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Middle Discourses 125 मज्झिमनिकाय 125
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Dantabhūmisutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145 · Hide pronunciation
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Middle Discourses 125
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अथa·tha खोkho जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro जङ्घाविहारंjaṅ·ghā·vi·hā·raṃ अनुचङ्कममानोa·nu·caṅ·ka·ma·mā·no अनुविचरमानोa·nu·vi·ca·ra·mā·no येनye·na अचिरवतोa·ci·ra·va·to समणुद्देसोsa·ma·ṇud·de·so तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā अचिरवतेनa·ci·ra·va·te·na समणुद्देसेनsa·ma·ṇud·de·se·na सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Atha kho jayaseno rājakumāro jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṁ sammodi.
Then as Prince Jayasena was going for a walk he approached Aciravata, 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 निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro अचिरवतंa·ci·ra·va·taṃ समणुद्देसंsa·ma·ṇud·de·saṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Aciravata,
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“सुतंsu·taṃ मेतं,me·taṃ भोbho अग्गिवेस्सन:ag·gi·ves·sa·na
“Sutaṁ metaṁ, bho aggivessana:
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‘इधi·dha भिक्खुbhik·khu अप्पमत्तोap·pa·mat·to आतापीā·tā·pī पहितत्तोpa·hi·tat·to विहरन्तोvi·ha·ran·to फुसेय्यphu·sey·ya चित्तस्सcit·tas·sa एकग्गतन्’”ति।e·kag·ga·tan
‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.
a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”
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इधi·dha भिक्खुbhik·khu अप्पमत्तोap·pa·mat·to आतापीā·tā·pī पहितत्तोpa·hi·tat·to विहरन्तोvi·ha·ran·to फुसेय्यphu·sey·ya चित्तस्सcit·tas·sa एकग्गतन्”ति।e·kag·ga·tan
Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”
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“साधुsā·dhu मेme भवंbha·vaṃ अग्गिवेस्सनोag·gi·ves·sa·no यथासुतंya·thā·su·taṃ यथापरियत्तंya·thā·pa·ri·yat·taṃ धम्मंdham·maṃ देसेतू”ति।de·se·tū
“Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti.
“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.”
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अहञ्चa·hañ·ca हिhi ते,te राजकुमार,rā·ja·ku·mā·ra यथासुतंya·thā·su·taṃ यथापरियत्तंya·thā·pa·ri·yat·taṃ धम्मंdham·maṃ देसेय्यं,de·sey·yaṃ त्वञ्चtvañ·ca मेme भासितस्सbhā·si·tas·sa अत्थंat·thaṃ नna आजानेय्यासि;ā·jā·ney·yā·si सोso ममस्सma·mas·sa किलमथो,ki·la·ma·tho साsā ममस्सma·mas·sa विहेसा”ति।vi·he·sā
Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.
For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”
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अप्पेवनामाहंap·pe·va·nā·mā·haṃ भोतोbho·to अग्गिवेस्सनस्सag·gi·ves·sa·nas·sa भासितस्सbhā·si·tas·sa अत्थंat·thaṃ आजानेय्यन्”ति।ā·jā·ney·yan
Appevanāmāhaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājāneyyan”ti.
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नोno चेce मेme त्वंtvaṃ भासितस्सbhā·si·tas·sa अत्थंat·thaṃ आजानेय्यासि,ā·jā·ney·yā·si यथासकेya·thā·sa·ke तिट्ठेय्यासि,tiṭ·ṭhey·yā·si नna मंmaṃ तत्थtat·tha उत्तरिंut·ta·riṃ पटिपुच्छेय्यासी”ति।pa·ṭi·puc·chey·yā·sī
no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti.
If not, then leave each to his own, and do not question me about it further.”
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नोno चेce अहंa·haṃ भोतोbho·to अग्गिवेस्सनस्सag·gi·ves·sa·nas·sa भासितस्सbhā·si·tas·sa अत्थंat·thaṃ आजानिस्सामि,ā·jā·nis·sā·mi यथासकेya·thā·sa·ke तिट्ठिस्सामि,tiṭ·ṭhis·sā·mi नाहंnā·haṃ तत्थtat·tha भवन्तंbha·van·taṃ अग्गिवेस्सनंag·gi·ves·sa·naṃ उत्तरिंut·ta·riṃ पटिपुच्छिस्सामी”ति।pa·ṭi·puc·chis·sā·mī
no ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti.
If not, then I will leave each to his own, and not question you about it further.”
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अथa·tha खोkho अचिरवतोa·ci·ra·va·to समणुद्देसोsa·ma·ṇud·de·so जयसेनस्सja·ya·se·nas·sa राजकुमारस्सrā·ja·ku·mā·ras·sa यथासुतंya·thā·su·taṃ यथापरियत्तंya·thā·pa·ri·yat·taṃ धम्मंdham·maṃ देसेसि।de·se·si
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi.
Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.
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“अट्ठानमेतं,aṭ·ṭhā·na·me·taṃ भोbho अग्गिवेस्सन,ag·gi·ves·sa·na अनवकासोa·na·va·kā·so यंyaṃ भिक्खुbhik·khu अप्पमत्तोap·pa·mat·to आतापीā·tā·pī पहितत्तोpa·hi·tat·to विहरन्तोvi·ha·ran·to फुसेय्यphu·sey·ya चित्तस्सcit·tas·sa एकग्गतन्”ति।e·kag·ga·tan
“aṭṭhānametaṁ, bho aggivessana, anavakāso yaṁ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.
“It is impossible, worthy Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”
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अथa·tha खोkho जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro अचिरवतस्सa·ci·ra·va·tas·sa समणुद्देसस्सsa·ma·ṇud·de·sas·sa अट्ठानतञ्चaṭ·ṭhā·na·tañ·ca अनवकासतञ्चa·na·va·kā·sa·tañ·ca पवेदेत्वाpa·ve·det·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कामि।pak·kā·mi
Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.
Having declared that this was impossible, Jayasena rose from his seat and left.
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अथa·tha खोkho अचिरवतोa·ci·ra·va·to समणुद्देसोsa·ma·ṇud·de·so अचिरपक्कन्तेa·ci·ra·pak·kan·te जयसेनेja·ya·se·ne राजकुमारेrā·ja·ku·mā·re 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
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,
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एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अचिरवतोa·ci·ra·va·to समणुद्देसोsa·ma·ṇud·de·so यावतकोyā·va·ta·ko अहोसिa·ho·si जयसेनेनja·ya·se·ne·na राजकुमारेनrā·ja·ku·mā·re·na सद्धिंsad·dhiṃ कथासल्लापोka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ भगवतोbha·ga·va·to आरोचेसि।ā·ro·ce·si
Ekamantaṁ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
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यंyaṃ तंtaṃ नेक्खम्मेनnek·kham·me·na ञातब्बंñā·tab·baṃ नेक्खम्मेनnek·kham·me·na दट्ठब्बंdaṭ·ṭhab·baṃ नेक्खम्मेनnek·kham·me·na पत्तब्बंpat·tab·baṃ नेक्खम्मेनnek·kham·me·na सच्छिकातब्बंsac·chi·kā·tab·baṃ तंtaṃ वतva·ta जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro काममज्झेkā·ma·maj·jhe वसन्तोva·san·to कामेkā·me परिभुञ्जन्तोpa·ri·bhuñ·jan·to कामवितक्केहिkā·ma·vi·tak·ke·hi खज्जमानोkhaj·ja·mā·no कामपरिळाहेनkā·ma·pa·ri·ḷā·he·na परिडय्हमानोpa·ri·ḍay·ha·mā·no कामपरियेसनायkā·ma·pa·ri·ye·sa·nā·ya उस्सुकोus·su·ko ञस्सतिñas·sa·ti वाvā दक्खतिdak·kha·ti वाvā सच्छिsac·chi वाvā करिस्सती’ति—नेतंka·ris·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti
Yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
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सेय्यथापिस्सु,sey·ya·thā·pis·su अग्गिवेस्सन,ag·gi·ves·sa·na द्वेdve हत्थिदम्माhat·thi·dam·mā वाvā अस्सदम्माas·sa·dam·mā वाvā गोदम्माgo·dam·mā वाvā सुदन्ताsu·dan·tā सुविनीता,su·vi·nī·tā द्वेdve हत्थिदम्माhat·thi·dam·mā वाvā अस्सदम्माas·sa·dam·mā वाvā गोदम्माgo·dam·mā वाvā अदन्ताa·dan·tā अविनीता।a·vi·nī·tā
Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.
Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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येye तेte द्वेdve हत्थिदम्माhat·thi·dam·mā वाvā अस्सदम्माas·sa·dam·mā वाvā गोदम्माgo·dam·mā वाvā सुदन्ताsu·dan·tā सुविनीता,su·vi·nī·tā अपिa·pi नुnu तेte दन्तावdan·tā·va दन्तकारणंdan·ta·kā·ra·ṇaṃ गच्छेय्युं,gac·chey·yuṃ दन्तावdan·tā·va दन्तभूमिंdan·ta·bhū·miṃ सम्पापुणेय्युन्”ति?sam·pā·pu·ṇey·yun
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?
Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”
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“येye पनpa·na तेte द्वेdve हत्थिदम्माhat·thi·dam·mā वाvā अस्सदम्माas·sa·dam·mā वाvā गोदम्माgo·dam·mā वाvā अदन्ताa·dan·tā अविनीता,a·vi·nī·tā अपिa·pi नुnu तेte अदन्तावa·dan·tā·va दन्तकारणंdan·ta·kā·ra·ṇaṃ गच्छेय्युं,gac·chey·yuṃ अदन्तावa·dan·tā·va दन्तभूमिंdan·ta·bhū·miṃ सम्पापुणेय्युं,sam·pā·pu·ṇey·yuṃ सेय्यथापिsey·ya·thā·pi तेte द्वेdve हत्थिदम्माhat·thi·dam·mā वाvā अस्सदम्माas·sa·dam·mā वाvā गोदम्माgo·dam·mā वाvā सुदन्ताsu·dan·tā सुविनीता”ति?su·vi·nī·tā
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
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“एवमेवe·va·me·va खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ‘यंyaṃ तंtaṃ नेक्खम्मेनnek·kham·me·na ञातब्बंñā·tab·baṃ नेक्खम्मेनnek·kham·me·na दट्ठब्बंdaṭ·ṭhab·baṃ नेक्खम्मेनnek·kham·me·na पत्तब्बंpat·tab·baṃ नेक्खम्मेनnek·kham·me·na सच्छिकातब्बंsac·chi·kā·tab·baṃ तंtaṃ वतva·ta जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro काममज्झेkā·ma·maj·jhe वसन्तोva·san·to कामेkā·me परिभुञ्जन्तोpa·ri·bhuñ·jan·to कामवितक्केहिkā·ma·vi·tak·ke·hi खज्जमानोkhaj·ja·mā·no कामपरिळाहेनkā·ma·pa·ri·ḷā·he·na परिडय्हमानोpa·ri·ḍay·ha·mā·no कामपरियेसनायkā·ma·pa·ri·ye·sa·nā·ya उस्सुकोus·su·ko ञस्सतिñas·sa·ti वाvā दक्खतिdak·kha·ti वाvā सच्छिsac·chi वाvā करिस्सती’ति—नेतंka·ris·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti
“Evameva kho, aggivessana, ‘yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
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तमेनंta·me·naṃ द्वेdve सहायकाsa·hā·ya·kā तम्हाtam·hā गामाgā·mā वाvā निगमाni·ga·mā वाvā निक्खमित्वाnik·kha·mit·vā हत्थविलङ्घकेनhat·tha·vi·laṅ·gha·ke·na येनye·na सोso पब्बतोpab·ba·to तेनुपसङ्कमेय्युं;te·nu·pa·saṅ·ka·mey·yuṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एकोe·ko सहायकोsa·hā·ya·ko हेट्ठाheṭ·ṭhā पब्बतपादेpab·ba·ta·pā·de तिट्ठेय्य,tiṭ·ṭhey·ya एकोe·ko सहायकोsa·hā·ya·ko उपरिपब्बतंu·pa·ri·pab·ba·taṃ आरोहेय्य।ā·ro·hey·ya
Tamenaṁ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṁ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṁ āroheyya.
And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.
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तमेनंta·me·naṃ हेट्ठाheṭ·ṭhā पब्बतपादेpab·ba·ta·pā·de ठितोṭhi·to सहायकोsa·hā·ya·ko उपरिपब्बतेu·pa·ri·pab·ba·te ठितंṭhi·taṃ सहायकंsa·hā·ya·kaṃ एवंe·vaṃ वदेय्य:va·dey·ya
Tamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya:
The one standing at the foot would say to the one at the peak,
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‘पस्सामिpas·sā·mi खोkho अहं,a·haṃ सम्म,sam·ma उपरिपब्बतेu·pa·ri·pab·ba·te ठितोṭhi·to आरामरामणेय्यकंā·rā·ma·rā·ma·ṇey·ya·kaṃ वनरामणेय्यकंva·na·rā·ma·ṇey·ya·kaṃ भूमिरामणेय्यकंbhū·mi·rā·ma·ṇey·ya·kaṃ पोक्खरणीरामणेय्यकन्’ति।pok·kha·ra·ṇī·rā·ma·ṇey·ya·kan
‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’
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‘अट्ठानंaṭ·ṭhā·naṃ खोkho एतं,e·taṃ सम्म,sam·ma अनवकासोa·na·va·kā·so यंyaṃ त्वंtvaṃ उपरिपब्बतेu·pa·ri·pab·ba·te ठितोṭhi·to पस्सेय्यासिpas·sey·yā·si आरामरामणेय्यकंā·rā·ma·rā·ma·ṇey·ya·kaṃ वनरामणेय्यकंva·na·rā·ma·ṇey·ya·kaṃ भूमिरामणेय्यकंbhū·mi·rā·ma·ṇey·ya·kaṃ पोक्खरणीरामणेय्यकन्’ति।pok·kha·ra·ṇī·rā·ma·ṇey·ya·kan
‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’
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तमेनंta·me·naṃ उपरिपब्बतेu·pa·ri·pab·ba·te ठितोṭhi·to सहायकोsa·hā·ya·ko हेट्ठिमपब्बतपादंheṭ·ṭhi·ma·pab·ba·ta·pā·daṃ ओरोहित्वाo·ro·hit·vā तंtaṃ सहायकंsa·hā·ya·kaṃ बाहायंbā·hā·yaṃ गहेत्वाga·het·vā उपरिपब्बतंu·pa·ri·pab·ba·taṃ आरोपेत्वाā·ro·pet·vā मुहुत्तंmu·hut·taṃ अस्सासेत्वाas·sā·set·vā एवंe·vaṃ वदेय्य:va·dey·ya
Tamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya:
So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a while to catch their breath, they’d say,
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‘पस्सामिpas·sā·mi खोkho अहं,a·haṃ सम्म,sam·ma उपरिपब्बतेu·pa·ri·pab·ba·te ठितोṭhi·to आरामरामणेय्यकंā·rā·ma·rā·ma·ṇey·ya·kaṃ वनरामणेय्यकंva·na·rā·ma·ṇey·ya·kaṃ भूमिरामणेय्यकंbhū·mi·rā·ma·ṇey·ya·kaṃ पोक्खरणीरामणेय्यकन्’ति।pok·kha·ra·ṇī·rā·ma·ṇey·ya·kan
‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’
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अट्ठानंaṭ·ṭhā·naṃ खोkho एतंe·taṃ सम्म,sam·ma अनवकासोa·na·va·kā·so यंyaṃ त्वंtvaṃ उपरिपब्बतेu·pa·ri·pab·ba·te ठितोṭhi·to पस्सेय्यासिpas·sey·yā·si आरामरामणेय्यकंā·rā·ma·rā·ma·ṇey·ya·kaṃ वनरामणेय्यकंva·na·rā·ma·ṇey·ya·kaṃ भूमिरामणेय्यकंbhū·mi·rā·ma·ṇey·ya·kaṃ पोक्खरणीरामणेय्यकन्’ति।pok·kha·ra·ṇī·rā·ma·ṇey·ya·kan
aṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
“It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.”
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‘पस्सामिpas·sā·mi खोkho अहं,a·haṃ सम्म,sam·ma उपरिपब्बतेu·pa·ri·pab·ba·te ठितोṭhi·to आरामरामणेय्यकंā·rā·ma·rā·ma·ṇey·ya·kaṃ वनरामणेय्यकंva·na·rā·ma·ṇey·ya·kaṃ भूमिरामणेय्यकंbhū·mi·rā·ma·ṇey·ya·kaṃ पोक्खरणीरामणेय्यकन्’ति।pok·kha·ra·ṇī·rā·ma·ṇey·ya·kan
‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.
“Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’
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‘तथाta·thā हिhi पनाहं,pa·nā·haṃ सम्म,sam·ma इमिनाi·mi·nā महताma·ha·tā पब्बतेनpab·ba·te·na आवुतोā·vu·to दट्ठेय्यंdaṭ·ṭhey·yaṃ नाद्दसन्’ति।nād·da·san
‘tathā hi panāhaṁ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṁ nāddasan’ti.
‘But my dear, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’
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अतोa·to महन्ततरेन,ma·han·ta·ta·re·na अग्गिवेस्सन,ag·gi·ves·sa·na ‘अविज्जाखन्धेनa·vij·jā·khan·dhe·na जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro आवुतोā·vu·to निवुतोni·vu·to ओफुटोo·phu·ṭo परियोनद्धो।pa·ri·yo·nad·dho
Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho.
But bigger than that is the mass of ignorance by which Prince Jayasena is obstructed, hindered, engulfed, and enveloped.
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सोso वतva·ta यंyaṃ तंtaṃ नेक्खम्मेनnek·kham·me·na ञातब्बंñā·tab·baṃ नेक्खम्मेनnek·kham·me·na दट्ठब्बंdaṭ·ṭhab·baṃ नेक्खम्मेनnek·kham·me·na पत्तब्बंpat·tab·baṃ नेक्खम्मेनnek·kham·me·na सच्छिकातब्बंsac·chi·kā·tab·baṃ तंtaṃ वतva·ta जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro काममज्झेkā·ma·maj·jhe वसन्तोva·san·to कामेkā·me परिभुञ्जन्तोpa·ri·bhuñ·jan·to कामवितक्केहिkā·ma·vi·tak·ke·hi खज्जमानोkhaj·ja·mā·no कामपरिळाहेनkā·ma·pa·ri·ḷā·he·na परिडय्हमानोpa·ri·ḍay·ha·mā·no कामपरियेसनायkā·ma·pa·ri·ye·sa·nā·ya उस्सुकोus·su·ko ञस्सतिñas·sa·ti वाvā दक्खतिdak·kha·ti वाvā सच्छिsac·chi वाvā करिस्सती’ति—नेतंka·ris·sa·tī ठानंṭhā·naṃ विज्जति।vij·ja·ti
So vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati.
Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It is quite impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
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सचेsa·ce खोkho तं,taṃ अग्गिवेस्सन,ag·gi·ves·sa·na जयसेनस्सja·ya·se·nas·sa राजकुमारस्सrā·ja·ku·mā·ras·sa इमाi·mā द्वेdve उपमाu·pa·mā पटिभायेय्युं,pa·ṭi·bhā·yey·yuṃ अनच्छरियंa·nac·cha·ri·yaṃ तेte जयसेनोja·ya·se·no राजकुमारोrā·ja·ku·mā·ro पसीदेय्य,pa·sī·dey·ya पसन्नोpa·san·no चca तेte पसन्नाकारंpa·san·nā·kā·raṃ करेय्या”ति।ka·rey·yā
Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
It would be no wonder if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”
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“कुतोku·to पनpa·na मं,maṃ भन्ते,bhan·te जयसेनस्सja·ya·se·nas·sa राजकुमारस्सrā·ja·ku·mā·ras·sa इमाi·mā द्वेdve उपमाu·pa·mā पटिभायिस्सन्तिpa·ṭi·bhā·yis·san·ti अनच्छरियाa·nac·cha·ri·yā पुब्बेpub·be अस्सुतपुब्बा,as·su·ta·pub·bā सेय्यथापिsey·ya·thā·pi भगवन्तन्”ति?bha·ga·van·tan
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”
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“सेय्यथापि,sey·ya·thā·pi अग्गिवेस्सन,ag·gi·ves·sa·na राजाrā·jā खत्तियोkhat·ti·yo मुद्धावसित्तोmud·dhā·va·sit·to नागवनिकंnā·ga·va·ni·kaṃ आमन्तेति:ā·man·te·ti
“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti:
“Suppose, Aggivessana, an anointed aristocratic king was to address his elephant tracker,
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‘एहिe·hi त्वं,tvaṃ सम्मsam·ma नागवनिक,nā·ga·va·ni·ka रञ्ञोrañ·ño नागंnā·gaṃ अभिरुहित्वाa·bhi·ru·hit·vā नागवनंnā·ga·va·naṃ पविसित्वाpa·vi·sit·vā आरञ्ञकंā·rañ·ña·kaṃ नागंnā·gaṃ अतिपस्सित्वाa·ti·pas·sit·vā रञ्ञोrañ·ño नागस्सnā·gas·sa गीवायंgī·vā·yaṃ उपनिबन्धाही’ति।u·pa·ni·ban·dhā·hī
‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti.
‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’
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‘एवं,e·vaṃ देवा’तिde·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na नागवनिकोnā·ga·va·ni·ko रञ्ञोrañ·ño खत्तियस्सkhat·ti·yas·sa मुद्धावसित्तस्सmud·dhā·va·sit·tas·sa पटिस्सुत्वाpa·ṭis·sut·vā रञ्ञोrañ·ño नागंnā·gaṃ अभिरुहित्वाa·bhi·ru·hit·vā नागवनंnā·ga·va·naṃ पविसित्वाpa·vi·sit·vā आरञ्ञकंā·rañ·ña·kaṃ नागंnā·gaṃ अतिपस्सित्वाa·ti·pas·sit·vā रञ्ञोrañ·ño नागस्सnā·gas·sa गीवायंgī·vā·yaṃ उपनिबन्धति।u·pa·ni·ban·dha·ti
‘Evaṁ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhati.
‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.
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‘एहिe·hi त्वं,tvaṃ सम्मsam·ma हत्थिदमक,hat·thi·da·ma·ka आरञ्ञकंā·rañ·ña·kaṃ नागंnā·gaṃ दमयाहिda·ma·yā·hi आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va सीलानंsī·lā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va सरसङ्कप्पानंsa·ra·saṅ·kap·pā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va दरथकिलमथपरिळाहानंda·ra·tha·ki·la·ma·tha·pa·ri·ḷā·hā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya गामन्तेgā·man·te अभिरमापनायa·bhi·ra·mā·pa·nā·ya मनुस्सकन्तेसुma·nus·sa·kan·te·su सीलेसुsī·le·su समादपनाया’ति।sa·mā·da·pa·nā·yā
‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.
‘Please, dear elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be within a village, and instill behaviors congenial to humans.’
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‘एवं,e·vaṃ देवा’तिde·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na हत्थिदमकोhat·thi·da·ma·ko रञ्ञोrañ·ño खत्तियस्सkhat·ti·yas·sa मुद्धावसित्तस्सmud·dhā·va·sit·tas·sa पटिस्सुत्वाpa·ṭis·sut·vā महन्तंma·han·taṃ थम्भंtham·bhaṃ पथवियंpa·tha·vi·yaṃ निखणित्वाni·kha·ṇit·vā आरञ्ञकस्सā·rañ·ña·kas·sa नागस्सnā·gas·sa गीवायंgī·vā·yaṃ उपनिबन्धतिu·pa·ni·ban·dha·ti आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va सीलानंsī·lā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va सरसङ्कप्पानंsa·ra·saṅ·kap·pā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va दरथकिलमथपरिळाहानंda·ra·tha·ki·la·ma·tha·pa·ri·ḷā·hā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya गामन्तेgā·man·te अभिरमापनायa·bhi·ra·mā·pa·nā·ya मनुस्सकन्तेसुma·nus·sa·kan·te·su सीलेसुsī·le·su समादपनाय।sa·mā·da·pa·nā·ya
‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya.
‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.
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तमेनंta·me·naṃ हत्थिदमकोhat·thi·da·ma·ko 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 तथारूपाहिta·thā·rū·pā·hi वाचाहिvā·cā·hi समुदाचरति।sa·mu·dā·ca·ra·ti
Tamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.
He spoke 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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यतोya·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na आरञ्ञकोā·rañ·ña·ko नागोnā·go हत्थिदमकस्सhat·thi·da·ma·kas·sa 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 तथारूपाहिta·thā·rū·pā·hi वाचाहिvā·cā·hi समुदाचरियमानोsa·mu·dā·ca·ri·ya·mā·no सुस्सूसति,sus·sū·sa·ti सोतंso·taṃ ओदहति,o·da·ha·ti अञ्ञाañ·ñā चित्तंcit·taṃ उपट्ठापेति;u·paṭ·ṭhā·pe·ti
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti;
Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It actively listened and tried to understand.
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यतोya·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na आरञ्ञकोā·rañ·ña·ko नागोnā·go हत्थिदमकस्सhat·thi·da·ma·kas·sa तिणघासोदकंti·ṇa·ghā·so·da·kaṃ पटिग्गण्हाति,pa·ṭig·gaṇ·hā·ti तत्रtat·ra हत्थिदमकस्सhat·thi·da·ma·kas·sa एवंe·vaṃ होति:ho·ti
Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti:
When the wild elephant accepts the grass, fodder, and water, the trainer knows,
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यतोya·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na आरञ्ञकोā·rañ·ña·ko नागोnā·go हत्थिदमकस्सhat·thi·da·ma·kas·sa आदाननिक्खेपेā·dā·na·nik·khe·pe वचनकरोva·ca·na·ka·ro होतिho·ti ओवादप्पटिकरो,o·vā·dap·pa·ṭi·ka·ro तमेनंta·me·naṃ हत्थिदमकोhat·thi·da·ma·ko उत्तरिut·ta·ri कारणंkā·ra·ṇaṃ कारेति:kā·re·ti
Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:
When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:
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यतोya·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na आरञ्ञकोā·rañ·ña·ko नागोnā·go हत्थिदमकस्सhat·thi·da·ma·kas·sa अभिक्कमपटिक्कमवचनकरोa·bhik·ka·ma·pa·ṭik·ka·ma·va·ca·na·ka·ro होतिho·ti ओवादप्पटिकरो,o·vā·dap·pa·ṭi·ka·ro तमेनंta·me·naṃ हत्थिदमकोhat·thi·da·ma·ko उत्तरिut·ta·ri कारणंkā·ra·ṇaṃ कारेति:kā·re·ti
Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti:
When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:
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यतोya·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na आरञ्ञकोā·rañ·ña·ko नागोnā·go हत्थिदमकस्सhat·thi·da·ma·kas·sa उट्ठाननिसज्जायuṭ·ṭhā·na·ni·saj·jā·ya वचनकरोva·ca·na·ka·ro होतिho·ti ओवादप्पटिकरो,o·vā·dap·pa·ṭi·ka·ro तमेनंta·me·naṃ हत्थिदमकोhat·thi·da·ma·ko उत्तरिut·ta·ri आनेञ्जंā·neñ·jaṃ नामnā·ma कारणंkā·ra·ṇaṃ कारेति,kā·re·ti महन्तस्सma·han·tas·sa फलकंpha·la·kaṃ सोण्डायsoṇ·ḍā·ya उपनिबन्धति,u·pa·ni·ban·dha·ti तोमरहत्थोto·ma·ra·hat·tho चca पुरिसोpu·ri·so उपरिगीवायu·pa·ri·gī·vā·ya निसिन्नोni·sin·no होति,ho·ti समन्ततोsa·man·ta·to चca तोमरहत्थाto·ma·ra·hat·thā पुरिसाpu·ri·sā परिवारेत्वाpa·ri·vā·ret·vā ठिताṭhi·tā होन्ति,hon·ti हत्थिदमकोhat·thi·da·ma·ko चca दीघतोमरयट्ठिंdī·gha·to·ma·ra·yaṭ·ṭhiṃ गहेत्वाga·het·vā पुरतोpu·ra·to ठितोṭhi·to होति।ho·ti
Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari āneñjaṁ nāma kāraṇaṁ kāreti, mahantassa phalakaṁ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṁ gahetvā purato ṭhito hoti.
When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.
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सोso आनेञ्जंā·neñ·jaṃ कारणंkā·ra·ṇaṃ कारियमानोkā·ri·ya·mā·no नेवne·va पुरिमेpu·ri·me पादेpā·de चोपेतिco·pe·ti नna पच्छिमेpac·chi·me पादेpā·de चोपेति,co·pe·ti नna पुरिमकायंpu·ri·ma·kā·yaṃ चोपेतिco·pe·ti नna पच्छिमकायंpac·chi·ma·kā·yaṃ चोपेति,co·pe·ti नna सीसंsī·saṃ चोपेति,co·pe·ti नna कण्णेkaṇ·ṇe चोपेति,co·pe·ti नna दन्तेdan·te चोपेति,co·pe·ti नna नङ्गुट्ठंnaṅ·guṭ·ṭhaṃ चोपेति,co·pe·ti नna सोण्डंsoṇ·ḍaṃ चोपेति।co·pe·ti
So āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti.
While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.
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सोso होतिho·ti आरञ्ञकोā·rañ·ña·ko नागोnā·go खमोkha·mo सत्तिप्पहारानंsat·tip·pa·hā·rā·naṃ असिप्पहारानंa·sip·pa·hā·rā·naṃ उसुप्पहारानंu·sup·pa·hā·rā·naṃ सरपत्तप्पहारानंsa·ra·pat·tap·pa·hā·rā·naṃ भेरिपणववंससङ्खडिण्डिमनिन्नादसद्दानंbhe·ri·pa·ṇa·va·vaṃ·sa·saṅ·kha·ḍiṇ·ḍi·ma·nin·nā·da·sad·dā·naṃ सब्बवङ्कदोसनिहितनिन्नीतकसावोsab·ba·vaṅ·ka·do·sa·ni·hi·ta·nin·nī·ta·ka·sā·vo राजारहोrā·jā·ra·ho राजभोग्गोrā·ja·bhog·go रञ्ञोrañ·ño अङ्गन्तेवaṅ·gan·te·va सङ्खंsaṅ·khaṃ गच्छति।gac·cha·ti
So hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati.
The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, pipes, horns, and tom-toms. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and reckoned a factor of kingship.
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एवमेवe·va·me·va खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na इधi·dha 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
Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
In the same way, Aggivessana, 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 realizes 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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एत्थगेधाet·tha·ge·dhā हि,hi अग्गिवेस्सन,ag·gi·ves·sa·na देवमनुस्साde·va·ma·nus·sā यदिदं—पञ्चya·di·daṃ कामगुणा।kā·ma·gu·ṇā
Etthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā.
for gods and humans cling to the five kinds of sensual stimulation.
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‘एहिe·hi त्वं,tvaṃ भिक्खु,bhik·khu सीलवाsī·la·vā होहि,ho·hi पातिमोक्खसंवरसंवुतोpā·ti·mok·kha·saṃ·va·ra·saṃ·vu·to विहराहिvi·ha·rā·hi 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 सिक्खस्सुsik·khas·su सिक्खापदेसू’ति।sik·khā·pa·de·sū
‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.
‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’
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यतोya·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na अरियसावकोa·ri·ya·sā·va·ko सीलवाsī·la·vā होति,ho·ti पातिमोक्खसंवरसंवुतोpā·ti·mok·kha·saṃ·va·ra·saṃ·vu·to विहरतिvi·ha·ra·ti आचारगोचरसम्पन्नोā·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 तमेनंta·me·naṃ तथागतोta·thā·ga·to उत्तरिंut·ta·riṃ विनेति:vi·ne·ti
Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti:
When they have ethical conduct, the Realized One guides them further:
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‘एहिe·hi त्वं,tvaṃ भिक्खु,bhik·khu इन्द्रियेसुin·dri·ye·su गुत्तद्वारोgut·tad·vā·ro होहि,ho·hi चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā माmā निमित्तग्गाहीni·mit·tag·gā·hī …पे…pe
‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe…
‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …
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(यथाya·thā गणकमोग्गल्लानसुत्तन्ते,ga·ṇa·ka·mog·gal·lā·na·sut·tan·te एवंe·vaṃ वित्थारेतब्बानि।)vit·thā·re·tab·bā·ni
(yathā gaṇakamoggallānasuttante, evaṁ vitthāretabbāni.)
(Tell in full as in MN 107, the Discourse with Moggallāna the Accountant.)
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कायेkā·ye कायानुपस्सीkā·yā·nu·pas·sī विहरतिvi·ha·ra·ti आतापीā·tā·pī सम्पजानोsam·pa·jā·no सतिमाsa·ti·mā विनेय्यvi·ney·ya लोकेlo·ke अभिज्झादोमनस्सं।a·bhij·jhā·do·ma·nas·saṃ
kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
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धम्मेसुdham·me·su धम्मानुपस्सीdham·mā·nu·pas·sī विहरतिvi·ha·ra·ti आतापीā·tā·pī सम्पजानोsam·pa·jā·no सतिमाsa·ti·mā विनेय्यvi·ney·ya लोकेlo·ke अभिज्झादोमनस्सं।a·bhij·jhā·do·ma·nas·saṃ
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
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सेय्यथापि,sey·ya·thā·pi अग्गिवेस्सन,ag·gi·ves·sa·na हत्थिदमकोhat·thi·da·ma·ko महन्तंma·han·taṃ थम्भंtham·bhaṃ पथवियंpa·tha·vi·yaṃ निखणित्वाni·kha·ṇit·vā आरञ्ञकस्सā·rañ·ña·kas·sa नागस्सnā·gas·sa गीवायंgī·vā·yaṃ उपनिबन्धतिu·pa·ni·ban·dha·ti आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va सीलानंsī·lā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va सरसङ्कप्पानंsa·ra·saṅ·kap·pā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya आरञ्ञकानञ्चेवā·rañ·ña·kā·nañ·ce·va दरथकिलमथपरिळाहानंda·ra·tha·ki·la·ma·tha·pa·ri·ḷā·hā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya गामन्तेgā·man·te अभिरमापनायa·bhi·ra·mā·pa·nā·ya मनुस्सकन्तेसुma·nus·sa·kan·te·su सीलेसुsī·le·su समादपनाय;sa·mā·da·pa·nā·ya
Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;
It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.
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एवमेवe·va·me·va खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na अरियसावकस्सa·ri·ya·sā·va·kas·sa इमेi·me चत्तारोcat·tā·ro सतिपट्ठानाsa·ti·paṭ·ṭhā·nā चेतसोce·ta·so उपनिबन्धनाu·pa·ni·ban·dha·nā होन्तिhon·ti गेहसितानञ्चेवge·ha·si·tā·nañ·ce·va सीलानंsī·lā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya गेहसितानञ्चेवge·ha·si·tā·nañ·ce·va सरसङ्कप्पानंsa·ra·saṅ·kap·pā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya गेहसितानञ्चेवge·ha·si·tā·nañ·ce·va दरथकिलमथपरिळाहानंda·ra·tha·ki·la·ma·tha·pa·ri·ḷā·hā·naṃ अभिनिम्मदनायa·bhi·nim·ma·da·nā·ya ञायस्सñā·yas·sa अधिगमायa·dhi·ga·mā·ya निब्बानस्सnib·bā·nas·sa सच्छिकिरियाय।sac·chi·ki·ri·yā·ya
evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.
In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment.
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‘एहिe·hi त्वं,tvaṃ भिक्खु,bhik·khu कायेkā·ye कायानुपस्सीkā·yā·nu·pas·sī विहराहि,vi·ha·rā·hi माmā चca कामूपसंहितंkā·mū·pa·saṃ·hi·taṃ वितक्कंvi·tak·kaṃ वितक्केसि।vi·tak·ke·si
‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi.
‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures.
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धम्मेसुdham·me·su धम्मानुपस्सीdham·mā·nu·pas·sī विहराहि,vi·ha·rā·hi माmā चca कामूपसंहितंkā·mū·pa·saṃ·hi·taṃ वितक्कंvi·tak·kaṃ वितक्केसी’ति।vi·tak·ke·sī
dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesī’ti.
principles, but don’t think thoughts connected with sensual pleasures.’
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सोso 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 …
So vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …
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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 अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
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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 …पे…pe 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 …pe… 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. And so they recollect their many kinds of past lives, with features and details.
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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 अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
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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 दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te …पे…pe 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 …pe… 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.
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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 अभिनिन्नामेति।a·bhi·nin·nā·me·ti
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
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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;
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’.
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‘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.
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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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.
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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 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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सोso होतिho·ti भिक्खुbhik·khu खमोkha·mo सीतस्सsī·tas·sa उण्हस्सuṇ·has·sa जिघच्छायji·ghac·chā·ya पिपासायpi·pā·sā·ya डंसमकसवातातपसरीसपसम्फस्सानंḍaṃ·sa·ma·ka·sa·vā·tā·ta·pa·sa·rī·sa·pa·sam·phas·sā·naṃ दुरुत्तानंdu·rut·tā·naṃ दुरागतानंdu·rā·ga·tā·naṃ वचनपथानं,va·ca·na·pa·thā·naṃ उप्पन्नानंup·pan·nā·naṃ सारीरिकानंsā·rī·ri·kā·naṃ वेदनानंve·da·nā·naṃ दुक्खानंduk·khā·naṃ तिब्बानंtib·bā·naṃ खरानंkha·rā·naṃ कटुकानंka·ṭu·kā·naṃ असातानंa·sā·tā·naṃ अमनापानंa·ma·nā·pā·naṃ पाणहरानंpā·ṇa·ha·rā·naṃ अधिवासकजातिकोa·dhi·vā·sa·ka·jā·ti·ko होतिho·ti
So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti
Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
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सब्बरागदोसमोहनिहितनिन्नीतकसावोsab·ba·rā·ga·do·sa·mo·ha·ni·hi·ta·nin·nī·ta·ka·sā·vo आहुनेय्योā·hu·ney·yo पाहुनेय्योpā·hu·ney·yo दक्खिणेय्योdak·khi·ṇey·yo अञ्जलिकरणीयोañ·ja·li·ka·ra·ṇī·yo अनुत्तरंa·nut·ta·raṃ पुञ्ञक्खेत्तंpuñ·ñak·khet·taṃ लोकस्स।lo·kas·sa
sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.
Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.
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महल्लकोma·hal·la·ko चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na रञ्ञोrañ·ño नागोnā·go अदन्तोa·dan·to अविनीतोa·vi·nī·to कालंkā·laṃ करोति,ka·ro·ti ‘अदन्तमरणंa·dan·ta·ma·ra·ṇaṃ महल्लकोma·hal·la·ko रञ्ञोrañ·ño नागोnā·go कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti
Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;
If a royal bull elephant—whether elderly, middle aged, or youthful—passes away untamed and untrained, they’re reckoned a royal bull elephant who passed away untamed.
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132
मज्झिमोmaj·jhi·mo चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na रञ्ञोrañ·ño नागो।nā·go
majjhimo cepi, aggivessana, rañño nāgo.
(Pāli only)
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133
दहरोda·ha·ro चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na रञ्ञोrañ·ño नागोnā·go अदन्तोa·dan·to अविनीतोa·vi·nī·to कालंkā·laṃ करोति,ka·ro·ti ‘अदन्तमरणंa·dan·ta·ma·ra·ṇaṃ दहरोda·ha·ro रञ्ञोrañ·ño नागोnā·go कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti
Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;
(Pāli only)
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134
एवमेवe·va·me·va खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na थेरोthe·ro चेपिce·pi भिक्खुbhik·khu अखीणासवोa·khī·ṇā·sa·vo कालंkā·laṃ करोति,ka·ro·ti ‘अदन्तमरणंa·dan·ta·ma·ra·ṇaṃ थेरोthe·ro भिक्खुbhik·khu कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti
evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati;
In the same way, if a mendicant—whether senior, middle, or junior—passes away without having ended the defilements, they’re reckoned a mendicant who passed away untamed.
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135
मज्झिमोmaj·jhi·mo चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खु।bhik·khu
majjhimo cepi, aggivessana, bhikkhu.
(Pāli only)
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136
नवोna·vo चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu अखीणासवोa·khī·ṇā·sa·vo कालंkā·laṃ करोति,ka·ro·ti ‘अदन्तमरणंa·dan·ta·ma·ra·ṇaṃ नवोna·vo भिक्खुbhik·khu कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति।gac·cha·ti
Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati.
(Pāli only)
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137
महल्लकोma·hal·la·ko चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na रञ्ञोrañ·ño नागोnā·go सुदन्तोsu·dan·to सुविनीतोsu·vi·nī·to कालंkā·laṃ करोति,ka·ro·ti ‘दन्तमरणंdan·ta·ma·ra·ṇaṃ महल्लकोma·hal·la·ko रञ्ञोrañ·ño नागोnā·go कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti
Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;
If a royal bull elephant—whether elderly, middle aged, or youthful—passes away tamed and trained, they’re reckoned a royal bull elephant who passed away tamed.
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138
मज्झिमोmaj·jhi·mo चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na रञ्ञोrañ·ño नागोnā·go …
majjhimo cepi, aggivessana, rañño nāgo …
(Pāli only)
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139
दहरोda·ha·ro चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na रञ्ञोrañ·ño नागोnā·go सुदन्तोsu·dan·to सुविनीतोsu·vi·nī·to कालंkā·laṃ करोति,ka·ro·ti ‘दन्तमरणंdan·ta·ma·ra·ṇaṃ दहरोda·ha·ro रञ्ञोrañ·ño नागोnā·go कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti
daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati;
(Pāli only)
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140
एवमेवe·va·me·va खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na थेरोthe·ro चेपिce·pi भिक्खुbhik·khu खीणासवोkhī·ṇā·sa·vo कालंkā·laṃ करोति,ka·ro·ti ‘दन्तमरणंdan·ta·ma·ra·ṇaṃ थेरोthe·ro भिक्खुbhik·khu कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छति;gac·cha·ti
evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati;
In the same way, if a mendicant—whether senior, middle, or junior—passes away having ended the defilements, they’re reckoned a mendicant who passed away tamed.”
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141
मज्झिमोmaj·jhi·mo चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खु।bhik·khu
majjhimo cepi, aggivessana, bhikkhu.
(Pāli only)
-
142
नवोna·vo चेपि,ce·pi अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu खीणासवोkhī·ṇā·sa·vo कालंkā·laṃ करोति,ka·ro·ti ‘दन्तमरणंdan·ta·ma·ra·ṇaṃ नवोna·vo भिक्खुbhik·khu कालङ्कतो’त्वेवkā·laṅ·ka·to सङ्खंsaṅ·khaṃ गच्छती”ति।gac·cha·tī
Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchatī”ti.
(Pāli only)
- 143
- 144
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145
दन्तभूमिसुत्तंdan·ta·bhū·mi·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ पञ्चमं।pañ·ca·maṃ
Dantabhūmisuttaṁ 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.