| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 3 |
Numbered Discourses 3 |
4. Devadūtavagga |
4. Messengers of the Gods |
31. Sabrahmakasutta |
31. With Brahmā |
“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. |
“monks, a family where the children honor their parents in their home is said to live with Brahmā. |
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. |
A family where the children honor their parents in their home is said to live with the first teachers. |
Sāhuneyyāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. |
A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods. |
‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. |
‘Brahmā’ is a term for your parents. |
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. |
‘First teachers’ is a term for your parents. |
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. |
‘Worthy of offerings dedicated to the gods’ is a term for your parents. |
Taṃ kissa hetu? |
Why is that? |
Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti. |
Parents are very helpful to their children, they raise them, nurture them, and show them the world.” |
Brahmāti mātāpitaro, |
“Parents are Brahmā, |
pubbācariyāti vuccare; |
and ‘first teachers’, it’s said. |
Āhuneyyā ca puttānaṃ, |
They’re worthy of offerings dedicated to the gods from their children, |
pajāya anukampakā. |
for they love their offspring. |
Tasmā hi ne namasseyya, |
Therefore an astute person |
sakkareyya ca paṇḍito; |
would revere them and honor them |
Annena atha pānena, |
with food and drink, |
vatthena sayanena ca; |
clothes and bedding, |
Ucchādanena nhāpanena, |
anointing and bathing, |
pādānaṃ dhovanena ca. |
and by washing their feet. |
Tāya naṃ pāricariyāya, |
Because they look after |
mātāpitūsu paṇḍitā; |
their parents like this, |
Idheva naṃ pasaṃsanti, |
in this life they’re praised by the astute, |
pecca sagge pamodatī”ti. |
and they depart to rejoice in heaven.” |
32. Ānandasutta |
32. With Ānanda |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; |
“Could it be, sir, that a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; |
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti? |
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?” |
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; |
“It could be, Ānanda, that a monk gains a state of undistractible-lucidity such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; |
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti. |
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.” |
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; |
“But how could this be, sir?” |
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti? |
|
“Idhānanda, bhikkhuno evaṃ hoti: |
“Ānanda, it’s when a monk thinks: |
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’ |
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu; |
That’s how, Ānanda, a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; |
yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyāti. |
and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more. |
Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe: |
And Ānanda, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’ when I said: |
‘Saṅkhāya lokasmiṃ paroparāni, |
‘Having considered the world high and low, |
Yassiñjitaṃ natthi kuhiñci loke; |
they’re not shaken by anything in the world. |
Santo vidhūmo anīgho nirāso, |
Peaceful, unclouded, untroubled, with no need for hope— |
Atāri so jātijaranti brūmī’”ti. |
they’ve crossed over birth and old age, I declare.’” |
33. Sāriputtasutta |
33. With Sāriputta |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca: |
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“saṅkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; |
“Maybe I’ll teach Dhamma in brief, |
vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; |
maybe in detail, |
saṅkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ; |
maybe both in brief and in detail. |
aññātāro ca dullabhā”ti. |
But it’s hard to find anyone who understands.” |
“Etassa, bhagavā, kālo, etassa, sugata, kālo |
“Now is the time, Blessed One! Now is the time, Holy One! |
yaṃ bhagavā saṅkhittenapi dhammaṃ deseyya, vitthārenapi dhammaṃ deseyya, saṅkhittavitthārenapi dhammaṃ deseyya. |
Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. |
Bhavissanti dhammassa aññātāro”ti. |
There will be those who understand the teaching!” |
“Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ: |
“So, Sāriputta, you should train like this: |
‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti. |
‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’ |
Evañhi kho, sāriputta, sikkhitabbaṃ. |
That’s how you should train. |
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati; |
When a monk has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more— |
ayaṃ vuccati, sāriputta: |
they’re called |
‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’. |
a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. |
Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane udayapañhe: |
And Sāriputta, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Udaya’ when I said: |
‘Pahānaṃ kāmasaññānaṃ, |
‘The abandoning of both |
domanassāna cūbhayaṃ; |
sensual perceptions and aversion; |
Thinassa ca panūdanaṃ, |
the dispelling of dullness, |
kukkuccānaṃ nivāraṇaṃ. |
and the cessation of remorse. |
Upekkhāsatisaṃsuddhaṃ, |
Pure equanimity and remembering, |
dhammatakkapurejavaṃ; |
preceded by investigation of phenomena— |
Aññāvimokkhaṃ pabrūmi, |
This, I declare, is liberation by enlightenment, |
avijjāya pabhedanan’”ti. |
with the smashing of ignorance.’” |
34. Nidānasutta |
34. Sources |
“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. |
“monks, there are these three sources that give rise to deeds. |
Katamāni tīṇi? |
What three? |
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. |
Greed, hate, and delusion are sources that give rise to deeds. |
Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. |
Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. |
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. |
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. |
Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. |
Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born. |
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. |
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. |
Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. |
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. |
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. |
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. |
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. |
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, |
Devo ca sammādhāraṃ anuppaveccheyya. |
and the heavens provide plenty of rain. |
Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. |
Then those seeds would grow, increase, and mature. |
Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. |
In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. |
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. |
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. |
Yaṃ dosapakataṃ kammaṃ … pe … |
Any deed that emerges from hate … |
yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. |
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. |
Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. |
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. |
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya. |
These are three sources that give rise to deeds. |
Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. |
monks, there are these three sources that give rise to deeds. |
Katamāni tīṇi? |
What three? |
Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. |
Contentment, love, and understanding are sources that give rise to deeds. |
Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. |
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. |
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ. |
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. |
Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. |
Tāni puriso agginā ḍaheyya. |
But someone would burn them with fire, |
Agginā ḍahitvā masiṃ kareyya. |
reduce them to ashes, |
Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. |
and sweep away the ashes in a strong wind, or float them away down a swift stream. |
Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. |
Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. |
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Yaṃ adosapakataṃ kammaṃ … pe … |
Any deed that emerges from love … |
yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti … pe … |
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. |
āyatiṃ anuppādadhammaṃ. |
It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. |
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyāti. |
These are three sources that give rise to deeds.” |
Lobhajaṃ dosajañceva, |
“When an ignorant person acts |
mohajañcāpaviddasu; |
out of greed, hate, or delusion, |
Yaṃ tena pakataṃ kammaṃ, |
any deeds they have performed, |
appaṃ vā yadi vā bahuṃ; |
—whether a little or a lot— |
Idheva taṃ vedaniyaṃ, |
are to be experienced right here, |
vatthu aññaṃ na vijjati. |
not in any other place. |
Tasmā lobhañca dosañca, |
So a wise person, |
mohajañcāpi viddasu; |
a monk arousing knowledge |
Vijjaṃ uppādayaṃ bhikkhu, |
of the outcome of greed, hate, and delusion, |
sabbā duggatiyo jahe”ti. |
abandons all bad destinations.” |
35. Hatthakasutta |
35. With Hatthaka |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. |
At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a grove of Indian Rosewood. |
Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. |
Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves. |
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca: |
He went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“kacci, bhante bhagavā, sukhamasayitthā”ti? |
“Sir, I trust the Buddha slept well?” |
“Evaṃ, kumāra, sukhamasayitthaṃ. |
“Yes, prince, I slept well. |
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro”ti. |
I am one of those who sleep well in the world.” |
“Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. |
“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind. |
Atha ca pana bhagavā evamāha: |
And yet the Buddha says: |
‘evaṃ, kumāra, sukhamasayitthaṃ. |
‘Yes, prince, I slept well. |
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’”ti. |
I am one of those who sleep well in the world.’” |
“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. |
“Well then, prince, I’ll ask you about this in return, and you can answer as you like. |
Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. |
What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. |
Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhato lohitakūpadhāno; |
His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends. |
telappadīpo cettha jhāyeyya; |
An oil lamp is burning there, |
catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. |
while his four wives attend to him in all manner of pleasing ways. |
Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? |
What do you think, prince, would he sleep well, or not? |
Kathaṃ vā te ettha hotī”ti? |
Or how do you see this?” |
“Sukhaṃ so, bhante, sayeyya. |
“He would sleep well, sir. |
Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro”ti. |
Of those who sleep well in the world, he would be one.” |
“Taṃ kiṃ maññasi, kumāra, |
“What do you think, prince? |
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti? |
Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” |
“Evaṃ, bhante”ti. |
“Yes, sir.” |
“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. |
Tasmāhaṃ sukhamasayitthaṃ. |
That’s why I sleep well. |
Taṃ kiṃ maññasi, kumāra, |
What do you think, prince? |
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā … pe … |
Is it not possible that a fever born of hate … |
mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti? |
or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” |
“Evaṃ, bhante”ti. |
“Yes, sir.” |
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. |
Tasmāhaṃ sukhamasayitthanti. |
That’s why I sleep well.” |
Sabbadā ve sukhaṃ seti, |
“A brahmin who is fully nirvana'd |
brāhmaṇo parinibbuto; |
always sleeps well. |
Yo na limpati kāmesu, |
Sensual pleasures slide off them, |
sītibhūto nirūpadhi. |
they’re cooled, free of attachments. |
Sabbā āsattiyo chetvā, |
Since they’ve cut off all clinging, |
vineyya hadaye daraṃ; |
and removed the stress from the heart, |
Upasanto sukhaṃ seti, |
the peaceful sleep well, |
santiṃ pappuyya cetaso”ti. |
abiding in peace of mind.” |
36. Devadūtasutta |
36. Messengers of the Gods |
“Tīṇimāni, bhikkhave, devadūtāni. |
“There are, monks, these three messengers of the gods. |
Katamāni tīṇi? |
What three? |
Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. |
Firstly, someone does bad things by way of body, speech, and mind. |
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. |
Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: |
Then the wardens of hell take them by the arms and present them to King Yama, saying: |
‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. |
‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. |
Imassa devo daṇḍaṃ paṇetū’ti. |
May Your Majesty punish them!’ |
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati: |
Then King Yama pursues, presses, and grills them about the first messenger of the gods. |
‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti? |
‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ |
So evamāha: |
They say: |
‘nāddasaṃ, bhante’ti. |
‘I saw nothing, sir.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ valitaṃ tilakāhatagattan’ti? |
‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ |
So evamāha: |
They say: |
‘addasaṃ, bhante’ti. |
‘I saw that, sir.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi— |
‘Mister, did it not occur to you—being sensible and mature— |
ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti? |
“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’ |
So evamāha: |
They say: |
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti. |
‘I couldn’t, sir. I was negligent.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. |
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. |
Indeed, they’ll definitely punish you to fit your negligence. |
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; |
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. |
atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (1) |
That bad deed was done by you alone, and you alone will experience the result.’ |
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati: |
Then King Yama grills them about the second messenger of the gods. |
‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti? |
‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ |
So evamāha: |
They say: |
‘nāddasaṃ, bhante’ti. |
‘I saw nothing, sir.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānan’ti? |
‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ |
So evamāha: |
They say: |
‘addasaṃ, bhante’ti. |
‘I saw that, sir.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi: |
‘Mister, did it not occur to you—being sensible and mature— |
“ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā”’ti? |
“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ |
So evamāha: |
They say: |
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti. |
‘I couldn’t, sir. I was negligent.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. |
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. |
Well, they’ll definitely punish you to fit your negligence. |
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; |
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. |
atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (2) |
That bad deed was done by you alone, and you alone will experience the result.’ |
Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati: |
Then King Yama grills them about the third messenger of the gods. |
‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti? |
‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ |
So evamāha: |
They say: |
‘nāddasaṃ, bhante’ti. |
‘I saw nothing, sir.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti? |
‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ |
So evamāha: |
They say: |
‘addasaṃ, bhante’ti. |
‘I saw that, sir.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— |
‘Mister, did it not occur to you—being sensible and mature— |
ahampi khomhi maraṇadhammo maraṇaṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? |
“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ |
So evamāha: |
They say: |
‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’ti. |
‘I couldn’t, sir. I was negligent.’ |
Tamenaṃ, bhikkhave, yamo rājā evamāha: |
Then King Yama says: |
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. |
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. |
Well, they’ll definitely punish you to fit your negligence. |
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ; |
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. |
atha kho tayāvetaṃ pāpakammaṃ kataṃ. Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti. (3) |
That bad deed was done by you alone, and you alone will experience the result.’ |
Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. |
Then, after grilling them about the third messenger of the gods, King Yama falls silent. |
Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti. |
Then the wardens of hell punish them with the five-fold crucifixion. |
Tattaṃ ayokhilaṃ hatthe gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti. Tattaṃ ayokhilaṃ pāde gamenti. Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti. Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. |
They drive red-hot stakes through the hands and feet, and another in the middle of the chest. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. |
And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated. |
Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kudhārīhi tacchanti. |
Then the wardens of hell thrown them down and hack them with axes. … |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. |
|
Tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā vāsīhi tacchanti … pe … |
They hang them upside-down and hack them with hatchets. … |
tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi … pe … |
They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … |
tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi … pe … |
They make him climb up and down a huge mountain of burning coals, blazing and glowing. … |
tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. () |
Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. |
So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. |
There they’re seared in boiling scum, and they’re swept up and down and round and round. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. |
And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated. |
Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. |
Then the wardens of hell toss them into the Great Hell. |
So kho pana, bhikkhave, mahānirayo— |
Now, about that Great Hell: |
Catukkaṇṇo catudvāro, |
‘Four are its corners, four its doors, |
vibhatto bhāgaso mito; |
divided into measured parts. |
Ayopākārapariyanto, |
Surrounded by an iron wall, |
ayasā paṭikujjito. |
of iron is its roof. |
Tassa ayomayā bhūmi, |
The ground is even made of iron, |
Jalitā tejasā yutā; |
it burns with fierce fire. |
Samantā yojanasataṃ, |
The heat forever radiates |
Pharitvā tiṭṭhati sabbadāti. |
a hundred leagues around.’ |
Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi: |
Once upon a time, King Yama thought: |
‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. |
‘Those who do such bad deeds in the world receive these many different punishments. |
Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. |
Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! |
So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti. |
Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ |
Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmīti. |
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.” |
Coditā devadūtehi, |
“Those people who are negligent, |
ye pamajjanti māṇavā; |
when warned by the gods’ messengers: |
Te dīgharattaṃ socanti, |
a long time they sorrow, |
hīnakāyūpagā narā. |
when they go to that wretched place. |
Ye ca kho devadūtehi, |
But those good and peaceful people, |
santo sappurisā idha; |
when warned by the god’s messengers, |
Coditā nappamajjanti, |
never neglect |
ariyadhamme kudācanaṃ. |
the teaching of the noble ones. |
Upādāne bhayaṃ disvā, |
Seeing the peril in grasping, |
jātimaraṇasambhave; |
the origin of birth and death, |
Anupādā vimuccanti, |
they’re freed by not grasping, |
jātimaraṇasaṅkhaye. |
with the ending of birth and death. |
Te appamattā sukhino, |
Happy, they’ve come to a safe place, |
diṭṭhadhammābhinibbutā; |
nirvana'd in this very life. |
Sabbaverabhayātītā, |
They’ve gone beyond all threats and perils, |
sabbadukkhaṃ upaccagun”ti. |
and risen above all suffering.” |
37. Catumahārājasutta |
37. The Four Great Kings (1st) |
“Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti: |
“On the eighth day of the fortnight, monks, the ministers and counselors of the Four Great Kings wander about the world, thinking: |
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. |
‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing the sabbath, staying awake, and making merit.’ |
Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti: |
And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking: |
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. |
‘Hopefully most humans are paying due respect to their parents … and making merit.’ |
Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti: |
And on the fifteenth day sabbath, the Four Great Kings themselves wander about the world, thinking: |
‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. |
‘Hopefully most humans are paying due respect to their parents … and making merit.’ |
Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. |
If only a few humans are paying due respect to their parents … and making merit, |
Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti: |
then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: |
‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. |
‘Only a few humans are paying due respect to their parents … and making merit.’ |
Tena kho, bhikkhave, devā tāvatiṃsā anattamanā honti: |
Then the gods of the Thirty-Three are disappointed: |
‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’ti. |
‘The heavenly hosts will dwindle, while the demon hosts will swell!’ |
Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. |
But if many humans are paying due respect to their parents … and making merit, |
Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti: |
then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: |
‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. |
‘Many humans are paying due respect to their parents … and making merit.’ |
Tena, bhikkhave, devā tāvatiṃsā attamanā honti: |
Then the gods of the Thirty-Three are pleased: |
‘dibbā vata bho kāyā paripūrissanti, parihāyissanti asurakāyā’ti. |
‘The heavenly hosts will swell, while the demon hosts will dwindle!’ |
Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi: |
Once upon a time, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse: |
‘Cātuddasiṃ pañcadasiṃ, |
‘Whoever wants to be like me |
yā ca pakkhassa aṭṭhamī; |
would observe the sabbath |
Pāṭihāriyapakkhañca, |
complete in all eight factors, |
aṭṭhaṅgasusamāgataṃ; |
on the fourteenth and the fifteenth days, |
Uposathaṃ upavaseyya, |
and the eighth day of the fortnight, |
yopissa mādiso naro’ti. |
as well as on the fortnightly special displays.’ |
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. |
But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. |
Taṃ kissa hetu? |
Why is that? |
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho. |
Sakka, lord of gods, is not free of greed, hate, and delusion. |
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya: |
But for a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say: |
‘Cātuddasiṃ pañcadasiṃ, |
‘Whoever wants to be like me |
yā ca pakkhassa aṭṭhamī; |
would observe the sabbath, |
Pāṭihāriyapakkhañca, |
complete in all eight factors, |
aṭṭhaṅgasusamāgataṃ; |
on the fourteenth and the fifteenth days, |
Uposathaṃ upavaseyya, |
and the eighth day of the fortnight, |
yopissa mādiso naro’ti. |
as well as on the fortnightly special displays.’ |
Taṃ kissa hetu? |
Why is that? |
So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti. |
Because that monk is free of greed, hate, and delusion.” |
38. Dutiyacatumahārājasutta |
38. The Four Great Kings (2nd) |
“Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi: |
“Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse: |
‘Cātuddasiṃ pañcadasiṃ, |
‘Whoever wants to be like me |
yā ca pakkhassa aṭṭhamī; |
would observe the sabbath |
Pāṭihāriyapakkhañca, |
complete in all eight factors, |
aṭṭhaṅgasusamāgataṃ; |
on the fourteenth and the fifteenth days, |
Uposathaṃ upavaseyya, |
and the eighth day of the fortnight, |
yopissa mādiso naro’ti. |
as well as on the fortnightly special displays.’ |
Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. |
But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. |
Taṃ kissa hetu? |
Why is that? |
Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi. |
Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say. |
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya: |
But for a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say: |
‘Cātuddasiṃ pañcadasiṃ, |
‘Whoever wants to be like me |
yā ca pakkhassa aṭṭhamī; |
would observe the sabbath, |
Pāṭihāriyapakkhañca, |
complete in all eight factors, |
aṭṭhaṅgasusamāgataṃ; |
on the fourteenth and the fifteenth days, |
Uposathaṃ upavaseyya, |
and the eighth day of the fortnight, |
yopissa mādiso naro’ti. |
as well as on the fortnightly special displays.’ |
Taṃ kissa hetu? |
Why is that? |
So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti. |
Because that monk is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.” |
39. Sukhumālasutta |
39. A Delicate Lifestyle |
“Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo. |
“My lifestyle was delicate, monks, most delicate, extremely delicate. |
Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. |
In my father’s house, lotus ponds were made just for me. |
Ekattha sudaṃ, bhikkhave, uppalaṃ vappati, ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya. |
In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. |
Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi. Kāsikaṃ, bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo. |
I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. |
Rattindivaṃ kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati: |
And a white parasol was held over me night and day, with the thought: |
‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’ti. |
‘Don’t let cold, heat, grass, dust, or damp bother him.’ |
Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ—eko hemantiko, eko gimhiko, eko vassiko. |
I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. |
So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. |
I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. |
Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati. |
While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s house they eat fine rice with meat. |
Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi: |
Amid such prosperity and such a delicate lifestyle, I thought: |
‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. |
‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. |
Ahañceva kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpan’ti. |
But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ |
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi. |
Reflecting like this, I entirely gave up the vanity of youth. |
Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā: |
‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. |
‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti. |
But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ |
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi. |
Reflecting like this, I entirely gave up the vanity of health. |
Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā: |
‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. |
‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti. |
But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ |
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti. |
Reflecting like this, I entirely gave up the vanity of life. |
Tayome, bhikkhave, madā. |
There are these three vanities. |
Katame tayo? |
What three? |
Yobbanamado, ārogyamado, jīvitamado. |
The vanity of youth, of health, and of life. |
Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. |
Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. |
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. |
Ārogyamadamatto vā, bhikkhave, assutavā puthujjano … pe … |
Intoxicated with the vanity of health … |
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. |
Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. |
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. |
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. |
Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati. |
Intoxicated with the vanity of youth, health, or life, a monk rejects the training and returns to a lesser life.” |
Ārogyamadamatto vā, bhikkhave, bhikkhu … pe … |
|
jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatīti. |
|
Byādhidhammā jarādhammā, |
“For others, sickness is natural, |
atho maraṇadhammino; |
and so are old age and death. |
Yathādhammā tathāsantā, |
Though this is how their nature is, |
jigucchanti puthujjanā. |
ordinary people feel disgusted. |
Ahañce taṃ jiguccheyyaṃ, |
If I were to be disgusted |
evaṃdhammesu pāṇisu; |
with creatures whose nature is such, |
Na metaṃ patirūpassa, |
it would not be appropriate for me, |
mama evaṃ vihārino. |
since my life is just the same. |
Sohaṃ evaṃ viharanto, |
Living in such a way, |
ñatvā dhammaṃ nirūpadhiṃ; |
I understood the reality without attachments. |
Ārogye yobbanasmiñca, |
I mastered all vanities— |
jīvitasmiñca ye madā. |
of health, of youth, |
Sabbe made abhibhosmi, |
and even of life— |
Nekkhamme daṭṭhu khemataṃ; |
seeing safety in renunciation. |
Tassa me ahu ussāho, |
Zeal sprang up in me |
Nibbānaṃ abhipassato. |
as I looked to nirvana. |
Nāhaṃ bhabbo etarahi, |
Now I’m unable |
Kāmāni paṭisevituṃ; |
to indulge in sensual pleasures; |
Anivatti bhavissāmi, |
there’s no turning back, |
Brahmacariyaparāyaṇo”ti. |
until the spiritual life is complete.” |
40. Ādhipateyyasutta |
40. In Charge |
“Tīṇimāni, bhikkhave, ādhipateyyāni. |
“There are, monks, these three things to put in charge. |
Katamāni tīṇi? |
What three? |
Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. |
Putting oneself, the world, or the teaching in charge. |
Katamañca, bhikkhave, attādhipateyyaṃ? |
And what, monks, is putting oneself in charge? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. |
‘I didn’t go forth from the lay life to homelessness for the sake of a robe, |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. |
alms-food, lodgings, or rebirth in this or that state. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
And I thought, “Hopefully I can find an end to this entire mass of suffering.” |
Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpan’ti. |
But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ |
So iti paṭisañcikkhati: |
Then they reflect: |
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. |
‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’ |
So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. |
Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. |
Idaṃ vuccati, bhikkhave, attādhipateyyaṃ. |
This is called putting oneself in charge. |
Katamañca, bhikkhave, lokādhipateyyaṃ? |
And what, monks, is putting the world in charge? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. |
‘I didn’t go forth from the lay life to homelessness for the sake of a robe, |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. |
alms-food, lodgings, or rebirth in this or that state. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
And I thought, “Hopefully I can find an end to this entire mass of suffering.” |
Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. |
And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, |
Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. |
and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. |
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti. |
They see far without being seen, even by those close; and they understand the minds of others. |
Tepi maṃ evaṃ jāneyyuṃ: |
They would know me: |
‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. |
“Look at this person from a good family; they’ve gone forth out of faith from the lay life to homelessness, but they’re living mixed up with bad, unskillful qualities.” |
devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. |
And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others. |
Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. |
They see far without being seen, even by those close; and they understand the minds of others. |
Tāpi maṃ evaṃ jāneyyuṃ: |
They would know me: |
‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. |
“Look at this person from a good family; they’ve gone forth out of faith from the lay life to homelessness, but they’re living mixed up with bad, unskillful qualities.” |
So iti paṭisañcikkhati: |
Then they reflect: |
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. |
My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’ |
So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. |
Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. |
Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ. |
This is called putting the world in charge. |
Katamañca, bhikkhave, dhammādhipateyyaṃ? |
And what, monks, is putting the teaching in charge? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: |
‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. |
‘I didn’t go forth from the lay life to homelessness for the sake of a robe, |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. |
alms-food, lodgings, or rebirth in this or that state. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
And I thought, “Hopefully I can find an end to this entire mass of suffering.” |
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. |
The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. |
I have spiritual companions who live knowing and seeing. |
Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpan’ti. |
Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ |
So iti paṭisañcikkhati: |
Then they reflect: |
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. |
‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’ |
So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. |
Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. |
Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. |
This is called putting the teaching in charge. |
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti. |
These are the three things to put in charge.” |
Natthi loke raho nāma, |
“There’s no privacy in the world, |
pāpakammaṃ pakubbato; |
for someone who does bad deeds. |
Attā te purisa jānāti, |
You’ll know for yourself, |
saccaṃ vā yadi vā musā. |
whether you’ve lied or told the truth. |
Kalyāṇaṃ vata bho sakkhi, |
When you witness your good self, |
attānaṃ atimaññasi; |
you despise it; |
Yo santaṃ attani pāpaṃ, |
while you disguise |
attānaṃ parigūhasi. |
your bad self inside yourself. |
Passanti devā ca tathāgatā ca, |
The gods and the Realized One see |
Lokasmiṃ bālaṃ visamaṃ carantaṃ; |
the fool who lives unjustly in the world. |
Tasmā hi attādhipateyyako ca, |
So with yourself in charge, live rememberfully; |
Lokādhipo ca nipako ca jhāyī; |
with the world in charge, be self-disciplined and practice jhāna; |
Dhammādhipo ca anudhammacārī, |
with the teaching in charge, live in line with that teaching: |
Na hīyati saccaparakkamo muni. |
a sage who tries for the truth doesn’t deteriorate. |
Pasayha māraṃ abhibhuyya antakaṃ, |
Māra’s destroyed; the terminator’s overcome: |
Yo ca phusī jātikkhayaṃ padhānavā; |
one who strives reaches the end of rebirth. |
So tādiso lokavidū sumedho, |
Poised, clever, knowing the world— |
Sabbesu dhammesu atammayo munī”ti. |
that sage identifies with nothing at all.” |