Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Numbered Discourses 6 61 अङ्गुत्तर 6 61
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Majjhesutta
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.
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Numbered Discourses 6.61
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मज्झेसुत्तmaj·jhe·sut·ta
Majjhesutta
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सम्बहुलानंsam·ba·hu·lā·naṃ थेरानंthe·rā·naṃ भिक्खूनंbhik·khū·naṃ पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तानंpiṇ·ḍa·pā·ta·pa·ṭik·kan·tā·naṃ मण्डलमाळेmaṇ·ḍa·la·mā·ḷe सन्निसिन्नानंsan·ni·sin·nā·naṃ सन्निपतितानंsan·ni·pa·ti·tā·naṃ अयमन्तराकथाa·ya·man·ta·rā·ka·thā उदपादि:u·da·pā·di
Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them,
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‘योyo उभोन्तेu·bhon·te विदित्वान,vi·dit·vā·na
‘Yo ubhonte viditvāna,
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सोधso·dha सिब्बिनिमच्चगा’”ति।sib·bi·ni·mac·ca·gā
sodha sibbinimaccagā’”ti.
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“कतमोka·ta·mo नुnu खो,kho आवुसो,ā·vu·so एकोe·ko अन्तो,an·to कतमोka·ta·mo दुतियोdu·ti·yo अन्तो,an·to किंkiṃ मज्झे,maj·jhe काkā सिब्बिनी”ति?sib·bi·nī
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti?
But what is one end? What’s the second end? What’s the middle? And who is the seamstress?”
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“फस्सोphas·so खो,kho आवुसो,ā·vu·so एकोe·ko अन्तो,an·to फस्ससमुदयोphas·sa·sa·mu·da·yo दुतियोdu·ti·yo अन्तो,an·to फस्सनिरोधोphas·sa·ni·ro·dho मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;
“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
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एत्तावताet·tā·va·tā खो,kho आवुसो,ā·vu·so भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तोa·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
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“अतीतंa·tī·taṃ खो,kho आवुसो,ā·vu·so एकोe·ko अन्तो,an·to अनागतंa·nā·ga·taṃ दुतियोdu·ti·yo अन्तो,an·to पच्चुप्पन्नंpac·cup·pan·naṃ मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī;
“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …
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एत्तावताet·tā·va·tā खो,kho आवुसो,ā·vu·so भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तो,a·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows … an end of suffering in this very life.”
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“सुखा,su·khā आवुसो,ā·vu·so वेदनाve·da·nā एकोe·ko अन्तो,an·to दुक्खाduk·khā वेदनाve·da·nā दुतियोdu·ti·yo अन्तो,an·to अदुक्खमसुखाa·duk·kha·ma·su·khā वेदनाve·da·nā मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;
“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …
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एत्तावताet·tā·va·tā खो,kho आवुसो,ā·vu·so भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तो,a·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows … an end of suffering in this very life.”
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“नामंnā·maṃ खो,kho आवुसो,ā·vu·so एकोe·ko अन्तो,an·to रूपंrū·paṃ दुतियोdu·ti·yo अन्तो,an·to विञ्ञाणंviñ·ñā·ṇaṃ मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;
“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …
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एत्तावताet·tā·va·tā खो,kho आवुसो,ā·vu·so भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तोa·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows … an end of suffering in this very life.”
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“छcha खो,kho आवुसो,ā·vu·so अज्झत्तिकानिaj·jhat·ti·kā·ni आयतनानिā·ya·ta·nā·ni एकोe·ko अन्तो,an·to छcha बाहिरानिbā·hi·rā·ni आयतनानिā·ya·ta·nā·ni दुतियोdu·ti·yo अन्तो,an·to विञ्ञाणंviñ·ñā·ṇaṃ मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī;
“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …
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एत्तावताet·tā·va·tā खो,kho आवुसो,ā·vu·so भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तोa·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows … an end of suffering in this very life.”
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“सक्कायोsak·kā·yo खो,kho आवुसो,ā·vu·so एकोe·ko अन्तो,an·to सक्कायसमुदयोsak·kā·ya·sa·mu·da·yo दुतियोdu·ti·yo अन्तो,an·to सक्कायनिरोधोsak·kā·ya·ni·ro·dho मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;
“Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress,
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एत्तावताet·tā·va·tā खो,kho आवुसो,ā·vu·so भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तोa·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
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आयामावुसो,ā·yā·mā·vu·so येनye·na भगवाbha·ga·vā तेनुपसङ्कमिस्साम;te·nu·pa·saṅ·ka·mis·sā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवतोbha·ga·va·to एतमत्थंe·ta·mat·thaṃ आरोचेस्साम।ā·ro·ces·sā·ma
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma.
Come, reverends, let’s go to the Buddha, and inform him about this.
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“एवमावुसो”तिe·va·mā·vu·so खोkho थेराthe·rā भिक्खूbhik·khū तस्सtas·sa भिक्खुनोbhik·khu·no पच्चस्सोसुं।pac·cas·so·suṃ
“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ.
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अथa·tha खोkho थेराthe·rā भिक्खूbhik·khū येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su
Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then those senior mendicants went up to the Buddha, bowed, sat down to one side,
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एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho थेराthe·rā भिक्खूbhik·khū यावतकोyā·va·ta·ko अहोसिa·ho·si सब्बेहेवsab·be·he·va सद्धिंsad·dhiṃ कथासल्लापो,ka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ भगवतोbha·ga·va·to आरोचेसुं।ā·ro·ce·suṃ
Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ.
and informed the Buddha of all they had discussed. They asked,
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“सब्बेसंsab·be·saṃ वो,vo भिक्खवे,bhik·kha·ve सुभासितंsu·bhā·si·taṃ परियायेन,pa·ri·yā·ye·na अपिa·pi चca यंyaṃ मयाma·yā सन्धायsan·dhā·ya भासितंbhā·si·taṃ पारायनेpā·rā·ya·ne मेत्तेय्यपञ्हे:met·tey·ya·pañ·he
“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe:
“Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:
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‘योyo उभोन्तेu·bhon·te विदित्वान,vi·dit·vā·na
‘Yo ubhonte viditvāna,
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सोधso·dha सिब्बिनिमच्चगा’ति।sib·bi·ni·mac·ca·gā
sodha sibbinimaccagā’ti.
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“फस्सोphas·so खो,kho भिक्खवे,bhik·kha·ve एकोe·ko अन्तो,an·to फस्ससमुदयोphas·sa·sa·mu·da·yo दुतियोdu·ti·yo अन्तो,an·to फस्सनिरोधोphas·sa·ni·ro·dho मज्झे,maj·jhe तण्हाtaṇ·hā सिब्बिनी;sib·bi·nī
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;
“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
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एत्तावताet·tā·va·tā खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानाति,a·bhi·jā·nā·ti परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानाति,pa·ri·jā·nā·ti अभिञ्ञेय्यंa·bhiñ·ñey·yaṃ अभिजानन्तोa·bhi·jā·nan·to परिञ्ञेय्यंpa·riñ·ñey·yaṃ परिजानन्तोpa·ri·jā·nan·to दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me दुक्खस्सन्तकरोduk·khas·san·ta·ka·ro होती”ति।ho·tī
Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
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सत्तमं।sat·ta·maṃ
Sattamaṁ.
(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.