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Middle Discourses 140 मज्झिमनिकाय 140

Chapter: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152

Dhātuvibhaṅgasutta

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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235236237238239 · Hide pronunciation

1. 1

   मज्झिमmaj·jhi·ma निकायni·kā·ya 140

   Majjhima Nikāya 140

   Middle Discourses 140

2. 2

   धातुविभङ्गसुत्तdhā·tu·vi·bhaṅ·ga·sut·ta

   Dhātuvibhaṅgasutta

   The Analysis of the Elements

3. 3

   एवंe·vaṃ मेme सुतं—su·taṃ

   Evaṁ me sutaṁ—

   So I have heard.

4. 4

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā मगधेसुma·ga·dhe·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no येनye·na राजगहंrā·ja·ga·haṃ तदवसरि;ta·da·va·sa·ri

   ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno yena rājagahaṁ tadavasari;

   At one time the Buddha was wandering in the Magadhan lands when he arrived at Rājagaha.

5. 5

   येनye·na भग्गवोbhag·ga·vo कुम्भकारोkum·bha·kā·ro तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भग्गवंbhag·ga·vaṃ कुम्भकारंkum·bha·kā·raṃ एतदवोच:e·ta·da·vo·ca

   yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṁ kumbhakāraṁ etadavoca:

   He went to see Bhaggava the potter, and said,

6. 6

   “सचेsa·ce ते,te भग्गव,bhag·ga·va अगरुa·ga·ru विहरेमुvi·ha·re·mu आवेसनेā·ve·sa·ne एकरत्तन्”ति।e·ka·rat·tan

   “sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.

   “Bhaggava, if it is no trouble, I’d like to spend a single night in your workshop.”

7. 7

   “नna खोkho मे,me भन्ते,bhan·te गरु।ga·ru

   “Na kho me, bhante, garu.

   “It’s no trouble, sir.

8. 8

   अत्थिat·thi चेत्थcet·tha पब्बजितोpab·ba·ji·to पठमंpa·ṭha·maṃ वासूपगतो।vā·sū·pa·ga·to

   Atthi cettha pabbajito paṭhamaṁ vāsūpagato.

   But there’s a renunciate already staying there.

9. 9

   सचेsa·ce सोso अनुजानाति,a·nu·jā·nā·ti विहरथ,vi·ha·ra·tha भन्ते,bhan·te यथासुखन्”ति।ya·thā·su·khan

   Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.

   If he allows it, sir, you may stay as long as you please.”

10. 10

    तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na पुक्कुसातिpuk·ku·sā·ti नामnā·ma कुलपुत्तोku·la·put·to भगवन्तंbha·ga·van·taṃ उद्दिस्सud·dis·sa सद्धायsad·dhā·ya अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजितो।pab·ba·ji·to

    Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṁ uddissa saddhāya agārasmā anagāriyaṁ pabbajito.

    Now at that time a gentleman named Pukkusāti had gone forth out of faith from the lay life to homelessness in the Buddha’s name.

11. 11

    सोso तस्मिंtas·miṃ कुम्भकारावेसनेkum·bha·kā·rā·ve·sa·ne पठमंpa·ṭha·maṃ वासूपगतोvā·sū·pa·ga·to होति।ho·ti

    So tasmiṁ kumbhakārāvesane paṭhamaṁ vāsūpagato hoti.

    And it was he who had first taken up residence in the workshop.

12. 12

    अथa·tha खोkho भगवाbha·ga·vā येनायस्माye·nā·yas·mā पुक्कुसातिpuk·ku·sā·ti तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ पुक्कुसातिंpuk·ku·sā·tiṃ एतदवोच:e·ta·da·vo·ca

    Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pukkusātiṁ etadavoca:

    Then the Buddha approached Venerable Pukkusāti and said,

13. 13

    “सचेsa·ce ते,te भिक्खु,bhik·khu अगरुa·ga·ru विहरेमुvi·ha·re·mu आवेसनेā·ve·sa·ne एकरत्तन्”ति।e·ka·rat·tan

    “sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.

    “Mendicant, if it is no trouble, I’d like to spend a single night in the workshop.”

14. 14

    “उरुन्दं,u·run·daṃ आवुसो,ā·vu·so कुम्भकारावेसनं।kum·bha·kā·rā·ve·sa·naṃ

    “Urundaṁ, āvuso, kumbhakārāvesanaṁ.

    “The potter’s workshop is spacious, reverend.

15. 15

    विहरतायस्माvi·ha·ra·tā·yas·mā यथासुखन्”ति।ya·thā·su·khan

    Viharatāyasmā yathāsukhan”ti.

    Stay as long as you please.”

16. 16

    अथa·tha खोkho भगवाbha·ga·vā कुम्भकारावेसनंkum·bha·kā·rā·ve·sa·naṃ पविसित्वाpa·vi·sit·vā एकमन्तंe·ka·man·taṃ तिणसन्थारकंti·ṇa·san·thā·ra·kaṃ पञ्ञापेत्वाpañ·ñā·pet·vā निसीदिni·sī·di पल्लङ्कंpal·laṅ·kaṃ आभुजित्वाā·bhu·jit·vā उजुंu·juṃ कायंkā·yaṃ पणिधायpa·ṇi·dhā·ya परिमुखंpa·ri·mu·khaṃ सतिंsa·tiṃ उपट्ठपेत्वा।u·paṭ·ṭha·pet·vā

    Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthārakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

    Then the Buddha entered the workshop and spread out a grass mat to one side. He sat down cross-legged, set his body straight, and brought mindfulness to the present.

17. 17

    अथa·tha खोkho भगवाbha·ga·vā बहुदेवba·hu·de·va रत्तिंrat·tiṃ निसज्जायni·saj·jā·ya वीतिनामेसि।vī·ti·nā·me·si

    Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.

    He spent much of the night sitting in meditation,

18. 18

    आयस्मापिā·yas·mā·pi खोkho पुक्कुसातिpuk·ku·sā·ti बहुदेवba·hu·de·va रत्तिंrat·tiṃ निसज्जायni·saj·jā·ya वीतिनामेसि।vī·ti·nā·me·si

    Āyasmāpi kho pukkusāti bahudeva rattiṁ nisajjāya vītināmesi.

    and so did Pukkusāti.

19. 19

    अथa·tha खोkho भगवतोbha·ga·va·to एतदहोसि:e·ta·da·ho·si

    Atha kho bhagavato etadahosi:

    Then it occurred to the Buddha,

20. 20

    “पासादिकंpā·sā·di·kaṃ खोkho अयंa·yaṃ कुलपुत्तोku·la·put·to इरियति।i·ri·ya·ti

    “pāsādikaṁ kho ayaṁ kulaputto iriyati.

    “This gentleman’s behavior is impressive.

21. 21

    यन्नूनाहंyan·nū·nā·haṃ पुच्छेय्यन्”ति।puc·chey·yan

    Yannūnāhaṁ puccheyyan”ti.

    Why don’t I question him?”

22. 22

    अथa·tha खोkho भगवाbha·ga·vā आयस्मन्तंā·yas·man·taṃ पुक्कुसातिंpuk·ku·sā·tiṃ एतदवोच:e·ta·da·vo·ca

    Atha kho bhagavā āyasmantaṁ pukkusātiṁ etadavoca:

    So the Buddha said to Pukkusāti,

23. 23

    “कंसिkaṃ·si त्वं,tvaṃ भिक्खु,bhik·khu उद्दिस्सud·dis·sa पब्बजितो?pab·ba·ji·to कोko वाvā तेte सत्था?sat·thā कस्सkas·sa वाvā त्वंtvaṃ धम्मंdham·maṃ रोचेसी”ति?ro·ce·sī

    “kaṁsi tvaṁ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī”ti?

    “In whose name have you gone forth, mendicant? Who is your Teacher? Whose teaching do you believe in?”

24. 24

    “अत्थावुसो,at·thā·vu·so समणोsa·ma·ṇo गोतमोgo·ta·mo सक्यपुत्तोsak·ya·put·to सक्यकुलाsak·ya·ku·lā पब्बजितो।pab·ba·ji·to

    “Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.

    “Reverend, there is the ascetic Gotama—a Sakyan, gone forth from a Sakyan family.

25. 25

    तंtaṃ खोkho पनpa·na भगवन्तंbha·ga·van·taṃ गोतमंgo·ta·maṃ एवंe·vaṃ कल्याणोkal·yā·ṇo कित्तिसद्दोkit·ti·sad·do अब्भुग्गतो:ab·bhug·ga·to

    Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

    He has this good reputation:

26. 26

    ‘इतिपिi·ti·pi सोso भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा’ति।bha·ga·vā

    ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

    ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

27. 27

    ताहंtā·haṃ भगवन्तंbha·ga·van·taṃ उद्दिस्सud·dis·sa पब्बजितो।pab·ba·ji·to

    Tāhaṁ bhagavantaṁ uddissa pabbajito.

    I’ve gone forth in his name.

28. 28

    सोso चca मेme भगवाbha·ga·vā सत्था।sat·thā

    So ca me bhagavā satthā.

    That Blessed One is my Teacher,

29. 29

    तस्सtas·sa चाहंcā·haṃ भगवतोbha·ga·va·to धम्मंdham·maṃ रोचेमी”ति।ro·ce·mī

    Tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.

    and I believe in his teaching.”

30. 30

    “कहंka·haṃ पन,pa·na भिक्खु,bhik·khu एतरहिe·ta·ra·hi सोso भगवाbha·ga·vā विहरतिvi·ha·ra·ti अरहंa·ra·haṃ सम्मासम्बुद्धो”ति।sam·mā·sam·bud·dho

    “Kahaṁ pana, bhikkhu, etarahi so bhagavā viharati arahaṁ sammāsambuddho”ti.

    “But mendicant, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

31. 31

    “अत्थावुसो,at·thā·vu·so उत्तरेसुut·ta·re·su जनपदेसुja·na·pa·de·su सावत्थिsā·vat·thi नामnā·ma नगरं।na·ga·raṃ

    “Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṁ.

    “In the northern lands there is a city named Sāvatthī.

32. 32

    तत्थtat·tha सोso भगवाbha·ga·vā एतरहिe·ta·ra·hi विहरतिvi·ha·ra·ti अरहंa·ra·haṃ सम्मासम्बुद्धो”ति।sam·mā·sam·bud·dho

    Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho”ti.

    There the Blessed One is now staying, the perfected one, the fully awakened Buddha.”

33. 33

    “दिट्ठपुब्बोdiṭ·ṭha·pub·bo पनpa·na ते,te भिक्खु,bhik·khu सोso भगवा;bha·ga·vā

    “Diṭṭhapubbo pana te, bhikkhu, so bhagavā;

    “But have you ever seen that Buddha?

34. 34

    दिस्वाdis·vā चca पनpa·na जानेय्यासी”ति?jā·ney·yā·sī

    disvā ca pana jāneyyāsī”ti?

    Would you recognize him if you saw him?”

35. 35

    “नna खोkho मे,me आवुसो,ā·vu·so दिट्ठपुब्बोdiṭ·ṭha·pub·bo सोso भगवा;bha·ga·vā

    “Na kho me, āvuso, diṭṭhapubbo so bhagavā;

    “No, I’ve never seen him,

36. 36

    दिस्वाdis·vā चाहंcā·haṃ नna जानेय्यन्”ति।jā·ney·yan

    disvā cāhaṁ na jāneyyan”ti.

    and I wouldn’t recognize him if I did.”

37. 37

    अथa·tha खोkho भगवतोbha·ga·va·to एतदहोसि:e·ta·da·ho·si

    Atha kho bhagavato etadahosi:

    Then it occurred to the Buddha,

38. 38

    “ममञ्चma·mañ·ca ख्वायंkhvā·yaṃ कुलपुत्तोku·la·put·to उद्दिस्सud·dis·sa पब्बजितो।pab·ba·ji·to

    “mamañca khvāyaṁ kulaputto uddissa pabbajito.

    “This gentleman has gone forth in my name.

39. 39

    यन्नूनस्साहंyan·nū·nas·sā·haṃ धम्मंdham·maṃ देसेय्यन्”ति।de·sey·yan

    Yannūnassāhaṁ dhammaṁ deseyyan”ti.

    Why don’t I teach him the Dhamma?”

40. 40

    अथa·tha खोkho भगवाbha·ga·vā आयस्मन्तंā·yas·man·taṃ पुक्कुसातिंpuk·ku·sā·tiṃ आमन्तेसि:ā·man·te·si

    Atha kho bhagavā āyasmantaṁ pukkusātiṁ āmantesi:

    So the Buddha said to Pukkusāti,

41. 41

    “धम्मंdham·maṃ ते,te भिक्खु,bhik·khu देसेस्सामि।de·ses·sā·mi

    “dhammaṁ te, bhikkhu, desessāmi.

    “Mendicant, I shall teach you the Dhamma.

42. 42

    तंtaṃ सुणाहि,su·ṇā·hi साधुकंsā·dhu·kaṃ मनसिma·na·si करोहि;ka·ro·hi भासिस्सामी”ति।bhā·sis·sā·mī

    Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

    Listen and apply your mind well, I will speak.”

43. 43

    “एवमावुसो”तिe·va·mā·vu·so खोkho आयस्माā·yas·mā पुक्कुसातिpuk·ku·sā·ti भगवतोbha·ga·va·to पच्चस्सोसि।pac·cas·so·si

    “Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.

    “Yes, reverend,” replied Pukkusāti.

44. 44

    भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

    Bhagavā etadavoca:

    The Buddha said this:

45. 45

    “‘छcha धातुरोdhā·tu·ro अयं,a·yaṃ भिक्खु,bhik·khu पुरिसोpu·ri·so छcha फस्सायतनोphas·sā·ya·ta·no अट्ठारसaṭ·ṭhā·ra·sa मनोपविचारोma·no·pa·vi·cā·ro चतुराधिट्ठानो;ca·tu·rā·dhiṭ·ṭhā·no

    “‘Cha dhāturo ayaṁ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno;

    “‘This person has six elements, six fields of contact, eighteen mental preoccupations, and four foundations.

46. 46

    यत्थyat·tha ठितंṭhi·taṃ मञ्ञस्सवाmañ·ñas·sa·vā नप्पवत्तन्ति,nap·pa·vat·tan·ti मञ्ञस्सवेmañ·ñas·sa·ve खोkho पनpa·na नप्पवत्तमानेnap·pa·vat·ta·mā·ne मुनिmu·ni सन्तोतिsan·to·ti वुच्चति।vuc·ca·ti

    yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.

    Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.

47. 47

    पञ्ञंpañ·ñaṃ नप्पमज्जेय्य,nap·pa·maj·jey·ya सच्चमनुरक्खेय्य,sac·ca·ma·nu·rak·khey·ya चागमनुब्रूहेय्य,cā·ga·ma·nub·rū·hey·ya सन्तिमेवsan·ti·me·va सोso सिक्खेय्या’ति—sik·khey·yā

    Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—

    Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

48. 48

    अयमुद्देसोa·ya·mud·de·so धातुविभङ्गस्स।dhā·tu·vi·bhaṅ·gas·sa

    ayamuddeso dhātuvibhaṅgassa.

    This is the summary recital for the analysis of the elements.

49. 49

    ‘छcha धातुरोdhā·tu·ro अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—

    ‘This person has six elements.’

50. 50

    इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

    iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

    That’s what I said, but why did I say it?

51. 51

    छयिमा,cha·yi·mā भिक्खु,bhik·khu धातुयो—dhā·tu·yo

    Chayimā, bhikkhu, dhātuyo—

    There are these six elements:

52. 52

    पथवीधातु,pa·tha·vī·dhā·tu आपोधातु,ā·po·dhā·tu तेजोधातु,te·jo·dhā·tu वायोधातु,vā·yo·dhā·tu आकासधातु,ā·kā·sa·dhā·tu विञ्ञाणधातु।viñ·ñā·ṇa·dhā·tu

    pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

    the elements of earth, water, fire, air, space, and consciousness.

53. 53

    ‘छcha धातुरोdhā·tu·ro अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Cha dhāturo ayaṁ, bhikkhu, puriso’ti—

    ‘This person has six elements.’

54. 54

    इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

    iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

    That’s what I said, and this is why I said it.

55. 55

    ‘छcha फस्सायतनोphas·sā·ya·ta·no अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—

    ‘This person has six fields of contact.’

56. 56

    इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

    iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

    That’s what I said, but why did I say it?

57. 57

    चक्खुसम्फस्सायतनं,cak·khu·sam·phas·sā·ya·ta·naṃ सोतसम्फस्सायतनं,so·ta·sam·phas·sā·ya·ta·naṃ घानसम्फस्सायतनं,ghā·na·sam·phas·sā·ya·ta·naṃ जिव्हासम्फस्सायतनं,jiv·hā·sam·phas·sā·ya·ta·naṃ कायसम्फस्सायतनं,kā·ya·sam·phas·sā·ya·ta·naṃ मनोसम्फस्सायतनं।ma·no·sam·phas·sā·ya·ta·naṃ

    Cakkhusamphassāyatanaṁ, sotasamphassāyatanaṁ, ghānasamphassāyatanaṁ, jivhāsamphassāyatanaṁ, kāyasamphassāyatanaṁ, manosamphassāyatanaṁ.

    The fields of contact of the eye, ear, nose, tongue, body, and mind.

58. 58

    ‘छcha फस्सायतनोphas·sā·ya·ta·no अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Cha phassāyatano ayaṁ, bhikkhu, puriso’ti—

    ‘This person has six fields of contact.’

59. 59

    इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

    iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

    That’s what I said, and this is why I said it.

60. 60

    ‘अट्ठारसaṭ·ṭhā·ra·sa मनोपविचारोma·no·pa·vi·cā·ro अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—

    ‘This person has eighteen mental preoccupations.’

61. 61

    इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

    iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

    That’s what I said, but why did I say it?

62. 62

    चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā सोमनस्सट्ठानियंso·ma·nas·saṭ·ṭhā·ni·yaṃ रूपंrū·paṃ उपविचरति,u·pa·vi·ca·ra·ti दोमनस्सट्ठानियंdo·ma·nas·saṭ·ṭhā·ni·yaṃ रूपंrū·paṃ उपविचरति,u·pa·vi·ca·ra·ti उपेक्खाट्ठानियंu·pek·khāṭ·ṭhā·ni·yaṃ रूपंrū·paṃ उपविचरति;u·pa·vi·ca·ra·ti

    Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati, domanassaṭṭhāniyaṁ rūpaṁ upavicarati, upekkhāṭṭhāniyaṁ rūpaṁ upavicarati;

    Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

63. 63

    सोतेनso·te·na सद्दंsad·daṃ सुत्वाsut·vā …पे…pe

    sotena saddaṁ sutvā …pe…

    Hearing a sound with their ears …

64. 64

    घानेनghā·ne·na गन्धंgan·dhaṃ घायित्वाghā·yit·vā …

    ghānena gandhaṁ ghāyitvā …

    Smelling an odor with their nose …

65. 65

    जिव्हायjiv·hā·ya रसंra·saṃ सायित्वाsā·yit·vā …

    jivhāya rasaṁ sāyitvā …

    Tasting a flavor with their tongue …

66. 66

    कायेनkā·ye·na फोट्ठब्बंphoṭ·ṭhab·baṃ फुसित्वाphu·sit·vā …

    kāyena phoṭṭhabbaṁ phusitvā …

    Encountering a touch with their body …

67. 67

    मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya सोमनस्सट्ठानियंso·ma·nas·saṭ·ṭhā·ni·yaṃ धम्मंdham·maṃ उपविचरति,u·pa·vi·ca·ra·ti दोमनस्सट्ठानियंdo·ma·nas·saṭ·ṭhā·ni·yaṃ धम्मंdham·maṃ उपविचरति,u·pa·vi·ca·ra·ti उपेक्खाट्ठानियंu·pek·khāṭ·ṭhā·ni·yaṃ धम्मंdham·maṃ उपविचरति—u·pa·vi·ca·ra·ti

    manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati, domanassaṭṭhāniyaṁ dhammaṁ upavicarati, upekkhāṭṭhāniyaṁ dhammaṁ upavicarati—

    Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

68. 68

    इतिi·ti छcha सोमनस्सुपविचारा,so·ma·nas·su·pa·vi·cā·rā छcha दोमनस्सुपविचारा,do·ma·nas·su·pa·vi·cā·rā छcha उपेक्खुपविचारा।u·pek·khu·pa·vi·cā·rā

    iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā.

    So there are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimity.

69. 69

    ‘अट्ठारसaṭ·ṭhā·ra·sa मनोपविचारोma·no·pa·vi·cā·ro अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Aṭṭhārasa manopavicāro ayaṁ, bhikkhu, puriso’ti—

    ‘This person has eighteen mental preoccupations.’

70. 70

    इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

    iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

    That’s what I said, and this is why I said it.

71. 71

    ‘चतुराधिट्ठानोca·tu·rā·dhiṭ·ṭhā·no अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—

    ‘This person has four foundations.’

72. 72

    इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

    iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

    That’s what I said, but why did I say it?

73. 73

    पञ्ञाधिट्ठानो,pañ·ñā·dhiṭ·ṭhā·no सच्चाधिट्ठानो,sac·cā·dhiṭ·ṭhā·no चागाधिट्ठानो,cā·gā·dhiṭ·ṭhā·no उपसमाधिट्ठानो।u·pa·sa·mā·dhiṭ·ṭhā·no

    Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.

    The foundations of wisdom, truth, generosity, and peace.

74. 74

    ‘चतुराधिट्ठानोca·tu·rā·dhiṭ·ṭhā·no अयं,a·yaṃ भिक्खु,bhik·khu पुरिसो’ति—pu·ri·so

    ‘Caturādhiṭṭhāno ayaṁ, bhikkhu, puriso’ti—

    ‘This person has four foundations.’

75. 75

    इतिi·ti यंyaṃ तंtaṃ वुत्तंvut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

    iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

    That’s what I said, and this is why I said it.

76. 76

    ‘पञ्ञंpañ·ñaṃ नप्पमज्जेय्य,nap·pa·maj·jey·ya सच्चमनुरक्खेय्य,sac·ca·ma·nu·rak·khey·ya चागमनुब्रूहेय्य,cā·ga·ma·nub·rū·hey·ya सन्तिमेवsan·ti·me·va सोso सिक्खेय्या’ति—sik·khey·yā

    ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—

    ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

77. 77

    इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

    iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

    That’s what I said, but why did I say it?

78. 78

    कथञ्च,ka·thañ·ca भिक्खु,bhik·khu पञ्ञंpañ·ñaṃ नप्पमज्जति?nap·pa·maj·ja·ti

    Kathañca, bhikkhu, paññaṁ nappamajjati?

    And how does one not neglect wisdom?

79. 79

    छयिमा,cha·yi·mā भिक्खु,bhik·khu धातुयो—dhā·tu·yo

    Chayimā, bhikkhu, dhātuyo—

    There are these six elements:

80. 80

    पथवीधातु,pa·tha·vī·dhā·tu आपोधातु,ā·po·dhā·tu तेजोधातु,te·jo·dhā·tu वायोधातु,vā·yo·dhā·tu आकासधातु,ā·kā·sa·dhā·tu विञ्ञाणधातु।viñ·ñā·ṇa·dhā·tu

    pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

    the elements of earth, water, fire, air, space, and consciousness.

81. 81

    कतमाka·ta·mā च,ca भिक्खु,bhik·khu पथवीधातु?pa·tha·vī·dhā·tu

    Katamā ca, bhikkhu, pathavīdhātu?

    And what is the earth element?

82. 82

    पथवीधातुpa·tha·vī·dhā·tu सियाsi·yā अज्झत्तिकाaj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

    Pathavīdhātu siyā ajjhattikā siyā bāhirā.

    The earth element may be interior or exterior.

83. 83

    कतमाka·ta·mā च,ca भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā पथवीधातु?pa·tha·vī·dhā·tu

    Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?

    And what is the interior earth element?

84. 84

    यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ कक्खळंkak·kha·ḷaṃ खरिगतंkha·ri·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

    Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—

    Anything internal, personal, that’s hard, solid, and appropriated. This includes:

85. 85

    केसाke·sā लोमाlo·mā नखाna·khā दन्ताdan·tā तचोta·co मंसंmaṃ·saṃ न्हारुnhā·ru अट्ठिaṭ·ṭhi अट्ठिमिञ्जंaṭ·ṭhi·miñ·jaṃ वक्कंvak·kaṃ हदयंha·da·yaṃ यकनंya·ka·naṃ किलोमकंki·lo·ma·kaṃ पिहकंpi·ha·kaṃ पप्फासंpap·phā·saṃ अन्तंan·taṃ अन्तगुणंan·ta·gu·ṇaṃ उदरियंu·da·ri·yaṃ करीसं,ka·rī·saṃ यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ कक्खळंkak·kha·ḷaṃ खरिगतंkha·ri·ga·taṃ उपादिन्नं—u·pā·din·naṃ

    kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ—

    head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else internal, personal, that’s hard, solid, and appropriated.

86. 86

    अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā पथवीधातु।pa·tha·vī·dhā·tu

    ayaṁ vuccati, bhikkhu, ajjhattikā pathavīdhātu.

    This is called the interior earth element.

87. 87

    याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā पथवीधातुpa·tha·vī·dhā·tu याyā चca बाहिराbā·hi·rā पथवीधातुpa·tha·vī·dhā·tu पथवीधातुरेवेसा।pa·tha·vī·dhā·tu·re·ve·sā

    Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā.

    The interior earth element and the exterior earth element are just the earth element.

88. 88

    ‘तंtaṃ नेतंne·taṃ ममma·ma नेसोहमस्मिne·so·ha·mas·mi नna मेसोme·so अत्ता’ति—एवमेतंat·tā यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

    ‘Taṁ netaṁ mama nesohamasmi na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

    This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

89. 89

    एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā पथवीधातुयाpa·tha·vī·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti पथवीधातुयाpa·tha·vī·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

    Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

    When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

90. 90

    कतमाka·ta·mā च,ca भिक्खु,bhik·khu आपोधातु?ā·po·dhā·tu

    Katamā ca, bhikkhu, āpodhātu?

    And what is the water element?

91. 91

    आपोधातुā·po·dhā·tu सियाsi·yā अज्झत्तिकाaj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

    Āpodhātu siyā ajjhattikā siyā bāhirā.

    The water element may be interior or exterior.

92. 92

    कतमाka·ta·mā च,ca भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā आपोधातु?ā·po·dhā·tu

    Katamā ca, bhikkhu, ajjhattikā āpodhātu?

    And what is the interior water element?

93. 93

    यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ आपोā·po आपोगतंā·po·ga·taṃ उपादिन्नंu·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

    Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ seyyathidaṁ—

    Anything internal, personal, that’s water, watery, and appropriated. This includes:

94. 94

    पित्तंpit·taṃ सेम्हंsem·haṃ पुब्बोpub·bo लोहितंlo·hi·taṃ सेदोse·do मेदोme·do अस्सुas·su वसाva·sā खेळोkhe·ḷo सिङ्घाणिकाsiṅ·ghā·ṇi·kā लसिकाla·si·kā मुत्तं,mut·taṃ यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ आपोā·po आपोगतंā·po·ga·taṃ उपादिन्नं—u·pā·din·naṃ

    pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—

    bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else internal, personal, that’s water, watery, and appropriated.

95. 95

    अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā आपोधातु।ā·po·dhā·tu

    ayaṁ vuccati, bhikkhu, ajjhattikā āpodhātu.

    This is called the interior water element.

96. 96

    याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā आपोधातुā·po·dhā·tu याyā चca बाहिराbā·hi·rā आपोधातुā·po·dhā·tu आपोधातुरेवेसा।ā·po·dhā·tu·re·ve·sā

    Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.

    The interior water element and the exterior water element are just the water element.

97. 97

    ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’ति—एवमेतंat·tā यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

    ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

    This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

98. 98

    एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā आपोधातुयाā·po·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti आपोधातुयाā·po·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

    Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

    When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

99. 99

    कतमाka·ta·mā च,ca भिक्खु,bhik·khu तेजोधातु?te·jo·dhā·tu

    Katamā ca, bhikkhu, tejodhātu?

    And what is the fire element?

100. 100

     तेजोधातुte·jo·dhā·tu सियाsi·yā अज्झत्तिकाaj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

     Tejodhātu siyā ajjhattikā siyā bāhirā.

     The fire element may be interior or exterior.

101. 101

     कतमाka·ta·mā च,ca भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā तेजोधातु?te·jo·dhā·tu

     Katamā ca, bhikkhu, ajjhattikā tejodhātu?

     And what is the interior fire element?

102. 102

     यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ तेजोte·jo तेजोगतंte·jo·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

     Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—

     Anything internal, personal, that’s fire, fiery, and appropriated. This includes:

103. 103

     येनye·na चca सन्तप्पति,san·tap·pa·ti येनye·na चca जीरीयति,jī·rī·ya·ti येनye·na चca परिडय्हति,pa·ri·ḍay·ha·ti येनye·na चca असितपीतखायितसायितंa·si·ta·pī·ta·khā·yi·ta·sā·yi·taṃ सम्माsam·mā परिणामंpa·ri·ṇā·maṃ गच्छति,gac·cha·ti यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ तेजोte·jo तेजोगतंte·jo·ga·taṃ उपादिन्नं—u·pā·din·naṃ

     yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—

     that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink; or anything else internal, personal, that’s fire, fiery, and appropriated.

104. 104

     अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā तेजोधातु।te·jo·dhā·tu

     ayaṁ vuccati, bhikkhu, ajjhattikā tejodhātu.

     This is called the interior fire element.

105. 105

     याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā तेजोधातुte·jo·dhā·tu याyā चca बाहिराbā·hi·rā तेजोधातुte·jo·dhā·tu तेजोधातुरेवेसा।te·jo·dhā·tu·re·ve·sā

     Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.

     The interior fire element and the exterior fire element are just the fire element.

106. 106

     ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’ति—एवमेतंat·tā यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

     ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

     This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

107. 107

     एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā तेजोधातुयाte·jo·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti तेजोधातुयाte·jo·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

     Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

     When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

108. 108

     कतमाka·ta·mā च,ca भिक्खु,bhik·khu वायोधातु?vā·yo·dhā·tu

     Katamā ca, bhikkhu, vāyodhātu?

     And what is the air element?

109. 109

     वायोधातुvā·yo·dhā·tu सियाsi·yā अज्झत्तिकाaj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

     Vāyodhātu siyā ajjhattikā siyā bāhirā.

     The air element may be interior or exterior.

110. 110

     कतमाka·ta·mā च,ca भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā वायोधातु?vā·yo·dhā·tu

     Katamā ca, bhikkhu, ajjhattikā vāyodhātu?

     And what is the interior air element?

111. 111

     यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ वायोvā·yo वायोगतंvā·yo·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

     Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—

     Anything internal, personal, that’s air, airy, and appropriated. This includes:

112. 112

     उद्धङ्गमाud·dhaṅ·ga·mā वाताvā·tā अधोगमाa·dho·ga·mā वाताvā·tā कुच्छिसयाkuc·chi·sa·yā वाताvā·tā कोट्ठासयाkoṭ·ṭhā·sa·yā वाताvā·tā अङ्गमङ्गानुसारिनोaṅ·ga·maṅ·gā·nu·sā·ri·no वाताvā·tā अस्सासोas·sā·so पस्सासोpas·sā·so इति,i·ti यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ वायोvā·yo वायोगतंvā·yo·ga·taṃ उपादिन्नं—u·pā·din·naṃ

     uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—

     winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths; or anything else internal, personal, that’s air, airy, and appropriated.

113. 113

     अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā वायोधातु।vā·yo·dhā·tu

     ayaṁ vuccati, bhikkhu, ajjhattikā vāyodhātu.

     This is called the interior air element.

114. 114

     याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā वायोधातुvā·yo·dhā·tu याyā चca बाहिराbā·hi·rā वायोधातुvā·yo·dhā·tu वायोधातुरेवेसा।vā·yo·dhā·tu·re·ve·sā

     Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.

     The interior air element and the exterior air element are just the air element.

115. 115

     ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’ति—एवमेतंat·tā यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

     ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

     This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

116. 116

     एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā वायोधातुयाvā·yo·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti वायोधातुयाvā·yo·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

     Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

     When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

117. 117

     कतमाka·ta·mā च,ca भिक्खु,bhik·khu आकासधातु?ā·kā·sa·dhā·tu

     Katamā ca, bhikkhu, ākāsadhātu?

     And what is the space element?

118. 118

     आकासधातुā·kā·sa·dhā·tu सियाsi·yā अज्झत्तिकाaj·jhat·ti·kā सियाsi·yā बाहिरा।bā·hi·rā

     Ākāsadhātu siyā ajjhattikā siyā bāhirā.

     The space element may be interior or exterior.

119. 119

     कतमाka·ta·mā च,ca भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā आकासधातु?ā·kā·sa·dhā·tu

     Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?

     And what is the interior space element?

120. 120

     यंyaṃ अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ आकासंā·kā·saṃ आकासगतंā·kā·sa·ga·taṃ उपादिन्नं,u·pā·din·naṃ सेय्यथिदं—sey·ya·thi·daṃ

     Yaṁ ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ upādinnaṁ, seyyathidaṁ—

     Anything internal, personal, that’s space, spacious, and appropriated. This includes:

121. 121

     कण्णच्छिद्दंkaṇ·ṇac·chid·daṃ नासच्छिद्दंnā·sac·chid·daṃ मुखद्वारंmu·khad·vā·raṃ येनye·na चca असितपीतखायितसायितंa·si·ta·pī·ta·khā·yi·ta·sā·yi·taṃ अज्झोहरति,aj·jho·ha·ra·ti यत्थyat·tha चca असितपीतखायितसायितंa·si·ta·pī·ta·khā·yi·ta·sā·yi·taṃ सन्तिट्ठति,san·tiṭ·ṭha·ti येनye·na चca असितपीतखायितसायितंa·si·ta·pī·ta·khā·yi·ta·sā·yi·taṃ अधोभागंa·dho·bhā·gaṃ निक्खमति,nik·kha·ma·ti यंyaṃ वाvā पनञ्ञम्पिpa·nañ·ñam·pi किञ्चिkiñ·ci अज्झत्तंaj·jhat·taṃ पच्चत्तंpac·cat·taṃ आकासंā·kā·saṃ आकासगतंā·kā·sa·ga·taṃ अघंa·ghaṃ अघगतंa·gha·ga·taṃ विवरंvi·va·raṃ विवरगतंvi·va·ra·ga·taṃ असम्फुट्ठंa·sam·phuṭ·ṭhaṃ मंसलोहितेहिmaṃ·sa·lo·hi·te·hi उपादिन्नं—u·pā·din·naṃ

     kaṇṇacchiddaṁ nāsacchiddaṁ mukhadvāraṁ yena ca asitapītakhāyitasāyitaṁ ajjhoharati, yattha ca asitapītakhāyitasāyitaṁ santiṭṭhati, yena ca asitapītakhāyitasāyitaṁ adhobhāgaṁ nikkhamati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ ākāsaṁ ākāsagataṁ aghaṁ aghagataṁ vivaraṁ vivaragataṁ asamphuṭṭhaṁ maṁsalohitehi upādinnaṁ—

     the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated.

122. 122

     अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खु,bhik·khu अज्झत्तिकाaj·jhat·ti·kā आकासधातु।ā·kā·sa·dhā·tu

     ayaṁ vuccati, bhikkhu, ajjhattikā ākāsadhātu.

     This is called the interior space element.

123. 123

     याyā चेवce·va खोkho पनpa·na अज्झत्तिकाaj·jhat·ti·kā आकासधातुā·kā·sa·dhā·tu याyā चca बाहिराbā·hi·rā आकासधातुā·kā·sa·dhā·tu आकासधातुरेवेसा।ā·kā·sa·dhā·tu·re·ve·sā

     Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.

     The interior space element and the exterior space element are just the space element.

124. 124

     ‘तंtaṃ नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’ति—एवमेतंat·tā यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ

     ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

     This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

125. 125

     एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā आकासधातुयाā·kā·sa·dhā·tu·yā निब्बिन्दति,nib·bin·da·ti आकासधातुयाā·kā·sa·dhā·tu·yā चित्तंcit·taṃ विराजेति।vi·rā·je·ti

     Evametaṁ yathābhūtaṁ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṁ virājeti.

     When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.

126. 126

     अथापरंa·thā·pa·raṃ विञ्ञाणंयेवviñ·ñā·ṇaṃ·ye·va अवसिस्सतिa·va·sis·sa·ti परिसुद्धंpa·ri·sud·dhaṃ परियोदातं।pa·ri·yo·dā·taṃ

     Athāparaṁ viññāṇaṁyeva avasissati parisuddhaṁ pariyodātaṁ.

     What remains is sheer consciousness, pure and bright.

127. 127

     तेनte·na चca विञ्ञाणेनviñ·ñā·ṇe·na किंkiṃ विजानाति?vi·jā·nā·ti

     Tena ca viññāṇena kiṁ vijānāti?

     And what does that consciousness know?

128. 128

     ‘सुखन्’तिपिsu·khan विजानाति,vi·jā·nā·ti ‘दुक्खन्’तिपिduk·khan विजानाति,vi·jā·nā·ti ‘अदुक्खमसुखन्’तिपिa·duk·kha·ma·su·khan विजानाति।vi·jā·nā·ti

     ‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti.

     It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.

129. 129

     सुखवेदनियं,su·kha·ve·da·ni·yaṃ भिक्खु,bhik·khu फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti सुखाsu·khā वेदना।ve·da·nā

     Sukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati sukhā vedanā.

     Pleasant feeling arises dependent on a contact to be experienced as pleasant.

130. 130

     सोso सुखंsu·khaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘सुखंsu·khaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति।pa·jā·nā·ti

     So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

     When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’

131. 131

     ‘तस्सेवtas·se·va सुखवेदनियस्सsu·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ सुखवेदनियंsu·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā सुखाsu·khā वेदनाve·da·nā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मती’तिvū·pa·sam·ma·tī पजानाति।pa·jā·nā·ti

     ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

     They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’

132. 132

     दुक्खवेदनियं,duk·kha·ve·da·ni·yaṃ भिक्खु,bhik·khu फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti दुक्खाduk·khā वेदना।ve·da·nā

     Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.

     Painful feeling arises dependent on a contact to be experienced as painful.

133. 133

     सोso दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति।pa·jā·nā·ti

     So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

     When they feel a painful feeling, they know: ‘I feel a painful feeling.’

134. 134

     ‘तस्सेवtas·se·va दुक्खवेदनियस्सduk·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ दुक्खवेदनियंduk·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā दुक्खाduk·khā वेदनाve·da·nā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मती’तिvū·pa·sam·ma·tī पजानाति।pa·jā·nā·ti

     ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

     They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’

135. 135

     अदुक्खमसुखवेदनियं,a·duk·kha·ma·su·kha·ve·da·ni·yaṃ भिक्खु,bhik·khu फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti अदुक्खमसुखाa·duk·kha·ma·su·khā वेदना।ve·da·nā

     Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.

     Neutral feeling arises dependent on a contact to be experienced as neutral.

136. 136

     सोso अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति।pa·jā·nā·ti

     So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

     When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’

137. 137

     ‘तस्सेवtas·se·va अदुक्खमसुखवेदनियस्सa·duk·kha·ma·su·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ अदुक्खमसुखवेदनियंa·duk·kha·ma·su·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā अदुक्खमसुखाa·duk·kha·ma·su·khā वेदनाve·da·nā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मती’तिvū·pa·sam·ma·tī पजानाति।pa·jā·nā·ti

     ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

     They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’

138. 138

     सेय्यथापि,sey·ya·thā·pi भिक्खु,bhik·khu द्विन्नंdvin·naṃ कट्ठानंkaṭ·ṭhā·naṃ सङ्घट्टाsaṅ·ghaṭ·ṭā समोधानाsa·mo·dhā·nā उस्माus·mā जायति,jā·ya·ti तेजोte·jo अभिनिब्बत्तति,a·bhi·nib·bat·ta·ti तेसंयेवte·saṃ·ye·va द्विन्नंdvin·naṃ कट्ठानंkaṭ·ṭhā·naṃ नानाभावाnā·nā·bhā·vā विनिक्खेपाvi·nik·khe·pā याyā तज्जाtaj·jā उस्माus·mā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मति;vū·pa·sam·ma·ti

     Seyyathāpi, bhikkhu, dvinnaṁ kaṭṭhānaṁ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṁyeva dvinnaṁ kaṭṭhānaṁ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;

     When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

139. 139

     एवमेवe·va·me·va खो,kho भिक्खु,bhik·khu सुखवेदनियंsu·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti सुखाsu·khā वेदना।ve·da·nā

     evameva kho, bhikkhu, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhā vedanā.

     In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …

140. 140

     सोso सुखंsu·khaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘सुखंsu·khaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति।pa·jā·nā·ti

     So sukhaṁ vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.

     (Pāli only)

141. 141

     ‘तस्सेवtas·se·va सुखवेदनियस्सsu·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ सुखवेदनियंsu·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā सुखाsu·khā वेदनाve·da·nā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मती’तिvū·pa·sam·ma·tī पजानाति।pa·jā·nā·ti

     ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

     (Pāli only)

142. 142

     दुक्खवेदनियं,duk·kha·ve·da·ni·yaṃ भिक्खु,bhik·khu फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti दुक्खाduk·khā वेदना।ve·da·nā

     Dukkhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati dukkhā vedanā.

     (Pāli only)

143. 143

     सोso दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति।pa·jā·nā·ti

     So dukkhaṁ vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.

     (Pāli only)

144. 144

     ‘तस्सेवtas·se·va दुक्खवेदनियस्सduk·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ दुक्खवेदनियंduk·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā दुक्खाduk·khā वेदनाve·da·nā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मती’तिvū·pa·sam·ma·tī पजानाति।pa·jā·nā·ti

     ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

     (Pāli only)

145. 145

     अदुक्खमसुखवेदनियं,a·duk·kha·ma·su·kha·ve·da·ni·yaṃ भिक्खु,bhik·khu फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti अदुक्खमसुखाa·duk·kha·ma·su·khā वेदना।ve·da·nā

     Adukkhamasukhavedaniyaṁ, bhikkhu, phassaṁ paṭicca uppajjati adukkhamasukhā vedanā.

     (Pāli only)

146. 146

     सोso अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति।pa·jā·nā·ti

     So adukkhamasukhaṁ vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.

     (Pāli only)

147. 147

     ‘तस्सेवtas·se·va अदुक्खमसुखवेदनियस्सa·duk·kha·ma·su·kha·ve·da·ni·yas·sa फस्सस्सphas·sas·sa निरोधाni·ro·dhā यंyaṃ तज्जंtaj·jaṃ वेदयितंve·da·yi·taṃ अदुक्खमसुखवेदनियंa·duk·kha·ma·su·kha·ve·da·ni·yaṃ फस्संphas·saṃ पटिच्चpa·ṭic·ca उप्पन्नाup·pan·nā अदुक्खमसुखाa·duk·kha·ma·su·khā वेदनाve·da·nā साsā निरुज्झति,ni·ruj·jha·ti साsā वूपसम्मती’तिvū·pa·sam·ma·tī पजानाति।pa·jā·nā·ti

     ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ adukkhamasukhavedaniyaṁ phassaṁ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

     They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’

148. 148

     अथापरंa·thā·pa·raṃ उपेक्खायेवu·pek·khā·ye·va अवसिस्सतिa·va·sis·sa·ti परिसुद्धाpa·ri·sud·dhā परियोदाताpa·ri·yo·dā·tā मुदुmu·du चca कम्मञ्ञाkam·mañ·ñā चca पभस्सराpa·bhas·sa·rā च।ca

     Athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

     There remains only equanimity, pure, bright, pliable, workable, and radiant.

149. 149

     सेय्यथापि,sey·ya·thā·pi भिक्खु,bhik·khu दक्खोdak·kho सुवण्णकारोsu·vaṇ·ṇa·kā·ro वाvā सुवण्णकारन्तेवासीsu·vaṇ·ṇa·kā·ran·te·vā·sī वाvā उक्कंuk·kaṃ बन्धेय्य,ban·dhey·ya उक्कंuk·kaṃ बन्धित्वाban·dhit·vā उक्कामुखंuk·kā·mu·khaṃ आलिम्पेय्य,ā·lim·pey·ya उक्कामुखंuk·kā·mu·khaṃ आलिम्पेत्वाā·lim·pet·vā सण्डासेनsaṇ·ḍā·se·na जातरूपंjā·ta·rū·paṃ गहेत्वाga·het·vā उक्कामुखेuk·kā·mu·khe पक्खिपेय्य,pak·khi·pey·ya तमेनंta·me·naṃ कालेनkā·le·na कालंkā·laṃ अभिधमेय्य,a·bhi·dha·mey·ya कालेनkā·le·na कालंkā·laṃ उदकेनu·da·ke·na परिप्फोसेय्य,pa·rip·pho·sey·ya कालेनkā·le·na कालंkā·laṃ अज्झुपेक्खेय्य,aj·jhu·pek·khey·ya तंtaṃ होतिho·ti जातरूपंjā·ta·rū·paṃ सुधन्तंsu·dhan·taṃ निद्धन्तंnid·dhan·taṃ नीहटंnī·ha·ṭaṃ निन्नीतकसावंnin·nī·ta·ka·sā·vaṃ मुदुmu·du चca कम्मञ्ञञ्चkam·mañ·ñañ·ca पभस्सरञ्च,pa·bhas·sa·rañ·ca यस्साyas·sā यस्साyas·sā चca पिळन्धनविकतियाpi·ḷan·dha·na·vi·ka·ti·yā आकङ्खति—यदिā·kaṅ·kha·ti पट्टिकायpaṭ·ṭi·kā·ya यदिya·di कुण्डलायkuṇ·ḍa·lā·ya यदिya·di गीवेय्यकायgī·vey·ya·kā·ya यदिya·di सुवण्णमालायsu·vaṇ·ṇa·mā·lā·ya तञ्चस्सtañ·cas·sa अत्थंat·thaṃ अनुभोति;a·nu·bho·ti

     Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṁ bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya, ukkāmukhaṁ ālimpetvā saṇḍāsena jātarūpaṁ gahetvā ukkāmukhe pakkhipeyya, tamenaṁ kālena kālaṁ abhidhameyya, kālena kālaṁ udakena paripphoseyya, kālena kālaṁ ajjhupekkheyya, taṁ hoti jātarūpaṁ sudhantaṁ niddhantaṁ nīhaṭaṁ ninnītakasāvaṁ mudu ca kammaññañca pabhassarañca, yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṁ anubhoti;

     It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

150. 150

     एवमेवe·va·me·va खो,kho भिक्खु,bhik·khu अथापरंa·thā·pa·raṃ उपेक्खायेवu·pek·khā·ye·va अवसिस्सतिa·va·sis·sa·ti परिसुद्धाpa·ri·sud·dhā परियोदाताpa·ri·yo·dā·tā मुदुmu·du चca कम्मञ्ञाkam·mañ·ñā चca पभस्सराpa·bhas·sa·rā च।ca

     evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

     In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.

151. 151

     सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

     So evaṁ pajānāti:

     They understand:

152. 152

     ‘इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं।bhā·vey·yaṃ

     ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

     ‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, and develop my mind accordingly,

153. 153

     एवंe·vaṃ मेme अयंa·yaṃ उपेक्खाu·pek·khā तन्निस्सिताtan·nis·si·tā तदुपादानाta·du·pā·dā·nā चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठेय्य।tiṭ·ṭhey·ya

     Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

     this equanimity of mine, relying on that and grasping it, would remain for a very long time.

154. 154

     इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं।bhā·vey·yaṃ

     Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

     If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, and develop my mind accordingly,

155. 155

     एवंe·vaṃ मेme अयंa·yaṃ उपेक्खाu·pek·khā तन्निस्सिताtan·nis·si·tā तदुपादानाta·du·pā·dā·nā चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठेय्य।tiṭ·ṭhey·ya

     Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

     this equanimity of mine, relying on that and grasping it, would remain for a very long time.

156. 156

     इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं।bhā·vey·yaṃ

     Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

     If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, and develop my mind accordingly,

157. 157

     एवंe·vaṃ मेme अयंa·yaṃ उपेक्खाu·pek·khā तन्निस्सिताtan·nis·si·tā तदुपादानाta·du·pā·dā·nā चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठेय्य।tiṭ·ṭhey·ya

     Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

     this equanimity of mine, relying on that and grasping it, would remain for a very long time.

158. 158

     इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं।bhā·vey·yaṃ

     Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ.

     If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, and develop my mind accordingly,

159. 159

     एवंe·vaṃ मेme अयंa·yaṃ उपेक्खाu·pek·khā तन्निस्सिताtan·nis·si·tā तदुपादानाta·du·pā·dā·nā चिरंci·raṃ दीघमद्धानंdī·gha·mad·dhā·naṃ तिट्ठेय्या’ति।tiṭ·ṭhey·yā

     Evaṁ me ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyyā’ti.

     this equanimity of mine, relying on that and grasping it, would remain for a very long time.’

160. 160

     सोso एवंe·vaṃ पजानाति:pa·jā·nā·ti

     So evaṁ pajānāti:

     They understand:

161. 161

     ‘इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ आकासानञ्चायतनंā·kā·sā·nañ·cā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं;bhā·vey·yaṃ

     ‘imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

     ‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

162. 162

     सङ्खतमेतं।saṅ·kha·ta·me·taṃ

     saṅkhatametaṁ.

     But that is conditioned.

163. 163

     इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ विञ्ञाणञ्चायतनंviñ·ñā·ṇañ·cā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं;bhā·vey·yaṃ

     Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ viññāṇañcāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

     If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …

164. 164

     सङ्खतमेतं।saṅ·kha·ta·me·taṃ

     saṅkhatametaṁ.

     (Pāli only)

165. 165

     इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ आकिञ्चञ्ञायतनंā·kiñ·cañ·ñā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं;bhā·vey·yaṃ

     Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ ākiñcaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

     nothingness …

166. 166

     सङ्खतमेतं।saṅ·kha·ta·me·taṃ

     saṅkhatametaṁ.

     (Pāli only)

167. 167

     इमञ्चेi·mañ·ce अहंa·haṃ उपेक्खंu·pek·khaṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ उपसंहरेय्यं,u·pa·saṃ·ha·rey·yaṃ तदनुधम्मञ्चta·da·nu·dham·mañ·ca चित्तंcit·taṃ भावेय्यं;bhā·vey·yaṃ

     Imañce ahaṁ upekkhaṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ nevasaññānāsaññāyatanaṁ upasaṁhareyyaṁ, tadanudhammañca cittaṁ bhāveyyaṁ;

     neither perception nor non-perception, my mind would develop accordingly.

168. 168

     सङ्खतमेतन्’ति।saṅ·kha·ta·me·tan

     saṅkhatametan’ti.

     But that is conditioned.’

169. 169

     सोso नेवne·va तंtaṃ अभिसङ्खरोति,a·bhi·saṅ·kha·ro·ti नna अभिसञ्चेतयतिa·bhi·sañ·ce·ta·ya·ti भवायbha·vā·ya वाvā विभवायvi·bha·vā·ya वा।vā

     So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.

     They neither make a choice nor form an intention for existence or nonexistence.

170. 170

     सोso अनभिसङ्खरोन्तोa·na·bhi·saṅ·kha·ron·to अनभिसञ्चेतयन्तोa·na·bhi·sañ·ce·ta·yan·to भवायbha·vā·ya वाvā विभवायvi·bha·vā·ya वाvā नna किञ्चिkiñ·ci लोकेlo·ke उपादियति,u·pā·di·ya·ti

     So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,

     Because of this, they don’t grasp at anything in the world.

171. 171

     अनुपादियंa·nu·pā·di·yaṃ नna परितस्सति,pa·ri·tas·sa·ti अपरितस्संa·pa·ri·tas·saṃ पच्चत्तंयेवpac·cat·taṃ·ye·va परिनिब्बायति।pa·ri·nib·bā·ya·ti

     anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.

     Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

172. 172

     ‘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.’

173. 173

     सोso सुखञ्चेsu·khañ·ce वेदनंve·da·naṃ वेदेति,ve·de·ti ‘साsā अनिच्चा’तिa·nic·cā पजानाति,pa·jā·nā·ti ‘अनज्झोसिता’तिa·naj·jho·si·tā पजानाति,pa·jā·nā·ti ‘अनभिनन्दिता’तिa·na·bhi·nan·di·tā पजानाति।pa·jā·nā·ti

     So sukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

     If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

174. 174

     दुक्खञ्चेduk·khañ·ce वेदनंve·da·naṃ वेदेति,ve·de·ti ‘साsā अनिच्चा’तिa·nic·cā पजानाति,pa·jā·nā·ti ‘अनज्झोसिता’तिa·naj·jho·si·tā पजानाति,pa·jā·nā·ti ‘अनभिनन्दिता’तिa·na·bhi·nan·di·tā पजानाति।pa·jā·nā·ti

     Dukkhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

     If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

175. 175

     अदुक्खमसुखञ्चेa·duk·kha·ma·su·khañ·ce वेदनंve·da·naṃ वेदेति,ve·de·ti ‘साsā अनिच्चा’तिa·nic·cā पजानाति,pa·jā·nā·ti ‘अनज्झोसिता’तिa·naj·jho·si·tā पजानाति,pa·jā·nā·ti ‘अनभिनन्दिता’तिa·na·bhi·nan·di·tā पजानाति।pa·jā·nā·ti

     Adukkhamasukhañce vedanaṁ vedeti, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

     If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

176. 176

     सोso सुखञ्चेsu·khañ·ce वेदनंve·da·naṃ वेदेति,ve·de·ti विसंयुत्तोvi·saṃ·yut·to नंnaṃ वेदेति;ve·de·ti

     So sukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;

     If they feel a pleasant feeling, they feel it detached.

177. 177

     दुक्खञ्चेduk·khañ·ce वेदनंve·da·naṃ वेदेति,ve·de·ti विसंयुत्तोvi·saṃ·yut·to नंnaṃ वेदेति;ve·de·ti

     dukkhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti;

     If they feel a painful feeling, they feel it detached.

178. 178

     अदुक्खमसुखञ्चेa·duk·kha·ma·su·khañ·ce वेदनंve·da·naṃ वेदेति,ve·de·ti विसंयुत्तोvi·saṃ·yut·to नंnaṃ वेदेति।ve·de·ti

     adukkhamasukhañce vedanaṁ vedeti, visaṁyutto naṁ vedeti.

     If they feel a neutral feeling, they feel it detached.

179. 179

     सोso कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति,pa·jā·nā·ti जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति,pa·jā·nā·ti

     So kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,

     Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

180. 180

     ‘कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā उद्धंud·dhaṃ जीवितपरियादानाjī·vi·ta·pa·ri·yā·dā·nā इधेवi·dhe·va सब्बवेदयितानिsab·ba·ve·da·yi·tā·ni अनभिनन्दितानिa·na·bhi·nan·di·tā·ni सीतीभविस्सन्ती’तिsī·tī·bha·vis·san·tī पजानाति।pa·jā·nā·ti

     ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

     They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

181. 181

     सेय्यथापि,sey·ya·thā·pi भिक्खु,bhik·khu तेलञ्चte·lañ·ca पटिच्चpa·ṭic·ca वट्टिञ्चvaṭ·ṭiñ·ca पटिच्चpa·ṭic·ca तेलप्पदीपोte·lap·pa·dī·po झायति;jhā·ya·ti

     Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;

     Suppose an oil lamp depended on oil and a wick to burn.

182. 182

     तस्सेवtas·se·va तेलस्सte·las·sa चca वट्टियाvaṭ·ṭi·yā चca परियादानाpa·ri·yā·dā·nā अञ्ञस्सañ·ñas·sa चca अनुपहाराa·nu·pa·hā·rā अनाहारोa·nā·hā·ro निब्बायति;nib·bā·ya·ti

     tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā anāhāro nibbāyati;

     As the oil and the wick are used up, it would be extinguished due to not being fed.

183. 183

     एवमेवe·va·me·va खो,kho भिक्खु,bhik·khu कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति,pa·jā·nā·ti जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no ‘जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामी’तिve·da·yā·mī पजानाति,pa·jā·nā·ti

     evameva kho, bhikkhu, kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti,

     In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

184. 184

     ‘कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā उद्धंud·dhaṃ जीवितपरियादानाjī·vi·ta·pa·ri·yā·dā·nā इधेवi·dhe·va सब्बवेदयितानिsab·ba·ve·da·yi·tā·ni अनभिनन्दितानिa·na·bhi·nan·di·tā·ni सीतीभविस्सन्ती’तिsī·tī·bha·vis·san·tī पजानाति।pa·jā·nā·ti

     ‘kāyassa bhedā paraṁ maraṇā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

     They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

185. 185

     तस्माtas·mā एवंe·vaṃ समन्नागतोsa·man·nā·ga·to भिक्खुbhik·khu इमिनाi·mi·nā परमेनpa·ra·me·na पञ्ञाधिट्ठानेनpañ·ñā·dhiṭ·ṭhā·ne·na समन्नागतोsa·man·nā·ga·to होति।ho·ti

     Tasmā evaṁ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.

     Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.

186. 186

     एसाe·sā हि,hi भिक्खु,bhik·khu परमाpa·ra·mā अरियाa·ri·yā पञ्ञाpañ·ñā यदिदं—ya·di·daṃ

     Esā hi, bhikkhu, paramā ariyā paññā yadidaṁ—

     For this is the ultimate noble wisdom, namely,

187. 187

     सब्बदुक्खक्खयेsab·ba·duk·khak·kha·ye ञाणं।ñā·ṇaṃ

     sabbadukkhakkhaye ñāṇaṁ.

     the knowledge of the ending of all suffering.

188. 188

     तस्सtas·sa साsā विमुत्तिvi·mut·ti सच्चेsac·ce ठिताṭhi·tā अकुप्पाa·kup·pā होति।ho·ti

     Tassa sā vimutti sacce ṭhitā akuppā hoti.

     Their freedom, being founded on truth, is unshakable.

189. 189

     तञ्हि,tañ·hi भिक्खु,bhik·khu मुसाmu·sā यंyaṃ मोसधम्मं,mo·sa·dham·maṃ तंtaṃ सच्चंsac·caṃ यंyaṃ अमोसधम्मंa·mo·sa·dham·maṃ निब्बानं।nib·bā·naṃ

     Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ.

     For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.

190. 190

     तस्माtas·mā एवंe·vaṃ समन्नागतोsa·man·nā·ga·to भिक्खुbhik·khu इमिनाi·mi·nā परमेनpa·ra·me·na सच्चाधिट्ठानेनsac·cā·dhiṭ·ṭhā·ne·na समन्नागतोsa·man·nā·ga·to होति।ho·ti

     Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.

     Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.

191. 191

     एतञ्हि,e·tañ·hi भिक्खु,bhik·khu परमंpa·ra·maṃ अरियसच्चंa·ri·ya·sac·caṃ यदिदं—ya·di·daṃ

     Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—

     For this is the ultimate noble truth, namely,

192. 192

     अमोसधम्मंa·mo·sa·dham·maṃ निब्बानं।nib·bā·naṃ

     amosadhammaṁ nibbānaṁ.

     that which has an undeceptive nature—extinguishment.

193. 193

     तस्सेवtas·se·va खोkho पनpa·na पुब्बेpub·be अविद्दसुनोa·vid·da·su·no उपधीu·pa·dhī होन्तिhon·ti समत्ताsa·mat·tā समादिन्ना।sa·mā·din·nā

     Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.

     In their ignorance, they used to acquire attachments.

194. 194

     त्यास्सtyās·sa पहीनाpa·hī·nā होन्तिhon·ti उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

     Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

     Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.

195. 195

     तस्माtas·mā एवंe·vaṃ समन्नागतोsa·man·nā·ga·to भिक्खुbhik·khu इमिनाi·mi·nā परमेनpa·ra·me·na चागाधिट्ठानेनcā·gā·dhiṭ·ṭhā·ne·na समन्नागतोsa·man·nā·ga·to होति।ho·ti

     Tasmā evaṁ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.

     Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.

196. 196

     एसोe·so हि,hi भिक्खु,bhik·khu परमोpa·ra·mo अरियोa·ri·yo चागोcā·go यदिदं—ya·di·daṃ

     Eso hi, bhikkhu, paramo ariyo cāgo yadidaṁ—

     For this is the ultimate noble generosity, namely,

197. 197

     सब्बूपधिपटिनिस्सग्गो।sab·bū·pa·dhi·pa·ṭi·nis·sag·go

     sabbūpadhipaṭinissaggo.

     letting go of all attachments.

198. 198

     तस्सेवtas·se·va खोkho पनpa·na पुब्बेpub·be अविद्दसुनोa·vid·da·su·no अभिज्झाa·bhij·jhā होतिho·ti छन्दोchan·do सारागो।sā·rā·go

     Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.

     In their ignorance, they used to be covetous, full of desire and lust.

199. 199

     स्वास्सsvās·sa पहीनोpa·hī·no होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो।a·nup·pā·da·dham·mo

     Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

     That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

200. 200

     तस्सेवtas·se·va खोkho पनpa·na पुब्बेpub·be अविद्दसुनोa·vid·da·su·no आघातोā·ghā·to होतिho·ti ब्यापादोbyā·pā·do सम्पदोसो।sam·pa·do·so

     Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.

     In their ignorance, they used to be contemptuous, full of ill will and malevolence.

201. 201

     स्वास्सsvās·sa पहीनोpa·hī·no होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो।a·nup·pā·da·dham·mo

     Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

     That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

202. 202

     तस्सेवtas·se·va खोkho पनpa·na पुब्बेpub·be अविद्दसुनोa·vid·da·su·no अविज्जाa·vij·jā होतिho·ti सम्मोहो।sam·mo·ho

     Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.

     In their ignorance, they used to be ignorant, full of delusion.

203. 203

     स्वास्सsvās·sa पहीनोpa·hī·no होतिho·ti उच्छिन्नमूलोuc·chin·na·mū·lo तालावत्थुकतोtā·lā·vat·thu·ka·to अनभावङ्कतोa·na·bhā·vaṅ·ka·to आयतिंā·ya·tiṃ अनुप्पादधम्मो।a·nup·pā·da·dham·mo

     Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.

     That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

204. 204

     तस्माtas·mā एवंe·vaṃ समन्नागतोsa·man·nā·ga·to भिक्खुbhik·khu इमिनाi·mi·nā परमेनpa·ra·me·na उपसमाधिट्ठानेनu·pa·sa·mā·dhiṭ·ṭhā·ne·na समन्नागतोsa·man·nā·ga·to होति।ho·ti

     Tasmā evaṁ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.

     Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.

205. 205

     एसोe·so हि,hi भिक्खु,bhik·khu परमोpa·ra·mo अरियोa·ri·yo उपसमोu·pa·sa·mo यदिदं—ya·di·daṃ

     Eso hi, bhikkhu, paramo ariyo upasamo yadidaṁ—

     For this is the ultimate noble peace, namely,

206. 206

     रागदोसमोहानंrā·ga·do·sa·mo·hā·naṃ उपसमो।u·pa·sa·mo

     rāgadosamohānaṁ upasamo.

     the pacification of greed, hate, and delusion.

207. 207

     ‘पञ्ञंpañ·ñaṃ नप्पमज्जेय्य,nap·pa·maj·jey·ya सच्चमनुरक्खेय्य,sac·ca·ma·nu·rak·khey·ya चागमनुब्रूहेय्य,cā·ga·ma·nub·rū·hey·ya सन्तिमेवsan·ti·me·va सोso सिक्खेय्या’ति—sik·khey·yā

     ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—

     ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

208. 208

     इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

     iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

     That’s what I said, and this is why I said it.

209. 209

     ‘यत्थyat·tha ठितंṭhi·taṃ मञ्ञस्सवाmañ·ñas·sa·vā नप्पवत्तन्ति,nap·pa·vat·tan·ti मञ्ञस्सवेmañ·ñas·sa·ve खोkho पनpa·na नप्पवत्तमानेnap·pa·vat·ta·mā·ne मुनिmu·ni सन्तोतिsan·to·ti वुच्चती’ति—vuc·ca·tī

     ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—

     ‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’

210. 210

     इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं।vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ

     iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

     That’s what I said, but why did I say it?

211. 211

     ‘अस्मी’ति,as·mī भिक्खु,bhik·khu मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘अयमहमस्मी’तिa·ya·ma·ha·mas·mī मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘भविस्सन्’तिbha·vis·san मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘नna भविस्सन्’तिbha·vis·san मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘रूपीrū·pī भविस्सन्’तिbha·vis·san मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘अरूपीa·rū·pī भविस्सन्’तिbha·vis·san मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘सञ्ञीsañ·ñī भविस्सन्’तिbha·vis·san मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘असञ्ञीa·sañ·ñī भविस्सन्’तिbha·vis·san मञ्ञितमेतं,mañ·ñi·ta·me·taṃ ‘नेवसञ्ञीनासञ्ञीne·va·sañ·ñī·nā·sañ·ñī भविस्सन्’तिbha·vis·san मञ्ञितमेतं।mañ·ñi·ta·me·taṃ

     ‘Asmī’ti, bhikkhu, maññitametaṁ, ‘ayamahamasmī’ti maññitametaṁ, ‘bhavissan’ti maññitametaṁ, ‘na bhavissan’ti maññitametaṁ, ‘rūpī bhavissan’ti maññitametaṁ, ‘arūpī bhavissan’ti maññitametaṁ, ‘saññī bhavissan’ti maññitametaṁ, ‘asaññī bhavissan’ti maññitametaṁ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṁ.

     These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’

212. 212

     मञ्ञितं,mañ·ñi·taṃ भिक्खु,bhik·khu रोगोro·go मञ्ञितंmañ·ñi·taṃ गण्डोgaṇ·ḍo मञ्ञितंmañ·ñi·taṃ सल्लं।sal·laṃ

     Maññitaṁ, bhikkhu, rogo maññitaṁ gaṇḍo maññitaṁ sallaṁ.

     Conceiving is a disease, a boil, a dart.

213. 213

     सब्बमञ्ञितानंsab·ba·mañ·ñi·tā·naṃ त्वेव,tve·va भिक्खु,bhik·khu समतिक्कमाsa·ma·tik·ka·mā मुनिmu·ni सन्तोतिsan·to·ti वुच्चति।vuc·ca·ti

     Sabbamaññitānaṁ tveva, bhikkhu, samatikkamā muni santoti vuccati.

     Having gone beyond all conceiving, one is called a sage at peace.

214. 214

     मुनिmu·ni खोkho पन,pa·na भिक्खु,bhik·khu सन्तोsan·to नna जायति,jā·ya·ti नna जीयति,jī·ya·ti नna मीयति,mī·ya·ti नna कुप्पति,kup·pa·ti नna पिहेति।pi·he·ti

     Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.

     The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.

215. 215

     तञ्हिस्स,tañ·his·sa भिक्खु,bhik·khu नत्थिnat·thi येनye·na जायेथ,jā·ye·tha अजायमानोa·jā·ya·mā·no किंkiṃ जीयिस्सति,jī·yis·sa·ti अजीयमानोa·jī·ya·mā·no किंkiṃ मीयिस्सति,mī·yis·sa·ti अमीयमानोa·mī·ya·mā·no किंkiṃ कुप्पिस्सति,kup·pis·sa·ti अकुप्पमानोa·kup·pa·mā·no किस्सkis·sa पिहेस्सति?pi·hes·sa·ti

     Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṁ jīyissati, ajīyamāno kiṁ mīyissati, amīyamāno kiṁ kuppissati, akuppamāno kissa pihessati?

     For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?

216. 216

     ‘यत्थyat·tha ठितंṭhi·taṃ मञ्ञस्सवाmañ·ñas·sa·vā नप्पवत्तन्ति,nap·pa·vat·tan·ti मञ्ञस्सवेmañ·ñas·sa·ve खोkho पनpa·na नप्पवत्तमानेnap·pa·vat·ta·mā·ne मुनिmu·ni सन्तोतिsan·to·ti वुच्चती’ति—vuc·ca·tī

     ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—

     ‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’

217. 217

     इतिi·ti यंyaṃ तंtaṃ वुत्तं,vut·taṃ इदमेतंi·da·me·taṃ पटिच्चpa·ṭic·ca वुत्तं।vut·taṃ

     iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

     That’s what I said, and this is why I said it.

218. 218

     इमंi·maṃ खोkho मेme त्वं,tvaṃ भिक्खु,bhik·khu सङ्खित्तेनsaṅ·khit·te·na छधातुविभङ्गंcha·dhā·tu·vi·bhaṅ·gaṃ धारेही”ति।dhā·re·hī

     Imaṁ kho me tvaṁ, bhikkhu, saṅkhittena chadhātuvibhaṅgaṁ dhārehī”ti.

     Mendicant, you should remember this brief analysis of the six elements.”

219. 219

     अथa·tha खोkho आयस्माā·yas·mā पुक्कुसाति:puk·ku·sā·ti

     Atha kho āyasmā pukkusāti:

     Then Venerable Pukkusāti thought,

220. 220

     “सत्थाsat·thā किरki·ra मेme अनुप्पत्तो,a·nup·pat·to सुगतोsu·ga·to किरki·ra मेme अनुप्पत्तो,a·nup·pat·to सम्मासम्बुद्धोsam·mā·sam·bud·dho किरki·ra मेme अनुप्पत्तो”तिa·nup·pat·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā एकंसंe·kaṃ·saṃ चीवरंcī·va·raṃ कत्वाkat·vā भगवतोbha·ga·va·to पादेसुpā·de·su सिरसाsi·ra·sā निपतित्वाni·pa·tit·vā भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

     “satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:

     “It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!” He got up from his seat, arranged his robe over one shoulder, bowed with his head to the Buddha’s feet, and said,

221. 221

     “अच्चयोac·ca·yo मं,maṃ भन्ते,bhan·te अच्चगमाac·ca·ga·mā यथाबालंya·thā·bā·laṃ यथामूळ्हंya·thā·mū·ḷhaṃ यथाअकुसलं,ya·thā·a·ku·sa·laṃ योहंyo·haṃ भगवन्तंbha·ga·van·taṃ आवुसोवादेनā·vu·so·vā·de·na समुदाचरितब्बंsa·mu·dā·ca·ri·tab·baṃ अमञ्ञिस्सं।a·mañ·ñis·saṃ

     “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavantaṁ āvusovādena samudācaritabbaṁ amaññissaṁ.

     “I made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.

222. 222

     तस्सtas·sa मे,me भन्ते,bhan·te भगवाbha·ga·vā अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to पटिग्गण्हातुpa·ṭig·gaṇ·hā·tu आयतिंā·ya·tiṃ संवराया”ति।saṃ·va·rā·yā

     Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

     Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

223. 223

     “तग्घtag·gha त्वं,tvaṃ भिक्खु,bhik·khu अच्चयोac·ca·yo अच्चगमाac·ca·ga·mā यथाबालंya·thā·bā·laṃ यथामूळ्हंya·thā·mū·ḷhaṃ यथाअकुसलं,ya·thā·a·ku·sa·laṃ यंyaṃ मंmaṃ त्वंtvaṃ आवुसोवादेनā·vu·so·vā·de·na समुदाचरितब्बंsa·mu·dā·ca·ri·tab·baṃ अमञ्ञित्थ।a·mañ·ñit·tha

     “Taggha tvaṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ maṁ tvaṁ āvusovādena samudācaritabbaṁ amaññittha.

     “Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.

224. 224

     यतोya·to चca खोkho त्वं,tvaṃ भिक्खु,bhik·khu अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to दिस्वाdis·vā यथाधम्मंya·thā·dham·maṃ पटिकरोसि,pa·ṭi·ka·ro·si तंtaṃ तेte मयंma·yaṃ पटिग्गण्हाम।pa·ṭig·gaṇ·hā·ma

     Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.

     But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

225. 225

     वुद्धिहेसा,vud·dhi·he·sā भिक्खु,bhik·khu अरियस्सa·ri·yas·sa विनयेvi·na·ye योyo अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to दिस्वाdis·vā यथाधम्मंya·thā·dham·maṃ पटिकरोति,pa·ṭi·ka·ro·ti आयतिंā·ya·tiṃ संवरंsaṃ·va·raṃ आपज्जती”ति।ā·paj·ja·tī

     Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.

     For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

226. 226

     “लभेय्याहं,la·bhey·yā·haṃ भन्ते,bhan·te भगवतोbha·ga·va·to सन्तिकेsan·ti·ke उपसम्पदन्”ति।u·pa·sam·pa·dan

     “Labheyyāhaṁ, bhante, bhagavato santike upasampadan”ti.

     “Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

227. 227

     “परिपुण्णंpa·ri·puṇ·ṇaṃ पनpa·na ते,te भिक्खु,bhik·khu पत्तचीवरन्”ति?pat·ta·cī·va·ran

     “Paripuṇṇaṁ pana te, bhikkhu, pattacīvaran”ti?

     “But mendicant, do you have a full set of bowl and robes?”

228. 228

     “नna खोkho मे,me भन्ते,bhan·te परिपुण्णंpa·ri·puṇ·ṇaṃ पत्तचीवरन्”ति।pat·ta·cī·va·ran

     “Na kho me, bhante, paripuṇṇaṁ pattacīvaran”ti.

     “No, sir, I do not.”

229. 229

     “नna खो,kho भिक्खु,bhik·khu तथागताta·thā·ga·tā अपरिपुण्णपत्तचीवरंa·pa·ri·puṇ·ṇa·pat·ta·cī·va·raṃ उपसम्पादेन्ती”ति।u·pa·sam·pā·den·tī

     “Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṁ upasampādentī”ti.

     “The Realized Ones do not ordain those without a full set of bowl and robes.”

230. 230

     अथa·tha खोkho आयस्माā·yas·mā पुक्कुसातिpuk·ku·sā·ti भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā पदक्खिणंpa·dak·khi·ṇaṃ कत्वाkat·vā पत्तचीवरपरियेसनंpat·ta·cī·va·ra·pa·ri·ye·sa·naṃ पक्कामि।pak·kā·mi

     Atha kho āyasmā pukkusāti bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pattacīvarapariyesanaṁ pakkāmi.

     And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

231. 231

     अथa·tha खोkho आयस्मन्तंā·yas·man·taṃ पुक्कुसातिंpuk·ku·sā·tiṃ पत्तचीवरपरियेसनंpat·ta·cī·va·ra·pa·ri·ye·sa·naṃ चरन्तंca·ran·taṃ विब्भन्ताvib·bhan·tā गावीgā·vī जीविताjī·vi·tā वोरोपेसि।vo·ro·pe·si

     Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi.

     But while he was wandering in search of a bowl and robes, a stray cow took his life.

232. 232

     अथa·tha खोkho सम्बहुलाsam·ba·hu·lā भिक्खूbhik·khū येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ

     Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

     Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,

233. 233

     “योyo सो,so भन्ते,bhan·te पुक्कुसातिpuk·ku·sā·ti नामnā·ma कुलपुत्तोku·la·put·to भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na ओवादेनo·vā·de·na ओवदितोo·va·di·to सोso कालङ्कतो।kā·laṅ·ka·to

     “yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato.

     “Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.

234. 234

     तस्सtas·sa काkā गति,ga·ti कोko अभिसम्परायो”ति?a·bhi·sam·pa·rā·yo

     Tassa kā gati, ko abhisamparāyo”ti?

     Where has he been reborn in his next life?”

235. 235

     “पण्डितो,paṇ·ḍi·to भिक्खवे,bhik·kha·ve पुक्कुसातिpuk·ku·sā·ti कुलपुत्तोku·la·put·to पच्चपादिpac·ca·pā·di धम्मस्सानुधम्मं,dham·mas·sā·nu·dham·maṃ नna चca मंmaṃ धम्माधिकरणंdham·mā·dhi·ka·ra·ṇaṃ विहेसेसि।vi·he·se·si

     “Paṇḍito, bhikkhave, pukkusāti kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.

     “Mendicants, Pukkusāti was astute. He practiced in line with the teaching, and did not trouble me about the teachings.

236. 236

     पुक्कुसाति,puk·ku·sā·ti भिक्खवे,bhik·kha·ve कुलपुत्तोku·la·put·to पञ्चन्नंpañ·can·naṃ ओरम्भागियानंo·ram·bhā·gi·yā·naṃ संयोजनानंsaṃ·yo·ja·nā·naṃ परिक्खयाpa·rik·kha·yā ओपपातिकोo·pa·pā·ti·ko तत्थtat·tha परिनिब्बायीpa·ri·nib·bā·yī अनावत्तिधम्मोa·nā·vat·ti·dham·mo तस्माtas·mā लोका”ति।lo·kā

     Pukkusāti, bhikkhave, kulaputto pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.

     With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”

237. 237

     इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

     Idamavoca bhagavā.

     That is what the Buddha said.

238. 238

     अत्तमनाat·ta·ma·nā तेte भिक्खूbhik·khū भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti

     Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

     Satisfied, the mendicants approved what the Buddha said.

239. 239

     धातुविभङ्गसुत्तंdhā·tu·vi·bhaṅ·ga·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ दसमं।da·sa·maṃ

     Dhātuvibhaṅgasuttaṁ niṭṭhitaṁ dasamaṁ.

     (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.