Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 105 मज्झिमनिकाय 105
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Sunakkhattasutta
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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Middle Discourses 105
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सुनक्खत्तसुत्तsu·nak·khat·ta·sut·ta
Sunakkhattasutta
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सम्बहुलेहिsam·ba·hu·le·hi भिक्खूहिbhik·khū·hi भगवतोbha·ga·va·to सन्तिकेsan·ti·ke अञ्ञाañ·ñā ब्याकताbyā·ka·tā होति:ho·ti
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:
Now at that time several mendicants had declared their enlightenment in the Buddha’s presence:
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“‘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 पजानामा”ति।pa·jā·nā·mā
“‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.
“We 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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अस्सोसिas·so·si खोkho सुनक्खत्तोsu·nak·khat·to लिच्छविपुत्तो:lic·cha·vi·put·to
Assosi kho sunakkhatto licchaviputto:
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‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्तायातिit·that·tā·yā·ti पजानामा’”ति।pa·jā·nā·mā
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’”ti.
(Pāli only)
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अथa·tha खोkho सुनक्खत्तोsu·nak·khat·to लिच्छविपुत्तोlic·cha·vi·put·to येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho सुनक्खत्तोsu·nak·khat·to लिच्छविपुत्तोlic·cha·vi·put·to भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sunakkhatto licchaviputto bhagavantaṁ etadavoca:
He went to the Buddha, bowed, sat down to one side, and said to him,
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खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्तायातिit·that·tā·yā·ti पजानामा’ति।pa·jā·nā·mā
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.
(Pāli only)
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‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्तायातिit·that·tā·yā·ti पजानामा’ति,pa·jā·nā·mā कच्चिkac·ci ते,te भन्ते,bhan·te भिक्खूbhik·khū सम्मदेवsam·ma·de·va अञ्ञंañ·ñaṃ ब्याकंसुbyā·kaṃ·su उदाहुu·dā·hu सन्तेत्थेकच्चेsan·tet·the·kac·ce भिक्खूbhik·khū अधिमानेनa·dhi·mā·ne·na अञ्ञंañ·ñaṃ ब्याकंसू”ति?byā·kaṃ·sū
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṁ byākaṁsu udāhu santetthekacce bhikkhū adhimānena aññaṁ byākaṁsū”ti?
I trust they did so rightly—or are there some who declared enlightenment out of overestimation?”
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‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्तायातिit·that·tā·yā·ti पजानामा’ति।pa·jā·nā·mā
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā’ti.
(Pāli only)
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सन्तेत्थेकच्चेsan·tet·the·kac·ce भिक्खूbhik·khū सम्मदेवsam·ma·de·va अञ्ञंañ·ñaṃ ब्याकंसु,byā·kaṃ·su सन्तिsan·ti पनिधेकच्चेpa·ni·dhe·kac·ce भिक्खूbhik·khū अधिमानेनपिa·dhi·mā·ne·na·pi अञ्ञंañ·ñaṃ ब्याकंसु।byā·kaṃ·su
Santetthekacce bhikkhū sammadeva aññaṁ byākaṁsu, santi panidhekacce bhikkhū adhimānenapi aññaṁ byākaṁsu.
“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation.
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तत्र,tat·ra सुनक्खत्त,su·nak·khat·ta येye तेte भिक्खूbhik·khū सम्मदेवsam·ma·de·va अञ्ञंañ·ñaṃ ब्याकंसुbyā·kaṃ·su तेसंte·saṃ तंtaṃ तथेवta·the·va होति;ho·ti
Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṁ byākaṁsu tesaṁ taṁ tatheva hoti;
Now, when mendicants declare enlightenment rightly, that is their truth.
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येye पनpa·na तेte भिक्खूbhik·khū अधिमानेनa·dhi·mā·ne·na अञ्ञंañ·ñaṃ ब्याकंसुbyā·kaṃ·su तत्र,tat·ra सुनक्खत्त,su·nak·khat·ta तथागतस्सta·thā·ga·tas·sa एवंe·vaṃ होति:ho·ti
ye pana te bhikkhū adhimānena aññaṁ byākaṁsu tatra, sunakkhatta, tathāgatassa evaṁ hoti:
But when mendicants declare enlightenment out of overestimation, the Realized One thinks:
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एवञ्चेत्थ,e·vañ·cet·tha सुनक्खत्त,su·nak·khat·ta तथागतस्सta·thā·ga·tas·sa होति:ho·ti
Evañcettha, sunakkhatta, tathāgatassa hoti:
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अथa·tha चca पनिधेकच्चेpa·ni·dhe·kac·ce मोघपुरिसाmo·gha·pu·ri·sā पञ्हंpañ·haṃ अभिसङ्खरित्वाa·bhi·saṅ·kha·rit·vā अभिसङ्खरित्वाa·bhi·saṅ·kha·rit·vā तथागतंta·thā·ga·taṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पुच्छन्ति।puc·chan·ti
Atha ca panidhekacce moghapurisā pañhaṁ abhisaṅkharitvā abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti.
but then certain futile men, having carefully planned a question, approach the Realized One and ask it,
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‘धम्मंdham·maṃ नेसंne·saṃ देसेस्सन्’तिde·ses·san तस्सपिtas·sa·pi होतिho·ti अञ्ञथत्तन्”ति।añ·ña·that·tan
‘dhammaṁ nesaṁ desessan’ti tassapi hoti aññathattan”ti.
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho सुनक्खत्तोsu·nak·khat·to लिच्छविपुत्तोlic·cha·vi·put·to भगवतोbha·ga·va·to पच्चस्सोसि।pac·cas·so·si
“Evaṁ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi.
“Yes, sir,” replied Sunakkhatta.
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पञ्चpañ·ca खोkho इमे,i·me सुनक्खत्त,su·nak·khat·ta कामगुणा।kā·ma·gu·ṇā
Pañca kho ime, sunakkhatta, kāmaguṇā.
“Sunakkhatta, there are these five kinds of sensual stimulation.
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चक्खुविञ्ञेय्याcak·khu·viñ·ñey·yā रूपाrū·pā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया,ra·ja·nī·yā
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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कायविञ्ञेय्याkā·ya·viñ·ñey·yā फोट्ठब्बाphoṭ·ṭhab·bā इट्ठाiṭ·ṭhā कन्ताkan·tā मनापाma·nā·pā पियरूपाpi·ya·rū·pā कामूपसंहिताkā·mū·pa·saṃ·hi·tā रजनीया—ra·ja·nī·yā
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ सुनक्खत्त,su·nak·khat·ta विज्जतिvij·ja·ti यंyaṃ इधेकच्चोi·dhe·kac·co पुरिसपुग्गलोpu·ri·sa·pug·ga·lo लोकामिसाधिमुत्तोlo·kā·mi·sā·dhi·mut·to अस्स।as·sa
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.
It’s possible that a certain individual person may be intent on worldly pleasures of the flesh.
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लोकामिसाधिमुत्तस्सlo·kā·mi·sā·dhi·mut·tas·sa खो,kho सुनक्खत्त,su·nak·khat·ta पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa तप्पतिरूपीtap·pa·ti·rū·pī चेवce·va कथाka·thā सण्ठाति,saṇ·ṭhā·ti तदनुधम्मञ्चta·da·nu·dham·mañ·ca अनुवितक्केति,a·nu·vi·tak·ke·ti अनुविचारेति,a·nu·vi·cā·re·ti तञ्चtañ·ca पुरिसंpu·ri·saṃ भजति,bha·ja·ti तेनte·na चca वित्तिंvit·tiṃ आपज्जति;ā·paj·ja·ti
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding.
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आनेञ्जपटिसंयुत्तायā·neñ·ja·pa·ṭi·saṃ·yut·tā·ya चca पनpa·na कथायka·thā·ya कच्छमानायkac·cha·mā·nā·ya नna सुस्सूसति,sus·sū·sa·ti नna सोतंso·taṃ ओदहति,o·da·ha·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति,u·paṭ·ṭhā·pe·ti नna चca तंtaṃ पुरिसंpu·ri·saṃ भजति,bha·ja·ti नna चca तेनte·na वित्तिंvit·tiṃ आपज्जति।ā·paj·ja·ti
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
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सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta पुरिसोpu·ri·so सकम्हाsa·kam·hā गामाgā·mā वाvā निगमाni·ga·mā वाvā चिरविप्पवुत्थोci·ra·vip·pa·vut·tho अस्स।as·sa
Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.
Suppose a person had left their own village or town long ago,
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सोso तंtaṃ पुरिसंpu·ri·saṃ तस्सtas·sa गामस्सgā·mas·sa वाvā निगमस्सni·ga·mas·sa वाvā खेमतञ्चkhe·ma·tañ·ca सुभिक्खतञ्चsu·bhik·kha·tañ·ca अप्पाबाधतञ्चap·pā·bā·dha·tañ·ca पुच्छेय्य;puc·chey·ya
So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;
They would ask about whether their village was safe, with plenty of food and little disease,
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si सुनक्खत्त,su·nak·khat·ta
Taṁ kiṁ maññasi, sunakkhatta,
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अपिa·pi नुnu सोso पुरिसोpu·ri·so तस्सtas·sa पुरिसस्सpu·ri·sas·sa सुस्सूसेय्य,sus·sū·sey·ya सोतंso·taṃ ओदहेय्य,o·da·hey·ya अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेय्य,u·paṭ·ṭhā·pey·ya तञ्चtañ·ca पुरिसंpu·ri·saṃ भजेय्य,bha·jey·ya तेनte·na चca वित्तिंvit·tiṃ आपज्जेय्या”ति?ā·paj·jey·yā
api nu so puriso tassa purisassa sussūseyya, sotaṁ odaheyya, aññā cittaṁ upaṭṭhāpeyya, tañca purisaṁ bhajeyya, tena ca vittiṁ āpajjeyyā”ti?
Would that person want to listen to that other person? Would they actively listen and try to understand? Would they associate with that person, and find it rewarding?”
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“एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ इधेकच्चोi·dhe·kac·co पुरिसपुग्गलोpu·ri·sa·pug·ga·lo लोकामिसाधिमुत्तोlo·kā·mi·sā·dhi·mut·to अस्स।as·sa
“Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekacco purisapuggalo lokāmisādhimutto assa.
“In the same way, it’s possible that a certain individual may be intent on worldly pleasures of the flesh.
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लोकामिसाधिमुत्तस्सlo·kā·mi·sā·dhi·mut·tas·sa खो,kho सुनक्खत्त,su·nak·khat·ta पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa तप्पतिरूपीtap·pa·ti·rū·pī चेवce·va कथाka·thā सण्ठाति,saṇ·ṭhā·ti तदनुधम्मञ्चta·da·nu·dham·mañ·ca अनुवितक्केति,a·nu·vi·tak·ke·ti अनुविचारेति,a·nu·vi·cā·re·ti तञ्चtañ·ca पुरिसंpu·ri·saṃ भजति,bha·ja·ti तेनte·na चca वित्तिंvit·tiṃ आपज्जति;ā·paj·ja·ti
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding.
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आनेञ्जपटिसंयुत्तायā·neñ·ja·pa·ṭi·saṃ·yut·tā·ya चca पनpa·na कथायka·thā·ya कच्छमानायkac·cha·mā·nā·ya नna सुस्सूसति,sus·sū·sa·ti नna सोतंso·taṃ ओदहति,o·da·ha·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति,u·paṭ·ṭhā·pe·ti नna चca तंtaṃ पुरिसंpu·ri·saṃ भजति,bha·ja·ti नna चca तेनte·na वित्तिंvit·tiṃ आपज्जति।ā·paj·ja·ti
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
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‘आनेञ्जसंयोजनेनā·neñ·ja·saṃ·yo·ja·ne·na हिhi खोkho विसंयुत्तोvi·saṃ·yut·to लोकामिसाधिमुत्तोlo·kā·mi·sā·dhi·mut·to पुरिसपुग्गलो’ति।pu·ri·sa·pug·ga·lo
‘āneñjasaṁyojanena hi kho visaṁyutto lokāmisādhimutto purisapuggalo’ti.
‘That individual is intent on pleasures of the flesh, for they’re detached from things connected with the imperturbable.’
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ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ सुनक्खत्त,su·nak·khat·ta विज्जतिvij·ja·ti यंyaṃ इधेकच्चोi·dhe·kac·co पुरिसपुग्गलोpu·ri·sa·pug·ga·lo आनेञ्जाधिमुत्तोā·neñ·jā·dhi·mut·to अस्स।as·sa
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo āneñjādhimutto assa.
It’s possible that a certain individual person may be intent on the imperturbable.
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आनेञ्जाधिमुत्तस्सā·neñ·jā·dhi·mut·tas·sa खो,kho सुनक्खत्त,su·nak·khat·ta पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa तप्पतिरूपीtap·pa·ti·rū·pī चेवce·va कथाka·thā सण्ठाति,saṇ·ṭhā·ti तदनुधम्मञ्चta·da·nu·dham·mañ·ca अनुवितक्केति,a·nu·vi·tak·ke·ti अनुविचारेति,a·nu·vi·cā·re·ti तञ्चtañ·ca पुरिसंpu·ri·saṃ भजति,bha·ja·ti तेनte·na चca वित्तिंvit·tiṃ आपज्जति;ā·paj·ja·ti
Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding.
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लोकामिसपटिसंयुत्तायlo·kā·mi·sa·pa·ṭi·saṃ·yut·tā·ya चca पनpa·na कथायka·thā·ya कच्छमानायkac·cha·mā·nā·ya नna सुस्सूसति,sus·sū·sa·ti नna सोतंso·taṃ ओदहति,o·da·ha·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति,u·paṭ·ṭhā·pe·ti नna चca तंtaṃ पुरिसंpu·ri·saṃ भजति,bha·ja·ti नna चca तेनte·na वित्तिंvit·tiṃ आपज्जति।ā·paj·ja·ti
lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
But when talk connected with worldly pleasures of the flesh is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
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सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta पण्डुपलासोpaṇ·ḍu·pa·lā·so बन्धनाban·dha·nā पवुत्तोpa·vut·to अभब्बोa·bhab·bo हरितत्ताय;ha·ri·tat·tā·ya
Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;
Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.
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एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta आनेञ्जाधिमुत्तस्सā·neñ·jā·dhi·mut·tas·sa पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa येye लोकामिससंयोजनेlo·kā·mi·sa·saṃ·yo·ja·ne सेse पवुत्ते।pa·vut·te
evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte.
In the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh.
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‘लोकामिससंयोजनेनlo·kā·mi·sa·saṃ·yo·ja·ne·na हिhi खोkho विसंयुत्तोvi·saṃ·yut·to आनेञ्जाधिमुत्तोā·neñ·jā·dhi·mut·to पुरिसपुग्गलो’ति।pu·ri·sa·pug·ga·lo
‘lokāmisasaṁyojanena hi kho visaṁyutto āneñjādhimutto purisapuggalo’ti.
‘That individual is intent on the imperturbable, for they’re detached from things connected with pleasures of the flesh.’
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ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ सुनक्खत्त,su·nak·khat·ta विज्जतिvij·ja·ti यंyaṃ इधेकच्चोi·dhe·kac·co पुरिसपुग्गलोpu·ri·sa·pug·ga·lo आकिञ्चञ्ञायतनाधिमुत्तोā·kiñ·cañ·ñā·ya·ta·nā·dhi·mut·to अस्स।as·sa
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa.
It’s possible that a certain individual person may be intent on the dimension of nothingness.
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आकिञ्चञ्ञायतनाधिमुत्तस्सā·kiñ·cañ·ñā·ya·ta·nā·dhi·mut·tas·sa खो,kho सुनक्खत्त,su·nak·khat·ta पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa तप्पतिरूपीtap·pa·ti·rū·pī चेवce·va कथाka·thā सण्ठाति,saṇ·ṭhā·ti तदनुधम्मञ्चta·da·nu·dham·mañ·ca अनुवितक्केति,a·nu·vi·tak·ke·ti अनुविचारेति,a·nu·vi·cā·re·ti तञ्चtañ·ca पुरिसंpu·ri·saṃ भजति,bha·ja·ti तेनte·na चca वित्तिंvit·tiṃ आपज्जति;ā·paj·ja·ti
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding.
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आनेञ्जपटिसंयुत्तायā·neñ·ja·pa·ṭi·saṃ·yut·tā·ya चca पनpa·na कथायka·thā·ya कच्छमानायkac·cha·mā·nā·ya नna सुस्सूसति,sus·sū·sa·ti नna सोतंso·taṃ ओदहति,o·da·ha·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति,u·paṭ·ṭhā·pe·ti नna चca तंtaṃ पुरिसंpu·ri·saṃ भजति,bha·ja·ti नna चca तेनte·na वित्तिंvit·tiṃ आपज्जति।ā·paj·ja·ti
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
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सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta पुथुसिलाpu·thu·si·lā द्वेधाभिन्नाdve·dhā·bhin·nā अप्पटिसन्धिकाap·pa·ṭi·san·dhi·kā होति;ho·ti
Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;
Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.
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एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta आकिञ्चञ्ञायतनाधिमुत्तस्सā·kiñ·cañ·ñā·ya·ta·nā·dhi·mut·tas·sa पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa येye आनेञ्जसंयोजनेā·neñ·ja·saṃ·yo·ja·ne सेse भिन्ने।bhin·ne
evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne.
In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.
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‘आनेञ्जसंयोजनेनā·neñ·ja·saṃ·yo·ja·ne·na हिhi खोkho विसंयुत्तोvi·saṃ·yut·to आकिञ्चञ्ञायतनाधिमुत्तोā·kiñ·cañ·ñā·ya·ta·nā·dhi·mut·to पुरिसपुग्गलो’ति।pu·ri·sa·pug·ga·lo
‘āneñjasaṁyojanena hi kho visaṁyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.
‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’
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ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ सुनक्खत्त,su·nak·khat·ta विज्जतिvij·ja·ti यंyaṃ इधेकच्चोi·dhe·kac·co पुरिसपुग्गलोpu·ri·sa·pug·ga·lo नेवसञ्ञानासञ्ञायतनाधिमुत्तोne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nā·dhi·mut·to अस्स।as·sa
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa.
It’s possible that a certain individual person may be intent on the dimension of neither perception nor non-perception.
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नेवसञ्ञानासञ्ञायतनाधिमुत्तस्सne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nā·dhi·mut·tas·sa खो,kho सुनक्खत्त,su·nak·khat·ta पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa तप्पतिरूपीtap·pa·ti·rū·pī चेवce·va कथाka·thā सण्ठाति,saṇ·ṭhā·ti तदनुधम्मञ्चta·da·nu·dham·mañ·ca अनुवितक्केति,a·nu·vi·tak·ke·ti अनुविचारेति,a·nu·vi·cā·re·ti तञ्चtañ·ca पुरिसंpu·ri·saṃ भजति,bha·ja·ti तेनte·na चca वित्तिंvit·tiṃ आपज्जति;ā·paj·ja·ti
Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding.
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71
आकिञ्चञ्ञायतनपटिसंयुत्तायā·kiñ·cañ·ñā·ya·ta·na·pa·ṭi·saṃ·yut·tā·ya चca पनpa·na कथायka·thā·ya कच्छमानायkac·cha·mā·nā·ya नna सुस्सूसति,sus·sū·sa·ti नna सोतंso·taṃ ओदहति,o·da·ha·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति,u·paṭ·ṭhā·pe·ti नna चca तंtaṃ पुरिसंpu·ri·saṃ भजति,bha·ja·ti नna चca तेनte·na वित्तिंvit·tiṃ आपज्जति।ā·paj·ja·ti
ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
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72
सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta पुरिसोpu·ri·so मनुञ्ञभोजनंma·nuñ·ña·bho·ja·naṃ भुत्तावीbhut·tā·vī छड्डेय्य।chaḍ·ḍey·ya
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.
Suppose someone had eaten some satisfying food and thrown it up.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si सुनक्खत्त,su·nak·khat·ta
Taṁ kiṁ maññasi, sunakkhatta,
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“एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta नेवसञ्ञानासञ्ञायतनाधिमुत्तस्सne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nā·dhi·mut·tas·sa पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa येye आकिञ्चञ्ञायतनसंयोजनेā·kiñ·cañ·ñā·ya·ta·na·saṃ·yo·ja·ne सेse वन्ते।van·te
“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante.
“In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness.
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‘आकिञ्चञ्ञायतनसंयोजनेनā·kiñ·cañ·ñā·ya·ta·na·saṃ·yo·ja·ne·na हिhi खोkho विसंयुत्तोvi·saṃ·yut·to नेवसञ्ञानासञ्ञायतनाधिमुत्तोne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nā·dhi·mut·to पुरिसपुग्गलो’ति।pu·ri·sa·pug·ga·lo
‘ākiñcaññāyatanasaṁyojanena hi kho visaṁyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.
‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’
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81
ठानंṭhā·naṃ खोkho पनेतं,pa·ne·taṃ सुनक्खत्त,su·nak·khat·ta विज्जतिvij·ja·ti यंyaṃ इधेकच्चोi·dhe·kac·co पुरिसपुग्गलोpu·ri·sa·pug·ga·lo सम्माsam·mā निब्बानाधिमुत्तोnib·bā·nā·dhi·mut·to अस्स।as·sa
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ idhekacco purisapuggalo sammā nibbānādhimutto assa.
It’s possible that a certain individual person may be rightly intent on extinguishment.
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82
सम्माsam·mā निब्बानाधिमुत्तस्सnib·bā·nā·dhi·mut·tas·sa खो,kho सुनक्खत्त,su·nak·khat·ta पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa तप्पतिरूपीtap·pa·ti·rū·pī चेवce·va कथाka·thā सण्ठाति,saṇ·ṭhā·ti तदनुधम्मञ्चta·da·nu·dham·mañ·ca अनुवितक्केति,a·nu·vi·tak·ke·ti अनुविचारेति,a·nu·vi·cā·re·ti तञ्चtañ·ca पुरिसंpu·ri·saṃ भजति,bha·ja·ti तेनte·na चca वित्तिंvit·tiṃ आपज्जति;ā·paj·ja·ti
Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it rewarding.
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नेवसञ्ञानासञ्ञायतनपटिसंयुत्तायne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·pa·ṭi·saṃ·yut·tā·ya चca पनpa·na कथायka·thā·ya कच्छमानायkac·cha·mā·nā·ya नna सुस्सूसति,sus·sū·sa·ti नna सोतंso·taṃ ओदहति,o·da·ha·ti नna अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति,u·paṭ·ṭhā·pe·ti नna चca तंtaṃ पुरिसंpu·ri·saṃ भजति,bha·ja·ti नna चca तेनte·na वित्तिंvit·tiṃ आपज्जति।ā·paj·ja·ti
nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.
But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it rewarding.
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एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta सम्माsam·mā निब्बानाधिमुत्तस्सnib·bā·nā·dhi·mut·tas·sa पुरिसपुग्गलस्सpu·ri·sa·pug·ga·las·sa येye नेवसञ्ञानासञ्ञायतनसंयोजनेne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·saṃ·yo·ja·ne सेse उच्छिन्नमूलेuc·chin·na·mū·le तालावत्थुकतेtā·lā·vat·thu·ka·te अनभावङ्कतेa·na·bhā·vaṅ·ka·te आयतिंā·ya·tiṃ अनुप्पादधम्मे।a·nup·pā·da·dham·me
evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.
In the same way, an individual rightly intent on extinguishment has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
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‘नेवसञ्ञानासञ्ञायतनसंयोजनेनne·va·sañ·ñā·nā·sañ·ñā·ya·ta·na·saṃ·yo·ja·ne·na हिhi खोkho विसंयुत्तोvi·saṃ·yut·to सम्माsam·mā निब्बानाधिमुत्तोnib·bā·nā·dhi·mut·to पुरिसपुग्गलो’ति।pu·ri·sa·pug·ga·lo
‘nevasaññānāsaññāyatanasaṁyojanena hi kho visaṁyutto sammā nibbānādhimutto purisapuggalo’ti.
‘That individual is rightly intent on extinguishment, for they’re detached from things connected with the dimension of neither perception nor non-perception.’
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‘तण्हाtaṇ·hā खोkho सल्लंsal·laṃ समणेनsa·ma·ṇe·na वुत्तं,vut·taṃ अविज्जाविसदोसो,a·vij·jā·vi·sa·do·so छन्दरागब्यापादेनchan·da·rā·gab·yā·pā·de·na रुप्पति।rup·pa·ti
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
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90
तंtaṃ मेme तण्हासल्लंtaṇ·hā·sal·laṃ पहीनं,pa·hī·naṃ अपनीतोa·pa·nī·to अविज्जाविसदोसो,a·vij·jā·vi·sa·do·so सम्माsam·mā निब्बानाधिमुत्तोहमस्मी’ति।nib·bā·nā·dhi·mut·to·ha·mas·mī
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
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सोso यानिyā·ni सम्माsam·mā निब्बानाधिमुत्तस्सnib·bā·nā·dhi·mut·tas·sa असप्पायानिa·sap·pā·yā·ni तानिtā·ni अनुयुञ्जेय्य;a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ अनुयुञ्जेय्य।a·nu·yuñ·jey·ya
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.
they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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तस्सtas·sa असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ अनुयुत्तस्सa·nu·yut·tas·sa रागोrā·go चित्तंcit·taṃ अनुद्धंसेय्य।a·nud·dhaṃ·sey·ya
Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.
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सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta पुरिसोpu·ri·so सल्लेनsal·le·na विद्धोvid·dho अस्सas·sa सविसेनsa·vi·se·na गाळ्हूपलेपनेन।gā·ḷhū·pa·le·pa·ne·na
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.
Suppose a man was struck by an arrow thickly smeared with poison.
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तस्सtas·sa मित्तामच्चाmit·tā·mac·cā ञातिसालोहिताñā·ti·sā·lo·hi·tā भिसक्कंbhi·sak·kaṃ सल्लकत्तंsal·la·kat·taṃ उपट्ठापेय्युं।u·paṭ·ṭhā·pey·yuṃ
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
Their friends and colleagues, relatives and kin would get a surgeon to treat them.
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सप्पायानिsap·pā·yā·ni चेवce·va भोजनानिbho·ja·nā·ni भुञ्जेय्यासि,bhuñ·jey·yā·si माmā तेte असप्पायानिa·sap·pā·yā·ni भोजनानिbho·ja·nā·ni भुञ्जतोbhuñ·ja·to वणोva·ṇo अस्सावीas·sā·vī अस्स।as·sa
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.
Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.
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कालेनkā·le·na कालञ्चkā·lañ·ca वणंva·ṇaṃ धोवेय्यासि,dho·vey·yā·si कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पेय्यासि,ā·lim·pey·yā·si माmā तेte नna कालेनkā·le·na कालंkā·laṃ वणंva·ṇaṃ धोवतोdho·va·to नna कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पतोā·lim·pa·to पुब्बलोहितंpub·ba·lo·hi·taṃ वणमुखंva·ṇa·mu·khaṃ परियोनन्धि।pa·ri·yo·nan·dhi
Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi, mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.
Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.
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माmā चca वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अनुयुञ्जि,a·nu·yuñ·ji माmā तेte वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अनुयुत्तस्सa·nu·yut·tas·sa रजोसूकंra·jo·sū·kaṃ वणमुखंva·ṇa·mu·khaṃ अनुद्धंसेसि।a·nud·dhaṃ·se·si
Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.
Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.
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वणानुरक्खीva·ṇā·nu·rak·khī च,ca अम्भोam·bho पुरिस,pu·ri·sa विहरेय्यासिvi·ha·rey·yā·si वणसारोपी’ति।va·ṇa·sā·ro·pī
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.
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सोso असप्पायानिa·sap·pā·yā·ni चेवce·va भोजनानिbho·ja·nā·ni भुञ्जेय्य।bhuñ·jey·ya तस्सtas·sa असप्पायानिa·sap·pā·yā·ni भोजनानिbho·ja·nā·ni भुञ्जतोbhuñ·ja·to वणोva·ṇo अस्सावीas·sā·vī अस्स।as·sa
So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.
They’d eat unsuitable food, and the wound would get infected.
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नna चca कालेनkā·le·na कालंkā·laṃ वणंva·ṇaṃ धोवेय्य,dho·vey·ya नna चca कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पेय्य।ā·lim·pey·ya तस्सtas·sa नna कालेनkā·le·na कालंkā·laṃ वणंva·ṇaṃ धोवतो,dho·va·to नna कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पतोā·lim·pa·to पुब्बलोहितंpub·ba·lo·hi·taṃ वणमुखंva·ṇa·mu·khaṃ परियोनन्धेय्य।pa·ri·yo·nan·dhey·ya
Na ca kālena kālaṁ vaṇaṁ dhoveyya, na ca kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa na kālena kālaṁ vaṇaṁ dhovato, na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.
And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood.
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वातातपेvā·tā·ta·pe चca चारित्तंcā·rit·taṃ अनुयुञ्जेय्य।a·nu·yuñ·jey·ya तस्सtas·sa वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अनुयुत्तस्सa·nu·yut·tas·sa रजोसूकंra·jo·sū·kaṃ वणमुखंva·ṇa·mu·khaṃ अनुद्धंसेय्य।a·nud·dhaṃ·sey·ya
Vātātape ca cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁseyya.
And they’d walk too much in the wind and sun, so dust and dirt infected the wound.
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तस्सtas·sa इमिस्साi·mis·sā चca असप्पायकिरियाय,a·sap·pā·ya·ki·ri·yā·ya असुचिa·su·ci विसदोसोvi·sa·do·so अपनीतोa·pa·nī·to सउपादिसेसोsa·u·pā·di·se·so तदुभयेनta·du·bha·ye·na वणोva·ṇo पुथुत्तंpu·thut·taṃ गच्छेय्य।gac·chey·ya
Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṁ gaccheyya.
Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would expand,
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एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ इधेकच्चस्सi·dhe·kac·cas·sa भिक्खुनोbhik·khu·no एवमस्स:e·va·mas·sa
Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:
In the same way, it’s possible that a certain mendicant might think:
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‘तण्हाtaṇ·hā खोkho सल्लंsal·laṃ समणेनsa·ma·ṇe·na वुत्तं,vut·taṃ अविज्जाविसदोसोa·vij·jā·vi·sa·do·so छन्दरागब्यापादेनchan·da·rā·gab·yā·pā·de·na रुप्पति।rup·pa·ti
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
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तंtaṃ मेme तण्हासल्लंtaṇ·hā·sal·laṃ पहीनं,pa·hī·naṃ अपनीतोa·pa·nī·to अविज्जाविसदोसो,a·vij·jā·vi·sa·do·so सम्माsam·mā निब्बानाधिमुत्तोहमस्मी’ति।nib·bā·nā·dhi·mut·to·ha·mas·mī
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
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सोso यानिyā·ni सम्माsam·mā निब्बानाधिमुत्तस्सnib·bā·nā·dhi·mut·tas·sa असप्पायानिa·sap·pā·yā·ni तानिtā·ni अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ अनुयुञ्जेय्य,a·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ अनुयुञ्जेय्य।a·nu·yuñ·jey·ya
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ anuyuñjeyya, asappāyaṁ sotena saddaṁ anuyuñjeyya, asappāyaṁ ghānena gandhaṁ anuyuñjeyya, asappāyaṁ jivhāya rasaṁ anuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuñjeyya, asappāyaṁ manasā dhammaṁ anuyuñjeyya.
they would engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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तस्सtas·sa असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ अनुयुत्तस्स,a·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ अनुयुत्तस्सa·nu·yut·tas·sa रागोrā·go चित्तंcit·taṃ अनुद्धंसेय्य।a·nud·dhaṃ·sey·ya
Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.
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मरणञ्हेतं,ma·ra·ṇañ·he·taṃ सुनक्खत्त,su·nak·khat·ta अरियस्सa·ri·yas·sa विनयेvi·na·ye योyo सिक्खंsik·khaṃ पच्चक्खायpac·cak·khā·ya हीनायावत्तति;hī·nā·yā·vat·ta·ti
Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;
For it is death in the training of the Noble One to resign the training and return to a lesser life.
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मरणमत्तञ्हेतं,ma·ra·ṇa·mat·tañ·he·taṃ सुनक्खत्त,su·nak·khat·ta दुक्खंduk·khaṃ यंyaṃ अञ्ञतरंañ·ña·ta·raṃ सङ्किलिट्ठंsaṅ·ki·liṭ·ṭhaṃ आपत्तिंā·pat·tiṃ आपज्जति।ā·paj·ja·ti
maraṇamattañhetaṁ, sunakkhatta, dukkhaṁ yaṁ aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpajjati.
And it is deadly pain to commit one of the corrupt offenses.
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‘तण्हाtaṇ·hā खोkho सल्लंsal·laṃ समणेनsa·ma·ṇe·na वुत्तं,vut·taṃ अविज्जाविसदोसोa·vij·jā·vi·sa·do·so छन्दरागब्यापादेनchan·da·rā·gab·yā·pā·de·na रुप्पति।rup·pa·ti
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
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तंtaṃ मेme तण्हासल्लंtaṇ·hā·sal·laṃ पहीनं,pa·hī·naṃ अपनीतोa·pa·nī·to अविज्जाविसदोसो,a·vij·jā·vi·sa·do·so सम्माsam·mā निब्बानाधिमुत्तोहमस्मी’ति।nib·bā·nā·dhi·mut·to·ha·mas·mī
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
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सम्माsam·mā निब्बानाधिमुत्तस्सेवnib·bā·nā·dhi·mut·tas·se·va सतोsa·to सोso यानिyā·ni सम्माsam·mā निब्बानाधिमुत्तस्सnib·bā·nā·dhi·mut·tas·sa असप्पायानिa·sap·pā·yā·ni तानिtā·ni नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ नानुयुञ्जेय्य।nā·nu·yuñ·jey·ya
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.
Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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तस्सtas·sa असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ नानुयुत्तस्सnā·nu·yut·tas·sa रागोrā·go चित्तंcit·taṃ नानुद्धंसेय्य।nā·nud·dhaṃ·sey·ya
Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa rāgo cittaṁ nānuddhaṁseyya.
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सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta पुरिसोpu·ri·so सल्लेनsal·le·na विद्धोvid·dho अस्सas·sa सविसेनsa·vi·se·na गाळ्हूपलेपनेन।gā·ḷhū·pa·le·pa·ne·na
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.
Suppose a man was struck by an arrow thickly smeared with poison.
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तस्सtas·sa मित्तामच्चाmit·tā·mac·cā ञातिसालोहिताñā·ti·sā·lo·hi·tā भिसक्कंbhi·sak·kaṃ सल्लकत्तंsal·la·kat·taṃ उपट्ठापेय्युं।u·paṭ·ṭhā·pey·yuṃ
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
Their friends and colleagues, relatives and kin would get a surgeon to treat them.
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सप्पायानिsap·pā·yā·ni चेवce·va भोजनानिbho·ja·nā·ni भुञ्जेय्यासि,bhuñ·jey·yā·si माmā तेte असप्पायानिa·sap·pā·yā·ni भोजनानिbho·ja·nā·ni भुञ्जतोbhuñ·ja·to वणोva·ṇo अस्सावीas·sā·vī अस्स।as·sa
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.
Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.
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कालेनkā·le·na कालञ्चkā·lañ·ca वणंva·ṇaṃ धोवेय्यासि,dho·vey·yā·si कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पेय्यासि।ā·lim·pey·yā·si माmā तेte नna कालेनkā·le·na कालंkā·laṃ वणंva·ṇaṃ धोवतोdho·va·to नna कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पतोā·lim·pa·to पुब्बलोहितंpub·ba·lo·hi·taṃ वणमुखंva·ṇa·mu·khaṃ परियोनन्धि।pa·ri·yo·nan·dhi
Kālena kālañca vaṇaṁ dhoveyyāsi, kālena kālaṁ vaṇamukhaṁ ālimpeyyāsi. Mā te na kālena kālaṁ vaṇaṁ dhovato na kālena kālaṁ vaṇamukhaṁ ālimpato pubbalohitaṁ vaṇamukhaṁ pariyonandhi.
Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.
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माmā चca वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अनुयुञ्जि,a·nu·yuñ·ji माmā तेte वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अनुयुत्तस्सa·nu·yut·tas·sa रजोसूकंra·jo·sū·kaṃ वणमुखंva·ṇa·mu·khaṃ अनुद्धंसेसि।a·nud·dhaṃ·se·si
Mā ca vātātape cārittaṁ anuyuñji, mā te vātātape cārittaṁ anuyuttassa rajosūkaṁ vaṇamukhaṁ anuddhaṁsesi.
Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.
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वणानुरक्खीva·ṇā·nu·rak·khī च,ca अम्भोam·bho पुरिस,pu·ri·sa विहरेय्यासिvi·ha·rey·yā·si वणसारोपी’ति।va·ṇa·sā·ro·pī
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.
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सोso सप्पायानिsap·pā·yā·ni चेवce·va भोजनानिbho·ja·nā·ni भुञ्जेय्य।bhuñ·jey·ya तस्सtas·sa सप्पायानिsap·pā·yā·ni भोजनानिbho·ja·nā·ni भुञ्जतोbhuñ·ja·to वणोva·ṇo नna अस्सावीas·sā·vī अस्स।as·sa
So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.
They’d eat suitable food, and the wound wouldn’t get infected.
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कालेनkā·le·na कालञ्चkā·lañ·ca वणंva·ṇaṃ धोवेय्य,dho·vey·ya कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पेय्य।ā·lim·pey·ya तस्सtas·sa कालेनkā·le·na कालंkā·laṃ वणंva·ṇaṃ धोवतोdho·va·to कालेनkā·le·na कालंkā·laṃ वणमुखंva·ṇa·mu·khaṃ आलिम्पतोā·lim·pa·to नna पुब्बलोहितंpub·ba·lo·hi·taṃ वणमुखंva·ṇa·mu·khaṃ परियोनन्धेय्य।pa·ri·yo·nan·dhey·ya
Kālena kālañca vaṇaṁ dhoveyya, kālena kālaṁ vaṇamukhaṁ ālimpeyya. Tassa kālena kālaṁ vaṇaṁ dhovato kālena kālaṁ vaṇamukhaṁ ālimpato na pubbalohitaṁ vaṇamukhaṁ pariyonandheyya.
And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood.
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नna चca वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अनुयुञ्जेय्य।a·nu·yuñ·jey·ya तस्सtas·sa वातातपेvā·tā·ta·pe चारित्तंcā·rit·taṃ अननुयुत्तस्सa·na·nu·yut·tas·sa रजोसूकंra·jo·sū·kaṃ वणमुखंva·ṇa·mu·khaṃ नानुद्धंसेय्य।nā·nud·dhaṃ·sey·ya
Na ca vātātape cārittaṁ anuyuñjeyya. Tassa vātātape cārittaṁ ananuyuttassa rajosūkaṁ vaṇamukhaṁ nānuddhaṁseyya.
And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound.
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तस्सtas·sa इमिस्साi·mis·sā चca सप्पायकिरियायsap·pā·ya·ki·ri·yā·ya असुa·su चca विसदोसोvi·sa·do·so अपनीतोa·pa·nī·to अनुपादिसेसोa·nu·pā·di·se·so तदुभयेनta·du·bha·ye·na वणोva·ṇo विरुहेय्य।vi·ru·hey·ya
Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya.
Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal,
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एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta ठानमेतंṭhā·na·me·taṃ विज्जतिvij·ja·ti यंyaṃ इधेकच्चस्सi·dhe·kac·cas·sa भिक्खुनोbhik·khu·no एवमस्स:e·va·mas·sa
Evameva kho, sunakkhatta, ṭhānametaṁ vijjati yaṁ idhekaccassa bhikkhuno evamassa:
In the same way, it’s possible that a certain mendicant might think:
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‘तण्हाtaṇ·hā खोkho सल्लंsal·laṃ समणेनsa·ma·ṇe·na वुत्तं,vut·taṃ अविज्जाविसदोसोa·vij·jā·vi·sa·do·so छन्दरागब्यापादेनchan·da·rā·gab·yā·pā·de·na रुप्पति।rup·pa·ti
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati.
‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
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तंtaṃ मेme तण्हासल्लंtaṇ·hā·sal·laṃ पहीनं,pa·hī·naṃ अपनीतोa·pa·nī·to अविज्जाविसदोसो,a·vij·jā·vi·sa·do·so सम्माsam·mā निब्बानाधिमुत्तोहमस्मी’ति।nib·bā·nā·dhi·mut·to·ha·mas·mī
Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.
I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’
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सम्माsam·mā निब्बानाधिमुत्तस्सेवnib·bā·nā·dhi·mut·tas·se·va सतोsa·to सोso यानिyā·ni सम्माsam·mā निब्बानाधिमुत्तस्सnib·bā·nā·dhi·mut·tas·sa असप्पायानिa·sap·pā·yā·ni तानिtā·ni नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ नानुयुञ्जेय्य,nā·nu·yuñ·jey·ya असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ नानुयुञ्जेय्य।nā·nu·yuñ·jey·ya
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṁ cakkhunā rūpadassanaṁ nānuyuñjeyya, asappāyaṁ sotena saddaṁ nānuyuñjeyya, asappāyaṁ ghānena gandhaṁ nānuyuñjeyya, asappāyaṁ jivhāya rasaṁ nānuyuñjeyya, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuñjeyya, asappāyaṁ manasā dhammaṁ nānuyuñjeyya.
Being rightly intent on extinguishment, they wouldn’t engage in things unconducive to extinguishment: unsuitable sights, sounds, smells, tastes, touches, and ideas.
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तस्सtas·sa असप्पायंa·sap·pā·yaṃ चक्खुनाcak·khu·nā रूपदस्सनंrū·pa·das·sa·naṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ सोतेनso·te·na सद्दंsad·daṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ घानेनghā·ne·na गन्धंgan·dhaṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ जिव्हायjiv·hā·ya रसंra·saṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ नानुयुत्तस्स,nā·nu·yut·tas·sa असप्पायंa·sap·pā·yaṃ मनसाma·na·sā धम्मंdham·maṃ नानुयुत्तस्स,nā·nu·yut·tas·sa रागोrā·go चित्तंcit·taṃ नानुद्धंसेय्य।nā·nud·dhaṃ·sey·ya
Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa, rāgo cittaṁ nānuddhaṁseyya.
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भिसक्कोbhi·sak·ko सल्लकत्तोतिsal·la·kat·to·ti खो,kho सुनक्खत्त,su·nak·khat·ta तथागतस्सेतंta·thā·ga·tas·se·taṃ अधिवचनंa·dhi·va·ca·naṃ अरहतोa·ra·ha·to सम्मासम्बुद्धस्स।sam·mā·sam·bud·dhas·sa
bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
‘Surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
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सोso वत,va·ta सुनक्खत्त,su·nak·khat·ta भिक्खुbhik·khu छसुcha·su फस्सायतनेसुphas·sā·ya·ta·ne·su संवुतकारी।saṃ·vu·ta·kā·rī
So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī.
Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
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‘उपधिu·pa·dhi दुक्खस्सduk·khas·sa मूलन्’ति—इतिmū·lan विदित्वाvi·dit·vā निरुपधिni·ru·pa·dhi उपधिसङ्खयेu·pa·dhi·saṅ·kha·ye विमुत्तोvi·mut·to उपधिस्मिंu·pa·dhis·miṃ वाvā कायंkā·yaṃ उपसंहरिस्सतिu·pa·saṃ·ha·ris·sa·ti चित्तंcit·taṃ वाvā उप्पादेस्सतीति—नेतंup·pā·des·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
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सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta आपानीयकंसोā·pā·nī·ya·kaṃ·so वण्णसम्पन्नोvaṇ·ṇa·sam·pan·no गन्धसम्पन्नोgan·dha·sam·pan·no रससम्पन्नो;ra·sa·sam·pan·no
Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;
Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor.
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अथa·tha पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya जीवितुकामोjī·vi·tu·kā·mo अमरितुकामोa·ma·ri·tu·kā·mo सुखकामोsu·kha·kā·mo दुक्खपटिकूलो।duk·kha·pa·ṭi·kū·lo
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si सुनक्खत्त,su·nak·khat·ta
Taṁ kiṁ maññasi, sunakkhatta,
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“एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta सोso वतva·ta भिक्खुbhik·khu छसुcha·su फस्सायतनेसुphas·sā·ya·ta·ne·su संवुतकारी।saṃ·vu·ta·kā·rī
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
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176
‘उपधिu·pa·dhi दुक्खस्सduk·khas·sa मूलन्’ति—इतिmū·lan विदित्वाvi·dit·vā निरुपधिni·ru·pa·dhi उपधिसङ्खयेu·pa·dhi·saṅ·kha·ye विमुत्तोvi·mut·to उपधिस्मिंu·pa·dhis·miṃ वाvā कायंkā·yaṃ उपसंहरिस्सतिu·pa·saṃ·ha·ris·sa·ti चित्तंcit·taṃ वाvā उप्पादेस्सतीति—नेतंup·pā·des·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
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177
सेय्यथापि,sey·ya·thā·pi सुनक्खत्त,su·nak·khat·ta आसीविसोā·sī·vi·so घोरविसो।gho·ra·vi·so
Seyyathāpi, sunakkhatta, āsīviso ghoraviso.
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178
अथa·tha पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya जीवितुकामोjī·vi·tu·kā·mo अमरितुकामोa·ma·ri·tu·kā·mo सुखकामोsu·kha·kā·mo दुक्खपटिकूलो।duk·kha·pa·ṭi·kū·lo
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
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179
तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si सुनक्खत्त,su·nak·khat·ta
Taṁ kiṁ maññasi, sunakkhatta,
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180
अपिa·pi नुnu सोso पुरिसोpu·ri·so अमुस्सa·mus·sa आसीविसस्सā·sī·vi·sas·sa घोरविसस्सgho·ra·vi·sas·sa हत्थंhat·thaṃ वाvā अङ्गुट्ठंaṅ·guṭ·ṭhaṃ वाvā दज्जाdaj·jā यंyaṃ जञ्ञा:jañ·ñā
api nu so puriso amussa āsīvisassa ghoravisassa hatthaṁ vā aṅguṭṭhaṁ vā dajjā yaṁ jaññā:
Would that person give that lethal viper their hand or finger if they knew that
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183
“एवमेवe·va·me·va खो,kho सुनक्खत्त,su·nak·khat·ta सोso वतva·ta भिक्खुbhik·khu छसुcha·su फस्सायतनेसुphas·sā·ya·ta·ne·su संवुतकारी।saṃ·vu·ta·kā·rī
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī.
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
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184
‘उपधिu·pa·dhi दुक्खस्सduk·khas·sa मूलन्’ति—इतिmū·lan विदित्वाvi·dit·vā निरुपधिni·ru·pa·dhi उपधिसङ्खयेu·pa·dhi·saṅ·kha·ye विमुत्तोvi·mut·to उपधिस्मिंu·pa·dhis·miṃ वाvā कायंkā·yaṃ उपसंहरिस्सतिu·pa·saṃ·ha·ris·sa·ti चित्तंcit·taṃ वाvā उप्पादेस्सतीति—up·pā·des·sa·tī·ti
‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.”
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185
नेतंne·taṃ ठानंṭhā·naṃ विज्जती”ति।vij·ja·tī
netaṁ ṭhānaṁ vijjatī”ti.
(Pāli only)
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187
अत्तमनोat·ta·ma·no सुनक्खत्तोsu·nak·khat·to लिच्छविपुत्तोlic·cha·vi·put·to भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दीति।a·bhi·nan·dī·ti
Attamano sunakkhatto licchaviputto bhagavato bhāsitaṁ abhinandīti.
Satisfied, Sunakkhatta of the Licchavi clan approved what the Buddha said.
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188
सुनक्खत्तसुत्तंsu·nak·khat·ta·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ पञ्चमं।pañ·ca·maṃ
Sunakkhattasuttaṁ niṭṭhitaṁ pañcamaṁ.
(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.