| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 3 |
Numbered Discourses 3 |
10. Loṇakapallavagga |
10. A Lump of Salt |
92. Accāyikasutta |
92. Urgent |
“Tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. |
“monks, a farmer has three urgent duties. |
Katamāni tīṇi? |
What three? |
Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. |
A farmer swiftly makes sure the field is well ploughed and tilled. |
Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. |
Next they swiftly plant seeds in season. |
Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. |
When the time is right, they swiftly irrigate or drain the field. |
Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. |
These are the three urgent duties of a farmer. |
Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā: |
That farmer has no special power or ability to say: |
‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. |
‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ |
Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi. |
But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change. |
Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. |
In the same way, a monk has three urgent duties. |
Katamāni tīṇi? |
What three? |
Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ— |
Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. |
imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni. |
These are the three urgent duties of a monk. |
Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā ānubhāvo vā: |
That monk has no special power or ability to say: |
‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā’ti. |
‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ |
Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati. |
But there comes a time—as that monk trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping. |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti. |
‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
93. Pavivekasutta |
93. Seclusion |
“Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti. |
“monks, wanderers who follow other paths advocate three kinds of seclusion. |
Katamāni tīṇi? |
What three? |
Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ. |
Seclusion in robes, alms-food, and lodgings. |
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti. |
Wanderers who follow other paths advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. |
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti. |
This is what wanderers who follow other paths advocate for seclusion in robes. |
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti. |
Wanderers who follow other paths advocate this kind of seclusion in alms-food. |
Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī. |
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. |
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti. |
This is what the wanderers who follow other paths advocate for seclusion in alms-food. |
Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ. |
Wanderers who follow other paths advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. |
Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti. |
This is what wanderers who follow other paths advocate for seclusion in lodgings. |
Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti. |
These are the three kinds of seclusion that wanderers who follow other paths advocate. |
Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni. |
In this teaching and training, there are three kinds of seclusion for a monk. |
Katamāni tīṇi? |
What three? |
Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; |
Firstly, a monk is ethical, giving up unethical conduct, being secluded from it. |
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; |
They have right view, giving up wrong view, being secluded from it. |
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. |
They’ve ended defilements, giving up defilements, being secluded from them. |
Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; |
When a monk has these three kinds of seclusion, |
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; |
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khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. |
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Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’. |
they’re called a monk who has reached the peak and the pith, being pure and grounded in the essential. |
Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ. |
When a farmer’s rice field is ripe, |
Tamenaṃ kassako gahapati sīghaṃ sīghaṃ lavāpeyya. |
they’d have the rice cut swiftly, |
Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya. |
gathered swiftly, |
Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ ubbahāpeyya. |
transported swiftly, |
Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya. |
made into heaps swiftly, |
Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya. |
threshed swiftly, |
Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya. |
the straw and chaff removed swiftly, |
Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya. |
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Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya. |
winnowed swiftly, |
Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya. |
brought over swiftly, |
Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya. |
threshed swiftly, |
Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya. |
and have the husks removed swiftly. |
Evamassu tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni. |
In this way that farmer’s crop would reach the peak and the pith, being pure and consisting only of what is essential. |
Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; |
In the same way, when a monk is ethical, giving up unethical conduct, being secluded from it; |
sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; |
when they have right view, giving up wrong view, being secluded from it; |
khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. |
when they’ve ended defilements, giving up defilements, being secluded from them: |
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”ti. |
they’re called a monk who has reached the peak and the pith, being pure and grounded in the essential.” |
94. Saradasutta |
94. Springtime |
“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca. |
“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. |
Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti— |
In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: |
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. |
identity view, doubt, and misapprehension of precepts and observances. |
Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. |
Afterwards they get rid of two things: desire and aversion. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Tasmiñce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyyā”ti. |
If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” |
95. Parisāsutta |
95. Assemblies |
“Tisso imā, bhikkhave, parisā. |
“monks, these are the three assemblies. |
Katamā tisso? |
What three? |
Aggavatī parisā, vaggā parisā, samaggā parisā. |
An assembly of the best, a divided assembly, and a harmonious assembly. |
Katamā ca, bhikkhave, aggavatī parisā? |
And what is an assembly of the best? |
Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. |
An assembly where the senior monks are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. |
Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
Ayaṃ vuccati, bhikkhave, aggavatī parisā. |
This is called an assembly of the best. |
Katamā ca, bhikkhave, vaggā parisā? |
And what is a divided assembly? |
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā. |
An assembly where the monks argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly. |
Katamā ca, bhikkhave, samaggā parisā? |
And what is a harmonious assembly? |
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā. |
An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. |
Yasmiṃ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. |
When the monks live in harmony like this, they make much merit. |
Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. |
At that time the monks live in a holy dwelling, that is, the heart’s release by rejoicing. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ paripūrenti. |
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. |
Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. |
In the same way, when the monks are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. |
Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. |
At that time the monks live in a holy dwelling, that is, the heart’s release by rejoicing. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. |
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi. |
Imā kho, bhikkhave, tisso parisā”ti. |
These are the three assemblies.” |
96. Paṭhamaājānīyasutta |
96. The Thoroughbred (1st) |
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. |
“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. |
It’s when a fine royal thoroughbred is beautiful, strong, and fast. |
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. |
A fine royal thoroughbred with these three factors is worthy of a king. … |
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. |
It’s when a monk is beautiful, strong, and fast. |
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? |
And how is a monk beautiful? |
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti. |
That’s how a monk is beautiful. |
Kathañca, bhikkhave, bhikkhu balasampanno hoti? |
And how is a monk strong? |
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
It’s when a monk lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti. |
That’s how a monk is strong. |
Kathañca, bhikkhave, bhikkhu javasampanno hoti? |
And how is a monk fast? |
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti; |
It’s when a monk truly understands: ‘This is suffering’ … |
‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; |
‘This is the origin of suffering’ … |
‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; |
‘This is the cessation of suffering’ … |
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
‘This is the practice that leads to the cessation of suffering’. |
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. |
That’s how a monk is fast. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
97. Dutiyaājānīyasutta |
97. The Thoroughbred (2nd) |
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. |
“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. |
It’s when a fine royal thoroughbred is beautiful, strong, and fast. |
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. |
A fine royal thoroughbred with these three factors is worthy of a king, … |
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. |
It’s when a monk is beautiful, strong, and fast. |
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? |
And how is a monk beautiful? |
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu. |
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti. |
That’s how a monk is beautiful. |
Kathañca, bhikkhave, bhikkhu balasampanno hoti? |
And how is a monk strong? |
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
It’s when a monk lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti. |
That’s how a monk is strong. |
Kathañca, bhikkhave, bhikkhu javasampanno hoti? |
And how is a monk fast? |
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world. |
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. |
That’s how a monk is fast. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
98. Tatiyaājānīyasutta |
98. The Thoroughbred (3rd) |
“Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. |
“monks, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. |
It’s when a fine royal thoroughbred is beautiful, strong, and fast. |
Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. |
A fine royal thoroughbred with these three factors is worthy of a king. … |
Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
In the same way, a monk with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi tīhi? |
What three? |
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. |
It’s when a monk is beautiful, strong, and fast. |
Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? |
And how is a monk beautiful? |
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti. |
That’s how a monk is beautiful. |
Kathañca, bhikkhave, bhikkhu balasampanno hoti? |
And how is a monk strong? |
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
It’s when a monk lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti. |
That’s how a monk is strong. |
Kathañca, bhikkhave, bhikkhu javasampanno hoti? |
And how is a monk fast? |
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. |
That’s how a monk is fast. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A monk with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
99. Potthakasutta |
99. Jute |
“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; |
“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. |
majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; |
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jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. |
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Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ chaḍḍenti. |
They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap. |
Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. |
In the same way, if a junior monk is unethical, of bad character, |
Idamassa dubbaṇṇatāya vadāmi. |
this is how they’re ugly, I say. |
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
That person is just as ugly as jute canvas. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. |
If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. |
Idamassa dukkhasamphassatāya vadāmi. |
This is how they’re unpleasant to touch, I say. |
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
That person is just as unpleasant to touch as jute canvas. |
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. |
Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. |
Idamassa appagghatāya vadāmi. |
This is how they’re worthless, I say. |
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
That person is just as worthless as jute canvas. |
Majjhimo cepi, bhikkhave, bhikkhu hoti … pe … |
If a middle monk is unethical, of bad character, this is how they’re ugly, I say. … |
thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. |
If a senior monk is unethical, of bad character, this is how they’re ugly, I say. … |
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
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Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. |
If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. |
Idamassa dukkhasamphassatāya vadāmi. |
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Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
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Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. |
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Idamassa appagghatāya vadāmi. |
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Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
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Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. |
If such a senior monk speaks among the Saṅgha, |
Tamenaṃ bhikkhū evamāhaṃsu: |
the monks say: |
‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, |
‘What’s an incompetent fool like you got to say? |
tvampi nāma bhaṇitabbaṃ maññasī’ti. |
How on earth could you imagine you’ve got something worth saying!’ |
So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ. |
That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap. |
Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. |
Cloth from Kāsī is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. |
Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti. |
They use worn out cloth from Kāsī for wrapping, or else they place it in a fragrant casket. |
Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. |
In the same way, if a junior monk is ethical, of good character, this is how they’re beautiful, I say. |
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
That person is just as beautiful as cloth from Kāsī. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. |
If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness. |
Idamassa sukhasamphassatāya vadāmi. |
This is how they’re pleasant to touch, I say. |
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
That person is just as pleasant to touch as cloth from Kāsī. |
Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. |
Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. |
Idamassa mahagghatāya vadāmi. |
This is how they’re valuable, I say. |
Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. |
That person is just as valuable as cloth from Kāsī. |
Majjhimo cepi, bhikkhave, bhikkhu hoti … pe … |
If a middle monk is ethical, of good character, this is how they’re beautiful, I say. … |
thero cepi, bhikkhave, bhikkhu hoti … pe … puggalaṃ vadāmi. |
If a senior monk is ethical, of good character, this is how they’re beautiful, I say. … |
Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṃghamajjhe bhaṇati. |
If such a senior monk speaks in the midst of the Saṅgha, |
Tamenaṃ bhikkhū evamāhaṃsu: |
the monks say: |
‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti. |
‘Venerables, be quiet! The senior monk is speaking on the teaching and training.’ |
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: |
So you should train like this: |
‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti. |
‘We will be like cloth from Kāsī, not like jute canvas.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That’s how you should train.” |
100. Loṇakapallasutta |
100. A Lump of Salt |
“Yo, bhikkhave, evaṃ vadeyya: |
“monks, suppose you say: |
‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. |
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. |
Yo ca kho, bhikkhave, evaṃ vadeyya: |
Suppose you say: |
‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathāssa vipākaṃ paṭisaṃvediyatī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. |
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering. |
Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. |
Take the case of a person who does a trivial bad deed, but it lands them in hell. |
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. |
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. |
Kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? |
What kind of person does a trivial bad deed, but it lands them in hell? |
Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. |
That kind of person does a trivial bad deed, but it lands them in hell. |
Kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva? |
What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
A person who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits. |
Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. |
That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. |
Seyyathāpi, bhikkhave, puriso loṇakapallaṃ paritte udakamallake pakkhipeyya. |
Suppose a person was to drop a lump of salt into a small bowl of water. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu taṃ parittaṃ udakaṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti? |
Would that small bowl of water become salty and undrinkable?” |
“Evaṃ, bhante”. |
“Yes, sir. |
“Taṃ kissa hetu”? |
Why is that? |
“Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti. |
Because there is only a little water in the bowl.” |
“Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya. |
“Suppose a person was to drop a lump of salt into the Ganges river. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā”ti? |
Would the Ganges river become salty and undrinkable?” |
“No hetaṃ, bhante”. |
“No, sir. |
“Taṃ kissa hetu”? |
Why is that? |
“Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti. |
Because the Ganges river is a vast mass of water.” |
“Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. |
“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. |
Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. |
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. … |
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati. |
Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. |
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati. |
While another person who isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. |
Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati? |
What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? |
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. |
A person who is poor, with few possessions and little wealth. |
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇenapi bandhanaṃ nigacchati, kahāpaṇasatenapi bandhanaṃ nigacchati. |
That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. |
Kathaṃrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati? |
What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? |
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. |
A person who is rich, affluent, and wealthy. |
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇenapi na bandhanaṃ nigacchati, kahāpaṇasatenapi na bandhanaṃ nigacchati. |
That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. |
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakaṃ pāpakammaṃ kataṃ. |
This is how it is in the case of a person who does a trivial bad deed, but they go to hell. |
Tamenaṃ nirayaṃ upaneti. |
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Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. |
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. … |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
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Evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. |
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Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ, appekaccaṃ urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. |
It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another. |
Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ? |
What kind of person can they punish? |
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. |
A person who is poor, with few possessions and little wealth. |
Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ pahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. |
That’s the kind of person they can punish. |
Kathaṃrūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. |
What kind of person can’t they punish? |
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. |
A person who is rich, affluent, and wealthy. |
Evarūpaṃ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṃ adinnaṃ ādiyamānaṃ nappahoti hantuṃ vā bandhituṃ vā jāpetuṃ vā yathāpaccayaṃ vā kātuṃ. |
That’s the kind of person they can’t punish. |
Aññadatthu pañjalikova naṃ yācati: |
In fact, all they can do is raise their joined palms and ask: |
‘dehi me, mārisa, urabbhaṃ vā urabbhadhanaṃ vā’ti. |
‘Please, good sir, give me my sheep or pay me for it.’ |
Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa tādisaṃyeva appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti. |
This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. |
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva. |
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. … |
Yo, bhikkhave, evaṃ vadeyya: |
monks, suppose you say: |
‘yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. |
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. |
Yo ca kho, bhikkhave, evaṃ vadeyya: |
Suppose you say: |
‘yathā yathā vedanīyaṃ ayaṃ puriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvedetī’ti, evaṃ santaṃ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti. |
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.” |
101. Paṃsudhovakasutta |
101. A Panner |
“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṃsuvālukā sakkharakaṭhalā. |
“Gold has coarse corruptions: sand, soil, and gravel. |
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā doṇiyaṃ ākiritvā dhovati sandhovati niddhovati. |
A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. |
Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. |
When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. |
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. |
The panner washes it again. |
Tasmiṃ pahīne tasmiṃ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. |
When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. |
Tamenaṃ paṃsudhovako vā paṃsudhovakantevāsī vā dhovati sandhovati niddhovati. |
The panner washes it again. |
Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ suvaṇṇasikatāvasissanti. |
When that’s been eliminated, only gold dust is left. |
Tamenaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṃ mūsāyaṃ pakkhipitvā dhamati sandhamati niddhamati. |
A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it. |
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ aniddhantakasāvaṃ, na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. |
Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. |
Hoti so, bhikkhave, samayo yaṃ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ dhamati sandhamati niddhamati. |
But the goldsmith keeps on blowing, melting, and smelting it. |
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ niddhantakasāvaṃ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. |
The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. |
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti. |
Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. |
Evamevaṃ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
In the same way, a monk who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them. |
Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṃsāvitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them. |
Tasmiṃ pahīne tasmiṃ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṃyutto vitakko, tamenaṃ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṃ gameti. |
When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them. |
Tasmiṃ pahīne tasmiṃ byantīkate athāparaṃ dhamma-vitakk-āvasissanti. |
When they’ve been given up and eliminated, only thoughts about the ☸Dharma are left. |
So hoti samādhi na ceva santo na ca paṇīto nap-paṭip-passaddha-laddho na ekodi-bhāv-ādhigato sa-saṅkhāra-niggayhavāritagato. |
That undistractible-lucidity is not peaceful, not sublime, not [sufficiently] pacified, not [sufficiently] singular in focus, but is held in place by forceful suppression [of first jhāna’s vitakka thoughts focusing on the Dharma]. |
| [Internal settling, singular focus, and undistractible ludicity are the explicit terms that first appear in second jhāna’s formula, and are absent from the first jhāna.] |
Hoti so, bhikkhave, samayo yaṃ taṃ cittaṃ ajjhattaṃyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
But there comes a time when that mind is stilled internally; it settles, becomes singular in focus, and becomes undistractible and lucid in samādhi. |
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. |
That undistractible-lucidity is peaceful and sublime and pacified and singular in focus, not held in place by forceful suppression [of first jhāna’s thoughts related to Dharma]. |
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. |
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, |
If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They are capable of realizing it, in each and every case. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti, |
If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They are capable of realizing it, in each and every case. |
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, |
If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They are capable of realizing it, in each and every case. |
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: “amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, |
If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They are capable of realizing it, in each and every case. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, |
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They are capable of realizing it, in each and every case. |
So sace ākaṅkhati: ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti. |
They are capable of realizing it, in each and every case. |
102. Nimittasutta |
102. Precursors |
“Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni— |
“monks, a monk committed to the higher mind should focus on three precursors from time to time. |
kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. |
The basis of undistractible-lucidity, the basis of vigor, and the basis of equanimity. |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. |
If a monk dedicated to the higher mind focuses solely on the basis of undistractible-lucidity, it’s likely their mind will incline to laziness. |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. |
If they focus solely on the basis of vigor, it’s likely their mind will incline to restlessness. |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. |
If they focus solely on the basis of equanimity, it’s likely their mind won’t properly become undistractify-&-lucidifyd in samādhi for the ending of suffering. |
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. |
But when a monk dedicated to the higher mind focuses from time to time on the basis of undistractible-lucidity, the basis of vigor, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has properly entered undistractible-lucidity for the ending of suffering. |
Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya, ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati. |
It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. |
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. |
If they solely fanned it, the gold would likely be scorched. |
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya. |
If they solely sprinkled water on it, the gold would likely cool down. |
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. |
If they solely watched over it, the gold would likely not be properly processed. |
Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. |
But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. |
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṃ anubhoti. |
Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. |
Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni— |
In the same way, a monk committed to the higher mind should focus on three precursors from time to time. |
kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ, kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ, kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ. |
The basis of undistractible-lucidity, the basis of vigor, and the basis of equanimity. … |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. |
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Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. |
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Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. |
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Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti, kālena kālaṃ paggahanimittaṃ manasi karoti, kālena kālaṃ upekkhānimittaṃ manasi karoti, taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. |
When a monk dedicated to the higher mind focuses from time to time on the basis of undistractible-lucidity, the basis of vigor, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has properly entered undistractible-lucidity for the ending of suffering. |
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. |
They become capable of realizing anything that can be realized by turning their mind toward insight, in each and every case. |
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe … |
If they wish: ‘May I wield the many kinds of psychic power’ … |
(cha abhiññā vitthāretabbā.) |
‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ … |
‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ … |
‘May I recollect many kinds of past lives.’ … |
Āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyan’ti, |
‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ |
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti. |
They are capable of realizing it, in each and every case. |