Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 2 मज्झिमनिकाय 2
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Sabbāsavasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125 · Hide pronunciation
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सब्बासवसुत्तsab·bā·sa·va·sut·ta
Sabbāsavasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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“भिक्खवो”ति।bhik·kha·vo
“bhikkhavo”ti.
“Mendicants!”
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“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
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“सब्बासवसंवरपरियायंsab·bā·sa·va·saṃ·va·ra·pa·ri·yā·yaṃ वो,vo भिक्खवे,bhik·kha·ve देसेस्सामि।de·ses·sā·mi
“sabbāsavasaṁvarapariyāyaṁ vo, bhikkhave, desessāmi.
“Mendicants, I will teach you the explanation of the restraint of all defilements.
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“जानतोjā·na·to अहं,a·haṃ भिक्खवे,bhik·kha·ve पस्सतोpas·sa·to आसवानंā·sa·vā·naṃ खयंkha·yaṃ वदामि,va·dā·mi नोno अजानतोa·jā·na·to नोno अपस्सतो।a·pas·sa·to
“Jānato ahaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato.
“Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
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योनिसोyo·ni·so चca मनसिकारंma·na·si·kā·raṃ अयोनिसोa·yo·ni·so चca मनसिकारं।ma·na·si·kā·raṃ
Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.
Rational application of mind and irrational application of mind.
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अयोनिसो,a·yo·ni·so भिक्खवे,bhik·kha·ve मनसिकरोतोma·na·si·ka·ro·to अनुप्पन्नाa·nup·pan·nā चेवce·va आसवाā·sa·vā उप्पज्जन्ति,up·paj·jan·ti उप्पन्नाup·pan·nā चca आसवाā·sa·vā पवड्ढन्ति;pa·vaḍ·ḍhan·ti
Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;
When you apply the mind irrationally, defilements arise, and once arisen they grow.
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योनिसोyo·ni·so चca खो,kho भिक्खवे,bhik·kha·ve मनसिकरोतोma·na·si·ka·ro·to अनुप्पन्नाa·nup·pan·nā चेवce·va आसवाā·sa·vā नna उप्पज्जन्ति,up·paj·jan·ti उप्पन्नाup·pan·nā चca आसवाā·sa·vā पहीयन्ति।pa·hī·yan·ti
yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
When you apply the mind rationally, defilements don’t arise, and those that have already arisen are given up.
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अत्थि,at·thi भिक्खवे,bhik·kha·ve आसवाā·sa·vā दस्सनाdas·sa·nā पहातब्बा,pa·hā·tab·bā अत्थिat·thi आसवाā·sa·vā संवराsaṃ·va·rā पहातब्बा,pa·hā·tab·bā अत्थिat·thi आसवाā·sa·vā पटिसेवनाpa·ṭi·se·va·nā पहातब्बा,pa·hā·tab·bā अत्थिat·thi आसवाā·sa·vā अधिवासनाa·dhi·vā·sa·nā पहातब्बा,pa·hā·tab·bā अत्थिat·thi आसवाā·sa·vā परिवज्जनाpa·ri·vaj·ja·nā पहातब्बा,pa·hā·tab·bā अत्थिat·thi आसवाā·sa·vā विनोदनाvi·no·da·nā पहातब्बा,pa·hā·tab·bā अत्थिat·thi आसवाā·sa·vā भावनाbhā·va·nā पहातब्बा।pa·hā·tab·bā
Atthi, bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṁvarā pahātabbā, atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā, atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi āsavā bhāvanā pahātabbā.
Some defilements should be given up by seeing, some by restraint, some by using, some by enduring, some by avoiding, some by dispelling, and some by developing.
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1। दस्सनापहातब्बआसवdas·sa·nā·pa·hā·tab·ba·ā·sa·va
1. Dassanāpahātabbaāsava
1. Defilements Given Up by Seeing
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इध,i·dha भिक्खवे,bhik·kha·ve अस्सुतवाas·su·ta·vā पुथुज्जनोpu·thuj·ja·no अरियानंa·ri·yā·naṃ अदस्सावीa·das·sā·vī अरियधम्मस्सa·ri·ya·dham·mas·sa अकोविदोa·ko·vi·do अरियधम्मेa·ri·ya·dham·me अविनीतो,a·vi·nī·to सप्पुरिसानंsap·pu·ri·sā·naṃ अदस्सावीa·das·sā·vī सप्पुरिसधम्मस्सsap·pu·ri·sa·dham·mas·sa अकोविदोa·ko·vi·do सप्पुरिसधम्मेsap·pu·ri·sa·dham·me अविनीतो—a·vi·nī·to
Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—
Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons.
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मनसिकरणीयेma·na·si·ka·ra·ṇī·ye धम्मेdham·me नप्पजानाति,nap·pa·jā·nā·ti अमनसिकरणीयेa·ma·na·si·ka·ra·ṇī·ye धम्मेdham·me नप्पजानाति।nap·pa·jā·nā·ti
manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.
They don’t understand to which things they should apply the mind and to which things they should not apply the mind.
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सोso मनसिकरणीयेma·na·si·ka·ra·ṇī·ye धम्मेdham·me अप्पजानन्तोap·pa·jā·nan·to अमनसिकरणीयेa·ma·na·si·ka·ra·ṇī·ye धम्मेdham·me अप्पजानन्तो,ap·pa·jā·nan·to येye धम्माdham·mā नna मनसिकरणीया,ma·na·si·ka·ra·ṇī·yā तेte धम्मेdham·me मनसिma·na·si करोति,ka·ro·ti येye धम्माdham·mā मनसिकरणीयाma·na·si·ka·ra·ṇī·yā तेte धम्मेdham·me नna मनसिma·na·si करोति।ka·ro·ti
So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.
So they apply the mind to things they shouldn’t and don’t apply the mind to things they should.
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यस्स,yas·sa भिक्खवे,bhik·kha·ve धम्मेdham·me मनसिकरोतोma·na·si·ka·ro·to अनुप्पन्नोa·nup·pan·no वाvā कामासवोkā·mā·sa·vo उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā कामासवोkā·mā·sa·vo पवड्ढति;pa·vaḍ·ḍha·ti
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;
They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire,
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अनुप्पन्नोa·nup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo पवड्ढति—pa·vaḍ·ḍha·ti
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—
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यस्स,yas·sa भिक्खवे,bhik·kha·ve धम्मेdham·me मनसिकरोतोma·na·si·ka·ro·to अनुप्पन्नोa·nup·pan·no वाvā कामासवोkā·mā·sa·vo नna उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā कामासवोkā·mā·sa·vo पहीयति;pa·hī·ya·ti
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;
They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,
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अनुप्पन्नोa·nup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo नna उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo पहीयति—pa·hī·ya·ti
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—
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तस्सtas·sa अमनसिकरणीयानंa·ma·na·si·ka·ra·ṇī·yā·naṃ धम्मानंdham·mā·naṃ मनसिकाराma·na·si·kā·rā मनसिकरणीयानंma·na·si·ka·ra·ṇī·yā·naṃ धम्मानंdham·mā·naṃ अमनसिकाराa·ma·na·si·kā·rā अनुप्पन्नाa·nup·pan·nā चेवce·va आसवाā·sa·vā उप्पज्जन्तिup·paj·jan·ti उप्पन्नाup·pan·nā चca आसवाā·sa·vā पवड्ढन्ति।pa·vaḍ·ḍhan·ti
Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.
Because of applying the mind to what they should not and not applying the mind to what they should, unarisen defilements arise and arisen defilements grow.
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‘अहोसिंa·ho·siṃ नुnu खोkho अहंa·haṃ अतीतमद्धानं?a·tī·ta·mad·dhā·naṃ नna नुnu खोkho अहोसिंa·ho·siṃ अतीतमद्धानं?a·tī·ta·mad·dhā·naṃ किंkiṃ नुnu खोkho अहोसिंa·ho·siṃ अतीतमद्धानं?a·tī·ta·mad·dhā·naṃ कथंka·thaṃ नुnu खोkho अहोसिंa·ho·siṃ अतीतमद्धानं?a·tī·ta·mad·dhā·naṃ किंkiṃ हुत्वाhut·vā किंkiṃ अहोसिंa·ho·siṃ नुnu खोkho अहंa·haṃ अतीतमद्धानं?a·tī·ta·mad·dhā·naṃ
‘ahosiṁ nu kho ahaṁ atītamaddhānaṁ? Na nu kho ahosiṁ atītamaddhānaṁ? Kiṁ nu kho ahosiṁ atītamaddhānaṁ? Kathaṁ nu kho ahosiṁ atītamaddhānaṁ? Kiṁ hutvā kiṁ ahosiṁ nu kho ahaṁ atītamaddhānaṁ?
‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?
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भविस्सामिbha·vis·sā·mi नुnu खोkho अहंa·haṃ अनागतमद्धानं?a·nā·ga·ta·mad·dhā·naṃ नna नुnu खोkho भविस्सामिbha·vis·sā·mi अनागतमद्धानं?a·nā·ga·ta·mad·dhā·naṃ किंkiṃ नुnu खोkho भविस्सामिbha·vis·sā·mi अनागतमद्धानं?a·nā·ga·ta·mad·dhā·naṃ कथंka·thaṃ नुnu खोkho भविस्सामिbha·vis·sā·mi अनागतमद्धानं?a·nā·ga·ta·mad·dhā·naṃ किंkiṃ हुत्वाhut·vā किंkiṃ भविस्सामिbha·vis·sā·mi नुnu खोkho अहंa·haṃ अनागतमद्धानन्’ति?a·nā·ga·ta·mad·dhā·nan
Bhavissāmi nu kho ahaṁ anāgatamaddhānaṁ? Na nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kathaṁ nu kho bhavissāmi anāgatamaddhānaṁ? Kiṁ hutvā kiṁ bhavissāmi nu kho ahaṁ anāgatamaddhānan’ti?
Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
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‘अहंa·haṃ नुnu खोस्मि?khos·mi नोno नुnu खोस्मि?khos·mi किंkiṃ नुnu खोस्मि?khos·mi कथंka·thaṃ नुnu खोस्मि?khos·mi अयंa·yaṃ नुnu खोkho सत्तोsat·to कुतोku·to आगतो?ā·ga·to सोso कुहिंku·hiṃ गामीgā·mī भविस्सती’ति?bha·vis·sa·tī
‘ahaṁ nu khosmi? No nu khosmi? Kiṁ nu khosmi? Kathaṁ nu khosmi? Ayaṁ nu kho satto kuto āgato? So kuhiṁ gāmī bhavissatī’ti?
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
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तस्सtas·sa एवंe·vaṃ अयोनिसोa·yo·ni·so मनसिकरोतोma·na·si·ka·ro·to छन्नंchan·naṃ दिट्ठीनंdiṭ·ṭhī·naṃ अञ्ञतराañ·ña·ta·rā दिट्ठिdiṭ·ṭhi उप्पज्जति।up·paj·ja·ti
Tassa evaṁ ayoniso manasikaroto channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati.
When they apply the mind irrationally in this way, one of the following six views arises in them and is taken as a genuine fact.
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‘योyo मेme अयंa·yaṃ अत्ताat·tā वदोva·do वेदेय्योve·dey·yo तत्रtat·ra तत्रtat·ra कल्याणपापकानंkal·yā·ṇa·pā·pa·kā·naṃ कम्मानंkam·mā·naṃ विपाकंvi·pā·kaṃ पटिसंवेदेतिpa·ṭi·saṃ·ve·de·ti सोso खोkho पनpa·na मेme अयंa·yaṃ अत्ताat·tā निच्चोnic·co धुवोdhu·vo सस्सतोsas·sa·to अविपरिणामधम्मोa·vi·pa·ri·ṇā·ma·dham·mo सस्सतिसमंsas·sa·ti·sa·maṃ तथेवta·the·va ठस्सती’ति।ṭhas·sa·tī
‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.
‘This self of mine is he, the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’
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इदंi·daṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve दिट्ठिगतंdiṭ·ṭhi·ga·taṃ दिट्ठिगहनंdiṭ·ṭhi·ga·ha·naṃ दिट्ठिकन्तारंdiṭ·ṭhi·kan·tā·raṃ दिट्ठिविसूकंdiṭ·ṭhi·vi·sū·kaṃ दिट्ठिविप्फन्दितंdiṭ·ṭhi·vip·phan·di·taṃ दिट्ठिसंयोजनं।diṭ·ṭhi·saṃ·yo·ja·naṃ
Idaṁ vuccati, bhikkhave, diṭṭhigataṁ diṭṭhigahanaṁ diṭṭhikantāraṁ diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ.
This is called a misconception, the thicket of views, the desert of views, the twist of views, the dodge of views, the fetter of views.
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दिट्ठिसंयोजनसंयुत्तो,diṭ·ṭhi·saṃ·yo·ja·na·saṃ·yut·to भिक्खवे,bhik·kha·ve अस्सुतवाas·su·ta·vā पुथुज्जनोpu·thuj·ja·no नna परिमुच्चतिpa·ri·muc·ca·ti जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि;u·pā·yā·se·hi
Diṭṭhisaṁyojanasaṁyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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सुतवाsu·ta·vā चca खो,kho भिक्खवे,bhik·kha·ve अरियसावको—a·ri·ya·sā·va·ko
Sutavā ca kho, bhikkhave, ariyasāvako—
(Pāli only)
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अरियानंa·ri·yā·naṃ दस्सावीdas·sā·vī अरियधम्मस्सa·ri·ya·dham·mas·sa कोविदोko·vi·do अरियधम्मेa·ri·ya·dham·me सुविनीतो,su·vi·nī·to सप्पुरिसानंsap·pu·ri·sā·naṃ दस्सावीdas·sā·vī सप्पुरिसधम्मस्सsap·pu·ri·sa·dham·mas·sa कोविदोko·vi·do सप्पुरिसधम्मेsap·pu·ri·sa·dham·me सुविनीतो—su·vi·nī·to
ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto—
But take a learned noble disciple who has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
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मनसिकरणीयेma·na·si·ka·ra·ṇī·ye धम्मेdham·me पजानातिpa·jā·nā·ti अमनसिकरणीयेa·ma·na·si·ka·ra·ṇī·ye धम्मेdham·me पजानाति।pa·jā·nā·ti
manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.
They understand to which things they should apply the mind and to which things they should not apply the mind.
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सोso मनसिकरणीयेma·na·si·ka·ra·ṇī·ye धम्मेdham·me पजानन्तोpa·jā·nan·to अमनसिकरणीयेa·ma·na·si·ka·ra·ṇī·ye धम्मेdham·me पजानन्तोpa·jā·nan·to येye धम्माdham·mā नna मनसिकरणीयाma·na·si·ka·ra·ṇī·yā तेte धम्मेdham·me नna मनसिma·na·si करोति,ka·ro·ti येye धम्माdham·mā मनसिकरणीयाma·na·si·ka·ra·ṇī·yā तेte धम्मेdham·me मनसिma·na·si करोति।ka·ro·ti
So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
So they apply the mind to things they should and don’t apply the mind to things they shouldn’t.
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यस्स,yas·sa भिक्खवे,bhik·kha·ve धम्मेdham·me मनसिकरोतोma·na·si·ka·ro·to अनुप्पन्नोa·nup·pan·no वाvā कामासवोkā·mā·sa·vo उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā कामासवोkā·mā·sa·vo पवड्ढति;pa·vaḍ·ḍha·ti
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati;
They are the things that, when the mind is applied to them, give rise to unarisen defilements and make arisen defilements grow: the defilements of sensual desire,
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अनुप्पन्नोa·nup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo पवड्ढति—pa·vaḍ·ḍha·ti
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—
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यस्स,yas·sa भिक्खवे,bhik·kha·ve धम्मेdham·me मनसिकरोतोma·na·si·ka·ro·to अनुप्पन्नोa·nup·pan·no वाvā कामासवोkā·mā·sa·vo नna उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā कामासवोkā·mā·sa·vo पहीयति;pa·hī·ya·ti
Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati;
They are the things that, when the mind is applied to them, do not give rise to unarisen defilements and give up arisen defilements: the defilements of sensual desire,
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अनुप्पन्नोa·nup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo नna उप्पज्जति,up·paj·ja·ti उप्पन्नोup·pan·no वाvā अविज्जासवोa·vij·jā·sa·vo पहीयति—pa·hī·ya·ti
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati—
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तस्सtas·sa अमनसिकरणीयानंa·ma·na·si·ka·ra·ṇī·yā·naṃ धम्मानंdham·mā·naṃ अमनसिकाराa·ma·na·si·kā·rā मनसिकरणीयानंma·na·si·ka·ra·ṇī·yā·naṃ धम्मानंdham·mā·naṃ मनसिकाराma·na·si·kā·rā अनुप्पन्नाa·nup·pan·nā चेवce·va आसवाā·sa·vā नna उप्पज्जन्ति,up·paj·jan·ti उप्पन्नाup·pan·nā चca आसवाā·sa·vā पहीयन्ति।pa·hī·yan·ti
Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
Because of not applying the mind to what they should not and applying the mind to what they should, unarisen defilements don’t arise and arisen defilements are given up.
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सोso ‘इदंi·daṃ दुक्खन्’तिduk·khan योनिसोyo·ni·so मनसिma·na·si करोति,ka·ro·ti ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo योनिसोyo·ni·so मनसिma·na·si करोति,ka·ro·ti ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho योनिसोyo·ni·so मनसिma·na·si करोति,ka·ro·ti ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā योनिसोyo·ni·so मनसिma·na·si करोति।ka·ro·ti
So ‘idaṁ dukkhan’ti yoniso manasi karoti, ‘ayaṁ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti.
They rationally apply the mind: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
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सक्कायदिट्ठि,sak·kā·ya·diṭ·ṭhi विचिकिच्छा,vi·ci·kic·chā सीलब्बतपरामासो।sī·lab·ba·ta·pa·rā·mā·so
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
substantialist view, doubt, and misapprehension of precepts and observances.
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2। संवरापहातब्बआसवsaṃ·va·rā·pa·hā·tab·ba·ā·sa·va
2. Saṁvarāpahātabbaāsava
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so चक्खुन्द्रियसंवरसंवुतोcak·khun·dri·ya·saṃ·va·ra·saṃ·vu·to विहरति।vi·ha·ra·ti
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati.
Take a mendicant who, reflecting rationally, lives restraining the eye faculty.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve चक्खुन्द्रियसंवरंcak·khun·dri·ya·saṃ·va·raṃ असंवुतस्सa·saṃ·vu·tas·sa विहरतोvi·ha·ra·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā चक्खुन्द्रियसंवरंcak·khun·dri·ya·saṃ·va·raṃ संवुतस्सsaṃ·vu·tas·sa विहरतोvi·ha·ra·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
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पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so सोतिन्द्रियसंवरसंवुतोso·tin·dri·ya·saṃ·va·ra·saṃ·vu·to विहरतिvi·ha·ra·ti …पे…pe
Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe…
Reflecting rationally, they live restraining the ear faculty …
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मनिन्द्रियसंवरसंवुतोma·nin·dri·ya·saṃ·va·ra·saṃ·vu·to विहरति।vi·ha·ra·ti
manindriyasaṁvarasaṁvuto viharati.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve मनिन्द्रियसंवरंma·nin·dri·ya·saṃ·va·raṃ असंवुतस्सa·saṃ·vu·tas·sa विहरतोvi·ha·ra·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā मनिन्द्रियसंवरंma·nin·dri·ya·saṃ·va·raṃ संवुतस्सsaṃ·vu·tas·sa विहरतोvi·ha·ra·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve संवरंsaṃ·va·raṃ असंवुतस्सa·saṃ·vu·tas·sa विहरतोvi·ha·ra·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā संवरंsaṃ·va·raṃ संवुतस्सsaṃ·vu·tas·sa विहरतोvi·ha·ra·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, saṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, saṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without restraint do not arise when there is such restraint.
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3। पटिसेवनापहातब्बआसवpa·ṭi·se·va·nā·pa·hā·tab·ba·ā·sa·va
3. Paṭisevanāpahātabbaāsava
3. Defilements Given Up by Using
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‘यावदेवyā·va·de·va सीतस्सsī·tas·sa पटिघाताय,pa·ṭi·ghā·tā·ya उण्हस्सuṇ·has·sa पटिघाताय,pa·ṭi·ghā·tā·ya डंसमकसवातातपसरीसपसम्फस्सानंḍaṃ·sa·ma·ka·sa·vā·tā·ta·pa·sa·rī·sa·pa·sam·phas·sā·naṃ पटिघाताय,pa·ṭi·ghā·tā·ya यावदेवyā·va·de·va हिरिकोपीनप्पटिच्छादनत्थं’।hi·ri·ko·pī·nap·pa·ṭic·chā·da·nat·thaṃ
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’.
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’
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‘नेवne·va दवाय,da·vā·ya नna मदाय,ma·dā·ya नna मण्डनाय,maṇ·ḍa·nā·ya नna विभूसनाय,vi·bhū·sa·nā·ya यावदेवyā·va·de·va इमस्सi·mas·sa कायस्सkā·yas·sa ठितियाṭhi·ti·yā यापनाय,yā·pa·nā·ya विहिंसूपरतिया,vi·hiṃ·sū·pa·ra·ti·yā ब्रह्मचरियानुग्गहाय,brah·ma·ca·ri·yā·nug·ga·hā·ya इतिi·ti पुराणञ्चpu·rā·ṇañ·ca वेदनंve·da·naṃ पटिहङ्खामिpa·ṭi·haṅ·khā·mi नवञ्चna·vañ·ca वेदनंve·da·naṃ नna उप्पादेस्सामि,up·pā·des·sā·mi यात्राyāt·rā चca मेme भविस्सतिbha·vis·sa·ti अनवज्जताa·na·vaj·ja·tā चca फासुविहारोphā·su·vi·hā·ro च’।ca
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’
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‘यावदेवyā·va·de·va सीतस्सsī·tas·sa पटिघाताय,pa·ṭi·ghā·tā·ya उण्हस्सuṇ·has·sa पटिघाताय,pa·ṭi·ghā·tā·ya डंसमकसवातातपसरीसपसम्फस्सानंḍaṃ·sa·ma·ka·sa·vā·tā·ta·pa·sa·rī·sa·pa·sam·phas·sā·naṃ पटिघाताय,pa·ṭi·ghā·tā·ya यावदेवyā·va·de·va उतुपरिस्सयविनोदनपटिसल्लानारामत्थं’।u·tu·pa·ris·sa·ya·vi·no·da·na·pa·ṭi·sal·lā·nā·rā·mat·thaṃ
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’
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‘यावदेवyā·va·de·va उप्पन्नानंup·pan·nā·naṃ वेय्याबाधिकानंvey·yā·bā·dhi·kā·naṃ वेदनानंve·da·nā·naṃ पटिघाताय,pa·ṭi·ghā·tā·ya अब्याबज्झपरमताय’।ab·yā·baj·jha·pa·ra·ma·tā·ya
‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāya’.
‘Only for the sake of warding off the pains of illness and to promote good health.’
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve अप्पटिसेवतोap·pa·ṭi·se·va·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā पटिसेवतोpa·ṭi·se·va·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.
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4। अधिवासनापहातब्बआसवa·dhi·vā·sa·nā·pa·hā·tab·ba·ā·sa·va
4. Adhivāsanāpahātabbaāsava
4. Defilements Given Up by Enduring
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so खमोkha·mo होतिho·ti सीतस्सsī·tas·sa उण्हस्स,uṇ·has·sa जिघच्छायji·ghac·chā·ya पिपासाय।pi·pā·sā·ya डंसमकसवातातपसरीसपसम्फस्सानं,ḍaṃ·sa·ma·ka·sa·vā·tā·ta·pa·sa·rī·sa·pa·sam·phas·sā·naṃ दुरुत्तानंdu·rut·tā·naṃ दुरागतानंdu·rā·ga·tā·naṃ वचनपथानं,va·ca·na·pa·thā·naṃ उप्पन्नानंup·pan·nā·naṃ सारीरिकानंsā·rī·ri·kā·naṃ वेदनानंve·da·nā·naṃ दुक्खानंduk·khā·naṃ तिब्बानंtib·bā·naṃ खरानंkha·rā·naṃ कटुकानंka·ṭu·kā·naṃ असातानंa·sā·tā·naṃ अमनापानंa·ma·nā·pā·naṃ पाणहरानंpā·ṇa·ha·rā·naṃ अधिवासकजातिकोa·dhi·vā·sa·ka·jā·ti·ko होति।ho·ti
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya. Ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve अनधिवासयतोa·na·dhi·vā·sa·ya·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā अधिवासयतोa·dhi·vā·sa·ya·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.
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5। परिवज्जनापहातब्बआसवpa·ri·vaj·ja·nā·pa·hā·tab·ba·ā·sa·va
5. Parivajjanāpahātabbaāsava
5. Defilements Given Up by Avoiding
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so चण्डंcaṇ·ḍaṃ हत्थिंhat·thiṃ परिवज्जेति,pa·ri·vaj·je·ti चण्डंcaṇ·ḍaṃ अस्संas·saṃ परिवज्जेति,pa·ri·vaj·je·ti चण्डंcaṇ·ḍaṃ गोणंgo·ṇaṃ परिवज्जेति,pa·ri·vaj·je·ti चण्डंcaṇ·ḍaṃ कुक्कुरंkuk·ku·raṃ परिवज्जेति,pa·ri·vaj·je·ti अहिंa·hiṃ खाणुंkhā·ṇuṃ कण्टकट्ठानंkaṇ·ṭa·kaṭ·ṭhā·naṃ सोब्भंsob·bhaṃ पपातंpa·pā·taṃ चन्दनिकंcan·da·ni·kaṃ ओळिगल्लं।o·ḷi·gal·laṃ
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ.
Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer.
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यथारूपेya·thā·rū·pe अनासनेa·nā·sa·ne निसिन्नंni·sin·naṃ यथारूपेya·thā·rū·pe अगोचरेa·go·ca·re चरन्तंca·ran·taṃ यथारूपेya·thā·rū·pe पापकेpā·pa·ke मित्तेmit·te भजन्तंbha·jan·taṃ विञ्ञूviñ·ñū सब्रह्मचारीsab·rah·ma·cā·rī पापकेसुpā·pa·ke·su ठानेसुṭhā·ne·su ओकप्पेय्युं,o·kap·pey·yuṃ सोso तञ्चtañ·ca अनासनंa·nā·sa·naṃ तञ्चtañ·ca अगोचरंa·go·ca·raṃ तेte चca पापकेpā·pa·ke मित्तेmit·te पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so परिवज्जेति।pa·ri·vaj·je·ti
Yathārūpe anāsane nisinnaṁ yathārūpe agocare carantaṁ yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve अपरिवज्जयतोa·pa·ri·vaj·ja·ya·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā परिवज्जयतोpa·ri·vaj·ja·ya·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.
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6। विनोदनापहातब्बआसवvi·no·da·nā·pa·hā·tab·ba·ā·sa·va
6. Vinodanāpahātabbaāsava
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so उप्पन्नंup·pan·naṃ कामवितक्कंkā·ma·vi·tak·kaṃ नाधिवासेतिnā·dhi·vā·se·ti पजहतिpa·ja·ha·ti विनोदेतिvi·no·de·ti ब्यन्तीकरोतिbyan·tī·ka·ro·ti अनभावंa·na·bhā·vaṃ गमेति,ga·me·ti उप्पन्नंup·pan·naṃ ब्यापादवितक्कंbyā·pā·da·vi·tak·kaṃ …पे…pe उप्पन्नंup·pan·naṃ विहिंसावितक्कंvi·hiṃ·sā·vi·tak·kaṃ …पे…pe उप्पन्नुप्पन्नेup·pan·nup·pan·ne पापकेpā·pa·ke अकुसलेa·ku·sa·le धम्मेdham·me नाधिवासेतिnā·dhi·vā·se·ti पजहतिpa·ja·ha·ti विनोदेतिvi·no·de·ti ब्यन्तीकरोतिbyan·tī·ka·ro·ti अनभावंa·na·bhā·vaṃ गमेति।ga·me·ti
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, dispels it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve अविनोदयतोa·vi·no·da·ya·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā विनोदयतोvi·no·da·ya·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled.
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7। भावनापहातब्बआसवbhā·va·nā·pa·hā·tab·ba·ā·sa·va
7. Bhāvanāpahātabbaāsava
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इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so सतिसम्बोज्झङ्गंsa·ti·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti विवेकनिस्सितंvi·ve·ka·nis·si·taṃ विरागनिस्सितंvi·rā·ga·nis·si·taṃ निरोधनिस्सितंni·ro·dha·nis·si·taṃ वोस्सग्गपरिणामिं;vos·sag·ga·pa·ri·ṇā·miṃ
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;
Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness,
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पटिसङ्खाpa·ṭi·saṅ·khā योनिसोyo·ni·so धम्मविचयसम्बोज्झङ्गंdham·ma·vi·ca·ya·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti …पे…pe
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti …pe…
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वीरियसम्बोज्झङ्गंvī·ri·ya·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti …
vīriyasambojjhaṅgaṁ bhāveti …
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पीतिसम्बोज्झङ्गंpī·ti·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti …
pītisambojjhaṅgaṁ bhāveti …
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पस्सद्धिसम्बोज्झङ्गंpas·sad·dhi·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti …
passaddhisambojjhaṅgaṁ bhāveti …
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समाधिसम्बोज्झङ्गंsa·mā·dhi·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti …
samādhisambojjhaṅgaṁ bhāveti …
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उपेक्खासम्बोज्झङ्गंu·pek·khā·sam·boj·jhaṅ·gaṃ भावेतिbhā·ve·ti विवेकनिस्सितंvi·ve·ka·nis·si·taṃ विरागनिस्सितंvi·rā·ga·nis·si·taṃ निरोधनिस्सितंni·ro·dha·nis·si·taṃ वोस्सग्गपरिणामिं।vos·sag·ga·pa·ri·ṇā·miṃ
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
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यञ्हिस्स,yañ·his·sa भिक्खवे,bhik·kha·ve अभावयतोa·bhā·va·ya·to उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā भावयतोbhā·va·ya·to एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति।hon·ti
Yañhissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.
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यतोya·to खो,kho भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no येye आसवाā·sa·vā दस्सनाdas·sa·nā पहातब्बाpa·hā·tab·bā तेte दस्सनाdas·sa·nā पहीनाpa·hī·nā होन्ति,hon·ti येye आसवाā·sa·vā संवराsaṃ·va·rā पहातब्बाpa·hā·tab·bā तेte संवराsaṃ·va·rā पहीनाpa·hī·nā होन्ति,hon·ti येye आसवाā·sa·vā पटिसेवनाpa·ṭi·se·va·nā पहातब्बाpa·hā·tab·bā तेte पटिसेवनाpa·ṭi·se·va·nā पहीनाpa·hī·nā होन्ति,hon·ti येye आसवाā·sa·vā अधिवासनाa·dhi·vā·sa·nā पहातब्बाpa·hā·tab·bā तेte अधिवासनाa·dhi·vā·sa·nā पहीनाpa·hī·nā होन्ति,hon·ti येye आसवाā·sa·vā परिवज्जनाpa·ri·vaj·ja·nā पहातब्बाpa·hā·tab·bā तेte परिवज्जनाpa·ri·vaj·ja·nā पहीनाpa·hī·nā होन्ति,hon·ti येye आसवाā·sa·vā विनोदनाvi·no·da·nā पहातब्बाpa·hā·tab·bā तेte विनोदनाvi·no·da·nā पहीनाpa·hī·nā होन्ति,hon·ti येye आसवाā·sa·vā भावनाbhā·va·nā पहातब्बाpa·hā·tab·bā तेte भावनाbhā·va·nā पहीनाpa·hī·nā होन्ति;hon·ti
Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti, ye āsavā saṁvarā pahātabbā te saṁvarā pahīnā honti, ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;
Now, take a mendicant who, by seeing, has given up the defilements that should be given up by seeing. By restraint, they’ve given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By dispelling, they’ve given up the defilements that should be given up by dispelling. By developing, they’ve given up the defilements that should be given up by developing.
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अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे:bhik·kha·ve ‘भिक्खुbhik·khu सब्बासवसंवरसंवुतोsab·bā·sa·va·saṃ·va·ra·saṃ·vu·to विहरति,vi·ha·ra·ti अच्छेच्छिac·chec·chi तण्हं,taṇ·haṃ विवत्तयिvi·vat·ta·yi संयोजनं,saṃ·yo·ja·naṃ सम्माsam·mā मानाभिसमयाmā·nā·bhi·sa·ma·yā अन्तमकासिan·ta·ma·kā·si दुक्खस्सा’”ति।duk·khas·sā
ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.
They’re called a mendicant who lives having restrained all defilements, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”
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सब्बासवसुत्तंsab·bā·sa·va·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ दुतियं।du·ti·yaṃ
Sabbāsavasuttaṁ niṭṭhitaṁ dutiyaṁ.
(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.