| (derived from B. Sujato 2018/12) | |
Saṃyutta Nikāya 35 |
Linked Discourses 35 |
104. Yogakkhemi |
104. Sanctuary |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. |
“monks, I will teach you an exposition of the teaching, an explanation of one who has reached sanctuary. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? |
And what is an exposition of the teaching, an explanation of one who has reached sanctuary? |
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. |
The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. |
Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati … pe … |
He teaches meditation for giving them up. That’s why the Realized One is called one who has reached sanctuary. … |
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. |
The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. |
Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati. |
He teaches meditation for giving them up. That’s why the Realized One is called one who has reached sanctuary. |
Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti. |
This is an exposition of the teaching, an explanation of one who has reached sanctuary.” |
105. Upādāyasutta |
105. Because of Grasping |
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhan”ti? |
“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. |
“Our teachings are rooted in the Buddha. …” |
“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe … |
“monks, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. … |
manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ. |
When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti? |
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” |
“No hetaṃ, bhante” … pe …. |
“No, sir.” … |
“Jivhā niccā vā aniccā vā”ti? |
“Is the ear … nose … tongue … body … |
“Mano nicco vā anicco vā”ti? |
mind permanent or impermanent?” |
“Anicco, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti? |
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … manasmimpi nibbindati. |
“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind. |
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” |
106. Dukkhasamudayasutta |
106. The Origin of Suffering |
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. |
“monks, I will teach you the origin and ending of suffering. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, dukkhassa samudayo? |
And what, monks, is the origin of suffering? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Ayaṃ dukkhassa samudayo … pe … |
This is the origin of suffering … |
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
|
Phassapaccayā vedanā; |
|
vedanāpaccayā taṇhā. |
|
Ayaṃ dukkhassa samudayo … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. |
Mind consciousness arises dependent on the mind and thoughts. |
Tiṇṇaṃ saṅgati phasso. |
The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Ayaṃ kho, bhikkhave, dukkhassa samudayo. |
This is the origin of suffering. |
Katamo ca, bhikkhave, dukkhassa atthaṅgamo? |
And what is the ending of suffering? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ dukkhassa atthaṅgamo … pe … |
This is the ending of suffering. … |
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe … |
|
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti. |
This is the ending of suffering.” |
107. Lokasamudayasutta |
107. The Origin of the World |
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. |
“monks, I will teach you the origin and ending of the world. |
Taṃ suṇātha. |
Listen … |
Katamo ca, bhikkhave, lokassa samudayo? |
And what, monks, is the origin of the world? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Ayaṃ kho, bhikkhave, lokassa samudayo … pe … |
This is the origin of the world. … |
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe … |
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manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Ayaṃ kho, bhikkhave, lokassa samudayo. |
This is the origin of the world. |
Katamo ca, bhikkhave, lokassa atthaṅgamo? |
And what is the ending of the world? |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo … pe … |
This is the ending of the world. … |
jivhañca paṭicca rase ca uppajjati … pe … |
|
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā … pe … |
When grasping ceases … |
evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
That is how this entire mass of suffering ceases. |
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti. |
This is the ending of the world.” |
108. Seyyohamasmisutta |
108. I’m Better |
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti? |
“monks, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe …. |
“Our teachings are rooted in the Buddha. …” |
“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti … pe … |
“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. … |
jivhāya sati … pe … |
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manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. |
When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? |
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” |
“No hetaṃ, bhante” … pe … |
“No, sir.” … |
jivhā … |
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niccā vā aniccā vā”ti? |
|
“Mano nicco vā anicco vā”ti? |
“Is the mind permanent or impermanent?” |
“Anicco, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? |
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … manasmimpi nibbindati. |
“Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind. |
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” |
109. Saṃyojaniyasutta |
109. Things Prone to Being Fettered |
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. |
“monks, I will teach you the things that are prone to being fettered, and the fetter. |
Taṃ suṇātha. |
Listen … |
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? |
What are the things that are prone to being fettered? And what is the fetter? |
Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo. |
The eye is something that’s prone to being fettered. |
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ … pe … |
The desire and greed for it is the fetter. |
jivhā saṃyojaniyo dhammo … pe … |
The ear … nose … tongue … body … |
mano saṃyojaniyo dhammo. |
mind is something that’s prone to being fettered. |
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. |
The desire and greed for it is the fetter. |
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti. |
These are called the things that are prone to being fettered, and this is the fetter.” |
110. Upādāniyasutta |
110. Things Prone to Being Grasped |
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. |
“monks, I will teach you the things that are prone to being grasped, and the grasping. |
Taṃ suṇātha. |
Listen … |
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? |
What are the things that are prone to being grasped? And what is the grasping? |
Cakkhuṃ, bhikkhave, upādāniyo dhammo. |
The eye is something that’s prone to being grasped. |
Yo tattha chandarāgo, taṃ tattha upādānaṃ … pe … |
The desire and greed for it is the grasping. |
jivhā upādāniyo dhammo … pe … |
The ear … nose … tongue … body … |
mano upādāniyo dhammo. |
mind is something that’s prone to being grasped. |
Yo tattha chandarāgo, taṃ tattha upādānaṃ. |
The desire and greed for it is the grasping. |
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti. |
These are called the things that are prone to being grasped, and this is the grasping.” |
111. Ajjhattikāyatanaparijānanasutta |
111. Complete Understanding of the Interior |
“Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
“monks, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. |
Sotaṃ … |
Without directly knowing and completely understanding the ear … |
ghānaṃ … |
nose … |
jivhaṃ … |
tongue … |
kāyaṃ … |
body … |
manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
mind, without dispassion for it and giving it up, you can’t end suffering. |
Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya … pe … |
By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering. |
jivhaṃ … |
By directly knowing and completely understanding the ear … nose … tongue … |
kāyaṃ … |
body … |
manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. |
mind, having dispassion for it and giving it up, you can end suffering.” |
112. Bāhirāyatanaparijānanasutta |
112. Complete Understanding of the Exterior |
“Rūpe, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
“monks, without directly knowing and completely understanding sights … |
Sadde … |
sounds … |
gandhe … |
smells … |
rase … |
tastes … |
phoṭṭhabbe … |
touches … |
dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. |
thoughts, without dispassion for them and giving them up, you can’t end suffering. |
Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. |
By directly knowing and completely understanding sights … |
Sadde … |
sounds … |
gandhe … |
smells … |
rase … |
tastes … |
phoṭṭhabbe … |
touches … |
dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. |
thoughts, having dispassion for them and giving them up, you can end suffering.” |
113. Upassutisutta |
113. Listening In |
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. |
At one time the Buddha was staying at Nādika in the brick house. |
Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi: |
Then while the Buddha was in private retreat he spoke this exposition of the teaching: |
“cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Jivhañca paṭicca rase ca uppajjati … pe … |
Ear … nose … tongue … body … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā; |
Feeling is a condition for craving. |
taṇhāpaccayā upādānaṃ; |
Craving is a condition for grasping. |
upādānapaccayā bhavo; |
Grasping is a condition for continued existence. |
bhavapaccayā jāti; |
Continued existence is a condition for rebirth. |
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā bhavanirodho; |
When grasping ceases, continued existence ceases. |
bhavanirodhā jātinirodho; |
When continued existence ceases, rebirth ceases. |
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti … pe … |
That is how this entire mass of suffering ceases. |
jivhañca paṭicca rase ca uppajjati … pe … |
Ear … nose … tongue … body … |
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. |
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. |
Phassapaccayā vedanā; |
Contact is a condition for feeling. |
vedanāpaccayā taṇhā. |
Feeling is a condition for craving. |
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; |
When that craving fades away and ceases with nothing left over, grasping ceases. |
upādānanirodhā … pe … |
When grasping ceases … |
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. |
That is how this entire mass of suffering ceases.” |
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti. |
Now at that time a certain monk was standing listening in on the Buddha. |
Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. |
The Buddha saw him |
Disvāna taṃ bhikkhuṃ etadavoca: |
and said: |
“assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti? |
“Monk, did you hear that exposition of the teaching?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. |
“Learn that exposition of the teaching, |
Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. |
memorize it, |
Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. |
and remember it. |
Atthasañhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. |
That exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.” |
114. Paṭhamamārapāsasutta |
114. Māra’s Snare (1st) |
“Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“monks, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— |
If a monk approves, welcomes, and keeps clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. |
they’re called a monk trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. |
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe …. |
They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them. |
Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sounds … smells … tastes … touches … |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— |
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ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena … pe …. |
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Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— |
If a monk approves, welcomes, and keep clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. |
they’re called a monk trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. |
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe … |
They’re bound by Māra, and the Wicked One can do what he wants with them. |
Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— |
If a monk doesn’t approve, welcome, and keep clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. |
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. |
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe …. |
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them. |
Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sounds … smells … tastes … touches … |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— |
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ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe …. |
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Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— |
If a monk doesn’t approve, welcome, and keep clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. |
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. |
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. |
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.” |
115. Dutiyamārapāsasutta |
115. Māra’s Snare (2nd) |
“Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“monks, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— |
If a monk approves, welcomes, and keeps clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. |
they’re called a monk who is bound when it comes to sights known by the eye. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. |
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe …. |
They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them. |
Santi, bhikkhave, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— |
If a monk approves, welcomes, and keeps clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. |
they’re called a monk who is bound when it comes to thoughts known by the mind. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. |
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe …. |
They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them. |
Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— |
If a monk doesn’t approve, welcome, and keep clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. |
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. |
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe …. |
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them. |
Santi, bhikkhave, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— |
If a monk doesn’t approve, welcome, and keep clinging to them, |
ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. |
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare. |
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. |
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.” |
116. Lokantagamanasutta |
116. Traveling to the End of the World |
“Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
“monks, I say it’s not possible to know or see or reach the end of the world by traveling. |
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī”ti. |
But I also say there’s no making an end of suffering without reaching the end of the world.” |
Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi: |
Soon after the Buddha left, those monks considered: |
“idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. … |
‘“nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyan”ti vadāmi. |
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Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. |
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Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? |
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” |
Atha kho tesaṃ bhikkhūnaṃ etadahosi: |
Then those monks thought: |
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. |
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti. |
Let’s go to him, and ask him about this matter.” |
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. |
Then those monks went to Ānanda and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: |
“Idaṃ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
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Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. |
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Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi: |
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‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho— |
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nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
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Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. |
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Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? |
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Tesaṃ no, āvuso, amhākaṃ etadahosi: |
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‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
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Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
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Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. |
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Vibhajatāyasmā ānando”ti. |
“May Venerable Ānanda please explain this.” |
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; |
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. |
evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. |
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. |
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati— |
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. |
cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. |
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So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. |
That was the time to approach the Buddha and ask about this matter. |
Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti. |
You should have remembered it in line with the Buddha’s answer.” |
“Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati— |
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. |
cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. |
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So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. |
That was the time to approach the Buddha and ask about this matter. |
Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. |
We should have remembered it in line with the Buddha’s answer. |
Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. |
Vibhajatāyasmā ānando agaruṃ karitvā”ti. |
Please explain this, if it’s no trouble.” |
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Then listen and pay close attention, I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. |
“Yes, reverend,” they replied. |
Āyasmā ānando etadavoca: |
Ānanda said this: |
“Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: |
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
‘monks, I say it’s not possible to know or see or reach the end of the world by traveling. |
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. |
But I also say there’s no making an end of suffering without reaching the end of the world.’ This is how I understand the detailed meaning of this passage for recitation. |
Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī— |
Whatever in the world through which you perceive the world and conceive the world |
ayaṃ vuccati ariyassa vinaye loko. |
is called the world in the training of the noble one. |
Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? |
And through what in the world do you perceive the world and conceive the world? |
Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. |
Through the eye in the world you perceive the world and conceive the world. |
Sotena kho, āvuso … |
Through the ear … |
ghānena kho, āvuso … |
nose … |
jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. |
tongue … |
Kāyena kho, āvuso … |
body … |
manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. |
mind in the world you perceive the world and conceive the world. |
Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī— |
Whatever in the world through which you perceive the world and conceive the world |
ayaṃ vuccati ariyassa vinaye loko. |
is called the world in the training of the noble one. |
Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
When the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: |
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
‘monks, I say it’s not possible to know or see or reach the end of the world by traveling. |
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. |
But I also say there’s no making an end of suffering without reaching the end of the world.’ That is how I understand the detailed meaning of this summary. |
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. |
If you wish, you may go to the Buddha and ask him about this. |
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. |
You should remember it in line with the Buddha’s answer.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said: |
“Yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
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Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. |
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Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi: |
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‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho— |
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nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. |
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Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. |
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Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? |
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Tesaṃ no, bhante, amhākaṃ etadahosi: |
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‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
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Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
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Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. |
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Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. |
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Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti. |
“And Ānanda explained the meaning to us in this manner, with these words and phrases.” |
“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. |
“monks, Ānanda is astute, he has great wisdom. |
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. |
If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. |
Eso cevetassa attho, evañca naṃ dhāreyyāthā”ti. |
That is what it means, and that’s how you should remember it.” |
117. Kāmaguṇasutta |
117. The Kinds of Sensual Stimulation |
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought: |
‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’. |
‘My mind might often stray towards the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’ |
Tassa mayhaṃ, bhikkhave, etadahosi: |
Then it occurred to me: |
‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. |
‘In my own way I should practice diligence, rememberfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’ |
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. |
So, monks, your minds might also often stray towards the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little. |
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. |
So in your own way you should practice diligence, rememberfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished. |
Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
So you should understand that dimension where the eye ceases and perception of sights fades away. |
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe … |
You should understand that dimension where the ear … nose … tongue … body … |
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. |
mind ceases and perception of thoughts fades away.” |
Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi: |
Soon after the Buddha left, those monks considered: |
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. … |
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. |
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Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? |
Who can explain in detail the meaning of this brief summary given by the Buddha?” |
Atha kho tesaṃ bhikkhūnaṃ etadahosi: |
Then those monks thought: |
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
He is capable of explaining in detail the meaning of this brief summary given by the Buddha. |
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti. |
Let’s go to him, and ask him about this matter.” |
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. |
Then those monks went to Ānanda, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ: |
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said: |
“Idaṃ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. |
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Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi: |
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‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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“tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe … pe … |
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yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. |
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Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? |
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Tesaṃ no, āvuso, amhākaṃ etadahosi: |
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‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
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Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
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Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. |
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Vibhajatāyasmā ānando”ti. |
“May Venerable Ānanda please explain this.” |
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa … pe … |
“Reverends, suppose there was a person in need of heartwood. …” |
vibhajatāyasmā ānando agaruṃ karitvā”ti. |
"Please explain this, if it’s no trouble.” |
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Then listen and pay close attention, I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. |
“Yes, reverend,” they replied. |
Āyasmā ānando etadavoca: |
Ānanda said this: |
“Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail: |
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … |
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. |
mind ceases and perception of thoughts fades away.’ |
Imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. |
And this is how I understand the detailed meaning of this summary. |
Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ: |
The Buddha was referring to the cessation of the six sense fields when he said: |
‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … |
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. |
mind ceases and perception of thoughts fades away.’ |
Ayaṃ kho, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. |
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. |
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Imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. |
And this is how I understand the detailed meaning of this summary. |
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; |
If you wish, you may go to the Buddha and ask him about this. |
upasaṅkamitvā etamatthaṃ puccheyyātha. |
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Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. |
You should remember it in line with the Buddha’s answer.” |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said: |
“Yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi: |
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‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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“tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe … |
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yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. |
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Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? |
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Tesaṃ no, bhante, amhākaṃ etadahosi: |
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‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
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Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
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Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. |
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Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. |
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Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti. |
“And Ānanda explained the meaning to us in this manner, with these words and phrases.” |
“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando. |
“monks, Ānanda is astute, he has great wisdom. |
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. |
If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. |
Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti. |
That is what it means, and that’s how you should remember it.” |
118. Sakkapañhasutta |
118. The Question of Sakka |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca: |
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him: |
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, what is the reason why some sentient beings are fully nirvana'd in the present life?” |
“Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“Lord of gods, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
their consciousness relies on that and grasps it. |
Saupādāno, devānaminda, bhikkhu no parinibbāyati … pe …. |
A monk with grasping does not become nirvana'd. |
Santi kho, devānaminda, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
their consciousness relies on that and grasps it. |
Saupādāno, devānaminda, bhikkhu no parinibbāyati. |
A monk with grasping does not become nirvana'd. |
Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. |
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life. |
Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
If a monk doesn’t approve, welcome, and keep clinging to them, |
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. |
their consciousness doesn’t rely on that and grasp it. |
Anupādāno, devānaminda, bhikkhu parinibbāyati … pe …. |
A monk free of grasping becomes nirvana'd. |
Santi kho, devānaminda, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. |
If a monk doesn’t approve, welcome, and keep clinging to them, |
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. |
their consciousness doesn’t rely on that and grasp it. |
Anupādāno, devānaminda, bhikkhu parinibbāyati. |
A monk free of grasping becomes nirvana'd. |
Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. |
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.” |
119. Pañcasikhasutta |
119. The Question of Pañcasikha |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca: |
And then the fairy Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him: |
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” |
“Santi kho, pañcasikha, cakkhuviññeyyā rūpā … pe … |
“Pañcasikha, there are sights known by the eye … |
santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
If a monk approves, welcomes, and keeps clinging to them, |
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
their consciousness relies on that and grasps it. |
Saupādāno, pañcasikha, bhikkhu no parinibbāyati. |
A monk with grasping does not become nirvana'd. |
Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. |
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life. |
Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā … pe … |
There are sights known by the eye … |
santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. |
If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it. |
Anupādāno, pañcasikha, bhikkhu parinibbāyati. |
A monk free of grasping becomes nirvana'd. |
Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. |
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.” |
120. Sāriputtasaddhivihārikasutta |
120. Sāriputta and the Pupil |
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then a certain monk went up to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side, and said to him: |
“saddhivihāriko, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti. |
“Reverend Sāriputta, a monk pupil of mine has rejected the training and returned to a lesser life.” |
“Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa. |
“That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. |
‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati. |
It’s not possible for such a monk to maintain the full and pure spiritual life for the rest of their life. |
‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati. |
But it is possible for a monk to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness. |
Kathañcāvuso, indriyesu guttadvāro hoti? |
And how does someone guard the sense doors? |
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When a monk sees a sight with the eyes, they don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. |
Sotena saddaṃ sutvā … |
When they hear a sound with their ears … |
ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
When they know a thought with their mind, they don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. |
Evaṃ kho, āvuso, indriyesu guttadvāro hoti. |
That’s how someone guards the sense doors. |
Kathañcāvuso, bhojane mattaññū hoti? |
And how does someone eat in moderation? |
Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti: |
It’s when a monk reflects properly on the food that they eat: |
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. |
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ |
Evaṃ kho, āvuso, bhojane mattaññū hoti. |
That’s how someone eats in moderation. |
Kathañcāvuso, jāgariyaṃ anuyutto hoti? |
And how is someone committed to wakefulness? |
Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. |
It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles. |
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. |
In the evening, they continue to practice walking and sitting meditation. |
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. |
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up. |
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. |
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. |
Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti. |
That’s how someone is committed to wakefulness. |
Tasmātihāvuso, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti. |
‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’ |
Evañhi vo, āvuso, sikkhitabban”ti. |
That’s how you should train.” |
121. Rāhulovādasutta |
121. Advice to Rāhula |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi: |
Then as he was in private retreat this thought came to his mind: |
“paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; |
“The qualities that ripen in freedom have ripened in Rāhula. |
yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti. |
Why don’t I lead him further to the ending of defilements?” |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā |
Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī. |
pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi: |
After the meal, on his return from alms-round, he addressed Venerable Rāhula: |
“gaṇhāhi, rāhula, nisīdanaṃ. |
“Rāhula, get your sitting cloth. |
Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti. |
Let’s go to the Dark Forest for the day’s meditation.” |
“Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. |
“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha. |
Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti: |
Now at that time many thousands of deities followed the Buddha, thinking: |
“ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti. |
“Today the Buddha will lead Rāhula further to the ending of defilements!” |
Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. |
Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. |
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. |
Rāhula bowed to the Buddha and sat down to one side. |
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca: |
The Buddha said to him: |
“Taṃ kiṃ maññasi, rāhula, |
“What do you think, Rāhula? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. () |
“No, sir.” |
“Rūpā niccā vā aniccā vā”ti? |
“Are sights … |
“Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
eye consciousness … |
“Cakkhusamphasso nicco vā anicco vā”ti? |
eye contact permanent or impermanent?” |
“Anicco, bhante” … pe …. |
“Impermanent, sir.” … |
“Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti? |
“Anything included in feeling, perception, co-doings, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante” … pe …. |
“No, sir.” |
“Jivhā niccā vā aniccā vā”ti? |
“Is the ear … nose … tongue … body … |
“Mano nicco vā anicco vā”ti? |
mind permanent or impermanent?” |
“Anicco, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Dhammā niccā vā aniccā vā”ti? |
“Are thoughts … |
“Manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
mind consciousness … |
“Manosamphasso nicco vā anicco vā”ti? |
mind contact permanent or impermanent?” |
“Anicco, bhante” … pe …. |
“Impermanent, sir.” … |
“Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti? |
“Anything included in feeling, perception, co-doings, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati … pe … |
“Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they become disenchanted with anything included in feeling, perception, co-doings, and consciousness that arises conditioned by eye contact. |
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati … pe …. |
They grow disenchanted with the ear … nose … tongue … body … |
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. |
mind, thoughts, mind consciousness, and mind contact. And they grow disenchanted with anything included in feeling, perception, co-doings, and consciousness that arises conditioned by mind contact. |
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi. |
Satisfied, Venerable Rāhula was happy with what the Buddha said. |
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. |
And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping. |
Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: |
And the stainless, immaculate vision of the Dhamma arose in those thousands of deities: |
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. |
“Everything that has a beginning has an end.” |
122. Saṃyojaniyadhammasutta |
122. Things Prone to Being Fettered |
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. |
“monks, I will teach you the things that are prone to being fettered, and the fetter. |
Taṃ suṇātha. |
Listen … |
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? |
What are the things that are prone to being fettered? And what is the fetter? |
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. |
These are called the things that are prone to being fettered. |
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ … pe … |
The desire and greed for them is the fetter. |
santi, bhikkhave, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. |
These are called the things that are prone to being fettered. |
Yo tattha chandarāgo taṃ tattha saṃyojanan”ti. |
The desire and greed for them is the fetter.” |
123. Upādāniyadhammasutta |
123. Things Prone to Being Grasped |
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. |
“monks, I will teach you the things that are prone to being grasped, and the grasping. |
Taṃ suṇātha. |
Listen … |
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? |
What are the things that are prone to being grasped? And what is the grasping? |
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Ime vuccanti, bhikkhave, upādāniyā dhammā. |
These are called the things that are prone to being grasped. |
Yo tattha chandarāgo, taṃ tattha upādānaṃ … pe … |
The desire and greed for them is the grasping. |
santi, bhikkhave, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Ime vuccanti, bhikkhave, upādāniyā dhammā. |
These are called the things that are prone to being grasped. |
Yo tattha chandarāgo taṃ tattha upādānan”ti. |
The desire and greed for them is the grasping.” |
124. Vesālīsutta |
124. At Vesālī |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca: |
Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him: |
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” |
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
“Householder, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
If a monk approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it. |
Saupādāno, gahapati, bhikkhu no parinibbāyati … pe … |
A monk with grasping does not become nirvana'd. |
santi kho, gahapati, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
If a monk approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it. |
Saupādāno, gahapati, bhikkhu no parinibbāyati. |
A monk with grasping does not become nirvana'd. |
Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. |
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life. |
Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. |
If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it. |
Anupādāno, gahapati, bhikkhu parinibbāyati … pe … |
A monk free of grasping becomes nirvana'd. |
santi kho, gahapati, jivhāviññeyyā rasā … pe … |
There are sounds … smells … tastes … touches … |
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. |
If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it. |
Anupādāno, gahapati, bhikkhu parinibbāyati. |
A monk free of grasping becomes nirvana'd. |
Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. |
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.” |
125. Vajjīsutta |
125. In the Land of the Vajjis |
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. |
At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi. |
Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca: |
Then the householder Ugga of Hatthi went up to the Buddha, sat down to one side, and said to him: |
“ko nu kho, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” … |
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.) |
(This should be told in full as in the previous discourse.) |
“Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. |
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126. Nāḷandasutta |
126. At Nālandā |
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. |
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. |
Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca: |
Then the householder Upāli went up to the Buddha … and said to him: |
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” … |
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.) |
(This should be told in full as in SN 35.124.) |
“Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. |
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127. Bhāradvājasutta |
127. With Bhāradvāja |
Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme. |
At one time Venerable Piṇḍola Bhāradvāja was staying near Kosambi, in Ghosita’s Monastery. |
Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. |
Then King Udena went up to Piṇḍola Bhāradvāja and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side, and said to him: |
“ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti? |
“Master Bhāradvāja, there are these young monks who are youthful, black-haired, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?” |
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: |
‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti. |
‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’ |
Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti. |
This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.” |
“Lolaṃ kho, bho bhāradvāja, cittaṃ. |
“But Master Bhāradvāja, the mind is wanton. |
Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. |
Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age. |
Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti? |
Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?” |
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: |
‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha— |
‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. |
atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti. |
This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.” |
“Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti. |
“This is easy to do for those monks who have developed their physical endurance, ethics, mind, and wisdom. |
Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. |
But it’s hard to do for those monks who have not developed their physical endurance, ethics, mind, and wisdom. |
Appekadā, bho bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati. |
Sometimes I plan to focus on something as ugly, but only its beauty comes to mind. |
Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti? |
Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?” |
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena: |
“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: |
‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. |
‘Please, monks, live with sense doors guarded. |
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. |
When you see a sight with your eyes, don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. |
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint. |
Sotena saddaṃ sutvā … pe … |
When you hear a sound with your ears … |
ghānena gandhaṃ ghāyitvā … |
When you smell an odor with your nose … |
jivhāya rasaṃ sāyitvā … |
When you taste a flavor with your tongue … |
kāyena phoṭṭhabbaṃ phusitvā … |
When you feel a touch with your body … |
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. |
When you know a thought with your mind, don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti. |
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’ |
Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti. |
This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.” |
“Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja. |
“It’s incredible, Master Bhāradvāja, it’s amazing! |
Yāva subhāsitañcidaṃ, bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. |
How well this was said by the Buddha! |
Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti. |
This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time. |
Ahampi kho, bho bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti. |
For sometimes I too enter the harem with unprotected body, speech, mind, rememberfulness, and sense faculties. At those times powerful thoughts of desire get the better of me. |
Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti. |
But sometimes I enter the harem with protected body, speech, mind, rememberfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me. |
Abhikkantaṃ, bho bhāradvāja, abhikkantaṃ, bho bhāradvāja. |
Excellent, Master Bhāradvāja! Excellent! |
Seyyathāpi, bho bhāradvāja, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Bhāradvāja has made the teaching clear in many ways. |
Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṃghañca. |
I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha. |
Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Bhāradvāja remember me as a lay follower who has gone for refuge for life.” |
128. Soṇasutta |
128. With Soṇa |
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca: |
Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him: |
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” … |
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.) |
(This should be told in full as in SN 35.118.) |
Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantīti. |
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129. Ghositasutta |
129. With Ghosita |
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. |
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. |
Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami … pe … ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca: |
Then the householder Ghosita went up to Venerable Ānanda, and said to him: |
“‘dhātunānattaṃ, dhātunānattan’ti, bhante ānanda, vuccati. |
“Sir, Ānanda, they speak of ‘the diversity of elements’. |
Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti? |
In what way did the Buddha speak of the diversity of elements?” |
“Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ. |
“Householder, the eye element is found, as are agreeable sights, and eye consciousness. |
Phassaṃ paṭicca uppajjati sukhā vedanā. |
Pleasant feeling arises dependent on a contact to be experienced as pleasant. |
Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ. |
The eye element is found, as are disagreeable sights, and eye consciousness. |
Phassaṃ paṭicca uppajjati dukkhā vedanā. |
Painful feeling arises dependent on a contact to be experienced as painful. |
Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ. |
The eye element is found, as are sights that are a basis for equanimity, and eye consciousness. |
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā … pe … |
Neutral feeling arises dependent on a contact to be experienced as neutral. |
saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ. |
The ear … nose … tongue … body … |
Phassaṃ paṭicca uppajjati sukhā vedanā. |
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Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ. |
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Phassaṃ paṭicca uppajjati dukkhā vedanā. |
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Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ. |
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Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā … pe … |
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saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ. |
mind element is found, as are agreeable thoughts, and mind consciousness. |
Phassaṃ paṭicca uppajjati sukhā vedanā. |
Pleasant feeling arises dependent on a contact to be experienced as pleasant. |
Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ. |
The mind element is found, as are disagreeable thoughts, and mind consciousness. |
Phassaṃ paṭicca uppajjati dukkhā vedanā. |
Painful feeling arises dependent on a contact to be experienced as painful. |
Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ. |
The mind element is found, as are thoughts that are a basis for equanimity, and mind consciousness. |
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
Neutral feeling arises dependent on a contact to be experienced as neutral. |
Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā”ti. |
This is how the Buddha spoke of the diversity of elements.” |
130. Hāliddikānisutta |
130. With Hāliddikāni |
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. |
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. |
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami … pe … ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca: |
Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and said to him: |
“vuttamidaṃ, bhante, bhagavatā: |
“Sir, this was said by the Buddha: |
‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan’ti. |
‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’ |
Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti? |
How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?” |
“Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca. |
“Householder, it’s when a monk sees a sight and understands it to be agreeable. |
Phassaṃ paṭicca uppajjati sukhā vedanā. |
There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. |
Cakkhunā kho paneva rūpaṃ disvā ‘amanāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca. |
Then they see a sight and understand it to be disagreeable. |
Phassaṃ paṭicca uppajjati dukkhā vedanā. |
There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful. |
Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca. |
Then they see a sight and understand it to be a basis for equanimity. |
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral. |
Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā … pe … |
Furthermore, a monk hears a sound with the ear … |
ghānena gandhaṃ ghāyitvā … pe … |
smells an odor with the nose … |
jivhāya rasaṃ sāyitvā … pe … |
tastes a flavor with the tongue … |
kāyena phoṭṭhabbaṃ phusitvā … pe … |
feels a touch with the body … |
manasā dhammaṃ viññāya ‘manāpaṃ itthetan’ti pajānāti manoviññāṇaṃ sukhavedaniyañca. |
knows a thought with the mind and understands it to be agreeable. |
Phassaṃ paṭicca uppajjati sukhā vedanā. |
There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant. |
Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ itthetan’ti pajānāti manoviññāṇaṃ dukkhavedaniyañca. |
Then they know a thought and understand it to be disagreeable. |
Phassaṃ paṭicca uppajjati dukkhā vedanā. |
There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful. |
Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca. |
Then they know a thought and understand it to be a basis for equanimity. |
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
Neutral feeling arises dependent on a contact to be experienced as neutral. |
Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti. |
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.” |
131. Nakulapitusutta |
131. Nakula’s Father |
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca: |
Then the householder Nakula’s father went up to the Buddha … and said to him: |
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? |
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life? |
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? |
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” … |
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
(This should be told in full as in SN 35.118.) |
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
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Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
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Saupādāno, gahapati, bhikkhu no parinibbāyati … pe … |
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santi kho, gahapati, jivhāviññeyyā rasā … pe … |
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santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
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Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. |
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Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. |
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Saupādāno, gahapati, bhikkhu no parinibbāyati. |
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Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti. |
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132. Lohiccasutta |
132. With Lohicca |
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṃ. |
At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa. |
Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti: |
Then several youths, students of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a dreadful racket and all kinds of jeers. |
“ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā”ti. |
“These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, the Lord! They’re honored, respected, esteemed, revered, and venerated by those who pretend to inherit Vedic culture.” |
Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca: |
And then Mahākaccāna came out of his dwelling and said to those brahmin students: |
“mā māṇavakā saddamakattha; |
“Students, stop being so noisy. |
dhammaṃ vo bhāsissāmī”ti. |
I will speak to you on the teaching.” |
Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. |
When this was said, the students fell silent. |
Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi: |
Then Mahākaccāna recited these verses for them. |
“Sīluttamā pubbatarā ahesuṃ, |
“The brahmins of old excelled in ethics, |
Te brāhmaṇā ye purāṇaṃ saranti; |
and remembered the ancient traditions. |
Guttāni dvārāni surakkhitāni, |
Their sense doors were guarded, well protected, |
Ahesuṃ tesaṃ abhibhuyya kodhaṃ. |
and they had mastered anger. |
Dhamme ca jhāne ca ratā ahesuṃ, |
Those brahmins who remembered the ancient traditions |
Te brāhmaṇā ye purāṇaṃ saranti. |
enjoyed virtue and jhāna. |
Ime ca vokkamma japāmaseti, |
But these have lost their way. Claiming to recite, |
Gottena mattā visamaṃ caranti; |
they live out of balance, judging everyone by their clan. |
Kodhābhibhūtā puthuattadaṇḍā, |
Mastered by anger, they take up many arms, |
Virajjamānā sataṇhātaṇhesu. |
attacking both the strong and the weak. |
Aguttadvārassa bhavanti moghā, |
All is vain for someone who doesn’t guard the sense doors, |
Supineva laddhaṃ purisassa vittaṃ; |
like the wealth a person finds in a dream. |
Anāsakā thaṇḍilasāyikā ca, |
Fasting, sleeping on bare ground, |
Pāto sinānañca tayo ca vedā. |
bathing at dawn, the three Vedas, |
Kharājinaṃ jaṭāpaṅko, |
rough hides, dreadlocks, and dirt, |
mantā sīlabbataṃ tapo; |
hymns, precepts and observances, and self-mortification, |
Kuhanā vaṅkadaṇḍā ca, |
those fake bent staffs, |
udakācamanāni ca; |
and rinsing with water. |
Vaṇṇā ete brāhmaṇānaṃ, |
These emblems of the brahmins |
katā kiñcikkhabhāvanā. |
are only used to generate profits. |
Cittañca susamāhitaṃ, |
A mind that’s serene, |
vippasannamanāvilaṃ; |
clear and undisturbed, |
Akhilaṃ sabbabhūtesu, |
kind to all creatures: |
so maggo brahmapattiyā”ti. |
that’s the path to attainment of Brahmā!” |
Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ: |
Then those students, offended and upset, went to the brahmin Lohicca and said to him: |
“yagghe bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante ekaṃsena apavadati, paṭikkosatī”ti? |
“Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!” |
Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. |
When they said this, Lohicca was offended and upset. |
Atha kho lohiccassa brāhmaṇassa etadahosi: |
Then he thought: |
“na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ paribhāseyyaṃ. |
“But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these students. |
Yannūnāhaṃ upasaṅkamitvā puccheyyan”ti. |
Why don’t I go and ask him about it?” |
Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. |
Then the brahmin Lohicca together with those students went to Venerable Mahākaccāna and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side, and said to Mahākaccāna: |
“āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? |
“Master Kaccāna, did several young students of mine come by here collecting firewood?” |
“Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. |
“They did, brahmin.” |
“Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti? |
“But did you have some discussion with them?” |
“Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti. |
“I did.” |
“Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti? |
“But what kind of discussion did you have with them?” |
“Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo: |
“This is the discussion I had with these students.” |
‘Sīluttamā pubbatarā ahesuṃ, |
(Mahākaccāna repeats the verses.) |
Te brāhmaṇā ye purāṇaṃ saranti; |
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… pe … |
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Akhilaṃ sabbabhūtesu, |
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So maggo brahmapattiyā’ti. |
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“‘Aguttadvāro’ti bhavaṃ kaccāno āha. |
“Master Kaccāna spoke of someone who doesn’t guard the sense doors. |
Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti? |
How do you define someone who doesn’t guard the sense doors?” |
“Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso |
“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. |
Sotena saddaṃ sutvā … |
When they hear a sound with their ears … |
ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso |
When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. |
Evaṃ kho, brāhmaṇa, aguttadvāro hotī”ti. |
That’s how someone doesn’t guard the sense doors.” |
“Acchariyaṃ, bho kaccāna, abbhutaṃ, bho kaccāna. |
“It’s incredible, Master Kaccāna, it’s amazing! |
Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto. |
How accurately you’ve explained someone whose sense doors are unguarded! |
‘Guttadvāro’ti bhavaṃ kaccāno āha. |
You also spoke of someone who does guard the sense doors. |
Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti? |
How do you define someone who does guard the sense doors?” |
“Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso |
“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. |
Sotena saddaṃ sutvā … |
When they hear a sound with their ears … |
ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso |
When they know a thought with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart. |
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. |
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. |
Evaṃ kho, brāhmaṇa, guttadvāro hotī”ti. |
That’s how someone guards the sense doors.” |
“Acchariyaṃ, bho kaccāna, abbhutaṃ, bho kaccāna. |
“It’s incredible, Master Kaccāna, it’s amazing! |
Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. |
How accurately you’ve explained someone whose sense doors are guarded! |
Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna. |
Excellent, Master Kaccāna! Excellent! |
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways. |
Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha. |
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. |
From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life. |
Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. |
Please come to my family just as you go to the families of the lay followers in Makkarakaṭa. |
Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. |
The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.” |
133. Verahaccānisutta |
133. Verahaccāni |
Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane. |
At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove. |
Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. |
Then a boy who was a student of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
When the greetings and polite conversation were over, he sat down to one side. |
Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
Udāyī educated, encouraged, fired up, and inspired that student with a Dhamma talk. |
Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca: |
Then that student went to the brahmin lady of the Verahaccāni clan and said to her: |
“yagghe, bhoti, jāneyyāsi. |
“Please, madam, you should know this. |
Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti. |
The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.” |
“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti. |
“Then, student, invite him in my name for tomorrow’s meal.” |
“Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca: |
“Yes, madam,” he replied. He went to Udāyī and said: |
“adhivāsetu kira, bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. |
“Sir, may Master Udāyī please accept an offering of tomorrow’s meal from my teacher’s wife, the brahmin lady of the Verahaccāni clan.” |
Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. |
Udāyī consented in silence. |
Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out. |
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the brahmin lady served and satisfied Udāyī with her own hands with a variety of delicious foods. |
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca: |
When Udāyī had eaten and washed his hand and bowl, she put on a pair of shoes, sat on a high seat, covered her head, and said to him: |
“bhaṇa, samaṇa, dhamman”ti. |
“Ascetic, preach the Dhamma.” |
“Bhavissati, bhagini, samayo”ti vatvā uṭṭhāyāsanā pakkami. |
“There will be an occasion for that, sister,” he replied, then got up from his seat and left. |
Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. |
For a second time that student went to Venerable Udāyī … |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
|
Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. |
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Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca: |
And for a second time that student went to the brahmin lady of the Verahaccāni clan … |
“yagghe, bhoti, jāneyyāsi. |
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Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti. |
|
“Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi. |
She said to him: “You keep praising the ascetic Udāyī like this. |
Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto”ti. |
But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.” |
“Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca: |
“Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach. |
‘bhaṇa, samaṇa, dhamman’ti. |
|
Dhammagaruno hi te bhavanto dhammagāravā”ti. |
For the masters respect the teaching.” |
“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti. |
“Then, student, invite him in my name for tomorrow’s meal.” |
“Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca: |
“Yes, madam,” he replied. … |
“adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. |
|
Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. |
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Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
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Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the brahmin lady served and satisfied Udāyī with her own hands with a variety of delicious foods. |
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca: |
When Udāyī had eaten and washed his hand and bowl, she took off her shoes, sat on a low seat, uncovered her head, and said to him: |
“kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti? |
“Sir, when what exists do the perfected ones declare that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?” |
“Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti … pe … |
“Sister, when there’s an eye, the perfected ones declare that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain. |
jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti … pe …. |
When there’s an ear … nose … tongue … body … |
Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti. |
mind, the perfected ones declare that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.” |
Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca: |
When he said this, the brahmin lady said to Udāyī: |
“abhikkantaṃ, bhante, abhikkantaṃ, bhante. |
“Excellent, sir! Excellent! |
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito. |
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Venerable Udāyī has made the teaching clear in many ways. |
Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. |
I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha. |
Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Venerable Udāyī remember me as a lay follower who has gone for refuge for life.” |
134. Devadahasutta |
134. At Devadaha |
Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. |
At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. |
“When it comes to the six fields of contact, monks, I don’t say that all monks have work to do with diligence, nor do I say that none of them have work to do with diligence. |
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. |
I say that, when it comes to the six fields of contact, monks don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment. |
Taṃ kissa hetu? |
Why is that? |
Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. |
They’ve done their work with diligence, and are incapable of negligence. |
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. |
I say that, when it comes to the six fields of contact, monks do have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. |
Taṃ kissa hetu? |
Why is that? |
Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. |
There are sights known by the eye that are pleasant and also those that are unpleasant. |
Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. |
Though experiencing them again and again they don’t occupy the mind. |
Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. |
Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi. |
Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi … pe … |
Seeing this fruit of diligence, I say that those monks have work to do with diligence when it comes to the six fields of contact. … |
santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. |
There are thoughts known by the mind that are pleasant and also those that are unpleasant. |
Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. |
Though experiencing them again and again they don’t occupy the mind. |
Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. |
Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi. |
Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti. |
Seeing this fruit of diligence, I say that those monks have work to do with diligence when it comes to the six fields of contact.” |
135. Khaṇasutta |
135. Opportunity |
“Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, |
“You’re fortunate, monks, so very fortunate, |
khaṇo vo paṭiladdho brahmacariyavāsāya. |
to have the opportunity to live the spiritual life. |
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. |
I’ve seen the hell called ‘the six fields of contact’. |
Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ. |
There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. |
Yaṃ kiñci sotena saddaṃ suṇāti … pe … |
Whatever sound you hear … |
yaṃ kiñci ghānena gandhaṃ ghāyati … pe … |
Whatever odor you smell … |
yaṃ kiñci jivhāya rasaṃ sāyati … pe … |
Whatever flavor you taste … |
yaṃ kiñci kāyena phoṭṭhabbaṃ phusati … pe … |
Whatever touch you feel … |
yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ. |
Whatever thought you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant. |
Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, |
You’re fortunate, monks, so very fortunate, |
khaṇo vo paṭiladdho brahmacariyavāsāya. |
to have the opportunity to live the spiritual life. |
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. |
I’ve seen the heaven called ‘the six fields of contact’. |
Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ … pe … |
There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. |
yaṃ kiñci jivhāya rasaṃ sāyati … pe … |
Whatever sound … odor … flavor … touch … |
yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ. |
Whatever thought you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant. |
Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, |
You’re fortunate, monks, so very fortunate, |
khaṇo vo paṭiladdho brahmacariyavāsāyā”ti. |
to have the opportunity to live the spiritual life.” |
136. Paṭhamarūpārāmasutta |
136. Liking Sights (1st) |
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. |
“monks, gods and humans like sights, they love them and enjoy them. |
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. |
But when sights perish, fade away, and cease, gods and humans live in suffering. |
Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. |
Gods and humans like sounds … |
Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. |
|
Gandhārāmā … |
smells … |
rasārāmā … |
tastes … |
phoṭṭhabbārāmā … |
touches … |
dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. |
thoughts, they love them and enjoy them. |
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. |
But when thoughts perish, fade away, and cease, gods and humans live in suffering. |
Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. |
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. |
Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. |
When sights perish, fade away, and cease, the Realized One lives happily. |
Saddānaṃ … |
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds … |
gandhānaṃ … |
smells … |
rasānaṃ … |
tastes … |
phoṭṭhabbānaṃ … |
touches … |
dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. |
thoughts, so he doesn’t like, love, or enjoy them. |
Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”. |
When thoughts perish, fade away, and cease, the Realized One lives happily.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: |
Then the Holy One, the Teacher, went on to say: |
“Rūpā saddā rasā gandhā, |
“Sights, sounds, tastes, smells, |
phassā dhammā ca kevalā; |
touches and thoughts, the lot of them— |
Iṭṭhā kantā manāpā ca, |
they’re likable, desirable, and pleasurable |
yāvatatthīti vuccati. |
as long as you can say that they exist. |
Sadevakassa lokassa, |
In all the world with its gods, |
ete vo sukhasammatā; |
this is reckoned as happiness. |
Yattha cete nirujjhanti, |
And where they cease |
taṃ tesaṃ dukkhasammataṃ. |
this is reckoned as suffering. |
Sukhaṃ diṭṭhamariyebhi, |
The noble ones have seen that happiness |
sakkāyassa nirodhanaṃ; |
is the cessation of identity. |
Paccanīkamidaṃ hoti, |
Those who see |
sabbalokena passataṃ. |
contradict the whole world. |
Yaṃ pare sukhato āhu, |
What others say is happiness |
tadariyā āhu dukkhato; |
the noble ones say is suffering. |
Yaṃ pare dukkhato āhu, |
What others say is suffering |
tadariyā sukhato vidū. |
the noble ones say is happiness. |
Passa dhammaṃ durājānaṃ, |
See, this teaching is hard to understand, |
sammūḷhettha aviddasu; |
it confuses the ignorant. |
Nivutānaṃ tamo hoti, |
Those who don’t see are closed off; |
andhakāro apassataṃ. |
for them, all is blind darkness. |
Satañca vivaṭaṃ hoti, |
But those who see are open; |
āloko passatāmiva; |
for the good, it is light. |
Santike na vijānanti, |
Though it’s right there, the unskilled fools |
maggā dhammassa akovidā. |
don’t understand the teaching. |
Bhavarāgaparetebhi, |
They’re mired in desire to be reborn, |
bhavarāgānusārībhi; |
flowing along the stream of lives, |
Māradheyyānupannehi, |
mired in Māra’s dominion: |
nāyaṃ dhammo susambudho. |
this teaching isn’t easy for them to understand. |
Ko nu aññatra mariyebhi, |
Who, apart from the noble ones, |
Padaṃ sambuddhumarahati; |
is qualified to understand this state? |
Yaṃ padaṃ sammadaññāya, |
When they’ve rightly understood it, |
Parinibbanti anāsavā”ti. |
they’re nirvana'd without defilements.” |
137. Dutiyarūpārāmasutta |
137. Liking Sights (2nd) |
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. |
“monks, gods and humans like sights, they love them and enjoy them. |
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. |
But when sights perish, fade away, and cease, gods and humans live in suffering. … |
Saddārāmā … |
|
gandhārāmā … |
|
rasārāmā … |
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phoṭṭhabbārāmā … |
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dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. |
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Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. |
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Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. |
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them. |
Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. |
When sights perish, fade away, and cease, the Realized One lives happily. …” |
Saddānaṃ … |
|
gandhānaṃ … |
|
rasānaṃ … |
|
phoṭṭhabbānaṃ … |
|
dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito. |
|
Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī”ti. |
|
138. Paṭhamanatumhākasutta |
138. Not Yours (1st) |
“Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. |
“monks, give up what’s not yours. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṃ? |
And what isn’t yours? |
Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha. |
The eye isn’t yours: give it up. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe … |
Giving it up will be for your welfare and happiness. |
jivhā na tumhākaṃ; taṃ pajahatha. |
The ear … nose … tongue … body … |
Sā vo pahīnā hitāya sukhāya bhavissati … pe … |
|
mano na tumhākaṃ; taṃ pajahatha. |
mind isn’t yours: give it up. |
So vo pahīno hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa: |
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think: |
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti? |
‘This person is carrying us off, burning us, or doing what they want with us?’” |
“No hetaṃ, bhante”. |
“No, sir. |
“Taṃ kissa hetu”? |
Why is that? |
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti. |
Because that’s neither self nor belonging to self.” |
“Evameva kho, bhikkhave, cakkhu na tumhākaṃ; taṃ pajahatha. |
“In the same way, the eye isn’t yours: give it up. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe … |
Giving it up will be for your welfare and happiness. |
jivhā na tumhākaṃ; taṃ pajahatha. |
The ear … nose … tongue … body … |
Sā vo pahīnā hitāya sukhāya bhavissati … pe … |
|
mano na tumhākaṃ; taṃ pajahatha. |
mind isn’t yours: give it up. |
So vo pahīno hitāya sukhāya bhavissatī”ti. |
Giving it up will be for your welfare and happiness.” |
139. Dutiyanatumhākasutta |
139. Not Yours (2nd) |
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. |
“monks, give up what’s not yours. |
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your welfare and happiness. |
Kiñca, bhikkhave, na tumhākaṃ? |
And what isn’t yours? |
Rūpā, bhikkhave, na tumhākaṃ; |
Sights aren’t yours: give them up. |
te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. |
Giving them up will be for your welfare and happiness. |
Saddā … |
Sounds … |
gandhā … |
smells … |
rasā … |
tastes … |
phoṭṭhabbā … |
touches … |
dhammā na tumhākaṃ; te pajahatha. |
thoughts aren’t yours: give them up. |
Te vo pahīnā hitāya sukhāya bhavissanti. |
Giving it up will be for your welfare and happiness. |
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭha … pe … |
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove … |
evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha. |
In the same way, sights aren’t yours: give them up. |
Te vo pahīnā hitāya sukhāya bhavissantī”ti …. |
Giving them up will be for your welfare and happiness. …” |
140. Ajjhattaaniccahetusutta |
140. Interior and Cause Are Impermanent |
“Cakkhuṃ, bhikkhave, aniccaṃ. |
“monks, the eye is impermanent. |
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. |
The cause and condition that gives rise to the eye is also impermanent. |
Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati … pe … |
Since the eye is produced by what is impermanent, how could it be permanent? |
jivhā aniccā. |
The ear … nose … tongue … body … |
Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. |
|
Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati … pe … |
|
mano anicco. |
mind is impermanent. |
Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. |
The cause and condition that gives rise to the mind is also impermanent. |
Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati. |
Since the mind is produced by what is impermanent, how could it be permanent? |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … jivhāyapi nibbindati … pe … manasmimpi nibbindati, |
Seeing this, a learned noble disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind. |
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” |
141. Ajjhattadukkhahetusutta |
141. Interior and Cause Are Suffering |
“Cakkhuṃ, bhikkhave, dukkhaṃ. |
“monks, the eye is suffering. |
Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. |
The cause and condition that gives rise to the eye is also suffering. |
Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati … pe … |
Since the eye is produced by what is suffering, how could it be happiness? |
jivhā dukkhā. |
The ear … nose … tongue … body … |
Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. |
|
Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati … pe … |
|
mano dukkho. |
mind is suffering. |
Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. |
The cause and condition that gives rise to the mind is also suffering. |
Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati. |
Since the mind is produced by what is suffering, how could it be happiness? |
Evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
142. Ajjhattānattahetusutta |
142. Interior and Cause Are Not-Self |
“Cakkhuṃ, bhikkhave, anattā. |
“monks, the eye is not-self. |
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. |
The cause and condition that gives rise to the eye is also not-self. |
Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati … pe … |
Since the eye is produced by what is not-self, how could it be self? |
jivhā anattā. |
The ear … nose … tongue … body … |
Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. |
|
Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati … pe … |
|
mano anattā. |
mind is not-self. |
Yopi hetu yopi paccayo manassa uppādāya, sopi anattā. |
The cause and condition that gives rise to the mind is also not-self. |
Anattasambhūto, bhikkhave, mano kuto attā bhavissati. |
Since the mind is produced by what is not-self, how could it be self? |
Evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
143. Bāhirāniccahetusutta |
143. Exterior and Cause Are Impermanent |
“Rūpā, bhikkhave, aniccā. |
“monks, sights are impermanent. |
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco. |
The cause and condition that gives rise to sights is also impermanent. |
Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti. |
Since sights are produced by what is impermanent, how could they be permanent? |
Saddā … |
Sounds … |
gandhā … |
Smells … |
rasā … |
Tastes … |
phoṭṭhabbā … |
Touches … |
dhammā aniccā. |
Thoughts are impermanent. |
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco. |
The cause and condition that gives rise to thoughts is also impermanent. |
Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti. |
Since thoughts are produced by what is impermanent, how could they be permanent? |
Evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
144. Bāhiradukkhahetusutta |
144. Exterior and Cause Are Suffering |
“Rūpā, bhikkhave, dukkhā. |
“monks, sights are suffering. |
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho. |
The cause and condition that gives rise to sights is also suffering. |
Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti. |
Since sights are produced by what is suffering, how could they be happiness? |
Saddā … |
Sounds … |
gandhā … |
Smells … |
rasā … |
Tastes … |
phoṭṭhabbā … |
Touches … |
dhammā dukkhā. |
Thoughts are suffering. |
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho. |
The cause and condition that gives rise to thoughts is also suffering. |
Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti. |
Since thoughts are produced by what is suffering, how could they be happiness? |
Evaṃ passaṃ … pe … |
Seeing this … |
nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘… there is no return to any state of existence.’” |
145. Bāhirānattahetusutta |
145. Exterior and Cause Are Not-Self |
“Rūpā, bhikkhave, anattā. |
“monks, sights are not-self. |
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā. |
The cause and condition that gives rise to sights is also not-self. |
Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti. |
Since sights are produced by what is not-self, how could they be self? |
Saddā … |
Sounds … |
gandhā … |
Smells … |
rasā … |
Tastes … |
phoṭṭhabbā … |
Touches … |
dhammā anattā. |
Thoughts are not-self. |
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā. |
The cause and condition that gives rise to thoughts is also not-self. |
Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti. |
Since thoughts are produced by what is not-self, how could they be self? |
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi nibbindati. |
Seeing this … |
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” |
146. Kammanirodhasutta |
146. The Cessation of Action |
“Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ. |
“monks, I will teach you old action, new action, the cessation of action, and the practice that leads to the cessation of action. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti. |
Listen and pay close attention, I will speak. … |
Katamañca, bhikkhave, purāṇakammaṃ? |
And what is old action? |
Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ … pe … |
The eye is old action. It should be seen as produced by co-doings and intentions, as something to be felt. |
jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā … pe … |
The ear … nose … tongue … body … |
mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. |
mind is old action. It should be seen as produced by co-doings and intentions, as something to be felt. |
Idaṃ vuccati, bhikkhave, purāṇakammaṃ. |
This is called old action. |
Katamañca, bhikkhave, navakammaṃ? |
And what is new action? |
Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ. |
The deeds you currently perform by way of body, speech, and mind: this is called new action. |
Katamo ca, bhikkhave, kammanirodho? |
And what is the cessation of action? |
Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho. |
When you experience freedom due to the cessation of deeds by body, speech, and mind: this is called the cessation of action. |
Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? |
And what’s the practice that leads to the cessation of action? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ— |
It is simply this noble eightfold path, that is: |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— |
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. |
This is called the practice that leads to the cessation of action. |
Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. |
So, monks, I’ve taught you old action, new action, the cessation of action, and the practice that leads to the cessation of action. |
Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. |
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. |
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. |
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.” |
147. Aniccanibbānasappāyasutta |
147. The Impermanent as Conducive to nirvana |
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you a practice that’s conducive to nirvana. |
Taṃ suṇātha … pe … |
Listen … |
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? |
And what is that practice that’s conducive to nirvana? |
Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati … pe … |
It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent. |
jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati … pe … |
They see that the ear … nose … tongue … body … |
mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati. |
mind, thoughts, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent. |
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. |
This is that practice that’s conducive to nirvana.” |
148. Dukkhanibbānasappāyasutta |
148. The Suffering as Conducive to nirvana |
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you a practice that’s conducive to nirvana. |
Taṃ suṇātha … pe … |
Listen … |
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? |
And what is that practice that’s conducive to nirvana? |
Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati … pe … |
It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering. |
jivhā dukkhāti passati … pe … |
They see that the ear … nose … tongue … body … |
mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati. |
mind, thoughts, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering. |
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. |
This is that practice that’s conducive to nirvana.” |
149. Anattanibbānasappāyasutta |
149. Not-Self as Conducive to nirvana |
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you a practice that’s conducive to nirvana. |
Taṃ suṇātha … pe … |
Listen … |
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? |
And what is that practice that’s conducive to nirvana? |
Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati … pe … |
It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self. |
mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati. |
They see that the ear … nose … tongue … body … mind, thoughts, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self. |
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. |
This is that practice that’s conducive to nirvana.” |
150. Nibbānasappāyapaṭipadāsutta |
150. A Practice Conducive to nirvana |
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. |
“monks, I will teach you a practice that’s conducive to nirvana. |
Taṃ suṇātha … pe … |
Listen … |
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? |
And what is that practice that’s conducive to nirvana? |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
cakkhu niccaṃ vā aniccaṃ vā”ti? |
Is the eye permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Rūpā niccā vā aniccā vā”ti? |
“Are sights … |
“Cakkhuviññāṇaṃ … |
eye consciousness … |
cakkhusamphasso … pe … |
eye contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti? |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?” |
“Aniccaṃ, bhante”. |
“Impermanent, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“Dukkhaṃ, bhante”. |
“Suffering, sir.” |
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe … |
Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. |
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. |
Nibbindaṃ virajjati; virāgā vimuccati … pe … |
Being disenchanted, desire fades away. When desire fades away they’re freed. … |
nāparaṃ itthattāyāti pajānāti. |
They understand: ‘… there is no return to any state of existence.’ |
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. |
This is that practice that’s conducive to nirvana.” |
151. Antevāsikasutta |
151. A Student |
“Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati anācariyakaṃ. |
“monks, this spiritual life is lived without a resident student and without a teaching master. |
Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. |
A monk who lives with a resident student and a teaching master lives in suffering and discomfort. |
Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati. |
A monk who lives without a resident student and a teaching master lives in happiness and comfort. |
Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati? |
And how does a monk who lives with a resident student and a teaching master live in suffering and discomfort? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
When a monk sees a sight with the eye, bad, unskillful phenomena arise: memories and thoughts prone to fetters. |
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. |
Those qualities reside within. Since they have bad unskillful qualities residing within, |
Tasmā santevāsikoti vuccati. |
they’re said to have a resident student. |
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. |
Those qualities master them. Since they’re mastered by bad unskillful qualities, |
Tasmā sācariyakoti vuccati … pe …. |
they’re said to have a teaching master. |
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
Furthermore, when a monk hears … smells … tastes … touches … |
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. |
|
Tasmā santevāsikoti vuccati. |
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Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati … pe …. |
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Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
knows a thought with the mind, bad, unskillful phenomena arise: memories and thoughts prone to fetters. |
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. |
Those qualities reside within. Since they have bad unskillful qualities residing within, |
Tasmā santevāsikoti vuccati. |
they’re said to have a resident student. |
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. |
Those qualities master them. Since they’re mastered by bad unskillful qualities, |
Tasmā sācariyakoti vuccati. |
they’re said to have a teaching master. |
Evaṃ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati. |
That’s how a monk who lives with a resident student and a teaching master lives in suffering and discomfort. |
Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati? |
And how does a monk who lives without a resident student and a teaching master live in happiness and comfort? |
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
When a monk sees a sight with the eye, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. |
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. |
Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, |
Tasmā anantevāsikoti vuccati. |
they’re said to not have a resident student. |
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. |
Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, |
Tasmā anācariyakoti vuccati … pe …. |
they’re said to not have a teaching master. |
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
Furthermore, when a monk hears … smells … tastes … touches … |
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. |
|
Tasmā anantevāsikoti vuccati. |
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Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati … pe …. |
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Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. |
knows a thought with the mind, bad, unskillful phenomena don’t arise: memories and thoughts prone to fetters. |
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. |
Those qualities don’t reside within. Since they don’t have bad unskillful qualities residing within, |
Tasmā anantevāsikoti vuccati. |
they’re said to not have a resident student. |
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. |
Those qualities don’t master them. Since they’re not mastered by bad unskillful qualities, |
Tasmā anācariyakoti vuccati. |
they’re said to not have a teaching master. |
Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati. |
That’s how a monk who lives without a resident student and a teaching master lives in happiness and comfort. |
Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati. |
This spiritual life is lived without a resident student and without a teaching master. |
Anācariyakaṃ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati. |
A monk who lives with a resident student and a teaching master lives in suffering and discomfort. |
Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī”ti. |
A monk who lives without a resident student and a teaching master lives in happiness and comfort.” |
152. Kimatthiyabrahmacariyasutta |
152. What’s the Purpose of the Spiritual Life? |
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
“monks, if wanderers who follow another path were to ask you: |
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? |
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ |
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: |
You should answer them: |
‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti. |
‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’ |
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
If wanderers who follow other paths were to ask you: |
‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? |
‘Reverends, what is that suffering?’ |
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: |
You should answer them: |
‘Cakkhu kho, āvuso, dukkhaṃ; |
‘The eye is suffering. |
tassa pariññāya bhagavati brahmacariyaṃ vussati. |
The purpose of living the spiritual life under the Buddha is to completely understand this. |
Rūpā dukkhā; |
Sights … |
tesaṃ pariññāya bhagavati brahmacariyaṃ vussati. |
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Cakkhuviññāṇaṃ dukkhaṃ; |
Eye consciousness … |
tassa pariññāya bhagavati brahmacariyaṃ vussati. |
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Cakkhusamphasso dukkho; |
Eye contact … |
tassa pariññāya bhagavati brahmacariyaṃ vussati. |
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Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. |
tassa pariññāya bhagavati brahmacariyaṃ vussati … pe … |
The purpose of living the spiritual life under the Buddha is to completely understand this. |
jivhā dukkhā … |
The ear … nose … tongue … body … |
mano dukkho; |
mind … |
tassa pariññāya bhagavati brahmacariyaṃ vussati … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. |
tassa pariññāya bhagavati brahmacariyaṃ vussati. |
The purpose of living the spiritual life under the Buddha is to completely understand this. |
Idaṃ kho, āvuso, dukkhaṃ; |
This is that suffering. |
yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. |
The purpose of living the spiritual life under the Buddha is to completely understand this.’ |
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. |
When questioned by wanderers who follow other paths, that’s how you should answer them.” |
153. Atthinukhopariyāyasutta |
153. Is There a Method? |
“Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya: |
“monks, is there a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment? That is: |
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? |
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’” |
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. |
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, monks, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya: |
“There is a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is: |
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti. |
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ |
Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya … pe … aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti? |
And what is that method? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; |
Take a monk who sees a sight with the eye. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ |
asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. |
When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ |
Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? |
Since this is so, are these things understood by faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? |
“Aren’t they understood by seeing them with wisdom?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: |
“This is a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is: |
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti … pe …. |
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ |
Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ … pe … rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. |
Furthermore, a monk hears a sound … smells an odor … tastes a flavor … feels a touch … |
Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? |
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“No hetaṃ, bhante”. |
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“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? |
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“Evaṃ, bhante”. |
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“Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti … pe …. |
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Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; |
knows a thought with the mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ |
asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. |
When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ |
Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? |
Since this is so, are these things understood by faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?” |
“No hetaṃ, bhante”. |
“No, sir.” |
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? |
“Aren’t they understood by seeing them with wisdom?” |
“Evaṃ, bhante”. |
“Yes, sir.” |
“Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: |
“This too is a method—apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is: |
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti. |
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’” |
154. Indriyasampannasutta |
154. Endowed With Faculties |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. |
“Sir, they speak of someone who is ‘accomplished regarding the faculties’. |
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti? |
How is someone accomplished regarding the faculties defined?” |
“Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati … pe … |
“monk, if someone meditates observing rise and fall in the eye faculty, they grow disenchanted with the eye faculty. |
jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati … pe … |
If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty … |
manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. |
mind faculty, they grow disenchanted with the mind faculty. |
Nibbindaṃ virajjati … pe … vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. … When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti. |
This is how someone who is accomplished regarding the faculties is defined.” |
155. Dhammakathikapucchasutta |
155. A Dhamma Speaker |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha … and said to him: |
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati. |
“Sir, they speak of a ‘Dhamma speaker’. |
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti? |
How is a Dhamma speaker defined?” |
“Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. |
“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. |
If they practice for disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who practices in line with the teaching’. |
Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya … pe … |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who has attained nirvana in this very life’. |
jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya … pe … |
If a monk teaches Dhamma for disenchantment with the ear … nose … tongue … body … |
manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. |
mind, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’. |
Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. |
If they practice for disenchantment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘monk who practices in line with the teaching’. |
Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti. |
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.” |
156. Ajjhattanandikkhayasutta |
156. The Interior and the End of Relishing |
“Aniccaṃyeva, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa hoti sammādiṭṭhi. |
“monks, the eye really is impermanent. A monk sees that it is impermanent: that’s their right view. |
Sammā passaṃ nibbindati. |
Seeing rightly, they grow disenchanted. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccati … pe … |
When relishing and greed end, the mind is said to be well freed. |
aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. |
The ear … nose … tongue … body … |
Sammā passaṃ nibbindati. |
|
Nandikkhayā rāgakkhayo; |
|
rāgakkhayā … pe … |
|
cittaṃ suvimuttanti vuccati … pe … |
|
aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. |
mind really is impermanent. A monk sees that it is impermanent: that’s their right view. |
Sammā passaṃ nibbindati. |
Seeing rightly, they grow disenchanted. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. |
When relishing and greed end, the mind is said to be well freed.” |
157. Bāhiranandikkhayasutta |
157. The Exterior and the End of Relishing |
“Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. |
“monks, sights really are impermanent. A monk sees that they are impermanent: that’s their right view. |
Sammā passaṃ nibbindati. |
Seeing rightly, they grow disenchanted. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccati. |
When relishing and greed end, the mind is said to be well freed. |
Anicceyeva, bhikkhave, bhikkhu sadde … |
Sounds … |
gandhe … |
Smells … |
rase … |
Tastes … |
phoṭṭhabbe … |
Touches … |
dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. |
Thoughts really are impermanent. A monk sees that they are impermanent: that’s their right view. |
Sammā passaṃ nibbindati. |
Seeing rightly, they grow disenchanted. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. |
When relishing and greed end, the mind is said to be well freed.” |
158. Ajjhattaaniccanandikkhayasutta |
158. Focus, the Interior, and the End of Relishing |
“Cakkhuṃ, bhikkhave, yoniso manasi karotha, cakkhāniccatañca yathābhūtaṃ samanupassatha. |
“monks, properly attend to the eye. Truly see the impermanence of the eye. |
Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati. |
When a monk does this, they grow disenchanted with the eye. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccati. |
When relishing and greed end, the mind is said to be well freed. |
Sotaṃ, bhikkhave, yoniso manasi karotha … |
Properly attend to the ear … |
ghānaṃ … |
nose … |
jivhaṃ, bhikkhave, yoniso manasi karotha, jivhāniccatañca yathābhūtaṃ samanupassatha. |
tongue … |
Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati. |
|
Nandikkhayā rāgakkhayo; |
|
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccati. |
|
Kāyaṃ … |
body … |
manaṃ, bhikkhave, yoniso manasi karotha, manāniccatañca yathābhūtaṃ samanupassatha. |
mind. Truly see the impermanence of the mind. |
Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. |
When a monk does this, they grow disenchanted with the mind. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. |
When relishing and greed end, the mind is said to be well freed.” |
159. Bāhiraaniccanandikkhayasutta |
159. Focus, the Exterior, and the End of Relishing |
“Rūpe, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha. |
“monks, properly attend to sights. Truly see the impermanence of sights. |
Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati. |
When a monk does this, they grow disenchanted with sights. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. When greed ends, relishing ends. |
rāgakkhayā nandikkhayo. |
|
Nandirāgakkhayā cittaṃ suvimuttanti vuccati. |
When relishing and greed end, the mind is said to be well freed. |
Sadde … |
Properly attend to sounds … |
gandhe … |
smells … |
rase … |
tastes … |
phoṭṭhabbe … |
touches … |
dhamme, bhikkhave, yoniso manasi karotha, dhammāniccatañca yathābhūtaṃ samanupassatha. |
thoughts. Truly see the impermanence of thoughts. |
Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati. |
When a monk does this, they grow disenchanted with thoughts. |
Nandikkhayā rāgakkhayo; |
When relishing ends, greed ends. |
rāgakkhayā nandikkhayo. |
When greed ends, relishing ends. |
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. |
When relishing and greed end, the mind is said to be well freed.” |
160. Jīvakambavanasamādhisutta |
160. On undistractible-lucidity at Jīvaka’s Mango Grove |
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. |
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti … pe … |
|
“samādhiṃ, bhikkhave, bhāvetha. |
“monks, develop undistractible-lucidity. |
Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. |
For a monk with undistractible-lucidity, things become truly clear. |
Kiñca yathābhūtaṃ okkhāyati? |
And what becomes truly clear? |
Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati … pe … |
It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. |
jivhā aniccāti yathābhūtaṃ okkhāyati … pe … |
It becomes truly clear that the ear … nose … tongue … body … |
mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati … pe … |
mind, thoughts, mind consciousness, and mind contact are impermanent. |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. |
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent. |
Samādhiṃ, bhikkhave, bhāvetha. |
monks, develop undistractible-lucidity. |
Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti. |
For a monk with undistractible-lucidity, things become truly clear.” |
161. Jīvakambavanapaṭisallānasutta |
161. On Retreat at Jīvaka’s Mango Grove |
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. |
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. |
Tatra kho bhagavā bhikkhū āmantesi … pe … |
There the Buddha addressed the monks: |
“paṭisallāne, bhikkhave, yogamāpajjatha. |
“monks, meditate in retreat. |
Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. |
For a monk who meditates in retreat, things become truly clear. |
Kiñca yathābhūtaṃ okkhāyati? |
And what becomes truly clear? |
Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati … pe … |
It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. … |
mano aniccoti yathābhūtaṃ okkhāyati, dhammā … |
It becomes truly clear that the mind, thoughts, mind consciousness, and mind contact are impermanent. |
manoviññāṇaṃ … |
|
manosamphasso … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. |
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent. |
Paṭisallāne, bhikkhave, yogamāpajjatha. |
monks, meditate in retreat. |
Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti. |
For a monk who meditates in retreat, things become truly clear.” |
162. Koṭṭhikaaniccasutta |
162. With Koṭṭhita on Impermanence |
Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca: |
Then Venerable Mahākoṭṭhita went up to the Buddha … and said to him: |
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo. |
“Koṭṭhita, you should give up desire for what is impermanent. |
Kiñca, koṭṭhika, aniccaṃ? |
And what is impermanent? |
Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo. |
The eye, |
Rūpā aniccā; tatra te chando pahātabbo. |
sights, |
Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. |
eye consciousness, |
Cakkhusamphasso anicco; tatra te chando pahātabbo. |
and eye contact are impermanent: you should give up desire for them. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo … pe … |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it. |
jivhā aniccā; tatra te chando pahātabbo. |
The ear … nose … tongue … body … |
Rasā aniccā; tatra te chando pahātabbo. |
|
Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. |
|
Jivhāsamphasso anicco; tatra te chando pahātabbo. |
|
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo … pe … |
|
mano anicco; tatra te chando pahātabbo. |
The mind, |
Dhammā aniccā; tatra te chando pahātabbo. |
thoughts, |
Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. |
mind consciousness, |
Manosamphasso anicco; tatra te chando pahātabbo. |
and mind contact are impermanent: you should give up desire for them. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it. |
Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo”ti. |
Koṭṭhita, you should give up desire for what is impermanent.” |
163. Koṭṭhikadukkhasutta |
163. With Koṭṭhita on Suffering |
Atha kho āyasmā mahākoṭṭhiko … pe … bhagavantaṃ etadavoca: |
Then Venerable Mahākoṭṭhita … said to the Buddha: |
“sādhu me, bhante … pe … vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo. |
“Koṭṭhita, you should give up desire for what is suffering. |
Kiñca, koṭṭhika, dukkhaṃ? |
And what is suffering? |
Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo. |
The eye, |
Rūpā dukkhā; tatra te chando pahātabbo. |
sights, |
Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. |
eye consciousness, |
Cakkhusamphasso dukkho; tatra te chando pahātabbo. |
and eye contact are suffering: you should give up desire for them. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo … pe … |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it. |
jivhā dukkhā; tatra te chando pahātabbo … pe … |
The ear … nose … tongue … body … |
mano dukkho; tatra te chando pahātabbo. |
The mind, |
Dhammā dukkhā; tatra te chando pahātabbo. |
thoughts, |
Manoviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. |
mind consciousness, |
Manosamphasso dukkho; tatra te chando pahātabbo. |
and mind contact are suffering: you should give up desire for them. |
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it. |
Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo”ti. |
Koṭṭhita, you should give up desire for what is suffering.” |
164. Koṭṭhikaanattasutta |
164. With Koṭṭhita on Not-Self |
Ekamantaṃ … pe … |
|
vihareyyanti. |
|
“Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. |
“Koṭṭhita, you should give up desire for what is not-self. |
Ko ca, koṭṭhika, anattā? |
And what is not-self? |
Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. |
The eye, |
Rūpā anattā; tatra te chando pahātabbo. |
sights, |
Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo. |
eye consciousness, |
Cakkhusamphasso anattā; tatra te chando pahātabbo. |
and eye contact are not-self: you should give up desire for them. |
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo … pe … |
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it. |
jivhā anattā; tatra te chando pahātabbo … pe … |
The ear … nose … tongue … body … |
mano anattā; tatra te chando pahātabbo. |
The mind, |
Dhammā anattā; tatra te chando pahātabbo. |
thoughts, |
Manoviññāṇaṃ … |
mind consciousness, |
manosamphasso … |
and mind contact … |
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo. |
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it. |
Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti. |
Koṭṭhita, you should give up desire for what is not-self.” |
165. Micchādiṭṭhipahānasutta |
165. Giving Up Wrong View |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … |
Then a monk went up to the Buddha … |
ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca: |
and said to him: |
“kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī”ti? |
“Sir, how does one know and see so that wrong view is given up?” |
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. |
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. … |
Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. |
|
Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati. |
|
Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati … pe … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up. |
Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī”ti. |
This is how to know and see so that wrong view is given up.” |
166. Sakkāyadiṭṭhipahānasutta |
166. Giving Up Identity View |
Atha kho aññataro bhikkhu … pe … |
Then a monk went up to the Buddha … |
etadavoca: |
and said to him: |
“kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī”ti? |
“Sir, how does one know and see so that identity view is given up?” |
“Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. |
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, identity view is given up. … |
Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. |
|
Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. |
|
Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati … pe … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, identity view is given up. |
Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī”ti. |
This is how to know and see so that identity view is given up.” |
167. Attānudiṭṭhipahānasutta |
167. Giving Up View of Self |
Atha kho aññataro bhikkhu … pe … |
Then a monk went up to the Buddha … |
etadavoca: |
and said to him: |
“kathaṃ nu kho, bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī”ti? |
“Sir, how does one know and see so that view of self is given up?” |
“Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. |
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, view of self is given up. … |
Rūpe anattato jānato passato attānudiṭṭhi pahīyati. |
|
Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati. |
|
Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati. |
|
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati … pe … |
|
jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati … pe … |
|
manaṃ anattato jānato passato attānudiṭṭhi pahīyati. |
|
Dhamme … |
|
manoviññāṇaṃ … |
|
manosamphassaṃ … |
|
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī”ti. |
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as not-self, view of self is given up.” |
168. Ajjhattaaniccachandasutta |
168. Desire for the Impermanent Interior |
“Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo. |
“monks, you should give up desire for what is impermanent. |
Kiñca, bhikkhave, aniccaṃ? |
And what is impermanent? |
Cakkhu, bhikkhave, aniccaṃ; tatra vo chando pahātabbo … pe … |
The eye, ear, nose, tongue, body, and mind are impermanent: |
jivhā aniccā; tatra vo chando pahātabbo … pe … |
|
mano anicco; tatra vo chando pahātabbo. |
you should give up desire for them. |
Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo”ti. |
You should give up desire for what is impermanent.” |
169. Ajjhattaaniccarāgasutta |
169. Greed for the Impermanent Interior |
“Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo. |
“monks, you should give up greed for what is impermanent. |
Kiñca, bhikkhave, aniccaṃ? |
And what is impermanent? |
Cakkhu, bhikkhave, aniccaṃ; |
The eye, ear, nose, tongue, body, and mind are impermanent …” |
tatra vo rāgo pahātabbo … pe … |
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jivhā aniccā; |
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tatra vo rāgo pahātabbo … pe … |
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mano anicco; |
|
tatra vo rāgo pahātabbo. |
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Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo”ti. |
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170. Ajjhattaaniccachandarāgasutta |
170. Desire and Greed for the Impermanent Interior |
“Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. |
“monks, you should give up desire and greed for what is impermanent. |
Kiñca, bhikkhave, aniccaṃ? |
And what is impermanent? |
Cakkhu, bhikkhave, aniccaṃ; |
The eye, ear, nose, tongue, body, and mind are impermanent …” |
tatra vo chandarāgo pahātabbo … pe … |
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jivhā aniccā; |
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tatra vo chandarāgo pahātabbo … pe … |
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mano anicco; |
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tatra vo chandarāgo pahātabbo. |
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Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo”ti. |
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171–173. Dukkhachandādisutta |
171–173. Desire, Etc. for the Suffering Interior |
“Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. |
“monks, you should give up desire … greed … desire and greed for what is suffering. |
Kiñca, bhikkhave, dukkhaṃ? |
And what is suffering? |
Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe … |
The eye, ear, nose, tongue, body, and mind are suffering …” |
jivhā dukkhā … pe … |
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mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. |
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Yaṃ, bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. |
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