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Numbered Discourses 3 133 अङ्गुत्तर 3 133

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Yodhājīvasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 · Hide pronunciation

1

अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 3।133

Aṅguttara Nikāya 3.133

Numbered Discourses 3.133
2

14। योधाजीववग्गyo·dhā·jī·va·vag·ga

14. Yodhājīvavagga

14. A Warrior
3

योधाजीवसुत्तyo·dhā·jī·va·sut·ta

Yodhājīvasutta

A Warrior
4

“तीहि,tī·hi भिक्खवे,bhik·kha·ve अङ्गेहिaṅ·ge·hi समन्नागतोsa·man·nā·ga·to योधाजीवोyo·dhā·jī·vo राजारहोrā·jā·ra·ho होतिho·ti राजभोग्गो,rā·ja·bhog·go रञ्ञोrañ·ño अङ्गन्तेवaṅ·gan·te·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti

“Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.

“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
5

कतमेहिka·ta·me·hi तीहि?tī·hi

Katamehi tīhi?

What three?
6

इध,i·dha भिक्खवे,bhik·kha·ve योधाजीवोyo·dhā·jī·vo दूरेdū·re पातीpā·tī चca होतिho·ti अक्खणवेधीak·kha·ṇa·ve·dhī चca महतोma·ha·to चca कायस्सkā·yas·sa पदालेता।pa·dā·le·tā

Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.

He’s a long-distance shooter, a marksman, one who shatters large objects.
7

इमेहि,i·me·hi खो,kho भिक्खवे,bhik·kha·ve तीहिtī·hi अङ्गेहिaṅ·ge·hi समन्नागतोsa·man·nā·ga·to योधाजीवोyo·dhā·jī·vo राजारहोrā·jā·ra·ho होतिho·ti राजभोग्गो,rā·ja·bhog·go रञ्ञोrañ·ño अङ्गन्तेवaṅ·gan·te·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti

Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṁ gacchati.

A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.
8

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve तीहिtī·hi अङ्गेहिaṅ·ge·hi समन्नागतोsa·man·nā·ga·to भिक्खुbhik·khu आहुनेय्योā·hu·ney·yo होतिho·ti …पे…pe अनुत्तरंa·nut·ta·raṃ पुञ्ञक्खेत्तंpuñ·ñak·khet·taṃ लोकस्स।lo·kas·sa

Evamevaṁ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa.

In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
9

कतमेहिka·ta·me·hi तीहि?tī·hi

Katamehi tīhi?

What three?
10

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu दूरेdū·re पातीpā·tī चca होतिho·ti अक्खणवेधीak·kha·ṇa·ve·dhī चca महतोma·ha·to चca कायस्सkā·yas·sa पदालेता।pa·dā·le·tā

Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.

They’re a long-distance shooter, a marksman, and one who shatters large objects.
11

कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu दूरेdū·re पातीpā·tī होति?ho·ti

Kathañca, bhikkhave, bhikkhu dūre pātī hoti?

And how is a mendicant a long-distance shooter?
12

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ रूपं:rū·paṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति।pas·sa·ti

Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
13

याyā काचिkā·ci वेदनाve·da·nā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्ताaj·jhat·tā वाvā बहिद्धाba·hid·dhā वाvā ओळारिकाo·ḷā·ri·kā वाvā सुखुमाsu·khu·mā वाvā हीनाhī·nā वाvā पणीताpa·ṇī·tā वाvā याyā दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ वेदनं:ve·da·naṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति।pas·sa·ti

Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ vedanaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

They truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
14

याyā काचिkā·ci सञ्ञाsañ·ñā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्ताaj·jhat·tā वाvā बहिद्धाba·hid·dhā वाvā ओळारिकाo·ḷā·ri·kā वाvā सुखुमाsu·khu·mā वाvā हीनाhī·nā वाvā पणीताpa·ṇī·tā वाvā याyā दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ सञ्ञं:sañ·ñaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति।pas·sa·ti

Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṁ saññaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
15

येye केचिke·ci सङ्खाराsaṅ·khā·rā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्ताaj·jhat·tā वाvā बहिद्धाba·hid·dhā वाvā ओळारिकाo·ḷā·ri·kā वाvā सुखुमाsu·khu·mā वाvā हीनाhī·nā वाvā पणीताpa·ṇī·tā वाvā येye दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बेsab·be सङ्खारे:saṅ·khā·re ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति।pas·sa·ti

Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

They truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’
16

यंyaṃ किञ्चिkiñ·ci विञ्ञाणंviñ·ñā·ṇaṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ विञ्ञाणं:viñ·ñā·ṇaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति।pas·sa·ti

Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ: ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

They truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
17

एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu दूरेdū·re पातीpā·tī होति।ho·ti

Evaṁ kho, bhikkhave, bhikkhu dūre pātī hoti.

That’s how a mendicant is a long-distance shooter.
18

कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अक्खणवेधीak·kha·ṇa·ve·dhī होति?ho·ti

Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti?

And how is a mendicant a marksman?
19

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu ‘इदंi·daṃ दुक्खन्’तिduk·khan यथाभूतंya·thā·bhū·taṃ पजानाति;pa·jā·nā·ti ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ पजानाति;pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho यथाभूतंya·thā·bhū·taṃ पजानाति;pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
20

एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अक्खणवेधीak·kha·ṇa·ve·dhī होति।ho·ti

Evaṁ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

That’s how a mendicant is a marksman.
21

कथञ्च,ka·thañ·ca भिक्खवे,bhik·kha·ve भिक्खुbhik·khu महतोma·ha·to कायस्सkā·yas·sa पदालेताpa·dā·le·tā होति?ho·ti

Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?

And how does a mendicant shatter large objects?
22

इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu महन्तंma·han·taṃ अविज्जाक्खन्धंa·vij·jāk·khan·dhaṃ पदालेति।pa·dā·le·ti

Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāleti.

It’s when a mendicant shatters the great mass of ignorance.
23

एवंe·vaṃ खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu महतोma·ha·to कायस्सkā·yas·sa पदालेताpa·dā·le·tā होति।ho·ti

Evaṁ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.

That’s how a mendicant shatters large objects.
24

इमेहिi·me·hi खो,kho भिक्खवे,bhik·kha·ve तीहिtī·hi धम्मेहिdham·me·hi समन्नागतोsa·man·nā·ga·to भिक्खुbhik·khu आहुनेय्योā·hu·ney·yo होतिho·ti …पे…pe अनुत्तरंa·nut·ta·raṃ पुञ्ञक्खेत्तंpuñ·ñak·khet·taṃ लोकस्सा”ति।lo·kas·sā

Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
25

पठमं।pa·ṭha·maṃ

Paṭhamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.