| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 4 |
Numbered Discourses 4 |
31. Cakkasutta |
31. Situations |
“Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu. |
“monks, there are these four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth. |
Katamāni cattāri? |
What four? |
Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā— |
Living in a suitable region, relying on good people, right determination, and past merit. |
imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesūti. |
These are the four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth. |
Patirūpe vase dese, |
When a person lives in a suitable region, |
ariyamittakaro siyā; |
making friends with noble ones, |
Sammāpaṇidhisampanno, |
possessing right determination, |
pubbe puññakato naro; |
and having merit from the past, |
Dhaññaṃ dhanaṃ yaso kitti, |
grain, riches, fame, reputation, |
sukhañcetaṃdhivattatī”ti. |
and happiness come to them.” |
32. Saṅgahasutta |
32. Inclusion |
“Cattārimāni, bhikkhave, saṅgahavatthūni. |
“monks, there are these four ways of being inclusive. |
Katamāni cattāri? |
What four? |
Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā— |
Giving, kind speech, taking care, and equality. |
imāni kho, bhikkhave, cattāri saṅgahavatthūnīti. |
These are the four ways of being inclusive. |
Dānañca peyyavajjañca, |
Giving, kind speech, |
atthacariyā ca yā idha; |
taking care here, |
Samānattatā ca dhammesu, |
and equality in worldly conditions, |
tattha tattha yathārahaṃ; |
in each case as they deserve. |
Ete kho saṅgahā loke, |
These ways of being inclusive in the world |
rathassāṇīva yāyato. |
are like a moving chariot’s linchpin. |
Ete ca saṅgahā nāssu, |
If there were no such ways of being inclusive, |
na mātā puttakāraṇā; |
neither mother nor father |
Labhetha mānaṃ pūjaṃ vā, |
would be respected and honored |
pitā vā puttakāraṇā. |
for what they’ve done for their children. |
Yasmā ca saṅgahā ete, |
But since these ways of being inclusive do exist, |
samavekkhanti paṇḍitā; |
the astute do regard them well, |
Tasmā mahattaṃ papponti, |
so they achieve greatness |
pāsaṃsā ca bhavanti te”ti. |
and are praised.” |
33. Sīhasutta |
33. The Lion |
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. |
“monks, towards evening the lion, king of beasts, emerges from his den, |
Āsayā nikkhamitvā vijambhati. |
yawns, |
Vijambhitvā samantā catuddisā anuviloketi. |
looks all around the four directions, |
Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati. |
and roars his lion’s roar three times. |
Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. |
Then he sets out on the hunt. |
Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti. |
And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. |
Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti. |
They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. |
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti. |
Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. |
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo. |
That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty. |
Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti: |
In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: |
‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti. |
‘Such is identity, such is the origin of identity, such is the cessation of identity, such is the practice that leads to the cessation of identity.’ |
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti: |
Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. |
‘aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha; |
‘Oh no! It turns out we’re impermanent, though we thought we were permanent! |
addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha; |
It turns out we don’t last, though we thought we were everlasting! |
asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha. |
It turns out we’re transient, though we thought we were eternal! |
Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. |
It turns out that we’re impermanent, not lasting, transient, and included within identity.’ |
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvoti. |
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty. |
Yadā buddho abhiññāya, |
The Buddha, the teacher without a peer |
dhammacakkaṃ pavattayī; |
in all the world with its gods, |
Sadevakassa lokassa, |
rolls forth the Wheel of Dhamma |
satthā appaṭipuggalo. |
from his own insight: |
Sakkāyañca nirodhañca, |
identity, its cessation, |
sakkāyassa ca sambhavaṃ; |
the origin of identity, |
Ariyañcaṭṭhaṅgikaṃ maggaṃ, |
and the noble eightfold path |
dukkhūpasamagāminaṃ. |
that leads to the stilling of suffering. |
Yepi dīghāyukā devā, |
And then the long-lived gods, |
vaṇṇavanto yasassino; |
so beautiful and famous, |
Bhītā santāsamāpāduṃ, |
are afraid and full of terror, |
sīhassevitare migā. |
like the other beasts when they hear a lion. |
Avītivattā sakkāyaṃ, |
‘We haven’t transcended identity! |
aniccā kira bho mayaṃ; |
It turns out we’re impermanent!’ |
Sutvā arahato vākyaṃ, |
So they say when they hear the word |
vippamuttassa tādino”ti. |
of the perfected one, free and poised.” |
34. Aggappasādasutta |
34. The Best Kinds of Confidence |
“Cattārome, bhikkhave, aggappasādā. |
“monks, these four kinds of confidence are the best. |
Katame cattāro? |
What four? |
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. |
The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. |
Ye, bhikkhave, buddhe pasannā, agge te pasannā. |
Those who have confidence in the Buddha have confidence in the best. |
Agge kho pana pasannānaṃ aggo vipāko hoti. |
Having confidence in the best, the result is the best. |
Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. |
The noble eightfold path is said to be the best of all conditioned things. |
Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. |
Those who have confidence in the noble eightfold path have confidence in the best. |
Agge kho pana pasannānaṃ aggo vipāko hoti. |
Having confidence in the best, the result is the best. |
Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. |
Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, nirvana. |
Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. |
Those who have confidence in the teaching of fading away have confidence in the best. |
Agge kho pana pasannānaṃ aggo vipāko hoti. |
Having confidence in the best, the result is the best. |
Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world. |
Ye, bhikkhave, saṅghe pasannā, agge te pasannā. |
Those who have confidence in the Saṅgha have confidence in the best. |
Agge kho pana pasannānaṃ aggo vipāko hoti. |
Having confidence in the best, the result is the best. |
Ime kho, bhikkhave, cattāro aggappasādāti. |
These are the four best kinds of confidence. |
Aggato ve pasannānaṃ, |
For those who, knowing the best teaching, |
aggaṃ dhammaṃ vijānataṃ; |
base their confidence on the best— |
Agge buddhe pasannānaṃ, |
confident in the best Awakened One, |
dakkhiṇeyye anuttare. |
supremely worthy of a teacher’s offering; |
Agge dhamme pasannānaṃ, |
confident in the best teaching, |
virāgūpasame sukhe; |
the pleasure of fading and stilling; |
Agge saṅghe pasannānaṃ, |
confident in the best Saṅgha, |
puññakkhette anuttare. |
the supreme field of merit— |
Aggasmiṃ dānaṃ dadataṃ, |
giving gifts to the best, |
aggaṃ puññaṃ pavaḍḍhati; |
the best of merit grows: |
Aggaṃ āyu ca vaṇṇo ca, |
the best lifespan, beauty, |
yaso kitti sukhaṃ balaṃ. |
fame, reputation, happiness, and strength. |
Aggassa dātā medhāvī, |
An intelligent person gives to the best, |
aggadhammasamāhito; |
settled on the best teaching. |
Devabhūto manusso vā, |
When they become a god or human, |
aggappatto pamodatī”ti. |
they rejoice at reaching the best.” |
35. Vassakārasutta |
35. With Vassakāra |
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. |
“Master Gotama, when someone has four qualities we describe him as a great man with great wisdom. |
Katamehi catūhi? |
What four? |
Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa |
They are very learned in diverse fields of learning. |
tassa tasseva kho pana bhāsitassa atthaṃ jānāti: ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. |
They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’ |
Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā |
They are rememberful, able to remember and recollect what was said and done long ago. |
yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. |
They are expert and tireless in household duties, understanding how to go about things in order to complete and organize the work. |
Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. |
When someone has these four qualities we describe him as a great man with great wisdom. |
Sace me, bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo; |
If Master Gotama agrees with me, please say so. |
sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo”ti. |
If he disagrees, please say so.” |
“Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi. |
“Brahmin, I neither agree nor disagree with you, |
Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. |
but when someone has four qualities I describe him as a great man with great wisdom. |
Katamehi catūhi? |
What four? |
Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; |
It’s when someone practices for the welfare and happiness of the people. |
bahu’ssa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. |
They’ve established many people in the noble procedure, that is, the principles of goodness and skillfulness. |
So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; |
They think what they want to think, and don’t think what they don’t want to think. |
yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. |
They consider what they want to consider, and don’t consider what they don’t want to consider. |
Iti cetovasippatto hoti vitakkapathe. |
Thus they have achieved mental mastery of the paths of thought. |
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. |
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
They realize 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. |
Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. |
Brahmin, I neither agree nor disagree with you, |
Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī”ti. |
but when someone has these four qualities I describe him as a great man with great wisdom.” |
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama. |
“It’s incredible, Master Gotama, it’s amazing! |
Yāva subhāsitañcidaṃ bhotā gotamena. |
How well said this was by Master Gotama! |
Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema; |
And we will remember Master Gotama as someone who has these four qualities. |
bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; |
For Master Gotama practices for the welfare and happiness of the people … |
bahu te janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. |
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Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. |
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Bhavañhi gotamo cetovasippatto vitakkapathe. |
Master Gotama has achieved mental mastery of the paths of thought. |
Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. |
Master Gotama gets the four jhānas … when he wants, without trouble or difficulty. |
Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. |
Master Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.” |
“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā. |
“Your words are clearly invasive and intrusive, brahmin. |
Api ca tyāhaṃ byākarissāmi: |
Nevertheless, I will answer you. |
‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; |
For I do practice for the welfare and happiness of the people … |
bahu me janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. |
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Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi, yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. |
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Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. |
I have achieved mental mastery of the paths of thought. |
Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. |
I do get the four jhānas … when I want, without trouble or difficulty. |
Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. |
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements. |
Yo vedi sabbasattānaṃ, |
He discovered release from the snare of death |
maccupāsappamocanaṃ; |
for all beings, |
Hitaṃ devamanussānaṃ, |
and explained the procedure of the teaching |
ñāyaṃ dhammaṃ pakāsayi; |
for the welfare of gods and humans. |
Yaṃ ve disvā ca sutvā ca, |
When they see him or hear him, |
pasīdanti bahū janā. |
many people become confident. |
Maggāmaggassa kusalo, |
He is skilled in the variety of paths, |
Katakicco anāsavo; |
he has completed the task and is free of defilements. |
Buddho antimasārīro, |
The Buddha, bearing his final body, |
Mahāpañño mahāpurisoti vuccatī”ti. |
is called ‘a great man, of great wisdom’.” |
36. Doṇasutta |
36. Doṇa |
Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. |
At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setabya, |
Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. |
as was the brahmin Doṇa. |
Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; |
Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail. |
disvānassa etadahosi: |
It occurred to him: |
“acchariyaṃ vata bho, abbhutaṃ vata bho. |
“It’s incredible, it’s amazing! |
Na vatimāni manussabhūtassa padāni bhavissantī”ti. |
Surely these couldn’t be the footprints of a human being?” |
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
The Buddha had left the road and sat at the root of a tree cross-legged, with his body straight and his rememberfulness established right there. |
Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ nāgaṃ. |
Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest taming and serenity, like an elephant with tamed, guarded, and controlled faculties. |
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca: |
He went up to the Buddha, and said to him: |
“Devo no bhavaṃ bhavissatī”ti? |
“Sir, might you be a god?” |
“Na kho ahaṃ, brāhmaṇa, devo bhavissāmī”ti. |
“I will not be a god, brahmin.” |
“Gandhabbo no bhavaṃ bhavissatī”ti? |
“Might you be a fairy?” |
“Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī”ti. |
“I will not be a fairy.” |
“Yakkho no bhavaṃ bhavissatī”ti? |
“Might you be a native spirit?” |
“Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī”ti. |
“I will not be a native spirit.” |
“Manusso no bhavaṃ bhavissatī”ti? |
“Might you be a human?” |
“Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī”ti. |
“I will not be a human.” |
“‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: |
“When asked whether you might be a god, fairy, native spirit, or human, |
‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi. |
you answer that you will not be any of these. |
‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: |
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‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. |
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‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: |
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‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. |
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‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno: |
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‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi. |
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Atha ko carahi bhavaṃ bhavissatī”ti? |
What then might you be?” |
“Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. |
“Brahmin, if I had not given up defilements I might have become a god … a fairy … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. |
Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ … yakkho bhaveyyaṃ … manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. |
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Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena; |
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. |
evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena. |
In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me. |
Buddhoti maṃ, brāhmaṇa, dhārehīti. |
Remember me, brahmin, as a Buddha. |
Yena devūpapatyassa, |
I could have been reborn as a god, |
gandhabbo vā vihaṅgamo; |
or as a fairy flying through the sky. |
Yakkhattaṃ yena gaccheyyaṃ, |
I could have become a native spirit, |
manussattañca abbaje; |
or returned as a human. |
Te mayhaṃ āsavā khīṇā, |
But the defilements that could bring about these rebirths |
viddhastā vinaḷīkatā. |
I’ve ended, smashed, and gutted. |
Puṇḍarīkaṃ yathā vaggu, |
Like a graceful lotus, |
Toyena nupalippati; |
to which water does not cling, |
Nupalippāmi lokena, |
the world doesn’t cling to me, |
Tasmā buddhosmi brāhmaṇā”ti. |
and so, brahmin, I am a Buddha.” |
37. Aparihāniyasutta |
37. Non-decline |
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. |
“monks, a monk who has four qualities can’t decline, and is close to nirvana. |
Katamehi catūhi? |
What four? |
Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti. |
A monk is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. |
Kathañca, bhikkhave, bhikkhu sīlasampanno hoti? |
And how is a monk accomplished in ethics? |
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 accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
Evaṃ kho, bhikkhave, bhikkhu sīlasampanno hoti. |
That’s how a monk is accomplished in ethics. |
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? |
And how does a monk guard the sense doors? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When a monk sees a sight with their eyes, they don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. |
Sotena saddaṃ sutvā … |
Hearing a sound with their ears … |
ghānena gandhaṃ ghāyitvā … |
Smelling an odor with their nose … |
jivhāya rasaṃ sāyitvā … |
Tasting a flavor with their tongue … |
kāyena phoṭṭhabbaṃ phusitvā … |
Feeling a touch with their body … |
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Knowing a thought with their mind, they don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. |
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti. |
That’s how a monk guards the sense doors. |
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? |
And how does a monk eat in moderation? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti: |
It’s when a monk reflects properly on the food that they eat: |
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. |
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’ |
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti. |
That’s how a monk eats in moderation. |
Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? |
And how is a monk dedicated to wakefulness? |
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; |
It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles. |
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; |
In the evening, they continue to practice walking and sitting meditation. |
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā; |
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up. |
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. |
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. |
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. |
This is how a monk is dedicated to wakefulness. |
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi. |
A monk who has these four qualities can’t decline, and has drawn near to nirvana. |
Sīle patiṭṭhito bhikkhu, |
Established in ethics, |
indriyesu ca saṃvuto; |
restrained in the sense faculties, |
Bhojanamhi ca mattaññū, |
eating in moderation, |
jāgariyaṃ anuyuñjati. |
and dedicated to wakefulness; |
Evaṃ vihārī ātāpī, |
a monk lives like this, with keen energy, |
ahorattamatandito; |
tireless all night and day, |
Bhāvayaṃ kusalaṃ dhammaṃ, |
developing skillful qualities, |
yogakkhemassa pattiyā. |
in order to find sanctuary. |
Appamādarato bhikkhu, |
A monk who loves to be diligent, |
pamāde bhayadassi vā; |
seeing fear in negligence, |
Abhabbo parihānāya, |
can’t decline, |
nibbānasseva santike”ti. |
and has drawn near to nirvana.” |
38. Patilīnasutta |
38. Withdrawn |
“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati. |
“monks, a monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. |
Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? |
And how has a monk eliminated idiosyncratic interpretations of the truth? |
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ— |
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: |
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā; |
the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. |
sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. |
A monk has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. |
Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti. |
That’s how a monk has eliminated idiosyncratic interpretations of the truth. |
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? |
And how has a monk totally given up searching? |
Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. |
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. |
Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti. |
That’s how a monk has totally given up searching. |
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? |
And how has a monk stilled the physical process? |
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. |
Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti. |
That’s how a monk has stilled the physical process. |
Kathañca, bhikkhave, bhikkhu patilīno hoti? |
And how is a monk withdrawn? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
It’s when they’ve given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
Evaṃ kho, bhikkhave, bhikkhu patilīno hoti. |
That’s how a monk is withdrawn. |
Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti. |
A monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. |
Kāmesanā bhavesanā, |
The search for sensual pleasures, for a good rebirth, |
brahmacariyesanā saha; |
together with the search for a spiritual path; |
Iti saccaparāmāso, |
holding tight to the notion ‘this is the truth’, |
diṭṭhiṭṭhānā samussayā. |
and the mass of grounds for views. |
Sabbarāgavirattassa, |
For one detached from all lusts, |
taṇhakkhayavimuttino; |
freed by the ending of craving, |
Esanā paṭinissaṭṭhā, |
searching has been relinquished, |
diṭṭhiṭṭhānā samūhatā. |
and viewpoints eradicated. |
Sa ve santo sato bhikkhu, |
That monk is peaceful and rememberful, |
passaddho aparājito; |
a pacified champion. |
Mānābhisamayā buddho, |
And when they’re awakened by comprehending conceit, |
patilīnoti vuccatī”ti. |
they’re called ‘withdrawn’.” |
39. Ujjayasutta |
39. With Ujjaya |
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“bhavampi no gotamo yaññaṃ vaṇṇetī”ti? |
“Does Master Gotama praise sacrifice?” |
“Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; |
“Brahmin, I don’t praise all sacrifices. |
na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. |
Nor do I criticize all sacrifices. |
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; |
Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. |
evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. |
I criticize that kind of violent sacrifice. |
Taṃ kissa hetu? |
Why is that? |
Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. |
Because neither perfected ones nor those who have entered the path to perfection will attend such a violent sacrifice. |
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; |
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. |
evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. |
I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. |
Taṃ kissa hetu? |
Why is that? |
Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannāti. |
Because perfected ones and those who have entered the path to perfection will attend such a non-violent sacrifice. |
Assamedhaṃ purisamedhaṃ, |
Horse sacrifice, human sacrifice, |
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ; |
the sacrifices of the ‘stick-casting’, |
Mahāyaññā mahārambhā, |
the ‘royal soma drinking’, and the ‘unbarred’— |
Na te honti mahapphalā. |
these huge violent sacrifices yield no great fruit. |
Ajeḷakā ca gāvo ca, |
The great sages of good conduct |
vividhā yattha haññare; |
don’t attend sacrifices |
Na taṃ sammaggatā yaññaṃ, |
where goats, sheep, and cattle, |
upayanti mahesino. |
and various creatures are killed. |
Ye ca yaññā nirārambhā, |
But the great sages of good conduct |
yajanti anukulaṃ sadā; |
do attend non-violent sacrifices |
Ajeḷakā ca gāvo ca, |
of regular family tradition, |
vividhā nettha haññare; |
where goats, sheep, and cattle, |
Tañca sammaggatā yaññaṃ, |
and various creatures aren’t killed. |
upayanti mahesino. |
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Etaṃ yajetha medhāvī, |
An intelligent person should sacrifice like this, |
eso yañño mahapphalo; |
for this sacrifice is very fruitful. |
Etaṃ hi yajamānassa, |
For a sponsor of sacrifices like this, |
seyyo hoti na pāpiyo; |
things get better, not worse. |
Yañño ca vipulo hoti, |
Such a sacrifice is truly abundant, |
pasīdanti ca devatā”ti. |
and even the deities are pleased.” |
40. Udāyīsutta |
40. With Udāyī |
Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā … pe … ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca: |
Then Udāyī the brahmin went up to the Buddha, … and said to him: |
“bhavampi no gotamo yaññaṃ vaṇṇetī”ti? |
“Does Master Gotama praise sacrifice?” |
“Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; |
“Brahmin, I don’t praise all sacrifices. |
na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. |
Nor do I criticize all sacrifices. … |
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; |
Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are slaughtered. |
evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. |
I don’t praise that kind of violent sacrifice. |
Taṃ kissa hetu? |
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Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. |
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Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; |
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are not slaughtered. |
evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. |
I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. |
Taṃ kissa hetu? |
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Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannāti. |
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Abhisaṅkhataṃ nirārambhaṃ, |
A sacrifice at the right time, |
yaññaṃ kālena kappiyaṃ; |
which is allowable and deliberately non-violent, |
Tādisaṃ upasaṃyanti, |
is attended by |
saññatā brahmacārayo. |
restrained spiritual practitioners. |
Vivaṭacchadā ye loke, |
The Buddhas—who have drawn back the veil from the world, |
vītivattā kulaṃ gatiṃ; |
transcending time and rebirth— |
Yaññametaṃ pasaṃsanti, |
praise this sacrifice, |
buddhā yaññassa kovidā. |
as they are expert in sacrifice. |
Yaññe vā yadi vā saddhe, |
When you’ve prepared a suitable offering, |
habyaṃ katvā yathārahaṃ; |
whether as sacrifice or for ancestors, |
Pasannacitto yajati, |
sacrifice it with confident heart, |
sukhette brahmacārisu. |
in the fertile field of spiritual practitioners. |
Suhutaṃ suyiṭṭhaṃ suppattaṃ, |
When it’s well-gotten, well-offered, and well-sacrificed, |
Dakkhiṇeyyesu yaṃ kataṃ; |
to those worthy of a teacher’s offering, |
Yañño ca vipulo hoti, |
a sacrifice is truly abundant, |
Pasīdanti ca devatā. |
and even the deities are pleased. |
Evaṃ yajitvā medhāvī, |
When an intelligent, faithful person, |
saddho muttena cetasā; |
sacrifices like this, with a mind of letting go, |
Abyābajjhaṃ sukhaṃ lokaṃ, |
that astute one is reborn |
paṇḍito upapajjatī”ti. |
in a happy, pleasing world.” |
41. Samādhibhāvanāsutta |
41. Ways of Developing undistractible-lucidity Further |
“Catasso imā, bhikkhave, samādhibhāvanā. |
“monks, there are these four ways of developing undistractible-lucidity further. |
Katamā catasso? |
What four? |
Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati; |
There is a way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life. |
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati; |
There is a way of developing undistractible-lucidity further that leads to gaining knowledge and vision. |
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati; |
There is a way of developing undistractible-lucidity further that leads to rememberfulness and awareness. |
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. |
There is a way of developing undistractible-lucidity further that leads to the ending of defilements. |
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. |
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. |
This is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life. |
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision? |
Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti— |
It’s when a monk focuses on the perception of light, concentrating on the perception of day, |
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. |
regardless of whether it’s night or day. |
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. |
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. |
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati. |
This is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision. |
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness? |
Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; |
It’s when a monk knows feelings as they arise, as they remain, and as they go away. |
viditā saññā … pe … viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. |
They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. |
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. |
This is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness. |
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? |
And what is the way of developing undistractible-lucidity further that leads to the ending of defilements? |
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: |
It’s when a monk meditates observing rise and fall in the five grasping aggregates. |
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the ending of form. |
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; |
Such is feeling, such is the origin of feeling, such is the ending of feeling. |
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; |
Such is perception, such is the origin of perception, such is the ending of perception. |
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; |
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings. |
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. |
This is the way of developing undistractible-lucidity further that leads to the ending of defilements. |
Imā kho, bhikkhave, catasso samādhibhāvanā. |
These are the four ways of developing undistractible-lucidity further. |
Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe: |
And it was in this connection that I said in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’: |
‘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.’” |
42. Pañhabyākaraṇasutta |
42. Ways of Answering Questions |
“Cattārimāni, bhikkhave, pañhabyākaraṇāni. |
“monks, there are these four ways of answering questions. |
Katamāni cattāri? |
What four? |
Atthi, bhikkhave, pañho ekaṃsabyākaraṇīyo; |
There is a question that should be answered definitively. |
atthi, bhikkhave, pañho vibhajjabyākaraṇīyo; |
There is a question that should be answered analytically. |
atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo; |
There is a question that should be answered with a counter-question. |
atthi, bhikkhave, pañho ṭhapanīyo. |
There is a question that should be set aside. |
Imāni kho, bhikkhave, cattāri pañhabyākaraṇānīti. |
These are the four ways of answering questions. |
Ekaṃsavacanaṃ ekaṃ, |
One is stated definitively, |
vibhajjavacanāparaṃ; |
another analytically, |
Tatiyaṃ paṭipuccheyya, |
a third with a counter-question, |
catutthaṃ pana ṭhāpaye. |
while a fourth is set aside. |
Yo ca tesaṃ tattha tattha, |
A monk who knows each of these, |
jānāti anudhammataṃ; |
in line with good principles, |
Catupañhassa kusalo, |
is said to be skilled |
āhu bhikkhuṃ tathāvidhaṃ. |
in the four kinds of questions. |
Durāsado duppasaho, |
They’re hard to attack, hard to defeat, |
gambhīro duppadhaṃsiyo; |
deep, and hard to crush. |
Atho atthe anatthe ca, |
They’re expert in both |
ubhayassa hoti kovido. |
what the meaning is and what it isn’t. |
Anatthaṃ parivajjeti, |
Rejecting what is not the meaning, |
atthaṃ gaṇhāti paṇḍito; |
an astute person grasps the meaning. |
Atthābhisamayā dhīro, |
A wise one, comprehending the meaning, |
paṇḍitoti pavuccatī”ti. |
is called ‘astute’.” |
43. Paṭhamakodhagarusutta |
43. Valuing Anger |
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“monks, these four people are found in the world. |
Katame cattāro? |
What four? |
Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru. |
People who value anger, or denigration, or material possessions, or honor rather than the true teaching. |
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmiṃ. |
These are the four people found in the world. |
Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
These four people are found in the world. |
Katame cattāro? |
What four? |
Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru. |
People who value the true teaching rather than anger, or denigration, or material possessions, or honor. |
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti. |
These are the four people found in the world. |
Kodhamakkhagarū bhikkhū, |
monks who value anger and denigration, |
lābhasakkāragāravā; |
possessions and honor, |
Na te dhamme virūhanti, |
don’t grow in the teaching |
sammāsambuddhadesite. |
that was taught by the perfected Buddha. |
Ye ca saddhammagaruno, |
But those who value the true teaching, |
vihaṃsu viharanti ca; |
who have lived it, and are living it now, |
Te ve dhamme virūhanti, |
these do grow in the teaching |
sammāsambuddhadesite”ti. |
that was taught by the perfected Buddha.” |
44. Dutiyakodhagarusutta |
44. Valuing Anger (2nd) |
“Cattārome, bhikkhave, asaddhammā. |
“monks, these four things oppose the true teaching. |
Katame cattāro? |
What four? |
Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā. |
Valuing anger, denigration, material possessions, and honor rather than the true teaching. |
Ime kho, bhikkhave, cattāro asaddhammā. |
These are the four things that oppose the true teaching. |
Cattārome, bhikkhave, saddhammā. |
These four things are the true teaching. |
Katame cattāro? |
What four? |
Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā. |
Valuing the true teaching rather than anger, denigration, material possessions, and honor. |
Ime kho, bhikkhave, cattāro saddhammāti. |
These are the four things that are the true teaching. |
Kodhamakkhagaru bhikkhu, |
A monk who values anger and denigration, |
lābhasakkāragāravo; |
possessions and honor, |
Sukhette pūtibījaṃva, |
doesn’t grow in the true teaching, |
saddhamme na virūhati. |
like a rotten seed in a good field. |
Ye ca saddhammagaruno, |
But those who value the true teaching, |
vihaṃsu viharanti ca; |
who have lived it, and are living it now, |
Te ve dhamme virūhanti, |
these do grow in the teaching, |
snehānvayamivosadhā”ti. |
like well-watered herbs.” |
45. Rohitassasutta |
45. With Rohitassa |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca: |
Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: |
“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti? |
“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” |
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī”ti. |
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.” |
“Acchariyaṃ, bhante, abbhutaṃ, bhante. |
“It’s incredible, sir, it’s amazing, |
Yāva subhāsitamidaṃ, bhante, bhagavatā: |
how well said this was by the Buddha. |
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti. |
|
“Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. |
Once upon a time, I was a hermit called Rohitassa, son of Bhoja. I was a sky-walker with psychic powers. |
Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya. |
I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. |
Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. |
My stride was such that it could span from the eastern ocean to the western ocean. |
Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji: |
Having such speed and stride, this wish came to me: |
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. |
‘I will reach the end of the world by traveling.’ |
So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato. |
I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. |
Acchariyaṃ, bhante, abbhutaṃ, bhante. |
It’s incredible, sir, it’s amazing, |
Yāva subhāsitamidaṃ, bhante, bhagavatā: |
how well said this was by the Buddha.” |
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti. |
|
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyan’ti vadāmi. |
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. |
Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. |
But I also say there’s no making an end of suffering without reaching the end of the world. |
Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti. |
For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation. |
Gamanena na pattabbo, |
The end of the world can never |
lokassanto kudācanaṃ; |
be reached by traveling. |
Na ca appatvā lokantaṃ, |
But without reaching the end of the world, |
dukkhā atthi pamocanaṃ. |
there’s no release from suffering. |
Tasmā have lokavidū sumedho, |
So a clever person, understanding the world, |
Lokantagū vusitabrahmacariyo; |
has completed the spiritual journey, and gone to the end of the world. |
Lokassa antaṃ samitāvi ñatvā, |
A peaceful one, knowing the end of the world, |
Nāsīsatī lokamimaṃ parañcā”ti. |
does not hope for this world or the next.” |
46. Dutiyarohitassasutta |
46. With Rohitassa (2nd) |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then, when the night had passed, the Buddha addressed the monks: |
“imaṃ, bhikkhave, rattiṃ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, rohitasso devaputto maṃ etadavoca: |
“Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: |
‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’ti? |
‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ … |
Evaṃ vutte, ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ: |
(The rest of this discourse is the same as the previous discourse, AN 4.45.) |
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. |
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Evaṃ vutte, bhikkhave, rohitasso devaputto maṃ etadavoca: |
|
‘acchariyaṃ, bhante, abbhutaṃ, bhante. |
|
Yāva subhāsitamidaṃ, bhante, bhagavatā— |
|
yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi’. |
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47. Suvidūrasutta |
47. Very Far Apart |
“Cattārimāni, bhikkhave, suvidūravidūrāni. |
“monks, these four things are very far apart. |
Katamāni cattāri? |
What four? |
Nabhañca, bhikkhave, pathavī ca; |
The sky and the earth. … |
idaṃ paṭhamaṃ suvidūravidūre. |
|
Orimañca, bhikkhave, tīraṃ samuddassa pārimañca; |
The near and the far shore of the ocean. … |
idaṃ dutiyaṃ suvidūravidūre. |
|
Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti; |
Where the sun rises and where it sets. … |
idaṃ tatiyaṃ suvidūravidūre. |
|
Satañca, bhikkhave, dhammo asatañca dhammo; |
The teaching of the virtuous and the teaching of the wicked. … |
idaṃ catutthaṃ suvidūravidūre. |
|
Imāni kho, bhikkhave, cattāri suvidūravidūrānīti. |
These are the four things very far apart. |
Nabhañca dūre pathavī ca dūre, |
The sky is far from the earth; |
Pāraṃ samuddassa tadāhu dūre; |
they say the other shore of the ocean is far; |
Yato ca verocano abbhudeti, |
and where the sun rises is far |
Pabhaṅkaro yattha ca atthameti; |
from where that shining one sets. |
Tato have dūrataraṃ vadanti, |
But even further apart than that, they say, |
Satañca dhammaṃ asatañca dhammaṃ. |
is the teaching of the virtuous from the wicked. |
Abyāyiko hoti sataṃ samāgamo, |
The company of the virtuous is reliable; |
Yāvāpi tiṭṭheyya tatheva hoti; |
as long as it remains, it stays the same. |
Khippañhi veti asataṃ samāgamo, |
But the company of the wicked is fickle, |
Tasmā sataṃ dhammo asabbhi ārakā”ti. |
and so the teaching of the virtuous is far from the wicked.” |
48. Visākhasutta |
48. With Visākha |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. |
Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, |
Nisajja kho bhagavā bhikkhū āmantesi: |
and addressed the monks: |
“Ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti? |
“monks, who was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk?” |
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti. |
“Sir, it was Venerable Visākha, Pañcāli’s son.” |
Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ etadavoca: |
Then the Buddha said to Visākha: |
“sādhu sādhu, visākha. |
“Good, good, Visākha! |
Sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti. |
It’s good that you educate, encourage, fire up, and inspire the monks in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent. |
Nābhāsamānaṃ jānanti, |
Though an astute person is mixed up with fools, |
missaṃ bālehi paṇḍitaṃ; |
they don’t know unless he speaks. |
Bhāsamānañca jānanti, |
But when he speaks they know, |
desentaṃ amataṃ padaṃ. |
he’s teaching the deathless state. |
Bhāsaye jotaye dhammaṃ, |
He should speak and illustrate the teaching, |
paggaṇhe isinaṃ dhajaṃ; |
holding up the banner of the hermits. |
Subhāsitadhajā isayo, |
Words well spoken are the hermits’ banner, |
dhammo hi isinaṃ dhajo”ti. |
for the teaching is the banner of the hermits.” |
49. Vipallāsasutta |
49. Distortions |
“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. |
“monks, there are these four distortions of perception, mind, and view. |
Katame cattāro? |
What four? |
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso; |
Taking impermanence as permanence. |
dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; |
Taking suffering as happiness. |
anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso; |
Taking not-self as self. |
asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. |
Taking ugliness as beauty. |
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. |
These are the four distortions of perception, mind, and view. |
Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. |
There are these four corrections of perception, mind, and view. |
Katame cattāro? |
What four? |
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; |
Taking impermanence as impermanence. |
dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; |
Taking suffering as suffering. |
anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; |
Taking not-self as not-self. |
asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. |
Taking ugliness as ugliness. |
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti. |
These are the four corrections of perception, mind, and view. |
Anicce niccasaññino, |
Perceiving impermanence as permanence, |
dukkhe ca sukhasaññino; |
suffering as happiness, |
Anattani ca attāti, |
not-self as self, |
asubhe subhasaññino; |
and ugliness as beauty— |
Micchādiṭṭhihatā sattā, |
sentient beings are ruined by wrong view, |
khittacittā visaññino. |
their minds deranged and perceptions twisted. |
Te yogayuttā mārassa, |
Yoked by Māra’s yoke, these people |
ayogakkhemino janā; |
don’t find sanctuary from the yoke. |
Sattā gacchanti saṃsāraṃ, |
Sentient beings continue to transmigrate, |
jātimaraṇagāmino. |
with ongoing birth and death. |
Yadā ca buddhā lokasmiṃ, |
But when the Buddhas arise in the world, |
Uppajjanti pabhaṅkarā; |
shedding radiance, |
Te imaṃ dhammaṃ pakāsenti, |
they shine a light on this teaching, |
Dukkhūpasamagāminaṃ. |
that leads to the stilling of suffering. |
Tesaṃ sutvāna sappaññā, |
When a wise person hears them, |
sacittaṃ paccaladdhā te; |
they get their mind back. |
Aniccaṃ aniccato dakkhuṃ, |
Seeing impermanence as impermanence, |
dukkhamaddakkhu dukkhato. |
suffering as suffering, |
Anattani anattāti, |
not-self as not-self, |
asubhaṃ asubhataddasuṃ; |
and ugliness as ugliness— |
Sammādiṭṭhisamādānā, |
taking up right view, |
sabbaṃ dukkhaṃ upaccagun”ti. |
they’ve risen above all suffering.” |
50. Upakkilesasutta |
50. Corruptions |
“Cattārome, bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. |
“monks, these four things obscure the sun and moon, so they don’t shine and glow and radiate. |
Katame cattāro? |
What four? |
Abbhā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. |
Clouds … |
Mahikā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. |
Fog … |
Dhūmo rajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. |
Smoke … |
Rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. |
An eclipse of Rāhu, lord of demons … |
Ime kho, bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. |
These are four things that obscure the sun and moon, so they don’t shine and glow and radiate. |
Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. |
In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate. |
Katame cattāro? |
What four? |
Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā. |
There are some ascetics and brahmins who drink liquor, not avoiding drinking liquor. |
Ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. |
This is the first thing that corrupts ascetics and brahmins … |
Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā. |
There are some ascetics and brahmins who have sex, not avoiding sex. |
Ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. |
This is the second thing that corrupts ascetics and brahmins … |
Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā. |
There are some ascetics and brahmins who accept gold and money, not avoiding receiving gold and money. |
Ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. |
This is the third thing that corrupts ascetics and brahmins … |
Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā. |
There are some ascetics and brahmins who make a living the wrong way, not avoiding wrong livelihood. |
Ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. |
This is the fourth thing that corrupts ascetics and brahmins … |
Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti. |
These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate. |
Rāgadosaparikkiṭṭhā, |
Some ascetics and brahmins |
eke samaṇabrāhmaṇā; |
are plagued by greed and hate; |
Avijjānivutā posā, |
men hindered by ignorance, |
piyarūpābhinandino. |
enjoying things that seem pleasant. |
Suraṃ pivanti merayaṃ, |
Drinking liquor, |
paṭisevanti methunaṃ; |
having sex, |
Rajataṃ jātarūpañca, |
accepting money and gold: |
sādiyanti aviddasū; |
they’re ignorant. |
Micchājīvena jīvanti, |
Some ascetics and brahmins |
eke samaṇabrāhmaṇā. |
make a living the wrong way. |
Ete upakkilesā vuttā, |
These corruptions were spoken of |
buddhenādiccabandhunā; |
by the Buddha, Kinsman of the Sun. |
Yehi upakkilesehi, |
When corrupted by these, |
eke samaṇabrāhmaṇā; |
some ascetics and brahmins |
Na tapanti na bhāsanti, |
don’t shine or glow. |
asuddhā sarajā magā. |
Impure, dirty creatures, |
Andhakārena onaddhā, |
shrouded in darkness, |
taṇhādāsā sanettikā; |
bondservants of craving, full of attachments, |
Vaḍḍhenti kaṭasiṃ ghoraṃ, |
swell the horrors of the charnel-ground, |
ādiyanti punabbhavan”ti. |
taking up future lives. |
51. Paṭhamapuññābhisandasutta |
51. Overflowing Merit |
Sāvatthinidānaṃ. |
At Sāvatthī. |
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. |
“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. |
Katame cattāro? |
What four? |
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe … |
Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
while eating alms-food … |
Yassa, bhikkhave, bhikkhu senāsanaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
while using lodgings … |
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless … |
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. |
These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. |
Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati. |
When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit. |
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati; |
It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. |
evamevaṃ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatīti. |
In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit. |
Mahodadhiṃ aparimitaṃ mahāsaraṃ, |
Hosts of people use the rivers, |
Bahubheravaṃ ratanavarānamālayaṃ; |
and though the rivers are many, |
Najjo yathā naragaṇasaṅghasevitā, |
all reach the great deep, the boundless ocean, |
Puthū savantī upayanti sāgaraṃ. |
the cruel sea that’s home to precious gems. |
Evaṃ naraṃ annadapānavatthadaṃ, |
In the same way, when a person gives food, drink, and clothes; |
Seyyānisajjattharaṇassa dāyakaṃ; |
and they’re a giver of beds, seats, and mats— |
Puññassa dhārā upayanti paṇḍitaṃ, |
the streams of merit reach that astute person, |
Najjo yathā vārivahāva sāgaran”ti. |
as the rivers bring their waters to the sea.” |
52. Dutiyapuññābhisandasutta |
52. Overflowing Merit (2nd) |
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. |
“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
When a noble disciple has experiential confidence in the Buddha: |
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
This is the first kind of overflowing merit … |
Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti: |
Furthermore, a noble disciple has experiential confidence in the teaching: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. |
‘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.’ |
Ayaṃ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
This is the second kind of overflowing merit … |
Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti: |
Furthermore, a noble disciple has experiential confidence in the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. |
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ |
Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
This is the third kind of overflowing merit … |
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. |
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. |
Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. |
This is the fourth kind of overflowing merit … |
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantīti. |
These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. |
Yassa saddhā tathāgate, |
Whoever has faith in the Realized One, |
acalā suppatiṭṭhitā; |
unwavering and well established; |
Sīlañca yassa kalyāṇaṃ, |
whose ethical conduct is good, |
ariyakantaṃ pasaṃsitaṃ. |
praised and loved by the noble ones; |
Saṅghe pasādo yassatthi, |
who has confidence in the Saṅgha, |
ujubhūtañca dassanaṃ; |
and correct view: |
Adaliddoti taṃ āhu, |
they’re said to be prosperous, |
amoghaṃ tassa jīvitaṃ. |
their life is not in vain. |
Tasmā saddhañca sīlañca, |
So let the wise devote themselves |
pasādaṃ dhammadassanaṃ; |
to faith, ethical behaviour, |
Anuyuñjetha medhāvī, |
confidence, and insight into the teaching, |
saraṃ buddhāna sāsanan”ti. |
remembering the instructions of the Buddhas. |
53. Paṭhamasaṃvāsasutta |
53. Living Together (1st) |
Ekaṃ samayaṃ bhagavā antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipanno hoti. |
At one time the Buddha was traveling along the road between Madhura and Verañja, |
Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipannā honti. |
as were several householders, both women and men. |
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle () nisīdi. |
The Buddha left the road and sat at the root of a tree, |
Addasaṃsu kho gahapatī ca gahapatāniyo ca bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. |
where the householders saw him. |
Disvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca: |
They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them: |
“Cattārome, gahapatayo, saṃvāsā. |
“Householders, there are four ways of living together. |
Katame cattāro? |
What four? |
| A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess. Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati. | |
Kathañca, gahapatayo, chavo chavāya saddhiṃ saṃvasati? |
And how does a male zombie live with a female zombie? |
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. |
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
And the wife is also … unethical, of bad character … |
Evaṃ kho, gahapatayo, chavo chavāya saddhiṃ saṃvasati. |
That’s how a male zombie lives with a female zombie. |
Kathañca, gahapatayo, chavo deviyā saddhiṃ saṃvasati? |
And how does a male zombie live with a goddess? |
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband … is unethical, of bad character … |
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. |
Evaṃ kho, gahapatayo, chavo deviyā saddhiṃ saṃvasati. |
That’s how a male zombie lives with a goddess. |
Kathañca, gahapatayo, devo chavāya saddhiṃ saṃvasati? |
And how does a god live with a female zombie? |
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband … is ethical, of good character … |
bhariyā khvassa hoti pāṇātipātinī … pe … surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
But the wife … is unethical, of bad character … |
Evaṃ kho, gahapatayo, devo chavāya saddhiṃ saṃvasati. |
That’s how a god lives with a female zombie. |
Kathañca, gahapatayo, devo deviyā saddhiṃ saṃvasati? |
And how does a god live with a goddess? |
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato … pe … sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband … is ethical, of good character … |
bhariyāpissa hoti pāṇātipātā paṭiviratā … pe … surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
And the wife is also … ethical, of good character … |
Evaṃ kho, gahapatayo, devo deviyā saddhiṃ saṃvasati. |
That’s how a god lives with a goddess. |
Ime kho, gahapatayo, cattāro saṃvāsāti. |
These are the four ways of living together. |
Ubho ca honti dussīlā, |
When both are unethical, |
kadariyā paribhāsakā; |
miserly and abusive, |
Te honti jānipatayo, |
then wife and husband |
chavā saṃvāsamāgatā. |
live together as zombies. |
Sāmiko hoti dussīlo, |
When the husband is unethical, |
kadariyo paribhāsako; |
miserly and abusive, |
Bhariyā sīlavatī hoti, |
but the wife is ethical, |
vadaññū vītamaccharā; |
kind, rid of stinginess, |
Sāpi devī saṃvasati, |
she’s a goddess living |
chavena patinā saha. |
with a zombie for a husband. |
Sāmiko sīlavā hoti, |
When the husband is ethical, |
vadaññū vītamaccharo; |
kind, rid of stinginess, |
Bhariyā hoti dussīlā, |
but the wife is unethical, |
kadariyā paribhāsikā; |
miserly and abusive, |
Sāpi chavā saṃvasati, |
she’s a zombie living |
devena patinā saha. |
with a god for a husband. |
Ubho saddhā vadaññū ca, |
When both are faithful and kind, |
saññatā dhammajīvino; |
restrained, living properly, |
Te honti jānipatayo, |
then wife and husband |
aññamaññaṃ piyaṃvadā. |
say nice things to each other. |
Atthāsaṃ pacurā honti, |
They get all the things they need, |
phāsukaṃ upajāyati; |
so they live at ease. |
Amittā dummanā honti, |
Their enemies are downhearted, |
ubhinnaṃ samasīlinaṃ. |
when both are equal in ethics. |
Idha dhammaṃ caritvāna, |
Having practiced the teaching here, |
samasīlabbatā ubho; |
both equal in precepts and observances, |
Nandino devalokasmiṃ, |
they delight in the heavenly realm, |
modanti kāmakāmino”ti. |
enjoying all the pleasures they desire.” |
54. Dutiyasaṃvāsasutta |
54. Living Together (2nd) |
“Cattārome, bhikkhave, saṃvāsā. |
“monks, there are four ways of living together. |
Katame cattāro? |
What four? |
| A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess. Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati. | |
Kathañca, bhikkhave, chavo chavāya saddhiṃ saṃvasati. |
And how does a male zombie live with a female zombie? |
Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. |
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
And the wife is also … unethical, of bad character … |
Evaṃ kho, bhikkhave, chavo chavāya saddhiṃ saṃvasati. |
That’s how a male zombie lives with a female zombie. |
Kathañca, bhikkhave, chavo deviyā saddhiṃ saṃvasati? |
And how does a male zombie live with a goddess? |
Idha, bhikkhave, sāmiko hoti pāṇātipātī … pe … micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband … is unethical, of bad character … |
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. |
Evaṃ kho, bhikkhave, chavo deviyā saddhiṃ saṃvasati. |
That’s how a male zombie lives with a goddess. |
Kathañca, bhikkhave, devo chavāya saddhiṃ saṃvasati? |
And how does a god live with a female zombie? |
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband … is ethical, of good character … |
bhariyā khvassa hoti pāṇātipātinī … pe … micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
But the wife … is unethical, of bad character … |
Evaṃ kho, bhikkhave, devo chavāya saddhiṃ saṃvasati. |
That’s how a god lives with a female zombie. |
Kathañca, bhikkhave, devo deviyā saddhiṃ saṃvasati? |
And how does a god live with a goddess? |
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato … pe … sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; |
It’s when the husband … is ethical, of good character … |
bhariyāpissa hoti pāṇātipātā paṭiviratā … pe … sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. |
And the wife is also … ethical, of good character … |
Evaṃ kho, bhikkhave, devo deviyā saddhiṃ saṃvasati. |
That’s how a god lives with a goddess. |
Ime kho, bhikkhave, cattāro saṃvāsāti. |
These are the four ways of living together.” … |
55. Paṭhamasamajīvīsutta |
55. Equality (1st) |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out. |
Atha kho nakulapitā ca gahapati nakulamātā ca gahapatānī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca: |
Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha: |
“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena. |
“Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. |
Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti. |
We want to see each other in both this life and the next.” |
Nakulamātāpi kho gahapatānī bhagavantaṃ etadavoca: |
Then Nakula’s mother said to the Buddha: |
“yatohaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena. |
“Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. |
Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti. |
We want to see each other in both this life and the next.” |
“Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantīti. |
“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. |
Ubho saddhā vadaññū ca, |
When both are faithful and kind, |
saññatā dhammajīvino; |
restrained, living properly, |
Te honti jānipatayo, |
then wife and husband |
aññamaññaṃ piyaṃvadā. |
say nice things to each other. |
Atthāsaṃ pacurā honti, |
They get all the things they need, |
phāsukaṃ upajāyati; |
so they live at ease. |
Amittā dummanā honti, |
Their enemies are downhearted, |
ubhinnaṃ samasīlinaṃ. |
when both are equal in ethics. |
Idha dhammaṃ caritvāna, |
Having practiced the teaching here, |
samasīlabbatā ubho; |
both equal in precepts and observances, |
Nandino devalokasmiṃ, |
they delight in the heavenly realm, |
modanti kāmakāmino”ti. |
enjoying all the pleasures they desire.” |
56. Dutiyasamajīvīsutta |
56. Equality (2nd) |
“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantīti. |
“monks, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. …” |
57. Suppavāsāsutta |
57. Suppavāsā |
Ekaṃ samayaṃ bhagavā koliyesu viharati pajjanikaṃ nāma koliyānaṃ nigamo. |
At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika. |
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suppavāsāya koliyadhītuyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out. |
Atha kho suppavāsā koliyadhītā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods. |
Atha kho suppavāsā koliyadhītā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. |
When the Buddha had eaten and washed his hand and bowl, she sat down to one side. |
Ekamantaṃ nisinnaṃ kho suppavāsaṃ koliyadhītaraṃ bhagavā etadavoca: |
The Buddha said to her: |
“Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ cattāri ṭhānāni deti. |
“Suppavāsā, when a noble disciple gives food, she gives the recipients four things. |
Katamāni cattāri? |
What four? |
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. |
Long life, beauty, happiness, and strength. |
Āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā. |
Giving long life, she has long life as a god or human. |
Vaṇṇaṃ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā. |
Giving beauty, she has beauty as a god or human. |
Sukhaṃ datvā sukhassa bhāginī hoti dibbassa vā mānusassa vā. |
Giving happiness, she has happiness as a god or human. |
Balaṃ datvā balassa bhāginī hoti dibbassa vā mānusassa vā. |
Giving strength, she has strength as a god or human. |
Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti. |
When a noble disciple gives food, she gives the recipients these four things. |
Susaṅkhataṃ bhojanaṃ yā dadāti, |
When she gives well-prepared food, |
Suciṃ paṇītaṃ rasasā upetaṃ; |
pure, fine, and full of flavor, |
Sā dakkhiṇā ujjugatesu dinnā, |
that offering—given to people of integrity, |
Caraṇūpapannesu mahaggatesu; |
who have good conduct, and are big-hearted— |
Puññena puññaṃ saṃsandamānā, |
joins merit to merit. It’s very fruitful, |
Mahapphalā lokavidūna vaṇṇitā. |
and is praised by those who know the world. |
Etādisaṃ yaññamanussarantā, |
Those who recall such sacrifices, |
Ye vedajātā vicaranti loke; |
live in the world full of joy. |
Vineyya maccheramalaṃ samūlaṃ, |
They’ve driven out the stain of stinginess down to the root, |
Aninditā saggamupenti ṭhānan”ti. |
blameless, they go to a heavenly place.” |
58. Sudattasutta |
58. Sudatta |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ cattāri ṭhānāni deti. |
“Householder, when a noble disciple gives food, they give the recipients four things. |
Katamāni cattāri? |
What four? |
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. |
Long life, beauty, happiness, and strength. |
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. |
Giving long life, they have long life as a god or human. … |
Vaṇṇaṃ datvā … sukhaṃ datvā … balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. |
Giving beauty … happiness … strength … |
Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti. |
When a noble disciple gives food, they give the recipients these four things. |
Yo saññatānaṃ paradattabhojinaṃ, |
Carefully giving food at the right time, |
Kālena sakkacca dadāti bhojanaṃ; |
to those who are restrained, eating only what others give, |
Cattāri ṭhānāni anuppavecchati, |
you provide them with four things: |
Āyuñca vaṇṇañca sukhaṃ balañca. |
long life, beauty, happiness, and strength. |
So āyudāyī vaṇṇadāyī, |
A person who gives long life, beauty, |
sukhaṃ balaṃ dado naro; |
happiness, and strength, |
Dīghāyu yasavā hoti, |
has long life and fame |
yattha yatthūpapajjatī”ti. |
wherever they’re reborn.” |
59. Bhojanasutta |
59. Food |
“Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ cattāri ṭhānāni deti. |
“monks, when a noble disciple gives food, they give the recipients four things. |
Katamāni cattāri? |
What four? |
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. |
Long life, beauty, happiness, and strength. …” |
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. |
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Vaṇṇaṃ datvā … sukhaṃ datvā … balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. |
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Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti. |
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60. Gihisāmīcisutta |
60. Lay Practice |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikaṃ. |
“Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. |
Katamehi catūhi? |
What four? |
Idha, gahapati, ariyasāvako bhikkhusaṅghaṃ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṃ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṃ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṃ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena. |
It’s when a noble disciple serves the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. |
Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikanti. |
When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. |
Gihisāmīcipaṭipadaṃ, |
Those who are astute practice the way |
paṭipajjanti paṇḍitā; |
that’s appropriate for laypeople. |
Sammaggate sīlavante, |
They provide those who are ethical |
cīvarena upaṭṭhitā. |
and on the right path with robes, |
Piṇḍapātasayanena, |
alms-food, lodgings, |
Gilānappaccayena ca; |
and supplies for the sick. |
Tesaṃ divā ca ratto ca, |
Their merit always grows |
Sadā puññaṃ pavaḍḍhati; |
by day and by night. |
Saggañca kamatiṭṭhānaṃ, |
They pass on to a place in heaven, |
Kammaṃ katvāna bhaddakan”ti. |
having done excellent deeds.” |