(cst 4 pali, burmese canon) |
(derived from Thanissaro trans. From thai canon) |
♦ iti-vuttaka-pāḷi |
Thus [was it] – said - **** |
♦ 4. catukka-nipāto |
{group} four |
♦ 1. brāhmaṇadhammayāga-suttaṃ (KN 4.100) |
|
♦ 100. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§100. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi VAR antimadehadharo anuttaro bhisakko sallakatto. tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā. |
“I am a brahman, monks, always responsive to requests, open-handed, bearing my last body, an unsurpassed doctor & surgeon. You are my children, my sons, born from my mouth, born of the Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs in material things. |
♦ “dvemāni, bhikkhave, dānāni — āmisadānañca dhammadānañca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ — dhammadānaṃ. |
“There are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of these two kinds of gifts, this is supreme: a gift of the Dhamma. |
♦ “dveme, bhikkhave, saṃvibhāgā — āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ — dhammasaṃvibhāgo. |
“There are these two kinds of sharing: sharing of material things & sharing of the Dhamma. Of these two kinds of sharing, this is supreme: sharing of the Dhamma. |
♦ “dveme, bhikkhave, anuggahā — āmisānuggaho ca dhammānuggaho ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ — dhammānuggaho. |
“There are these two kinds of assistance: assistance with material things & assistance with the Dhamma. Of these two kinds of assistance, this is supreme: assistance with the Dhamma. |
♦ “dveme, bhikkhave, yāgā — āmisayāgo ca dhammayāgo ca. etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ — dhammayāgo”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“There are these two kinds of mass-donations: a mass-donation of material things & a mass-donation of the Dhamma. Of these two kinds of mass-donations, this is supreme: a mass-donation of the Dhamma.” |
♦ “yo dhammayāgaṃ ayajī amaccharī, |
He who, unstinting, |
| made the mass-donation of Dhamma, | |
tathāgato sabbabhūtānukampī VAR . |
the Tathāgata, |
| sympathetic to all beings: | |
| to one of that sort | |
♦ taṃ tādisaṃ devamanussaseṭṭhaṃ, |
–the best of beings, human & divine– |
sattā namassanti bhavassa pāragun”ti. |
living beings pay homage– |
| to one gone | |
| to the beyond | |
| of becoming. | |
♦ ayampi attho vutto bhagavatā, |
|
iti me sutanti. paṭhamaṃ. |
|
♦ 2. sulabha-suttaṃ (KN 4.101) |
|
♦ 101. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§101. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. katamāni cattāri? paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ. imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca (anavajjena ca) VAR, imassāhaṃ aññataraṃ sāmaññaṅganti vadāmī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“Monks, these four things are next to nothing, both easy to gain & blameless. Which four? Cast-off cloth is next to nothing, both easy to gain & blameless. Alms food is next to nothing, both easy to gain & blameless. The root of a tree as a dwelling place is next to nothing, both easy to gain & blameless. Medicine made of smelly urine1 is next to nothing, both easy to gain & blameless. These are the four things that are next to nothing, both easy to gain & blameless. When a monk is content with what is next to nothing, easy to gain & blameless, then I say that he has one of the component factors of the contemplative life.” |
♦ “anavajjena tuṭṭhassa, |
Content with what’s blameless, |
appena su-labhena ca. |
next to nothing, |
| easy to gain, | |
♦ na senāsanamārabbha, |
his mind not vexed over |
cīvaraṃ pānabhojanaṃ. |
lodging, clothing, |
♦ vighāto hoti cittassa, |
food, or drink: |
disā nappaṭihaññati. |
the four directions offer him |
| no obstruction. | |
♦ “ye cassa VAR dhammā akkhātā, |
These Dhammas, declared congenial |
sāmaññassānulomikā. |
for the contemplative life, |
♦ adhiggahitā tuṭṭhassa, |
are possessed by the monk |
appamattassa bhikkhuno”ti VAR . |
heedful, content. |
♦ ayampi attho vutto bhagavatā, |
|
iti me sutanti. dutiyaṃ. |
|
| Note | |
| 1. This is one of a monk’s basic requisites. There is some disagreement as to whether it refers to medicine pickled in urine, or to the use of urine as a medicine (as is still practiced in parts of Asia today). | |
| This itivuttaka is identical with AN 4:27. | |
♦ 3. āsavak-khaya-suttaṃ (KN 4.102) n |
asinine-inclinations-killed |
♦ 102. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§102. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. kiñca, bhikkhave, jānato, kiṃ passato āsavānaṃ khayo hoti? idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hoti. ayaṃ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. ayaṃ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṃ khayo hoti. ayaṃ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṃ khayo hoti. evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“Monks, for one knowing & seeing, I tell you, there is the ending of effluents, not for one not knowing & seeing. For one knowing what & seeing what is there the ending of effluents? For one knowing & seeing, ‘This is stress,’ there is the ending of effluents. For one knowing & seeing, ‘This is the origination of stress,’ there is the ending of effluents. For one knowing & seeing, ‘This is the cessation of stress,’ there is the ending of effluents. For one knowing & seeing, ‘This is the path of practice leading to the cessation of stress,’ there is the ending of effluents. For one knowing in this way and seeing in this way is there the ending of effluents.” |
♦ “sekhassa sikkhamānassa, |
For a learner in training |
Uju-maggānusārino. |
along the straight path, there arises: |
♦ khayasmiṃ paṭhamaṃ ñāṇaṃ, |
first, the knowledge of ending; |
tato aññā anantarā. |
then, the gnosis unsurpassed; |
♦ “tato aññā vimuttassa, |
then, the gnosis of one released– |
Vimutti-ñāṇa-muttamaṃ. |
release-knowledge, superlative, |
♦ uppajjati khaye ñāṇaṃ, |
the knowledge of ending: |
khīṇā saṃyojanā iti. |
‘The fetters are ended.’ |
♦ “na tvevidaṃ kusītena, |
Certainly not by the lazy fool |
bālenamavijānatā. |
uncomprehending, |
| is there attained | |
♦ nibbānaṃ adhigantabbaṃ, |
Unbinding, |
sabbaganthappamocanan”ti. |
the loosening of all ties. |
♦ ayampi attho vutto bhagavatā, |
|
iti me sutanti. tatiyaṃ. |
♦ 4. samaṇa-brāhmaṇa-suttaṃ (KN 4.103) n n |
|
♦ 103. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§103. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti — na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. |
“Monks, any contemplatives or brahmans who do not discern, as it has come to be, that ‘This is stress,’ … that ‘This is the origination of stress,’ … that ‘This is the cessation of stress,’ who do not discern, as it has come to be, that ‘This is the path of practice leading to the cessation of stress’: to me these contemplatives & brahmans do not count as contemplatives among contemplatives or as brahmans among brahmans. Furthermore, they do not enter & remain in the goal of the contemplative life or the goal of brahmanly life, having directly known & realized it for themselves right in the here-&-now. |
♦ “ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti — te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“But any contemplatives or brahmans who discern, as it has come to be, that ‘This is stress,’ … that ‘This is the origination of stress,’ … that ‘This is the cessation of stress,’ who discern, as it has come to be, that ‘This is the path of practice leading to the cessation of stress’: to me these contemplatives & brahmans count as contemplatives among contemplatives and as brahmans among brahmans. Furthermore, they enter & remain in the goal of the contemplative life & the goal of the brahmanly life, having directly known & realized it for themselves right in the here-&-now.” |
♦ “ye dukkhaṃ nappajānanti, |
Those who don’t discern stress, |
atho dukkhassa sambhavaṃ. |
stress’s coming into play, |
♦ yattha ca sabbaso dukkhaṃ, |
& where it totally stops, |
asesaṃ uparujjhati. |
without trace, |
♦ tañca maggaṃ na jānanti, |
who don’t know the path, |
dukkhūpasamagāminaṃ. |
the way to the stilling of stress: |
♦ “cetovimuttihīnā te, |
lowly |
atho paññāvimuttiyā. |
in their awareness-release |
♦ abhabbā te antakiriyāya, |
& discernment-release, |
te ve jātijarūpagā. |
incapable |
♦ “ye ca dukkhaṃ pajānanti, |
of making an end, |
atho dukkhassa sambhavaṃ. |
they’re headed |
♦ yattha ca sabbaso dukkhaṃ, |
to birth & aging. |
asesaṃ uparujjhati. |
But those who discern stress, |
♦ tañca maggaṃ pajānanti, |
stress’s coming into play, |
dukkhūpasamagāminaṃ. |
& where it totally stops, |
♦ “cetovimuttisampannā, |
without trace, |
atho paññāvimuttiyā. |
who discern the path, |
♦ bhabbā te antakiriyāya, |
the way to the stilling of stress: |
na te jātijarūpagā”ti. |
consummate |
| in their awareness-release | |
| & discernment-release, | |
| capable | |
| of making an end, | |
| they are not headed | |
| to birth & aging. | |
♦ ayampi attho vutto bhagavatā, |
|
iti me sutanti. catutthaṃ. |
|
♦ 5. sīla-sampanna-suttaṃ (KN 4.104) |
|
♦ 104. vuttañh-etaṃ bhagavatā, |
§104. This was said by the Blessed One, |
Vuttam-arahatāti me sutaṃ — |
said by the Arahant, so I have heard: |
“ye te, bhikkhave, bhikkhū |
"{Monks}, [regarding] those monks |
sīla-sampannā |
(in) virtue-(who are)-successful, |
samādhi-sampannā |
(in) undistractable-lucidity-(who are)-successful, |
paññā-sampannā |
(in) discernment-(who are)-successful, |
vimutti-sampannā |
(in) liberation-(who are)-successful, |
vimutti-ñāṇa-dassana-sampannā |
(in) liberation-knowledge-(and)-vision-(who are)-successful, |
ovādakā viññāpakā sandassakā |
who exhort, demonstrate, instruct, |
samādapakā samuttejakā sampahaṃsakā |
urge, rouse & encourage; |
alaṃsam-akkhātāro sa-d-dhammassa |
who are competent rightly to point out the true Dhamma: |
dassanam-pahaṃ, bhikkhave, |
(even the) sight-*****, *********, (of) |
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi; |
those monks (is of) much-service, I-say; |
savanam-pahaṃ, bhikkhave, |
(even) listening-*****, *********, (to) |
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi; |
those monks (is of) much-service, I-say; |
upasaṅkamanam-pahaṃ, bhikkhave, |
(even) approaching-*****, *********, |
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi; |
those monks (is of) much-service, I-say; |
payirupāsanam-pahaṃ, bhikkhave, |
(even) attending-on-*****, *********, |
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi; |
those monks (is of) much-service, I-say; |
anus-saraṇam-pahaṃ, bhikkhave, |
(even the) recollection-of-*****, *********, |
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi; |
those monks (is of) much-service, I-say; |
anu-pabbajjam-pahaṃ VAR, bhikkhave, |
(even) going-forth-after-*****, *********, |
tesaṃ bhikkhūnaṃ bahūpa-kāraṃ vadāmi. |
those monks (is of) much-service, I-say; |
taṃ kissa hetu? |
What ***** (is the) reason? |
tathārūpe, bhikkhave, bhikkhū sevato |
“By associating with monks of this sort, |
bhajato payirupāsato |
sharing with them, attending to them, |
aparipūropi sīlakkhandho bhāvanāpāripūriṃ gacchati, |
the as-yet-unculminated aggregate of virtue goes to the culmination of its development, |
aparipūropi samādhikkhandho bhāvanāpāripūriṃ gacchati, |
the as-yet-unculminated aggregate of concentration goes to the culmination of its development, |
aparipūropi paññākkhandho bhāvanāpāripūriṃ gacchati, |
the as-yet-unculminated aggregate of discernment goes to the culmination of its development, |
aparipūropi vimuttikkhandho bhāvanāpāripūriṃ gacchati, |
the as-yet-unculminated aggregate of release goes to the culmination of its development, |
aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṃ gacchati. |
the as-yet-unculminated aggregate of knowledge & vision of release goes to the culmination of its development. |
evarūpā ca te, bhikkhave, bhikkhū |
Monks of this sort |
satthārotipi vuccanti, |
teachers (they are) said (to be), |
satthavāhātipi vuccanti, |
caravan leaders (they are) said (to be), |
raṇañjahātipi vuccanti, |
abandoners of strife (they are) said (to be), |
tamonudātipi vuccanti, |
dispellers of darkness (they are) said (to be), |
ālokakarātipi vuccanti, |
makers of light (they are) said (to be), |
obhāsakarātipi vuccanti, |
makers of radiance (they are) said (to be), |
pajjotakarātipi vuccanti, |
makers of brightness (they are) said (to be), |
ukkādhārātipi vuccanti, |
makers of brilliance (they are) said (to be), |
pabhaṅkarātipi vuccanti, |
bringers of illumination (they are) said (to be), |
ariyātipi vuccanti, |
noble ones (they are) said (to be), |
cakkhumantotipi vuccantī”ti. |
endowed with eyes that see (they are) said (to be).” |
etamatthaṃ bhagavā avoca. |
this much (the) blessed one said. |
tatthetaṃ iti vuccati — |
then some more was said - |
♦ “pā-mojja-karaṇaṃ ṭhānaṃ VAR, |
This is a condition producing altruistic-mirth, |
etaṃ hoti vijānataṃ. |
for those who know: |
♦ yadidaṃ bhāvit-attānaṃ, |
they (are) {self}-composed, |
ariyānaṃ dhamma-jīvinaṃ. |
(the) noble-ones' Dhamma; -- living (it) |
♦ “te jotayanti sa-d-dhammaṃ, |
They brighten the true-Dhamma, |
bhāsayanti pabhaṅkarā. |
illumine (it), shining-brilliantly. |
♦ āloka-karaṇā dhīrā, |
They are luminosity-producers, enlightened, |
cakkhumanto raṇañjahā. |
with eyes that see, they are abandoners of strife. |
♦ “yesaṃ ve sāsanaṃ sutvā, |
their message, having-heard (it), |
sammadaññāya paṇḍitā. |
with right gnosis, the [wise]-pundits |
♦ jāti-k-khayam-abhiññāya, |
birth's-ending; -- direct-knowing (of it) |
n-āgacchanti puna-b-bhavan”ti. |
no-[more]-coming (into) repeated-rebirths. |
♦ ayampi attho vutto bhagavatā, iti me sutanti. |
|
pañcamaṃ. |
|
♦ 6. taṇh-uppāda-suttaṃ (KN 4.105) |
craving’s arising |
♦ 105. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§105. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. katame cattāro? cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“Monks, there are these four birthplaces of craving where a monk’s craving, when taking birth, takes birth. Which four? Either for the sake of cloth a monk’s craving, when taking birth, takes birth. Or for the sake of alms food a monk’s craving, when taking birth, takes birth. Or for the sake of lodging a monk’s craving, when taking birth, takes birth. Or for the sake of becoming or not becoming this or that a monk’s craving, when taking birth, takes birth. These are the four birthplaces of craving where a monk’s craving, when taking birth, takes birth.” |
♦ “taṇhādutiyo puriso, |
With craving his companion, a man |
dīghamaddhāna saṃsaraṃ. |
wanders on a long, long time. |
♦ itthabhāvaññathābhāvaṃ, |
Neither in this state here |
saṃsāraṃ nātivattati. |
nor anywhere else |
♦ “etamādīnavaṃ ñatvā, |
does he go beyond |
taṇhaṃ dukkhassa sambhavaṃ. |
the wandering- on. |
♦ vītataṇho anādāno, |
Knowing this drawback– |
sato bhikkhu paribbaje”ti. |
that craving brings stress into play– |
♦ ayampi attho vutto bhagavatā, |
free from craving, |
iti me sutanti. chaṭṭhaṃ. |
devoid of clinging, |
| mindful, the monk | |
| lives the mendicant life. | |
♦ 7. sabrahmaka-suttaṃ (KN 4.106) n |
with-Brahma |
♦ 106. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§106. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. |
“Monks, living with Brahma are those families where, in the home, mother & father are revered by the children. Living with the first devas are those families where, in the home, mother & father are revered by the children. Living with the first teachers are those families where, in the home, mother & father are revered by the children. Living with those worthy of gifts are those families where, in the home, mother & father are revered by the children. |
♦ “‘brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘pubbadevatā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. taṃ kissa hetu? bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
‘Brahma’ is a synonym for mother & father. ‘The first devas’ is a synonym for mother & father. ‘The first teachers’ is a synonym for mother & father. ‘Those worthy of gifts’ is a synonym for mother & father. Why is that? Mother & father do much for their children. They care for them, nourish them, introduce them to this world.” |
♦ “brahmāti mātāpitaro, |
Mother & father, |
pubbācariyāti vuccare. |
compassionate to their family, |
♦ āhuneyyā ca puttānaṃ, |
are called |
pajāya anukampakā. |
Brahma, |
♦ “tasmā hi ne namasseyya, |
first teachers, |
sakkareyya ca paṇḍito. |
those worthy of gifts |
♦ annena atha pānena, |
from their children. |
vatthena sayanena ca. |
So the wise should pay them |
♦ ucchādanena nhāpanena VAR, |
homage, |
pādānaṃ dhovanena ca. |
honor, |
♦ “tāya naṃ pāricariyāya, |
with food & drink, |
mātāpitūsu paṇḍitā. |
clothing & bedding, |
♦ idheva naṃ pasaṃsanti, |
anointing & bathing, |
pecca sagge pamodatī”ti. |
& washing their feet. |
♦ ayampi attho vutto bhagavatā, |
Performing these services to their parents, |
iti me sutanti. sattamaṃ. |
the wise |
| are praised right here | |
| and after death | |
| rejoice in heaven. | |
♦ 8. bahukāra-suttaṃ (KN 4.107) n |
Very-helpful |
♦ 107. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§107. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “bahukārā VAR, bhikkhave, brāhmaṇagahapatikā tumhākaṃ ye vo VAR paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṃ yaṃ VAR nesaṃ |
“Monks, brahmans & householders are very helpful to you, as they provide you with the requisites of robes, alms food, lodgings, & medical requisites for the sick. And you, monks, are very helpful to brahmans & householders, |
dhammaṃ desetha |
as you teach them ☸Dhamma; |
ādikalyāṇaṃ |
(in the) beginning - (they are) - beautiful, |
majjhekalyāṇaṃ |
(in the) middle - (they are) - beautiful, |
pariyosānakalyāṇaṃ |
(in the) end - (they are) - beautiful, |
sātthaṃ sabyañjanaṃ, |
meaningful (and) well-phrased, |
kevalaparipuṇṇaṃ parisuddhaṃ |
{describing a} perfectly-complete, entirely-pure |
brahmacariyaṃ pakāsetha. |
holy-life {**********}, |
evamidaṃ, bhikkhave, aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
In this way the holy life is lived in mutual dependence, for the purpose of crossing over the flood, for making a right end to stress.” |
♦ “sāgārā anagārā ca, |
Householders & the homeless |
ubho aññoññanissitā. |
in mutual dependence |
♦ ārādhayanti saddhammaṃ, |
both reach the true Dhamma: |
yogakkhemaṃ anuttaraṃ. |
the unsurpassed safety from bondage. |
♦ “sāgāresu ca cīvaraṃ, |
From householders, the homeless |
paccayaṃ sayanāsanaṃ. |
receive requisites: robes, lodgings, |
♦ anagārā paṭicchanti, |
protection from inclemencies. |
parissayavinodanaṃ. |
While in dependence on those well-gone, |
♦ “sugataṃ VAR pana nissāya, |
home-loving householders |
gahaṭṭhā gharamesino. |
have conviction in Arahants |
♦ saddahānā arahataṃ, |
of noble discernment, |
ariyapaññāya jhāyino. |
absorbed in jhāna. |
♦ “idha dhammaṃ caritvāna, |
Having practiced the Dhamma here– |
maggaṃ sugatigāminaṃ. |
the path leading to good destinations– |
♦ nandino devalokasmiṃ, |
delighting in the deva world, |
modanti kāmakāmino”ti. |
they rejoice, |
♦ ayampi attho vutto bhagavatā, |
enjoying sensual pleasures. |
iti me sutanti. aṭṭhamaṃ. |
|
♦ 9. kuha-suttaṃ (KN 4.108) n |
deceitful |
♦ 108. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§108. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te VAR imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. |
“Monks, any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentered are not followers of mine. They have turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, no growth, increase, or abundance. |
ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṃ dhammavinaye VAR vuddhiṃ virūḷhiṃ vepullaṃ āpajjantī”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
“But any monks who are not deceitful, not talkers, who are enlightened, pliant, & well-centered: they are followers of mine. They have not turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, growth, increase, & abundance. |
♦ “kuhā thaddhā lapā siṅgī, |
Deceitful, stubborn, talkers, frauds, |
unnaḷā asamāhitā. |
arrogant, uncentered: |
♦ na te dhamme virūhanti, |
they don’t grow in the Dhamma |
sammāsambuddhadesite. |
taught by the Rightly |
♦ “nikkuhā nillapā dhīrā, |
Self-awakened One. |
atthaddhā susamāhitā. |
Not deceitful, not talkers, |
♦ te ve dhamme virūhanti, |
enlightened, pliant, |
sammāsambuddhadesite”ti. |
well-centered: |
♦ ayampi attho vutto bhagavatā, |
they grow in the Dhamma |
iti me sutanti. navamaṃ. |
taught by the One |
| Rightly | |
| Self-awakened. | |
♦ 10. nadīsota-suttaṃ (KN 4.109) |
|
♦ 109. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§109. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. tamenaṃ cakkhumā puriso tīre ṭhito disvā evaṃ vadeyya — ‘kiñcāpi kho tvaṃ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṃ tvaṃ, ambho purisa, rahadaṃ pāpuṇitvā maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. atha kho so, bhikkhave, puriso tassa purisassa saddaṃ sutvā hatthehi ca pādehi ca paṭisotaṃ vāyameyya. |
“Monks, suppose a man were being carried along by the flow of a river, lovely & alluring. And then another man with good eyesight, standing on the bank, on seeing him would say, ‘My good man, even though you are being carried along by the flow of a river, lovely & alluring, further down from here is a pool with waves & whirlpools, with seizers & demons. On reaching that pool you will suffer death or death-like pain.’ Then the first man, on hearing the words of the second man, would make an effort with his hands & feet to go against the flow. |
♦ “upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. ayaṃ cettha VAR attho — ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. |
“I have given you this simile to illustrate a meaning. The meaning is this: the flow of the river stands for craving. |
♦ “‘piyarūpaṃ sātarūpan’ti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. |
Lovely & alluring stands for the six internal sense-media. |
♦ “‘heṭṭhā rahado’ti kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ adhivacanaṃ. |
The pool further down stands for the five lower fetters.--1-- |
♦ “‘ūmibhayan’ti kho VAR, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ. |
The waves stand for anger & distress. |
♦ “‘āvaṭṭan’ti kho VAR, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. |
The whirlpools stand for the five strings of sensuality. |
♦ “‘gaharakkhaso’ti kho VAR, bhikkhave, mātugāmassetaṃ adhivacanaṃ. |
The seizers & demons stand for the opposite sex. |
♦ “‘paṭisoto’ti kho, bhikkhave, nekkhammassetaṃ adhivacanaṃ. |
Against the flow stands for renunciation. |
♦ “‘hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ. |
Making an effort with hands & feet stands for the arousing of persistence. |
♦ “‘cakkhumā puriso tīre ṭhitoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti. etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
The man with good eyesight standing on the bank stands for the Tathāgata, worthy & rightly self-awakened.” |
♦ “sahāpi dukkhena jaheyya kāme, |
Even if it’s with pain, you should abandon sensual desires |
Yogak-khemaṃ āyatiṃ patthayāno. |
if you aspire to future safety from bondage. |
♦ sammap-pajāno su-vimutta-citto, |
Rightly discerning, with a mind well-released, |
vimuttiyā phassaye tattha tatth. |
touch release now here, now there. |
♦ sa vedagū vūsita-brahmacariyo, |
An attainer-of-wisdom, having fulfilled the holy life, |
lokantagū pāragatoti vuccatī”ti. |
is said to have gone to the end of the world, gone beyond. |
♦ ayampi attho vutto bhagavatā, iti me sutanti. dasamaṃ. |
that was said by the-blessed-one, so I heard. |
♦ 11. cara-suttaṃ (KN 4.110) n |
|
♦ 110. vuttañhetaṃ bhagavatā, |
§110. This was said by the Blessed One, |
vuttamarahatāti me sutaṃ -- |
said by the Arahant, so I have heard: |
♦ “carato cepi, bhikkhave, bhikkhuno |
“If, while he is walking, monks, |
uppajjati kāma-vitakko vā |
there arises in a monk a thought of sensuality, |
byāpāda-vitakko vā |
a thought of ill-will, |
vihiṃsā-vitakko vā. |
or a thought of harmfulness, |
tañce, bhikkhave, bhikkhu |
and, ********, (that) monk |
adhivāseti |
tolerates (it), |
nap-pajahati |
does not quickly abandon, |
na vinodeti |
dispel, |
na byantī-karoti |
demolish, |
na anabhāvaṃ gameti. |
or wipe that thought out of existence, |
carampi, bhikkhave, bhikkhu |
then a monk walking |
evaṃ-bhūto an-ātāpī an-ottāpī |
with such a lack of ardency & compunction |
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati. |
is called continually & continuously lethargic & low in his persistence. |
♦ “ṭhitassa cepi, bhikkhave, bhikkhuno |
“If, while he is standing, monks, |
ṭhitopi, bhikkhave, bhikkhu |
then a monk standing |
evaṃ-bhūto an-ātāpī an-ottāpī |
with such a lack of ardency & compunction |
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati. |
is called continually & continuously lethargic & low in his persistence. |
♦ “nisinnassa cepi, bhikkhave, bhikkhuno |
“If, while he is sitting, monks, |
nisinnopi, bhikkhave, bhikkhu |
then a monk sitting |
evaṃ-bhūto an-ātāpī an-ottāpī |
with such a lack of ardency & compunction |
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati. |
is called continually & continuously lethargic & low in his persistence. |
♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa |
“If, while he is lying down wakeful, monks, |
sayānopi, bhikkhave, bhikkhu jāgaro |
then a monk lying down wakeful |
evaṃ-bhūto an-ātāpī an-ottāpī |
with such a lack of ardency & compunction |
satataṃ samitaṃ kusīto hīna-vīriyoti vuccati. |
is called continually & continuously lethargic & low in his persistence. |
♦ “carato cepi, bhikkhave, bhikkhuno |
“But if, while he is walking, |
uppajjati kāma-vitakko vā |
there arises in a monk a thought of sensuality, |
byāpāda-vitakko vā |
a thought of ill-will, |
vihiṃsā-vitakko vā. |
or a thought of harmfulness, |
tañce, bhikkhave, bhikkhu |
and he |
n-ādhivāseti |
quickly |
pajahati |
abandons, |
vinodeti |
dispels, |
byantīkaroti |
demolishes, |
ana-bhāvaṃ gameti. |
& wipes that thought out of existence, |
carampi, bhikkhave, bhikkhu |
then a monk walking |
evaṃbhūto ātāpī ottāpī |
with such ardency & compunction |
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati. |
is called continually & continuously resolute, one with persistence aroused. |
♦ “ṭhitassa cepi, bhikkhave, bhikkhuno |
“If, while he is standing.… |
ṭhitopi, bhikkhave, bhikkhu |
|
evaṃbhūto ātāpī ottāpī |
with such ardency & compunction |
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati. |
is called continually & continuously resolute, one with persistence aroused. |
♦ “nisinnassa cepi, bhikkhave, bhikkhuno |
“If, while he is sitting.… |
nisinnopi, bhikkhave, bhikkhu |
|
evaṃbhūto ātāpī ottāpī |
with such ardency & compunction |
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati. |
is called continually & continuously resolute, one with persistence aroused. |
♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa |
“If, while he is lying down, |
sayānopi, bhikkhave, bhikkhu jāgaro |
|
evaṃbhūto ātāpī ottāpī |
with such ardency & compunction |
satataṃ samitaṃ āraddha-vīriyo pahitattoti vuccati. |
is called continually & continuously resolute, one with persistence aroused. |
Etam-atthaṃ bhagavā avoca. |
This is the meaning of what the Blessed One said. |
Tatth-etaṃ iti vuccati — |
So with regard to this it was said |
♦ “caraṃ vā yadi vā tiṭṭhaṃ, |
Whether walking, standing, |
nisinno uda vā sayaṃ. |
sitting, or lying down, |
♦ yo vitakkaṃ vitakketi, |
whoever thinks evil thoughts, |
pāpakaṃ gehanissitaṃ. |
related to the household life, |
♦ “kummaggaṃ paṭipanno VAR so, |
is following no path at all, |
mohaneyyesu mucchito. |
smitten with delusory things. |
♦ abhabbo tādiso bhikkhu, |
He’s incapable, a monk like this, |
phuṭṭhuṃ sam-bodhi-muttamaṃ. |
of touching superlative self-awakening. |
♦ “yo ca caraṃ vā tiṭṭhaṃ vā VAR, |
But whoever– walking, standing, |
nisinno uda vā sayaṃ. |
sitting, or lying down– |
♦ vitakkaṃ samayitvāna, |
overcomes thought, |
Vitakk-ūpasame rato. |
delighting in the stilling of thought: |
♦ bhabbo so tādiso bhikkhu, |
he’s capable, a monk like this, |
phuṭṭhuṃ sambodhi-muttaman”ti. |
of touching superlative self-awakening. |
♦ ayampi attho vutto bhagavatā, |
This, too, was the meaning of what was said by the Blessed One, |
iti me sutanti. |
so I have heard. |
ekādasamaṃ. |
(end of sutta) |
| See also: MN 19; MN 20; AN 3:102; AN 4:11; AN 6:20; AN 10:51 | |
♦ 12. sampanna-sīla-suttaṃ (KN 4.111) |
((same as AN 4.12) this one not derived from thanissaro) |
♦ 111. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
|
♦ “sampanna-sīlā, bhikkhave, |
"observant-(of)-virtuous-behavior, *********, |
viharatha sampanna-pātimokkhā, |
(you)-should-dwell observant(of)-pātimokkhā, |
pātimokkha-saṃvar-asaṃvutā viharatha |
(with) pātimokkhā-restraint-(of)-un-restrained (you) should-dwell |
ācāra-gocara-sampannā |
{observant of}-[good]-conduct-(and)-sphere-of-activity-******** |
aṇumattesu vajjesu bhaya-dassāvino. |
(in the most) minute faults, [there is] fear-(in)-seeing (that). |
samādāya sikkhatha sikkhā-padesu. |
(having) accepted (them), train-oneself (in the) training-rules. |
sampanna-sīlānaṃ vo, bhikkhave, |
[When you have done so...] |
viharataṃ sampanna-pātimokkhānaṃ |
... |
pātimokkha-saṃvarasaṃvutānaṃ viharataṃ |
... |
ācāra-gocara-sampannānaṃ |
... |
aṇumattesu vajjesu bhaya-dassāvīnaṃ |
... |
samādāya sikkhataṃ sikkhā-padesu |
... |
kimassa uttari karaṇīyaṃ? |
what more (should)-be-done? |
♦ “carato cepi, bhikkhave, bhikkhuno |
"{if, while} walking ****, **********, (a) monk |
abhijjhā-byāpādo vigato hoti, |
{has gotten rid of} longing-(and)-ill-will, |
thina-middhaṃ... |
{has abandoned} dullness-and-drowsiness, |
uddhacca-kukkuccaṃ... |
{has abandoned} restlessness-and-remorse, |
vicikicchā pahīnā hoti, |
{has abandoned} doubt, |
āraddhaṃ hoti vīriyaṃ as-allīnaṃ, |
aroused is (his) vigor, without-slackening |
upaṭṭhitā sati a-sammuṭṭhā, |
established mindfulness not-muddled, |
passaddho kāyo a-sāraddho, |
tranquil body not-disturbed, |
samāhitaṃ cittaṃ ekaggaṃ, |
concentrated mind unified, |
carampi, bhikkhave, bhikkhu evaṃ-bhūto |
then {that monk while} walking {is said to} be: |
‘ātāpī ottāpī |
'ardent, dreads-wrongdoing, |
satataṃ samitaṃ |
constantly (and) continuously |
āraddha-vīriyo pahitatto’ti |
has-aroused-vigor (and) resolute.' |
vuccati. |
{*******} |
♦ “ṭhitassa cepi, bhikkhave, bhikkhuno |
"{if, while} standing ****, **********, (a) monk |
abhijjhā-byāpādo vigato hoti, |
{has gotten rid of} longing-(and)-ill-will, |
thina-middhaṃ... |
{has abandoned} dullness-and-drowsiness, |
uddhacca-kukkuccaṃ... |
{has abandoned} restlessness-and-remorse, |
vicikicchā pahīnā hoti, |
{has abandoned} doubt, |
āraddhaṃ hoti vīriyaṃ as-allīnaṃ, |
aroused is (his) vigor, without-slackening |
upaṭṭhitā sati a-sammuṭṭhā, |
established mindfulness not-muddled, |
passaddho kāyo a-sāraddho, |
tranquil body not-disturbed, |
samāhitaṃ cittaṃ ekaggaṃ, |
concentrated mind unified, |
ṭhitopi, bhikkhave, bhikkhu evaṃbhūto |
then {that monk while} standing {is said to} be: |
‘ātāpī ottāpī |
'ardent, dreads-wrongdoing, |
satataṃ samitaṃ |
constantly (and) continuously |
āraddha-vīriyo pahitatto’ti |
has-aroused-vigor (and) resolute.' |
vuccati. |
{*******} |
♦ “nisinnassa cepi, bhikkhave, bhikkhuno |
"{if, while} sitting ****, **********, (a) monk |
abhijjhā-byāpādo vigato hoti, |
{has gotten rid of} longing-(and)-ill-will, |
thina-middhaṃ... |
{has abandoned} dullness-and-drowsiness, |
uddhacca-kukkuccaṃ... |
{has abandoned} restlessness-and-remorse, |
vicikicchā pahīnā hoti, |
{has abandoned} doubt, |
āraddhaṃ hoti vīriyaṃ as-allīnaṃ, |
aroused is (his) vigor, without-slackening |
upaṭṭhitā sati a-sammuṭṭhā, |
established mindfulness not-muddled, |
passaddho kāyo a-sāraddho, |
tranquil body not-disturbed, |
samāhitaṃ cittaṃ ekaggaṃ, |
concentrated mind unified, |
nisinnopi, bhikkhave, bhikkhu evaṃbhūto |
then {that monk while} sitting {is said to} be: |
‘ātāpī ottāpī |
'ardent, dreads-wrongdoing, |
satataṃ samitaṃ |
constantly (and) continuously |
āraddha-vīriyo pahitatto’ti |
has-aroused-vigor (and) resolute.' |
vuccati. |
{*******} |
♦ “sayānassa cepi, bhikkhave, bhikkhuno jāgarassa |
"{if, while} lying-down ****, **********, (a) monk (who is) wakeful, |
abhijjhā-byāpādo vigato hoti, |
{has gotten rid of} longing-(and)-ill-will, |
thina-middhaṃ... |
{has abandoned} dullness-and-drowsiness, |
uddhacca-kukkuccaṃ... |
{has abandoned} restlessness-and-remorse, |
vicikicchā pahīnā hoti, |
{has abandoned} doubt, |
āraddhaṃ hoti vīriyaṃ as-allīnaṃ, |
aroused is (his) vigor, without-slackening |
upaṭṭhitā sati a-sammuṭṭhā, |
established mindfulness not-muddled, |
passaddho kāyo a-sāraddho, |
tranquil body not-disturbed, |
samāhitaṃ cittaṃ ekaggaṃ, |
concentrated mind unified, |
sayānopi, bhikkhave, bhikkhu jāgaro |
then {that monk while} lying-down wakefully {is said to} be: |
‘ātāpī ottāpī |
'ardent, dreads-wrongdoing, |
satataṃ samitaṃ |
constantly (and) continuously |
āraddha-vīriyo pahitatto’ti |
has-aroused-vigor (and) resolute.' |
vuccati. |
{*******} |
♦ “yataṃ care yataṃ tiṭṭhe, |
Controlled (in) walking, controlled (in) standing, |
yataṃ acche yataṃ saye. |
controlled (in) sitting (and in) lying down; |
♦ yataṃ samiñjaye bhikkhu, |
controlled (he) draws-in-the-limbs, (the) monk, |
yatamenaṃ pasāraye. |
controlled (he) stretches-them-out. |
♦ “uddhaṃ tiriyaṃ apācīnaṃ, |
Above, across, (and) below, |
yāvatā jagato gati. |
as-far-as (the) world extends, |
♦ samavekkhitā ca dhammānaṃ, |
one-who-scrutinizes the dhamma, |
khandhānaṃ udayabbayaṃ. |
aggregates arising-and-vanishing. |
♦ “evaṃ vihārim-ātāpiṃ, |
thus dwelling-ardently, |
Santa-vuttimanuddhataṃ. |
(at) peace-not-restless |
♦ “ceto-samatha-sāmīciṃ, |
mind's-serenity-proper, |
sikkhamānaṃ sadā sataṃ. |
training (in that), always mindful |
♦ satataṃ pahitattoti, |
constantly resolute, |
āhu bhikkhuṃ tathāvidhan”ti. |
(they) call (a) monk such-as-that." |
♦ ayampi attho vutto bhagavatā, iti me sutanti. dvādasamaṃ. |
|
♦ 13. loka-suttaṃ (KN 4.112) n |
|
♦ 112. vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ -- |
§112. This was said by the Blessed One, said by the Arahant, so I have heard: |
♦ “loko, bhikkhave, tathāgatena abhisambuddho: lokasmā tathāgato visaṃyutto. lokasamudayo, bhikkhave, tathāgatena abhisambuddho : lokasamudayo tathāgatassa pahīno. lokanirodho, bhikkhave, tathāgatena abhisambuddho: lokanirodho tathāgatassa sacchikato. lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā: lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. |
“Monks, the world1 has been fully awakened to by the Tathāgata. From the world, the Tathāgata is disjoined. The origination of the world has been fully awakened to by the Tathāgata. The origination of the world has, by the Tathāgata, been abandoned. The cessation of the world has been fully awakened to by the Tathāgata. The cessation of the world has, by the Tathāgata, been realized. The path leading to the cessation of the world has been fully awakened to by the Tathāgata. The path leading to the cessation of the world has, by the Tathāgata, been developed.2 |
♦ “yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā yasmā taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccati. |
“Whatever in this world–with its devas, Māras, & Brahmas, its generations complete with contemplatives & brahmans, princes & men–is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathāgata. Thus he is called the Tathāgata. |
♦ “yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā, tasmā tathāgatoti vuccati. |
“From the night the Tathāgata fully awakens to the unsurpassed Right Self-awakening to the night he is totally unbound in the Unbinding property with no fuel remaining,3 whatever the Tathāgata has said, spoken, explained is just so (tatha) and not otherwise. Thus he is called the Tathāgata. |
♦ “yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī yathākārī tathāvādī, tasmā tathāgatoti vuccati. |
“The Tathāgata is one who does in line with (tathā) what he teaches, one who teaches in line with what he does. Because he is one who does in line with what he teaches, one who teaches in line with what he does, he is thus called the Tathāgata. |
♦ “sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā tathāgatoti vuccatī”ti. |
“In this world with its devas, Māras, & Brahmas, its generations complete with contemplatives & brahmans, princes & men, the Tathāgata is the unconquered conqueror, total seer, the wielder of power.4 Thus he is called the Tathāgata.” |
etamatthaṃ bhagavā avoca. tatthetaṃ iti vuccati — |
This is the meaning of what the Blessed One said. So with regard to this it was said: |
♦ “sabba-lokaṃ VAR abhiññāya, |
Directly knowing all the world, |
sabba-loke yathā-tathaṃ. |
all the world as it really is, |
♦ sabba-loka-visaṃyutto, |
from all the world disjoined, |
sabba-loke anūpayo VAR . |
in all the world unmatched. |
♦ “sa ve VAR sabb-ābhibhū dhīro, |
Conquering all in all ways, enlightened, |
sabba-ganthappamocano. |
released from all bonds, |
♦ phuṭṭhāssa paramā santi, |
he touches the foremost peace– |
nibbānaṃ akuto-bhayaṃ. |
Unbinding, free from fear. |
♦ “esa khīṇāsavo buddho, |
He is free of effluent, of trouble, |
anīgho chinna-saṃsayo. |
awakened, his doubts cut through; |
♦ sabba-kammak-khayaṃ patto, |
has attained the ending of action, |
vimutto upadhisaṅkhaye. |
is released in the destruction of acquisitions. |
♦ “esa so bhagavā buddho, |
He is blessed, awakened. |
esa sīho anuttaro. |
He is a lion, unsurpassed. |
♦ sadevakassa lokassa, |
In the world with its devas |
brahmacakkaṃ pavattayi. |
he set the Brahma-wheel going.5 |
♦ “iti devā manussā ca, |
Thus do divine & human beings |
ye buddhaṃ saraṇaṃ gatā. |
who have gone to the Buddha for refuge, |
♦ saṅgamma taṃ namassanti, |
gathering, pay homage |
mahantaṃ vīta-sāradaṃ. |
to the great one, thoroughly mature: |
♦ “danto damayataṃ seṭṭho, |
‘Tamed, he’s the best of those who can be tamed; |
santo samayataṃ isi. |
calm, the seer of those who can be calmed; |
♦ mutto mocayataṃ aggo, |
released, supreme among those who can be released; |
tiṇṇo tārayataṃ varo. |
crossed, the foremost of those who can cross.’ |
♦ “iti hetaṃ namassanti, |
Thus they pay homage |
mahantaṃ vītasāradaṃ. |
to the great one, thoroughly mature: |
♦ sadevakasmiṃ lokasmiṃ, |
‘In this world with its devas, |
natthi te paṭipuggalo”ti. |
there’s no one to compare with you.’ |
♦ ayampi attho vutto bhagavatā, |
This, too, was the meaning of what was said by the Blessed One, |
iti me sutanti. terasamaṃ. |
so I have heard. |
∴ |