oneself? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – "suṇātu me, bhante, saṅgho. |
“An experienced and competent monk should inform the Saṅgha: ’Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is Venerable So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya"nti. |
“‘If the Saṅgha is ready, I will instruct So-and-so.’ |
Evaṃ attanāva attānaṃ sammannitabbaṃ. |
“This is how one should be authorized by oneself. |
Kathañca pana parena paro sammannitabbo? |
“And how should one be authorized by another? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – "suṇātu me, bhante, saṅgho. |
“An experienced and competent monk should inform the Saṅgha: ’Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is Venerable So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā"ti. |
“‘If the Saṅgha is ready, So-and-so will instruct So-and-so.’ |
Evaṃ parena paro sammannitabbo. |
“This is how one should be authorized by another. |
Tena sammatena bhikkhunā upasampadāpekkho upasaṅkamitvā evamassa vacanīyo – "suṇasi, itthannāma, ayaṃ te saccakālo bhūtakālo. |
“The monk who has been authorized should approach the candidate and say to him, “‘Listen, So-and-so. This is the time for the truth, the time for what is factual. |
Yaṃ jātaṃ taṃ saṅghamajjhe pucchante santaṃ atthīti vattabbaṃ, asantaṃ natthī"ti vattabbaṃ. |
They ask, in the midst of the Saṅgha, about what has occurred. Whatever is so should be affirmed. Whatever is not should be denied. |
Mā kho vitthāyi, mā kho maṅku ahosi. |
“‘Don’t be bashful. “‘Don’t be embarrassed. |
Evaṃ taṃ pucchissanti – "santi te evarūpā ābādhā – kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? |
“‘They will ask you as follows: “‘Do you have any diseases such as these: “‘leprosy? “‘boils? “‘ringworm? “‘tuberculosis? “‘epilepsy? |
Manussosi? |
“‘Are you a human being? |
Purisosi? |
“‘Are you a man? |
Bhujissosi? |
“‘Are you a free man? |
Aṇaṇosi? |
“‘Are you free from debt? |
Nasi rājabhaṭo? |
“‘Are you exempt from government service? |
Anuññātosi mātāpitūhi? |
“‘Do you have your parents’ permission? |
Paripuṇṇavīsativassosi? |
“‘Are you fully 20 years old? |
Paripuṇṇaṃ te pattacīvaraṃ? |
“‘Are your bowl and robes complete? |
Kiṃnāmosi? |
“‘What is your name? |
Konāmo te upajjhāyo"ti? |
“‘What is your Preceptor’s name?’” |
Ekato āgacchanti. |
They came in together. |
Na, bhikkhave, ekato āgantabbaṃ. |
“They should not come in together. |
Anusāsakena paṭhamataraṃ āgantvā saṅgho ñāpetabbo – "suṇātu me, bhante, saṅgho. |
“The instructor should come in first and inform the Saṅgha: ‘Venerable sirs, may the Saṅgha listen to me. |
Itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is Venerable So-and-so’s candidate for Acceptance. |
Anusiṭṭho so mayā. |
“‘He has been instructed by me. |
Yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyyā"ti. |
“‘If the Saṅgha is ready, let So-and-so come here.’ |
Āgacchāhīti vattabbo. |
“He should be told, ‘Come here.’ |
Ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā upasampadaṃ yācāpetabbo – "saṅghaṃ, bhante, upasampadaṃ yācāmi. |
“Having arranged his robes over one shoulder, he should bow down at the feet of the monks, and then sit in the kneeling position with his hands placed palm-to-palm over the heart and be made to request Acceptance: “‘Venerable sirs, I request Acceptance from the Saṅgha. |
Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. |
May the Saṅgha raise me up out of kindness. |
Dutiyampi, bhante, saṅghaṃ upasampadaṃ yācāmi. |
“‘A second time, venerable sirs, I request Acceptance from the Saṅgha. |
Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāya. |
May the Saṅgha raise me up out of kindness. |
Tatiyampi, bhante, saṅghaṃ upasampadaṃ yācāmi. |
“‘A third time, venerable sirs, I request Acceptance from the Saṅgha. |
Ullumpatu maṃ, bhante, saṅgho anukampaṃ upādāyā"ti. |
May the Saṅgha raise me up out of kindness.’ |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho. |
So-and-so is So-and-so’s candidate for Acceptance. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya"nti? |
“‘If the Saṅgha is ready, I will ask So-and-so about the obstructing factors.’ |
Suṇasi, itthannāma, ayaṃ te saccakālo bhūtakālo. |
“‘Listen, So-and-so. This is your time for the truth, your time for what is factual. |
Yaṃ jātaṃ taṃ pucchāmi. |
I ask you about things that have occurred. |
Santaṃ atthīti vattabbaṃ, asantaṃ natthīti vattabbaṃ. |
“‘Whatever is so should be affirmed. Whatever is not should be denied. |
Santi te evarūpā ābādhā – kuṭṭhaṃ gaṇḍo kileso soso apamāro, manussosi, purisosi, bhujissosi, aṇaṇosi, nasi rājabhaṭo, anuññātosi mātāpitūhi, paripuṇṇavīsativassosi, paripuṇṇaṃ te pattacīvaraṃ, kiṃnāmosi, konāmo te upajjhāyoti? |
Do you have any diseases such as these: leprosy? boils? ringworm? tuberculosis? epilepsy? Are you a human being? Are you a man? Are you a free man? Are you free from debt? Are you exempt from government service? Do you have your parents’ permission? Are you fully twenty years old? Are your bowl and robes complete? What is your name? What is your preceptor’s name?’ |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
127."Suṇātu me, bhante, saṅgho. |
‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. [BMCMv.IX.4.1Mv.V.13.11] “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ upasampādeyya itthannāmena upajjhāyena. |
“‘If the Saṅgha is ready, it should give So-and-so Acceptance with Venerable So-and-so as preceptor. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dutiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A second time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Tatiyampi etamatthaṃ vadāmi – suṇātu me, bhante, saṅgho. |
“‘A third time I speak about this matter. “‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṃ. |
So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. “‘His bowl and robes are complete. |
Itthannāmo saṅghaṃ upasampadaṃ yācati itthannāmena upajjhāyena. |
“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor. |
Saṅgho itthannāmaṃ upasampādeti itthannāmena upajjhāyena. |
“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor. |
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena. |
“‘So-and-so has been accepted by the Saṅgha with Venerable So-and-so as preceptor. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Upasampadākammaṃ niṭṭhitaṃ. |
The (section on the) Acceptance transaction is finished. |
128.Tāvadeva chāyā metabbā, utuppamāṇaṃ ācikkhitabbaṃ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, cattāro nissayā ācikkhitabbā [ācikkhitabbā, cattāri akaraṇīyāni ācikkhitabbāni. (ka.)] – |
The shadow (time of day) should be measured at once. The amount (of time remaining in) the season should be told. The portion of days [or: portion of the day] should be told. The rehearsal should be told. The four supports should be told: [BMC] |
"Piṇḍiyālopabhojanaṃ nissāya pabbajjā. |
“Going-Forth has alms-food as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – saṅghabhattaṃ, uddesabhattaṃ, nimantanaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ. |
“The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the Uposatha day, a meal on the day after the Uposatha. |
"Paṃsukūlacīvaraṃ nissāya pabbajjā. |
“Going-Forth has rag-robes as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. |
“The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp. |
"Rukkhamūlasenāsanaṃ nissāya pabbajjā. |
“Going-Forth has dwelling at the foot of a tree as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – vihāro, aḍḍhayogo, pāsādo, hammiyaṃ, guhā. |
“The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell. |
"Pūtimuttabhesajjaṃ nissāya pabbajjā. |
“Going-Forth has fermented urine medicine as its support. |
Tattha te yāvajīvaṃ ussāho karaṇīyo. |
For the rest of your life you are to endeavor at that. |
Atirekalābho – sappi, navanītaṃ, telaṃ, madhu, phāṇita"nti. |
“The extra allowances are: ghee, fresh butter, oil, honey, sugar.” |
Cattāro nissayā niṭṭhitā. |
The (section on the) Four Supports is finished. |
129.Tena kho pana samayena bhikkhū aññataraṃ bhikkhuṃ upasampādetvā ekakaṃ ohāya pakkamiṃsu. |
Now on that occasion monks, having given a certain monk the Going-forth, went off and left him alone. |
So pacchā ekakova āgacchanto antarāmagge purāṇadutiyikāya samāgañchi. |
Coming after them alone, he met his former wife along the road. |
Sā evamāha – "kiṃdāni pabbajitosī"ti? |
She said to him, “Are you gone-forth now?” |
"Āma, pabbajitomhī"ti. |
“Yes, I am gone-forth.” |
"Dullabho kho pabbajitānaṃ methuno dhammo; ehi, methunaṃ dhammaṃ paṭisevā"ti. |
“It’s hard for those gone forth to get sexual intercourse. Come, let’s engage in sexual intercourse.” |
So tassā methunaṃ dhammaṃ paṭisevitvā cirena agamāsi. |
Having engaged in sexual intercourse, he arrived a long time after them. |
Bhikkhū evamāhaṃsu – "kissa tvaṃ, āvuso, evaṃ ciraṃ akāsī"ti? |
The monks said to him, “Friend, what were you doing for so long?” |
Atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. |
So he reported the matter to the monks. |
Bhikkhū bhagavato etamatthaṃ ārocesuṃ. |
The monks reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, upasampādetvā dutiyaṃ dātuṃ, cattāri ca akaraṇīyāni ācikkhituṃ – |
“I allow that when one has been given Acceptance he be given a companion and that the four things never-to-be-done be told to him: |
"Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. |
“‘When a monk has received Acceptance he should not engage in sexual intercourse, even with an animal. |
Yo bhikkhu methunaṃ dhammaṃ paṭisevati, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who engages in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. [Pr 1] |
Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhu methunaṃ dhammaṃ paṭisevitvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a person with his head cut off could not live with it fastened back on his body, in the same way, a monk who has engaged in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīyaṃ. |
“‘You are not to do this for the rest of your life. |
"Upasampannena bhikkhunā adinnaṃ theyyasaṅkhātaṃ na ādātabbaṃ, antamaso tiṇasalākaṃ upādāya. |
“‘When a monk has received Acceptance he should not, in what is reckoned a theft, take what has not been given, even if only a blade of grass. |
Yo bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyati, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. [Pr 2] |
Seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyitvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a withered leaf removed from its stem can never become green again, in the same way, a monk who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīyaṃ. |
“‘You are not to do this for the rest of your life. |
"Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṃ upādāya. |
“‘When a monk has received Acceptance he should not deprive a living being of life, even if it is only a black or white ant. [Pc 61] |
Yo bhikkhu sañcicca manussaviggahaṃ jīvitā voropeti, antamaso gabbhapātanaṃ upādāya, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who intentionally deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, not one of the sons of the Sakyan. [Pr 3] |
Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti, evameva bhikkhu sañcicca manussaviggahaṃ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a block of stone split in half cannot be joined together again, in the same way, a monk who has intentionally deprived a human being of life is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīyaṃ. |
“‘You are not to do this for the rest of your life. |
"Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso 'suññāgāre abhiramāmī'ti. |
“‘When a monk has received Acceptance he should not claim a superior human state, even to the extent of (saying,) “I delight in an empty dwelling.” |
Yo bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati jhānaṃ vā vimokkhaṃ vā samādhiṃ vā samāpattiṃ vā maggaṃ vā phalaṃ vā, assamaṇo hoti asakyaputtiyo. |
“‘Any monk who, with evil desires, overwhelmed with greed, claims a superior human state that is unfactual and non-existent in himself—absorption, freedom, concentration, attainment, path, or fruition—is not a contemplative, not one of the sons of the Sakyan. [Pr 4] |
Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā, evameva bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapitvā assamaṇo hoti asakyaputtiyo. |
“‘Just as a palmyra palm cut off at the crown is incapable of further growth, in the same way, a monk with evil desires, overwhelmed with greed, who has laid claim to a superior human state that is unfactual and non-existent in himself is not a contemplative, not one of the sons of the Sakyan. |
Taṃ te yāvajīvaṃ akaraṇīya"nti. |
“‘You are not to do this for the rest of your life.’” |
Cattāri akaraṇīyāni niṭṭhitāni. |
The (section on) The Four Things Never to be Done is finished. |
130.Tena kho pana samayena aññataro bhikkhu āpattiyā adassane ukkhittako vibbhami. |
Now at that time a certain monk, having been suspended for not seeing an offense, disrobed. |
So puna paccāgantvā bhikkhū upasampadaṃ yāci. |
Coming back again, he requested Acceptance from the monks. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu āpattiyā adassane ukkhittako vibbhamati. |
“Monks, there is the case where a monk, suspended for not seeing an offense, disrobes. |
So puna paccāgantvā bhikkhū upasampadaṃ yācati. |
“Coming back again, he requests Acceptance from the monks. |
So evamassa vacanīyo – "passissasi taṃ āpatti"nti? |
“He is to be told, ‘Will you see this offense?’ |
Sacāhaṃ passissāmīti, pabbājetabbo. |
“If he (says) ‘I will see it,’ he may be given the Going-forth. |
Sacāhaṃ na passissāmīti, na pabbājetabbo. |
If he (says) ‘I won’t see it,’ he is not to be given the Going-forth. |
Pabbājetvā vattabbo – "passissasi taṃ āpatti"nti? |
“Having gone forth, he is to be asked, ‘Will you see this offense?’ |
Sacāhaṃ passissāmīti, upasampādetabbo. |
“If he (says) ‘I will see it,’ he may be given Acceptance. |
Sacāhaṃ na passissāmīti, na upasampādetabbo. |
If he (says) ‘I won’t see it,’ he is not to be given Acceptance. |
Upasampādetvā vattabbo – "passissasi taṃ āpatti"nti? |
“Having been given Acceptance, he is to be asked, ‘Will you see this offense?’ |
Sacāhaṃ passissāmīti, osāretabbo. |
“If he (says) ‘I will see it,’ he may be restored. |
Sacāhaṃ na passissāmīti, na osāretabbo. |
If he (says) ‘I won’t see it,’ he is not to be restored. |
Osāretvā vattabbo – "passasi [passāhi (sī.)] taṃ āpatti"nti? |
“Having been restored, he is to be asked, ‘Do you see this offense?’ |
Sace passati, iccetaṃ kusalaṃ. |
“If he sees it, that is good. |
No ce passati, labbhamānāya sāmaggiyā puna ukkhipitabbo. |
If he doesn’t see it, then if unity can be obtained, he should be suspended again. |
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse. |
“If unity cannot be obtained, there is no offense in communing or affiliating with him.” |
Idha pana, bhikkhave, bhikkhu āpattiyā appaṭikamme ukkhittako vibbhamati. |
“Monks, there is the case where a monk, suspended for not making amends for an offense, disrobes. |
So puna paccāgantvā bhikkhū upasampadaṃ yācati. |
“Coming back again, he requests Acceptance from the monks. |
So evamassa vacanīyo – "paṭikarissasi taṃ āpatti"nti? |
“He is to be told, ‘Will you make amends for this offense?’ |
Sacāhaṃ paṭikarissāmīti, pabbājetabbo. |
“If he (says) ‘I will make amends,’ he may be given the Going-forth. |
Sacāhaṃ na paṭikarissāmīti, na pabbājetabbo. |
If he (says) ‘I won’t make amends,’ he is not to be given the Going-forth. |
Pabbājetvā vattabbo – "paṭikarissasi taṃ āpatti"nti? |
“Having gone forth, he is to be asked, ‘Will you make amends for this offense?’ |
Sacāhaṃ paṭikarissāmīti, upasampādetabbo. |
“If he (says) ‘I will make amends,’ he may be given Acceptance. |
Sacāhaṃ na paṭikarissāmīti, na upasampādetabbo. |
If he (says) ‘I won’t make amends,’ he is not to be given Acceptance. |
Upasampādetvā vattabbo – "paṭikarissasi taṃ āpatti"nti? |
“Having been given Acceptance, he is to be asked, ‘Will you make amends for this offense?’ |
Sacāhaṃ paṭikarissāmīti, osāretabbo. |
“If he (says) ‘I will make amends,’ he may be restored. |
Sacāhaṃ na paṭikarissāmīti, na osāretabbo. |
If he (says) ‘I won’t make amends,’ he is not to be restored. |
Osāretvā vattabbo – "paṭikarohi taṃ āpatti"nti. |
“Having been restored, he is to be asked, ‘Will you make amends for this offense?’ |
Sace paṭikaroti, iccetaṃ kusalaṃ. |
“If he makes amends, that is good. |
No ce paṭikaroti labbhamānāya sāmaggiyā puna ukkhipitabbo. |
If he doesn’t make amends, then if unity can be obtained, he is to be suspended again. |
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāse. |
If unity cannot be obtained, there is no offense in communing or affiliating with him.” |
Idha pana, bhikkhave, bhikkhu pāpikāya diṭṭhiyā appaṭinissagge ukkhittako vibbhamati. |
“There is the case where a monk, suspended for not relinquishing an evil view, disrobes. |
So puna paccāgantvā bhikkhū upasampadaṃ yācati. |
“Coming back again, he requests Acceptance from the monks. |
So evamassa vacanīyo – "paṭinissajjissasi taṃ pāpikaṃ diṭṭhi"nti? |
“He is to be told, ‘Will you relinquish this evil view?’ |
Sacāhaṃ paṭinissajjissāmīti, pabbājetabbo. |
“If he (says) ‘I will relinquish it,’ he may be given the Going-forth. |
Sacāhaṃ na paṭinissajjissāmīti, na pabbājetabbo. |
If he (says) ‘I won’t relinquish it,’ he is not to be given the Going-forth. |
Pabbājetvā vattabbo – "paṭinissajjissasi taṃ pāpikaṃ diṭṭhi"nti? |
“Having gone forth, he is to be asked, ‘Will you relinquish this evil view?’ |
Sacāhaṃ paṭinissajjissāmīti, upasampādetabbo. |
“If he (says) ‘I will relinquish it,’ he may be given Acceptance. |
Sacāhaṃ na paṭinissajjissāmīti, na upasampādetabbo. |
If he (says) ‘I won’t relinquish it,’ he is not to be given Acceptance. |
Upasampādetvā vattabbo – "paṭinissajjissasi taṃ pāpikaṃ diṭṭhi"nti? |
“Having been given Acceptance, he is to be asked, ‘Will you relinquish this evil view?’ |
Sacāhaṃ paṭinissajjissāmīti, osāretabbo. |
“If he (says) ‘I will relinquish it,’ he may be restored. |
Sacāhaṃ na paṭinissajjissāmīti, na osāretabbo. |
If he (says) ‘I won’t relinquish it,’ he is not to be restored. |
Osāretvā vattabbo – "paṭinissajjehi taṃ pāpikaṃ diṭṭhi"nti. |
“Having been restored, he is to be asked, ‘Will you relinquish this evil view?’ |
Sace paṭinissajjati, iccetaṃ kusalaṃ. |
“If he relinquishes it, that is good. |
No ce paṭinissajjati, labbhamānāya sāmaggiyā puna ukkhipitabbo. |
If he doesn’t relinquish it, then if unity can be obtained, he is to be suspended again. |
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṃvāseti. |
If unity cannot be obtained, there is no offense in communing or affiliating with him.” |
Mahākhandhako paṭhamo. |
The Great Khandaka, the first, (is finished). |
Vinayamhi mahatthesu, pesalānaṃ sukhāvahe; |
Regarding the Vinaya, which is of great benefit, which brings ease to the well-behaved, |
Niggahānañca pāpicche, lajjīnaṃ paggahesu ca. |
regarding restraints for those with evil desires, supports for those with a sense of shame, |
Sāsanādhāraṇe ceva, sabbaññujinagocare; |
also upholding the dispensation, the proper range of the victorious, all-knowing one, |
Anaññavisaye kheme, supaññatte asaṃsaye. |
the secure realm—there is no other— well-laid down, not subject to doubt, |
Khandhake vinaye ceva, parivāre ca mātike; |
regarding the Khandakas, the Vinaya, the Parivara, and the Matika: |
Yathātthakārī kusalo, paṭipajjati yoniso. |
The skillful one, doing what is in line with the goal, [or: his benefit] practices appropriately. |
Yo gavaṃ na vijānāti, na so rakkhati gogaṇaṃ; |
One who doesn’t know cows can’t look after a herd of them. |
Evaṃ sīlaṃ ajānanto, kiṃ so rakkheyya saṃvaraṃ. |
In the same way, not knowing virtue, how could one maintain restraint? |
Pamuṭṭhamhi ca suttante, abhidhamme ca tāvade; |
If the discourses are forgotten, and at the same time the Abhidhamma, |
Vinaye avinaṭṭhamhi, puna tiṭṭhati sāsanaṃ. |
but the Vinaya is not destroyed, The dispensation will still remain. |
Tasmā saṅgāhaṇāhetuṃ [saṅgāhanāhetuṃ (ka.)], uddānaṃ anupubbaso; |
So, for the purpose of gathering a list, step-by-step, |
Pavakkhāmi yathāñāyaṃ, suṇātha mama bhāsato. |
I will recite in line with my knowledge: Listen to me speak. |
Vatthu nidānaṃ āpatti, nayā peyyālameva ca; |
The base, the origin story, the offense, methods, and even the ellipses: |
Dukkaraṃ taṃ asesetuṃ, nayato taṃ vijānathāti. |
Learn it methodically, this which is hard to do— to not leave anything out. |
Bodhi rājāyatanañca, ajapālo sahampati; |
Awakening, the Rājāyatana tree, the Goatherd’s Banyan tree, Sahampati, |
Brahmā āḷāro udako, bhikkhu ca upako isi. |
the brahman, Āḷāra and Uddaka, the monk and the seer Upaka. |
Koṇḍañño vappo bhaddiyo, mahānāmo ca assaji; |
Koṇḍañño, Bhaddiyo, and Vappo, Mahānāmo and Assaji, |
Yaso cattāro paññāsa, sabbe pesesi so disā. |
Yasa, the four, the fifty: He sent them all to faraway places. |
Vatthu mārehi tiṃsā ca, uruvelaṃ tayo jaṭī; |
The case (of Going-forth and Acceptance), with Māra, and the thirty, |
Agyāgāraṃ mahārājā, sakko brahmā ca kevalā. |
three coiled-hairs at Uruvelā, a fire-hall, the Great Kings, |
Paṃsukūlaṃ pokkharaṇī, silā ca kakudho silā; |
Sakka, the Brahmā, the whole area. Cast-off cloth, a reservoir, a rock, a Kakudha tree, (another) rock, |
Jambu ambo ca āmalo, pāripupphañca āhari. |
a rose-apple, a mango, a myrobalan, a flower—he brought them. |
Phāliyantu ujjalantu, vijjhāyantu ca kassapa; |
“May they be split! May they be lit! |
Nimujjanti mukhī megho, gayā laṭṭhi ca māgadho. |
May they go out, Kassapa!” They submerged, heaters, a cloud, Gayā, saplings, and the Magadhan. |
Upatisso kolito ca, abhiññātā ca pabbajuṃ; |
Upatissa, Kolita, well-known, they went forth. |
Dunnivatthā paṇāmanā, kiso lūkho ca brāhmaṇo. |
Poorly dressed, dismissal, the thin and wretched brahman. |
Anācāraṃ ācarati, udaraṃ māṇavo gaṇo; |
He engaged in misbehavior, a stomach, a young brahman, a group, |
Vassaṃ bālehi pakkanto, dasa vassāni nissayo. |
Rains, by one inexperienced, they went away, ten rains, dependence. |
Na vattanti paṇāmetuṃ, bālā passaddhi pañca cha; |
They didn’t behave rightly, to dismiss, inexperienced, a lapse, five and six, |
Yo so añño ca naggo ca, acchinnajaṭilasākiyo. |
Those who are (from) other (religions), the naked, uncut, coiled-hair, and a Sakyan. |
Magadhesu pañcābādhā, eko rājā [bhaṭo coro (syā.)] ca aṅguli; |
Five diseases among the Magadhans, one in service, a criminal, a finger. |
Māgadho ca anuññāsi, kārā likhi kasāhato. |
The Magadhan allowed it, prison [shackles], a warrant, one who was whipped. |
Lakkhaṇā iṇā dāso ca, bhaṇḍuko upāli ahi; |
Branded, a debtor, and a slave, shaven-headed, Upāli, and cholera, |
Saddhaṃ kulaṃ kaṇṭako ca, āhundarikameva ca. |
a family with conviction, Kaṇṭaka, and crowded. |
Vatthumhi dārako sikkhā, viharanti ca kiṃ nu kho; |
To live (in dependence), the boy, training rules. They lived (without respect)—what (should be done)? |
Sabbaṃ mukhaṃ upajjhāye, apalāḷana kaṇṭako. |
The entire (monastery), the mouth, preceptors, luring away, and Kaṇṭaka. |
Paṇḍako theyyapakkanto, ahi ca mātarī pitā; |
A paṇḍaka, a thief, gone away, a snake, (killer of) mother and father, |
Arahantabhikkhunībhedā, ruhirena ca byañjanaṃ. |
an arahant, a bhikkhunī, a split, blood, and a hermaphrodite. |
Anupajjhāyasaṅghena, gaṇapaṇḍakapattako; |
Without a preceptor, with the Saṅgha, a group, a paṇḍaka, one without a bowl, |
Acīvaraṃ tadubhayaṃ, yācitenapi ye tayo. |
without robes, or both of those, the three with borrowed (requisites). |
Hatthā pādā hatthapādā, kaṇṇā nāsā tadūbhayaṃ; |
Hand, foot, hand and foot, ear, nose, both of those, |
Aṅguliaḷakaṇḍaraṃ, phaṇaṃ khujjañca vāmanaṃ. |
finger, big toe/thumb, tendon, webbed fingers, bent over, a dwarf. |
Galagaṇḍī lakkhaṇā ceva, kasā likhitasīpadī; |
Those with goiters, those who had been branded, whipped, with a warrant, one with club foot/elephantiasis, |
Pāpaparisadūsī ca, kāṇaṃ kuṇi tatheva ca. |
evil (illness) and a disgracer of the assembly, Blind in one eye and with a crooked limb. |
Khañjaṃ pakkhahatañceva, sacchinnairiyāpathaṃ; |
Lame, and one half-paralyzed, crippled, |
Jarāndhamūgabadhiraṃ, andhamūgañca yaṃ tahiṃ. |
old, blind, dumb, deaf, those there who are blind and dumb. |
Andhabadhiraṃ yaṃ vuttaṃ, mūgabadhirameva ca; |
One called blind and deaf, also dumb and deaf, |
Andhamūgabadhirañca, alajjīnañca nissayaṃ. |
and blind, dumb, and deaf. Dependence of the shameless. |
Vatthabbañca tathāddhānaṃ, yācamānena lakkhaṇā [pekkhanā (sabbattha)] ; |
One should live (in dependence), and then on the road, By one requesting, consideration, |
Āgacchatu vivadanti, ekupajjhāyena kassapo. |
May he come! They argued. With one preceptor, and Kassapa. |
Dissanti upasampannā, ābādhehi ca pīḷitā; |
There were to be seen those accepted, oppressed with diseases. |
Ananusiṭṭhā vitthenti, tattheva anusāsanā. |
Uninstructed, they were bashful, right there, the instruction. |
Saṅghepi ca atho bālā, asammatā ca ekato; |
In the Saṅgha, and then one inexperienced, unauthorized, and together. |
Ullumpatupasampadā, nissayo ekako tayoti. |
May it raise me up, and Acceptance, supports, alone, the three (who came back). |
Imamhi khandhake vatthūni ekasatañca dvāsattati. |
In this khandhaka the cases, are one hundred and seventy-two. |
Mahākhandhako niṭṭhito. |
The Mnemonic Verses of the Great Khandhaka are finished. |
132.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Now at that time the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain. |
Tena kho pana samayena aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsanti. |
And at that time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, spoke (their) Dhamma. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people went to them to hear the Dhamma. |
Te labhanti aññatitthiyesu paribbājakesu pemaṃ, labhanti pasādaṃ, labhanti aññatitthiyā paribbājakā pakkhaṃ. |
They developed affection for the wanderers of other sects, developed confidence in them, and the wanderers of other sects gained a following. |
Atha kho rañño māgadhassa seniyassa bimbisārassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsanti. |
Then, as King Seniya Bimbisāra of Magadha was alone in seclusion, this train of thought arose in his awareness: “At this time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, speak Dhamma. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people go to them to hear the Dhamma, |
Te labhanti aññatitthiyesu paribbājakesu pemaṃ, labhanti pasādaṃ, labhanti aññatitthiyā paribbājakā pakkhaṃ. |
and they gain affection for the wanderers of other sects, gain confidence in them, and the wanderers of other sects gain a following. |
Yaṃnūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyu"nti. |
“What if the masters were to also to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight?” |
Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
So he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. |
Ekamantaṃ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṃ etadavoca – "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi 'etarahi kho aññatitthiyā paribbājakā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsanti. |
As he was sitting there, he said to the Blessed One, “Just now, lord, as I was alone in seclusion, this train of thought arose in my awareness: “‘At this time the wanderers of other sects, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, speak Dhamma. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people go to them to hear the Dhamma, |
Te labhanti aññatitthiyesu paribbājakesu pemaṃ, labhanti pasādaṃ, labhanti aññatitthiyā paribbājakā pakkhaṃ. |
and they gain affection for the wanderers of other sects, gain confidence in them, and the wanderers of other sects gain a following. |
Yaṃnūna ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyu'nti. |
What if the masters were to also to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight?’” |
Sādhu, bhante, ayyāpi cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipateyyu"nti. |
[blank] |
Atha kho bhagavā rājānaṃ māgadhaṃ seniyaṃ bimbisāraṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Then the Blessed One instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk. |
Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left. |
Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitu"nti. |
Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow you to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight.” |
Tena kho pana samayena bhikkhū – bhagavatā anuññātā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitunti – cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdanti. |
Now at that time the monks (thought,) “It has been allowed by the Blessed One to gather on the fourteenth, fifteenth, and eighth (day) of the fortnight.” Gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, they sat in silence. |
Te manussā upasaṅkamanti dhammassavanāya. |
The people went to them to hear the Dhamma. |
Te ujjhāyanti khiyyanti vipācenti – "kathañhi nāma samaṇā sakyaputtiyā cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā tuṇhī nisīdissanti, seyyathāpi mūgasūkarā. |
They criticized and complained and spread it about: “How can these Sakyan-son monks, gathering on the fourteenth, fifteenth, and eighth (day) of the fortnight, sit in silence like dumb pigs? |
Nanu nāma sannipatitehi dhammo bhāsitabbo"ti. |
Shouldn’t Dhamma be spoken by those who gather?” |
Assosuṃ kho bhikkhū tesaṃ manussānaṃ ujjhāyantānaṃ khiyyantānaṃ vipācentānaṃ. |
The monks heard the people criticizing and complaining and spreading it about. |
Atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ - pe - atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "anujānāmi, bhikkhave, cātuddase pannarase aṭṭhamiyā ca pakkhassa sannipatitvā dhammaṃ bhāsitu"nti. |
Then the monks reported the matter to the Blessed One. Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, I allow you, having gathered on the fourteenth, fifteenth, and eighth (day) of the fortnight, to speak Dhamma.” |
133.Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "yaṃnūnāhaṃ yāni mayā bhikkhūnaṃ paññattāni sikkhāpadāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyyaṃ. |
Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness: “What if I were to allow the monks the recitation of a collection [Mv.II.3.4] of the rules I have laid down for them? |
So nesaṃ bhavissati uposathakamma"nti. |
That will be their Uposatha transaction.” |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi 'yaṃnūnāhaṃ yāni mayā bhikkhūnaṃ paññattāni sikkhāpadāni, tāni nesaṃ pātimokkhuddesaṃ anujāneyyaṃ. |
Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks: “Monks, just now, as I was alone in seclusion, this train of thought arose in my awareness: ‘What if I were to allow the monks the recitation of a collection of the rules I have laid down for them? |
So nesaṃ bhavissati uposathakamma'nti. |
That will be their Uposatha transaction.’ |
Anujānāmi, bhikkhave, pātimokkhaṃ uddisituṃ. |
“Monks, I allow you to recite the Pāṭimokkha.” |
Evañca pana, bhikkhave, uddisitabbaṃ. |
“And, monks, it should be recited like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
134."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyya, pātimokkhaṃ uddiseyya. |
If the Saṅgha is ready, let it perform the Uposatha, let it recite the Pāṭimokkha. |
Kiṃ saṅghassa pubbakiccaṃ? |
“‘What is the Saṅgha’s preliminary duty? |
Pārisuddhiṃ āyasmanto ārocetha. |
“‘Let the venerable ones announce purity1. |
Pātimokkhaṃ uddisissāmi. |
“‘I will recite the Pāṭimokkha. |
Taṃ sabbeva santā sādhukaṃ suṇoma manasi karoma. |
“‘May all of us who are present listen well and pay attention. |
Yassa siyā āpatti, so āvikareyya. |
“‘If anyone has an offense, let him reveal it. |
Asantiyā āpattiyā tuṇhī bhavitabbaṃ. |
Those without offense should remain silent. |
Tuṇhībhāvena kho panāyasmante parisuddhāti vedissāmi. |
“‘By their silence I will know that the venerable ones are pure. |
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṃ hoti, evamevaṃ [evameva (ka)] evarūpāya parisāya yāvatatiyaṃ anussāvitaṃ hoti. |
“‘Just as, when questioned individually, one should answer, the same holds true when in such an assembly (as this), the declaration (at the end of each class of offense) is made three times. |
Yo pana bhikkhu yāvatatiyaṃ anussāviyamāne saramāno santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hoti. |
“‘Should any monk, when the declaration is made up to the third time, remember an existing offense but not reveal it, he has a deliberate lie. |
Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto bhagavatā. |
“‘And the Blessed One has declared a deliberate lie to be an obstruction. |
Tasmā, saramānena bhikkhunā āpannena visuddhāpekkhena santī āpatti āvikātabbā; āvikatā hissa phāsu hotī"ti. |
“‘Therefore any monk with an offense, on remembering it and aiming at purity, should reveal his existing offense. “‘Having revealed it, he will have peace.’” |
135.Pātimokkhanti ādimetaṃ mukhametaṃ pamukhametaṃ kusalānaṃ dhammānaṃ. |
‘Pāṭimokkha’: It is the beginning, the entrance, and the foremost of skillful qualities, |
Tena vuccati pātimokkhanti. |
therefore it is called ‘Pāṭimokkha’1. |
Āyasmantoti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ āyasmantoti. |
‘Āyasmant’: It is a term of endearment, a term of respect, a respectful and deferential term: ‘Āyasmant’ |
Uddisissāmīti ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttāniṃ karissāmi [uttānī karissāmi (sī. syā.)] pakāsessāmi. |
‘I will recite’: I will declare it, teach it, describe it, set it forth, reveal it, explain it, make it plain, and expound it. |
Tanti pātimokkhaṃ vuccati. |
‘It’: refers to the Pāṭimokkha. |
Sabbeva santāti yāvatikā tassā parisāya therā ca navā ca majjhimā ca, ete vuccanti sabbeva santāti. |
‘All who are present’: To the extent that there are, in the assembly, elder, new (monks), and (monks of) middling (seniority)—these are called, ‘all who are present’. |
Sādhukaṃ suṇomāti aṭṭhiṃ katvā manasi katvā sabbacetasā [sabbaṃ cetasā (syā. ka.)] samannāharāma. |
‘May we listen well’: Having paid attention and taken it to heart, may we gather it all in with the mind. |
Manasi karomāti ekaggacittā avikkhittacittā avisāhaṭacittā nisāmema. |
‘Pay attention’: We attend to it singleminded1, undistracted, with an undisturbed mind. |
Yassa siyā āpattīti therassa vā navassa vā majjhimassa vā, pañcannaṃ vā āpattikkhandhānaṃ aññatarā āpatti, sattannaṃ vā āpattikkhandhānaṃ aññatarā āpatti. |
‘If anyone has an offense’: A certain offense in the five classes1 of offense or a certain offense in the seven classes of offense, of an elder, a new (monk), or (a monk of) middling (seniority). |
So āvikareyyāti so deseyya, so vivareyya, so uttāniṃ kareyya, so pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. |
‘Let him reveal it’: Let him show it, reveal it, make it plain, and announce it, either in the midst of the Saṅgha, in the midst of a group, in the presence of a single individual. |
Asantī nāma āpatti anajjhāpannā vā hoti, āpajjitvā vā vuṭṭhitā. |
‘One without offense1’ means he hasn’t fallen into (an offense) or, having fallen, he has been rehabilitated (from that offense). |
Tuṇhī bhavitabbanti adhivāsetabbaṃ na byāharitabbaṃ. |
‘Should remain silent’: He should consent, and not speak. |
Parisuddhāti vedissāmīti jānissāmi dhāressāmi. |
‘I will know that (the venerable ones) are pure’: I will understand and remember. |
Yathā kho pana paccekapuṭṭhassa veyyākaraṇaṃ hotīti yathā ekena eko puṭṭho byākareyya, evameva tassā parisāya jānitabbaṃ maṃ pucchatīti. |
‘Just as, when questioned individually, one should answer’: Just as, when questioned one-on-one, one would answer, in the same way it should be understood of the assembly that, “It [the Saṅgha] is questioning me.” |
Evarūpā nāma parisā bhikkhuparisā vuccati. |
‘Such an assembly’: refers to an assembly of monks. |
Yāvatatiyaṃ anussāvitaṃ hotīti sakimpi anussāvitaṃ hoti, dutiyampi anussāvitaṃ hoti, tatiyampi anussāvitaṃ hoti. |
‘The declaration is made up to the third time’: There is a single declaration, and then there is the second declaration, and then there is the third declaration. |
Saramānoti jānamāno sañjānamāno. |
‘Remembering’: knowing it, perceiving it. |
Santī nāma āpatti ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā. |
‘An existing (offense)’: He has fallen into an offense, or, having fallen into it, he hasn’t been rehabilitated. |
Nāvikareyyāti na deseyya, na vivareyya, na uttāniṃ kareyya, na pakāseyya saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. |
‘Should he not reveal it’: Should he not show it, reveal it, make it plain, or announce it either in the midst of the Saṅgha, in the midst of a group, or in the presence of one individual. |
Sampajānamusāvādassa hotīti. |
‘He has a deliberate lie’: |
Sampajānamusāvāde kiṃ hoti? |
In the case of a deliberate lie, what is it? |
Dukkaṭaṃ hoti. |
It’s (an offense of) wrong-doing. [BMC: 12] |
Antarāyiko dhammo vutto bhagavatāti. |
‘The Blessed One has declared a deliberate lie to be an obstruction’: |
Kissa antarāyiko? |
An obstruction to what? |
Paṭhamassa jhānassa adhigamāya antarāyiko, dutiyassa jhānassa adhigamāya antarāyiko, tatiyassa jhānassa adhigamāya antarāyiko, catutthassa jhānassa adhigamāya antarāyiko, jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ nekkhammānaṃ nissaraṇānaṃ pavivekānaṃ kusalānaṃ dhammānaṃ adhigamāya antarāyiko. |
An obstruction to the attainment of the first jhāna, an obstruction to the attainment of the second jhāna, an obstruction to the attainment of the third jhāna, an obstruction to the attainment of the fourth jhāna, an obstruction to the attainment of the jhānas, liberations, concentrations, attainments, escapes through renunciation, seclusion, and skillful qualities. |
Tasmāti taṅkāraṇā. |
‘Therefore’: because of that. |
Saramānenāti jānamānena sañjānamānena. |
‘By one remembering’: by one knowing and perceiving. |
Visuddhāpekkhenāti vuṭṭhātukāmena visujjhitukāmena. |
‘By one aiming at purity’: By one desiring to be rehabilitated, desiring to be purified. |
Santī nāma āpatti ajjhāpannā vā hoti, āpajjitvā vā avuṭṭhitā. |
‘An existing offense’: He has fallen into it, or, having fallen into it, he hasn’t been rehabilitated. |
Āvikātabbāti āvikātabbā saṅghamajjhe vā gaṇamajjhe vā ekapuggale vā. |
‘Should reveal’: should reveal it either in the midst of the Saṅgha, in the midst of a group, or in the presence of one individual. |
Āvikatā hissa phāsu hotīti. |
‘Having revealed it, he will have peace.’ |
Kissa phāsu hoti? |
The peace of what? |
Paṭhamassa jhānassa adhigamāya phāsu hoti, dutiyassa jhānassa adhigamāya phāsu hoti, tatiyassa jhānassa adhigamāya phāsu hoti, catutthassa jhānassa adhigamāya phāsu hoti, jhānānaṃ vimokkhānaṃ samādhīnaṃ samāpattīnaṃ nekkhammānaṃ nissaraṇānaṃ pavivekānaṃ kusalānaṃ dhammānaṃ adhigamāya phāsu hotīti. |
He will have the peace of the attainment of the first jhāna, the peace of the attainment of the second jhāna, the peace of the attainment of the third jhāna, the peace of the attainment of the fourth jhāna, the peace of the attainment of the jhānas, liberations, concentrations, attainments, escapes through renunciation, seclusion, and skillful qualities. |
136.Tena kho pana samayena bhikkhū – bhagavatā pātimokkhuddeso anuññātoti – devasikaṃ pātimokkhaṃ uddisanti. |
Now at that time the monks, (thinking,) “The Blessed One has allowed the Pāṭimokkha to be recited,” recited it daily. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, devasikaṃ pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha should not be recited daily. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it daily: an offense of wrong doing. |
Anujānāmi, bhikkhave, uposathe pātimokkhaṃ uddisitunti. |
“I allow that the Pāṭimokkha be recited on the Uposatha day.” |
Tena kho pana samayena bhikkhū – bhagavatā uposathe pātimokkhuddeso anuññātoti – pakkhassa tikkhattuṃ pātimokkhaṃ uddisanti, cātuddase pannarase aṭṭhamiyā ca pakkhassa. |
Now at that time the monks, (thinking,) “the Blessed One has allowed the Pāṭimokkha to be recited on the Uposatha day,” recited the Pāṭimokkha three times in a fortnight: the fourteenth, fifteenth, and eighth (day) of the fortnight. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, pakkhassa tikkhattuṃ pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha should not be recited three times in the fortnight. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it three times in the half-month: an offense of wrong doing. |
Anujānāmi, bhikkhave, sakiṃ pakkhassa cātuddase vā pannarase vā pātimokkhaṃ uddisitunti. |
“I allow the Pāṭimokkha to be recited once during the fortnight, on the fourteenth or fifteenth day.” |
Tena kho pana samayena chabbaggiyā bhikkhū yathāparisāya pātimokkhaṃ uddisanti sakāya sakāya parisāya. |
Now at that time the Group-of-six monks recited the Pāṭimokkha by grouping, each with his own grouping. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, yathāparisāya pātimokkhaṃ uddisitabbaṃ sakāya sakāya parisāya. |
“Monks, the Pāṭimokkha should not be recited by grouping, each with his own grouping. |
Yo uddiseyya, āpatti dukkaṭassa. |
[Whoever should recite it by grouping: an offense of wrong doing.] |
Anujānāmi, bhikkhave, samaggānaṃ uposathakammanti. |
“I allow an Uposatha transaction for those who are united.” |
Atha kho bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'samaggānaṃ uposathakamma'nti. |
Then the thought occurred to the monks, “The Blessed One has laid down an Uposatha transaction for those who are united. |
Kittāvatā nu kho sāmaggī hoti, yāvatā ekāvāso, udāhu sabbā pathavī"ti? |
To what extent is there unity? To the extent of one residence (monastery) or of the whole Earth?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ettāvatā sāmaggī yāvatā ekāvāsoti. |
“Monks, I allow that the extent of unity be to the extent of one residence (monastery).” |
137.Tena kho pana samayena āyasmā mahākappino rājagahe viharati maddakucchimhi migadāye. |
Now on that occasion Ven. Mahā Kappina was staying near Rājagaha, in the Maddakucchi Game Reserve. |
Atha kho āyasmato mahākappinassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "gaccheyyaṃ vāhaṃ uposathaṃ na vā gaccheyyaṃ, gaccheyyaṃ vāhaṃ saṅghakammaṃ na vā gaccheyyaṃ, atha khvāhaṃ visuddho paramāya visuddhiyā"ti? |
Then, as Ven. Mahā Kappina was alone in seclusion, this train of thought arose in his awareness: “Whether I go or don’t go to the Uposatha, whether I go or don’t go to the Saṅgha transaction, I’m still pure with the foremost purity.” |
Atha kho bhagavā āyasmato mahākappinassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gijjhakūṭe pabbate antarahito maddakucchimhi migadāye āyasmato mahākappinassa sammukhe pāturahosi. |
Then the Blessed One, realizing with his awareness the line of thinking in Ven. Mahā Kappina’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and re-appeared in the Maddakucchi Game Reserve, right in front of Ven. Mahā Kappina. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on a seat laid out. |
Āyasmāpi kho mahākappino bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Ven. Mahā Kappina, having bowed down to the Blessed One, also sat down to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākappinaṃ bhagavā etadavoca – "nanu te, kappina, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – gaccheyyaṃ vāhaṃ uposathaṃ na vā gaccheyyaṃ, gaccheyyaṃ vāhaṃ saṅghakammaṃ na vā gaccheyyaṃ, atha khvāhaṃ visuddho paramāya visuddhiyā"ti? |
As he was sitting there, the Blessed One said to him, “Kappina, didn’t this train of thought arise in your awareness as you were alone in seclusion: ‘Should I go to the Uposatha or not? Should I go to the Saṅgha transaction or not? Because I am pure with the foremost purity.’” |
"Evaṃ, bhante". |
“Yes, lord.” |
"Tumhe ce brāhmaṇā uposathaṃ na sakkarissatha na garukarissatha [na garuṃ karissatha (ka.)] na mānessatha na pūjessatha, atha ko carahi uposathaṃ sakkarissati garukarissati mānessati pūjessati? |
“If you brahmans don’t honor, respect, venerate, and do homage to the Uposatha, then who would honor, respect, venerate, and do homage to the Uposatha? |
Gaccha tvaṃ, brāhmaṇa, uposathaṃ, mā no agamāsi. |
Come, brahman, go to the Uposatha, don’t not go. |
Gaccha tvaṃ saṅghakammaṃ, mā no agamāsī"ti. |
Go to the Saṅgha transaction, don’t not go.” |
"Evaṃ, bhante"ti kho āyasmā mahākappino bhagavato paccassosi. |
“As you say, lord,” Ven. Mahā Kappina responded to the Blessed One. |
Atha kho bhagavā āyasmantaṃ mahākappinaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – maddakucchimhi migadāye āyasmato mahākappinassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi. |
Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Mahā Kappina with Dhamma talk—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Maddakucchi Game Reserve, right in front of Ven. Mahā Kappina, and re-appeared on Vulture Peak Mountain. |
138.Atha kho bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'ettāvatā sāmaggī yāvatā ekāvāso'ti, kittāvatā nu kho ekāvāso hotī"ti? |
Then the thought occurred to the monks, “It has been laid down by the Blessed One that the extent of unity be to the extent of one residence (monastery).” “But to what extent is there one residence?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sīmaṃ sammannituṃ. |
“Monks, I allow that a territory be authorized. |
Evañca pana, bhikkhave, sammannitabbā – paṭhamaṃ nimittā kittetabbā – pabbatanimittaṃ, pāsāṇanimittaṃ, vananimittaṃ, rukkhanimittaṃ, magganimittaṃ, vammikanimittaṃ, nadīnimittaṃ, udakanimittaṃ. |
“And it should be authorized like this: “First, the boundary markers should be determined—a mountain-marker, a stone-marker, a grove-marker, a tree-marker, a path-marker, a termite-nest-marker, a river-marker, or a water-marker. |
Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“When the markers have been determined, an experienced and competent monk should inform the Saṅgha: |
139."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
If the Saṅgha is ready, then—as far as those markers that have been determined all around—it |
Yadi saṅghassa pattakallaṃ, saṅgho etehi nimittehi sīmaṃ sammanneyya samānasaṃvāsaṃ ekuposathaṃ [ekūposathaṃ (ka.)]. |
should authorize within those markers a territory of common affiliation, of a single Uposatha. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
As far as those markers that have been determined all around, |
Saṅgho etehi nimittehi sīmaṃ sammannati samānasaṃvāsaṃ ekuposathaṃ. |
the Saṅgha is authorizing within those markers a territory of common affiliation, of a single Uposatha. |
Yassāyasmato khamati etehi nimittehi sīmāya sammuti [sammati (syā.)] samānasaṃvāsāya ekuposathāya, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the territory within those markers as one of common affiliation, of a single Uposatha, is agreeable, should remain silent. He to whom it is not agreeable should speak. |
Sammatā sīmā saṅghena etehi nimittehi samānasaṃvāsā ekuposathā. |
“‘The territory within those markers has been authorized by the Saṅgha as one of common affiliation, of a single Uposatha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
140.Tena kho pana samayena chabbaggiyā bhikkhū – bhagavatā sīmāsammuti anuññātāti – atimahatiyo sīmāyo sammannanti, catuyojanikāpi pañcayojanikāpi chayojanikāpi. |
Now at that time, the Group-of-six monks, (thinking,) “The Blessed One has allowed the authorization of a territory,” authorized excessively large territories—four yojanas, five yojanas, or six yojanas. |
Bhikkhū uposathaṃ āgacchantā uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti, antarāpi parivasanti. |
Coming to the Uposatha, monks arrived during the recitation of the Pāṭimokkha, when the Pāṭimokkha had just been recited, or they spent the night on the way. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, atimahatī sīmā sammannitabbā, catuyojanikā vā pañcayojanikā vā chayojanikā vā. |
“Monks, an excessively large territory—of four yojanas, five yojanas, or six yojanas—should not be authorized. |
Yo sammanneyya, āpatti dukkaṭassa. |
Whoever should authorize one: an offense of wrong doing. |
Anujānāmi, bhikkhave, tiyojanaparamaṃ sīmaṃ sammannitunti. |
“I allow that a territory be authorized for three yojanas at most.” |
Tena kho pana samayena chabbaggiyā bhikkhū nadīpārasīmaṃ [nadīpāraṃ sīmaṃ (sī. syā.)] sammannanti. |
Now at that time Group-of-six monks authorized a territory including the far side of a river. |
Uposathaṃ āgacchantā bhikkhūpi vuyhanti, pattāpi vuyhanti, cīvarānipi vuyhanti. |
Monks coming to the Uposatha were swept away, or their bowls were swept away, or their robes were swept away. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, nadīpārasīmā sammannitabbā. |
“Monks, a territory including the far side of a river should not be authorized. |
Yo sammanneyya, āpatti dukkaṭassa. |
Whoever should authorize one: an offense of wrong doing. |
Anujānāmi, bhikkhave, yatthassa dhuvanāvā vā dhuvasetu vā, evarūpaṃ nadīpārasīmaṃ sammannitunti. |
“I allow that a territory including the far side of a river be authorized if it has a permanent boat [i.e. a ferry] or permanent bridge.” |
141.Tena kho pana samayena bhikkhū anupariveṇiyaṃ pātimokkhaṃ uddisanti asaṅketena. |
Now at that time monks recited the Pāṭimokkha anywhere on the (monastery) premises without appointing a place (to meet). |
Āgantukā bhikkhū na jānanti – "kattha vā ajjuposatho karīyissatī"ti. |
Incoming monks didn’t know: “And where will the Uposatha be done today?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, anupariveṇiyaṃ pātimokkhaṃ uddisitabbaṃ asaṅketena. |
“Monks, the Pāṭimokkha should not be recited anywhere on the premises without appointing a place (to meet). |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should do so: an offense of wrong doing. |
Anujānāmi, bhikkhave, uposathāgāraṃ sammannitvā uposathaṃ kātuṃ, yaṃ saṅgho ākaṅkhati vihāraṃ vā aḍḍhayogaṃ vā pāsādaṃ vā hammiyaṃ vā guhaṃ vā. |
“I allow that the Uposatha be done after having authorized an Uposatha hall as the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, or a cell. |
Evañca pana, bhikkhave, sammannitabbaṃ. |
“And, monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ vihāraṃ uposathāgāraṃ sammanneyya. |
If the Saṅgha is ready, then it should authorize the building of such-and-such name as the Uposatha hall. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ vihāraṃ uposathāgāraṃ sammannati. |
The Saṅgha is authorizing the building of such-and-such name as the Uposatha hall. |
Yassāyasmato khamati itthannāmassa vihārassa uposathāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of the building of such-and-such name as the Uposatha hall is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammato saṅghena itthannāmo vihāro uposathāgāraṃ. |
“‘The building of such-and-such name has been authorized by the Saṅgha as the Uposatha hall. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.”’ |
Tena kho pana samayena aññatarasmiṃ āvāse dve uposathāgārāni sammatāni honti. |
Now on that occasion two Uposatha halls had been authorized in a certain residence. |
Bhikkhū ubhayattha sannipatanti – "idha uposatho karīyissati, idha uposatho karīyissatī"ti. |
Monks assembled in both places, (thinking,) “The Uposatha will be held here,” “the Uposatha will be held here.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni. |
“Monks, two Uposatha halls should not be authorized in a single residence. |
Yo sammanneyya, āpatti dukkaṭassa. |
Whoever should do so: an offense of wrong doing. |
Anujānāmi, bhikkhave, ekaṃ samūhanitvā [samuhanitvā (ka.)] ekattha uposathaṃ kātuṃ. |
“I allow that the Uposatha be done in one place, (the other) one having been revoked. |
Evañca pana, bhikkhave, samūhantabbaṃ. |
“And, monks, it should be revoked like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ uposathāgāraṃ samūhaneyya [samuhaneyya (ka.)]. |
If the Saṅgha is ready, then it should revoke the Uposatha hall of such-and-such name. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Saṅgho itthannāmaṃ uposathāgāraṃ samūhanati. |
The Saṅgha is revoking the Uposatha hall of such-and-such name. |
Yassāyasmato khamati itthannāmassa uposathāgārassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the revoking of the Uposatha hall of such-and-such name is agreeable should remain silent. He to whom it is not agreeable should speak. |
Samūhataṃ saṅghena itthannāmaṃ uposathāgāraṃ. |
“‘The Uposatha hall of such-and-such name has been revoked by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.”’ |
142.Tena kho pana samayena aññatarasmiṃ āvāse atikhuddakaṃ uposathāgāraṃ sammataṃ hoti, tadahuposathe mahābhikkhusaṅgho sannipatito hoti. |
Now at that time in a certain residence, an excessively small Uposatha hall had been authorized. On the day of the Uposatha a large saṅgha of monks gathered. |
Bhikkhū asammatāya bhūmiyā nisinnā pātimokkhaṃ assosuṃ. |
Monks heard the Pāṭimokkha while sitting on unauthorized ground. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi "bhagavatā paññattaṃ 'uposathāgāraṃ sammannitvā uposatho kātabbo'ti, mayañcamhā asammatāya bhūmiyā nisinno pātimokkhaṃ assumhā, kato nu kho amhākaṃ uposatho, akato nu kho"ti. |
Then the thought occurred to them, “It has been laid down by the Blessed One that the Uposatha be done after having authorized an Uposatha hall. But we heard the Pāṭimokkha while sitting on unauthorized ground. “Has our Uposatha been done or not?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Sammatāya vā, bhikkhave, bhūmiyā nisinnā asammatāya vā yato pātimokkhaṃ suṇāti, katovassa uposatho. |
“Monks, when sitting in a place, regardless of whether it has been authorized, where one hears the Pāṭimokkha, one’s Uposatha has been done.” |
Tena hi, bhikkhave, saṅgho yāva mahantaṃ uposathappamukhaṃ [uposathamukhaṃ (syā.)] ākaṅkhati, tāva mahantaṃ uposathappamukhaṃ sammannatu. |
“In this case, monks, let the Saṅgha authorize an area in front of the Uposatha (hall) of whatever size it desires. |
Evañca pana, bhikkhave, sammannitabbaṃ. |
“And, monks, It should be authorized like this: |
Paṭhamaṃ nimittā kittetabbā. |
“First, boundary markers should be determined. |
Nimitte kittetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
When the boundary markers have been determined, an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
If the Saṅgha is ready, then—as far as those markers that have been determined all around—it |
Yadi saṅghassa pattakallaṃ, saṅgho etehi nimittehi uposathappamukhaṃ sammanneyya. |
should authorize within those markers an area in front of the Uposatha (hall). |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yāvatā samantā nimittā kittitā. |
As far as those markers that have been determined all around, |
Saṅgho etehi nimittehi uposathappamukhaṃ sammannati. |
the Saṅgha is authorizing within those markers an area in front of the Uposatha (hall). |
Yassāyasmato khamati etehi nimittehi uposathappamukhassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of an area in front of the Uposatha (hall) within those markers is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammataṃ saṅghena etehi nimittehi uposathappamukhaṃ. |
“‘The area in front of the Uposatha (hall) within those markers has been authorized by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe navakā bhikkhū paṭhamataraṃ sannipatitvā – "na tāva therā āgacchantī"ti – pakkamiṃsu. |
Now on that occasion, in a certain monastery on the day of the Uposatha, new monks, having assembled first, (thinking,) “As long as the senior monks aren’t coming ...” left. |
Uposatho vikāle ahosi. |
The Uposatha was delayed. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tadahuposathe therehi bhikkhūhi paṭhamataraṃ sannipatitunti. |
“Monks, I allow that, on the Uposatha day, the senior monks gather first.” |
Tena kho pana samayena rājagahe sambahulā āvāsā samānasīmā honti. |
Now at that time in Rājagaha, several residences had a common territory. |
Tattha bhikkhū vivadanti – "amhākaṃ āvāse uposatho karīyatu, amhākaṃ āvāse uposatho karīyatū"ti. |
The monks there quarreled, “May the Uposatha be done at our residence!” “May the Uposatha be done at our residence!” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, sambahulā āvāsā samānasīmā honti. |
“Monks, there is the case where several residences have a common territory. |
Tattha bhikkhū vivadanti – "amhākaṃ āvāse uposatho karīyatu, amhākaṃ āvāse uposatho karīyatū"ti. |
“The monks there quarrel, “May the Uposatha be done at our residence! May the Uposatha be done at our residence!” |
Tehi, bhikkhave, bhikkhūhi sabbeheva ekajjhaṃ sannipatitvā uposatho kātabbo. |
“All the monks should gather in a single place and hold the Uposatha. |
Yattha vā pana thero bhikkhu viharati, tattha sannipatitvā uposatho kātabbo, na tveva vaggena saṅghena uposatho kātabbo. |
“Or, having gathered where the most senior monk is staying, they should hold the Uposatha there. “But the Uposatha should not be held by a faction of the Saṅgha. |
Yo kareyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
143.Tena kho pana samayena āyasmā mahākassapo andhakavindā rājagahaṃ uposathaṃ āgacchanto antarāmagge nadiṃ taranto manaṃ vūḷho ahosi, cīvarānissa [tena cīvarānissa (ka.)] allāni. |
Now at that time Ven. Mahā Kassapa, while coming from Andhakavinda to Rājagaha for the Uposatha, crossing a river along the way, was nearly swept away and his robes got wet. |
Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – "kissa te, āvuso, cīvarāni allānī"ti? |
The monks said to him, “Friend, why are your robes wet?” |
"Idhāhaṃ, āvuso, andhakavindā rājagahaṃ uposathaṃ āgacchanto antarāmagge nadiṃ taranto manamhi vūḷho. |
“Just now, friends, while coming from Andhakavinda to Rājagaha for the Uposatha, crossing a river, |
Tena me cīvarāni allānī"ti. |
I was almost swept away and my robes got wet.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannatu. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: let the Saṅgha authorize it as an area where one is not apart from one’s set of three robes.” |
Evañca pana, bhikkhave, sammannitabbā. |
“And, monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, yadi saṅghassa pattakallaṃ saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammanneyya. |
"The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: If the Saṅgha is ready, let the Saṅgha authorize it as an area where one is not apart from one’s set of three robes." |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannati. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: the Saṅgha is authorizing it as an area where one is not apart from one’s set of three robes. |
Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya [avippavāsassa (syā.)] sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of this territory as an area where one is not apart from one’s set of three robes is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammatā sā sīmā saṅghena ticīvarena avippavāsā [avippavāso (syā.)]. |
“‘This territory has been authorized as an area where one is not apart from one’s set of three robes. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
Tena kho pana samayena bhikkhū bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipanti. |
Now at that time monks, (thinking,) “An area where one is not apart from one’s set of three robes has been allowed by the Blessed One,” left their robes among the houses (in the village). |
Tāni cīvarāni nassantipi ḍayhantipi undūrehipi khajjanti. |
The robes were destroyed/lost, burned, or chewed on by rats. |
Bhikkhū duccoḷā honti lūkhacīvarā. |
The monks were then poorly clothed, with tattered robes. |
Bhikkhū evamāhaṃsu – "kissa tumhe, āvuso, duccoḷā lūkhacīvarā"ti? |
Monks said to them, “Why, friends, are you poorly clothed, with worn-out robes?” |
"Idha mayaṃ, āvuso, bhagavatā ticīvarena avippavāsasammuti anuññātāti antaraghare cīvarāni nikkhipimhā. |
“Friends, just recently, (thinking,) ‘An area where one is not apart from one’s set of three robes has been allowed by the Blessed One,’ we left our robes among the houses (in the village). |
Tāni cīvarāni naṭṭhānipi daḍḍhānipi, undūrehipi khāyitāni, tena mayaṃ duccoḷā lūkhacīvarā"ti. |
“The robes were destroyed/lost, burned, or chewed on by rats. “That’s why we are poorly clothed, with worn-out robes.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yā sā, bhikkhave, saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannatu, ṭhapetvā gāmañca gāmūpacārañca. |
“The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: let the Saṅgha authorize it—except for any village or village area—as an area where one is not apart from one’s set of three robes.” |
Evañca pana, bhikkhave, sammannitabbā. |
“And, monks, it should be authorized like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
144."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā yadi saṅghassa pattakallaṃ, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammanneyya, ṭhapetvā gāmañca gāmūpacārañca. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: If the Saṅgha is ready, let the Saṅgha authorize it—except for any village or village area—as an area where one is not apart from one’s set of three robes. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ ticīvarena avippavāsaṃ sammannati, ṭhapetvā gāmañca gāmūpacārañca. |
The territory that has been authorized by the Saṅgha for a common affiliation, for a single Uposatha: the Saṅgha is authorizing it—except for any village or village area—as an area where one is not apart from one’s set of three robes. |
Yassāyasmato khamati etissā sīmāya ticīvarena avippavāsāya [avippavāsassa (syā.)] sammuti, ṭhapetvā gāmañca gāmūpacārañca, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the authorization of this territory—except for any village or village area—as an area where one is not apart from one’s set of three robes is agreeable should remain silent. He to whom it is not agreeable should speak. |
Sammatā sā sīmā saṅghena ticīvarena avippavāsā [avippavāso (syā.)], ṭhapetvā gāmañca gāmūpacārañca. |
“‘This territory—except for any village or village area—has been authorized as an area where one is not apart from one’s set of three robes. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
"Sīmaṃ, bhikkhave, sammannantena paṭhamaṃ samānasaṃvāsasīmā [samānasaṃvāsā sīmā (syā.)] sammannitabbā, pacchā ticīvarena avippavāso sammannitabbo. |
“Monks, in authorizing a territory, first the territory of common affiliation should be authorized. Afterwards the area where one is not apart from one’s set of three robes should be authorized. |
Sīmaṃ, bhikkhave, samūhanantena paṭhamaṃ ticīvarena avippavāso samūhantabbo, pacchā samānasaṃvāsasīmā samūhantabbā. |
“Monks, in revoking a territory, first the area where one is not apart from one’s set of three robes should be revoked. Afterwards the territory of common affiliation should be revoked. |
Evañca pana, bhikkhave, ticīvarena avippavāso samūhantabbo. |
“And, monks, an area where one is not apart from one’s set of three robes should be revoked like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
145."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yo so saṅghena ticīvarena avippavāso sammato, yadi saṅghassa pattakallaṃ, saṅgho taṃ ticīvarena avippavāsaṃ samūhaneyya. |
If the Saṅgha is ready, it should revoke what was (previously) authorized by the Saṅgha as not being apart from one’s triple robe. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yo so saṅghena ticīvarena avippavāso sammato, saṅgho taṃ ticīvarena avippavāsaṃ samūhanati. |
The Saṅgha is revoking what was (previously) authorized by the Saṅgha as not being apart from one’s triple robe. |
Yassāyasmato khamati etassa ticīvarena avippavāsassa samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the revoking of the not being apart from one’s triple robe is agreeable should remain silent. He to whom it is not agreeable should speak. |
Samūhato so saṅghena ticīvarena avippavāso. |
“‘The not being apart from one’s triple robe has been revoked by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’ |
Evañca pana, bhikkhave, sīmā [samānasaṃvāsā sīmā (syā.)]. |
“And, monks, a territory of common affiliation should be revoked like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
146."Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, yadi saṅghassa pattakallaṃ, saṅgho taṃ sīmaṃ samūhaneyya samānasaṃvāsaṃ ekuposathaṃ. |
If the Saṅgha is ready, it should revoke the territory (previously) authorized by the Saṅgha as one of common affiliation, of a single Uposatha. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā, saṅgho taṃ sīmaṃ samūhanati samānasaṃvāsaṃ ekuposathaṃ. |
The Saṅgha is revoking the territory (previously) authorized by the Saṅgha as one of common affiliation, of a single Uposatha. |
Yassāyasmato khamati etissā sīmāya samānasaṃvāsāya ekuposathāya samugghāto, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the revoking of the territory of common affiliation, of a single Uposatha, is agreeable should remain silent. He to whom it is not agreeable should speak. |
Samūhatā sā sīmā saṅghena samānasaṃvāsā ekuposathā. |
“‘The territory of common affiliation, of a single Uposatha, has been revoked by the Saṅgha. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
147.Asammatāya, bhikkhave, sīmāya aṭṭhapitāya, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa vā gāmassa gāmasīmā, nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekuposathā. |
“Monks, when a territory has not been authorized, not set aside, the village-territory or town-territory of the village or town on which one depends is (the territory for) common affiliation and a single Uposatha there. |
Agāmake ce, bhikkhave, araññe samantā sattabbhantarā, ayaṃ tattha samānasaṃvāsā ekuposathā. |
“In a non-village, in a wilderness, seven abbhantaras1 all around is the (territory for) common affiliation and a single Uposatha there. |
Sabbā, bhikkhave, nadī asīmā; sabbo samuddo asīmo; sabbo jātassaro asīmo. |
“Monks, an entire river is not a territory. An entire ocean is not a territory. An entire natural lake is not a territory. |
Nadiyā vā, bhikkhave, samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā, ayaṃ tattha samānasaṃvāsā ekuposathāti. |
“In a river, ocean, or natural lake, (the area) a man of average size can splash water all around is the (territory for) common affiliation and a single Uposatha there.” |
148.Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṃ sambhindanti. |
Now at that time the Group-of-six monks mixed one territory with another. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yesaṃ, bhikkhave, sīmā paṭhamaṃ sammatā tesaṃ taṃ kammaṃ dhammikaṃ akuppaṃ ṭhānārahaṃ. |
“The transaction of whichever territory was first authorized is Dhamma, irreversible, fit to stand. |
Yesaṃ, bhikkhave, sīmā pacchā sammatā tesaṃ taṃ kammaṃ adhammikaṃ kuppaṃ aṭṭhānārahaṃ. |
“The transaction of whichever territory was authorized afterwards is non-Dhamma, reversible, not fit to stand. |
Na, bhikkhave, sīmāya sīmā sambhinditabbā. |
“Monks, a territory should not be mixed with (another) territory. |
Yo sambhindeyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū sīmāya sīmaṃ ajjhottharanti. |
Now at that time the Group-of-six monks subsumed one territory in another. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Yesaṃ, bhikkhave, sīmā paṭhamaṃ sammatā tesaṃ taṃ kammaṃ dhammikaṃ akuppaṃ ṭhānārahaṃ. |
“The transaction of whichever territory was first authorized is Dhamma, irreversible, fit to stand. |
Yesaṃ, bhikkhave, sīmā pacchā sammatā tesaṃ taṃ kammaṃ adhammikaṃ kuppaṃ aṭṭhānārahaṃ. |
“The transaction of whichever territory was authorized afterwards is non-Dhamma, reversible, not fit to stand. |
Na, bhikkhave, sīmāya sīmā ajjhottharitabbā. |
“Monks, a territory should not subsume (another) territory. |
Yo ajjhotthareyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing. |
Anujānāmi, bhikkhave, sīmaṃ sammannantena sīmantarikaṃ ṭhapetvā sīmaṃ sammannitunti. |
I allow, when a territory is being authorized, that it be authorized having set aside a buffer zone.” |
149.Atha kho bhikkhūnaṃ etadahosi – "kati nu kho uposathā"ti? |
Then the thought occurred to the monks, “How many Uposathas are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Dveme, bhikkhave, uposathā – cātuddasiko ca pannarasiko ca. |
“Monks, there are these two Uposathas: on the fourteenth and on the fifteenth. |
Ime kho, bhikkhave, dve uposathāti. |
These are the two Uposathas.” |
Atha kho bhikkhūnaṃ etadahosi – "kati nu kho uposathakammānī"ti? |
Then the thought occurred to the monks, “How many Uposatha transactions are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Cattārimāni, bhikkhave, uposathakammāni – adhammena vaggaṃ uposathakammaṃ, adhammena samaggaṃ uposathakammaṃ, dhammena vaggaṃ uposathakammaṃ, dhammena samaggaṃ uposathakammanti. |
“Monks, there are these four Uposatha transactions: a factional Uposatha transaction not in accordance with the Dhamma, a united Uposatha transaction not in accordance with the Dhamma, a factional Uposatha transaction in accordance with the Dhamma, a united Uposatha transaction in accordance with the Dhamma. |
Tatra, bhikkhave, yadidaṃ adhammena vaggaṃ uposathakammaṃ, na, bhikkhave, evarūpaṃ uposathakammaṃ, kātabbaṃ. |
“With regard to that, monks—the factional Uposatha transaction not in accordance with the Dhamma— |
Na ca mayā evarūpaṃ uposathakammaṃ anuññātaṃ. |
this sort of Uposatha transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ adhammena samaggaṃ uposathakammaṃ, na, bhikkhave, evarūpaṃ uposathakammaṃ kātabbaṃ. |
“With regard to that, monks—the united Uposatha transaction not in accordance with the Dhamma— |
Na ca mayā evarūpaṃ uposathakammaṃ anuññātaṃ. |
this sort of Uposatha transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena vaggaṃ uposathakammaṃ, na, bhikkhave, evarūpaṃ uposathakammaṃ kātabbaṃ. |
“With regard to that, monks—the factional Uposatha transaction in accordance with the Dhamma— |
Na ca mayā evarūpaṃ uposathakammaṃ anuññātaṃ. |
this sort of Uposatha transaction should not be done and has not been allowed by me. |
Tatra, bhikkhave, yadidaṃ dhammena samaggaṃ uposathakammaṃ, evarūpaṃ, bhikkhave, uposathakammaṃ kātabbaṃ, evarūpañca mayā uposathakammaṃ anuññātaṃ. |
“With regard to that, monks—the united Uposatha transaction in accordance with the Dhamma—this sort of Uposatha transaction may be done and has been allowed by me. |
Tasmātiha, bhikkhave, evarūpaṃ uposathakammaṃ karissāma yadidaṃ dhammena samagganti – evañhi vo, bhikkhave, sikkhitabbanti. |
“Therefore, monks, ‘We will do this sort of Uposatha transaction: united and in accordance with the Dhamma’”: That’s how you should train yourselves.” |
150.Atha kho bhikkhūnaṃ etadahosi – "kati nu kho pātimokkhuddesā"ti? |
Then the thought occurred to the monks, “How many (ways of) reciting the Pāṭimokkha are there?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Pañcime, bhikkhave, pātimokkhuddesā – nidānaṃ uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Monks, there are these five (ways of) reciting the Pāṭimokkha: Having recited the nidāna, the rest may be announced as ‘heard.’ |
Ayaṃ paṭhamo pātimokkhuddeso. |
This is the first way of reciting the Pāṭimokkha. |
Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Having recited the nidāna, having recited the four pārājikas, the rest may be announced as ‘heard.’ |
Ayaṃ dutiyo pātimokkhuddeso. |
This is the second way of reciting the Pāṭimokkha. |
Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Having recited the nidāna, having recited the four pārājikas, having recited the thirteen saṅghadisesas, the rest may be announced as ‘heard.’ |
Ayaṃ tatiyo pātimokkhuddeso. |
This is the third way of reciting the Pāṭimokkha. |
Nidānaṃ uddisitvā cattāri pārājikāni uddisitvā terasa saṅghādisese uddisitvā dve aniyate uddisitvā avasesaṃ sutena sāvetabbaṃ. |
“Having recited the nidāna, having recited the four pārājikas, having recited the thirteen saṅghadisesas, having recited the two aniyatas, the rest may be announced as ‘heard.’ |
Ayaṃ catuttho pātimokkhuddeso. |
This is the fourth way of reciting the Pāṭimokkha. |
Vitthāreneva pañcamo. |
“The fifth: in full detail. |
Ime kho, bhikkhave, pañca pātimokkhuddesāti. |
“Monks, these are the five (ways of) reciting the Pāṭimokkha.” |
Tena kho pana samayena bhikkhū – bhagavatā saṃkhittena pātimokkhuddeso anuññātoti – sabbakālaṃ saṃkhittena pātimokkhaṃ uddisanti. |
Now at that time the monks, (thinking,) “The Blessed One has allowed the recitation of the Pāṭimokkha in brief,” recited the Pāṭimokkha in brief every time. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṃkhittena pātimokkhaṃ uddisitabbaṃ. |
“Monks, the Pāṭimokkha is not to be recited in brief. |
Yo uddiseyya, āpatti dukkaṭassāti. |
Whoever should recite it in brief: an offense of wrong doing.” |
Tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse tadahuposathe savarabhayaṃ [saṃcarabhayaṃ (syā.)] ahosi. |
Now on that occasion, at a certain monastery in the Kosalan countryside, there was fear about Savaras1. |
Bhikkhū nāsakkhiṃsu vitthārena pātimokkhaṃ uddisituṃ. |
The monks couldn’t recite the Pāṭimokkha in full detail. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sati antarāye saṃkhittena pātimokkhaṃ uddisitunti. |
“Monks, I allow that, when there is an obstruction, the Pāṭimokkha be recited in brief.” |
Tena kho pana samayena chabbaggiyā bhikkhū asatipi antarāye saṃkhittena pātimokkhaṃ uddisanti. |
Now on that occasion some Group-of-six monks recited the Pāṭimokkha in brief when there was no obstruction. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, asati antarāye saṃkhittena pātimokkhaṃ uddisitabbaṃ. |
“When there is no obstruction, the Pāṭimokkha is not to be recited in brief. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it (in brief): an offense of wrong doing. |
Anujānāmi, bhikkhave, sati antarāye saṃkhittena pātimokkhaṃ uddisituṃ. |
“Monks, I allow that, when there is an obstruction, the Pāṭimokkha be recited in brief. |
Tatrime antarāyā – rājantarāyo, corantarāyo, agyantarāyo, udakantarāyo, manussantarāyo, amanussantarāyo, vāḷantarāyo, sarīsapantarāyo, jīvitantarāyo, brahmacariyantarāyoti. |
“These are the obstructions there: a king obstruction, a thief obstruction, a fire obstruction, a water obstruction, a human being obstruction, a non-human being obstruction, a beast obstruction, a creeping-pest obstruction, a life obstruction, a celibacy obstruction. [BMC, Mv.IV.15.7] |
Anujānāmi, bhikkhave, evarūpesu antarāyesu saṃkhittena pātimokkhaṃ uddisituṃ, asati antarāye vitthārenāti. |
“I allow, when there are obstructions of this sort, that the Pāṭimokkha be recited in brief.” |
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā dhammaṃ bhāsanti. |
Now on that occasion some Group-of-six monks, without being requested, spoke Dhamma in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena dhammo bhāsitabbo. |
“Monks, Dhamma is not to be spoken in the midst of the Saṅgha by anyone who is not requested to do so. |
Yo bhāseyya, āpatti dukkaṭassa. |
Whoever should speak it (unrequested): an offense of wrong doing. |
Anujānāmi, bhikkhave, therena bhikkhunā sāmaṃ vā dhammaṃ bhāsituṃ paraṃ vā ajjhesitunti. |
“I allow that the senior monk speak Dhamma or that he request another to do so.” |
151.Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṃ pucchanti. |
Now on that occasion some Group-of-six monks, being unauthorized, asked about Vinaya in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe asammatena vinayo pucchitabbo. |
“One who is unauthorized should not ask about Vinaya in the midst of the Saṅgha by. |
Yo puccheyya, āpatti dukkaṭassa. |
Whoever should ask about it (unauthorized): an offense of wrong doing. |
Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṃ pucchituṃ. |
“I allow that one who is authorized ask about Vinaya in the midst of the Saṅgha.” |
Evañca pana, bhikkhave, sammannitabbo – attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo. |
“And, monks, he should be authorized like this: “One should authorize oneself or one (monk) should authorize another. |
Kathañca attanāva attānaṃ sammannitabbaṃ? |
“And how should one authorize oneself? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya"nti. |
If the Saṅgha is ready, I would ask so-and-so about the Vinaya.’ |
Evaṃ attanāva attānaṃ sammannitabbaṃ. |
“In this way one should authorize oneself. |
Kathañca parena paro sammannitabbo? |
“And how should one (monk) authorize another? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā"ti. |
If the Saṅgha is ready, so-and-so would ask so-and-so about the Vinaya.’ |
Evaṃ parena paro sammannitabboti. |
“In this way one (monk) should authorize another.” |
Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṃ pucchanti. |
Now on that occasion well-behaved monks, being authorized, asked about Vinaya in the midst of the Saṅgha. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
Some Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṃ oloketvā puggalaṃ tulayitvā vinayaṃ pucchitunti. |
“Monks, I allow that one who is authorized ask about Vinaya in the midst of the Saṅgha after having looked over the assembly and having assessed the individuals.” |
152.Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe asammatā vinayaṃ vissajjenti [vissajjanti (ka.)]. |
Now on that occasion some Group-of-six monks, being unauthorized, explained the Vinaya in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe asammatena vinayo vissajjetabbo. |
“One who is unauthorized should not explain the Vinaya in the midst of the Saṅgha. |
Yo vissajjeyya, āpatti dukkaṭassa. |
[Whoever should explain it: an offense of wrong doing.] |
Anujānāmi, bhikkhave, saṅghamajjhe sammatena vinayaṃ vissajjetuṃ. |
“I allow that one who is authorized explain the Vinaya in the midst of the Saṅgha.” |
Evañca pana, bhikkhave, sammannitabbaṃ. |
“And, monks, he should be authorized like this: |
Attanā vā [attanāva (syā.)] attānaṃ sammannitabbaṃ, parena vā paro sammannitabbo. |
“One should authorize oneself or one (monk) should authorize another. |
Kathañca attanāva attānaṃ sammannitabbaṃ? |
“And how should one authorize oneself? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya"nti. |
If the Saṅgha is ready, having been asked by so-and-so about the Vinaya, I would explain.’ |
Evaṃ attanāva attānaṃ sammannitabbaṃ. |
“In this way one should authorize oneself. |
Kathañca parena paro sammannitabbo? |
“And how should one (monk) authorize another? |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā"ti. |
If the Saṅgha is ready, so-and-so, having been asked by so-and-so about the Vinaya, would explain.’ |
Evaṃ parena paro sammannitabboti. |
“In this way one (monk) should authorize another.” |
Tena kho pana samayena pesalā bhikkhū saṅghamajjhe sammatā vinayaṃ vissajjenti. |
Now on that occasion well-behaved monks, being authorized, explained the Vinaya in the midst of the Saṅgha. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
Some Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, saṅghamajjhe sammatenapi parisaṃ oloketvā puggalaṃ tulayitvā vinayaṃ vissajjetunti. |
“Monks, I allow that one who is authorized explain the Vinaya in the midst of the Saṅgha after having looked over the assembly and having assessed the individuals.” |
153.Tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṃ bhikkhuṃ āpattiyā codenti. |
Now on that occasion some Group-of-six monks charged a monk who had not given leave with an offense. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo. |
“A monk who has not given leave is not to be charged with an offense. |
Yo codeyya, āpatti dukkaṭassa. |
Whoever should charge (him): an offense of wrong doing. |
Anujānāmi, bhikkhave, okāsaṃ kārāpetvā āpattiyā codetuṃ – karotu āyasmā okāsaṃ, ahaṃ taṃ vattukāmoti. |
“I allow you to charge a monk with an offense after having him give leave, (saying,) ‘May the venerable one give leave. I want to speak with you.’” |
Tena kho pana samayena pesalā bhikkhū chabbaggiye bhikkhū okāsaṃ kārāpetvā āpattiyā codenti. |
Now on that occasion some well-behaved monks, having gotten some Group-of-six monks to give leave, charged them with an offense. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
The Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, katepi okāse puggalaṃ tulayitvā āpattiyā codetunti. |
“Monks, I allow you, even when leave has been given, to charge the individual after having assessed him.” |
Tena kho pana samayena chabbaggiyā bhikkhū – puramhākaṃ pesalā bhikkhū okāsaṃ kārāpentīti – paṭikacceva suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe okāsaṃ kārāpenti. |
Now on that occasion some Group-of-six monks, (thinking,) “Before the well-behaved monks get us to give leave ...”—without ground, without reason—had pure monks without offenses give leave preemptively. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe okāso kārāpetabbo. |
“Monks, one should not—without ground, without reason—get pure monks without offenses to give leave. |
Yo kārāpeyya, āpatti dukkaṭassa. |
Whoever should get them to give leave: an offense of wrong doing. |
Anujānāmi, bhikkhave, puggalaṃ tulayitvā okāsaṃ kātu [kārāpetuṃ (syā.)] nti. |
“I allow you to give leave after having assessed the individual.” |
154.Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṃ karonti. |
Now on that occasion some Group-of-six monks performed a non-Dhamma transaction in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, adhammakammaṃ kātabbaṃ. |
“Monks, a non-Dhamma transaction is not to be performed in the midst of a Saṅgha. |
Yo kareyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Karontiyeva adhammakammaṃ. |
They performed a non-Dhamma transaction anyway. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositunti. |
“I allow when a non-Dhamma transaction is being performed that it be protested.” |
Tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti. |
Now on that occasion some well-behaved monks protested when a non-Dhamma transaction was being performed by some Group-of-six monks. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
The Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, diṭṭhimpi āvikātunti. |
“Monks, I allow that even an opinion be voiced.” |
Tesaṃyeva santike diṭṭhiṃ āvikaronti. |
[The well-behaved monks] voiced their opinion right in their presence. |
Chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. |
The Group-of-six monks became angered and unreasonable, and threatened them with a beating. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṃ, dvīhi tīhi diṭṭhiṃ āvikātuṃ, ekena adhiṭṭhātuṃ – 'na metaṃ khamatī'ti. |
“Monks, I allow four or five to protest, two or three to voice an opinion, and one to determine, ‘This is not agreeable to me.’” |
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe pātimokkhaṃ uddisamānā sañcicca na sāventi. |
Now at that time some Group-of-six monks, when reciting the Pāṭimokkha, would intentionally not make themselves heard. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, pātimokkhuddesakena sañcicca na sāvetabbaṃ. |
“One reciting the Pāṭimokkha should not intentionally not make himself be heard. |
Yo na sāveyya, āpatti dukkaṭassāti. |
Whoever should do so: an offense of wrong doing.” |
Tena kho pana samayena āyasmā udāyī saṅghassa pātimokkhuddesako hoti kākassarako. |
Now at that time Ven. Udāyin, the Saṅgha’s Pāṭimokkha reciter, had the voice of a crow. |
Atha kho āyasmato udāyissa etadahosi – "bhagavatā paññattaṃ 'pātimokkhuddesakena sāvetabba'nti, ahañcamhi kākassarako, kathaṃ nu kho mayā paṭipajjitabba"nti? |
Then the thought occurred to him, “It has been laid down by the Blessed One that a Pāṭimokkha reciter should make himself heard. But I have the voice of a crow. What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pātimokkhuddesakena vāyamituṃ – 'kathaṃ sāveyya'nti. |
“Monks, I allow that one reciting the Pāṭimokkha make an effort—‘How can I make myself be heard?’ |
Vāyamantassa anāpattīti. |
For one making an effort: no offense.” |
Tena kho pana samayena devadatto sagahaṭṭhāya parisāya pātimokkhaṃ uddisati. |
Now on that occasion Devadatta recited the Pāṭimokkha in an assembly including lay people. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sagahaṭṭhāya parisāya pātimokkhaṃ uddisitabbaṃ. |
“The Pāṭimokkha should not be recited in an assembly including lay people. |
Yo uddiseyya, āpatti dukkaṭassāti. |
Whoever should recite it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe anajjhiṭṭhā pātimokkhaṃ uddisanti. |
Now on that occasion some Group-of-six monks, unrequested, recited the Pāṭimokkha in the midst of the Saṅgha. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, saṅghamajjhe anajjhiṭṭhena pātimokkhaṃ uddisitabbaṃ. |
“The Pāṭimokkha should not be recited in the midst of the Saṅgha by one who is unrequested. |
Yo uddiseyya, āpatti dukkaṭassa. |
Whoever should recite it: an offense of wrong doing. |
Anujānāmi, bhikkhave, therādhikaṃ [therādheyyaṃ (aṭṭhakathāyaṃ pāṭhantaraṃ)] pātimokkhanti. |
“I allow that the Pāṭimokkha be entrusted to the senior monk.” |
Aññatitthiyabhāṇavāro niṭṭhito paṭhamo [ekādasamo (ka.)]. |
The eleventh recitation section, on wanderers of other sects, is finished. |
155.Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena codanāvatthu tena cārikaṃ pakkāmi. |
Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Codanāvatthu [Place of Accusation], |
Anupubbena cārikaṃ caramāno yena codanāvatthu tadavasari. |
and traveling by stages, arrived at Codanāvatthu. |
Tena kho pana samayena aññatarasmiṃ āvāse sambahulā bhikkhū viharanti. |
Now at that time several monks were staying at a certain monastery. |
Tattha thero bhikkhu bālo hoti abyatto. |
The senior monk there was inexperienced and incompetent. |
So na jānāti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
He didn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'therādhikaṃ pātimokkha'nti, ayañca amhākaṃ thero bālo abyatto, na jānāti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
Then the thought occurred to those monks, “It has been laid down by the Blessed One that the Pāṭimokkha be entrusted to the senior monk. But our senior monk here is inexperienced and incompetent. He doesn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo tassādheyyaṃ pātimokkhanti. |
“I allow that the Pāṭimokkha be entrusted to any monk there who is experienced and competent.” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. |
Now at that time several monks—inexperienced, incompetent—were staying in a certain residence on the Uposatha day. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
They didn’t know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Te theraṃ ajjhesiṃsu – "uddisatu, bhante, thero pātimokkha"nti. |
They requested the senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.” |
So evamāha – "na me, āvuso, vattatī"ti. |
He said, “Friends, I don’t have it.” |
Dutiyaṃ theraṃ ajjhesiṃsu – "uddisatu, bhante, thero pātimokkha"nti. |
They requested the second senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.” |
Sopi evamāha – "na me, āvuso, vattatī"ti. |
He also said, “Friends, I don’t have it.” |
Tatiyaṃ theraṃ ajjhesiṃsu – "uddisatu, bhante, thero pātimokkha"nti. |
They requested the third senior monk, (saying,) “Venerable sir, may the elder recite the Pāṭimokkha.” |
Sopi evamāha – "na me, āvuso, vattatī"ti. |
He also said, “Friends, I don’t have it.” |
Eteneva upāyena yāva saṅghanavakaṃ ajjhesiṃsu – "uddisatu āyasmā pātimokkha"nti. |
In this way they requested down to the junior-most monk of the Saṅgha, (saying,) “May the venerable one recite the Pāṭimokkha.” |
Sopi evamāha – "na me, bhante, vattatī"ti. |
He also said, “Venerable sirs, I can’t.” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying in a certain residence on the Uposatha day. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Te theraṃ ajjhesanti – "uddisatu, bhante, thero pātimokkha"nti. |
“They request the senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’ |
So evaṃ vadeti – "na me, āvuso, vattatī"ti. |
“He says, ‘Friends, I don’t have it.’ |
Dutiyaṃ theraṃ ajjhesanti – "uddisatu, bhante, thero pātimokkha"nti. |
“They request the second senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’ |
Sopi evaṃ vadeti – "na me, āvuso, vattatī"ti. |
“He also says, ‘Friends, I don’t have it.’ |
Tatiyaṃ theraṃ ajjhesanti – "uddisatu, bhante, thero pātimokkha"nti. |
“They request the third senior monk, (saying,) ‘Venerable sir, may the elder recite the Pāṭimokkha.’ |
Sopi evaṃ vadeti – "na me, āvuso, vattatī"ti. |
“He also says, ‘Friends, I don’t have it.’ |
Eteneva upāyena yāva saṅghanavakaṃ ajjhesanti – "uddisatu āyasmā pātimokkha"nti. |
“In this way they request down to the junior-most monk of the Saṅgha, (saying,) ‘May the venerable one recite the Pāṭimokkha.’ |
Sopi evaṃ vadeti – "na me, bhante, vattatī"ti. |
“He also says, ‘Venerable sirs, I can’t.’ |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvāna āgacchāhīti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in detail, come back.’” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho pāhetabbo"ti? |
Then the thought occurred to the monks, “Who should be sent?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na gacchanti. |
The junior monks, being ordered by the senior monk, didn’t go. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na gantabbaṃ. |
“Monks, one who is not sick and has been ordered by a senior monk should not not go. |
Yo na gaccheyya, āpatti dukkaṭassāti. |
Whoever does not go: an offense of wrong doing.” |
156.Atha kho bhagavā codanāvatthusmiṃ yathābhirantaṃ viharitvā punadeva rājagahaṃ paccāgañchi. |
Then the Blessed One, having stayed at Codanāvatthu as long as he liked, returned to Rājagaha. |
Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti – "katimī, bhante, pakkhassā"ti? |
Now at that time people asked the monks as they were going for alms, “Which day of the fortnight is it, venerable sirs?” |
Bhikkhū evamāhaṃsu – "na kho mayaṃ, āvuso, jānāmā"ti. |
The monks said, “We don’t know, friends.” |
Manussā ujjhāyanti khiyyanti vipācenti – "pakkhagaṇanamattamampime samaṇā sakyaputtiyā na jānanti, kiṃ panime aññaṃ kiñci kalyāṇaṃ jānissantī"ti? |
The people criticized and complained and spread it about, “These Sakyan-son contemplatives don’t even know how to calculate the fortnight, so how will they know anything else that’s admirable?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pakkhagaṇanaṃ uggahetunti. |
“Monks, I allow that the calculation of the fortnight be learned.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho pakkhagaṇanā uggahetabbā"ti? |
Then the thought occurred to the monks, “By whom should the calculation of the fortnight be learned?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, sabbeheva pakkhagaṇanaṃ uggahetunti. |
“Monks, I allow that the calculation of the fortnight be learned by all.” |
157.Tena kho pana samayena manussā bhikkhū piṇḍāya carante pucchanti – "kīvatikā, bhante, bhikkhū"ti? |
Now at that time people asked the monks as they were going for alms, “How many monks are there, venerable sirs?” |
Bhikkhū evamāhaṃsu – "na kho mayaṃ, āvuso, jānāmā"ti. |
The monks said, “We don’t know, friends.” |
Manussā ujjhāyanti khiyyanti vipācenti – "aññamaññampime samaṇā sakyaputtiyā na jānanti, kiṃ panime aññaṃ kiñci kalyāṇaṃ jānissantī"ti? |
The people criticized and complained and spread it about, “These Sakyan-son contemplatives don’t even know each other, so how will they know anything else that’s admirable?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, bhikkhū gaṇetunti. |
“Monks, I allow that the monks be counted.” |
Atha kho bhikkhūnaṃ etadahosi – "kadā nu kho bhikkhū gaṇetabbā"ti? |
Then the thought occurred to the monks, “When should the monks be counted?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tadahuposathe nāmaggena [nāmamattena (syā.), gaṇamaggena (ka.)] gaṇetuṃ, salākaṃ vā gāhetunti. |
“Monks, I allow that on the Uposatha day names be counted [or: roll call be taken] or that tickets be taken.” |
158.Tena kho pana samayena bhikkhū ajānantā ajjuposathoti dūraṃ gāmaṃ piṇḍāya caranti. |
Now on that occasion monks, not knowing that it was the Uposatha day, went to a distant village for alms. |
Te uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti. |
Some came as the Pāṭimokkha was being recited, some came when it had just been recited. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, ārocetuṃ 'ajjuposatho'ti. |
“Monks, I allow that it be announced, ‘Today is the Uposatha day.’” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho ārocetabbo"ti? |
Then the thought occurred to the monks, “By whom should it be announced?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā kālavato ārocetunti. |
“Monks, I allow that the senior monk announce it in good time.” |
Tena kho pana samayena aññataro thero kālavato nassarati. |
Now on that occasion a certain senior monk didn’t remember in good time. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, bhattakālepi ārocetunti. |
“Monks, I allow him to announce it at the time of the meal.” |
Bhattakālepi nassarati. |
He didn’t remember at the meal either. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, yaṃ kālaṃ sarati, taṃ kālaṃ ārocetunti. |
“Monks, I allow him to announce it at whatever time he remembers.” |
159.Tena kho pana samayena aññatarasmiṃ āvāse uposathāgāraṃ uklāpaṃ hoti. |
Now on that occasion, on the day of the Uposatha, in a certain residence the Uposatha hall was dirty. |
Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma āvāsikā bhikkhū uposathāgāraṃ na sammajjissantī"ti. |
Incoming monks criticized and complained and spread it about, “How can these monks not sweep the Uposatha hall?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uposathāgāraṃ sammajjitunti. |
“Monks, I allow you to sweep the Uposatha hall.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho uposathāgāraṃ sammajjitabba"nti? |
Then the thought occurred to the monks, “By whom should the Uposatha hall be swept?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na sammajjanti. |
The junior monks, being ordered by the senior monk, didn’t sweep it. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na sammajjitabbaṃ. |
“One who is not sick and has been ordered by a senior monk should not not sweep. |
Yo na sammajjeyya, āpatti dukkaṭassāti. |
Whoever does not sweep: an offense of wrong doing.” |
160.Tena kho pana samayena uposathāgāre āsanaṃ apaññattaṃ hoti. |
Now on that occasion there were no seats laid out in the Uposatha hall. |
Bhikkhū chamāyaṃ nisīdanti, gattānipi cīvarānipi paṃsukitāni honti. |
The monks sat on the ground. Their bodies and robes got dusty. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uposathāgāre āsanaṃ paññapetunti. |
“Monks, I allow you to lay out seats in the Uposatha hall.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho uposathāgāre āsanaṃ paññapetabba"nti? |
Then the thought occurred to the monks, “By whom should the seats be laid out?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na paññapenti. |
The junior monks, being ordered by the senior monk, didn’t lay out the seats. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na paññapetabbaṃ. |
“One who is not sick and has been ordered by a senior monk should not not lay out seats. |
Yo na paññapeyya, āpatti dukkaṭassāti. |
Whoever does not lay them out: an offense of wrong doing.” |
161.Tena kho pana samayena uposathāgāre padīpo na hoti. |
Now on that occasion there was no light in the Uposatha hall. |
Bhikkhū andhakāre kāyampi cīvarampi akkamanti. |
In the darkness1, monks stepped on (each other’s) bodies and robes. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, uposathāgāre padīpaṃ kātunti. |
“Monks, I allow you to make a light in the Uposatha hall.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho uposathāgāre padīpo kātabbo"ti? |
Then the thought occurred to the monks, “By whom should the light be made?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na padīpenti. |
The junior monks, being ordered by the senior monk, didn’t light a lamp. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na padīpetabbo. |
“One who is not sick and has been ordered by a senior monk should not not light a lamp. |
Yo na padīpeyya, āpatti dukkaṭassāti. |
Whoever does not light a lamp: an offense of wrong doing.” |
162.Tena kho pana samayena aññatarasmiṃ āvāse āvāsikā bhikkhū neva pānīyaṃ upaṭṭhāpenti, na paribhojanīyaṃ upaṭṭhāpenti. |
Now on that occasion, at a certain monastery, the monks—inexperienced, incompetent— didn’t set out drinking water or washing water. |
Āgantukā bhikkhū ujjhāyanti khiyyanti vipācenti – "kathañhi nāma āvāsikā bhikkhū neva pānīyaṃ upaṭṭhāpessanti, na paribhojanīyaṃ upaṭṭhāpessantī"ti. |
Incoming monks criticized and complained and spread it about, “How can the resident monks not set out drinking water or washing water?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, pānīyaṃ paribhojanīyaṃ upaṭṭhāpetunti. |
“Monks, I allow you to set out drinking water and washing water.” |
Atha kho bhikkhūnaṃ etadahosi – "kena nu kho pānīyaṃ paribhojanīyaṃ upaṭṭhāpetabba"nti ? |
Then the thought occurred to the monks, “By whom should the drinking water and washing water be set out?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetunti. |
“Monks, I allow the senior monk to order a junior monk.” |
Therena āṇattā navā bhikkhū na upaṭṭhāpenti. |
The junior monks, being ordered by the senior monk, didn’t set it out. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, therena āṇattena agilānena na upaṭṭhāpetabbaṃ. |
“One who is not sick and has been ordered by a senior monk should not not set it out. |
Yo na upaṭṭhāpeyya, āpatti dukkaṭassāti. |
Whoever does not set it out: an offense of wrong doing.” |
163.Tena kho pana samayena sambahulā bhikkhū bālā abyattā disaṃgamikā ācariyupajjhāye na āpucchiṃsu [na āpucchiṃsu (ka.)]. |
Now on that occasion several inexperienced, incompetent monks, traveling to distant places, didn’t ask leave of their teachers or preceptors. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, sambahulā bhikkhū bālā abyattā disaṃgamikā ācariyupajjhāye na āpucchanti [na āpucchanti (ka.)]. |
“There is the case where several inexperienced, incompetent monks, traveling to distant places, don’t ask leave of their teachers and preceptors. |
Te [tehi (ka.)], bhikkhave, ācariyupajjhāyehi pucchitabbā – "kahaṃ gamissatha, kena saddhiṃ gamissathā"ti? |
“They should be asked by their teachers and preceptors1, ‘Where will you go? With whom will you go?’ |
Te ce, bhikkhave, bālā abyattā aññe bāle abyatte apadiseyyuṃ, na, bhikkhave, ācariyupajjhāyehi anujānitabbā. |
“If those inexperienced, incompetent monks name other inexperienced, incompetent monks, the teachers and preceptors should not give them permission. |
Anujāneyyuṃ ce, āpatti dukkaṭassa. |
If they give permission: an offense of wrong doing. |
Te ca, bhikkhave, bālā abyattā ananuññātā ācariyupajjhāyehi gaccheyyuṃ ce, āpatti dukkaṭassa. |
“If those inexperienced, incompetent monks, not having received permission, go anyway: an offense of wrong doing (for them). |
Idha pana, bhikkhave, aññatarasmiṃ āvāse sambahulā bhikkhū viharanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying in a certain residence. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha. |
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“Another monk arrives there: learned, erudite, one who has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Tehi, bhikkhave, bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena. |
“The monks should further this monk—they should help, encourage, and support him with bath powder, clay [soap], tooth wood, and water for rinsing the mouth/washing the face. |
No ce saṅgaṇheyyuṃ anuggaṇheyyuṃ upalāpeyyuṃ upaṭṭhāpeyyuṃ cuṇṇena mattikāya dantakaṭṭhena mukhodakena, āpatti dukkaṭassa. |
“If they do not further him, help, encourage, or support him with bath powder, clay [soap], tooth wood, and water for rinsing the mouth/washing the face: an offense of wrong doing. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying for the Rains in a certain residence. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā, pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recitation of the Pāṭimokkha.” |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – "gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā"ti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, tehi, bhikkhave, bhikkhūhi sabbeheva yattha jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā, so āvāso gantabbo. |
If not, then all of them should go to a monastery where they know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha. |
No ce gaccheyyuṃ, āpatti dukkaṭassa. |
If they don’t go: an offense of wrong doing. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse sambahulā bhikkhū vassaṃ vasanti bālā abyattā. |
“There is the case where several monks—inexperienced, incompetent—are staying for the Rains in a certain residence. |
Te na jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā. |
“They do not know the Uposatha or the Uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – "gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā"ti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, eko bhikkhu sattāhakālikaṃ pāhetabbo – "gacchāvuso, saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā"ti. |
If not, then one monk should be sent to a neighboring residence for a period of seven days: ‘Go, friend. Having mastered the Pāṭimokkha in brief or in its full extent, come back.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, na, bhikkhave, tehi bhikkhūhi tasmiṃ āvāse vassaṃ vasitabbaṃ. |
If not, then the monks should not stay for the Rains in that residence. |
Vaseyyuṃ ce, āpatti dukkaṭassāti. |
If they stay: an offense of wrong doing.” |
164.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave, saṅgho uposathaṃ karissatī"ti. |
Then the Blessed One addressed the monks: “Gather, monks. The Saṅgha will perform the Uposatha.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, bhikkhu gilāno, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “There is a sick monk, lord. He hasn’t come.” |
Anujānāmi, bhikkhave, gilānena bhikkhunā pārisuddhiṃ dātuṃ. |
“I allow that a sick monk give his purity.” |
Evañca pana, bhikkhave, dātabbā – tena gilānena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī"ti. |
“And, monks, it should be given like this: “Having arranged his robe over one shoulder, the sick monk should approach one monk, then sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘I give (my) purity. Convey my purity. Announce my purity.’ |
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pārisuddhi. |
“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is given. |
Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pārisuddhi. |
“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his purity is not given. |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it, well and good. |
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā uposatho kātabbo. |
If not, then, having carried the sick monk into the midst of the Saṅgha on a bed or bench, they should perform the Uposatha. |
Sace, bhikkhave, gilānupaṭṭhākānaṃ bhikkhūnaṃ evaṃ hoti – "sace kho mayaṃ gilānaṃ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṃkiriyā vā bhavissatī"ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. |
“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot, his disease will grow worse or he will die,’ then the sick one should not be moved from his place. |
Saṅghena tattha gantvā uposatho kātabbo. |
“The Saṅgha should go there and perform the Uposatha. |
Na tveva vaggena saṅghena uposatho kātabbo. |
“Not even then should the Uposatha transaction be performed by a factional Saṅgha. |
Kareyya ce, āpatti dukkaṭassa. |
If (the Saṅgha) should perform it: an offense of wrong doing.” |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva pakkamati, aññassa dātabbā pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away then and there (not to the Uposatha), the purity should be given to another (monk). |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā tattheva vibbhamati, - pe - kālaṃ karoti – sāmaṇero paṭijānāti – sikkhaṃ paccakkhātako paṭijānāti – antimavatthuṃ ajjhāpannako paṭijānāti – ummattako paṭijānāti – khittacitto paṭijānāti – vedanāṭṭo paṭijānāti – āpattiyā adassane ukkhittako paṭijānāti – āpattiyā appaṭikamme ukkhittako paṭijānāti – pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti – paṇḍako paṭijānāti – theyyasaṃvāsako paṭijānāti – titthiyapakkantako paṭijānāti – tiracchānagato paṭijānāti – mātughātako paṭijānāti – pitughātako paṭijānāti – arahantaghātako paṭijānāti – bhikkhunidūsako paṭijānāti – saṅghabhedako paṭijānāti – lohituppādako paṭijānāti – ubhatobyañjanako paṭijānāti, aññassa dātabbā pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—then and there—disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, the purity should be given to another (monk). |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge pakkamati, anāhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity, goes away (somewhere else) while on the way (to the Uposatha), the purity is not conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā antarāmagge vibbhamati, - pe - ubhatobyañjanako paṭijānāti, anāhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—while on the way (to the Uposatha)—disrobes, dies, … “admits to being a hermaphrodite, the purity is not conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto pakkamati, āhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—goes away (somewhere else), the purity is conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto vibbhamati, - pe - ubhatobyañjanako paṭijānāti, āhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—disrobes, dies, … “admits to being a hermaphrodite, the purity is conveyed. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭā hoti pārisuddhi. |
“Monks, if the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—falling asleep, doesn’t announce it, doesn’t announce it out of carelessness, or, having entered a (meditative) attainment, doesn’t announce it, the purity is conveyed. |
Pārisuddhihārakassa anāpatti. |
“There is no offense for the conveyor of purity. |
Pārisuddhihārako ce, bhikkhave, dinnāya pārisuddhiyā saṅghappatto sañcicca na āroceti, āhaṭā hoti pārisuddhi. |
“If the conveyor of purity, having been given (another monk’s) purity—on arriving in the Saṅgha—intentionally does not announce it, the purity is conveyed. |
Pārisuddhihārakassa āpatti dukkaṭassāti. |
For the conveyor of purity: an offense of wrong doing.” |
165.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave, saṅgho kammaṃ karissatī"ti. |
Then the Blessed One addressed the monks, “Gather, monks. The Saṅgha will perform a transaction.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, bhikkhu gilāno, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “There is a sick monk. He hasn’t come.” |
Anujānāmi, bhikkhave, gilānena bhikkhunā chandaṃ dātuṃ. |
“Monks, I allow that a sick monk give his consent.” |
Evañca pana, bhikkhave, dātabbo. |
“And, monks, it should be given like this: |
Tena gilānena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī"ti. |
“The sick monk, going to one monk, arranging his upper robe over one shoulder, sitting in the kneeling position with hands placed palm-to-palm over the heart, should say to him, ‘I give consent. Convey my consent. Announce my consent.’ |
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinno hoti chando. |
“If he makes this understood by physical gesture, by voice, or by both physical gesture and voice, his consent is given. |
Na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinno hoti chando. |
“If he does not make this understood by physical gesture, by voice, or by both physical gesture and voice, his consent is not given. |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If he manages it thus, well and good. |
No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā kammaṃ kātabbaṃ. |
If not, then having carried the sick monk to the midst of the Saṅgha on a bed or bench, the transaction may be carried out. |
Sace, bhikkhave, gilānupaṭṭhākānaṃ bhikkhūnaṃ evaṃ hoti – "sace kho mayaṃ gilānaṃ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati kālaṃkiriyā vā bhavissatī"ti, na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. |
“If the thought occurs to the monks who are tending to the sick monk, ‘If we move the sick one from this spot his disease will grow worse or he will die,’ then the sick one should not be moved from that place. |
Saṅghena tattha gantvā kammaṃ kātabbaṃ. |
“The transaction is to be carried out when the Saṅgha has gone there [i.e., to where the sick monk is]. |
Na tveva vaggena saṅghena kammaṃ kātabbaṃ. |
“Not even then should a transaction be performed by a faction of the Saṅgha. |
Kareyya ce, āpatti dukkaṭassa. |
If (the Saṅgha) should perform it: an offense of wrong doing.” |
Chandahārako ce, bhikkhave, dinne chande tattheva pakkamati, aññassa dātabbo chando. |
“If the conveyor of consent, on being given consent, goes away then and there, consent should be given to another. |
Chandahārako ce, bhikkhave, dinne chande tattheva vibbhamati - pe - kālaṃkaroti – sāmaṇero paṭijānāti – sikkhaṃ paccakkhātako paṭijānāti – antimavatthuṃ ajjhāpannako paṭijānāti – ummattako paṭijānāti – khittacitto paṭijānāti – vedanāṭṭo paṭijānāti – āpattiyā adassane ukkhittako paṭijānāti – āpattiyā appaṭikamme ukkhittako paṭijānāti – pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti – paṇḍako paṭijānāti – theyyasaṃvāsako paṭijānāti – titthiyapakkantako paṭijānāti – tiracchānagato paṭijānāti – mātughātako paṭijānāti – pitughātako paṭijānāti – arahantaghātako paṭijānāti – bhikkhunidūsako paṭijānāti – saṅghabhedako paṭijānāti – lohituppādako paṭijānāti – ubhatobyañjanako paṭijānāti, aññassa dātabbo chando. |
“If the conveyor of consent, on being given consent—then and there—disrobes, dies, or admits to being a novice, to having renounced the training, to having committed an extreme offense, to being insane, to being possessed, to being delirious with pain, to being suspended for not seeing an offense, to being suspended for not making amends for an offense, to being suspended for not relinquishing an evil view, to being a paṇḍaka, to being one living in affiliation by theft, to having gone over to another religion, or to being an animal, a matricide, a patricide, the murderer of an arahant, the molester of a bhikkhunī, a schismatic, one who has shed a Tathāgata’s blood, or a hermaphrodite, consent should be given to another. |
Chandahārako ce, bhikkhave, dinne chande antarāmagge pakkamati, anāhaṭo hoti chando. |
“If the conveyor of consent, having been given consent, on the way (to the meeting) goes away, the consent is not conveyed. |
Chandahārako ce, bhikkhave, dinne chande antarāmagge vibbhamati - pe - ubhatobyañjanako paṭijānāti, anāhaṭo hoti chando. |
“If the conveyor of consent, having been given consent, on the way (to the meeting) disrobes, dies, … “admits to being a hermaphrodite, the consent is not conveyed. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto pakkamati, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, on arriving at the Saṅgha, goes away, the consent is conveyed. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto vibbhamati - pe - ubhatobyañjanako paṭijānāti, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, having arrived at the Saṅgha, disrobes, dies, … “admits to being a hermaphrodite (on arriving at the Saṅgha), the consent is conveyed. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto sutto na āroceti, pamatto na āroceti, samāpanno na āroceti, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, arrives at the Saṅgha but, falling asleep does not announce it, being heedless does not announce it, (or) entering a (meditative) attainment, does not announce it, the consent is conveyed. |
Chandahārakassa anāpatti. |
“There is no offense for the conveyor of consent. |
Chandahārako ce, bhikkhave, dinne chande saṅghappatto sañcicca na āroceti, āhaṭo hoti chando. |
“If the conveyor of consent, on being given consent, arrives at the Saṅgha but intentionally does not announce it, the consent is conveyed. |
Chandahārakassa āpatti dukkaṭassa. |
“For the conveyor of consent: an offense of wrong doing. |
Anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīyanti. |
“Monks, I allow that, on the Uposatha day, when purity is given, that consent be given as well, when the Saṅgha has something to be done.” |
166.Tena kho pana samayena aññataraṃ bhikkhuṃ tadahuposathe ñātakā gaṇhiṃsuṃ. |
Now on that occasion a certain monk’s relatives seized him on the Uposatha day. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhuṃ tadahuposathe ñātakā gaṇhanti. |
“There is the case where relatives seize a monk on an Uposatha day. |
Te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu uposathaṃ karotī"ti. |
“They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pārisuddhiṃ detī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his purity?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṅgho uposathaṃ karotī"ti. |
If not, the relatives should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. |
If not, then not even then should a transaction be performed by a factional Saṅgha. |
Kareyya ce, āpatti dukkaṭassa. |
If (the Saṅgha) should perform it: an offense of wrong doing. |
Idha pana, bhikkhave, bhikkhuṃ tadahuposathe rājāno gaṇhanti, - pe - corā gaṇhanti – dhuttā gaṇhanti – bhikkhupaccatthikā gaṇhanti, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu uposathaṃ karotī"ti. |
“There is the case where kings seize a monk on an Uposatha day. … “criminals seize him … “mischief-makers seize him … “opponents of the monks seize him. “They should be addressed by the monks, ‘Please, sirs, will you release this monk for a moment while he performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pārisuddhiṃ detī"ti. |
If not, the opponents of the monks should be addressed by the monks, ‘Please, sirs, will you move aside for a moment while this monk gives his purity?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā – "iṅgha, tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṅgho uposathaṃ karotī"ti. |
If not, the opponents of the monks should be addressed by the monks, ‘Please, sirs, will you take this monk outside the territory for a moment while the Saṅgha performs the Uposatha?’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, na tveva vaggena saṅghena uposatho kātabbo. |
If not, then not even then should a transaction be performed by a faction of the Saṅgha. |
Kareyya ce, āpatti dukkaṭassāti. |
If (the Saṅgha) should perform it: an offense of wrong doing. |
167.Atha kho bhagavā bhikkhū āmantesi – "sannipatatha, bhikkhave, atthi saṅghassa karaṇīya"nti. |
Then the Blessed One addressed the monks, “Gather, monks. The Saṅgha has something to be done.” |
Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – "atthi, bhante, gaggo nāma bhikkhu ummattako, so anāgato"ti. |
When that was said, a certain monk said to the Blessed One, “Lord, there is a monk named Gagga, who is insane. He hasn’t come.” |
"Dveme, bhikkhave, ummattakā – atthi, bhikkhave, bhikkhu ummattako saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, atthi neva sarati; āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati, atthi neva āgacchati. |
“Monks, these two1 are insane people: There is the insane person who sometimes remembers the Uposatha and sometimes doesn’t, who sometimes remembers a Saṅgha transaction and sometimes doesn’t. There is (the insane person who) doesn’t remember at all. “(There is the insane person who) sometimes comes to the Uposatha and sometimes doesn’t, who sometimes comes to a Saṅgha transaction and sometimes doesn’t. There is (the insane person who) doesn’t come at all.” |
Tatra, bhikkhave, yvāyaṃ ummattako saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati, anujānāmi, bhikkhave, evarūpassa ummattakassa ummattakasammuttiṃ dātuṃ. |
“When there is an insane person who sometimes remembers the Uposatha and sometimes doesn’t, who sometimes remembers a Saṅgha transaction and sometimes doesn’t, who sometimes comes to the Uposatha and sometimes doesn’t, who sometimes comes to a Saṅgha transaction and sometimes doesn’t1: I allow that an insanity authorization be given to an insane person like this.” |
Evañca pana, bhikkhave, dātabbā. |
“And, monks, it should be done like this: |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Gaggo bhikkhu ummattako – saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati. |
The monk Gagga is insane. He sometimes remembers the Uposatha and sometimes doesn’t. He sometimes remembers a Saṅgha transaction and sometimes doesn’t. He sometimes comes to the Uposatha and sometimes doesn’t. He sometimes comes to a Saṅgha transaction and sometimes doesn’t. |
Yadi saṅghassa pattakallaṃ, saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṃ dadeyya. |
“‘If the Saṅgha is ready, it should give the monk Gagga, who is insane, an insanity authorization, |
Sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyya, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṃ kareyya, saṅghakammaṃ kareyya. |
so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha may perform the Uposatha, may do a Saṅgha transaction, with Gagga or without him. |
Esā ñatti. |
“‘This is the motion. |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Gaggo bhikkhu ummattako – saratipi uposathaṃ napi sarati, saratipi saṅghakammaṃ napi sarati, āgacchatipi uposathaṃ napi āgacchati, āgacchatipi saṅghakammaṃ napi āgacchati. |
The monk Gagga is insane. He sometimes remembers the Uposatha and sometimes doesn’t. He sometimes remembers a Saṅgha transaction and sometimes doesn’t. He sometimes comes to the Uposatha and sometimes doesn’t. He sometimes comes to a Saṅgha transaction and sometimes doesn’t. |
Saṅgho gaggassa bhikkhuno ummattakassa ummattakasammutiṃ deti. |
“‘The Saṅgha is giving the monk Gagga, who is insane, an insanity authorization, |
Sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyyaṃ, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṃ karissati, saṅghakammaṃ karissati. |
so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him. |
Yassāyasmato khamati gaggassa bhikkhuno ummattakassa ummattakasammutiyā dānaṃ – sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyya, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena, vinā vā gaggena uposathaṃ karissati, saṅghakammaṃ karissati, so tuṇhassa; yassa nakkhamati, so bhāseyya. |
“‘He to whom the giving of an insanity authorization to the monk Gagga, who is insane—so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him—is agreeable should remain silent. He to whom it is not agreeable should speak. |
"Dinnā saṅghena gaggassa bhikkhuno ummattakassa ummattakasammuti. |
“‘An insanity authorization has been given by the Saṅgha to the monk Gagga, who is insane, |
Sareyya vā gaggo bhikkhu uposathaṃ na vā sareyya, sareyya vā saṅghakammaṃ na vā sareyya, āgaccheyya vā uposathaṃ na vā āgaccheyya, āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṃ karissati, saṅghakammaṃ karissati. |
so that whether he remembers the Uposatha or not, whether he remembers the Saṅgha transaction or not, whether he comes to the Uposatha or not, whether he comes to the Saṅgha transaction or not, the Saṅgha will perform the Uposatha, will do a Saṅgha transaction, with the monk Gagga or without him. |
Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī"ti. |
“‘This is agreeable to the Saṅgha, therefore it is silent. “‘Thus do I hold it.’” |
168.Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe cattāro bhikkhū viharanti. |
Now on that occasion there were four monks staying in a certain residence on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'uposatho kātabbo'ti, mayañcamhā cattāro janā, kathaṃ nu kho amhehi uposatho kātabbo"ti? |
Then the thought occurred to them, “It has been laid down by the Blessed One that the Uposatha should be performed. But we are four people—how should we perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, catunnaṃ pātimokkhaṃ uddisitunti. |
“Monks, I allow that the Pāṭimokkha be recited when there are four.” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe tayo bhikkhū viharanti. |
Now on that occasion there were three monks staying in a certain residence on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ catunnaṃ pātimokkhaṃ uddisituṃ, mayañcamhā tayo janā, kathaṃ nu kho amhehi uposatho kātabbo"ti? |
Then the thought occurred to them, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four. But we are three people—how should we perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, tiṇṇaṃ pārisuddhiuposathaṃ kātuṃ. |
“Monks, I allow that an Uposatha of mutual purity be performed when there are three.” |
Evañca pana, bhikkhave, kātabbo. |
“And, monks, it should be performed like this: |
Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇantu me āyasmantā. |
‘May the venerable ones listen to me, sirs. |
Ajjuposatho pannaraso. |
Today is the Uposatha of the fifteenth. |
Yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pārisuddhiuposathaṃ kareyyāmā"ti. |
If the venerable ones are ready, we should perform our Uposatha of mutual purity.’ |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhāretha. |
“Having arranged his upper robe over one shoulder, the senior(-most) monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the monks, ‘I, friends1, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhāretha. |
I, friends, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārethā"ti. |
I, friends, am pure. Remember me as pure.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā – "parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
“Having arranged his upper robe over one shoulder, a junior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the monks, ‘I, venerable sir1, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
I, venerable sir, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhārethā"ti. |
I, venerable sir, am pure. Remember me as pure.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe dve bhikkhū viharanti. |
Now on that occasion there were two monks staying in a certain residence on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā anuññātaṃ catunnaṃ pātimokkhaṃ uddisituṃ, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ. |
Then the thought occurred to them, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four, and that an Uposatha of mutual purity be performed when there are three. |
Mayañcamhā dve janā. |
But we are two people— |
Kathaṃ nu kho amhehi uposatho kātabbo"ti? |
how should we perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātuṃ. |
“I allow that a Purity-uposatha be performed when there are two.” |
Evañca pana, bhikkhave, kātabbo. |
“And, monks, it should be performed like this: |
Therena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā navo bhikkhu evamassa vacanīyo – "parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārehi. |
“Having arranged his upper robe over one shoulder, the senior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the junior monk, ‘I, friend, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārehi. |
I, friend, am pure. Remember me as pure. |
Parisuddho ahaṃ, āvuso; parisuddhoti maṃ dhārehī"ti. |
I, friend, am pure. Remember me as pure.’ |
Navakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā thero bhikkhu evamassa vacanīyo – "parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
“Having arranged his upper robe over one shoulder, the junior monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say to the senior monk, ‘I, venerable sir, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhāretha. |
I, venerable sir, am pure. Remember me as pure. |
Parisuddho ahaṃ, bhante; parisuddhoti maṃ dhārethā"ti. |
I, venerable sir, am pure. Remember me as pure.’” |
Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe eko bhikkhu viharati. |
Now on that occasion there was one monk staying in a certain residence on the day of the Uposatha. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā anuññātaṃ catunnaṃ pātimokkhaṃ uddisituṃ, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ, dvinnaṃ pārisuddhiuposathaṃ kātuṃ. |
Then the thought occurred to him, “The Blessed One has allowed the Pāṭimokkha to be recited when there are four, that an Uposatha of mutual purity be performed when there are three, and that a Purity-uposatha be performed when there are two. |
Ahañcamhi ekako. |
But I am alone— |
Kathaṃ nu kho mayā uposatho kātabbo"ti? |
how should I perform the Uposatha?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe eko bhikkhu viharati. |
“Monks, there is the case where a monk is staying alone in a residence when the Uposatha day comes. |
Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā, maṇḍape vā, rukkhamūle vā, so deso sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā āsanaṃ paññapetvā padīpaṃ katvā nisīditabbaṃ. |
“Having swept the place where the monks gather—an assembly hall, a pavilion, or the root of a tree—having set out drinking water and washing water, having laid out a seat, having made a light, he should sit down. |
Sace aññe bhikkhū āgacchanti, tehi saddhiṃ uposatho kātabbo. |
“If other monks arrive, he should perform the Uposatha together with them. |
No ce āgacchanti, ajja me uposathoti adhiṭṭhātabbo. |
If not, he should determine: ‘Today is my Uposatha.’ |
No ce adhiṭṭhaheyya, āpatti dukkaṭassa. |
If he doesn’t determine it: an offense of wrong doing. |
Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pārisuddhiṃ āharitvā tīhi pātimokkhaṃ uddisitabbaṃ. |
“In the case that four monks are staying together, the Pāṭimokkha should not be recited by three after having brought the purity of one. |
Uddiseyyuṃ ce, āpatti dukkaṭassa. |
If they should recite it: an offense of wrong doing. |
Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pārisuddhiṃ āharitvā dvīhi pārisuddhiuposatho kātabbo. |
“In the case that three monks are staying together, the purity-uposatha should not be performed by two after having brought the purity of one. |
Kareyyuṃ ce, āpatti dukkaṭassa. |
If they should perform it: an offense of wrong doing.. |
Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pārisuddhiṃ āharitvā ekena adhiṭṭhātabbo. |
“In the case that two monks are staying together, (the Uposatha) should not be determined by one after having brought the purity of the other. |
Adhiṭṭhaheyya ce, āpatti dukkaṭassāti. |
If he should determine it: an offense of wrong doing.” |
169.Tena kho pana samayena aññataro bhikkhu tadahuposathe āpattiṃ āpanno hoti. |
Now on that occasion a certain monk had fallen into an offense on the day of the Uposatha1. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na sāpattikena uposatho kātabbo'ti. |
The thought occurred to him, “It has been laid down by the Blessed One that the Uposatha should not be performed by one with an offense. |
Ahañcamhi āpattiṃ āpanno. |
But I have fallen into an offense. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiṃ āpanno hoti. |
“Monks, there is the case where a monk has fallen into an offense on the day of the Uposatha. |
Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī"ti. |
“Having approached one monk, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, ‘Friend, I have fallen into such-and-such offense. I acknowledge it.’ |
Tena vattabbo – "passasī"ti. |
“He should be asked, ‘Do you see it?’ |
"Āma passāmī"ti. |
“‘Yes, I see it.’ |
"Āyatiṃ saṃvareyyāsī"ti. |
“‘You should restrain yourself in the future.’” |
Idha pana, bhikkhave, bhikkhu tadahuposathe āpattiyā vematiko hoti. |
“Monks, there is the case where a monk is doubtful (about whether or not he has fallen into an offense) on the day of the Uposatha. |
Tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – "ahaṃ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī"ti vatvā uposatho kātabbo, pātimokkhaṃ sotabbaṃ, na tveva tappaccayā uposathassa antarāyo kātabboti. |
“Having approached one monk, having arranged his upper robe over one shoulder, the monk should sit in the kneeling position with his hands placed palm-to-palm over the heart and say, “‘Friend, I am in doubt about such-and-such offense. When I become free from doubt, then I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made.” |
Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṃ āpattiṃ desenti. |
Now on that occasion some Group-of-six monks confessed an offense common to one another.1 |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabhāgā āpatti desetabbā. |
“Monks, an offense common to one another should not be confessed. |
Yo deseyya, āpatti dukkaṭassāti. |
Whoever should confess it: an offense of wrong doing.” |
Tena kho pana samayena chabbaggiyā bhikkhū sabhāgaṃ āpattiṃ paṭiggaṇhanti. |
Now on that occasion some Group-of-six monks received (the confession of) an offense common to one another. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Na, bhikkhave, sabhāgā āpatti paṭiggahetabbā. |
“Monks, (the confession of) an offense common to one another should not be received. |
Yo paṭiggaṇheyya, āpatti dukkaṭassāti. |
Whoever should receive it: an offense of wrong doing.” |
170.Tena kho pana samayena aññataro bhikkhu pātimokkhe uddissamāne āpattiṃ sarati. |
Now on that occasion, a certain monk remembered an offense as the Pāṭimokkha was being recited. |
Atha kho tassa bhikkhuno etadahosi – "bhagavatā paññattaṃ 'na sāpattikena uposatho kātabbo'ti. |
The thought occurred to him, “It has been laid down by the Blessed One that the Uposatha should not be performed by one with an offense. |
Ahañcamhi āpattiṃ āpanno. |
And I have fallen into an offense. |
Kathaṃ nu kho mayā paṭipajjitabba"nti? |
What should I do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiṃ sarati. |
“Monks, there is the case where a monk remembers an offense as the Pāṭimokkha is being recited. |
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno. |
“That monk should say to the monk next to him, ‘Friend, I have fallen into such-and-such offense. |
Ito vuṭṭhahitvā taṃ āpattiṃ paṭikarissāmī"ti vatvā uposatho kātabbo, pātimokkhaṃ sotabbaṃ, na tveva tappaccayā uposathassa antarāyo kātabbo. |
Having gotten up from here, I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made. |
Idha pana, bhikkhave, bhikkhu pātimokkhe uddissamāne āpattiyā vematiko hoti. |
“Monks, there is the case where a monk becomes doubtful about an offense as the Pāṭimokkha is being recited. |
Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo – "ahaṃ, āvuso, itthannāmāya āpattiyā vematiko. |
“That monk should say to the monk next to him, ‘Friend, I am doubtful about such-and-such offense. |
Yadā nibbematiko bhavissāmi, tadā taṃ āpattiṃ paṭikarissāmī"ti vatvā uposatho kātabbo, pātimokkhaṃ sotabbaṃ; na tveva tappaccayā uposathassa antarāyo kātabboti. |
When I become free from doubt, then I will make amends for the offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made.” |
171.Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another on the day of the Uposatha. |
Atha kho tesaṃ bhikkhūnaṃ etadahosi – "bhagavatā paññattaṃ 'na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā'ti. |
Then the thought occurred to them, “It has been laid down by the Blessed One that an offense common to one another should not be confessed; (the confession of) an offense common to one another should not be received. |
Ayañca sabbo saṅgho sabhāgaṃ āpattiṃ āpanno. |
But this entire Saṅgha has fallen into an offense common to one another. |
Kathaṃ nu kho amhehi paṭipajjitabba"nti? |
What should we do?” |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another on the day of the Uposatha. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha; mayaṃ te santike āpattiṃ paṭikarissāmāti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will (then) make amends for the offense in your presence.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
If not, then an experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ sabbo saṅgho sabhāgaṃ āpattiṃ āpanno. |
This entire Saṅgha has fallen into an offense common to one another. |
Yadā aññaṃ bhikkhuṃ suddhaṃ anāpattikaṃ passissati, tadā tassa santike taṃ āpattiṃ paṭikarissatī"ti vatvā uposatho kātabbo, pātimokkhaṃ uddisitabbaṃ, na tveva tappaccayā uposathassa antarāyo kātabbo. |
When (the Saṅgha) sees another monk—pure, without (that) offense—then it will make amends for that offense in his presence.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence is doubtful about an offense common to one another on the day of the Uposatha. |
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – |
“An experienced and competent monk should inform the Saṅgha: |
"Suṇātu me, bhante, saṅgho. |
“‘Venerable sirs, may the Saṅgha listen to me. |
Ayaṃ sabbo saṅgho sabhāgāya āpattiyā vematiko. |
This entire Saṅgha is doubtful about an offense common to one another. |
Yadā nibbematiko bhavissati, tadā taṃ āpattiṃ paṭikarissatī"ti vatvā uposatho kātabbo, pātimokkhaṃ uddisitabbaṃ; na tveva tappaccayā uposathassa antarāyo kātabbo. |
When (the Saṅgha) becomes free from doubt, then it will make amends for that offense.’ Once that has been said, the Uposatha should be performed; the Pāṭimokkha should be listened to. “Not from that cause alone should an obstruction to the Uposatha be made. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse vassūpagato saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the Saṅgha that has entered the Rains in a certain residence has fallen into an offense common to one another. |
Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha; mayaṃ te santike taṃ āpattiṃ paṭikarissāmāti. |
“Monks, one monk should be sent by the monks to a neighboring residence immediately, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’ |
Evañcetaṃ labhetha, iccetaṃ kusalaṃ. |
“If this can be managed, well and good. |
No ce labhetha, eko bhikkhu sattāhakālikaṃ pāhetabbo – gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha; mayaṃ te santike taṃ āpattiṃ paṭikarissāmāti. |
If not, then one monk should be sent on seven-day business, (saying,) ‘Go, friend. Make amends for that offense and come back. We will make amends for the offense in your presence.’” |
Tena kho pana samayena aññatarasmiṃ āvāse sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
Now on that occasion, the entire Saṅgha in a certain residence had fallen into an offense common to one another. |
So na jānāti tassā āpattiyā nāmagottaṃ. |
They didn’t know the name or class of the offense. |
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
Another monk arrived there: learned, erudite, one who had memorized the Dhamma, the Vinaya, the Mātikā. He was wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Tamenaṃ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṃ bhikkhuṃ etadavoca – "yo nu kho, āvuso, evañcevañca karoti, kiṃ nāma so āpattiṃ āpajjatī"ti? |
A certain monk went to that monk and, on arrival, said to him, “Friend, one who does such-and-such: What’s the name of the offense that he falls into?” |
So evamāha – "yo kho, āvuso, evañcevañca karoti, imaṃ nāma so āpattiṃ āpajjati. |
(The learned monk) said, “Friend, one who does such-and-such falls into the offense of this name. |
Imaṃ nāma tvaṃ, āvuso, āpattiṃ āpanno; paṭikarohi taṃ āpatti"nti. |
Friend, you have fallen into the offense of this name. Make amends for the offense.” |
So evamāha – "na kho ahaṃ, āvuso, ekova imaṃ āpattiṃ āpanno; ayaṃ sabbo saṅgho imaṃ āpattiṃ āpanno"ti. |
He said, “Friend, I haven’t fallen into this offense alone. This entire Saṅgha has fallen into this offense.” |
So evamāha – "kiṃ te, āvuso, karissati paro āpanno vā anāpanno vā. |
(The learned monk) said, “Friend, what does it matter to you, whether another has fallen (into that offense) or not? |
Iṅgha, tvaṃ, āvuso, sakāya āpattiyā vuṭṭhāhī"ti. |
Please, friend, rise up out of your own offense!” |
Atha kho so bhikkhu tassa bhikkhuno vacanena taṃ āpattiṃ paṭikaritvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca – "yo kira, āvuso, evañcevañca karoti, imaṃ nāma so āpattiṃ āpajjati. |
So the monk, making amends for that offense in line with that (visiting) monk’s advice, went to the monks and, on arrival, said to them, “Friends, they say that one who does such-and-such falls into the offense of this name. |
Imaṃ nāma tumhe, āvuso, āpattiṃ āpannā; paṭikarotha taṃ āpatti"nti. |
Friends, you have fallen into the offense of this name. Make amends for the offense.” |
Atha kho te bhikkhū na icchiṃsu tassa bhikkhuno vacanena taṃ āpattiṃ paṭikātuṃ. |
Then the monks didn’t want to make amends for the offense in line with that (visiting) monk’s advice. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse sabbo saṅgho sabhāgaṃ āpattiṃ āpanno hoti. |
“Monks, there is the case where the entire Saṅgha in a certain residence has fallen into an offense common to one another. |
So na jānāti tassā āpattiyā nāmagottaṃ. |
“They don’t know the name or class of the offense. |
Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo. |
“Another monk arrives there: learned, erudite, one who has memorized the Dhamma, the Vinaya, the Mātikā. He is wise, experienced, astute, conscientious, scrupulous, desirous of training. |
Tamenaṃ aññataro bhikkhu yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṃ bhikkhuṃ evaṃ vadeti – "yo nu kho, āvuso, evañcevañca karoti, kiṃ nāma so āpattiṃ āpajjatī"ti? |
“A certain monk goes to that monk and, on arrival, says to him, ‘Friend, one who does such-and-such: What’s the name of the offense that he falls into?’ |
So evaṃ vadeti – "yo kho, āvuso, evañcevañca karoti, imaṃ nāma so āpattiṃ āpajjati. |
“(The learned monk) says, ‘Friend, one who does such-and-such falls into the offense of this name. |
Imaṃ nāma tvaṃ, āvuso, āpattiṃ āpanno; paṭikarohi taṃ āpatti"nti. |
Friend, you have fallen into the offense of this name. Make amends for the offense.’ |
So evaṃ vadeti – "na kho ahaṃ, āvuso, ekova imaṃ āpattiṃ āpanno. |
“He says, ‘Friend, I haven’t fallen into this offense alone. |
Ayaṃ sabbo saṅgho imaṃ āpattiṃ āpanno"ti. |
This entire Saṅgha has fallen into this offense.’ |
So evaṃ vadeti – "kiṃ te, āvuso, karissati paro āpanno vā anāpanno vā. |
“(The learned monk) says, ‘Friend, what does it matter to you, whether another has fallen (into that offense) or not? |
Iṅgha, tvaṃ, āvuso, sakāya āpattiyā vuṭṭhāhī"ti. |
Please, friend, rise up out of your own offense!’ |
So ce, bhikkhave, bhikkhu tassa bhikkhuno vacanena taṃ āpattiṃ paṭikaritvā yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū evaṃ vadeti – "yo kira, āvuso, evañcevañca karoti imaṃ nāma so āpattiṃ āpajjati, imaṃ nāma tumhe āvuso āpattiṃ āpannā, paṭikarotha taṃ āpatti"nti. |
“So the monk, making amends for that offense in line with that (visiting) monk’s advice, goes to the monks and, on arrival, says to them, ‘Friends, they say that one who does such-and-such falls into the offense of this name. Friends, you have fallen into the offense of this name. Make amends for the offense.’ |
Te ce, bhikkhave, bhikkhū tassa bhikkhuno vacanena taṃ āpattiṃ paṭikareyyuṃ, iccetaṃ kusalaṃ. |
“If those monks make amends for the offense in line with that (visiting) monk’s advice, well and good. |
No ce paṭikareyyuṃ, na te, bhikkhave, bhikkhū tena bhikkhunā akāmā vacanīyāti. |
If they don’t make amends, then that monk doesn’t have to criticize the monks if he doesn’t want to.” |
Codanāvatthubhāṇavāro niṭṭhito dutiyo. |
The Recitation Section on Codanāvatthu is finished. |
172.Tena kho pana samayena aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatiṃsu cattāro vā atirekā vā. |
Now on that occasion, in a certain residence, on the day of the Uposatha, several resident monks gathered—four or more. |
Te na jāniṃsu "atthaññe āvāsikā bhikkhū anāgatā"ti. |
They didn’t know that there were other resident monks who hadn’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ akaṃsu, pātimokkhaṃ uddisiṃsu. |
Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they performed the Uposatha; recited the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchiṃsu bahutarā. |
As the Pāṭimokkha was being recited by them, a greater number of other resident monks came. |
Bhagavato etamatthaṃ ārocesuṃ. |
They reported the matter to the Blessed One. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“As the Pāṭimokkha is being recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti "atthaññe āvāsikā bhikkhū anāgatā"ti. |
“They don’t know that there are other resident monks who haven’t come. |
Te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti, pātimokkhaṃ uddisanti. |
“Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“As the Pāṭimokkha is being recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddissamāne pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“As the Pāṭimokkha is being recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, avasesaṃ sotabbaṃ. |
“What has been recited is well-recited. They should listen to the remainder. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, athaññe āvāsikā bhikkhū āgacchanti thokatarā. |
“When the Pāṭimokkha has just been recited by them, a smaller number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What has been recited is well-recited. The (arriving monks) should declare purity in their presence. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, a greater number of other resident monks comes. |
Tehi, bhikkhave, bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ. |
“The monks should recite the Pāṭimokkha again. |
Uddesakānaṃ anāpatti. |
“There is no offense for those reciting. |
Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā āvāsikā bhikkhū sannipatanti cattāro vā atirekā vā. |
“Monks, there is the case where, in a certain residence, on the day of the Uposatha, several resident monks gather—four or more. |
Te na jānanti atthaññe āvāsikā bhikkhū anāgatāti, te dhammasaññino vinayasaññino vaggā samaggasaññino uposathaṃ karonti pātimokkhaṃ uddisanti. |
“They don’t know that there are other resident monks who haven’t come. “Perceiving it to be Dhamma, perceiving it to be Vinaya—factional, but perceiving it to be united—they perform the Uposatha; they recite the Pāṭimokkha. |
Tehi uddiṭṭhamatte pātimokkhe, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. |
“When the Pāṭimokkha has just been recited by them and the assembly hasn’t gotten up, an equal number of other resident monks comes. |
Uddiṭṭhaṃ suuddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā. |
“What h |