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Middle Discourses 18 मज्झिमनिकाय 18

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Madhupiṇḍikasutta

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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150 · Hide pronunciation

  1. 1

    मज्झिमmaj·jhi·ma निकायni·kā·ya 18

    Majjhima Nikāya 18

    Middle Discourses 18

  2. 2

    मधुपिण्डिकसुत्तma·dhu·piṇ·ḍi·ka·sut·ta

    Madhupiṇḍikasutta

    The Honey-Cake

  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 सक्केसुsak·ke·su विहरतिvi·ha·ra·ti कपिलवत्थुस्मिंka·pi·la·vat·thus·miṃ निग्रोधारामे।nig·ro·dhā·rā·me

    ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

    At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

  5. 5

    अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya कपिलवत्थुंka·pi·la·vat·thuṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si

    Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.

    Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.

  6. 6

    कपिलवत्थुस्मिंka·pi·la·vat·thus·miṃ पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनye·na महावनंma·hā·va·naṃ तेनुपसङ्कमिte·nu·pa·saṅ·ka·mi दिवाविहाराय।di·vā·vi·hā·rā·ya

    Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.

    He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s meditation,

  7. 7

    महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā बेलुवलट्ठिकायbe·lu·va·laṭ·ṭhi·kā·ya मूलेmū·le दिवाविहारंdi·vā·vi·hā·raṃ निसीदि।ni·sī·di

    Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdi.

    plunged deep into it, and sat at the root of a young wood-apple tree to meditate.

  8. 8

    दण्डपाणिपिdaṇ·ḍa·pā·ṇi·pi खोkho सक्कोsak·ko जङ्घाविहारंjaṅ·ghā·vi·hā·raṃ अनुचङ्कममानोa·nu·caṅ·ka·ma·mā·no अनुविचरमानोa·nu·vi·ca·ra·mā·no येनye·na महावनंma·hā·va·naṃ तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi

    Daṇḍapāṇipi kho sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.

    Daṇḍapāṇi the Sakyan, while going for a walk,

  9. 9

    महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā येनye·na बेलुवलट्ठिकाbe·lu·va·laṭ·ṭhi·kā येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

    Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

    plunged deep into the Great Wood. He approached the Buddha and exchanged greetings with him.

  10. 10

    सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā दण्डमोलुब्भdaṇ·ḍa·mo·lub·bha एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si एकमन्तंe·ka·man·taṃ ठितोṭhi·to खोkho दण्डपाणिdaṇ·ḍa·pā·ṇi सक्कोsak·ko भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

    Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho daṇḍapāṇi sakko bhagavantaṁ etadavoca:

    When the greetings and polite conversation were over, he stood to one side leaning on his staff, and said to the Buddha,

  11. 11

    “किंवादीkiṃ·vā·dī समणोsa·ma·ṇo किमक्खायी”ति?ki·mak·khā·yī

    “kiṁvādī samaṇo kimakkhāyī”ti?

    “What is the ascetic’s doctrine? What does he assert?”

  12. 12

    “यथावादीya·thā·vā·dī खो,kho आवुसो,ā·vu·so 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 नna केनचिke·na·ci लोकेlo·ke विग्गय्हvig·gay·ha तिट्ठति,tiṭ·ṭha·ti यथाya·thā चca पनpa·na कामेहिkā·me·hi विसंयुत्तंvi·saṃ·yut·taṃ विहरन्तंvi·ha·ran·taṃ तंtaṃ ब्राह्मणंbrāh·ma·ṇaṃ अकथङ्कथिंa·ka·thaṅ·ka·thiṃ छिन्नकुक्कुच्चंchin·na·kuk·kuc·caṃ भवाभवेbha·vā·bha·ve वीततण्हंvī·ta·taṇ·haṃ सञ्ञाsañ·ñā नानुसेन्ति—nā·nu·sen·ti

    “Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—

    “Respectable sir, my doctrine is such that one does not argue with anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state.

  13. 13

    एवंवादीe·vaṃ·vā·dī खोkho अहं,a·haṃ आवुसो,ā·vu·so एवमक्खायी”ति।e·va·mak·khā·yī

    evaṁvādī kho ahaṁ, āvuso, evamakkhāyī”ti.

    That is my doctrine, and that is what I assert.”

  14. 14

    एवंe·vaṃ वुत्ते,vut·te दण्डपाणिdaṇ·ḍa·pā·ṇi सक्कोsak·ko सीसंsī·saṃ ओकम्पेत्वा,o·kam·pet·vā जिव्हंjiv·haṃ निल्लाळेत्वा,nil·lā·ḷet·vā तिविसाखंti·vi·sā·khaṃ नलाटिकंna·lā·ṭi·kaṃ नलाटेna·lā·ṭe वुट्ठापेत्वाvuṭ·ṭhā·pet·vā दण्डमोलुब्भdaṇ·ḍa·mo·lub·bha पक्कामि।pak·kā·mi

    Evaṁ vutte, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

    When he had spoken, Daṇḍapāṇi shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and left leaning on his staff.

  15. 15

    अथa·tha खोkho भगवाbha·ga·vā सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to येनye·na निग्रोधारामोnig·ro·dhā·rā·mo तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पञ्ञत्तेpañ·ñat·te आसनेā·sa·ne निसीदि।ni·sī·di

    Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

    Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, sat down on the seat spread out,

  16. 16

    निसज्जni·saj·ja खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

    Nisajja kho bhagavā bhikkhū āmantesi:

    and told the mendicants what had happened.

  17. 17

    “इधाहं,i·dhā·haṃ भिक्खवे,bhik·kha·ve पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya कपिलवत्थुंka·pi·la·vat·thuṃ पिण्डायpiṇ·ḍā·ya पाविसिं।pā·vi·siṃ

    “idhāhaṁ, bhikkhave, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisiṁ.

    (Pāli only)

  18. 18

    कपिलवत्थुस्मिंka·pi·la·vat·thus·miṃ पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनye·na महावनंma·hā·va·naṃ तेनुपसङ्कमिंte·nu·pa·saṅ·ka·miṃ दिवाविहाराय।di·vā·vi·hā·rā·ya

    Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkamiṁ divāvihārāya.

    (Pāli only)

  19. 19

    महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā बेलुवलट्ठिकायbe·lu·va·laṭ·ṭhi·kā·ya मूलेmū·le दिवाविहारंdi·vā·vi·hā·raṃ निसीदिं।ni·sī·diṃ

    Mahāvanaṁ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṁ nisīdiṁ.

    (Pāli only)

  20. 20

    दण्डपाणिपिdaṇ·ḍa·pā·ṇi·pi खो,kho भिक्खवे,bhik·kha·ve सक्कोsak·ko जङ्घाविहारंjaṅ·ghā·vi·hā·raṃ अनुचङ्कममानोa·nu·caṅ·ka·ma·mā·no अनुविचरमानोa·nu·vi·ca·ra·mā·no येनye·na महावनंma·hā·va·naṃ तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi

    Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ tenupasaṅkami.

    (Pāli only)

  21. 21

    महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā येनye·na बेलुवलट्ठिकाbe·lu·va·laṭ·ṭhi·kā येनाहंye·nā·haṃ तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā मयाma·yā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

    Mahāvanaṁ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.

    (Pāli only)

  22. 22

    सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā दण्डमोलुब्भdaṇ·ḍa·mo·lub·bha एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si एकमन्तंe·ka·man·taṃ ठितोṭhi·to खो,kho भिक्खवे,bhik·kha·ve दण्डपाणिdaṇ·ḍa·pā·ṇi सक्कोsak·ko मंmaṃ एतदवोच:e·ta·da·vo·ca

    Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā daṇḍamolubbha ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṁ etadavoca:

    (Pāli only)

  23. 23

    ‘किंवादीkiṃ·vā·dī समणोsa·ma·ṇo किमक्खायी’ति?ki·mak·khā·yī

    ‘kiṁvādī samaṇo kimakkhāyī’ti?

    (Pāli only)

  24. 24

    एवंe·vaṃ वुत्ते,vut·te अहं,a·haṃ भिक्खवे,bhik·kha·ve दण्डपाणिंdaṇ·ḍa·pā·ṇiṃ सक्कंsak·kaṃ एतदवोचं:e·ta·da·vo·caṃ

    Evaṁ vutte, ahaṁ, bhikkhave, daṇḍapāṇiṁ sakkaṁ etadavocaṁ:

    (Pāli only)

  25. 25

    ‘यथावादीya·thā·vā·dī खो,kho आवुसो,ā·vu·so 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 नna केनचिke·na·ci लोकेlo·ke विग्गय्हvig·gay·ha तिट्ठति,tiṭ·ṭha·ti यथाya·thā चca पनpa·na कामेहिkā·me·hi विसंयुत्तंvi·saṃ·yut·taṃ विहरन्तंvi·ha·ran·taṃ तंtaṃ ब्राह्मणंbrāh·ma·ṇaṃ अकथङ्कथिंa·ka·thaṅ·ka·thiṃ छिन्नकुक्कुच्चंchin·na·kuk·kuc·caṃ भवाभवेbha·vā·bha·ve वीततण्हंvī·ta·taṇ·haṃ सञ्ञाsañ·ñā नानुसेन्ति—nā·nu·sen·ti

    ‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—

    (Pāli only)

  26. 26

    एवंवादीe·vaṃ·vā·dī खोkho अहं,a·haṃ आवुसो,ā·vu·so एवमक्खायी’ति।e·va·mak·khā·yī

    evaṁvādī kho ahaṁ, āvuso, evamakkhāyī’ti.

    (Pāli only)

  27. 27

    एवंe·vaṃ वुत्ते,vut·te भिक्खवे,bhik·kha·ve दण्डपाणिdaṇ·ḍa·pā·ṇi सक्कोsak·ko सीसंsī·saṃ ओकम्पेत्वा,o·kam·pet·vā जिव्हंjiv·haṃ निल्लाळेत्वा,nil·lā·ḷet·vā तिविसाखंti·vi·sā·khaṃ नलाटिकंna·lā·ṭi·kaṃ नलाटेna·lā·ṭe वुट्ठापेत्वाvuṭ·ṭhā·pet·vā दण्डमोलुब्भdaṇ·ḍa·mo·lub·bha पक्कामी”ति।pak·kā·mī

    Evaṁ vutte, bhikkhave, daṇḍapāṇi sakko sīsaṁ okampetvā, jivhaṁ nillāḷetvā, tivisākhaṁ nalāṭikaṁ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.

    (Pāli only)

  28. 28

    एवंe·vaṃ वुत्ते,vut·te अञ्ञतरोañ·ña·ta·ro भिक्खुbhik·khu भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

    Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

    When he had spoken, one of the mendicants said to him,

  29. 29

    “किंवादीkiṃ·vā·dī पन,pa·na भन्ते,bhan·te भगवाbha·ga·vā 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 नna केनचिke·na·ci लोकेlo·ke विग्गय्हvig·gay·ha तिट्ठति?tiṭ·ṭha·ti

    “kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?

    “But sir, asserting what doctrine does the Buddha not argue with anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans?

  30. 30

    कथञ्चka·thañ·ca पन,pa·na भन्ते,bhan·te भगवन्तंbha·ga·van·taṃ कामेहिkā·me·hi विसंयुत्तंvi·saṃ·yut·taṃ विहरन्तंvi·ha·ran·taṃ तंtaṃ ब्राह्मणंbrāh·ma·ṇaṃ अकथङ्कथिंa·ka·thaṅ·ka·thiṃ छिन्नकुक्कुच्चंchin·na·kuk·kuc·caṃ भवाभवेbha·vā·bha·ve वीततण्हंvī·ta·taṇ·haṃ सञ्ञाsañ·ñā नानुसेन्ती”ति?nā·nu·sen·tī

    Kathañca pana, bhante, bhagavantaṁ kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusentī”ti?

    And how is it that perceptions do not underlie the Buddha, the brahmin who lives detached from sensual pleasures, without indecision, stripped of worry, and rid of craving for rebirth in this or that state?”

  31. 31

    “यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    “Yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    “Mendicant, judgments driven by proliferating perceptions beset a person.

  32. 32

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं।aj·jho·si·tab·baṃ

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

    If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,

  33. 33

    एसेवन्तोe·se·van·to रागानुसयानं,rā·gā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to पटिघानुसयानं,pa·ṭi·ghā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to दिट्ठानुसयानं,diṭ·ṭhā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to विचिकिच्छानुसयानं,vi·ci·kic·chā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to मानानुसयानं,mā·nā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to भवरागानुसयानं,bha·va·rā·gā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to अविज्जानुसयानं,a·vij·jā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to दण्डादानसत्थादानकलहविग्गहविवादतुवंतुवंपेसुञ्ञमुसावादानं।daṇ·ḍā·dā·na·sat·thā·dā·na·ka·la·ha·vig·ga·ha·vi·vā·da·tu·vaṃ·tu·vaṃ·pe·suñ·ña·mu·sā·vā·dā·naṃ

    Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.

    just this is the end of the underlying tendencies to desire, aversion, views, doubt, conceit, the desire for continued existence, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, backbiting, and lies.

  34. 34

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती”ति।ni·ruj·jhan·tī

    Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

    This is where these bad, unskillful qualities cease without remainder.”

  35. 35

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

    Idamavoca bhagavā.

    That is what the Buddha said.

  36. 36

    इदंi·daṃ वत्वानvat·vā·na सुगतोsu·ga·to उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पाविसि।pā·vi·si

    Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

    When he had spoken, the Holy One rose from his seat and entered his dwelling.

  37. 37

    अथa·tha खोkho तेसंte·saṃ भिक्खूनंbhik·khū·naṃ अचिरपक्कन्तस्सa·ci·ra·pak·kan·tas·sa भगवतोbha·ga·va·to एतदहोसि:e·ta·da·ho·si

    Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi:

    Soon after the Buddha left, those mendicants considered,

  38. 38

    “इदंi·daṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वा,ud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वा,a·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā, vitthārena atthaṁ avibhajitvā, uṭṭhāyāsanā vihāraṁ paviṭṭho:

    “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail.

  39. 39

    ‘यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    (Pāli only)

  40. 40

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं।aj·jho·si·tab·baṃ

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

    (Pāli only)

  41. 41

    एसेवन्तोe·se·van·to रागानुसयानंrā·gā·nu·sa·yā·naṃ …पे…pe

    Esevanto rāgānusayānaṁ …pe…

    (Pāli only)

  42. 42

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती’ति।ni·ruj·jhan·tī

    etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

    (Pāli only)

  43. 43

    कोko नुnu खोkho इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजेय्या”ति?vi·bha·jey·yā

    Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

    Who can explain in detail the meaning of this brief summary recital given by the Buddha?”

  44. 44

    अथa·tha खोkho तेसंte·saṃ भिक्खूनंbhik·khū·naṃ एतदहोसि:e·ta·da·ho·si

    Atha kho tesaṁ bhikkhūnaṁ etadahosi:

    Then those mendicants thought,

  45. 45

    “अयंa·yaṃ खोkho आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितोsaṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं।sab·rah·ma·cā·rī·naṃ

    “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ.

    “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

  46. 46

    पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ

    Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

    He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha.

  47. 47

    यन्नूनyan·nū·na मयंma·yaṃ येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमेय्याम;te·nu·pa·saṅ·ka·mey·yā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्यामा”ति।pa·ṭi·puc·chey·yā·mā

    Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā”ti.

    Let’s go to him, and ask him about this matter.”

  48. 48

    अथa·tha खोkho तेte भिक्खूbhik·khū येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā महाकच्चानेनma·hā·kac·cā·ne·na सद्धिंsad·dhiṃ सम्मोदिंसु।sam·mo·diṃ·su

    Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu.

    Then those mendicants went to Mahākaccāna, and exchanged greetings with him.

  49. 49

    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 निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतदवोचुं:e·ta·da·vo·cuṃ

    Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ:

    When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:

  50. 50

    “इदंi·daṃ खोkho नो,no आवुसोā·vu·so कच्चान,kac·cā·na भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    “idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

    (Pāli only)

  51. 51

    ‘यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    (Pāli only)

  52. 52

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं।aj·jho·si·tab·baṃ

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

    (Pāli only)

  53. 53

    एसेवन्तोe·se·van·to रागानुसयानंrā·gā·nu·sa·yā·naṃ …पे…pe

    Esevanto rāgānusayānaṁ …pe…

    (Pāli only)

  54. 54

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती’ति।ni·ruj·jhan·tī

    etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

    (Pāli only)

  55. 55

    तेसंte·saṃ नो,no आवुसोā·vu·so कच्चान,kac·cā·na अम्हाकंam·hā·kaṃ अचिरपक्कन्तस्सa·ci·ra·pak·kan·tas·sa भगवतोbha·ga·va·to एतदहोसि:e·ta·da·ho·si

    Tesaṁ no, āvuso kaccāna, amhākaṁ acirapakkantassa bhagavato etadahosi:

    (Pāli only)

  56. 56

    ‘इदंi·daṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

    (Pāli only)

  57. 57

    “यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    (Pāli only)

  58. 58

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं।aj·jho·si·tab·baṃ

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

    (Pāli only)

  59. 59

    एसेवन्तोe·se·van·to रागानुसयानंrā·gā·nu·sa·yā·naṃ …पे…pe

    Esevanto rāgānusayānaṁ …pe…

    (Pāli only)

  60. 60

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती”’ति।ni·ruj·jhan·tī

    etthete pāpakā akusalā dhammā aparisesā nirujjhantī”’ti.

    (Pāli only)

  61. 61

    कोko नुnu खोkho इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजेय्याति?vi·bha·jey·yā·ti

    Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyāti?

    (Pāli only)

  62. 62

    तेसंte·saṃ नो,no आवुसोā·vu·so कच्चान,kac·cā·na अम्हाकंam·hā·kaṃ एतदहोसि:e·ta·da·ho·si

    Tesaṁ no, āvuso kaccāna, amhākaṁ etadahosi:

    (Pāli only)

  63. 63

    ‘अयंa·yaṃ खोkho आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितोsaṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं,sab·rah·ma·cā·rī·naṃ पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ

    ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

    (Pāli only)

  64. 64

    यन्नूनyan·nū·na मयंma·yaṃ येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमेय्याम;te·nu·pa·saṅ·ka·mey·yā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्यामा’ति।pa·ṭi·puc·chey·yā·mā

    Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.

    (Pāli only)

  65. 65

    विभजतायस्माvi·bha·ja·tā·yas·mā महाकच्चानो”ति।ma·hā·kac·cā·no

    Vibhajatāyasmā mahākaccāno”ti.

    “May Venerable Mahākaccāna please explain this.”

  66. 66

    “सेय्यथापि,sey·ya·thā·pi आवुसो,ā·vu·so पुरिसोpu·ri·so सारत्थिकोsā·rat·thi·ko सारगवेसीsā·ra·ga·ve·sī सारपरियेसनंsā·ra·pa·ri·ye·sa·naṃ चरमानोca·ra·mā·no महतोma·ha·to रुक्खस्सruk·khas·sa तिट्ठतोtiṭ·ṭha·to सारवतोsā·ra·va·to अतिक्कम्मेवa·tik·kam·me·va मूलं,mū·laṃ अतिक्कम्मa·tik·kam·ma खन्धं,khan·dhaṃ साखापलासेsā·khā·pa·lā·se सारंsā·raṃ परियेसितब्बंpa·ri·ye·si·tab·baṃ मञ्ञेय्य;mañ·ñey·ya

    “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ, atikkamma khandhaṁ, sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;

    “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.

  67. 67

    एवंसम्पदमिदंe·vaṃ·sam·pa·da·mi·daṃ आयस्मन्तानंā·yas·man·tā·naṃ सत्थरिsat·tha·ri सम्मुखीभूते,sam·mu·khī·bhū·te तंtaṃ भगवन्तंbha·ga·van·taṃ अतिसित्वा,a·ti·sit·vā अम्हेam·he एतमत्थंe·ta·mat·thaṃ पटिपुच्छितब्बंpa·ṭi·puc·chi·tab·baṃ मञ्ञथ।mañ·ña·tha

    evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte, taṁ bhagavantaṁ atisitvā, amhe etamatthaṁ paṭipucchitabbaṁ maññatha.

    Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter.

  68. 68

    सोso हावुसो,hā·vu·so भगवाbha·ga·vā जानंjā·naṃ जानाति,jā·nā·ti पस्संpas·saṃ पस्सति,pas·sa·ti चक्खुभूतोcak·khu·bhū·to ञाणभूतोñā·ṇa·bhū·to धम्मभूतोdham·ma·bhū·to ब्रह्मभूतो,brah·ma·bhū·to वत्ताvat·tā पवत्ता,pa·vat·tā अत्थस्सat·thas·sa निन्नेता,nin·ne·tā अमतस्सa·ma·tas·sa दाता,dā·tā धम्मस्सामीdham·mas·sā·mī तथागतो।ta·thā·ga·to

    So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

    For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One.

  69. 69

    सोso चेवce·va पनेतस्सpa·ne·tas·sa कालोkā·lo अहोसि,a·ho·si यंyaṃ भगवन्तंयेवbha·ga·van·taṃ·ye·va एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्याथ।pa·ṭi·puc·chey·yā·tha

    So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyātha.

    That was the time to approach the Buddha and ask about this matter.

  70. 70

    यथाya·thā वोvo भगवाbha·ga·vā ब्याकरेय्यbyā·ka·rey·ya तथाta·thā नंnaṃ धारेय्याथा”ति।dhā·rey·yā·thā

    Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

    You should have remembered it in line with the Buddha’s answer.”

  71. 71

    “अद्धावुसोad·dhā·vu·so कच्चान,kac·cā·na भगवाbha·ga·vā जानंjā·naṃ जानाति,jā·nā·ti पस्संpas·saṃ पस्सति,pas·sa·ti चक्खुभूतोcak·khu·bhū·to ञाणभूतोñā·ṇa·bhū·to धम्मभूतोdham·ma·bhū·to ब्रह्मभूतो,brah·ma·bhū·to वत्ताvat·tā पवत्ता,pa·vat·tā अत्थस्सat·thas·sa निन्नेता,nin·ne·tā अमतस्सa·ma·tas·sa दाता,dā·tā धम्मस्सामीdham·mas·sā·mī तथागतो।ta·thā·ga·to

    “Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

    “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One.

  72. 72

    सोso चेवce·va पनेतस्सpa·ne·tas·sa कालोkā·lo अहोसि,a·ho·si यंyaṃ भगवन्तंयेवbha·ga·van·taṃ·ye·va एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्याम।pa·ṭi·puc·chey·yā·ma

    So ceva panetassa kālo ahosi, yaṁ bhagavantaṁyeva etamatthaṁ paṭipuccheyyāma.

    That was the time to approach the Buddha and ask about this matter.

  73. 73

    यथाya·thā नोno भगवाbha·ga·vā ब्याकरेय्यbyā·ka·rey·ya तथाta·thā नंnaṃ धारेय्याम।dhā·rey·yā·ma

    Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma.

    We should have remembered it in line with the Buddha’s answer.

  74. 74

    अपिa·pi चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितोsaṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं,sab·rah·ma·cā·rī·naṃ

    Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ,

    Still, Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.

  75. 75

    पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं।vi·bha·ji·tuṃ

    pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ.

    You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha.

  76. 76

    विभजतायस्माvi·bha·ja·tā·yas·mā महाकच्चानोma·hā·kac·cā·no अगरुंa·ga·ruṃ कत्वा”ति।kat·vā

    Vibhajatāyasmā mahākaccāno agaruṁ katvā”ti.

    Please explain this, if it’s no trouble.”

  77. 77

    “तेनte·na हावुसो,hā·vu·so सुणाथ,su·ṇā·tha साधुकंsā·dhu·kaṃ मनसिकरोथ,ma·na·si·ka·ro·tha भासिस्सामी”ति।bhā·sis·sā·mī

    “Tena hāvuso, suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

    “Well then, reverends, listen and apply your mind well, I will speak.”

  78. 78

    “एवमावुसो”तिe·va·mā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to महाकच्चानस्सma·hā·kac·cā·nas·sa पच्चस्सोसुं।pac·cas·so·suṃ

    “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ.

    “Yes, reverend,” they replied.

  79. 79

    आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no एतदवोच:e·ta·da·vo·ca

    Āyasmā mahākaccāno etadavoca:

    Venerable Mahākaccāna said this:

  80. 80

    “यंyaṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

    “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail:

  81. 81

    ‘यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    ‘Judgments driven by proliferating perceptions beset a person.

  82. 82

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं,aj·jho·si·tab·baṃ एसेवन्तोe·se·van·to रागानुसयानंrā·gā·nu·sa·yā·naṃ …पे…pe

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ, esevanto rāgānusayānaṁ …pe…

    If they don’t find anything worth approving, welcoming, or getting attached to in the source from which these arise,

  83. 83

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती’ति,ni·ruj·jhan·tī इमस्सi·mas·sa खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa एवंe·vaṃ वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानामि—ā·jā·nā·mi

    etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi—

    just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, backbiting, and lies. This is where these bad, unskillful qualities cease without remainder.’ This is how I understand the detailed meaning of this summary recital.

  84. 84

    चक्खुञ्चावुसो,cak·khuñ·cā·vu·so पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti चक्खुविञ्ञाणं,cak·khu·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā यंyaṃ वेदेतिve·de·ti तंtaṃ सञ्जानाति,sañ·jā·nā·ti यंyaṃ सञ्जानातिsañ·jā·nā·ti तंtaṃ वितक्केति,vi·tak·ke·ti यंyaṃ वितक्केतिvi·tak·ke·ti तंtaṃ पपञ्चेति,pa·pañ·ce·ti यंyaṃ पपञ्चेतिpa·pañ·ce·ti ततोनिदानंta·to·ni·dā·naṃ पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्तिsa·mu·dā·ca·ran·ti अतीतानागतपच्चुप्पन्नेसुa·tī·tā·nā·ga·ta·pac·cup·pan·ne·su चक्खुविञ्ञेय्येसुcak·khu·viñ·ñey·ye·su रूपेसु।rū·pe·su

    Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.

    Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to sights known by the eye in the past, future, and present.

  85. 85

    सोतञ्चावुसो,so·tañ·cā·vu·so पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti सोतविञ्ञाणंso·ta·viñ·ñā·ṇaṃ …पे…pe

    Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…

    Ear consciousness arises dependent on the ear and sounds. …

  86. 86

    घानञ्चावुसो,ghā·nañ·cā·vu·so पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti घानविञ्ञाणंghā·na·viñ·ñā·ṇaṃ …पे…pe

    ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…

    Nose consciousness arises dependent on the nose and smells. …

  87. 87

    जिव्हञ्चावुसो,jiv·hañ·cā·vu·so पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti जिव्हाविञ्ञाणंjiv·hā·viñ·ñā·ṇaṃ …पे…pe

    jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…

    Tongue consciousness arises dependent on the tongue and tastes. …

  88. 88

    कायञ्चावुसो,kā·yañ·cā·vu·so पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti कायविञ्ञाणंkā·ya·viñ·ñā·ṇaṃ …पे…pe

    kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…

    Body consciousness arises dependent on the body and touches. …

  89. 89

    मनञ्चावुसो,ma·nañ·cā·vu·so पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti मनोविञ्ञाणं,ma·no·viñ·ñā·ṇaṃ तिण्णंtiṇ·ṇaṃ सङ्गतिsaṅ·ga·ti फस्सो,phas·so फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā यंyaṃ वेदेतिve·de·ti तंtaṃ सञ्जानाति,sañ·jā·nā·ti यंyaṃ सञ्जानातिsañ·jā·nā·ti तंtaṃ वितक्केति,vi·tak·ke·ti यंyaṃ वितक्केतिvi·tak·ke·ti तंtaṃ पपञ्चेति,pa·pañ·ce·ti यंyaṃ पपञ्चेतिpa·pañ·ce·ti ततोनिदानंta·to·ni·dā·naṃ पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्तिsa·mu·dā·ca·ran·ti अतीतानागतपच्चुप्पन्नेसुa·tī·tā·nā·ga·ta·pac·cup·pan·ne·su मनोविञ्ञेय्येसुma·no·viñ·ñey·ye·su धम्मेसु।dham·me·su

    manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, yaṁ vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vitakketi, yaṁ vitakketi taṁ papañceti, yaṁ papañceti tatonidānaṁ purisaṁ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

    Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate is the source from which judgments driven by proliferating perceptions beset a person. This occurs with respect to ideas known by the mind in the past, future, and present.

  90. 90

    सोso वतावुसो,va·tā·vu·so चक्खुस्मिंcak·khus·miṃ सतिsa·ti रूपेrū·pe सतिsa·ti चक्खुविञ्ञाणेcak·khu·viñ·ñā·ṇe सतिsa·ti फस्सपञ्ञत्तिंphas·sa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    So vatāvuso, cakkhusmiṁ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is the eye, sights, and eye consciousness, it will be possible to discover evidence of contact.

  91. 91

    फस्सपञ्ञत्तियाphas·sa·pañ·ñat·ti·yā सतिsa·ti वेदनापञ्ञत्तिंve·da·nā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of contact, it will be possible to discover evidence of feeling.

  92. 92

    वेदनापञ्ञत्तियाve·da·nā·pañ·ñat·ti·yā सतिsa·ti सञ्ञापञ्ञत्तिंsañ·ñā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of feeling, it will be possible to discover evidence of perception.

  93. 93

    सञ्ञापञ्ञत्तियाsañ·ñā·pañ·ñat·ti·yā सतिsa·ti वितक्कपञ्ञत्तिंvi·tak·ka·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of perception, it will be possible to discover evidence of thought.

  94. 94

    वितक्कपञ्ञत्तियाvi·tak·ka·pañ·ñat·ti·yā सतिsa·ti पपञ्चसञ्ञासङ्खासमुदाचरणपञ्ञत्तिंpa·pañ·ca·sañ·ñā·saṅ·khā·sa·mu·dā·ca·ra·ṇa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of thought, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

  95. 95

    सोso वतावुसो,va·tā·vu·so सोतस्मिंso·tas·miṃ सतिsa·ti सद्देsad·de सतिsa·ti …पे…pe

    So vatāvuso, sotasmiṁ sati sadde sati …pe…

    Where there is the ear …

  96. 96

    घानस्मिंghā·nas·miṃ सतिsa·ti गन्धेgan·dhe सतिsa·ti …पे…pe

    ghānasmiṁ sati gandhe sati …pe…

    nose …

  97. 97

    जिव्हायjiv·hā·ya सतिsa·ti रसेra·se सतिsa·ti …पे…pe

    jivhāya sati rase sati …pe…

    tongue …

  98. 98

    कायस्मिंkā·yas·miṃ सतिsa·ti फोट्ठब्बेphoṭ·ṭhab·be सतिsa·ti …पे…pe

    kāyasmiṁ sati phoṭṭhabbe sati …pe…

    body …

  99. 99

    मनस्मिंma·nas·miṃ सतिsa·ti धम्मेdham·me सतिsa·ti मनोविञ्ञाणेma·no·viñ·ñā·ṇe सतिsa·ti फस्सपञ्ञत्तिंphas·sa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    manasmiṁ sati dhamme sati manoviññāṇe sati phassapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    mind, ideas, and mind consciousness, it will be possible to discover evidence of contact.

  100. 100

    फस्सपञ्ञत्तियाphas·sa·pañ·ñat·ti·yā सतिsa·ti वेदनापञ्ञत्तिंve·da·nā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Phassapaññattiyā sati vedanāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of contact, it will be possible to discover evidence of feeling.

  101. 101

    वेदनापञ्ञत्तियाve·da·nā·pañ·ñat·ti·yā सतिsa·ti सञ्ञापञ्ञत्तिंsañ·ñā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Vedanāpaññattiyā sati saññāpaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of feeling, it will be possible to discover evidence of perception.

  102. 102

    सञ्ञापञ्ञत्तियाsañ·ñā·pañ·ñat·ti·yā सतिsa·ti वितक्कपञ्ञत्तिंvi·tak·ka·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Saññāpaññattiyā sati vitakkapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of perception, it will be possible to discover evidence of thinking.

  103. 103

    वितक्कपञ्ञत्तियाvi·tak·ka·pañ·ñat·ti·yā सतिsa·ti पपञ्चसञ्ञासङ्खासमुदाचरणपञ्ञत्तिंpa·pañ·ca·sañ·ñā·saṅ·khā·sa·mu·dā·ca·ra·ṇa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—ठानमेतंpañ·ñā·pes·sa·tī·ti विज्जति।vij·ja·ti

    Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—ṭhānametaṁ vijjati.

    Where there is evidence of thinking, it will be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

  104. 104

    सोso वतावुसो,va·tā·vu·so चक्खुस्मिंcak·khus·miṃ असतिa·sa·ti रूपेrū·pe असतिa·sa·ti चक्खुविञ्ञाणेcak·khu·viñ·ñā·ṇe असतिa·sa·ti फस्सपञ्ञत्तिंphas·sa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    So vatāvuso, cakkhusmiṁ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no eye, no sights, and no eye consciousness, it will not be possible to discover evidence of contact.

  105. 105

    फस्सपञ्ञत्तियाphas·sa·pañ·ñat·ti·yā असतिa·sa·ti वेदनापञ्ञत्तिंve·da·nā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of contact, it will not be possible to discover evidence of feeling.

  106. 106

    वेदनापञ्ञत्तियाve·da·nā·pañ·ñat·ti·yā असतिa·sa·ti सञ्ञापञ्ञत्तिंsañ·ñā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of feeling, it will not be possible to discover evidence of perception.

  107. 107

    सञ्ञापञ्ञत्तियाsañ·ñā·pañ·ñat·ti·yā असतिa·sa·ti वितक्कपञ्ञत्तिंvi·tak·ka·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of perception, it will not be possible to discover evidence of thinking.

  108. 108

    वितक्कपञ्ञत्तियाvi·tak·ka·pañ·ñat·ti·yā असतिa·sa·ti पपञ्चसञ्ञासङ्खासमुदाचरणपञ्ञत्तिंpa·pañ·ca·sañ·ñā·saṅ·khā·sa·mu·dā·ca·ra·ṇa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

  109. 109

    सोso वतावुसो,va·tā·vu·so सोतस्मिंso·tas·miṃ असतिa·sa·ti सद्देsad·de असतिa·sa·ti …पे…pe

    So vatāvuso, sotasmiṁ asati sadde asati …pe…

    Where there is no ear …

  110. 110

    घानस्मिंghā·nas·miṃ असतिa·sa·ti गन्धेgan·dhe असतिa·sa·ti …पे…pe

    ghānasmiṁ asati gandhe asati …pe…

    no nose …

  111. 111

    जिव्हायjiv·hā·ya असतिa·sa·ti रसेra·se असतिa·sa·ti …पे…pe

    jivhāya asati rase asati …pe…

    no tongue …

  112. 112

    कायस्मिंkā·yas·miṃ असतिa·sa·ti फोट्ठब्बेphoṭ·ṭhab·be असतिa·sa·ti …पे…pe

    kāyasmiṁ asati phoṭṭhabbe asati …pe…

    no body …

  113. 113

    मनस्मिंma·nas·miṃ असतिa·sa·ti धम्मेdham·me असतिa·sa·ti मनोविञ्ञाणेma·no·viñ·ñā·ṇe असतिa·sa·ti फस्सपञ्ञत्तिंphas·sa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    manasmiṁ asati dhamme asati manoviññāṇe asati phassapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    no mind, no ideas, and no mind consciousness, it will not be possible to discover evidence of contact.

  114. 114

    फस्सपञ्ञत्तियाphas·sa·pañ·ñat·ti·yā असतिa·sa·ti वेदनापञ्ञत्तिंve·da·nā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Phassapaññattiyā asati vedanāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of contact, it will not be possible to discover evidence of feeling.

  115. 115

    वेदनापञ्ञत्तियाve·da·nā·pañ·ñat·ti·yā असतिa·sa·ti सञ्ञापञ्ञत्तिंsañ·ñā·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Vedanāpaññattiyā asati saññāpaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of feeling, it will not be possible to discover evidence of perception.

  116. 116

    सञ्ञापञ्ञत्तियाsañ·ñā·pañ·ñat·ti·yā असतिa·sa·ti वितक्कपञ्ञत्तिंvi·tak·ka·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Saññāpaññattiyā asati vitakkapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of perception, it will not be possible to discover evidence of thinking.

  117. 117

    वितक्कपञ्ञत्तियाvi·tak·ka·pañ·ñat·ti·yā असतिa·sa·ti पपञ्चसञ्ञासङ्खासमुदाचरणपञ्ञत्तिंpa·pañ·ca·sañ·ñā·saṅ·khā·sa·mu·dā·ca·ra·ṇa·pañ·ñat·tiṃ पञ्ञापेस्सतीति—नेतंpañ·ñā·pes·sa·tī·ti ठानंṭhā·naṃ विज्जति।vij·ja·ti

    Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṁ paññāpessatīti—netaṁ ṭhānaṁ vijjati.

    Where there is no evidence of thinking, it will not be possible to discover evidence of being beset by judgments driven by proliferating perceptions.

  118. 118

    यंyaṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

    This is how I understand the detailed meaning of that brief summary recital given by the Buddha.

  119. 119

    ‘यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्तिsa·mu·dā·ca·ran·ti एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बंaj·jho·si·tab·baṃ एसेवन्तोe·se·van·to रागानुसयानंrā·gā·nu·sa·yā·naṃ …पे…pe

    ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ esevanto rāgānusayānaṁ …pe…

    (Pāli only)

  120. 120

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती’ति,ni·ruj·jhan·tī इमस्सi·mas·sa खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa एवंe·vaṃ वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानामि।ā·jā·nā·mi

    etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi.

    (Pāli only)

  121. 121

    आकङ्खमानाā·kaṅ·kha·mā·nā चca पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to भगवन्तंयेवbha·ga·van·taṃ·ye·va उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्याथ।pa·ṭi·puc·chey·yā·tha

    Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha.

    If you wish, you may go to the Buddha and ask him about this.

  122. 122

    यथाya·thā वोvo भगवाbha·ga·vā ब्याकरोतिbyā·ka·ro·ti तथाta·thā नंnaṃ धारेय्याथा”ति।dhā·rey·yā·thā

    Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

    You should remember it in line with the Buddha’s answer.”

  123. 123

    अथa·tha खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to महाकच्चानस्सma·hā·kac·cā·nas·sa भासितंbhā·si·taṃ अभिनन्दित्वाa·bhi·nan·dit·vā अनुमोदित्वाa·nu·mo·dit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā 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 āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

    Then those mendicants, approving and agreeing with what Mahākaccāna said, rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:

  124. 124

    “यंyaṃ खोkho नो,no भन्ते,bhan·te भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    “yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

    (Pāli only)

  125. 125

    ‘यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    ‘yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    (Pāli only)

  126. 126

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं।aj·jho·si·tab·baṃ

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

    (Pāli only)

  127. 127

    एसेवन्तोe·se·van·to रागानुसयानंrā·gā·nu·sa·yā·naṃ …पे…pe

    Esevanto rāgānusayānaṁ …pe…

    (Pāli only)

  128. 128

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती’ति।ni·ruj·jhan·tī

    etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

    (Pāli only)

  129. 129

    तेसंte·saṃ नो,no भन्ते,bhan·te अम्हाकंam·hā·kaṃ अचिरपक्कन्तस्सa·ci·ra·pak·kan·tas·sa भगवतोbha·ga·va·to एतदहोसि:e·ta·da·ho·si

    Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi:

    (Pāli only)

  130. 130

    ‘इदंi·daṃ खोkho नो,no आवुसो,ā·vu·so भगवाbha·ga·vā सङ्खित्तेनsaṅ·khit·te·na उद्देसंud·de·saṃ उद्दिसित्वाud·di·sit·vā वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभजित्वाa·vi·bha·jit·vā उट्ठायासनाuṭ·ṭhā·yā·sa·nā विहारंvi·hā·raṃ पविट्ठो:pa·viṭ·ṭho

    ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho:

    (Pāli only)

  131. 131

    “यतोनिदानं,ya·to·ni·dā·naṃ भिक्खु,bhik·khu पुरिसंpu·ri·saṃ पपञ्चसञ्ञासङ्खाpa·pañ·ca·sañ·ñā·saṅ·khā समुदाचरन्ति।sa·mu·dā·ca·ran·ti

    “yatonidānaṁ, bhikkhu, purisaṁ papañcasaññāsaṅkhā samudācaranti.

    (Pāli only)

  132. 132

    एत्थet·tha चेce नत्थिnat·thi अभिनन्दितब्बंa·bhi·nan·di·tab·baṃ अभिवदितब्बंa·bhi·va·di·tab·baṃ अज्झोसितब्बं।aj·jho·si·tab·baṃ

    Ettha ce natthi abhinanditabbaṁ abhivaditabbaṁ ajjhositabbaṁ.

    (Pāli only)

  133. 133

    एसेवन्तोe·se·van·to रागानुसयानं,rā·gā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to पटिघानुसयानं,pa·ṭi·ghā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to दिट्ठानुसयानं,diṭ·ṭhā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to विचिकिच्छानुसयानं,vi·ci·kic·chā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to मानानुसयानं,mā·nā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to भवरागानुसयानं,bha·va·rā·gā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to अविज्जानुसयानं,a·vij·jā·nu·sa·yā·naṃ एसेवन्तोe·se·van·to दण्डादानसत्थादानकलहविग्गहविवादतुवंतुवंपेसुञ्ञमुसावादानं।daṇ·ḍā·dā·na·sat·thā·dā·na·ka·la·ha·vig·ga·ha·vi·vā·da·tu·vaṃ·tu·vaṃ·pe·suñ·ña·mu·sā·vā·dā·naṃ

    Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ.

    (Pāli only)

  134. 134

    एत्थेतेet·the·te पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ती”ति।ni·ruj·jhan·tī

    Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

    (Pāli only)

  135. 135

    कोko नुnu खोkho इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजेय्या’ति?vi·bha·jey·yā

    Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

    (Pāli only)

  136. 136

    तेसंte·saṃ नो,no भन्ते,bhan·te अम्हाकंam·hā·kaṃ एतदहोसि:e·ta·da·ho·si

    Tesaṁ no, bhante, amhākaṁ etadahosi:

    (Pāli only)

  137. 137

    ‘अयंa·yaṃ खोkho आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no सत्थुsat·thu चेवce·va संवण्णितोsaṃ·vaṇ·ṇi·to सम्भावितोsam·bhā·vi·to चca विञ्ञूनंviñ·ñū·naṃ सब्रह्मचारीनं,sab·rah·ma·cā·rī·naṃ पहोतिpa·ho·ti चायस्माcā·yas·mā महाकच्चानोma·hā·kac·cā·no इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na उद्देसस्सud·de·sas·sa उद्दिट्ठस्सud·diṭ·ṭhas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्सa·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ विभजितुं,vi·bha·ji·tuṃ यन्नूनyan·nū·na मयंma·yaṃ येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमेय्याम;te·nu·pa·saṅ·ka·mey·yā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्यामा’ति।pa·ṭi·puc·chey·yā·mā

    ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ, yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāmā’ti.

    (Pāli only)

  138. 138

    अथa·tha खोkho मयं,ma·yaṃ भन्ते,bhan·te येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमिम्ह;te·nu·pa·saṅ·ka·mim·ha उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतमत्थंe·ta·mat·thaṃ पटिपुच्छिम्ह।pa·ṭi·puc·chim·ha

    Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipucchimha.

    (Pāli only)

  139. 139

    तेसंte·saṃ नो,no भन्ते,bhan·te आयस्मताā·yas·ma·tā महाकच्चानेनma·hā·kac·cā·ne·na इमेहिi·me·hi आकारेहिā·kā·re·hi इमेहिi·me·hi पदेहिpa·de·hi इमेहिi·me·hi ब्यञ्जनेहिbyañ·ja·ne·hi अत्थोat·tho विभत्तो”ति।vi·bhat·to

    Tesaṁ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

    “Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

  140. 140

    “पण्डितो,paṇ·ḍi·to भिक्खवे,bhik·kha·ve महाकच्चानो;ma·hā·kac·cā·no महापञ्ञो,ma·hā·pañ·ño भिक्खवे,bhik·kha·ve महाकच्चानो।ma·hā·kac·cā·no

    “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.

    “Mahākaccāna is astute, mendicants, he has great wisdom.

  141. 141

    मञ्चेपिmañ·ce·pi तुम्हे,tum·he भिक्खवे,bhik·kha·ve एतमत्थंe·ta·mat·thaṃ पटिपुच्छेय्याथ,pa·ṭi·puc·chey·yā·tha अहम्पिa·ham·pi तंtaṃ एवमेवंe·va·me·vaṃ ब्याकरेय्यंbyā·ka·rey·yaṃ यथाya·thā तंtaṃ महाकच्चानेनma·hā·kac·cā·ne·na ब्याकतं।byā·ka·taṃ

    Mañcepi tumhe, bhikkhave, etamatthaṁ paṭipuccheyyātha, ahampi taṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ.

    If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.

  142. 142

    एसोe·so चेवेतस्सce·ve·tas·sa अत्थो।at·tho एवञ्चe·vañ·ca नंnaṃ धारेथा”ति।dhā·re·thā

    Eso cevetassa attho. Evañca naṁ dhārethā”ti.

    That is what it means, and that’s how you should remember it.”

  143. 143

    एवंe·vaṃ वुत्ते,vut·te आयस्माā·yas·mā आनन्दोā·nan·do भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

    Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

    When he said this, Venerable Ānanda said to the Buddha,

  144. 144

    “सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te पुरिसोpu·ri·so जिघच्छादुब्बल्यपरेतोji·ghac·chā·dub·bal·ya·pa·re·to मधुपिण्डिकंma·dhu·piṇ·ḍi·kaṃ अधिगच्छेय्य,a·dhi·gac·chey·ya सोso यतोya·to यतोya·to सायेय्य,sā·yey·ya लभेथेवla·bhe·the·va सादुरसंsā·du·ra·saṃ असेचनकं।a·se·ca·na·kaṃ

    “seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṁ asecanakaṁ.

    “Sir, suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delectable flavor.

  145. 145

    एवमेवe·va·me·va खो,kho भन्ते,bhan·te चेतसोce·ta·so भिक्खुbhik·khu दब्बजातिको,dab·ba·jā·ti·ko यतोya·to यतोya·to इमस्सi·mas·sa धम्मपरियायस्सdham·ma·pa·ri·yā·yas·sa पञ्ञायpañ·ñā·ya अत्थंat·thaṃ उपपरिक्खेय्य,u·pa·pa·rik·khey·ya लभेथेवla·bhe·the·va अत्तमनतं,at·ta·ma·na·taṃ लभेथेवla·bhe·the·va चेतसोce·ta·so पसादं।pa·sā·daṃ

    Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṁ upaparikkheyya, labhetheva attamanataṁ, labhetheva cetaso pasādaṁ.

    In the same way, wherever a sincere, proficient mendicant might examine with wisdom the meaning of this exposition of the teaching they would only gain joy and clarity.

  146. 146

    कोko नामोnā·mo अयं,a·yaṃ भन्ते,bhan·te धम्मपरियायो”ति?dham·ma·pa·ri·yā·yo

    Ko nāmo ayaṁ, bhante, dhammapariyāyo”ti?

    Sir, what is the name of this exposition of the teaching?”

  147. 147

    “तस्मातिहtas·mā·ti·ha त्वं,tvaṃ आनन्द,ā·nan·da इमंi·maṃ धम्मपरियायंdham·ma·pa·ri·yā·yaṃ मधुपिण्डिकपरियायोत्वेवma·dhu·piṇ·ḍi·ka·pa·ri·yā·yot·ve·va नंnaṃ धारेही”ति।dhā·re·hī

    “Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ madhupiṇḍikapariyāyotveva naṁ dhārehī”ti.

    “Well then, Ānanda, you may remember this exposition of the teaching as ‘The Honey-Cake Discourse’.”

  148. 148

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

    Idamavoca bhagavā.

    That is what the Buddha said.

  149. 149

    अत्तमनोat·ta·ma·no आयस्माā·yas·mā आनन्दोā·nan·do भगवतोbha·ga·va·to भासितंbhā·si·taṃ अभिनन्दीति।a·bhi·nan·dī·ti

    Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

    Satisfied, Venerable Ānanda approved what the Buddha said.

  150. 150

    मधुपिण्डिकसुत्तंma·dhu·piṇ·ḍi·ka·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ अट्ठमं।aṭ·ṭha·maṃ

    Madhupiṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

    (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.