Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Long Discourses 2 दीघनिकाय 2
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Sāmaññaphalasutta
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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1। राजामच्चकथाrā·jā·mac·ca·ka·thā
1. Rājāmaccakathā
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā राजगहेrā·ja·ga·he विहरतिvi·ha·ra·ti जीवकस्सjī·va·kas·sa कोमारभच्चस्सko·mā·ra·bhac·cas·sa अम्बवनेam·ba·va·ne महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ अड्ढतेळसेहिaḍ·ḍha·te·ḷa·se·hi भिक्खुसतेहि।bhik·khu·sa·te·hi
ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.
At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 mendicants.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to तदहुपोसथेta·da·hu·po·sa·the पन्नरसेpan·na·ra·se कोमुदियाko·mu·di·yā चातुमासिनियाcā·tu·mā·si·ni·yā पुण्णायpuṇ·ṇā·ya पुण्णमायpuṇ·ṇa·mā·ya रत्तियाrat·ti·yā राजामच्चपरिवुतोrā·jā·mac·ca·pa·ri·vu·to उपरिपासादवरगतोu·pa·ri·pā·sā·da·va·ra·ga·to निसिन्नोni·sin·no होति।ho·ti
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.
Now, at that time it was the sabbath—the Komudī full moon on the fifteenth day of the fourth month—and King Ajātasattu of Magadha, son of the princess of Videha, was sitting upstairs in the royal longhouse surrounded by his ministers.
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अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to तदहुपोसथेta·da·hu·po·sa·the उदानंu·dā·naṃ उदानेसि:u·dā·ne·si
Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi:
Then Ajātasattu of Magadha, son of the princess of Videha, expressed this heartfelt sentiment,
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“रमणीयाra·ma·ṇī·yā वतva·ta भोbho दोसिनाdo·si·nā रत्ति,rat·ti अभिरूपाa·bhi·rū·pā वतva·ta भोbho दोसिनाdo·si·nā रत्ति,rat·ti दस्सनीयाdas·sa·nī·yā वतva·ta भोbho दोसिनाdo·si·nā रत्ति,rat·ti पासादिकाpā·sā·di·kā वतva·ta भोbho दोसिनाdo·si·nā रत्ति,rat·ti लक्खञ्ञाlak·khañ·ñā वतva·ta भोbho दोसिनाdo·si·nā रत्ति।rat·ti
“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti.
“Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking.
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कंkaṃ नुnu ख्वज्जkhvaj·ja समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā पयिरुपासेय्याम,pa·yi·ru·pā·sey·yā·ma यंyaṃ नोno पयिरुपासतोpa·yi·ru·pā·sa·to चित्तंcit·taṃ पसीदेय्या”ति?pa·sī·dey·yā
Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti?
Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?”
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एवंe·vaṃ वुत्ते,vut·te अञ्ञतरोañ·ña·ta·ro राजामच्चोrā·jā·mac·co राजानंrā·jā·naṃ मागधंmā·ga·dhaṃ अजातसत्तुंa·jā·ta·sat·tuṃ वेदेहिपुत्तंve·de·hi·put·taṃ एतदवोच:e·ta·da·vo·ca
Evaṁ vutte, aññataro rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:
When he had spoken, one of the king’s ministers said to him,
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“अयं,a·yaṃ देव,de·va पूरणोpū·ra·ṇo कस्सपोkas·sa·po सङ्घीsaṅ·ghī चेवce·va गणीga·ṇī चca गणाचरियोga·ṇā·ca·ri·yo चca ञातोñā·to यसस्सीya·sas·sī तित्थकरोtit·tha·ka·ro साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्सba·hu·ja·nas·sa रत्तञ्ञूrat·tañ·ñū चिरपब्बजितोci·ra·pab·ba·ji·to अद्धगतोad·dha·ga·to वयोअनुप्पत्तो।va·yo·a·nup·pat·to
“ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Your Majesty, this Pūraṇa Kassapa leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
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“अयं,a·yaṃ देव,de·va मक्खलिmak·kha·li गोसालोgo·sā·lo सङ्घीsaṅ·ghī चेवce·va गणीga·ṇī चca गणाचरियोga·ṇā·ca·ri·yo चca ञातोñā·to यसस्सीya·sas·sī तित्थकरोtit·tha·ka·ro साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्सba·hu·ja·nas·sa रत्तञ्ञूrat·tañ·ñū चिरपब्बजितोci·ra·pab·ba·ji·to अद्धगतोad·dha·ga·to वयोअनुप्पत्तो।va·yo·a·nup·pat·to
“ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Your Majesty, this bamboo-staffed ascetic Gosāla leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
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“अयं,a·yaṃ देव,de·va अजितोa·ji·to केसकम्बलोke·sa·kam·ba·lo सङ्घीsaṅ·ghī चेवce·va गणीga·ṇī चca गणाचरियोga·ṇā·ca·ri·yo चca ञातोñā·to यसस्सीya·sas·sī तित्थकरोtit·tha·ka·ro साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्सba·hu·ja·nas·sa रत्तञ्ञूrat·tañ·ñū चिरपब्बजितोci·ra·pab·ba·ji·to अद्धगतोad·dha·ga·to वयोअनुप्पत्तो।va·yo·a·nup·pat·to
“ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Your Majesty, this Ajita of the hair blanket leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
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“अयं,a·yaṃ देव,de·va पकुधोpa·ku·dho कच्चायनोkac·cā·ya·no सङ्घीsaṅ·ghī चेवce·va गणीga·ṇī चca गणाचरियोga·ṇā·ca·ri·yo चca ञातोñā·to यसस्सीya·sas·sī तित्थकरोtit·tha·ka·ro साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्सba·hu·ja·nas·sa रत्तञ्ञूrat·tañ·ñū चिरपब्बजितोci·ra·pab·ba·ji·to अद्धगतोad·dha·ga·to वयोअनुप्पत्तो।va·yo·a·nup·pat·to
“ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Your Majesty, this Pakudha Kaccāyana leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
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“अयं,a·yaṃ देव,de·va सञ्चयोsañ·ca·yo बेलट्ठपुत्तोbe·laṭ·ṭha·put·to सङ्घीsaṅ·ghī चेवce·va गणीga·ṇī चca गणाचरियोga·ṇā·ca·ri·yo चca ञातोñā·to यसस्सीya·sas·sī तित्थकरोtit·tha·ka·ro साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्सba·hu·ja·nas·sa रत्तञ्ञूrat·tañ·ñū चिरपब्बजितोci·ra·pab·ba·ji·to अद्धगतोad·dha·ga·to वयोअनुप्पत्तो।va·yo·a·nup·pat·to
“ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Your Majesty, this Sañjaya Belaṭṭhiputta leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
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“अयं,a·yaṃ देव,de·va निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to सङ्घीsaṅ·ghī चेवce·va गणीga·ṇī चca गणाचरियोga·ṇā·ca·ri·yo चca ञातोñā·to यसस्सीya·sas·sī तित्थकरोtit·tha·ka·ro साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्सba·hu·ja·nas·sa रत्तञ्ञूrat·tañ·ñū चिरपब्बजितोci·ra·pab·ba·ji·to अद्धगतोad·dha·ga·to वयोअनुप्पत्तो।va·yo·a·nup·pat·to
“ayaṁ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Your Majesty, this Jain ascetic of the Ñātika clan leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
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2। कोमारभच्चजीवककथाko·mā·ra·bhac·ca·jī·va·ka·ka·thā
2. Komārabhaccajīvakakathā
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na जीवकोjī·va·ko कोमारभच्चोko·mā·ra·bhac·co रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्सve·de·hi·put·tas·sa अविदूरेa·vi·dū·re तुण्हीभूतोtuṇ·hī·bhū·to निसिन्नोni·sin·no होति।ho·ti
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.
Now at that time Jīvaka Komārabhacca was sitting silently not far from the king.
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“अयं,a·yaṃ देव,de·va भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho अम्हाकंam·hā·kaṃ अम्बवनेam·ba·va·ne विहरतिvi·ha·ra·ti महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ अड्ढतेळसेहिaḍ·ḍha·te·ḷa·se·hi भिक्खुसतेहि।bhik·khu·sa·te·hi
“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.
“Your Majesty, this Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 mendicants.
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तंtaṃ खोkho पनpa·na भगवन्तंbha·ga·van·taṃ एवंe·vaṃ कल्याणोkal·yā·ṇo कित्तिसद्दोkit·ti·sad·do अब्भुग्गतो:ab·bhug·ga·to
Taṁ kho pana bhagavantaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
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‘इतिपिi·ti·pi सोso भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा’ति।bha·ga·vā
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ 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 fit for training, teacher of gods and humans, awakened, blessed.’
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“एवं,e·vaṃ देवा”तिde·vā खोkho जीवकोjī·va·ko कोमारभच्चोko·mā·ra·bhac·co रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्सve·de·hi·put·tas·sa पटिस्सुणित्वाpa·ṭis·su·ṇit·vā पञ्चमत्तानिpañ·ca·mat·tā·ni हत्थिनिकासतानिhat·thi·ni·kā·sa·tā·ni कप्पापेत्वाkap·pā·pet·vā रञ्ञोrañ·ño चca आरोहणीयंā·ro·ha·ṇī·yaṃ नागं,nā·gaṃ रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्सve·de·hi·put·tas·sa पटिवेदेसि:pa·ṭi·ve·de·si
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:
“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king,
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यस्सदानिyas·sa·dā·ni कालंkā·laṃ मञ्ञसी”ति।mañ·ña·sī
yassadāni kālaṁ maññasī”ti.
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अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to पञ्चसुpañ·ca·su हत्थिनिकासतेसुhat·thi·ni·kā·sa·te·su पच्चेकाpac·ce·kā इत्थियोit·thi·yo आरोपेत्वाā·ro·pet·vā आरोहणीयंā·ro·ha·ṇī·yaṃ नागंnā·gaṃ अभिरुहित्वाa·bhi·ru·hit·vā उक्कासुuk·kā·su धारियमानासुdhā·ri·ya·mā·nā·su राजगहम्हाrā·ja·ga·ham·hā निय्यासिniy·yā·si महच्चराजानुभावेन,ma·hac·ca·rā·jā·nu·bhā·ve·na येनye·na जीवकस्सjī·va·kas·sa कोमारभच्चस्सko·mā·ra·bhac·cas·sa अम्बवनंam·ba·va·naṃ तेनte·na पायासि।pā·yā·si
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi.
Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s Mango Grove.
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अथa·tha खोkho रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्सve·de·hi·put·tas·sa अविदूरेa·vi·dū·re अम्बवनस्सam·ba·va·nas·sa अहुदेवa·hu·de·va भयं,bha·yaṃ अहुa·hu छम्भितत्तं,cham·bhi·tat·taṃ अहुa·hu लोमहंसो।lo·ma·haṃ·so
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.
But as he drew near the mango grove, the king became frightened, scared, his hair standing on end.
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अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to भीतोbhī·to संविग्गोsaṃ·vig·go लोमहट्ठजातोlo·ma·haṭ·ṭha·jā·to जीवकंjī·va·kaṃ कोमारभच्चंko·mā·ra·bhac·caṃ एतदवोच:e·ta·da·vo·ca
Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca:
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कथञ्हिka·thañ·hi नामnā·ma तावtā·va महतोma·ha·to भिक्खुसङ्घस्सbhik·khu·saṅ·ghas·sa अड्ढतेळसानंaḍ·ḍha·te·ḷa·sā·naṃ भिक्खुसतानंbhik·khu·sa·tā·naṃ नेवne·va खिपितसद्दोkhi·pi·ta·sad·do भविस्सति,bha·vis·sa·ti नna उक्कासितसद्दोuk·kā·si·ta·sad·do नna निग्घोसो”ति।nig·gho·so
Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.
For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 mendicants?”
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अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to यावतिकाyā·va·ti·kā नागस्सnā·gas·sa भूमिbhū·mi नागेनnā·ge·na गन्त्वा,gan·tvā नागाnā·gā पच्चोरोहित्वा,pac·co·ro·hit·vā पत्तिकोवpat·ti·ko·va येनye·na मण्डलमाळस्सmaṇ·ḍa·la·mā·ḷas·sa द्वारंdvā·raṃ तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā जीवकंjī·va·kaṃ कोमारभच्चंko·mā·ra·bhac·caṃ एतदवोच:e·ta·da·vo·ca
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca:
Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka,
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एसो,e·so महाराज,ma·hā·rā·ja भगवाbha·ga·vā मज्झिमंmaj·jhi·maṃ थम्भंtham·bhaṃ निस्सायnis·sā·ya पुरत्थाभिमुखोpu·rat·thā·bhi·mu·kho निसिन्नोni·sin·no पुरक्खतोpu·rak·kha·to भिक्खुसङ्घस्सा”ति।bhik·khu·saṅ·ghas·sā
eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.
He’s sitting against the central column facing east, in front of the Saṅgha of mendicants.”
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अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.
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एकमन्तंe·ka·man·taṃ ठितोṭhi·to खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to तुण्हीभूतंtuṇ·hī·bhū·taṃ तुण्हीभूतंtuṇ·hī·bhū·taṃ भिक्खुसङ्घंbhik·khu·saṅ·ghaṃ अनुविलोकेत्वाa·nu·vi·lo·ket·vā रहदमिवra·ha·da·mi·va विप्पसन्नंvip·pa·san·naṃ उदानंu·dā·naṃ उदानेसि:u·dā·ne·si
Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi:
He looked around the Saṅgha of mendicants, who were so very silent, like a still, clear lake, and expressed this heartfelt sentiment,
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“इमिनाi·mi·nā मेme उपसमेनu·pa·sa·me·na उदयभद्दोu·da·ya·bhad·do कुमारोku·mā·ro समन्नागतोsa·man·nā·ga·to होतु,ho·tu येनेतरहिye·ne·ta·ra·hi उपसमेनu·pa·sa·me·na भिक्खुसङ्घोbhik·khu·saṅ·gho समन्नागतो”ति।sa·man·nā·ga·to
“iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
“May my son, Prince Udāyibhadda, be blessed with such peace as the Saṅgha of mendicants now enjoys!”
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इमिनाi·mi·nā मे,me भन्ते,bhan·te उपसमेनu·pa·sa·me·na उदयभद्दोu·da·ya·bhad·do कुमारोku·mā·ro समन्नागतोsa·man·nā·ga·to होतुho·tu येनेतरहिye·ne·ta·ra·hi उपसमेनu·pa·sa·me·na भिक्खुसङ्घोbhik·khu·saṅ·gho समन्नागतो”ति।sa·man·nā·ga·to
Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
May he be blessed with such peace as the Saṅgha of mendicants now enjoys!”
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अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to भगवन्तंbha·ga·van·taṃ अभिवादेत्वा,a·bhi·vā·det·vā भिक्खुसङ्घस्सbhik·khu·saṅ·ghas·sa अञ्जलिंañ·ja·liṃ पणामेत्वा,pa·ṇā·met·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi.
Then the king bowed to the Buddha, raised his cupped palms toward the Saṅgha, and sat down to one side.
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सेय्यथिदं—हत्थारोहाsey·ya·thi·daṃ अस्सारोहाas·sā·ro·hā रथिकाra·thi·kā धनुग्गहाdha·nug·ga·hā चेलकाce·la·kā चलकाca·la·kā पिण्डदायकाpiṇ·ḍa·dā·ya·kā उग्गाug·gā राजपुत्ताrā·ja·put·tā पक्खन्दिनोpak·khan·di·no महानागाma·hā·nā·gā सूराsū·rā चम्मयोधिनोcam·ma·yo·dhi·no दासिकपुत्ताdā·si·ka·put·tā
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā
These include elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
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आळारिकाā·ḷā·ri·kā कप्पकाkap·pa·kā न्हापकाnhā·pa·kā सूदाsū·dā मालकाराmā·la·kā·rā रजकाra·ja·kā पेसकाराpe·sa·kā·rā नळकाराna·ḷa·kā·rā कुम्भकाराkum·bha·kā·rā गणकाga·ṇa·kā मुद्दिका,mud·di·kā यानिyā·ni वाvā पनञ्ञानिपिpa·nañ·ñā·ni·pi एवङ्गतानिe·vaṅ·ga·tā·ni पुथुसिप्पायतनानि,pu·thu·sip·pā·ya·ta·nā·ni तेte दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सिप्पफलंsip·pa·pha·laṃ उपजीवन्ति;u·pa·jī·van·ti
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, embroiderers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in this very life.
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तेte तेनte·na अत्तानंat·tā·naṃ सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti मातापितरोmā·tā·pi·ta·ro सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti पुत्तदारंput·ta·dā·raṃ सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti मित्तामच्चेmit·tā·mac·ce सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti समणब्राह्मणेसुsa·ma·ṇab·rāh·ma·ṇe·su उद्धग्गिकंud·dhag·gi·kaṃ दक्खिणंdak·khi·ṇaṃ पतिट्ठपेन्तिpa·tiṭ·ṭha·pen·ti सोवग्गिकंso·vag·gi·kaṃ सुखविपाकंsu·kha·vi·pā·kaṃ सग्गसंवत्तनिकं।sag·ga·saṃ·vat·ta·ni·kaṃ
te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.
With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
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सक्काsak·kā नुnu खो,kho भन्ते,bhan·te एवमेवe·va·me·va दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञपेतुन्”ति?pañ·ña·pe·tun
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?
Sir, can you point out a fruit of the ascetic life that’s likewise apparent in this very life?”
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“अभिजानासिa·bhi·jā·nā·si नोno त्वं,tvaṃ महाराज,ma·hā·rā·ja इमंi·maṃ पञ्हंpañ·haṃ अञ्ञेañ·ñe समणब्राह्मणेsa·ma·ṇab·rāh·ma·ṇe पुच्छिता”ति?puc·chi·tā
“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?
“Great king, do you recall having asked this question of other ascetics and brahmins?”
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“अभिजानामहं,a·bhi·jā·nā·ma·haṃ भन्ते,bhan·te इमंi·maṃ पञ्हंpañ·haṃ अञ्ञेañ·ñe समणब्राह्मणेsa·ma·ṇab·rāh·ma·ṇe पुच्छिता”ति।puc·chi·tā
“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti.
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“एकमिदाहं,e·ka·mi·dā·haṃ भन्ते,bhan·te समयंsa·ma·yaṃ येनye·na पूरणोpū·ra·ṇo कस्सपोkas·sa·po तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पूरणेनpū·ra·ṇe·na कस्सपेनkas·sa·pe·na सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ
“Ekamidāhaṁ, bhante, samayaṁ yena pūraṇo kassapo tenupasaṅkamiṁ; upasaṅkamitvā pūraṇena kassapena saddhiṁ sammodiṁ.
“This one time, sir, I approached Pūraṇa Kassapa and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अहं,a·haṃ भन्ते,bhan·te पूरणंpū·ra·ṇaṃ कस्सपंkas·sa·paṃ एतदवोचं:e·ta·da·vo·caṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ:
When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
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सेय्यथिदं—हत्थारोहाsey·ya·thi·daṃ अस्सारोहाas·sā·ro·hā रथिकाra·thi·kā धनुग्गहाdha·nug·ga·hā चेलकाce·la·kā चलकाca·la·kā पिण्डदायकाpiṇ·ḍa·dā·ya·kā उग्गाug·gā राजपुत्ताrā·ja·put·tā पक्खन्दिनोpak·khan·di·no महानागाma·hā·nā·gā सूराsū·rā चम्मयोधिनोcam·ma·yo·dhi·no दासिकपुत्ताdā·si·ka·put·tā आळारिकाā·ḷā·ri·kā कप्पकाkap·pa·kā न्हापकाnhā·pa·kā सूदाsū·dā मालकाराmā·la·kā·rā रजकाra·ja·kā पेसकाराpe·sa·kā·rā नळकाराna·ḷa·kā·rā कुम्भकाराkum·bha·kā·rā गणकाga·ṇa·kā मुद्दिका,mud·di·kā यानिyā·ni वाvā पनञ्ञानिपिpa·nañ·ñā·ni·pi एवङ्गतानिe·vaṅ·ga·tā·ni पुथुसिप्पायतनानि,pu·thu·sip·pā·ya·ta·nā·ni तेte दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सिप्पफलंsip·pa·pha·laṃ उपजीवन्ति;u·pa·jī·van·ti
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;
(Pāli only)
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तेte तेनte·na अत्तानंat·tā·naṃ सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti मातापितरोmā·tā·pi·ta·ro सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti पुत्तदारंput·ta·dā·raṃ सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti मित्तामच्चेmit·tā·mac·ce सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti समणब्राह्मणेसुsa·ma·ṇab·rāh·ma·ṇe·su उद्धग्गिकंud·dhag·gi·kaṃ दक्खिणंdak·khi·ṇaṃ पतिट्ठपेन्तिpa·tiṭ·ṭha·pen·ti सोवग्गिकंso·vag·gi·kaṃ सुखविपाकंsu·kha·vi·pā·kaṃ सग्गसंवत्तनिकं।sag·ga·saṃ·vat·ta·ni·kaṃ
te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.
(Pāli only)
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‘करोतोka·ro·to खो,kho महाराज,ma·hā·rā·ja कारयतो,kā·ra·ya·to छिन्दतोchin·da·to छेदापयतो,che·dā·pa·ya·to पचतोpa·ca·to पाचापयतोpā·cā·pa·ya·to सोचयतो,so·ca·ya·to सोचापयतो,so·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतो,ki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतो,phan·dā·pa·ya·to पाणमतिपातापयतो,pā·ṇa·ma·ti·pā·tā·pa·ya·to अदिन्नंa·din·naṃ आदियतो,ā·di·ya·to सन्धिंsan·dhiṃ छिन्दतो,chin·da·to निल्लोपंnil·lo·paṃ हरतो,ha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतो,ka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतो,tiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतो,gac·cha·to मुसाmu·sā भणतो,bha·ṇa·to करोतोka·ro·to नna करीयतिka·rī·ya·ti पापं।pā·paṃ खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
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दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तोghā·ten·to छिन्दन्तोchin·dan·to छेदापेन्तोche·dā·pen·to पचन्तोpa·can·to पाचापेन्तो,pā·cā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
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उत्तरञ्चेपिut·ta·rañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya ददन्तोda·dan·to दापेन्तोdā·pen·to यजन्तोya·jan·to यजापेन्तो,ya·jā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो।ā·ga·mo
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
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दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na नत्थिnat·thi पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’ति।ā·ga·mo
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
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इत्थंit·thaṃ खोkho मे,me भन्ते,bhan·te पूरणोpū·ra·ṇo कस्सपोkas·sa·po सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no अकिरियंa·ki·ri·yaṃ ब्याकासि।byā·kā·si
Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi.
And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te अम्बंam·baṃ वाvā पुट्ठोpuṭ·ṭho लबुजंla·bu·jaṃ ब्याकरेय्य,byā·ka·rey·ya लबुजंla·bu·jaṃ वाvā पुट्ठोpuṭ·ṭho अम्बंam·baṃ ब्याकरेय्य;byā·ka·rey·ya
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
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एवमेवe·va·me·va खोkho मे,me भन्ते,bhan·te पूरणोpū·ra·ṇo कस्सपोkas·sa·po सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no अकिरियंa·ki·ri·yaṃ ब्याकासि।byā·kā·si
evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi.
(Pāli only)
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‘कथञ्हिka·thañ·hi नामnā·ma मादिसोmā·di·so समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā विजितेvi·ji·te वसन्तंva·san·taṃ अपसादेतब्बंa·pa·sā·de·tab·baṃ मञ्ञेय्या’ति।mañ·ñey·yā
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
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सोso खोkho अहं,a·haṃ भन्ते,bhan·te पूरणस्सpū·ra·ṇas·sa कस्सपस्सkas·sa·pas·sa भासितंbhā·si·taṃ नेवne·va अभिनन्दिंa·bhi·nan·diṃ नप्पटिक्कोसिं।nap·pa·ṭik·ko·siṃ
So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.
So I neither approved nor rejected that statement of Pūraṇa Kassapa.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā अनत्तमनो,a·nat·ta·ma·no अनत्तमनवाचंa·nat·ta·ma·na·vā·caṃ अनिच्छारेत्वा,a·nic·chā·ret·vā तमेवta·me·va वाचंvā·caṃ अनुग्गण्हन्तोa·nug·gaṇ·han·to अनिक्कुज्जन्तोa·nik·kuj·jan·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिं।pak·ka·miṃ
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.
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एकमिदाहं,e·ka·mi·dā·haṃ भन्ते,bhan·te समयंsa·ma·yaṃ येनye·na मक्खलिmak·kha·li गोसालोgo·sā·lo तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā मक्खलिनाmak·kha·li·nā गोसालेनgo·sā·le·na सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ
Ekamidāhaṁ, bhante, samayaṁ yena makkhali gosālo tenupasaṅkamiṁ; upasaṅkamitvā makkhalinā gosālena saddhiṁ sammodiṁ.
This one time, sir, I approached the bamboo-staffed ascetic Gosāla and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अहं,a·haṃ भन्ते,bhan·te मक्खलिंmak·kha·liṃ गोसालंgo·sā·laṃ एतदवोचं:e·ta·da·vo·caṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, makkhaliṁ gosālaṁ etadavocaṁ:
When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
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‘नत्थि,nat·thi महाराज,ma·hā·rā·ja हेतुhe·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय,saṅ·ki·le·sā·ya अहेतूa·he·tū अपच्चयाa·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति।saṅ·ki·lis·san·ti
‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti.
‘Great king, there is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason.
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नत्थिnat·thi अत्तकारे,at·ta·kā·re नत्थिnat·thi परकारे,pa·ra·kā·re नत्थिnat·thi पुरिसकारे,pu·ri·sa·kā·re नत्थिnat·thi बलं,ba·laṃ नत्थिnat·thi वीरियं,vī·ri·yaṃ नत्थिnat·thi पुरिसथामो,pu·ri·sa·thā·mo नत्थिnat·thi पुरिसपरक्कमो।pu·ri·sa·pa·rak·ka·mo
Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo.
One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition. There is no power, no energy, no human strength or vigor.
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सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ति।pa·ṭi·saṃ·ve·den·ti
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedenti.
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.
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चुद्दसcud·da·sa खोkho पनिमानिpa·ni·mā·ni योनिपमुखसतसहस्सानिyo·ni·pa·mu·kha·sa·ta·sa·has·sā·ni सट्ठिsaṭ·ṭhi चca सतानिsa·tā·ni छcha चca सतानिsa·tā·ni पञ्चpañ·ca चca कम्मुनोkam·mu·no सतानिsa·tā·ni पञ्चpañ·ca चca कम्मानिkam·mā·ni तीणिtī·ṇi चca कम्मानिkam·mā·ni कम्मेkam·me चca अड्ढकम्मेaḍ·ḍha·kam·me चca द्वट्ठिपटिपदाdvaṭ·ṭhi·pa·ṭi·pa·dā द्वट्ठन्तरकप्पाdvaṭ·ṭhan·ta·ra·kap·pā छळाभिजातियोcha·ḷā·bhi·jā·ti·yo अट्ठaṭ·ṭha पुरिसभूमियोpu·ri·sa·bhū·mi·yo एकूनपञ्ञासe·kū·na·pañ·ñā·sa आजीवकसतेā·jī·va·ka·sa·te एकूनपञ्ञासe·kū·na·pañ·ñā·sa परिब्बाजकसतेpa·rib·bā·ja·ka·sa·te एकूनपञ्ञासe·kū·na·pañ·ñā·sa नागावाससतेnā·gā·vā·sa·sa·te वीसेvī·se इन्द्रियसतेin·dri·ya·sa·te तिंसेtiṃ·se निरयसतेni·ra·ya·sa·te छत्तिंसchat·tiṃ·sa रजोधातुयोra·jo·dhā·tu·yo सत्तsat·ta सञ्ञीगब्भाsañ·ñī·gab·bhā सत्तsat·ta असञ्ञीगब्भाa·sañ·ñī·gab·bhā सत्तsat·ta निगण्ठिगब्भाni·gaṇ·ṭhi·gab·bhā सत्तsat·ta देवाde·vā सत्तsat·ta मानुसाmā·nu·sā सत्तsat·ta पिसाचाpi·sā·cā सत्तsat·ta सराsa·rā सत्तsat·ta पवुटाpa·vu·ṭā सत्तsat·ta पवुटसतानिpa·vu·ṭa·sa·tā·ni सत्तsat·ta पपाताpa·pā·tā सत्तsat·ta पपातसतानिpa·pā·ta·sa·tā·ni सत्तsat·ta सुपिनाsu·pi·nā सत्तsat·ta सुपिनसतानिsu·pi·na·sa·tā·ni चुल्लासीतिcul·lā·sī·ti महाकप्पिनोma·hā·kap·pi·no सतसहस्सानि,sa·ta·sa·has·sā·ni यानिyā·ni बालेbā·le चca पण्डितेpaṇ·ḍi·te चca सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सन्ति।ka·ris·san·ti
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.
There are 1.4 million main wombs, and 6,000, and 600; 500 deeds, and five, and three; deeds and half-deeds; 62 paths of practice, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life; 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 dragon abodes; 2,000 lordships, 3,000 hells, and 36 realms of dusky sky; seven percipient embryos, seven non-percipient embryos, seven knotless embryos, seven gods, seven mental heavens, seven goblins, seven streams, seven castoff incarnations and 700 castoff incarnations, seven downfalls and 700 downfalls, seven dreams and 700 dreams, and 8.4 million great eons—through all of which the foolish and the astute transmigrate before making an end of suffering.
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तत्थtat·tha नत्थिnat·thi “इमिनाहंi·mi·nā·haṃ सीलेनsī·le·na वाvā वतेनva·te·na वाvā तपेनta·pe·na वाvā ब्रह्मचरियेनbrah·ma·ca·ri·ye·na वाvā अपरिपक्कंa·pa·ri·pak·kaṃ वाvā कम्मंkam·maṃ परिपाचेस्सामि,pa·ri·pā·ces·sā·mi परिपक्कंpa·ri·pak·kaṃ वाvā कम्मंkam·maṃ फुस्सphus·sa फुस्सphus·sa ब्यन्तिंbyan·tiṃ करिस्सामी”तिka·ris·sā·mī हेवंhe·vaṃ नत्थि।nat·thi
Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi.
And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual practice I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
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दोणमितेdo·ṇa·mi·te सुखदुक्खेsu·kha·duk·khe परियन्तकतेpa·ri·yan·ta·ka·te संसारे,saṃ·sā·re नत्थिnat·thi हायनवड्ढने,hā·ya·na·vaḍ·ḍha·ne नत्थिnat·thi उक्कंसावकंसे।uk·kaṃ·sā·va·kaṃ·se
Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
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एवमेवe·va·me·va बालेbā·le चca पण्डितेpaṇ·ḍi·te चca सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सन्ती’ति।ka·ris·san·tī
evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.
In the same way, after transmigrating the foolish and the astute will make an end of suffering.’
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इत्थंit·thaṃ खोkho मे,me भन्ते,bhan·te मक्खलिmak·kha·li गोसालोgo·sā·lo सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no संसारसुद्धिंsaṃ·sā·ra·sud·dhiṃ ब्याकासि।byā·kā·si
Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi.
And so, when I asked the bamboo-staffed ascetic Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te अम्बंam·baṃ वाvā पुट्ठोpuṭ·ṭho लबुजंla·bu·jaṃ ब्याकरेय्य,byā·ka·rey·ya लबुजंla·bu·jaṃ वाvā पुट्ठोpuṭ·ṭho अम्बंam·baṃ ब्याकरेय्य;byā·ka·rey·ya
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
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एवमेवe·va·me·va खोkho मे,me भन्ते,bhan·te मक्खलिmak·kha·li गोसालोgo·sā·lo सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no संसारसुद्धिंsaṃ·sā·ra·sud·dhiṃ ब्याकासि।byā·kā·si
evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi.
(Pāli only)
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‘कथञ्हिka·thañ·hi नामnā·ma मादिसोmā·di·so समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā विजितेvi·ji·te वसन्तंva·san·taṃ अपसादेतब्बंa·pa·sā·de·tab·baṃ मञ्ञेय्या’ति।mañ·ñey·yā
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
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सोso खोkho अहं,a·haṃ भन्ते,bhan·te मक्खलिस्सmak·kha·lis·sa गोसालस्सgo·sā·las·sa भासितंbhā·si·taṃ नेवne·va अभिनन्दिंa·bhi·nan·diṃ नप्पटिक्कोसिं।nap·pa·ṭik·ko·siṃ
So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.
So I neither approved nor rejected that statement of the bamboo-staffed ascetic Gosāla.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā अनत्तमनो,a·nat·ta·ma·no अनत्तमनवाचंa·nat·ta·ma·na·vā·caṃ अनिच्छारेत्वा,a·nic·chā·ret·vā तमेवta·me·va वाचंvā·caṃ अनुग्गण्हन्तोa·nug·gaṇ·han·to अनिक्कुज्जन्तोa·nik·kuj·jan·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिं।pak·ka·miṃ
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.
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एकमिदाहं,e·ka·mi·dā·haṃ भन्ते,bhan·te समयंsa·ma·yaṃ येनye·na अजितोa·ji·to केसकम्बलोke·sa·kam·ba·lo तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā अजितेनa·ji·te·na केसकम्बलेनke·sa·kam·ba·le·na सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ
Ekamidāhaṁ, bhante, samayaṁ yena ajito kesakambalo tenupasaṅkamiṁ; upasaṅkamitvā ajitena kesakambalena saddhiṁ sammodiṁ.
This one time, sir, I approached Ajita of the hair blanket and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अहं,a·haṃ भन्ते,bhan·te अजितंa·ji·taṃ केसकम्बलंke·sa·kam·ba·laṃ एतदवोचं:e·ta·da·vo·caṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, ajitaṁ kesakambalaṁ etadavocaṁ:
When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
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‘नत्थि,nat·thi महाराज,ma·hā·rā·ja दिन्नं,din·naṃ नत्थिnat·thi यिट्ठं,yiṭ·ṭhaṃ नत्थिnat·thi हुतं,hu·taṃ नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको,vi·pā·ko नत्थिnat·thi अयंa·yaṃ लोको,lo·ko नत्थिnat·thi परोpa·ro लोको,lo·ko नत्थिnat·thi माता,mā·tā नत्थिnat·thi पिता,pi·tā नत्थिnat·thi सत्ताsat·tā ओपपातिका,o·pa·pā·ti·kā नत्थिnat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्मापटिपन्ना,sam·mā·pa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ति।pa·ve·den·ti
‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.
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चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko अयंa·yaṃ पुरिसो,pu·ri·so यदाya·dā कालंkā·laṃ करोति,ka·ro·ti पथवीpa·tha·vī पथविकायंpa·tha·vi·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti आपोā·po आपोकायंā·po·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti तेजोte·jo तेजोकायंte·jo·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti वायोvā·yo वायोकायंvā·yo·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti आकासंā·kā·saṃ इन्द्रियानिin·dri·yā·ni सङ्कमन्ति।saṅ·ka·man·ti
Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.
This person is made up of the four principal states. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.
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बालेbā·le चca पण्डितेpaṇ·ḍi·te चca कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जन्तिuc·chij·jan·ti विनस्सन्ति,vi·nas·san·ti नna होन्तिhon·ti परंpa·raṃ मरणा’ति।ma·ra·ṇā
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
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इत्थंit·thaṃ खोkho मे,me भन्ते,bhan·te अजितोa·ji·to केसकम्बलोke·sa·kam·ba·lo सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no उच्छेदंuc·che·daṃ ब्याकासि।byā·kā·si
Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi.
And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te अम्बंam·baṃ वाvā पुट्ठोpuṭ·ṭho लबुजंla·bu·jaṃ ब्याकरेय्य,byā·ka·rey·ya लबुजंla·bu·jaṃ वाvā पुट्ठोpuṭ·ṭho अम्बंam·baṃ ब्याकरेय्य;byā·ka·rey·ya
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
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एवमेवe·va·me·va खोkho मे,me भन्ते,bhan·te अजितोa·ji·to केसकम्बलोke·sa·kam·ba·lo सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no उच्छेदंuc·che·daṃ ब्याकासि।byā·kā·si
evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi.
(Pāli only)
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‘कथञ्हिka·thañ·hi नामnā·ma मादिसोmā·di·so समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā विजितेvi·ji·te वसन्तंva·san·taṃ अपसादेतब्बंa·pa·sā·de·tab·baṃ मञ्ञेय्या’ति।mañ·ñey·yā
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
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सोso खोkho अहं,a·haṃ भन्ते,bhan·te अजितस्सa·ji·tas·sa केसकम्बलस्सke·sa·kam·ba·las·sa भासितंbhā·si·taṃ नेवne·va अभिनन्दिंa·bhi·nan·diṃ नप्पटिक्कोसिं।nap·pa·ṭik·ko·siṃ
So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.
So I neither approved nor rejected that statement of Ajita of the hair blanket.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā अनत्तमनोa·nat·ta·ma·no अनत्तमनवाचंa·nat·ta·ma·na·vā·caṃ अनिच्छारेत्वाa·nic·chā·ret·vā तमेवta·me·va वाचंvā·caṃ अनुग्गण्हन्तोa·nug·gaṇ·han·to अनिक्कुज्जन्तोa·nik·kuj·jan·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिं।pak·ka·miṃ
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.
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एकमिदाहं,e·ka·mi·dā·haṃ भन्ते,bhan·te समयंsa·ma·yaṃ येनye·na पकुधोpa·ku·dho कच्चायनोkac·cā·ya·no तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पकुधेनpa·ku·dhe·na कच्चायनेनkac·cā·ya·ne·na सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ
Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ.
This one time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अहं,a·haṃ भन्ते,bhan·te पकुधंpa·ku·dhaṃ कच्चायनंkac·cā·ya·naṃ एतदवोचं:e·ta·da·vo·caṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pakudhaṁ kaccāyanaṁ etadavocaṁ:
When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
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‘सत्तिमे,sat·ti·me महाराज,ma·hā·rā·ja कायाkā·yā अकटाa·ka·ṭā अकटविधाa·ka·ṭa·vi·dhā अनिम्मिताa·nim·mi·tā अनिम्माताa·nim·mā·tā वञ्झाvañ·jhā कूटट्ठाkū·ṭaṭ·ṭhā एसिकट्ठायिट्ठिता।e·si·kaṭ·ṭhā·yiṭ·ṭhi·tā
‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
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तेte नna इञ्जन्ति,iñ·jan·ti नna विपरिणमन्ति,vi·pa·ri·ṇa·man·ti नna अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति,byā·bā·dhen·ti नालंnā·laṃ अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa सुखायsu·khā·ya वाvā दुक्खायduk·khā·ya वाvā सुखदुक्खायsu·kha·duk·khā·ya वा।vā
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.
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इमेi·me सत्तsat·ta कायाkā·yā अकटाa·ka·ṭā अकटविधाa·ka·ṭa·vi·dhā अनिम्मिताa·nim·mi·tā अनिम्माताa·nim·mā·tā वञ्झाvañ·jhā कूटट्ठाkū·ṭaṭ·ṭhā एसिकट्ठायिट्ठिता।e·si·kaṭ·ṭhā·yiṭ·ṭhi·tā
ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
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तेte नna इञ्जन्ति,iñ·jan·ti नna विपरिणमन्ति,vi·pa·ri·ṇa·man·ti नna अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति,byā·bā·dhen·ti नालंnā·laṃ अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa सुखायsu·khā·ya वाvā दुक्खायduk·khā·ya वाvā सुखदुक्खायsu·kha·duk·khā·ya वा।vā
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.
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तत्थtat·tha नत्थिnat·thi हन्ताhan·tā वाvā घातेताghā·te·tā वा,vā सोताso·tā वाvā सावेताsā·ve·tā वा,vā विञ्ञाताviñ·ñā·tā वाvā विञ्ञापेताviñ·ñā·pe·tā वा।vā
Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.
And here there is no one who kills or who makes others kill; no one who learns or who educates others; no one who understands or who helps others understand.
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इत्थंit·thaṃ खोkho मे,me भन्ते,bhan·te पकुधोpa·ku·dho कच्चायनोkac·cā·ya·no सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no अञ्ञेनañ·ñe·na अञ्ञंañ·ñaṃ ब्याकासि।byā·kā·si
Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi.
And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te अम्बंam·baṃ वाvā पुट्ठोpuṭ·ṭho लबुजंla·bu·jaṃ ब्याकरेय्य,byā·ka·rey·ya लबुजंla·bu·jaṃ वाvā पुट्ठोpuṭ·ṭho अम्बंam·baṃ ब्याकरेय्य;byā·ka·rey·ya
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
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एवमेवe·va·me·va खोkho मे,me भन्ते,bhan·te पकुधोpa·ku·dho कच्चायनोkac·cā·ya·no सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no अञ्ञेनañ·ñe·na अञ्ञंañ·ñaṃ ब्याकासि।byā·kā·si
evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi.
(Pāli only)
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‘कथञ्हिka·thañ·hi नामnā·ma मादिसोmā·di·so समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā विजितेvi·ji·te वसन्तंva·san·taṃ अपसादेतब्बंa·pa·sā·de·tab·baṃ मञ्ञेय्या’ति।mañ·ñey·yā
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
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सोso खोkho अहं,a·haṃ भन्ते,bhan·te पकुधस्सpa·ku·dhas·sa कच्चायनस्सkac·cā·ya·nas·sa भासितंbhā·si·taṃ नेवne·va अभिनन्दिंa·bhi·nan·diṃ नप्पटिक्कोसिं,nap·pa·ṭik·ko·siṃ
So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ,
So I neither approved nor rejected that statement of Pakudha Kaccāyana.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā अनत्तमनो,a·nat·ta·ma·no अनत्तमनवाचंa·nat·ta·ma·na·vā·caṃ अनिच्छारेत्वाa·nic·chā·ret·vā तमेवta·me·va वाचंvā·caṃ अनुग्गण्हन्तोa·nug·gaṇ·han·to अनिक्कुज्जन्तोa·nik·kuj·jan·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिं।pak·ka·miṃ
anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.
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एकमिदाहं,e·ka·mi·dā·haṃ भन्ते,bhan·te समयंsa·ma·yaṃ येनye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā निगण्ठेनni·gaṇ·ṭhe·na नाटपुत्तेनnā·ṭa·put·te·na सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ
Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ.
This one time, sir, I approached the Jain Ñātika and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अहं,a·haṃ भन्ते,bhan·te निगण्ठंni·gaṇ·ṭhaṃ नाटपुत्तंnā·ṭa·put·taṃ एतदवोचं:e·ta·da·vo·caṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ:
When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
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‘यथाya·thā नुnu खोkho इमानि,i·mā·ni भोbho अग्गिवेस्सन,ag·gi·ves·sa·na पुथुसिप्पायतनानिpu·thu·sip·pā·ya·ta·nā·ni …पे…pe
‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe…
(Pāli only)
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सक्काsak·kā नुnu खो,kho भोbho अग्गिवेस्सन,ag·gi·ves·sa·na एवमेवe·va·me·va दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञपेतुन्’ति?pañ·ña·pe·tun
sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?
(Pāli only)
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इध,i·dha महाराज,ma·hā·rā·ja निगण्ठोni·gaṇ·ṭho सब्बवारिवारितोsab·ba·vā·ri·vā·ri·to चca होति,ho·ti सब्बवारियुत्तोsab·ba·vā·ri·yut·to च,ca सब्बवारिधुतोsab·ba·vā·ri·dhu·to च,ca सब्बवारिफुटोsab·ba·vā·ri·phu·ṭo च।ca
Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca.
It’s when a Jain ascetic is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained.
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इत्थंit·thaṃ खोkho मे,me भन्ते,bhan·te निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no चातुयामसंवरंcā·tu·yā·ma·saṃ·va·raṃ ब्याकासि।byā·kā·si
Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi.
And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold constraint.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te अम्बंam·baṃ वाvā पुट्ठोpuṭ·ṭho लबुजंla·bu·jaṃ ब्याकरेय्य,byā·ka·rey·ya लबुजंla·bu·jaṃ वाvā पुट्ठोpuṭ·ṭho अम्बंam·baṃ ब्याकरेय्य;byā·ka·rey·ya
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
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एवमेवe·va·me·va खोkho मे,me भन्ते,bhan·te निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no चातुयामसंवरंcā·tu·yā·ma·saṃ·va·raṃ ब्याकासि।byā·kā·si
evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi.
(Pāli only)
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‘कथञ्हिka·thañ·hi नामnā·ma मादिसोmā·di·so समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā विजितेvi·ji·te वसन्तंva·san·taṃ अपसादेतब्बंa·pa·sā·de·tab·baṃ मञ्ञेय्या’ति।mañ·ñey·yā
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
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सोso खोkho अहं,a·haṃ भन्ते,bhan·te निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa भासितंbhā·si·taṃ नेवne·va अभिनन्दिंa·bhi·nan·diṃ नप्पटिक्कोसिं।nap·pa·ṭik·ko·siṃ
So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.
So I neither approved nor rejected that statement of the Jain Ñātika.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā अनत्तमनोa·nat·ta·ma·no अनत्तमनवाचंa·nat·ta·ma·na·vā·caṃ अनिच्छारेत्वाa·nic·chā·ret·vā तमेवta·me·va वाचंvā·caṃ अनुग्गण्हन्तोa·nug·gaṇ·han·to अनिक्कुज्जन्तोa·nik·kuj·jan·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिं।pak·ka·miṃ
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.
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3।6। सञ्चयबेलट्ठपुत्तवादsañ·ca·ya·be·laṭ·ṭha·put·ta·vā·da
3.6. Sañcayabelaṭṭhaputtavāda
3.6. The Doctrine of Sañjaya Belaṭṭhiputta
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एकमिदाहं,e·ka·mi·dā·haṃ भन्ते,bhan·te समयंsa·ma·yaṃ येनye·na सञ्चयोsañ·ca·yo बेलट्ठपुत्तोbe·laṭ·ṭha·put·to तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā सञ्चयेनsañ·ca·ye·na बेलट्ठपुत्तेनbe·laṭ·ṭha·put·te·na सद्धिंsad·dhiṃ सम्मोदिं।sam·mo·diṃ
Ekamidāhaṁ, bhante, samayaṁ yena sañcayo belaṭṭhaputto tenupasaṅkamiṁ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṁ sammodiṁ.
This one time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिं।ni·sī·diṃ एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अहं,a·haṃ भन्ते,bhan·te सञ्चयंsañ·ca·yaṃ बेलट्ठपुत्तंbe·laṭ·ṭha·put·taṃ एतदवोचं:e·ta·da·vo·caṃ
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, sañcayaṁ belaṭṭhaputtaṁ etadavocaṁ:
When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
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‘अत्थिat·thi परोpa·ro लोकोतिlo·ko·ti इतिi·ti चेce मंmaṃ पुच्छसि,puc·cha·si अत्थिat·thi परोpa·ro लोकोतिlo·ko·ti इतिi·ti चेce मेme अस्स,as·sa अत्थिat·thi परोpa·ro लोकोतिlo·ko·ti इतिi·ti तेte नंnaṃ ब्याकरेय्यं।byā·ka·rey·yaṃ
‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ.
‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.
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एवन्तिपिe·van·ti·pi मेme नो,no तथातिपिta·thā·ti·pi मेme नो,no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो,no नोतिपिno·ti·pi मेme नो,no नोno नोतिपिno·ti·pi मेme नो।no
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.
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नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणातिma·ra·ṇā·ti इतिi·ti चेce मंmaṃ पुच्छसि,puc·cha·si नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणातिma·ra·ṇā·ti इतिi·ti चेce मेme अस्स,as·sa नेवne·va होतिho·ti नna नna होतिho·ti तथागतोta·thā·ga·to परंpa·raṃ मरणातिma·ra·ṇā·ti इतिi·ti तेte नंnaṃ ब्याकरेय्यं।byā·ka·rey·yaṃ
neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce maṁ pucchasi, neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṁ maraṇāti iti te naṁ byākareyyaṁ.
whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.
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एवन्तिपिe·van·ti·pi मेme नो,no तथातिपिta·thā·ti·pi मेme नो,no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो,no नोतिपिno·ti·pi मेme नो,no नोno नोतिपिno·ti·pi मेme नो’ति।no
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
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इत्थंit·thaṃ खोkho मे,me भन्ते,bhan·te सञ्चयोsañ·ca·yo बेलट्ठपुत्तोbe·laṭ·ṭha·put·to सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no विक्खेपंvik·khe·paṃ ब्याकासि।byā·kā·si
Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi.
And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te अम्बंam·baṃ वाvā पुट्ठोpuṭ·ṭho लबुजंla·bu·jaṃ ब्याकरेय्य,byā·ka·rey·ya लबुजंla·bu·jaṃ वाvā पुट्ठोpuṭ·ṭho अम्बंam·baṃ ब्याकरेय्य;byā·ka·rey·ya
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;
It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
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एवमेवe·va·me·va खोkho मे,me भन्ते,bhan·te सञ्चयोsañ·ca·yo बेलट्ठपुत्तोbe·laṭ·ṭha·put·to सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no विक्खेपंvik·khe·paṃ ब्याकासि।byā·kā·si
evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi.
(Pāli only)
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कथञ्हिka·thañ·hi नामnā·ma सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no विक्खेपंvik·khe·paṃ ब्याकरिस्सती’ति।byā·ka·ris·sa·tī
Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti.
How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’
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‘कथञ्हिka·thañ·hi नामnā·ma मादिसोmā·di·so समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वाvā विजितेvi·ji·te वसन्तंva·san·taṃ अपसादेतब्बंa·pa·sā·de·tab·baṃ मञ्ञेय्या’ति।mañ·ñey·yā
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.
‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
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सोso खोkho अहं,a·haṃ भन्ते,bhan·te सञ्चयस्सsañ·ca·yas·sa बेलट्ठपुत्तस्सbe·laṭ·ṭha·put·tas·sa भासितंbhā·si·taṃ नेवne·va अभिनन्दिंa·bhi·nan·diṃ नप्पटिक्कोसिं।nap·pa·ṭik·ko·siṃ
So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.
So I neither approved nor rejected that statement of Sañjaya Belaṭṭhiputta.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā अनत्तमनोa·nat·ta·ma·no अनत्तमनवाचंa·nat·ta·ma·na·vā·caṃ अनिच्छारेत्वाa·nic·chā·ret·vā तमेवta·me·va वाचंvā·caṃ अनुग्गण्हन्तोa·nug·gaṇ·han·to अनिक्कुज्जन्तोa·nik·kuj·jan·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिं।pak·ka·miṃ
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.
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सेय्यथिदं—हत्थारोहाsey·ya·thi·daṃ अस्सारोहाas·sā·ro·hā रथिकाra·thi·kā धनुग्गहाdha·nug·ga·hā चेलकाce·la·kā चलकाca·la·kā पिण्डदायकाpiṇ·ḍa·dā·ya·kā उग्गाug·gā राजपुत्ताrā·ja·put·tā पक्खन्दिनोpak·khan·di·no महानागाma·hā·nā·gā सूराsū·rā चम्मयोधिनोcam·ma·yo·dhi·no दासिकपुत्ताdā·si·ka·put·tā
seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā
These include elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
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आळारिकाā·ḷā·ri·kā कप्पकाkap·pa·kā न्हापकाnhā·pa·kā सूदाsū·dā मालकाराmā·la·kā·rā रजकाra·ja·kā पेसकाराpe·sa·kā·rā नळकाराna·ḷa·kā·rā कुम्भकाराkum·bha·kā·rā गणकाga·ṇa·kā मुद्दिका,mud·di·kā यानिyā·ni वाvā पनञ्ञानिपिpa·nañ·ñā·ni·pi एवङ्गतानिe·vaṅ·ga·tā·ni पुथुसिप्पायतनानि,pu·thu·sip·pā·ya·ta·nā·ni तेte दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सिप्पफलंsip·pa·pha·laṃ उपजीवन्ति,u·pa·jī·van·ti
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti,
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, embroiderers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in this very life.
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तेte तेनte·na अत्तानंat·tā·naṃ सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti मातापितरोmā·tā·pi·ta·ro सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti पुत्तदारंput·ta·dā·raṃ सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti मित्तामच्चेmit·tā·mac·ce सुखेन्तिsu·khen·ti पीणेन्ति,pī·ṇen·ti समणब्राह्मणेसुsa·ma·ṇab·rāh·ma·ṇe·su उद्धग्गिकंud·dhag·gi·kaṃ दक्खिणंdak·khi·ṇaṃ पतिट्ठपेन्तिpa·tiṭ·ṭha·pen·ti सोवग्गिकंso·vag·gi·kaṃ सुखविपाकंsu·kha·vi·pā·kaṃ सग्गसंवत्तनिकं।sag·ga·saṃ·vat·ta·ni·kaṃ
te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.
With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
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सक्काsak·kā नुnu खो,kho भन्ते,bhan·te एवमेवe·va·me·va दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञपेतुन्’”ति?pañ·ña·pe·tun
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti?
Sir, can you point out a fruit of the ascetic life that’s likewise apparent in this very life?”
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तेनte·na हि,hi महाराज,ma·hā·rā·ja तञ्ञेवेत्थtañ·ñe·vet·tha पटिपुच्छिस्सामि।pa·ṭi·puc·chis·sā·mi यथाya·thā तेte खमेय्य,kha·mey·ya तथाta·thā नंnaṃ ब्याकरेय्यासि।byā·ka·rey·yā·si
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.
Well then, I’ll ask you about this in return, and you can answer as you like.
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इधi·dha तेte अस्सas·sa पुरिसोpu·ri·so दासोdā·so कम्मकारोkam·ma·kā·ro पुब्बुट्ठायीpub·buṭ·ṭhā·yī पच्छानिपातीpac·chā·ni·pā·tī किङ्कारपटिस्सावीkiṅ·kā·ra·pa·ṭis·sā·vī मनापचारीma·nā·pa·cā·rī पियवादीpi·ya·vā·dī मुखुल्लोकको।mu·khul·lo·ka·ko
idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.
Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.
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अयञ्हिa·yañ·hi राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to पञ्चहिpañ·ca·hi कामगुणेहिkā·ma·gu·ṇe·hi समप्पितोsa·map·pi·to समङ्गीभूतोsa·maṅ·gī·bhū·to परिचारेति,pa·ri·cā·re·ti देवोde·vo मञ्ञे।mañ·ñe
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.
Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
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अहंa·haṃ पनम्हिस्सpa·nam·his·sa दासोdā·so कम्मकारोkam·ma·kā·ro पुब्बुट्ठायीpub·buṭ·ṭhā·yī पच्छानिपातीpac·chā·ni·pā·tī किङ्कारपटिस्सावीkiṅ·kā·ra·pa·ṭis·sā·vī मनापचारीma·nā·pa·cā·rī पियवादीpi·ya·vā·dī मुखुल्लोकको।mu·khul·lo·ka·ko
Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.
Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.
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यन्नूनाहंyan·nū·nā·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
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सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्य।pab·ba·jey·ya
So aparena samayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya.
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no कायेनkā·ye·na संवुतोsaṃ·vu·to विहरेय्य,vi·ha·rey·ya वाचायvā·cā·ya संवुतोsaṃ·vu·to विहरेय्य,vi·ha·rey·ya मनसाma·na·sā संवुतोsaṃ·vu·to विहरेय्य,vi·ha·rey·ya घासच्छादनपरमतायghā·sac·chā·da·na·pa·ra·ma·tā·ya सन्तुट्ठो,san·tuṭ·ṭho अभिरतोa·bhi·ra·to पविवेके।pa·vi·ve·ke
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
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‘यग्घे,yag·ghe देव,de·va जानेय्यासि,jā·ney·yā·si योyo तेte सोso पुरिसोpu·ri·so दासोdā·so कम्मकारोkam·ma·kā·ro पुब्बुट्ठायीpub·buṭ·ṭhā·yī पच्छानिपातीpac·chā·ni·pā·tī किङ्कारपटिस्सावीkiṅ·kā·ra·pa·ṭis·sā·vī मनापचारीma·nā·pa·cā·rī पियवादीpi·ya·vā·dī मुखुल्लोकको;mu·khul·lo·ka·ko
‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako;
(Pāli only)
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no कायेनkā·ye·na संवुतोsaṃ·vu·to विहरति,vi·ha·ra·ti वाचायvā·cā·ya संवुतोsaṃ·vu·to विहरति,vi·ha·ra·ti मनसाma·na·sā संवुतोsaṃ·vu·to विहरति,vi·ha·ra·ti घासच्छादनपरमतायghā·sac·chā·da·na·pa·ra·ma·tā·ya सन्तुट्ठो,san·tuṭ·ṭho अभिरतोa·bhi·ra·to पविवेके’ति।pa·vi·ve·ke
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.
(Pāli only)
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‘एतुe·tu मे,me भो,bho सोso पुरिसो,pu·ri·so पुनदेवpu·na·de·va होतुho·tu दासोdā·so कम्मकारोkam·ma·kā·ro पुब्बुट्ठायीpub·buṭ·ṭhā·yī पच्छानिपातीpac·chā·ni·pā·tī किङ्कारपटिस्सावीkiṅ·kā·ra·pa·ṭis·sā·vī मनापचारीma·nā·pa·cā·rī पियवादीpi·ya·vā·dī मुखुल्लोकको’”ति?mu·khul·lo·ka·ko
‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?
‘Bring that person to me! Let them once more be my bondservant, my worker’?”
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अथa·tha खोkho नंnaṃ मयमेवma·ya·me·va अभिवादेय्यामपि,a·bhi·vā·dey·yā·ma·pi पच्चुट्ठेय्यामपि,pac·cuṭ·ṭhey·yā·ma·pi आसनेनपिā·sa·ne·na·pi निमन्तेय्याम,ni·man·tey·yā·ma अभिनिमन्तेय्यामपिa·bhi·ni·man·tey·yā·ma·pi नंnaṃ चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि,cī·va·ra·piṇ·ḍa·pā·ta·se·nā·sa·na·gi·lā·nap·pac·ca·ya·bhe·saj·ja·pa·rik·khā·re·hi धम्मिकम्पिस्सdham·mi·kam·pis·sa रक्खावरणगुत्तिंrak·khā·va·ra·ṇa·gut·tiṃ संविदहेय्यामा”ति।saṃ·vi·da·hey·yā·mā
Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.
Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”
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“इदंi·daṃ खोkho ते,te महाराज,ma·hā·rā·ja मयाma·yā पठमंpa·ṭha·maṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञत्तन्”ति।pañ·ñat·tan
“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.
“This is the first fruit of the ascetic life that’s apparent in this very life, which I point out to you.”
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“सक्काsak·kā पन,pa·na भन्ते,bhan·te अञ्ञम्पिañ·ñam·pi एवमेवe·va·me·va दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञपेतुन्”ति?pañ·ña·pe·tun
“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?
“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in this very life?”
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तेनte·na हि,hi महाराज,ma·hā·rā·ja तञ्ञेवेत्थtañ·ñe·vet·tha पटिपुच्छिस्सामि।pa·ṭi·puc·chis·sā·mi यथाya·thā तेte खमेय्य,kha·mey·ya तथाta·thā नंnaṃ ब्याकरेय्यासि।byā·ka·rey·yā·si
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.
Well then, I’ll ask you about this in return, and you can answer as you like.
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अयञ्हिa·yañ·hi राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to पञ्चहिpañ·ca·hi कामगुणेहिkā·ma·gu·ṇe·hi समप्पितोsa·map·pi·to समङ्गीभूतोsa·maṅ·gī·bhū·to परिचारेति,pa·ri·cā·re·ti देवोde·vo मञ्ञे।mañ·ñe
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.
Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
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यन्नूनाहंyan·nū·nā·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
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सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na अप्पंap·paṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहायpa·hā·ya महन्तंma·han·taṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहाय,pa·hā·ya अप्पंap·paṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहायpa·hā·ya महन्तंma·han·taṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्य।pab·ba·jey·ya
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya.
After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no कायेनkā·ye·na संवुतोsaṃ·vu·to विहरेय्य,vi·ha·rey·ya वाचायvā·cā·ya संवुतोsaṃ·vu·to विहरेय्य,vi·ha·rey·ya मनसाma·na·sā संवुतोsaṃ·vu·to विहरेय्य,vi·ha·rey·ya घासच्छादनपरमतायghā·sac·chā·da·na·pa·ra·ma·tā·ya सन्तुट्ठो,san·tuṭ·ṭho अभिरतोa·bhi·ra·to पविवेके।pa·vi·ve·ke
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.
Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no कायेनkā·ye·na संवुतोsaṃ·vu·to विहरति,vi·ha·ra·ti वाचायvā·cā·ya संवुतोsaṃ·vu·to विहरति,vi·ha·ra·ti मनसाma·na·sā संवुतोsaṃ·vu·to विहरति,vi·ha·ra·ti घासच्छादनपरमतायghā·sac·chā·da·na·pa·ra·ma·tā·ya सन्तुट्ठो,san·tuṭ·ṭho अभिरतोa·bhi·ra·to पविवेके’ति।pa·vi·ve·ke
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.
(Pāli only)
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‘एतुe·tu मे,me भो,bho सोso पुरिसो,pu·ri·so पुनदेवpu·na·de·va होतुho·tu कस्सकोkas·sa·ko गहपतिकोga·ha·pa·ti·ko करकारकोka·ra·kā·ra·ko रासिवड्ढको’”ति?rā·si·vaḍ·ḍha·ko
‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?
‘Bring that person to me! Let them once more be a farmer, a householder, a hard worker, someone who builds up their capital’?”
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अथa·tha खोkho नंnaṃ मयमेवma·ya·me·va अभिवादेय्यामपि,a·bhi·vā·dey·yā·ma·pi पच्चुट्ठेय्यामपि,pac·cuṭ·ṭhey·yā·ma·pi आसनेनपिā·sa·ne·na·pi निमन्तेय्याम,ni·man·tey·yā·ma अभिनिमन्तेय्यामपिa·bhi·ni·man·tey·yā·ma·pi नंnaṃ चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि,cī·va·ra·piṇ·ḍa·pā·ta·se·nā·sa·na·gi·lā·nap·pac·ca·ya·bhe·saj·ja·pa·rik·khā·re·hi धम्मिकम्पिस्सdham·mi·kam·pis·sa रक्खावरणगुत्तिंrak·khā·va·ra·ṇa·gut·tiṃ संविदहेय्यामा”ति।saṃ·vi·da·hey·yā·mā
Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.
Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”
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“इदंi·daṃ खोkho ते,te महाराज,ma·hā·rā·ja मयाma·yā दुतियंdu·ti·yaṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञत्तन्”ति।pañ·ñat·tan
“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.
“This is the second fruit of the ascetic life that’s apparent in this very life, which I point out to you.”
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“सक्काsak·kā पन,pa·na भन्ते,bhan·te अञ्ञम्पिañ·ñam·pi दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पञ्ञपेतुंpañ·ña·pe·tuṃ इमेहिi·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्चा”ति?pa·ṇī·ta·ta·rañ·cā
“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?
“But sir, can you point out a fruit of the ascetic life that’s apparent in this very life which is better and finer than these?”
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“इध,i·dha महाराज,ma·hā·rā·ja तथागतोta·thā·ga·to लोकेlo·ke उप्पज्जतिup·paj·ja·ti अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा।bha·ga·vā
“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
“Consider 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 fit for training, teacher of gods and humans, awakened, blessed.
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सोso इमंi·maṃ लोकंlo·kaṃ सदेवकंsa·de·va·kaṃ समारकंsa·mā·ra·kaṃ सब्रह्मकंsab·rah·ma·kaṃ सस्समणब्राह्मणिंsas·sa·ma·ṇab·rāh·ma·ṇiṃ पजंpa·jaṃ सदेवमनुस्संsa·de·va·ma·nus·saṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति।pa·ve·de·ti
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
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सोso धम्मंdham·maṃ देसेतिde·se·ti आदिकल्याणंā·di·kal·yā·ṇaṃ मज्झेकल्याणंmaj·jhe·kal·yā·ṇaṃ परियोसानकल्याणंpa·ri·yo·sā·na·kal·yā·ṇaṃ सात्थंsāt·thaṃ सब्यञ्जनं,sab·yañ·ja·naṃ केवलपरिपुण्णंke·va·la·pa·ri·puṇ·ṇaṃ परिसुद्धंpa·ri·sud·dhaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ पकासेति।pa·kā·se·ti
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
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तंtaṃ धम्मंdham·maṃ सुणातिsu·ṇā·ti गहपतिga·ha·pa·ti वाvā गहपतिपुत्तोga·ha·pa·ti·put·to वाvā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ वाvā कुलेku·le पच्चाजातो।pac·cā·jā·to
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
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सोso तेनte·na सद्धापटिलाभेनsad·dhā·pa·ṭi·lā·bhe·na समन्नागतोsa·man·nā·ga·to इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
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नयिदंna·yi·daṃ सुकरंsu·ka·raṃ अगारंa·gā·raṃ अज्झावसताaj·jhā·va·sa·tā एकन्तपरिपुण्णंe·kan·ta·pa·ri·puṇ·ṇaṃ एकन्तपरिसुद्धंe·kan·ta·pa·ri·sud·dhaṃ सङ्खलिखितंsaṅ·kha·li·khi·taṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरितुं।ca·ri·tuṃ
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
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यन्नूनाहंyan·nū·nā·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
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सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na अप्पंap·paṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहायpa·hā·ya महन्तंma·han·taṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहायpa·hā·ya अप्पंap·paṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहायpa·hā·ya महन्तंma·han·taṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहायpa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·ti
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no पातिमोक्खसंवरसंवुतोpā·ti·mok·kha·saṃ·va·ra·saṃ·vu·to विहरतिvi·ha·ra·ti आचारगोचरसम्पन्नो,ā·cā·ra·go·ca·ra·sam·pan·no अणुमत्तेसुa·ṇu·mat·te·su वज्जेसुvaj·je·su भयदस्सावी,bha·ya·das·sā·vī समादायsa·mā·dā·ya सिक्खतिsik·kha·ti सिक्खापदेसु,sik·khā·pa·de·su कायकम्मवचीकम्मेनkā·ya·kam·ma·va·cī·kam·me·na समन्नागतोsa·man·nā·ga·to कुसलेन,ku·sa·le·na परिसुद्धाजीवोpa·ri·sud·dhā·jī·vo सीलसम्पन्नो,sī·la·sam·pan·no इन्द्रियेसुin·dri·ye·su गुत्तद्वारो,gut·tad·vā·ro सतिसम्पजञ्ञेनsa·ti·sam·pa·jañ·ñe·na समन्नागतो,sa·man·nā·ga·to सन्तुट्ठो।san·tuṭ·ṭho
So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.
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इध,i·dha महाराज,ma·hā·rā·ja भिक्खुbhik·khu पाणातिपातंpā·ṇā·ti·pā·taṃ पहायpa·hā·ya पाणातिपाताpā·ṇā·ti·pā·tā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti निहितदण्डोni·hi·ta·daṇ·ḍo निहितसत्थोni·hi·ta·sat·tho लज्जीlaj·jī दयापन्नोda·yā·pan·no सब्बपाणभूतहितानुकम्पीsab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī विहरति।vi·ha·ra·ti
Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
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अदिन्नादानंa·din·nā·dā·naṃ पहायpa·hā·ya अदिन्नादानाa·din·nā·dā·nā पटिविरतोpa·ṭi·vi·ra·to होतिho·ti दिन्नादायीdin·nā·dā·yī दिन्नपाटिकङ्खी,din·na·pā·ṭi·kaṅ·khī अथेनेनa·the·ne·na सुचिभूतेनsu·ci·bhū·te·na अत्तनाat·ta·nā विहरति।vi·ha·ra·ti
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
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अब्रह्मचरियंab·rah·ma·ca·ri·yaṃ पहायpa·hā·ya ब्रह्मचारीbrah·ma·cā·rī होतिho·ti आराचारीā·rā·cā·rī विरतोvi·ra·to मेथुनाme·thu·nā गामधम्मा।gā·ma·dham·mā
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
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मुसावादंmu·sā·vā·daṃ पहायpa·hā·ya मुसावादाmu·sā·vā·dā पटिविरतोpa·ṭi·vi·ra·to होतिho·ti सच्चवादीsac·ca·vā·dī सच्चसन्धोsac·ca·san·dho थेतोthe·to पच्चयिकोpac·ca·yi·ko अविसंवादकोa·vi·saṃ·vā·da·ko लोकस्स।lo·kas·sa
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.
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पिसुणंpi·su·ṇaṃ वाचंvā·caṃ पहायpa·hā·ya पिसुणायpi·su·ṇā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to होति;ho·ti इतोi·to सुत्वाsut·vā नna अमुत्रa·mut·ra अक्खाताak·khā·tā इमेसंi·me·saṃ भेदाय;bhe·dā·ya अमुत्रa·mut·ra वाvā सुत्वाsut·vā नna इमेसंi·me·saṃ अक्खाता,ak·khā·tā अमूसंa·mū·saṃ भेदाय।bhe·dā·ya इतिi·ti भिन्नानंbhin·nā·naṃ वाvā सन्धाता,san·dhā·tā सहितानंsa·hi·tā·naṃ वाvā अनुप्पदाता,a·nup·pa·dā·tā समग्गारामोsa·mag·gā·rā·mo समग्गरतोsa·mag·ga·ra·to समग्गनन्दीsa·mag·ga·nan·dī समग्गकरणिंsa·mag·ga·ka·ra·ṇiṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
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फरुसंpha·ru·saṃ वाचंvā·caṃ पहायpa·hā·ya फरुसायpha·ru·sā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to होति;ho·ti याyā साsā वाचाvā·cā नेलाne·lā कण्णसुखाkaṇ·ṇa·su·khā पेमनीयाpe·ma·nī·yā हदयङ्गमाha·da·yaṅ·ga·mā पोरीpo·rī बहुजनकन्ताba·hu·ja·na·kan·tā बहुजनमनापाba·hu·ja·na·ma·nā·pā तथारूपिंta·thā·rū·piṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.
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सम्फप्पलापंsam·phap·pa·lā·paṃ पहायpa·hā·ya सम्फप्पलापाsam·phap·pa·lā·pā पटिविरतोpa·ṭi·vi·ra·to होतिho·ti कालवादीkā·la·vā·dī भूतवादीbhū·ta·vā·dī अत्थवादीat·tha·vā·dī धम्मवादीdham·ma·vā·dī विनयवादी,vi·na·ya·vā·dī निधानवतिंni·dhā·na·va·tiṃ वाचंvā·caṃ भासिताbhā·si·tā होतिho·ti कालेनkā·le·na सापदेसंsā·pa·de·saṃ परियन्तवतिंpa·ri·yan·ta·va·tiṃ अत्थसंहितं।at·tha·saṃ·hi·taṃ
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
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आमकधञ्ञपटिग्गहणाā·ma·ka·dhañ·ña·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.
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आमकमंसपटिग्गहणाā·ma·ka·maṃ·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.
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दासिदासपटिग्गहणाdā·si·dā·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Dāsidāsapaṭiggahaṇā paṭivirato hoti.
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तुलाकूटकंसकूटमानकूटाtu·lā·kū·ṭa·kaṃ·sa·kū·ṭa·mā·na·kū·ṭā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.
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छेदनवधबन्धनविपरामोसआलोपसहसाकाराche·da·na·va·dha·ban·dha·na·vi·pa·rā·mo·sa·ā·lo·pa·sa·ha·sā·kā·rā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ बीजगामभूतगामसमारम्भंbī·ja·gā·ma·bhū·ta·gā·ma·sa·mā·ram·bhaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.
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सेय्यथिदं—मूलबीजंsey·ya·thi·daṃ खन्धबीजंkhan·dha·bī·jaṃ फळुबीजंpha·ḷu·bī·jaṃ अग्गबीजंag·ga·bī·jaṃ बीजबीजमेवbī·ja·bī·ja·me·va पञ्चमं,pañ·ca·maṃ इतिi·ti एवरूपाe·va·rū·pā बीजगामभूतगामसमारम्भाbī·ja·gā·ma·bhū·ta·gā·ma·sa·mā·ram·bhā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.
These include plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ सन्निधिकारपरिभोगंsan·ni·dhi·kā·ra·pa·ri·bho·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.
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सेय्यथिदं—अन्नसन्निधिंsey·ya·thi·daṃ पानसन्निधिंpā·na·san·ni·dhiṃ वत्थसन्निधिंvat·tha·san·ni·dhiṃ यानसन्निधिंyā·na·san·ni·dhiṃ सयनसन्निधिंsa·ya·na·san·ni·dhiṃ गन्धसन्निधिंgan·dha·san·ni·dhiṃ आमिससन्निधिं,ā·mi·sa·san·ni·dhiṃ
Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ,
This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ विसूकदस्सनंvi·sū·ka·das·sa·naṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.
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सेय्यथिदं—नच्चंsey·ya·thi·daṃ गीतंgī·taṃ वादितंvā·di·taṃ पेक्खंpek·khaṃ अक्खानंak·khā·naṃ पाणिस्सरंpā·ṇis·sa·raṃ वेताळंve·tā·ḷaṃ कुम्भथूणंkum·bha·thū·ṇaṃ सोभनकंso·bha·na·kaṃ चण्डालंcaṇ·ḍā·laṃ वंसंvaṃ·saṃ धोवनंdho·va·naṃ हत्थियुद्धंhat·thi·yud·dhaṃ अस्सयुद्धंas·sa·yud·dhaṃ महिंसयुद्धंma·hiṃ·sa·yud·dhaṃ उसभयुद्धंu·sa·bha·yud·dhaṃ अजयुद्धंa·ja·yud·dhaṃ मेण्डयुद्धंmeṇ·ḍa·yud·dhaṃ कुक्कुटयुद्धंkuk·ku·ṭa·yud·dhaṃ वट्टकयुद्धंvaṭ·ṭa·ka·yud·dhaṃ दण्डयुद्धंdaṇ·ḍa·yud·dhaṃ मुट्ठियुद्धंmuṭ·ṭhi·yud·dhaṃ निब्बुद्धंnib·bud·dhaṃ उय्योधिकंuy·yo·dhi·kaṃ बलग्गंba·lag·gaṃ सेनाब्यूहंse·nāb·yū·haṃ अनीकदस्सनंa·nī·ka·das·sa·naṃ
Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ
This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ जूतप्पमादट्ठानानुयोगंjū·tap·pa·mā·daṭ·ṭhā·nā·nu·yo·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.
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सेय्यथिदं—अट्ठपदंsey·ya·thi·daṃ दसपदंda·sa·pa·daṃ आकासंā·kā·saṃ परिहारपथंpa·ri·hā·ra·pa·thaṃ सन्तिकंsan·ti·kaṃ खलिकंkha·li·kaṃ घटिकंgha·ṭi·kaṃ सलाकहत्थंsa·lā·ka·hat·thaṃ अक्खंak·khaṃ पङ्गचीरंpaṅ·ga·cī·raṃ वङ्ककंvaṅ·ka·kaṃ मोक्खचिकंmok·kha·ci·kaṃ चिङ्गुलिकंciṅ·gu·li·kaṃ पत्ताळ्हकंpat·tā·ḷha·kaṃ रथकंra·tha·kaṃ धनुकंdha·nu·kaṃ अक्खरिकंak·kha·ri·kaṃ मनेसिकंma·ne·si·kaṃ यथावज्जंya·thā·vaj·jaṃ
Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ
This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ उच्चासयनमहासयनंuc·cā·sa·ya·na·ma·hā·sa·ya·naṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.
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सेय्यथिदं—आसन्दिंsey·ya·thi·daṃ पल्लङ्कंpal·laṅ·kaṃ गोनकंgo·na·kaṃ चित्तकंcit·ta·kaṃ पटिकंpa·ṭi·kaṃ पटलिकंpa·ṭa·li·kaṃ तूलिकंtū·li·kaṃ विकतिकंvi·ka·ti·kaṃ उद्दलोमिंud·da·lo·miṃ एकन्तलोमिंe·kan·ta·lo·miṃ कट्टिस्संkaṭ·ṭis·saṃ कोसेय्यंko·sey·yaṃ कुत्तकंkut·ta·kaṃ हत्थत्थरंhat·that·tha·raṃ अस्सत्थरंas·sat·tha·raṃ रथत्थरंra·that·tha·raṃ अजिनप्पवेणिंa·ji·nap·pa·ve·ṇiṃ कदलिमिगपवरपच्चत्थरणंka·da·li·mi·ga·pa·va·ra·pac·cat·tha·ra·ṇaṃ सउत्तरच्छदंsa·ut·ta·rac·cha·daṃ उभतोलोहितकूपधानंu·bha·to·lo·hi·ta·kū·pa·dhā·naṃ
Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ
This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double or single fringed—and silk covers studded with gems, as well as silken sheets, wollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ मण्डनविभूसनट्ठानानुयोगंmaṇ·ḍa·na·vi·bhū·sa·naṭ·ṭhā·nā·nu·yo·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup.
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सेय्यथिदं—उच्छादनंsey·ya·thi·daṃ परिमद्दनंpa·ri·mad·da·naṃ न्हापनंnhā·pa·naṃ सम्बाहनंsam·bā·ha·naṃ आदासंā·dā·saṃ अञ्जनंañ·ja·naṃ मालागन्धविलेपनंmā·lā·gan·dha·vi·le·pa·naṃ मुखचुण्णंmu·kha·cuṇ·ṇaṃ मुखलेपनंmu·kha·le·pa·naṃ हत्थबन्धंhat·tha·ban·dhaṃ सिखाबन्धंsi·khā·ban·dhaṃ दण्डंdaṇ·ḍaṃ नाळिकंnā·ḷi·kaṃ असिंa·siṃ छत्तंchat·taṃ चित्रुपाहनंcit·ru·pā·ha·naṃ उण्हीसंuṇ·hī·saṃ मणिंma·ṇiṃ वालबीजनिंvā·la·bī·ja·niṃ ओदातानिo·dā·tā·ni वत्थानिvat·thā·ni दीघदसानिdī·gha·da·sā·ni
Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni
This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ तिरच्छानकथंti·rac·chā·na·ka·thaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk.
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सेय्यथिदं—राजकथंsey·ya·thi·daṃ चोरकथंco·ra·ka·thaṃ महामत्तकथंma·hā·mat·ta·ka·thaṃ सेनाकथंse·nā·ka·thaṃ भयकथंbha·ya·ka·thaṃ युद्धकथंyud·dha·ka·thaṃ अन्नकथंan·na·ka·thaṃ पानकथंpā·na·ka·thaṃ वत्थकथंvat·tha·ka·thaṃ सयनकथंsa·ya·na·ka·thaṃ मालाकथंmā·lā·ka·thaṃ गन्धकथंgan·dha·ka·thaṃ ञातिकथंñā·ti·ka·thaṃ यानकथंyā·na·ka·thaṃ गामकथंgā·ma·ka·thaṃ निगमकथंni·ga·ma·ka·thaṃ नगरकथंna·ga·ra·ka·thaṃ जनपदकथंja·na·pa·da·ka·thaṃ इत्थिकथंit·thi·ka·thaṃ सूरकथंsū·ra·ka·thaṃ विसिखाकथंvi·si·khā·ka·thaṃ कुम्भट्ठानकथंkum·bhaṭ·ṭhā·na·ka·thaṃ पुब्बपेतकथंpub·ba·pe·ta·ka·thaṃ नानत्तकथंnā·nat·ta·ka·thaṃ लोकक्खायिकंlo·kak·khā·yi·kaṃ समुद्दक्खायिकंsa·mud·dak·khā·yi·kaṃ इतिभवाभवकथंi·ti·bha·vā·bha·va·ka·thaṃ
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ
This includes such topics as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ विग्गाहिककथंvig·gā·hi·ka·ka·thaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.
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सेय्यथिदं—नsey·ya·thi·daṃ त्वंtvaṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानासि,ā·jā·nā·si अहंa·haṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानामि,ā·jā·nā·mi किंkiṃ त्वंtvaṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानिस्ससि,ā·jā·nis·sa·si मिच्छाmic·chā पटिपन्नोpa·ṭi·pan·no त्वमसि,tva·ma·si अहमस्मिa·ha·mas·mi सम्माsam·mā पटिपन्नो,pa·ṭi·pan·no सहितंsa·hi·taṃ मे,me असहितंa·sa·hi·taṃ ते,te पुरेpu·re वचनीयंva·ca·nī·yaṃ पच्छाpac·chā अवच,a·va·ca पच्छाpac·chā वचनीयंva·ca·nī·yaṃ पुरेpu·re अवच,a·va·ca अधिचिण्णंa·dhi·ciṇ·ṇaṃ तेte विपरावत्तं,vi·pa·rā·vat·taṃ आरोपितोā·ro·pi·to तेte वादो,vā·do निग्गहितोnig·ga·hi·to त्वमसि,tva·ma·si चरca·ra वादप्पमोक्खाय,vā·dap·pa·mok·khā·ya निब्बेठेहिnib·be·ṭhe·hi वाvā सचेsa·ce पहोसीतिpa·ho·sī·ti
Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti
They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपंe·va·rū·paṃ दूतेय्यपहिणगमनानुयोगंdū·tey·ya·pa·hi·ṇa·ga·ma·nā·nu·yo·gaṃ अनुयुत्ताa·nu·yut·tā विहरन्ति।vi·ha·ran·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.
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सेय्यथिदं—रञ्ञं,sey·ya·thi·daṃ राजमहामत्तानं,rā·ja·ma·hā·mat·tā·naṃ खत्तियानं,khat·ti·yā·naṃ ब्राह्मणानं,brāh·ma·ṇā·naṃ गहपतिकानं,ga·ha·pa·ti·kā·naṃ कुमारानं—इधku·mā·rā·naṃ गच्छ,gac·cha अमुत्रागच्छ,a·mut·rā·gac·cha इदंi·daṃ हर,ha·ra अमुत्रa·mut·ra इदंi·daṃ आहरा’तिā·ha·rā
Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti
This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte कुहकाku·ha·kā चca होन्तिhon·ti लपकाla·pa·kā चca नेमित्तिकाne·mit·ti·kā चca निप्पेसिकाnip·pe·si·kā चca लाभेनlā·bhe·na लाभंlā·bhaṃ निजिगीसितारोni·ji·gī·si·tā·ro च।ca इतिi·ti एवरूपाe·va·rū·pā कुहनलपनाku·ha·na·la·pa·nā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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सेय्यथिदं—अङ्गंsey·ya·thi·daṃ निमित्तंni·mit·taṃ उप्पातंup·pā·taṃ सुपिनंsu·pi·naṃ लक्खणंlak·kha·ṇaṃ मूसिकच्छिन्नंmū·si·kac·chin·naṃ अग्गिहोमंag·gi·ho·maṃ दब्बिहोमंdab·bi·ho·maṃ थुसहोमंthu·sa·ho·maṃ कणहोमंka·ṇa·ho·maṃ तण्डुलहोमंtaṇ·ḍu·la·ho·maṃ सप्पिहोमंsap·pi·ho·maṃ तेलहोमंte·la·ho·maṃ मुखहोमंmu·kha·ho·maṃ लोहितहोमंlo·hi·ta·ho·maṃ अङ्गविज्जाaṅ·ga·vij·jā वत्थुविज्जाvat·thu·vij·jā खत्तविज्जाkhat·ta·vij·jā सिवविज्जाsi·va·vij·jā भूतविज्जाbhū·ta·vij·jā भूरिविज्जाbhū·ri·vij·jā अहिविज्जाa·hi·vij·jā विसविज्जाvi·sa·vij·jā विच्छिकविज्जाvic·chi·ka·vij·jā मूसिकविज्जाmū·si·ka·vij·jā सकुणविज्जाsa·ku·ṇa·vij·jā वायसविज्जाvā·ya·sa·vij·jā पक्कज्झानंpak·kaj·jhā·naṃ सरपरित्ताणंsa·ra·pa·rit·tā·ṇaṃ मिगचक्कंmi·ga·cak·kaṃ
Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ
This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying lifespan, chanting for protection, and divining omens from wild animals.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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सेय्यथिदं—मणिलक्खणंsey·ya·thi·daṃ वत्थलक्खणंvat·tha·lak·kha·ṇaṃ दण्डलक्खणंdaṇ·ḍa·lak·kha·ṇaṃ सत्थलक्खणंsat·tha·lak·kha·ṇaṃ असिलक्खणंa·si·lak·kha·ṇaṃ उसुलक्खणंu·su·lak·kha·ṇaṃ धनुलक्खणंdha·nu·lak·kha·ṇaṃ आवुधलक्खणंā·vu·dha·lak·kha·ṇaṃ इत्थिलक्खणंit·thi·lak·kha·ṇaṃ पुरिसलक्खणंpu·ri·sa·lak·kha·ṇaṃ कुमारलक्खणंku·mā·ra·lak·kha·ṇaṃ कुमारिलक्खणंku·mā·ri·lak·kha·ṇaṃ दासलक्खणंdā·sa·lak·kha·ṇaṃ दासिलक्खणंdā·si·lak·kha·ṇaṃ हत्थिलक्खणंhat·thi·lak·kha·ṇaṃ अस्सलक्खणंas·sa·lak·kha·ṇaṃ महिंसलक्खणंma·hiṃ·sa·lak·kha·ṇaṃ उसभलक्खणंu·sa·bha·lak·kha·ṇaṃ गोलक्खणंgo·lak·kha·ṇaṃ अजलक्खणंa·ja·lak·kha·ṇaṃ मेण्डलक्खणंmeṇ·ḍa·lak·kha·ṇaṃ कुक्कुटलक्खणंkuk·ku·ṭa·lak·kha·ṇaṃ वट्टकलक्खणंvaṭ·ṭa·ka·lak·kha·ṇaṃ गोधालक्खणंgo·dhā·lak·kha·ṇaṃ कण्णिकलक्खणंkaṇ·ṇi·ka·lak·kha·ṇaṃ कच्छपलक्खणंkac·cha·pa·lak·kha·ṇaṃ मिगलक्खणंmi·ga·lak·kha·ṇaṃ
Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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सेय्यथिदं—रञ्ञंsey·ya·thi·daṃ निय्यानंniy·yā·naṃ भविस्सति,bha·vis·sa·ti रञ्ञंrañ·ñaṃ अनिय्यानंa·niy·yā·naṃ भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ उपयानंu·pa·yā·naṃ भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ अपयानंa·pa·yā·naṃ भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ उपयानंu·pa·yā·naṃ भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ अपयानंa·pa·yā·naṃ भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ जयोja·yo भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ पराजयोpa·rā·ja·yo भविस्सति,bha·vis·sa·ti बाहिरानंbā·hi·rā·naṃ रञ्ञंrañ·ñaṃ जयोja·yo भविस्सति,bha·vis·sa·ti अब्भन्तरानंab·bhan·ta·rā·naṃ रञ्ञंrañ·ñaṃ पराजयोpa·rā·ja·yo भविस्सति,bha·vis·sa·ti इतिi·ti इमस्सi·mas·sa जयोja·yo भविस्सति,bha·vis·sa·ti इमस्सi·mas·sa पराजयोpa·rā·ja·yo भविस्सतिbha·vis·sa·ti
Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati
This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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सेय्यथिदं—चन्दग्गाहोsey·ya·thi·daṃ भविस्सति,bha·vis·sa·ti सूरियग्गाहोsū·ri·yag·gā·ho भविस्सति,bha·vis·sa·ti नक्खत्तग्गाहोnak·khat·tag·gā·ho भविस्सति,bha·vis·sa·ti चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti नक्खत्तानंnak·khat·tā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti नक्खत्तानंnak·khat·tā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti उक्कापातोuk·kā·pā·to भविस्सति,bha·vis·sa·ti दिसाडाहोdi·sā·ḍā·ho भविस्सति,bha·vis·sa·ti भूमिचालोbhū·mi·cā·lo भविस्सति,bha·vis·sa·ti देवदुद्रभिde·va·dud·ra·bhi भविस्सति,bha·vis·sa·ti चन्दिमसूरियनक्खत्तानंcan·di·ma·sū·ri·ya·nak·khat·tā·naṃ उग्गमनंug·ga·ma·naṃ ओगमनंo·ga·ma·naṃ सङ्किलेसंsaṅ·ki·le·saṃ वोदानंvo·dā·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko चन्दग्गाहोcan·dag·gā·ho भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko सूरियग्गाहोsū·ri·yag·gā·ho भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko नक्खत्तग्गाहोnak·khat·tag·gā·ho भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ चन्दिमसूरियानंcan·di·ma·sū·ri·yā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ नक्खत्तानंnak·khat·tā·naṃ पथगमनंpa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ नक्खत्तानंnak·khat·tā·naṃ उप्पथगमनंup·pa·tha·ga·ma·naṃ भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko उक्कापातोuk·kā·pā·to भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko दिसाडाहोdi·sā·ḍā·ho भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko भूमिचालोbhū·mi·cā·lo भविस्सति,bha·vis·sa·ti एवंविपाकोe·vaṃ·vi·pā·ko देवदुद्रभिde·va·dud·ra·bhi भविस्सति,bha·vis·sa·ti एवंविपाकंe·vaṃ·vi·pā·kaṃ चन्दिमसूरियनक्खत्तानंcan·di·ma·sū·ri·ya·nak·khat·tā·naṃ उग्गमनंug·ga·ma·naṃ ओगमनंo·ga·ma·naṃ सङ्किलेसंsaṅ·ki·le·saṃ वोदानंvo·dā·naṃ भविस्सतिbha·vis·sa·ti
Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati
This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.
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यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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401
सेय्यथिदं—सुवुट्ठिकाsey·ya·thi·daṃ भविस्सति,bha·vis·sa·ti दुब्बुट्ठिकाdub·buṭ·ṭhi·kā भविस्सति,bha·vis·sa·ti सुभिक्खंsu·bhik·khaṃ भविस्सति,bha·vis·sa·ti दुब्भिक्खंdub·bhik·khaṃ भविस्सति,bha·vis·sa·ti खेमंkhe·maṃ भविस्सति,bha·vis·sa·ti भयंbha·yaṃ भविस्सति,bha·vis·sa·ti रोगोro·go भविस्सति,bha·vis·sa·ti आरोग्यंā·rog·yaṃ भविस्सति,bha·vis·sa·ti मुद्दा,mud·dā गणना,ga·ṇa·nā सङ्खानं,saṅ·khā·naṃ कावेय्यं,kā·vey·yaṃ लोकायतंlo·kā·ya·taṃ
Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ
This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology.
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404
यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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405
सेय्यथिदं—आवाहनंsey·ya·thi·daṃ विवाहनंvi·vā·ha·naṃ संवरणंsaṃ·va·ra·ṇaṃ विवरणंvi·va·ra·ṇaṃ सङ्किरणंsaṅ·ki·ra·ṇaṃ विकिरणंvi·ki·ra·ṇaṃ सुभगकरणंsu·bha·ga·ka·ra·ṇaṃ दुब्भगकरणंdub·bha·ga·ka·ra·ṇaṃ विरुद्धगब्भकरणंvi·rud·dha·gab·bha·ka·ra·ṇaṃ जिव्हानिबन्धनंjiv·hā·ni·ban·dha·naṃ हनुसंहननंha·nu·saṃ·ha·na·naṃ हत्थाभिजप्पनंhat·thā·bhi·jap·pa·naṃ हनुजप्पनंha·nu·jap·pa·naṃ कण्णजप्पनंkaṇ·ṇa·jap·pa·naṃ आदासपञ्हंā·dā·sa·pañ·haṃ कुमारिकपञ्हंku·mā·ri·ka·pañ·haṃ देवपञ्हंde·va·pañ·haṃ आदिच्चुपट्ठानंā·dic·cu·paṭ·ṭhā·naṃ महतुपट्ठानंma·ha·tu·paṭ·ṭhā·naṃ अब्भुज्जलनंab·bhuj·ja·la·naṃ सिरिव्हायनंsi·riv·hā·ya·naṃ
Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ
This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.
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408
यथाya·thā वाvā पनेकेpa·ne·ke भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सद्धादेय्यानिsad·dhā·dey·yā·ni भोजनानिbho·ja·nā·ni भुञ्जित्वाbhuñ·jit·vā तेte एवरूपायe·va·rū·pā·ya तिरच्छानविज्जायti·rac·chā·na·vij·jā·ya मिच्छाजीवेनmic·chā·jī·ve·na जीवितंjī·vi·taṃ कप्पेन्ति।kap·pen·ti
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
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409
सेय्यथिदं—सन्तिकम्मंsey·ya·thi·daṃ पणिधिकम्मंpa·ṇi·dhi·kam·maṃ भूतकम्मंbhū·ta·kam·maṃ भूरिकम्मंbhū·ri·kam·maṃ वस्सकम्मंvas·sa·kam·maṃ वोस्सकम्मंvos·sa·kam·maṃ वत्थुकम्मंvat·thu·kam·maṃ वत्थुपरिकम्मंvat·thu·pa·ri·kam·maṃ आचमनंā·ca·ma·naṃ न्हापनंnhā·pa·naṃ जुहनंju·ha·naṃ वमनंva·ma·naṃ विरेचनंvi·re·ca·naṃ उद्धंविरेचनंud·dhaṃ·vi·re·ca·naṃ अधोविरेचनंa·dho·vi·re·ca·naṃ सीसविरेचनंsī·sa·vi·re·ca·naṃ कण्णतेलंkaṇ·ṇa·te·laṃ नेत्ततप्पनंnet·ta·tap·pa·naṃ नत्थुकम्मंnat·thu·kam·maṃ अञ्जनंañ·ja·naṃ पच्चञ्जनंpac·cañ·ja·naṃ सालाकियंsā·lā·ki·yaṃ सल्लकत्तियंsal·la·kat·ti·yaṃ दारकतिकिच्छा,dā·ra·ka·ti·kic·chā मूलभेसज्जानंmū·la·bhe·saj·jā·naṃ अनुप्पदानं,a·nup·pa·dā·naṃ ओसधीनंo·sa·dhī·naṃ पटिमोक्खोpa·ṭi·mok·kho
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho
This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.
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सsa खोkho सो,so महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ सीलसम्पन्नोsī·la·sam·pan·no नna कुतोचिku·to·ci भयंbha·yaṃ समनुपस्सति,sa·ma·nu·pas·sa·ti यदिदंya·di·daṃ सीलसंवरतो।sī·la·saṃ·va·ra·to
Sa kho so, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
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413
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja राजाrā·jā खत्तियोkhat·ti·yo मुद्धाभिसित्तोmud·dhā·bhi·sit·to निहतपच्चामित्तोni·ha·ta·pac·cā·mit·to नna कुतोचिku·to·ci भयंbha·yaṃ समनुपस्सति,sa·ma·nu·pas·sa·ti यदिदंya·di·daṃ पच्चत्थिकतो;pac·cat·thi·ka·to
Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
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414
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ सीलसम्पन्नोsī·la·sam·pan·no नna कुतोचिku·to·ci भयंbha·yaṃ समनुपस्सति,sa·ma·nu·pas·sa·ti यदिदंya·di·daṃ सीलसंवरतो।sī·la·saṃ·va·ra·to
evameva kho, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.
In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
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415
सोso इमिनाi·mi·nā अरियेनa·ri·ye·na सीलक्खन्धेनsī·lak·khan·dhe·na समन्नागतोsa·man·nā·ga·to अज्झत्तंaj·jhat·taṃ अनवज्जसुखंa·na·vaj·ja·su·khaṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
- 416
- 417
- 418
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419
4।3।2।1। इन्द्रियसंवरin·dri·ya·saṃ·va·ra
4.3.2.1. Indriyasaṁvara
- 420
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421
इध,i·dha महाराज,ma·hā·rā·ja भिक्खुbhik·khu चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā नna निमित्तग्गाहीni·mit·tag·gā·hī होतिho·ti नानुब्यञ्जनग्गाही।nā·nub·yañ·ja·nag·gā·hī
Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
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422
यत्वाधिकरणमेनंyat·vā·dhi·ka·ra·ṇa·me·naṃ चक्खुन्द्रियंcak·khun·dri·yaṃ असंवुतंa·saṃ·vu·taṃ विहरन्तंvi·ha·ran·taṃ अभिज्झाa·bhij·jhā दोमनस्साdo·ma·nas·sā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अन्वास्सवेय्युं,an·vās·sa·vey·yuṃ तस्सtas·sa संवरायsaṃ·va·rā·ya पटिपज्जति,pa·ṭi·paj·ja·ti रक्खतिrak·kha·ti चक्खुन्द्रियं,cak·khun·dri·yaṃ चक्खुन्द्रियेcak·khun·dri·ye संवरंsaṃ·va·raṃ आपज्जति।ā·paj·ja·ti
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
- 423
- 424
- 425
- 426
- 427
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428
यत्वाधिकरणमेनंyat·vā·dhi·ka·ra·ṇa·me·naṃ मनिन्द्रियंma·nin·dri·yaṃ असंवुतंa·saṃ·vu·taṃ विहरन्तंvi·ha·ran·taṃ अभिज्झाa·bhij·jhā दोमनस्साdo·ma·nas·sā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अन्वास्सवेय्युं,an·vās·sa·vey·yuṃ तस्सtas·sa संवरायsaṃ·va·rā·ya पटिपज्जति,pa·ṭi·paj·ja·ti रक्खतिrak·kha·ti मनिन्द्रियं,ma·nin·dri·yaṃ मनिन्द्रियेma·nin·dri·ye संवरंsaṃ·va·raṃ आपज्जति।ā·paj·ja·ti
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
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429
सोso इमिनाi·mi·nā अरियेनa·ri·ye·na इन्द्रियसंवरेनin·dri·ya·saṃ·va·re·na समन्नागतोsa·man·nā·ga·to अज्झत्तंaj·jhat·taṃ अब्यासेकसुखंab·yā·se·ka·su·khaṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
- 430
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431
4।3।2।2। सतिसम्पजञ्ञsa·ti·sam·pa·jañ·ña
4.3.2.2. Satisampajañña
4.3.2.2. Mindfulness and Situational Awareness
- 432
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433
इध,i·dha महाराज,ma·hā·rā·ja भिक्खुbhik·khu अभिक्कन्तेa·bhik·kan·te पटिक्कन्तेpa·ṭik·kan·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti आलोकितेā·lo·ki·te विलोकितेvi·lo·ki·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti समिञ्जितेsa·miñ·ji·te पसारितेpa·sā·ri·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti सङ्घाटिपत्तचीवरधारणेsaṅ·ghā·ṭi·pat·ta·cī·va·ra·dhā·ra·ṇe सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti असितेa·si·te पीतेpī·te खायितेkhā·yi·te सायितेsā·yi·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti उच्चारपस्सावकम्मेuc·cā·ra·pas·sā·va·kam·me सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti गतेga·te ठितेṭhi·te निसिन्नेni·sin·ne सुत्तेsut·te जागरितेjā·ga·ri·te भासितेbhā·si·te तुण्हीभावेtuṇ·hī·bhā·ve सम्पजानकारीsam·pa·jā·na·kā·rī होति।ho·ti
Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
- 434
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435
4।3।2।3। सन्तोसsan·to·sa
4.3.2.3. Santosa
4.3.2.3. Contentment
- 436
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437
इध,i·dha महाराज,ma·hā·rā·ja भिक्खुbhik·khu सन्तुट्ठोsan·tuṭ·ṭho होतिho·ti कायपरिहारिकेनkā·ya·pa·ri·hā·ri·ke·na चीवरेन,cī·va·re·na कुच्छिपरिहारिकेनkuc·chi·pa·ri·hā·ri·ke·na पिण्डपातेन।piṇ·ḍa·pā·te·na सोso येनye·na येनेवye·ne·va पक्कमति,pak·ka·ma·ti समादायेवsa·mā·dā·ye·va पक्कमति।pak·ka·ma·ti
Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.
It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
- 438
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439
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu सन्तुट्ठोsan·tuṭ·ṭho होतिho·ti कायपरिहारिकेनkā·ya·pa·ri·hā·ri·ke·na चीवरेनcī·va·re·na कुच्छिपरिहारिकेनkuc·chi·pa·ri·hā·ri·ke·na पिण्डपातेन।piṇ·ḍa·pā·te·na सोso येनye·na येनेवye·ne·va पक्कमति,pak·ka·ma·ti समादायेवsa·mā·dā·ye·va पक्कमति।pak·ka·ma·ti
evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
- 440
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441
4।3।2।4। नीवरणप्पहानnī·va·ra·ṇap·pa·hā·na
4.3.2.4. Nīvaraṇappahāna
4.3.2.4. Giving Up the Hindrances
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442
सोso इमिनाi·mi·nā चca अरियेनa·ri·ye·na सीलक्खन्धेनsī·lak·khan·dhe·na समन्नागतो,sa·man·nā·ga·to इमिनाi·mi·nā चca अरियेनa·ri·ye·na इन्द्रियसंवरेनin·dri·ya·saṃ·va·re·na समन्नागतो,sa·man·nā·ga·to इमिनाi·mi·nā चca अरियेनa·ri·ye·na सतिसम्पजञ्ञेनsa·ti·sam·pa·jañ·ñe·na समन्नागतो,sa·man·nā·ga·to इमायi·mā·ya चca अरियायa·ri·yā·ya सन्तुट्ठियाsan·tuṭ·ṭhi·yā समन्नागतो,sa·man·nā·ga·to
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,
When they have this spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,
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443
विवित्तंvi·vit·taṃ सेनासनंse·nā·sa·naṃ भजतिbha·ja·ti अरञ्ञंa·rañ·ñaṃ रुक्खमूलंruk·kha·mū·laṃ पब्बतंpab·ba·taṃ कन्दरंkan·da·raṃ गिरिगुहंgi·ri·gu·haṃ सुसानंsu·sā·naṃ वनपत्थंva·na·pat·thaṃ अब्भोकासंab·bho·kā·saṃ पलालपुञ्जं।pa·lā·la·puñ·jaṃ
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
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444
सोso पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to निसीदतिni·sī·da·ti पल्लङ्कंpal·laṅ·kaṃ आभुजित्वाā·bhu·jit·vā उजुंu·juṃ कायंkā·yaṃ पणिधायpa·ṇi·dhā·ya परिमुखंpa·ri·mu·khaṃ सतिंsa·tiṃ उपट्ठपेत्वा।u·paṭ·ṭha·pet·vā
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.
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445
सोso अभिज्झंa·bhij·jhaṃ लोकेlo·ke पहायpa·hā·ya विगताभिज्झेनvi·ga·tā·bhij·jhe·na चेतसाce·ta·sā विहरति,vi·ha·ra·ti अभिज्झायa·bhij·jhā·ya चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
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446
ब्यापादपदोसंbyā·pā·da·pa·do·saṃ पहायpa·hā·ya अब्यापन्नचित्तोab·yā·pan·na·cit·to विहरतिvi·ha·ra·ti सब्बपाणभूतहितानुकम्पी,sab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī ब्यापादपदोसाbyā·pā·da·pa·do·sā चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.
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447
थिनमिद्धंthi·na·mid·dhaṃ पहायpa·hā·ya विगतथिनमिद्धोvi·ga·ta·thi·na·mid·dho विहरतिvi·ha·ra·ti आलोकसञ्ञी,ā·lo·ka·sañ·ñī सतोsa·to सम्पजानो,sam·pa·jā·no थिनमिद्धाthi·na·mid·dhā चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
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448
उद्धच्चकुक्कुच्चंud·dhac·ca·kuk·kuc·caṃ पहायpa·hā·ya अनुद्धतोa·nud·dha·to विहरति,vi·ha·ra·ti अज्झत्तंaj·jhat·taṃ वूपसन्तचित्तो,vū·pa·san·ta·cit·to उद्धच्चकुक्कुच्चाud·dhac·ca·kuk·kuc·cā चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti
Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.
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449
विचिकिच्छंvi·ci·kic·chaṃ पहायpa·hā·ya तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विहरति,vi·ha·ra·ti अकथङ्कथीa·ka·thaṅ·ka·thī कुसलेसुku·sa·le·su धम्मेसु,dham·me·su विचिकिच्छायvi·ci·kic·chā·ya चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
- 450
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451
तस्सtas·sa तेte कम्मन्ताkam·man·tā समिज्झेय्युं।sa·mij·jhey·yuṃ
Tassa te kammantā samijjheyyuṁ.
-
452
सोso यानिyā·ni चca पोराणानिpo·rā·ṇā·ni इणमूलानि,i·ṇa·mū·lā·ni तानिtā·ni चca ब्यन्तिंbyan·tiṃ करेय्य,ka·rey·ya सियाsi·yā चस्सcas·sa उत्तरिंut·ta·riṃ अवसिट्ठंa·va·siṭ·ṭhaṃ दारभरणाय।dā·ra·bha·ra·ṇā·ya
So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.
He would pay off the original loan and have enough left over to support his partner.
- 453
- 454
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455
तस्सtas·sa मेme तेte कम्मन्ताkam·man·tā समिज्झिंसु।sa·mij·jhiṃ·su
Tassa me te kammantā samijjhiṁsu.
(Pāli only)
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456
सोहंso·haṃ यानिyā·ni चca पोराणानिpo·rā·ṇā·ni इणमूलानि,i·ṇa·mū·lā·ni तानिtā·ni चca ब्यन्तिंbyan·tiṃ अकासिं,a·kā·siṃ अत्थिat·thi चca मेme उत्तरिंut·ta·riṃ अवसिट्ठंa·va·siṭ·ṭhaṃ दारभरणाया’ति।dā·ra·bha·ra·ṇā·yā
Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti.
(Pāli only)
- 457
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458
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so आबाधिकोā·bā·dhi·ko अस्सas·sa दुक्खितोduk·khi·to बाळ्हगिलानो;bā·ḷha·gi·lā·no भत्तञ्चस्सbhat·tañ·cas·sa नच्छादेय्य,nac·chā·dey·ya नna चस्सcas·sa कायेkā·ye बलमत्ता।ba·la·mat·tā
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.
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459
सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na तम्हाtam·hā आबाधाā·bā·dhā मुच्चेय्य;muc·cey·ya भत्तंbhat·taṃ चस्सcas·sa छादेय्य,chā·dey·ya सियाsi·yā चस्सcas·sa कायेkā·ye बलमत्ता।ba·la·mat·tā
So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā.
But after some time they’d recover from that illness, and regain their appetite and their strength.
- 460
- 461
- 462
- 463
- 464
- 465
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466
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so बन्धनागारेban·dha·nā·gā·re बद्धोbad·dho अस्स।as·sa
Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.
-
467
सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na तम्हाtam·hā बन्धनागाराban·dha·nā·gā·rā मुच्चेय्यmuc·cey·ya सोत्थिनाsot·thi·nā अब्भयेन,ab·bha·ye·na नna चस्सcas·sa किञ्चिkiñ·ci भोगानंbho·gā·naṃ वयो।va·yo
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.
But after some time they were released from jail, safe and sound, with no loss of wealth.
- 468
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469
‘अहंa·haṃ खोkho पुब्बेpub·be बन्धनागारेban·dha·nā·gā·re बद्धोbad·dho अहोसिं,a·ho·siṃ सोम्हिsom·hi एतरहिe·ta·ra·hi तम्हाtam·hā बन्धनागाराban·dha·nā·gā·rā मुत्तोmut·to सोत्थिनाsot·thi·nā अब्भयेन।ab·bha·ye·na
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena.
(Pāli only)
- 470
- 471
-
472
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so दासोdā·so अस्सas·sa अनत्ताधीनोa·nat·tā·dhī·no पराधीनोpa·rā·dhī·no नna येनकामङ्गमो।ye·na·kā·maṅ·ga·mo
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.
-
473
सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na तम्हाtam·hā दासब्याdā·sab·yā मुच्चेय्यmuc·cey·ya अत्ताधीनोat·tā·dhī·no अपराधीनोa·pa·rā·dhī·no भुजिस्सोbhu·jis·so येनकामङ्गमो।ye·na·kā·maṅ·ga·mo
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo.
But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish.
- 474
-
475
‘अहंa·haṃ खोkho पुब्बेpub·be दासोdā·so अहोसिंa·ho·siṃ अनत्ताधीनोa·nat·tā·dhī·no पराधीनोpa·rā·dhī·no नna येनकामङ्गमो।ye·na·kā·maṅ·ga·mo
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo.
(Pāli only)
- 476
- 477
-
478
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so सधनोsa·dha·no सभोगोsa·bho·go कन्तारद्धानमग्गंkan·tā·rad·dhā·na·mag·gaṃ पटिपज्जेय्यpa·ṭi·paj·jey·ya दुब्भिक्खंdub·bhik·khaṃ सप्पटिभयं।sap·pa·ṭi·bha·yaṃ
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ.
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.
-
479
सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na तंtaṃ कन्तारंkan·tā·raṃ नित्थरेय्यnit·tha·rey·ya सोत्थिना,sot·thi·nā गामन्तंgā·man·taṃ अनुपापुणेय्यa·nu·pā·pu·ṇey·ya खेमंkhe·maṃ अप्पटिभयं।ap·pa·ṭi·bha·yaṃ
So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ.
But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril.
- 480
-
481
‘अहंa·haṃ खोkho पुब्बेpub·be सधनोsa·dha·no सभोगोsa·bho·go कन्तारद्धानमग्गंkan·tā·rad·dhā·na·mag·gaṃ पटिपज्जिंpa·ṭi·paj·jiṃ दुब्भिक्खंdub·bhik·khaṃ सप्पटिभयं।sap·pa·ṭi·bha·yaṃ
‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ.
(Pāli only)
-
482
सोम्हिsom·hi एतरहिe·ta·ra·hi तंtaṃ कन्तारंkan·tā·raṃ नित्थिण्णोnit·thiṇ·ṇo सोत्थिना,sot·thi·nā गामन्तंgā·man·taṃ अनुप्पत्तोa·nup·pat·to खेमंkhe·maṃ अप्पटिभयन्’ति।ap·pa·ṭi·bha·yan
Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti.
(Pāli only)
- 483
-
484
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu यथाya·thā इणंi·ṇaṃ यथाya·thā रोगंro·gaṃ यथाya·thā बन्धनागारंban·dha·nā·gā·raṃ यथाya·thā दासब्यंdā·sab·yaṃ यथाya·thā कन्तारद्धानमग्गं,kan·tā·rad·dhā·na·mag·gaṃ एवंe·vaṃ इमेi·me पञ्चpañ·ca नीवरणेnī·va·ra·ṇe अप्पहीनेap·pa·hī·ne अत्तनिat·ta·ni समनुपस्सति।sa·ma·nu·pas·sa·ti
Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.
-
485
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja यथाya·thā आणण्यंā·ṇaṇ·yaṃ यथाya·thā आरोग्यंā·rog·yaṃ यथाya·thā बन्धनामोक्खंban·dha·nā·mok·khaṃ यथाya·thā भुजिस्संbhu·jis·saṃ यथाya·thā खेमन्तभूमिं;khe·man·ta·bhū·miṃ
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ;
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.
- 486
-
487
तस्सिमेtas·si·me पञ्चpañ·ca नीवरणेnī·va·ra·ṇe पहीनेpa·hī·ne अत्तनिat·ta·ni समनुपस्सतोsa·ma·nu·pas·sa·to पामोज्जंpā·moj·jaṃ जायति,jā·ya·ti पमुदितस्सpa·mu·di·tas·sa पीतिpī·ti जायति,jā·ya·ti पीतिमनस्सpī·ti·ma·nas·sa कायोkā·yo पस्सम्भति,pas·sam·bha·ti पस्सद्धकायोpas·sad·dha·kā·yo सुखंsu·khaṃ वेदेति,ve·de·ti सुखिनोsu·khi·no चित्तंcit·taṃ समाधियति।sa·mā·dhi·ya·ti
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.
-
488
4।3।2।5। पठमझानpa·ṭha·ma·jhā·na
4.3.2.5. Paṭhamajhāna
4.3.2.5. First Absorption
-
489
सोso विविच्चेवvi·vic·ce·va कामेहि,kā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
-
490
सोso इममेवi·ma·me·va कायंkā·yaṃ विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
-
491
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja दक्खोdak·kho न्हापकोnhā·pa·ko वाvā न्हापकन्तेवासीnhā·pa·kan·te·vā·sī वाvā कंसथालेkaṃ·sa·thā·le न्हानीयचुण्णानिnhā·nī·ya·cuṇ·ṇā·ni आकिरित्वाā·ki·rit·vā उदकेनu·da·ke·na परिप्फोसकंpa·rip·pho·sa·kaṃ परिप्फोसकंpa·rip·pho·sa·kaṃ सन्नेय्य,san·ney·ya सायंsā·yaṃ न्हानीयपिण्डिnhā·nī·ya·piṇ·ḍi स्नेहानुगताsne·hā·nu·ga·tā स्नेहपरेताsne·ha·pa·re·tā सन्तरबाहिराsan·ta·ra·bā·hi·rā फुटाphu·ṭā स्नेहेन,sne·he·na नna चca पग्घरणी;pag·gha·ra·ṇī
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
-
492
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa विवेकजेनvi·ve·ka·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
-
493
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
494
4।3।2।6। दुतियझानdu·ti·ya·jhā·na
4.3.2.6. Dutiyajhāna
4.3.2.6. Second Absorption
-
495
पुनpu·na चपरं,ca·pa·raṃ महाराज,ma·hā·rā·ja भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
-
496
सोso इममेवi·ma·me·va कायंkā·yaṃ समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
-
497
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja उदकरहदोu·da·ka·ra·ha·do गम्भीरोgam·bhī·ro उब्भिदोदकोub·bhi·do·da·ko तस्सtas·sa नेवस्सne·vas·sa पुरत्थिमायpu·rat·thi·mā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखं,ā·ya·mu·khaṃ नna दक्खिणायdak·khi·ṇā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखं,ā·ya·mu·khaṃ नna पच्छिमायpac·chi·mā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखं,ā·ya·mu·khaṃ नna उत्तरायut·ta·rā·ya दिसायdi·sā·ya उदकस्सu·da·kas·sa आयमुखं,ā·ya·mu·khaṃ देवोde·vo चca नna कालेनkā·le·na कालंkā·laṃ सम्माधारंsam·mā·dhā·raṃ अनुप्पवेच्छेय्य।a·nup·pa·vec·chey·ya
Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time.
-
498
अथa·tha खोkho तम्हावtam·hā·va उदकरहदाu·da·ka·ra·ha·dā सीताsī·tā वारिधाराvā·ri·dhā·rā उब्भिज्जित्वाub·bhij·jit·vā तमेवta·me·va उदकरहदंu·da·ka·ra·ha·daṃ सीतेनsī·te·na वारिनाvā·ri·nā अभिसन्देय्यa·bhi·san·dey·ya परिसन्देय्यpa·ri·san·dey·ya परिपूरेय्यpa·ri·pū·rey·ya परिप्फरेय्य,pa·rip·pha·rey·ya नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to उदकरहदस्सu·da·ka·ra·ha·das·sa सीतेनsī·te·na वारिनाvā·ri·nā अप्फुटंap·phu·ṭaṃ अस्स।as·sa
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
-
499
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa समाधिजेनsa·mā·dhi·je·na पीतिसुखेनpī·ti·su·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
-
500
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
501
4।3।2।7। ततियझानta·ti·ya·jhā·na
4.3.2.7. Tatiyajhāna
4.3.2.7. Third Absorption
-
502
पुनpu·na चपरं,ca·pa·raṃ महाराज,ma·hā·rā·ja भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरतिvi·ha·ra·ti सतोsa·to सम्पजानो,sam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्ति:ā·cik·khan·ti ‘उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी’ति,su·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
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503
सोso इममेवi·ma·me·va कायंkā·yaṃ निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
-
504
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja उप्पलिनियंup·pa·li·ni·yaṃ वाvā पदुमिनियंpa·du·mi·ni·yaṃ वाvā पुण्डरीकिनियंpuṇ·ḍa·rī·ki·ni·yaṃ वाvā अप्पेकच्चानिap·pe·kac·cā·ni उप्पलानिup·pa·lā·ni वाvā पदुमानिpa·du·mā·ni वाvā पुण्डरीकानिpuṇ·ḍa·rī·kā·ni वाvā उदकेu·da·ke जातानिjā·tā·ni उदकेu·da·ke संवड्ढानिsaṃ·vaḍ·ḍhā·ni उदकानुग्गतानिu·da·kā·nug·ga·tā·ni अन्तोनिमुग्गपोसीनि,an·to·ni·mug·ga·po·sī·ni तानिtā·ni यावyā·va चग्गाcag·gā यावyā·va चca मूलाmū·lā सीतेनsī·te·na वारिनाvā·ri·nā अभिसन्नानिa·bhi·san·nā·ni परिसन्नानिpa·ri·san·nā·ni परिपूरानिpa·ri·pū·rā·ni परिप्फुटानि,pa·rip·phu·ṭā·ni नास्सnās·sa किञ्चिkiñ·ci सब्बावतंsab·bā·va·taṃ उप्पलानंup·pa·lā·naṃ वाvā पदुमानंpa·du·mā·naṃ वाvā पुण्डरीकानंpuṇ·ḍa·rī·kā·naṃ वाvā सीतेनsī·te·na वारिनाvā·ri·nā अप्फुटंap·phu·ṭaṃ अस्स;as·sa
Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
-
505
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अभिसन्देतिa·bhi·san·de·ti परिसन्देतिpa·ri·san·de·ti परिपूरेतिpa·ri·pū·re·ti परिप्फरति,pa·rip·pha·ra·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa निप्पीतिकेनnip·pī·ti·ke·na सुखेनsu·khe·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
-
506
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
507
4।3।2।8। चतुत्थझानca·tut·tha·jhā·na
4.3.2.8. Catutthajhāna
4.3.2.8. Fourth Absorption
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508
पुनpu·na चपरं,ca·pa·raṃ महाराज,ma·hā·rā·ja भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहाना,pa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
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509
सोso इममेवi·ma·me·va कायंkā·yaṃ परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na फरित्वाpha·rit·vā निसिन्नोni·sin·no होति,ho·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
-
510
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so ओदातेनo·dā·te·na वत्थेनvat·the·na ससीसंsa·sī·saṃ पारुपित्वाpā·ru·pit·vā निसिन्नोni·sin·no अस्स,as·sa नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa ओदातेनo·dā·te·na वत्थेनvat·the·na अप्फुटंap·phu·ṭaṃ अस्स;as·sa
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
-
511
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu इममेवi·ma·me·va कायंkā·yaṃ परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na फरित्वाpha·rit·vā निसिन्नोni·sin·no होति,ho·ti नास्सnās·sa किञ्चिkiñ·ci सब्बावतोsab·bā·va·to कायस्सkā·yas·sa परिसुद्धेनpa·ri·sud·dhe·na चेतसाce·ta·sā परियोदातेनpa·ri·yo·dā·te·na अप्फुटंap·phu·ṭaṃ होति।ho·ti
evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
-
512
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
513
4।3।3। अट्ठञाणaṭ·ṭha·ñā·ṇa
4.3.3. Aṭṭhañāṇa
4.3.3. The Eight Knowledges
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514
4।3।3।1। विपस्सनाञाणvi·pas·sa·nā·ñā·ṇa
4.3.3.1. Vipassanāñāṇa
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515
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te ञाणदस्सनायñā·ṇa·das·sa·nā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
-
516
-
517
‘अयंa·yaṃ खोkho मेme कायोkā·yo रूपीrū·pī चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko मातापेत्तिकसम्भवोmā·tā·pet·ti·ka·sam·bha·vo ओदनकुम्मासूपचयोo·da·na·kum·mā·sū·pa·ca·yo अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो;a·nic·cuc·chā·da·na·pa·ri·mad·da·na·bhe·da·na·vid·dhaṃ·sa·na·dham·mo
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
- 518
-
519
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja मणिma·ṇi वेळुरियोve·ḷu·ri·yo सुभोsu·bho जातिमाjā·ti·mā अट्ठंसोaṭ·ṭhaṃ·so सुपरिकम्मकतोsu·pa·ri·kam·ma·ka·to अच्छोac·cho विप्पसन्नोvip·pa·san·no अनाविलोa·nā·vi·lo सब्बाकारसम्पन्नो।sab·bā·kā·ra·sam·pan·no
Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno.
Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.
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520
तत्रास्सtat·rās·sa सुत्तंsut·taṃ आवुतंā·vu·taṃ नीलंnī·laṃ वाvā पीतंpī·taṃ वाvā लोहितंlo·hi·taṃ वाvā ओदातंo·dā·taṃ वाvā पण्डुसुत्तंpaṇ·ḍu·sut·taṃ वा।vā
Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.
And it was strung with a thread of blue, yellow, red, white, or golden brown.
- 521
-
522
‘अयंa·yaṃ खोkho मणिma·ṇi वेळुरियोve·ḷu·ri·yo सुभोsu·bho जातिमाjā·ti·mā अट्ठंसोaṭ·ṭhaṃ·so सुपरिकम्मकतोsu·pa·ri·kam·ma·ka·to अच्छोac·cho विप्पसन्नोvip·pa·san·no अनाविलोa·nā·vi·lo सब्बाकारसम्पन्नो;sab·bā·kā·ra·sam·pan·no
‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno;
‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.
-
523
तत्रिदंtat·ri·daṃ सुत्तंsut·taṃ आवुतंā·vu·taṃ नीलंnī·laṃ वाvā पीतंpī·taṃ वाvā लोहितंlo·hi·taṃ वाvā ओदातंo·dā·taṃ वाvā पण्डुसुत्तंpaṇ·ḍu·sut·taṃ वा’ति।vā
tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
-
524
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te ञाणदस्सनायñā·ṇa·das·sa·nā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
- 525
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526
‘अयंa·yaṃ खोkho मेme कायोkā·yo रूपीrū·pī चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko मातापेत्तिकसम्भवोmā·tā·pet·ti·ka·sam·bha·vo ओदनकुम्मासूपचयोo·da·na·kum·mā·sū·pa·ca·yo अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो;a·nic·cuc·chā·da·na·pa·ri·mad·da·na·bhe·da·na·vid·dhaṃ·sa·na·dham·mo
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;
(Pāli only)
- 527
-
528
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
529
4।3।3।2। मनोमयिद्धिञाणma·no·ma·yid·dhi·ñā·ṇa
4.3.3.2. Manomayiddhiñāṇa
-
530
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te मनोमयंma·no·ma·yaṃ कायंkā·yaṃ अभिनिम्मानायa·bhi·nim·mā·nā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
-
531
सोso इमम्हाi·mam·hā कायाkā·yā अञ्ञंañ·ñaṃ कायंkā·yaṃ अभिनिम्मिनातिa·bhi·nim·mi·nā·ti रूपिंrū·piṃ मनोमयंma·no·ma·yaṃ सब्बङ्गपच्चङ्गिंsab·baṅ·ga·pac·caṅ·giṃ अहीनिन्द्रियं।a·hī·nin·dri·yaṃ
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.
- 532
- 533
-
534
‘अयंa·yaṃ मुञ्जो,muñ·jo अयंa·yaṃ ईसिका,ī·si·kā अञ्ञोañ·ño मुञ्जो,muñ·jo अञ्ञाañ·ñā ईसिका,ī·si·kā मुञ्जम्हाmuñ·jam·hā त्वेवtve·va ईसिकाī·si·kā पवाळ्हा’ति।pa·vā·ḷhā
‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti.
‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’
- 535
- 536
-
537
‘अयंa·yaṃ असि,a·si अयंa·yaṃ कोसि,ko·si अञ्ञोañ·ño असि,a·si अञ्ञाañ·ñā कोसि,ko·si कोसियाko·si·yā त्वेवtve·va असिa·si पवाळ्हो’ति।pa·vā·ḷho
‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti.
‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’
- 538
- 539
-
540
‘अयंa·yaṃ अहि,a·hi अयंa·yaṃ करण्डो।ka·raṇ·ḍo अञ्ञोañ·ño अहि,a·hi अञ्ञोañ·ño करण्डो,ka·raṇ·ḍo करण्डाka·raṇ·ḍā त्वेवtve·va अहिa·hi उब्भतो’ति।ub·bha·to
‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’
-
541
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te मनोमयंma·no·ma·yaṃ कायंkā·yaṃ अभिनिम्मानायa·bhi·nim·mā·nā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
-
542
सोso इमम्हाi·mam·hā कायाkā·yā अञ्ञंañ·ñaṃ कायंkā·yaṃ अभिनिम्मिनातिa·bhi·nim·mi·nā·ti रूपिंrū·piṃ मनोमयंma·no·ma·yaṃ सब्बङ्गपच्चङ्गिंsab·baṅ·ga·pac·caṅ·giṃ अहीनिन्द्रियं।a·hī·nin·dri·yaṃ
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.
-
543
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
544
4।3।3।3। इद्धिविधञाणid·dhi·vi·dha·ñā·ṇa
4.3.3.3. Iddhividhañāṇa
-
545
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te इद्धिविधायid·dhi·vi·dhā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
-
546
सोso अनेकविहितंa·ne·ka·vi·hi·taṃ इद्धिविधंid·dhi·vi·dhaṃ पच्चनुभोति—एकोपिpac·ca·nu·bho·ti हुत्वाhut·vā बहुधाba·hu·dhā होति,ho·ti बहुधापिba·hu·dhā·pi हुत्वाhut·vā एकोe·ko होति;ho·ti आविभावंā·vi·bhā·vaṃ तिरोभावंti·ro·bhā·vaṃ तिरोकुट्टंti·ro·kuṭ·ṭaṃ तिरोपाकारंti·ro·pā·kā·raṃ तिरोपब्बतंti·ro·pab·ba·taṃ असज्जमानोa·saj·ja·mā·no गच्छतिgac·cha·ti सेय्यथापिsey·ya·thā·pi आकासे;ā·kā·se पथवियापिpa·tha·vi·yā·pi उम्मुज्जनिमुज्जंum·muj·ja·ni·muj·jaṃ करोतिka·ro·ti सेय्यथापिsey·ya·thā·pi उदके;u·da·ke उदकेपिu·da·ke·pi अभिज्जमानेa·bhij·ja·mā·ne गच्छतिgac·cha·ti सेय्यथापिsey·ya·thā·pi पथविया;pa·tha·vi·yā आकासेपिā·kā·se·pi पल्लङ्केनpal·laṅ·ke·na कमतिka·ma·ti सेय्यथापिsey·ya·thā·pi पक्खीpak·khī सकुणो;sa·ku·ṇo इमेपिi·me·pi चन्दिमसूरियेcan·di·ma·sū·ri·ye एवंमहिद्धिकेe·vaṃ·ma·hid·dhi·ke एवंमहानुभावेe·vaṃ·ma·hā·nu·bhā·ve पाणिनाpā·ṇi·nā परामसतिpa·rā·ma·sa·ti परिमज्जति;pa·ri·maj·ja·ti यावyā·va ब्रह्मलोकापिbrah·ma·lo·kā·pi कायेनkā·ye·na वसंva·saṃ वत्तेति।vat·te·ti
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.
They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.
-
547
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja दक्खोdak·kho कुम्भकारोkum·bha·kā·ro वाvā कुम्भकारन्तेवासीkum·bha·kā·ran·te·vā·sī वाvā सुपरिकम्मकतायsu·pa·ri·kam·ma·ka·tā·ya मत्तिकायmat·ti·kā·ya यंyaṃ यदेवya·de·va भाजनविकतिंbhā·ja·na·vi·ka·tiṃ आकङ्खेय्य,ā·kaṅ·khey·ya तंtaṃ तदेवta·de·va करेय्यka·rey·ya अभिनिप्फादेय्य।a·bhi·nip·phā·dey·ya
Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.
-
548
सेय्यथाsey·ya·thā वाvā पन,pa·na महाराज,ma·hā·rā·ja दक्खोdak·kho दन्तकारोdan·ta·kā·ro वाvā दन्तकारन्तेवासीdan·ta·kā·ran·te·vā·sī वाvā सुपरिकम्मकतस्मिंsu·pa·ri·kam·ma·ka·tas·miṃ दन्तस्मिंdan·tas·miṃ यंyaṃ यदेवya·de·va दन्तविकतिंdan·ta·vi·ka·tiṃ आकङ्खेय्य,ā·kaṅ·khey·ya तंtaṃ तदेवta·de·va करेय्यka·rey·ya अभिनिप्फादेय्य।a·bhi·nip·phā·dey·ya
Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
-
549
सेय्यथाsey·ya·thā वाvā पन,pa·na महाराज,ma·hā·rā·ja दक्खोdak·kho सुवण्णकारोsu·vaṇ·ṇa·kā·ro वाvā सुवण्णकारन्तेवासीsu·vaṇ·ṇa·kā·ran·te·vā·sī वाvā सुपरिकम्मकतस्मिंsu·pa·ri·kam·ma·ka·tas·miṃ सुवण्णस्मिंsu·vaṇ·ṇas·miṃ यंyaṃ यदेवya·de·va सुवण्णविकतिंsu·vaṇ·ṇa·vi·ka·tiṃ आकङ्खेय्य,ā·kaṅ·khey·ya तंtaṃ तदेवta·de·va करेय्यka·rey·ya अभिनिप्फादेय्य।a·bhi·nip·phā·dey·ya
Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.
-
550
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te इद्धिविधायid·dhi·vi·dhā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
-
551
सोso अनेकविहितंa·ne·ka·vi·hi·taṃ इद्धिविधंid·dhi·vi·dhaṃ पच्चनुभोति—एकोपिpac·ca·nu·bho·ti हुत्वाhut·vā बहुधाba·hu·dhā होति,ho·ti बहुधापिba·hu·dhā·pi हुत्वाhut·vā एकोe·ko होति;ho·ti आविभावंā·vi·bhā·vaṃ तिरोभावंti·ro·bhā·vaṃ तिरोकुट्टंti·ro·kuṭ·ṭaṃ तिरोपाकारंti·ro·pā·kā·raṃ तिरोपब्बतंti·ro·pab·ba·taṃ असज्जमानोa·saj·ja·mā·no गच्छतिgac·cha·ti सेय्यथापिsey·ya·thā·pi आकासे;ā·kā·se पथवियापिpa·tha·vi·yā·pi उम्मुज्जनिमुज्जंum·muj·ja·ni·muj·jaṃ करोतिka·ro·ti सेय्यथापिsey·ya·thā·pi उदके;u·da·ke उदकेपिu·da·ke·pi अभिज्जमानेa·bhij·ja·mā·ne गच्छतिgac·cha·ti सेय्यथापिsey·ya·thā·pi पथविया;pa·tha·vi·yā आकासेपिā·kā·se·pi पल्लङ्केनpal·laṅ·ke·na कमतिka·ma·ti सेय्यथापिsey·ya·thā·pi पक्खीpak·khī सकुणो;sa·ku·ṇo इमेपिi·me·pi चन्दिमसूरियेcan·di·ma·sū·ri·ye एवंमहिद्धिकेe·vaṃ·ma·hid·dhi·ke एवंमहानुभावेe·vaṃ·ma·hā·nu·bhā·ve पाणिनाpā·ṇi·nā परामसतिpa·rā·ma·sa·ti परिमज्जति;pa·ri·maj·ja·ti यावyā·va ब्रह्मलोकापिbrah·ma·lo·kā·pi कायेनkā·ye·na वसंva·saṃ वत्तेति।vat·te·ti
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.
(Pāli only)
-
552
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
553
4।3।3।4। दिब्बसोतञाणdib·ba·so·ta·ñā·ṇa
4.3.3.4. Dibbasotañāṇa
4.3.3.4. Clairaudience
-
554
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
-
555
सोso दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā विसुद्धायvi·sud·dhā·ya अतिक्कन्तमानुसिकायa·tik·kan·ta·mā·nu·si·kā·ya उभोu·bho सद्देsad·de सुणातिsu·ṇā·ti दिब्बेdib·be चca मानुसेmā·nu·se चca येye दूरेdū·re सन्तिकेsan·ti·ke च।ca
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
-
556
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so अद्धानमग्गप्पटिपन्नो।ad·dhā·na·mag·gap·pa·ṭi·pan·no सोso सुणेय्यsu·ṇey·ya भेरिसद्दम्पिbhe·ri·sad·dam·pi मुदिङ्गसद्दम्पिmu·diṅ·ga·sad·dam·pi सङ्खपणवदिन्दिमसद्दम्पि।saṅ·kha·pa·ṇa·va·din·di·ma·sad·dam·pi तस्सtas·sa एवमस्स:e·va·mas·sa ‘भेरिसद्दो’bhe·ri·sad·do इतिपि,i·ti·pi ‘मुदिङ्गसद्दो’mu·diṅ·ga·sad·do इतिपि,i·ti·pi ‘सङ्खपणवदिन्दिमसद्दो’saṅ·kha·pa·ṇa·va·din·di·ma·sad·do इतिपि।i·ti·pi
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
-
557
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
-
558
सोso दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā विसुद्धायvi·sud·dhā·ya अतिक्कन्तमानुसिकायa·tik·kan·ta·mā·nu·si·kā·ya उभोu·bho सद्देsad·de सुणातिsu·ṇā·ti दिब्बेdib·be चca मानुसेmā·nu·se चca येye दूरेdū·re सन्तिकेsan·ti·ke च।ca
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
-
559
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
560
4।3।3।5। चेतोपरियञाणce·to·pa·ri·ya·ñā·ṇa
4.3.3.5. Cetopariyañāṇa
4.3.3.5. Encompassing the Minds of Others
-
561
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te चेतोपरियञाणायce·to·pa·ri·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.
- 562
- 563
- 564
- 565
- 566
- 567
- 568
-
569
सङ्खित्तंsaṅ·khit·taṃ वाvā चित्तंcit·taṃ ‘सङ्खित्तंsaṅ·khit·taṃ चित्तन्’तिcit·tan पजानाति,pa·jā·nā·ti
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,
-
570
विक्खित्तंvik·khit·taṃ वाvā चित्तंcit·taṃ ‘विक्खित्तंvik·khit·taṃ चित्तन्’तिcit·tan पजानाति,pa·jā·nā·ti
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,
- 571
- 572
- 573
- 574
- 575
- 576
- 577
-
578
अविमुत्तंa·vi·mut·taṃ वाvā चित्तंcit·taṃ ‘अविमुत्तंa·vi·mut·taṃ चित्तन्’तिcit·tan पजानाति।pa·jā·nā·ti
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
-
579
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja इत्थीit·thī वाvā पुरिसोpu·ri·so वाvā दहरोda·ha·ro युवाyu·vā मण्डनजातिकोmaṇ·ḍa·na·jā·ti·ko आदासेā·dā·se वाvā परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अच्छेac·che वाvā उदकपत्तेu·da·ka·pat·te सकंsa·kaṃ मुखनिमित्तंmu·kha·ni·mit·taṃ पच्चवेक्खमानोpac·ca·vek·kha·mā·no सकणिकंsa·ka·ṇi·kaṃ वाvā ‘सकणिकन्’तिsa·ka·ṇi·kan जानेय्य,jā·ney·ya अकणिकंa·ka·ṇi·kaṃ वाvā ‘अकणिकन्’तिa·ka·ṇi·kan जानेय्य;jā·ney·ya
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
-
580
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te चेतोपरियञाणायce·to·pa·ri·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.
- 581
- 582
- 583
- 584
- 585
- 586
- 587
-
588
सङ्खित्तंsaṅ·khit·taṃ वाvā चित्तंcit·taṃ ‘सङ्खित्तंsaṅ·khit·taṃ चित्तन्’तिcit·tan पजानाति,pa·jā·nā·ti
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,
(Pāli only)
-
589
विक्खित्तंvik·khit·taṃ वाvā चित्तंcit·taṃ ‘विक्खित्तंvik·khit·taṃ चित्तन्’तिcit·tan पजानाति,pa·jā·nā·ti
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,
(Pāli only)
- 590
- 591
- 592
- 593
- 594
- 595
- 596
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597
अविमुत्तंa·vi·mut·taṃ वाvā चित्तंcit·taṃ ‘अविमुत्तंa·vi·mut·taṃ चित्तन्’तिcit·tan पजानाति।pa·jā·nā·ti
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
(Pāli only)
-
598
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
599
4।3।3।6। पुब्बेनिवासानुस्सतिञाणpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇa
4.3.3.6. Pubbenivāsānussatiñāṇa
4.3.3.6. Recollection of Past Lives
-
600
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te पुब्बेनिवासानुस्सतिञाणायpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
-
601
सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo तिस्सोपिtis·so·pi जातियोjā·ti·yo चतस्सोपिca·tas·so·pi जातियोjā·ti·yo पञ्चपिpañ·ca·pi जातियोjā·ti·yo दसपिda·sa·pi जातियोjā·ti·yo वीसम्पिvī·sam·pi जातियोjā·ti·yo तिंसम्पिtiṃ·sam·pi जातियोjā·ti·yo चत्तालीसम्पिcat·tā·lī·sam·pi जातियोjā·ti·yo पञ्ञासम्पिpañ·ñā·sam·pi जातियोjā·ti·yo जातिसतम्पिjā·ti·sa·tam·pi जातिसहस्सम्पिjā·ti·sa·has·sam·pi जातिसतसहस्सम्पिjā·ti·sa·ta·sa·has·sam·pi अनेकेपिa·ne·ke·pi संवट्टकप्पेsaṃ·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi विवट्टकप्पेvi·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi संवट्टविवट्टकप्पे,saṃ·vaṭ·ṭa·vi·vaṭ·ṭa·kap·pe ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
-
602
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पुरिसोpu·ri·so सकम्हाsa·kam·hā गामाgā·mā अञ्ञंañ·ñaṃ गामंgā·maṃ गच्छेय्य,gac·chey·ya तम्हापिtam·hā·pi गामाgā·mā अञ्ञंañ·ñaṃ गामंgā·maṃ गच्छेय्य।gac·chey·ya सोso तम्हाtam·hā गामाgā·mā सकंयेवsa·kaṃ·ye·va गामंgā·maṃ पच्चागच्छेय्य।pac·cā·gac·chey·ya तस्सtas·sa एवमस्स:e·va·mas·sa ‘अहंa·haṃ खोkho सकम्हाsa·kam·hā गामाgā·mā अमुंa·muṃ गामंgā·maṃ अगच्छिं,a·gac·chiṃ तत्रtat·ra एवंe·vaṃ अट्ठासिं,aṭ·ṭhā·siṃ एवंe·vaṃ निसीदिं,ni·sī·diṃ एवंe·vaṃ अभासिं,a·bhā·siṃ एवंe·vaṃ तुण्हीtuṇ·hī अहोसिं,a·ho·siṃ तम्हापिtam·hā·pi गामाgā·mā अमुंa·muṃ गामंgā·maṃ अगच्छिं,a·gac·chiṃ तत्रापिtat·rā·pi एवंe·vaṃ अट्ठासिं,aṭ·ṭhā·siṃ एवंe·vaṃ निसीदिं,ni·sī·diṃ एवंe·vaṃ अभासिं,a·bhā·siṃ एवंe·vaṃ तुण्हीtuṇ·hī अहोसिं,a·ho·siṃ सोम्हिsom·hi तम्हाtam·hā गामाgā·mā सकंयेवsa·kaṃ·ye·va गामंgā·maṃ पच्चागतो’ति।pac·cā·ga·to
Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
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603
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te पुब्बेनिवासानुस्सतिञाणायpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
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604
सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo तिस्सोपिtis·so·pi जातियोjā·ti·yo चतस्सोपिca·tas·so·pi जातियोjā·ti·yo पञ्चपिpañ·ca·pi जातियोjā·ti·yo दसपिda·sa·pi जातियोjā·ti·yo वीसम्पिvī·sam·pi जातियोjā·ti·yo तिंसम्पिtiṃ·sam·pi जातियोjā·ti·yo चत्तालीसम्पिcat·tā·lī·sam·pi जातियोjā·ti·yo पञ्ञासम्पिpañ·ñā·sam·pi जातियोjā·ti·yo जातिसतम्पिjā·ti·sa·tam·pi जातिसहस्सम्पिjā·ti·sa·has·sam·pi जातिसतसहस्सम्पिjā·ti·sa·ta·sa·has·sam·pi अनेकेपिa·ne·ke·pi संवट्टकप्पेsaṃ·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi विवट्टकप्पेvi·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi संवट्टविवट्टकप्पे,saṃ·vaṭ·ṭa·vi·vaṭ·ṭa·kap·pe ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
(Pāli only)
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605
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
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606
4।3।3।7। दिब्बचक्खुञाणdib·ba·cak·khu·ñā·ṇa
4.3.3.7. Dibbacakkhuñāṇa
4.3.3.7. Clairvoyance
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607
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te सत्तानंsat·tā·naṃ चुतूपपातञाणायcu·tū·pa·pā·ta·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
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608
सोso दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गते,dug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति:pa·jā·nā·ti ‘इमेi·me वतva·ta भोन्तोbhon·to सत्ताsat·tā कायदुच्चरितेनkā·ya·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā वचीदुच्चरितेनva·cī·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā मनोदुच्चरितेनma·no·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā अरियानंa·ri·yā·naṃ उपवादकाu·pa·vā·da·kā मिच्छादिट्ठिकाmic·chā·diṭ·ṭhi·kā मिच्छादिट्ठिकम्मसमादाना।mic·chā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपन्ना।u·pa·pan·nā इमेi·me वाvā पनpa·na भोन्तोbhon·to सत्ताsat·tā कायसुचरितेनkā·ya·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā वचीसुचरितेनva·cī·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā मनोसुचरितेनma·no·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā अरियानंa·ri·yā·naṃ अनुपवादकाa·nu·pa·vā·da·kā सम्मादिट्ठिकाsam·mā·diṭ·ṭhi·kā सम्मादिट्ठिकम्मसमादाना,sam·mā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपन्ना’ति।u·pa·pan·nā इतिi·ti दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गते,dug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.
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609
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja मज्झेmaj·jhe सिङ्घाटकेsiṅ·ghā·ṭa·ke पासादो।pā·sā·do तत्थtat·tha चक्खुमाcak·khu·mā पुरिसोpu·ri·so ठितोṭhi·to पस्सेय्यpas·sey·ya मनुस्सेma·nus·se गेहंge·haṃ पविसन्तेपिpa·vi·san·te·pi निक्खमन्तेपिnik·kha·man·te·pi रथिकायपिra·thi·kā·ya·pi वीथिंvī·thiṃ सञ्चरन्तेsañ·ca·ran·te मज्झेmaj·jhe सिङ्घाटकेsiṅ·ghā·ṭa·ke निसिन्नेपि।ni·sin·ne·pi तस्सtas·sa एवमस्स:e·va·mas·sa ‘एतेe·te मनुस्साma·nus·sā गेहंge·haṃ पविसन्ति,pa·vi·san·ti एतेe·te निक्खमन्ति,nik·kha·man·ti एतेe·te रथिकायra·thi·kā·ya वीथिंvī·thiṃ सञ्चरन्ति,sañ·ca·ran·ti एतेe·te मज्झेmaj·jhe सिङ्घाटकेsiṅ·ghā·ṭa·ke निसिन्ना’ति।ni·sin·nā
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’
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610
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te सत्तानंsat·tā·naṃ चुतूपपातञाणायcu·tū·pa·pā·ta·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
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611
सोso दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गते,dug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति:pa·jā·nā·ti ‘इमेi·me वतva·ta भोन्तोbhon·to सत्ताsat·tā कायदुच्चरितेनkā·ya·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā वचीदुच्चरितेनva·cī·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā मनोदुच्चरितेनma·no·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā अरियानंa·ri·yā·naṃ उपवादकाu·pa·vā·da·kā मिच्छादिट्ठिकाmic·chā·diṭ·ṭhi·kā मिच्छादिट्ठिकम्मसमादाना,mic·chā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपन्ना।u·pa·pan·nā इमेi·me वाvā पनpa·na भोन्तोbhon·to सत्ताsat·tā कायसुचरितेनkā·ya·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā वचीसुचरितेनva·cī·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā मनोसुचरितेनma·no·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā अरियानंa·ri·yā·naṃ अनुपवादकाa·nu·pa·vā·da·kā सम्मादिट्ठिकाsam·mā·diṭ·ṭhi·kā सम्मादिट्ठिकम्मसमादाना।sam·mā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपन्ना’ति।u·pa·pan·nā इतिi·ti दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गते;dug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.
(Pāli only)
-
612
इदम्पिi·dam·pi खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
613
4।3।3।8। आसवक्खयञाणā·sa·vak·kha·ya·ñā·ṇa
4.3.3.8. Āsavakkhayañāṇa
4.3.3.8. Ending of Defilements
-
614
सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te आसवानंā·sa·vā·naṃ खयञाणायkha·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
-
615
सोso इदंi·daṃ दुक्खन्तिduk·khan·ti यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ दुक्खसमुदयोतिduk·kha·sa·mu·da·yo·ti यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ दुक्खनिरोधोतिduk·kha·ni·ro·dho·ti यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदातिpa·ṭi·pa·dā·ti यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti
So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.
They truly understand: ‘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’.
-
616
इमेi·me आसवातिā·sa·vā·ti यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ आसवसमुदयोतिā·sa·va·sa·mu·da·yo·ti यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ आसवनिरोधोतिā·sa·va·ni·ro·dho·ti यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti अयंa·yaṃ आसवनिरोधगामिनीā·sa·va·ni·ro·dha·gā·mi·nī पटिपदातिpa·ṭi·pa·dā·ti यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti
Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
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617
तस्सtas·sa एवंe·vaṃ जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to कामासवापिkā·mā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti भवासवापिbha·vā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti अविज्जासवापिa·vij·jā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
- 618
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619
‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
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620
सेय्यथापि,sey·ya·thā·pi महाराज,ma·hā·rā·ja पब्बतसङ्खेपेpab·ba·ta·saṅ·khe·pe उदकरहदोu·da·ka·ra·ha·do अच्छोac·cho विप्पसन्नोvip·pa·san·no अनाविलो।a·nā·vi·lo तत्थtat·tha चक्खुमाcak·khu·mā पुरिसोpu·ri·so तीरेtī·re ठितोṭhi·to पस्सेय्यpas·sey·ya सिप्पिसम्बुकम्पिsip·pi·sam·bu·kam·pi सक्खरकथलम्पिsak·kha·ra·ka·tha·lam·pi मच्छगुम्बम्पिmac·cha·gum·bam·pi चरन्तम्पिca·ran·tam·pi तिट्ठन्तम्पि।tiṭ·ṭhan·tam·pi तस्सtas·sa एवमस्स:e·va·mas·sa ‘अयंa·yaṃ खोkho उदकरहदोu·da·ka·ra·ha·do अच्छोac·cho विप्पसन्नोvip·pa·san·no अनाविलो।a·nā·vi·lo तत्रिमेtat·ri·me सिप्पिसम्बुकापिsip·pi·sam·bu·kā·pi सक्खरकथलापिsak·kha·ra·ka·tha·lā·pi मच्छगुम्बापिmac·cha·gum·bā·pi चरन्तिपिca·ran·ti·pi तिट्ठन्तिपी’ति।tiṭ·ṭhan·ti·pī
Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’
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621
एवमेवe·va·me·va खो,kho महाराज,ma·hā·rā·ja भिक्खुbhik·khu एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te आसवानंā·sa·vā·naṃ खयञाणायkha·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनीहरतिa·bhi·nī·ha·ra·ti अभिनिन्नामेति।a·bhi·nin·nā·me·ti
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
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622
‘सोso 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
‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
(Pāli only)
-
623
‘इमेi·me आसवा’तिā·sa·vā यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवसमुदयो’तिā·sa·va·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवनिरोधो’तिā·sa·va·ni·ro·dho यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवनिरोधगामिनीā·sa·va·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
(Pāli only)
-
624
तस्सtas·sa एवंe·vaṃ जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to कामासवापिkā·mā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti भवासवापिbha·vā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti अविज्जासवापिa·vij·jā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,
(Pāli only)
-
625
विमुत्तस्मिंvi·mut·tas·miṃ ‘विमुत्तम्’इतिvi·mut·tam ञाणंñā·ṇaṃ होति,ho·ti
vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,
(Pāli only)
-
626
‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
(Pāli only)
-
627
इदंi·daṃ खो,kho महाराज,ma·hā·rā·ja सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ पुरिमेहिpu·ri·me·hi सन्दिट्ठिकेहिsan·diṭ·ṭhi·ke·hi सामञ्ञफलेहिsā·mañ·ña·pha·le·hi अभिक्कन्ततरञ्चa·bhik·kan·ta·ta·rañ·ca पणीततरञ्च।pa·ṇī·ta·ta·rañ·ca
Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
-
628
इमस्माi·mas·mā चca पन,pa·na महाराज,ma·hā·rā·ja सन्दिट्ठिकाsan·diṭ·ṭhi·kā सामञ्ञफलाsā·mañ·ña·pha·lā अञ्ञंañ·ñaṃ सन्दिट्ठिकंsan·diṭ·ṭhi·kaṃ सामञ्ञफलंsā·mañ·ña·pha·laṃ उत्तरितरंut·ta·ri·ta·raṃ वाvā पणीततरंpa·ṇī·ta·ta·raṃ वाvā नत्थी”ति।nat·thī
Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti.
And, Great King, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”
-
629
5। अजातसत्तुउपासकत्तपटिवेदनाa·jā·ta·sat·tu·u·pā·sa·kat·ta·pa·ṭi·ve·da·nā
5. Ajātasattuupāsakattapaṭivedanā
- 630
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631
“अभिक्कन्तं,a·bhik·kan·taṃ भन्ते,bhan·te अभिक्कन्तं,a·bhik·kan·taṃ भन्ते।bhan·te
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
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632
सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवं,e·va·me·vaṃ भन्ते,bhan·te भगवताbha·ga·va·tā अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ, bhante, bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
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- 634
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635
अच्चयोac·ca·yo मं,maṃ भन्ते,bhan·te अच्चगमाac·ca·ga·mā यथाबालंya·thā·bā·laṃ यथामूळ्हंya·thā·mū·ḷhaṃ यथाअकुसलं,ya·thā·a·ku·sa·laṃ योहंyo·haṃ पितरंpi·ta·raṃ धम्मिकंdham·mi·kaṃ धम्मराजानंdham·ma·rā·jā·naṃ इस्सरियकारणाis·sa·ri·ya·kā·ra·ṇā जीविताjī·vi·tā वोरोपेसिं।vo·ro·pe·siṃ
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ.
I made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority.
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636
तस्सtas·sa मे,me भन्तेbhan·te भगवा,bha·ga·vā अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to पटिग्गण्हातुpa·ṭig·gaṇ·hā·tu आयतिंā·ya·tiṃ संवराया”ति।saṃ·va·rā·yā
Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
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637
“तग्घtag·gha त्वं,tvaṃ महाराज,ma·hā·rā·ja अच्चयोac·ca·yo अच्चगमाac·ca·ga·mā यथाबालंya·thā·bā·laṃ यथामूळ्हंya·thā·mū·ḷhaṃ यथाअकुसलं,ya·thā·a·ku·sa·laṃ यंyaṃ त्वंtvaṃ पितरंpi·ta·raṃ धम्मिकंdham·mi·kaṃ धम्मराजानंdham·ma·rā·jā·naṃ जीविताjī·vi·tā वोरोपेसि।vo·ro·pe·si
“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi.
“Indeed, Great King, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.
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638
यतोya·to चca खोkho त्वं,tvaṃ महाराज,ma·hā·rā·ja अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to दिस्वाdis·vā यथाधम्मंya·thā·dham·maṃ पटिकरोसि,pa·ṭi·ka·ro·si तंtaṃ तेte मयंma·yaṃ पटिग्गण्हाम।pa·ṭig·gaṇ·hā·ma
Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
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639
वुद्धिहेसा,vud·dhi·he·sā महाराज,ma·hā·rā·ja अरियस्सa·ri·yas·sa विनये,vi·na·ye योyo अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to दिस्वाdis·vā यथाधम्मंya·thā·dham·maṃ पटिकरोति,pa·ṭi·ka·ro·ti आयतिंā·ya·tiṃ संवरंsaṃ·va·raṃ आपज्जती”ति।ā·paj·ja·tī
Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
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- 641
- 642
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643
अथa·tha खोkho राजाrā·jā मागधोmā·ga·dho अजातसत्तुa·jā·ta·sat·tu वेदेहिपुत्तोve·de·hi·put·to भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā पदक्खिणंpa·dak·khi·ṇaṃ कत्वाkat·vā पक्कामि।pak·kā·mi
Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then the king, having approved and agreed with what the Buddha said, rose from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
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644
अथa·tha खोkho भगवाbha·ga·vā अचिरपक्कन्तस्सa·ci·ra·pak·kan·tas·sa रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्सve·de·hi·put·tas·sa भिक्खूbhik·khū आमन्तेसि:ā·man·te·si
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi:
Soon after the king had left, the Buddha addressed the mendicants:
- 645
- 646
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647
सचायं,sa·cā·yaṃ भिक्खवे,bhik·kha·ve राजाrā·jā पितरंpi·ta·raṃ धम्मिकंdham·mi·kaṃ धम्मराजानंdham·ma·rā·jā·naṃ जीविताjī·vi·tā नna वोरोपेस्सथ,vo·ro·pes·sa·tha इमस्मिञ्ञेवi·mas·miñ·ñe·va आसनेā·sa·ne विरजंvi·ra·jaṃ वीतमलंvī·ta·ma·laṃ धम्मचक्खुंdham·ma·cak·khuṃ उप्पज्जिस्सथा”ति।up·paj·jis·sa·thā
Sacāyaṁ, bhikkhave, rājā pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā na voropessatha, imasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ uppajjissathā”ti.
If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”
- 648
- 649
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650
सामञ्ञफलसुत्तंsā·mañ·ña·pha·la·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ दुतियं।du·ti·yaṃ
Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ.
(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.