Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 13 मज्झिमनिकाय 13
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Mahādukkhakkhandhasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152 · Hide pronunciation
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Middle Discourses 13
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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अथa·tha खोkho सम्बहुलाsam·ba·hu·lā भिक्खूbhik·khū पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya सावत्थिंsā·vat·thiṃ पिण्डायpiṇ·ḍā·ya पाविसिंसु।pā·vi·siṃ·su
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.
Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
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यंyaṃ नूनnū·na मयंma·yaṃ येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमेय्यामा”ति।te·nu·pa·saṅ·ka·mey·yā·mā
yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we visit the monastery for the wanderers of other religions?”
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अथa·tha खोkho तेte भिक्खूbhik·khū येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेहिte·hi अञ्ञतित्थियेहिañ·ña·tit·thi·ye·hi परिब्बाजकेहिpa·rib·bā·ja·ke·hi सद्धिंsad·dhiṃ सम्मोदिंसु;sam·mo·diṃ·su
Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu;
Then they went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नेni·sin·ne खोkho तेte भिक्खूbhik·khū तेte अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā एतदवोचुं:e·ta·da·vo·cuṃ
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
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“समणो,sa·ma·ṇo आवुसो,ā·vu·so गोतमोgo·ta·mo कामानंkā·mā·naṃ परिञ्ञंpa·riñ·ñaṃ पञ्ञपेति,pañ·ña·pe·ti मयम्पिma·yam·pi कामानंkā·mā·naṃ परिञ्ञंpa·riñ·ñaṃ पञ्ञपेम;pañ·ña·pe·ma
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema;
“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we.
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समणो,sa·ma·ṇo आवुसो,ā·vu·so गोतमोgo·ta·mo रूपानंrū·pā·naṃ परिञ्ञंpa·riñ·ñaṃ पञ्ञपेति,pañ·ña·pe·ti मयम्पिma·yam·pi रूपानंrū·pā·naṃ परिञ्ञंpa·riñ·ñaṃ पञ्ञपेम;pañ·ña·pe·ma
samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema;
The ascetic Gotama advocates the complete understanding of forms, and so do we.
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समणो,sa·ma·ṇo आवुसो,ā·vu·so गोतमोgo·ta·mo वेदनानंve·da·nā·naṃ परिञ्ञंpa·riñ·ñaṃ पञ्ञपेति,pañ·ña·pe·ti मयम्पिma·yam·pi वेदनानंve·da·nā·naṃ परिञ्ञंpa·riñ·ñaṃ पञ्ञपेम;pañ·ña·pe·ma
samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema;
The ascetic Gotama advocates the complete understanding of feelings, and so do we.
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इधi·dha नो,no आवुसो,ā·vu·so कोko विसेसो,vi·se·so कोko अधिप्पयासो,a·dhip·pa·yā·so किंkiṃ नानाकरणंnā·nā·ka·ra·ṇaṃ समणस्सsa·ma·ṇas·sa वाvā गोतमस्सgo·ta·mas·sa अम्हाकंam·hā·kaṃ वा—vā
idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
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यदिदंya·di·daṃ धम्मदेसनायdham·ma·de·sa·nā·ya वाvā धम्मदेसनं,dham·ma·de·sa·naṃ अनुसासनियाa·nu·sā·sa·ni·yā वाvā अनुसासनिन्”ति?a·nu·sā·sa·nin
yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?
(Pāli only)
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अथa·tha खोkho तेte भिक्खूbhik·khū तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ भासितंbhā·si·taṃ नेवne·va अभिनन्दिंसु,a·bhi·nan·diṃ·su नप्पटिक्कोसिंसु;nap·pa·ṭik·ko·siṃ·su
Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu;
Those mendicants neither approved nor rejected that statement of the wanderers of other religions.
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिंसु:pak·ka·miṃ·su
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:
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अथa·tha खोkho तेte भिक्खूbhik·khū सावत्थियंsā·vat·thi·yaṃ पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्ताpiṇ·ḍa·pā·ta·pa·ṭik·kan·tā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
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“इधi·dha मयं,ma·yaṃ भन्ते,bhan·te पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya सावत्थिंsā·vat·thiṃ पिण्डायpiṇ·ḍā·ya पाविसिम्ह।pā·vi·sim·ha
“idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha.
(Pāli only)
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यंyaṃ नूनnū·na मयंma·yaṃ येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमेय्यामा’ति।te·nu·pa·saṅ·ka·mey·yā·mā
yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.
(Pāli only)
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अथa·tha खोkho मयं,ma·yaṃ भन्ते,bhan·te येनye·na अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ आरामोā·rā·mo तेनुपसङ्कमिम्ह;te·nu·pa·saṅ·ka·mim·ha उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेहिte·hi अञ्ञतित्थियेहिañ·ña·tit·thi·ye·hi परिब्बाजकेहिpa·rib·bā·ja·ke·hi सद्धिंsad·dhiṃ सम्मोदिम्ह;sam·mo·dim·ha
Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha;
(Pāli only)
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिम्ह।ni·sī·dim·ha एकमन्तंe·ka·man·taṃ निसिन्नेni·sin·ne खोkho अम्हे,am·he भन्ते,bhan·te तेte अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā एतदवोचुं:e·ta·da·vo·cuṃ
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ:
(Pāli only)
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इधi·dha नो,no आवुसो,ā·vu·so कोko विसेसो,vi·se·so कोko अधिप्पयासो,a·dhip·pa·yā·so किंkiṃ नानाकरणंnā·nā·ka·ra·ṇaṃ समणस्सsa·ma·ṇas·sa वाvā गोतमस्सgo·ta·mas·sa अम्हाकंam·hā·kaṃ वा,vā यदिदंya·di·daṃ धम्मदेसनायdham·ma·de·sa·nā·ya वाvā धम्मदेसनंdham·ma·de·sa·naṃ अनुसासनियाa·nu·sā·sa·ni·yā वाvā अनुसासनिन्’ति।a·nu·sā·sa·nin
Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti.
(Pāli only)
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अथa·tha खोkho मयं,ma·yaṃ भन्ते,bhan·te तेसंte·saṃ अञ्ञतित्थियानंañ·ña·tit·thi·yā·naṃ परिब्बाजकानंpa·rib·bā·ja·kā·naṃ भासितंbhā·si·taṃ नेवne·va अभिनन्दिम्ह,a·bhi·nan·dim·ha नप्पटिक्कोसिम्ह;nap·pa·ṭik·ko·sim·ha
Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha;
(Pāli only)
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अनभिनन्दित्वाa·na·bhi·nan·dit·vā अप्पटिक्कोसित्वाap·pa·ṭik·ko·sit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā पक्कमिम्ह:pak·ka·mim·ha
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:
(Pāli only)
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“एवंवादिनो,e·vaṃ·vā·di·no भिक्खवे,bhik·kha·ve अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā एवमस्सुe·va·mas·su वचनीया:va·ca·nī·yā
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“Mendicants, when wanderers of other religions say this, you should say to them:
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एवंe·vaṃ पुट्ठा,puṭ·ṭhā भिक्खवे,bhik·kha·ve अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā नna चेवce·va सम्पायिस्सन्ति,sam·pā·yis·san·ti उत्तरिञ्चut·ta·riñ·ca विघातंvi·ghā·taṃ आपज्जिस्सन्ति।ā·paj·jis·san·ti
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.
Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated.
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नाहंnā·haṃ तं,taṃ भिक्खवे,bhik·kha·ve पस्सामिpas·sā·mi सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya योyo इमेसंi·me·saṃ पञ्हानंpañ·hā·naṃ वेय्याकरणेनvey·yā·ka·ra·ṇe·na चित्तंcit·taṃ आराधेय्य,ā·rā·dhey·ya अञ्ञत्रañ·ñat·ra तथागतेनta·thā·ga·te·na वाvā तथागतसावकेनta·thā·ga·ta·sā·va·ke·na वा,vā इतोi·to वाvā पनpa·na सुत्वा।sut·vā
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.
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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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यंyaṃ खो,kho भिक्खवे,bhik·kha·ve इमेi·me पञ्चpañ·ca कामगुणेkā·ma·gu·ṇe पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti सुखंsu·khaṃ सोमनस्सं—अयंso·ma·nas·saṃ कामानंkā·mā·naṃ अस्सादो।as·sā·do
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.
The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
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यदिya·di मुद्दायmud·dā·ya यदिya·di गणनायga·ṇa·nā·ya यदिya·di सङ्खानेनsaṅ·khā·ne·na यदिya·di कसियाka·si·yā यदिya·di वणिज्जायva·ṇij·jā·ya यदिya·di गोरक्खेनgo·rak·khe·na यदिya·di इस्सत्थेनis·sat·the·na यदिya·di राजपोरिसेनrā·ja·po·ri·se·na यदिya·di सिप्पञ्ञतरेन—sip·pañ·ña·ta·re·na
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—
arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.
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सीतस्सsī·tas·sa पुरक्खतोpu·rak·kha·to उण्हस्सuṇ·has·sa पुरक्खतोpu·rak·kha·to डंसमकसवातातपसरीसपसम्फस्सेहिḍaṃ·sa·ma·ka·sa·vā·tā·ta·pa·sa·rī·sa·pa·sam·phas·se·hi रिस्समानोris·sa·mā·no खुप्पिपासायkhup·pi·pā·sā·ya मीयमानो;mī·ya·mā·no
sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिको,san·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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तस्सtas·sa चे,ce भिक्खवे,bhik·kha·ve कुलपुत्तस्सku·la·put·tas·sa एवंe·vaṃ उट्ठहतोuṭ·ṭha·ha·to घटतोgha·ṭa·to वायमतोvā·ya·ma·to तेte भोगाbho·gā नाभिनिप्फज्जन्ति।nā·bhi·nip·phaj·jan·ti
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.
That gentleman might try hard, strive, and make an effort, but fail to accrue riches.
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सोso सोचतिso·ca·ti किलमतिki·la·ma·ti परिदेवतिpa·ri·de·va·ti उरत्ताळिंu·rat·tā·ḷiṃ कन्दति,kan·da·ti सम्मोहंsam·mo·haṃ आपज्जति:ā·paj·ja·ti
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying:
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिकोsan·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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तस्सtas·sa चे,ce भिक्खवे,bhik·kha·ve कुलपुत्तस्सku·la·put·tas·sa एवंe·vaṃ उट्ठहतोuṭ·ṭha·ha·to घटतोgha·ṭa·to वायमतोvā·ya·ma·to तेte भोगाbho·gā अभिनिप्फज्जन्ति।a·bhi·nip·phaj·jan·ti
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.
That gentleman might try hard, strive, and make an effort, and succeed in accruing riches.
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‘किन्तिkin·ti मेme भोगेbho·ge नेवne·va राजानोrā·jā·no हरेय्युं,ha·rey·yuṃ नna चोराco·rā हरेय्युं,ha·rey·yuṃ नna अग्गिag·gi दहेय्य,da·hey·ya नna उदकंu·da·kaṃ वहेय्य,va·hey·ya नna अप्पियाap·pi·yā दायादाdā·yā·dā हरेय्युन्’ति।ha·rey·yun
‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
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तस्सtas·sa एवंe·vaṃ आरक्खतोā·rak·kha·to गोपयतोgo·pa·ya·to तेte भोगेbho·ge राजानोrā·jā·no वाvā हरन्ति,ha·ran·ti चोराco·rā वाvā हरन्ति,ha·ran·ti अग्गिag·gi वाvā दहति,da·ha·ti उदकंu·da·kaṃ वाvā वहति,va·ha·ti अप्पियाap·pi·yā वाvā दायादाdā·yā·dā हरन्ति।ha·ran·ti
Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.
And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिको,san·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतुhe·tu राजानोपिrā·jā·no·pi राजूहिrā·jū·hi विवदन्ति,vi·va·dan·ti खत्तियापिkhat·ti·yā·pi खत्तियेहिkhat·ti·ye·hi विवदन्ति,vi·va·dan·ti ब्राह्मणापिbrāh·ma·ṇā·pi ब्राह्मणेहिbrāh·ma·ṇe·hi विवदन्ति,vi·va·dan·ti गहपतीपिga·ha·pa·tī·pi गहपतीहिga·ha·pa·tī·hi विवदन्ति,vi·va·dan·ti मातापिmā·tā·pi पुत्तेनput·te·na विवदति,vi·va·da·ti पुत्तोपिput·to·pi मातराmā·ta·rā विवदति,vi·va·da·ti पितापिpi·tā·pi पुत्तेनput·te·na विवदति,vi·va·da·ti पुत्तोपिput·to·pi पितराpi·ta·rā विवदति,vi·va·da·ti भातापिbhā·tā·pi भातराbhā·ta·rā विवदति,vi·va·da·ti भातापिbhā·tā·pi भगिनियाbha·gi·ni·yā विवदति,vi·va·da·ti भगिनीपिbha·gi·nī·pi भातराbhā·ta·rā विवदति,vi·va·da·ti सहायोपिsa·hā·yo·pi सहायेनsa·hā·ye·na विवदति।vi·va·da·ti
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.
Furthermore, for the sake of sensual pleasures kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.
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तेte तत्थtat·tha कलहविग्गहविवादापन्नाka·la·ha·vig·ga·ha·vi·vā·dā·pan·nā अञ्ञमञ्ञंañ·ña·mañ·ñaṃ पाणीहिपिpā·ṇī·hi·pi उपक्कमन्ति,u·pak·ka·man·ti लेड्डूहिपिleḍ·ḍū·hi·pi उपक्कमन्ति,u·pak·ka·man·ti दण्डेहिपिdaṇ·ḍe·hi·pi उपक्कमन्ति,u·pak·ka·man·ti सत्थेहिपिsat·the·hi·pi उपक्कमन्ति।u·pak·ka·man·ti
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.
Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords,
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिको,san·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतुhe·tu असिचम्मंa·si·cam·maṃ गहेत्वा,ga·het·vā धनुकलापंdha·nu·ka·lā·paṃ सन्नय्हित्वा,san·nay·hit·vā उभतोब्यूळ्हंu·bha·tob·yū·ḷhaṃ सङ्गामंsaṅ·gā·maṃ पक्खन्दन्तिpak·khan·dan·ti उसूसुपिu·sū·su·pi खिप्पमानेसु,khip·pa·mā·ne·su सत्तीसुपिsat·tī·su·pi खिप्पमानासु,khip·pa·mā·nā·su असीसुपिa·sī·su·pi विज्जोतलन्तेसु।vij·jo·ta·lan·te·su
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.
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तेte तत्थtat·tha उसूहिपिu·sū·hi·pi विज्झन्ति,vij·jhan·ti सत्तियापिsat·ti·yā·pi विज्झन्ति,vij·jhan·ti असिनापिa·si·nā·pi सीसंsī·saṃ छिन्दन्ति।chin·dan·ti
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.
There they are struck with arrows and spears, and their heads are chopped off,
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिको,san·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतुhe·tu असिचम्मंa·si·cam·maṃ गहेत्वा,ga·het·vā धनुकलापंdha·nu·ka·lā·paṃ सन्नय्हित्वा,san·nay·hit·vā अद्दावलेपनाad·dā·va·le·pa·nā उपकारियोu·pa·kā·ri·yo पक्खन्दन्तिpak·khan·dan·ti उसूसुपिu·sū·su·pi खिप्पमानेसु,khip·pa·mā·ne·su सत्तीसुपिsat·tī·su·pi खिप्पमानासु,khip·pa·mā·nā·su असीसुपिa·sī·su·pi विज्जोतलन्तेसु।vij·jo·ta·lan·te·su
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.
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तेte तत्थtat·tha उसूहिपिu·sū·hi·pi विज्झन्ति,vij·jhan·ti सत्तियापिsat·ti·yā·pi विज्झन्ति,vij·jhan·ti छकणकायपिcha·ka·ṇa·kā·ya·pi ओसिञ्चन्ति,o·siñ·can·ti अभिवग्गेनपिa·bhi·vag·ge·na·pi ओमद्दन्ति,o·mad·dan·ti असिनापिa·si·nā·pi सीसंsī·saṃ छिन्दन्ति।chin·dan·ti
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti.
There they are struck with arrows and spears, splashed with dung, crushed by a superior force, and their heads are chopped off,
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिको,san·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतुhe·tu सन्धिम्पिsan·dhim·pi छिन्दन्ति,chin·dan·ti निल्लोपम्पिnil·lo·pam·pi हरन्ति,ha·ran·ti एकागारिकम्पिe·kā·gā·ri·kam·pi करोन्ति,ka·ron·ti परिपन्थेपिpa·ri·pan·the·pi तिट्ठन्ति,tiṭ·ṭhan·ti परदारम्पिpa·ra·dā·ram·pi गच्छन्ति।gac·chan·ti
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.
Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.
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कसाहिपिka·sā·hi·pi ताळेन्ति,tā·ḷen·ti वेत्तेहिपिvet·te·hi·pi ताळेन्ति,tā·ḷen·ti अड्ढदण्डकेहिपिaḍ·ḍha·daṇ·ḍa·ke·hi·pi ताळेन्ति;tā·ḷen·ti हत्थम्पिhat·tham·pi छिन्दन्ति,chin·dan·ti पादम्पिpā·dam·pi छिन्दन्ति,chin·dan·ti हत्थपादम्पिhat·tha·pā·dam·pi छिन्दन्ति,chin·dan·ti कण्णम्पिkaṇ·ṇam·pi छिन्दन्ति,chin·dan·ti नासम्पिnā·sam·pi छिन्दन्ति,chin·dan·ti कण्णनासम्पिkaṇ·ṇa·nā·sam·pi छिन्दन्ति;chin·dan·ti बिलङ्गथालिकम्पिbi·laṅ·ga·thā·li·kam·pi करोन्ति,ka·ron·ti सङ्खमुण्डिकम्पिsaṅ·kha·muṇ·ḍi·kam·pi करोन्ति,ka·ron·ti राहुमुखम्पिrā·hu·mu·kham·pi करोन्ति,ka·ron·ti जोतिमालिकम्पिjo·ti·mā·li·kam·pi करोन्ति,ka·ron·ti हत्थपज्जोतिकम्पिhat·tha·paj·jo·ti·kam·pi करोन्ति,ka·ron·ti एरकवत्तिकम्पिe·ra·ka·vat·ti·kam·pi करोन्ति,ka·ron·ti चीरकवासिकम्पिcī·ra·ka·vā·si·kam·pi करोन्ति,ka·ron·ti एणेय्यकम्पिe·ṇey·ya·kam·pi करोन्ति,ka·ron·ti बळिसमंसिकम्पिba·ḷi·sa·maṃ·si·kam·pi करोन्ति,ka·ron·ti कहापणिकम्पिka·hā·pa·ṇi·kam·pi करोन्ति,ka·ron·ti खारापतच्छिकम्पिkhā·rā·pa·tac·chi·kam·pi करोन्ति,ka·ron·ti पलिघपरिवत्तिकम्पिpa·li·gha·pa·ri·vat·ti·kam·pi करोन्ति,ka·ron·ti पलालपीठकम्पिpa·lā·la·pī·ṭha·kam·pi करोन्ति,ka·ron·ti तत्तेनपिtat·te·na·pi तेलेनte·le·na ओसिञ्चन्ति,o·siñ·can·ti सुनखेहिपिsu·na·khe·hi·pi खादापेन्ति,khā·dā·pen·ti जीवन्तम्पिjī·van·tam·pi सूलेsū·le उत्तासेन्ति,ut·tā·sen·ti असिनापिa·si·nā·pi सीसंsī·saṃ छिन्दन्ति।chin·dan·ti
kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti.
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सन्दिट्ठिको,san·diṭ·ṭhi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतुhe·tu कायेनkā·ye·na दुच्चरितंduc·ca·ri·taṃ चरन्ति,ca·ran·ti वाचायvā·cā·ya दुच्चरितंduc·ca·ri·taṃ चरन्ति,ca·ran·ti मनसाma·na·sā दुच्चरितंduc·ca·ri·taṃ चरन्ति।ca·ran·ti
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.
Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.
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तेte कायेनkā·ye·na दुच्चरितंduc·ca·ri·taṃ चरित्वा,ca·rit·vā वाचायvā·cā·ya दुच्चरितंduc·ca·ri·taṃ चरित्वा,ca·rit·vā मनसाma·na·sā दुच्चरितंduc·ca·ri·taṃ चरित्वा,ca·rit·vā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जन्ति।u·pa·paj·jan·ti
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
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अयम्पि,a·yam·pi भिक्खवे,bhik·kha·ve कामानंkā·mā·naṃ आदीनवोā·dī·na·vo सम्परायिको,sam·pa·rā·yi·ko दुक्खक्खन्धोduk·khak·khan·dho कामहेतुkā·ma·he·tu कामनिदानंkā·ma·ni·dā·naṃ कामाधिकरणंkā·mā·dhi·ka·ra·ṇaṃ कामानमेवkā·mā·na·me·va हेतु।he·tu
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.
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योyo खो,kho भिक्खवे,bhik·kha·ve कामेसुkā·me·su छन्दरागविनयोchan·da·rā·ga·vi·na·yo छन्दरागप्पहानं—इदंchan·da·rā·gap·pa·hā·naṃ कामानंkā·mā·naṃ निस्सरणं।nis·sa·ra·ṇaṃ
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.
Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.
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येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एवंe·vaṃ कामानंkā·mā·naṃ अस्सादञ्चas·sā·dañ·ca अस्सादतोas·sā·da·to आदीनवञ्चā·dī·na·vañ·ca आदीनवतोā·dī·na·va·to निस्सरणञ्चnis·sa·ra·ṇañ·ca निस्सरणतोnis·sa·ra·ṇa·to यथाभूतंya·thā·bhū·taṃ नप्पजानन्तिnap·pa·jā·nan·ti तेte वतva·ta सामंsā·maṃ वाvā कामेkā·me परिजानिस्सन्ति,pa·ri·jā·nis·san·ti परंpa·raṃ वाvā तथत्तायta·that·tā·ya समादपेस्सन्तिsa·mā·da·pes·san·ti यथाya·thā पटिपन्नोpa·ṭi·pan·no कामेkā·me परिजानिस्सतीति—नेतंpa·ri·jā·nis·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati.
There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
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येye चca खोkho केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एवंe·vaṃ कामानंkā·mā·naṃ अस्सादञ्चas·sā·dañ·ca अस्सादतोas·sā·da·to आदीनवञ्चā·dī·na·vañ·ca आदीनवतोā·dī·na·va·to निस्सरणञ्चnis·sa·ra·ṇañ·ca निस्सरणतोnis·sa·ra·ṇa·to यथाभूतंya·thā·bhū·taṃ पजानन्ति,pa·jā·nan·ti तेte वतva·ta सामंsā·maṃ वाvā कामेkā·me परिजानिस्सन्तिpa·ri·jā·nis·san·ti परंpa·raṃ वाvā तथत्तायta·that·tā·ya समादपेस्सन्तिsa·mā·da·pes·san·ti यथाya·thā पटिपन्नोpa·ṭi·pan·no कामेkā·me परिजानिस्सतीति—ठानमेतंpa·ri·jā·nis·sa·tī·ti विज्जति।vij·ja·ti
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati.
There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve खत्तियकञ्ञाkhat·ti·ya·kañ·ñā वाvā ब्राह्मणकञ्ञाbrāh·ma·ṇa·kañ·ñā वाvā गहपतिकञ्ञाga·ha·pa·ti·kañ·ñā वाvā पन्नरसवस्सुद्देसिकाpan·na·ra·sa·vas·sud·de·si·kā वाvā सोळसवस्सुद्देसिकाso·ḷa·sa·vas·sud·de·si·kā वा,vā नातिदीघाnā·ti·dī·ghā नातिरस्साnā·ti·ras·sā नातिकिसाnā·ti·ki·sā नातिथूलाnā·ti·thū·lā नातिकाळीnā·ti·kā·ḷī नाच्चोदाताnāc·co·dā·tā परमाpa·ra·mā सा,sā भिक्खवे,bhik·kha·ve तस्मिंtas·miṃ समयेsa·ma·ye सुभाsu·bhā वण्णनिभाति?vaṇ·ṇa·ni·bhā·ti
Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti?
Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?”
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इध,i·dha भिक्खवे,bhik·kha·ve तमेवta·me·va भगिनिंbha·gi·niṃ पस्सेय्यpas·sey·ya अपरेनa·pa·re·na समयेनsa·ma·ye·na आसीतिकंā·sī·ti·kaṃ वाvā नावुतिकंnā·vu·ti·kaṃ वाvā वस्ससतिकंvas·sa·sa·ti·kaṃ वाvā जातिया,jā·ti·yā जिण्णंjiṇ·ṇaṃ गोपानसिवङ्कंgo·pā·na·si·vaṅ·kaṃ भोग्गंbhog·gaṃ दण्डपरायनंdaṇ·ḍa·pa·rā·ya·naṃ पवेधमानंpa·ve·dha·mā·naṃ गच्छन्तिंgac·chan·tiṃ आतुरंā·tu·raṃ गतयोब्बनंga·ta·yob·ba·naṃ खण्डदन्तंkhaṇ·ḍa·dan·taṃ पलितकेसं,pa·li·ta·ke·saṃ विलूनंvi·lū·naṃ खलितसिरंkha·li·ta·si·raṃ वलिनंva·li·naṃ तिलकाहतगत्तं।ti·la·kā·ha·ta·gat·taṃ
Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ.
Suppose that some time later you were to see that same sister—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve तमेवta·me·va भगिनिंbha·gi·niṃ पस्सेय्यpas·sey·ya आबाधिकंā·bā·dhi·kaṃ दुक्खितंduk·khi·taṃ बाळ्हगिलानं,bā·ḷha·gi·lā·naṃ सकेsa·ke मुत्तकरीसेmut·ta·ka·rī·se पलिपन्नंpa·li·pan·naṃ सेमानं,se·mā·naṃ अञ्ञेहिañ·ñe·hi वुट्ठापियमानं,vuṭ·ṭhā·pi·ya·mā·naṃ अञ्ञेहिañ·ñe·hi संवेसियमानं।saṃ·ve·si·ya·mā·naṃ
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.
Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others.
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve तमेवta·me·va भगिनिंbha·gi·niṃ पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितं—chaḍ·ḍi·taṃ
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
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एकाहमतंe·kā·ha·ma·taṃ वाvā द्वीहमतंdvī·ha·ma·taṃ वाvā तीहमतंtī·ha·ma·taṃ वा,vā उद्धुमातकंud·dhu·mā·ta·kaṃ विनीलकंvi·nī·la·kaṃ विपुब्बकजातं।vi·pub·ba·ka·jā·taṃ
ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
(Pāli only)
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve तमेवta·me·va भगिनिंbha·gi·niṃ पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितं—chaḍ·ḍi·taṃ
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it was being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures …
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काकेहिkā·ke·hi वाvā खज्जमानं,khaj·ja·mā·naṃ कुललेहिku·la·le·hi वाvā खज्जमानं,khaj·ja·mā·naṃ गिज्झेहिgij·jhe·hi वाvā खज्जमानं,khaj·ja·mā·naṃ कङ्केहिkaṅ·ke·hi वाvā खज्जमानं,khaj·ja·mā·naṃ सुनखेहिsu·na·khe·hi वाvā खज्जमानं,khaj·ja·mā·naṃ ब्यग्घेहिbyag·ghe·hi वाvā खज्जमानं,khaj·ja·mā·naṃ दीपीहिdī·pī·hi वाvā खज्जमानं,khaj·ja·mā·naṃ सिङ्गालेहिsiṅ·gā·le·hi वाvā खज्जमानं,khaj·ja·mā·naṃ विविधेहिvi·vi·dhe·hi वाvā पाणकजातेहिpā·ṇa·ka·jā·te·hi खज्जमानं।khaj·ja·mā·naṃ
kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ, kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ, vividhehi vā pāṇakajātehi khajjamānaṁ.
(Pāli only)
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve तमेवta·me·va भगिनिंbha·gi·niṃ पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितं—chaḍ·ḍi·taṃ
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.
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अट्ठिकसङ्खलिकंaṭ·ṭhi·ka·saṅ·kha·li·kaṃ समंसलोहितंsa·maṃ·sa·lo·hi·taṃ न्हारुसम्बन्धं,nhā·ru·sam·ban·dhaṃ अट्ठिकसङ्खलिकंaṭ·ṭhi·ka·saṅ·kha·li·kaṃ निमंसलोहितमक्खितंni·maṃ·sa·lo·hi·ta·mak·khi·taṃ न्हारुसम्बन्धं,nhā·ru·sam·ban·dhaṃ अट्ठिकसङ्खलिकंaṭ·ṭhi·ka·saṅ·kha·li·kaṃ अपगतमंसलोहितंa·pa·ga·ta·maṃ·sa·lo·hi·taṃ न्हारुसम्बन्धं,nhā·ru·sam·ban·dhaṃ अट्ठिकानिaṭ·ṭhi·kā·ni अपगतसम्बन्धानिa·pa·ga·ta·sam·ban·dhā·ni दिसाविदिसाविक्खित्तानि—di·sā·vi·di·sā·vik·khit·tā·ni
aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—
And it had been reduced to a skeleton with flesh and blood, held together by sinews … A skeleton rid of flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews …
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अञ्ञेनañ·ñe·na हत्थट्ठिकं,hat·thaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na पादट्ठिकं,pā·daṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na गोप्फकट्ठिकं,gop·pha·kaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na जङ्घट्ठिकं,jaṅ·ghaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na ऊरुट्ठिकं,ū·ruṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na कटिट्ठिकं,ka·ṭiṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na फासुकट्ठिकं,phā·su·kaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na पिट्ठिट्ठिकं,piṭ·ṭhiṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na खन्धट्ठिकं,khan·dhaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na गीवट्ठिकं,gī·vaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na हनुकट्ठिकं,ha·nu·kaṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na दन्तट्ठिकं,dan·taṭ·ṭhi·kaṃ अञ्ञेनañ·ñe·na सीसकटाहं।sī·sa·ka·ṭā·haṃ
aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ, aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ, aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ, aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ.
Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve तमेवta·me·va भगिनिंbha·gi·niṃ पस्सेय्यpas·sey·ya सरीरंsa·rī·raṃ सिवथिकायsi·va·thi·kā·ya छड्डितं—chaḍ·ḍi·taṃ
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.
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अट्ठिकानिaṭ·ṭhi·kā·ni सेतानिse·tā·ni सङ्खवण्णपटिभागानि,saṅ·kha·vaṇ·ṇa·pa·ṭi·bhā·gā·ni अट्ठिकानिaṭ·ṭhi·kā·ni पुञ्जकितानिpuñ·ja·ki·tā·ni तेरोवस्सिकानि,te·ro·vas·si·kā·ni अट्ठिकानिaṭ·ṭhi·kā·ni पूतीनिpū·tī·ni चुण्णकजातानि।cuṇ·ṇa·ka·jā·tā·ni
aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.
And it had been reduced to white bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.
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यो,yo भिक्खवे,bhik·kha·ve रूपेसुrū·pe·su छन्दरागविनयोchan·da·rā·ga·vi·na·yo छन्दरागप्पहानं—इदंchan·da·rā·gap·pa·hā·naṃ रूपानंrū·pā·naṃ निस्सरणं।nis·sa·ra·ṇaṃ
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.
Removing and giving up desire and greed for forms: this is the escape from forms.
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येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एवंe·vaṃ रूपानंrū·pā·naṃ अस्सादञ्चas·sā·dañ·ca अस्सादतोas·sā·da·to आदीनवञ्चā·dī·na·vañ·ca आदीनवतोā·dī·na·va·to निस्सरणञ्चnis·sa·ra·ṇañ·ca निस्सरणतोnis·sa·ra·ṇa·to यथाभूतंya·thā·bhū·taṃ नप्पजानन्तिnap·pa·jā·nan·ti तेte वतva·ta सामंsā·maṃ वाvā रूपेrū·pe परिजानिस्सन्ति,pa·ri·jā·nis·san·ti परंpa·raṃ वाvā तथत्तायta·that·tā·ya समादपेस्सन्तिsa·mā·da·pes·san·ti यथाya·thā पटिपन्नोpa·ṭi·pan·no रूपेrū·pe परिजानिस्सतीति—नेतंpa·ri·jā·nis·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati.
There are ascetics and brahmins who don’t truly understand forms’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.
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येye चca खोkho केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एवंe·vaṃ रूपानंrū·pā·naṃ अस्सादञ्चas·sā·dañ·ca अस्सादतोas·sā·da·to आदीनवञ्चā·dī·na·vañ·ca आदीनवतोā·dī·na·va·to निस्सरणञ्चnis·sa·ra·ṇañ·ca निस्सरणतोnis·sa·ra·ṇa·to यथाभूतंya·thā·bhū·taṃ पजानन्तिpa·jā·nan·ti तेte वतva·ta सामंsā·maṃ वाvā रूपेrū·pe परिजानिस्सन्तिpa·ri·jā·nis·san·ti परंpa·raṃ वाvā तथत्तायta·that·tā·ya समादपेस्सन्तिsa·mā·da·pes·san·ti यथाya·thā पटिपन्नोpa·ṭi·pan·no रूपेrū·pe परिजानिस्सतीति—ठानमेतंpa·ri·jā·nis·sa·tī·ti विज्जति।vij·ja·ti
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati.
There are ascetics and brahmins who do truly understand forms’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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यस्मिंyas·miṃ समये,sa·ma·ye भिक्खवे,bhik·kha·ve भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti नेवne·va तस्मिंtas·miṃ समयेsa·ma·ye अत्तब्याबाधायपिat·tab·yā·bā·dhā·ya·pi चेतेति,ce·te·ti नna परब्याबाधायपिpa·rab·yā·bā·dhā·ya·pi चेतेति,ce·te·ti नna उभयब्याबाधायपिu·bha·yab·yā·bā·dhā·ya·pi चेतेति;ce·te·ti
Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;
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पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरतिvi·ha·ra·ti …पे…pe
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…
Furthermore, a mendicant enters and remains in the second absorption …
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यस्मिंyas·miṃ समये,sa·ma·ye भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागा,vi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरति,vi·ha·ra·ti सतोsa·to चca सम्पजानोsam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेतिpa·ṭi·saṃ·ve·de·ti यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्ति:ā·cik·khan·ti ‘उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी’तिsu·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरतिvi·ha·ra·ti …पे…pe
yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe…
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यस्मिंyas·miṃ समये,sa·ma·ye भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti नेवne·va तस्मिंtas·miṃ समयेsa·ma·ye अत्तब्याबाधायपिat·tab·yā·bā·dhā·ya·pi चेतेति,ce·te·ti नna परब्याबाधायपिpa·rab·yā·bā·dhā·ya·pi चेतेति,ce·te·ti नna उभयब्याबाधायपिu·bha·yab·yā·bā·dhā·ya·pi चेतेति;ce·te·ti
yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;
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यं,yaṃ भिक्खवे,bhik·kha·ve वेदनाve·da·nā अनिच्चाa·nic·cā दुक्खाduk·khā विपरिणामधम्मा—अयंvi·pa·ri·ṇā·ma·dham·mā वेदनानंve·da·nā·naṃ आदीनवो।ā·dī·na·vo
Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.
That feelings are impermanent, suffering, and perishable: this is their drawback.
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यो,yo भिक्खवे,bhik·kha·ve वेदनासुve·da·nā·su छन्दरागविनयो,chan·da·rā·ga·vi·na·yo छन्दरागप्पहानं—इदंchan·da·rā·gap·pa·hā·naṃ वेदनानंve·da·nā·naṃ निस्सरणं।nis·sa·ra·ṇaṃ
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ.
Removing and giving up desire and greed for feelings: this is the escape from feelings.
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येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एवंe·vaṃ वेदनानंve·da·nā·naṃ अस्सादञ्चas·sā·dañ·ca अस्सादतोas·sā·da·to आदीनवञ्चā·dī·na·vañ·ca आदीनवतोā·dī·na·va·to निस्सरणञ्चnis·sa·ra·ṇañ·ca निस्सरणतोnis·sa·ra·ṇa·to यथाभूतंya·thā·bhū·taṃ नप्पजानन्ति,nap·pa·jā·nan·ti तेte वतva·ta सामंsā·maṃ वाvā वेदनंve·da·naṃ परिजानिस्सन्ति,pa·ri·jā·nis·san·ti परंpa·raṃ वाvā तथत्तायta·that·tā·ya समादपेस्सन्तिsa·mā·da·pes·san·ti यथाya·thā पटिपन्नोpa·ṭi·pan·no वेदनंve·da·naṃ परिजानिस्सतीति—नेतंpa·ri·jā·nis·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati.
There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.
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येye चca खोkho केचि,ke·ci भिक्खवे,bhik·kha·ve समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā एवंe·vaṃ वेदनानंve·da·nā·naṃ अस्सादञ्चas·sā·dañ·ca अस्सादतोas·sā·da·to आदीनवञ्चā·dī·na·vañ·ca आदीनवतोā·dī·na·va·to निस्सरणञ्चnis·sa·ra·ṇañ·ca निस्सरणतोnis·sa·ra·ṇa·to यथाभूतंya·thā·bhū·taṃ पजानन्तिpa·jā·nan·ti तेte वतva·ta सामंsā·maṃ वाvā वेदनंve·da·naṃ परिजानिस्सन्ति,pa·ri·jā·nis·san·ti परंpa·raṃ वाvā तथत्तायta·that·tā·ya समादपेस्सन्तिsa·mā·da·pes·san·ti यथाya·thā पटिपन्नोpa·ṭi·pan·no वेदनंve·da·naṃ परिजानिस्सतीति—ठानमेतंpa·ri·jā·nis·sa·tī·ti विज्जती”ति।vij·ja·tī
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti.
There are ascetics and brahmins who do truly understand feelings’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.”
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152
महादुक्खक्खन्धसुत्तंma·hā·duk·khak·khan·dha·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ ततियं।ta·ti·yaṃ
Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.
(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.