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Middle Discourses 35 मज्झिमनिकाय 35
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Cūḷasaccakasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235 · Hide pronunciation
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Middle Discourses 35
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to वेसालियंve·sā·li·yaṃ पटिवसतिpa·ṭi·va·sa·ti भस्सप्पवादकोbhas·sap·pa·vā·da·ko पण्डितवादोpaṇ·ḍi·ta·vā·do साधुसम्मतोsā·dhu·sam·ma·to बहुजनस्स।ba·hu·ja·nas·sa
Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.
Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a controversialist who pretended to be astute and was deemed holy by many people.
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“नाहंnā·haṃ तंtaṃ पस्सामिpas·sā·mi समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वा,vā सङ्घिंsaṅ·ghiṃ गणिंga·ṇiṃ गणाचरियं,ga·ṇā·ca·ri·yaṃ अपिa·pi अरहन्तंa·ra·han·taṃ सम्मासम्बुद्धंsam·mā·sam·bud·dhaṃ पटिजानमानं,pa·ṭi·jā·na·mā·naṃ योyo मयाma·yā वादेनvā·de·na वादंvā·daṃ समारद्धोsa·mā·rad·dho नna सङ्कम्पेय्यsaṅ·kam·pey·ya नna सम्पकम्पेय्यsam·pa·kam·pey·ya नna सम्पवेधेय्य,sam·pa·ve·dhey·ya यस्सyas·sa नna कच्छेहिkac·che·hi सेदाse·dā मुच्चेय्युं।muc·cey·yuṃ
“nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.
“I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha.
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थूणंthū·ṇaṃ चेपाहंce·pā·haṃ अचेतनंa·ce·ta·naṃ वादेनvā·de·na वादंvā·daṃ समारभेय्यं,sa·mā·ra·bhey·yaṃ सापिsā·pi मयाma·yā वादेनvā·de·na वादंvā·daṃ समारद्धाsa·mā·rad·dhā सङ्कम्पेय्यsaṅ·kam·pey·ya सम्पकम्पेय्यsam·pa·kam·pey·ya सम्पवेधेय्य।sam·pa·ve·dhey·ya
Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya.
Even an insentient post would shake and rock and tremble were I to take it on in debate.
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अथa·tha खोkho आयस्माā·yas·mā अस्सजिas·sa·ji पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya वेसालिंve·sā·liṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si
Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
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अद्दसाad·da·sā खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to वेसालियंve·sā·li·yaṃ जङ्घाविहारंjaṅ·ghā·vi·hā·raṃ अनुचङ्कममानोa·nu·caṅ·ka·ma·mā·no अनुविचरमानोa·nu·vi·ca·ra·mā·no आयस्मन्तंā·yas·man·taṃ अस्सजिंas·sa·jiṃ दूरतोवdū·ra·to·va आगच्छन्तं।ā·gac·chan·taṃ
Addasā kho saccako nigaṇṭhaputto vesāliyaṁ jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno āyasmantaṁ assajiṁ dūratova āgacchantaṁ.
As Saccaka was going for a walk he saw Assaji coming off in the distance.
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दिस्वानdis·vā·na येनायस्माye·nā·yas·mā अस्सजिas·sa·ji तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā अस्सजिनाas·sa·ji·nā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si एकमन्तंe·ka·man·taṃ ठितोṭhi·to खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to आयस्मन्तंā·yas·man·taṃ अस्सजिंas·sa·jiṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho saccako nigaṇṭhaputto āyasmantaṁ assajiṁ etadavoca:
When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji,
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“कथंka·thaṃ पन,pa·na भोbho अस्सजि,as·sa·ji समणोsa·ma·ṇo गोतमोgo·ta·mo सावकेsā·va·ke विनेति,vi·ne·ti कथंभागाka·thaṃ·bhā·gā चca पनpa·na समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकेसुsā·va·ke·su अनुसासनीa·nu·sā·sa·nī बहुलाba·hu·lā पवत्तती”ति?pa·vat·ta·tī
“kathaṁ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṁbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?
“Worthy Assaji, how does the ascetic Gotama guide his disciples? And on what topics does instruction to his disciples generally proceed?”
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“एवंe·vaṃ खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na भगवाbha·ga·vā सावकेsā·va·ke विनेति,vi·ne·ti एवंभागाe·vaṃ·bhā·gā चca पनpa·na भगवतोbha·ga·va·to सावकेसुsā·va·ke·su अनुसासनीa·nu·sā·sa·nī बहुलाba·hu·lā पवत्तति:pa·vat·ta·ti
“Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati:
“Aggivessana, this is how the Buddha guides his disciples, and his instructions to disciples generally proceed on these topics:
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‘रूपं,rū·paṃ भिक्खवे,bhik·kha·ve अनिच्चं,a·nic·caṃ वेदनाve·da·nā अनिच्चा,a·nic·cā सञ्ञाsañ·ñā अनिच्चा,a·nic·cā सङ्खाराsaṅ·khā·rā अनिच्चा,a·nic·cā विञ्ञाणंviñ·ñā·ṇaṃ अनिच्चं।a·nic·caṃ
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
‘Form, feeling, perception, choices, and consciousness are impermanent.
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रूपं,rū·paṃ भिक्खवे,bhik·kha·ve अनत्ता,a·nat·tā वेदनाve·da·nā अनत्ता,a·nat·tā सञ्ञाsañ·ñā अनत्ता,a·nat·tā सङ्खाराsaṅ·khā·rā अनत्ता,a·nat·tā विञ्ञाणंviñ·ñā·ṇaṃ अनत्ता।a·nat·tā
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.
Form, feeling, perception, choices, and consciousness are not-self.
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एवंe·vaṃ खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na भगवाbha·ga·vā सावकेsā·va·ke विनेति,vi·ne·ti एवंभागाe·vaṃ·bhā·gā चca पनpa·na भगवतोbha·ga·va·to सावकेसुsā·va·ke·su अनुसासनीa·nu·sā·sa·nī बहुलाba·hu·lā पवत्तती”ति।pa·vat·ta·tī
Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti.
This is how the Buddha guides his disciples, and how instruction to his disciples generally proceeds.”
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“दुस्सुतंdus·su·taṃ वत,va·ta भोbho अस्सजि,as·sa·ji अस्सुम्हas·sum·ha येye मयंma·yaṃ एवंवादिंe·vaṃ·vā·diṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ अस्सुम्ह।as·sum·ha
“Dussutaṁ vata, bho assaji, assumha ye mayaṁ evaṁvādiṁ samaṇaṁ gotamaṁ assumha.
“It’s sad to hear, worthy Assaji, that the ascetic Gotama has such a doctrine.
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अप्पेवap·pe·va नामnā·ma मयंma·yaṃ कदाचिka·dā·ci करहचिka·ra·ha·ci तेनte·na भोताbho·tā गोतमेनgo·ta·me·na सद्धिंsad·dhiṃ समागच्छेय्याम,sa·mā·gac·chey·yā·ma अप्पेवap·pe·va नामnā·ma सियाsi·yā कोचिदेवko·ci·de·va कथासल्लापो,ka·thā·sal·lā·po अप्पेवap·pe·va नामnā·ma तस्माtas·mā पापकाpā·pa·kā दिट्ठिगताdiṭ·ṭhi·ga·tā विवेचेय्यामा”ति।vi·ve·cey·yā·mā
Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti.
Hopefully, some time or other I’ll get to meet the worthy Gotama, and we can have a discussion. And hopefully I can dissuade him from this harmful misconception.”
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na पञ्चमत्तानिpañ·ca·mat·tā·ni लिच्छविसतानिlic·cha·vi·sa·tā·ni सन्थागारेsan·thā·gā·re सन्निपतितानिsan·ni·pa·ti·tā·ni होन्तिhon·ti केनचिदेवke·na·ci·de·va करणीयेन।ka·ra·ṇī·ye·na
Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena.
Now at that time around five hundred Licchavis were sitting together at the town hall on some business.
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to येनye·na तेte लिच्छवीlic·cha·vī तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेte लिच्छवीlic·cha·vī एतदवोच:e·ta·da·vo·ca
Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca:
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“अभिक्कमन्तुa·bhik·ka·man·tu भोन्तोbhon·to लिच्छवी,lic·cha·vī अभिक्कमन्तुa·bhik·ka·man·tu भोन्तोbhon·to लिच्छवी,lic·cha·vī अज्जaj·ja मेme समणेनsa·ma·ṇe·na गोतमेनgo·ta·me·na सद्धिंsad·dhiṃ कथासल्लापोka·thā·sal·lā·po भविस्सति।bha·vis·sa·ti
“abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissati.
“Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.
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सचेsa·ce मेme समणोsa·ma·ṇo गोतमोgo·ta·mo तथाta·thā पतिट्ठिस्सतिpa·tiṭ·ṭhis·sa·ti यथाya·thā चca मेme ञातञ्ञतरेनñā·tañ·ña·ta·re·na सावकेनsā·va·ke·na अस्सजिनाas·sa·ji·nā नामnā·ma भिक्खुनाbhik·khu·nā पतिट्ठितं,pa·tiṭ·ṭhi·taṃ सेय्यथापिsey·ya·thā·pi नामnā·ma बलवाba·la·vā पुरिसोpu·ri·so दीघलोमिकंdī·gha·lo·mi·kaṃ एळकंe·ḷa·kaṃ लोमेसुlo·me·su गहेत्वाga·het·vā आकड्ढेय्यā·kaḍ·ḍhey·ya परिकड्ढेय्यpa·ri·kaḍ·ḍhey·ya सम्परिकड्ढेय्य;sam·pa·ri·kaḍ·ḍhey·ya
Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;
If he stands by the position stated to me by one of his well-known disciples—a mendicant named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about!
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एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ आकड्ढिस्सामिā·kaḍ·ḍhis·sā·mi परिकड्ढिस्सामिpa·ri·kaḍ·ḍhis·sā·mi सम्परिकड्ढिस्सामि।sam·pa·ri·kaḍ·ḍhis·sā·mi
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
(Pāli only)
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सेय्यथापिsey·ya·thā·pi नामnā·ma बलवाba·la·vā सोण्डिकाकम्मकारोsoṇ·ḍi·kā·kam·ma·kā·ro महन्तंma·han·taṃ सोण्डिकाकिळञ्जंsoṇ·ḍi·kā·ki·ḷañ·jaṃ गम्भीरेgam·bhī·re उदकरहदेu·da·ka·ra·ha·de पक्खिपित्वाpak·khi·pit·vā कण्णेkaṇ·ṇe गहेत्वाga·het·vā आकड्ढेय्यā·kaḍ·ḍhey·ya परिकड्ढेय्यpa·ri·kaḍ·ḍhey·ya सम्परिकड्ढेय्य;sam·pa·ri·kaḍ·ḍhey·ya
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākiḷañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;
Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!
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एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ आकड्ढिस्सामिā·kaḍ·ḍhis·sā·mi परिकड्ढिस्सामिpa·ri·kaḍ·ḍhis·sā·mi सम्परिकड्ढिस्सामि।sam·pa·ri·kaḍ·ḍhis·sā·mi
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
(Pāli only)
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सेय्यथापिsey·ya·thā·pi नामnā·ma बलवाba·la·vā सोण्डिकाधुत्तोsoṇ·ḍi·kā·dhut·to वालंvā·laṃ कण्णेkaṇ·ṇe गहेत्वाga·het·vā ओधुनेय्यo·dhu·ney·ya निद्धुनेय्यnid·dhu·ney·ya निप्फोटेय्य;nip·pho·ṭey·ya
Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya;
Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!
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एवमेवाहंe·va·me·vā·haṃ समणंsa·ma·ṇaṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ ओधुनिस्सामिo·dhu·nis·sā·mi निद्धुनिस्सामिnid·dhu·nis·sā·mi निप्फोटेस्सामि।nip·pho·ṭes·sā·mi
evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi.
(Pāli only)
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सेय्यथापिsey·ya·thā·pi नामnā·ma कुञ्जरोkuñ·ja·ro सट्ठिहायनोsaṭ·ṭhi·hā·ya·no गम्भीरंgam·bhī·raṃ पोक्खरणिंpok·kha·ra·ṇiṃ ओगाहेत्वाo·gā·het·vā साणधोविकंsā·ṇa·dho·vi·kaṃ नामnā·ma कीळितजातंkī·ḷi·ta·jā·taṃ कीळति;kī·ḷa·ti
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati;
I’ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing!
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अभिक्कमन्तुa·bhik·ka·man·tu भोन्तोbhon·to लिच्छवी,lic·cha·vī अभिक्कमन्तुa·bhik·ka·man·tu भोन्तोbhon·to लिच्छवी,lic·cha·vī अज्जaj·ja मेme समणेनsa·ma·ṇe·na गोतमेनgo·ta·me·na सद्धिंsad·dhiṃ कथासल्लापोka·thā·sal·lā·po भविस्सती”ति।bha·vis·sa·tī
Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissatī”ti.
Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.”
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“किंkiṃ समणोsa·ma·ṇo गोतमोgo·ta·mo सच्चकस्सsac·ca·kas·sa निगण्ठपुत्तस्सni·gaṇ·ṭha·put·tas·sa वादंvā·daṃ आरोपेस्सति,ā·ro·pes·sa·ti अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa वादंvā·daṃ आरोपेस्सती”ति?ā·ro·pes·sa·tī
“kiṁ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṁ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṁ āropessatī”ti?
“How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute Gotama’s doctrine?”
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“किंkiṃ सोso भवमानोbha·va·mā·no सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to योyo भगवतोbha·ga·va·to वादंvā·daṃ आरोपेस्सति,ā·ro·pes·sa·ti अथa·tha खोkho भगवाbha·ga·vā सच्चकस्सsac·ca·kas·sa निगण्ठपुत्तस्सni·gaṇ·ṭha·put·tas·sa वादंvā·daṃ आरोपेस्सती”ति?ā·ro·pes·sa·tī
“kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti?
“Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?”
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to पञ्चमत्तेहिpañ·ca·mat·te·hi लिच्छविसतेहिlic·cha·vi·sa·te·hi परिवुतोpa·ri·vu·to येनye·na महावनंma·hā·va·naṃ कूटागारसालाkū·ṭā·gā·ra·sā·lā तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi
Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami.
Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood.
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to येनye·na तेte भिक्खूbhik·khū तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेte भिक्खूbhik·khū एतदवोच:e·ta·da·vo·ca
Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
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“एस,e·sa अग्गिवेस्सन,ag·gi·ves·sa·na भगवाbha·ga·vā महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ रुक्खमूलेruk·kha·mū·le दिवाविहारंdi·vā·vi·hā·raṃ निसिन्नो”ति।ni·sin·no
“Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.
“Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.”
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to महतियाma·ha·ti·yā लिच्छविपरिसायlic·cha·vi·pa·ri·sā·ya सद्धिंsad·dhiṃ महावनंma·hā·va·naṃ अज्झोगाहेत्वाaj·jho·gā·het·vā 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
Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṁ mahāvanaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Saccaka, together with a large group of Licchavis, went to the Buddha in the Great Wood, and exchanged greetings with him.
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तेपिte·pi खोkho लिच्छवीlic·cha·vī अप्पेकच्चेap·pe·kac·ce भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु,ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदिंसु,sam·mo·diṃ·su 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 अप्पेकच्चेap·pe·kac·ce येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā एकमन्तंe·ka·man·taṃ निसीदिंसु,ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवतोbha·ga·va·to सन्तिकेsan·ti·ke नामगोत्तंnā·ma·got·taṃ सावेत्वाsā·vet·vā एकमन्तंe·ka·man·taṃ निसीदिंसु,ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce तुण्हीभूताtuṇ·hī·bhū·tā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su
Tepi kho licchavī appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Before sitting down to one side, some of the Licchavīs bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent.
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“पुच्छेय्याहंpuc·chey·yā·haṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ किञ्चिदेवkiñ·ci·de·va देसं,de·saṃ सचेsa·ce मेme भवंbha·vaṃ गोतमोgo·ta·mo ओकासंo·kā·saṃ करोतिka·ro·ti पञ्हस्सpañ·has·sa वेय्याकरणाया”ति।vey·yā·ka·ra·ṇā·yā
“puccheyyāhaṁ bhavantaṁ gotamaṁ kiñcideva desaṁ, sace me bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
“I’d like to ask the worthy Gotama about a certain point, if you’d take the time to answer.”
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“पुच्छ,puc·cha अग्गिवेस्सन,ag·gi·ves·sa·na यदाकङ्खसी”ति।ya·dā·kaṅ·kha·sī
“Puccha, aggivessana, yadākaṅkhasī”ti.
“Ask what you wish, Aggivessana.”
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“कथंka·thaṃ पनpa·na भवंbha·vaṃ गोतमोgo·ta·mo सावकेsā·va·ke विनेति,vi·ne·ti कथंभागाka·thaṃ·bhā·gā चca पनpa·na भोतोbho·to गोतमस्सgo·ta·mas·sa सावकेसुsā·va·ke·su अनुसासनीa·nu·sā·sa·nī बहुलाba·hu·lā पवत्तती”ति?pa·vat·ta·tī
“Kathaṁ pana bhavaṁ gotamo sāvake vineti, kathaṁbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?
“How does the worthy Gotama guide his disciples? And on what topics does instruction to his disciples generally proceed?”
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“एवंe·vaṃ खोkho अहं,a·haṃ अग्गिवेस्सन,ag·gi·ves·sa·na सावकेsā·va·ke विनेमि,vi·ne·mi एवंभागाe·vaṃ·bhā·gā चca पनpa·na मेme सावकेसुsā·va·ke·su अनुसासनीa·nu·sā·sa·nī बहुलाba·hu·lā पवत्तति:pa·vat·ta·ti
“Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati:
“This is how I guide my disciples, and my instructions to disciples generally proceed on these topics:
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‘रूपं,rū·paṃ भिक्खवे,bhik·kha·ve अनिच्चं,a·nic·caṃ वेदनाve·da·nā अनिच्चा,a·nic·cā सञ्ञाsañ·ñā अनिच्चा,a·nic·cā सङ्खाराsaṅ·khā·rā अनिच्चा,a·nic·cā विञ्ञाणंviñ·ñā·ṇaṃ अनिच्चं।a·nic·caṃ
‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.
‘Form, feeling, perception, choices, and consciousness are impermanent.
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रूपं,rū·paṃ भिक्खवे,bhik·kha·ve अनत्ता,a·nat·tā वेदनाve·da·nā अनत्ता,a·nat·tā सञ्ञाsañ·ñā अनत्ता,a·nat·tā सङ्खाराsaṅ·khā·rā अनत्ता,a·nat·tā विञ्ञाणंviñ·ñā·ṇaṃ अनत्ता।a·nat·tā
Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.
Form, feeling, perception, choices, and consciousness are not-self.
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एवंe·vaṃ खोkho अहं,a·haṃ अग्गिवेस्सन,ag·gi·ves·sa·na सावकेsā·va·ke विनेमि,vi·ne·mi एवंभागाe·vaṃ·bhā·gā चca पनpa·na मेme सावकेसुsā·va·ke·su अनुसासनीa·nu·sā·sa·nī बहुलाba·hu·lā पवत्तती”ति।pa·vat·ta·tī
Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.
This is how I guide my disciples, and how instruction to my disciples generally proceeds.”
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“सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma येye केचिमेke·ci·me बीजगामभूतगामाbī·ja·gā·ma·bhū·ta·gā·mā वुद्धिंvud·dhiṃ विरूळ्हिंvi·rū·ḷhiṃ वेपुल्लंve·pul·laṃ आपज्जन्ति,ā·paj·jan·ti सब्बेsab·be तेte पथविंpa·tha·viṃ निस्सायnis·sā·ya पथवियंpa·tha·vi·yaṃ पतिट्ठाय।pa·tiṭ·ṭhā·ya
“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.
“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth.
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एवमेतेe·va·me·te बीजगामभूतगामाbī·ja·gā·ma·bhū·ta·gā·mā वुद्धिंvud·dhiṃ विरूळ्हिंvi·rū·ḷhiṃ वेपुल्लंve·pul·laṃ आपज्जन्ति।ā·paj·jan·ti
Evamete bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti.
(Pāli only)
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सेय्यथापिsey·ya·thā·pi वाvā पन,pa·na भोbho गोतम,go·ta·ma येye केचिमेke·ci·me बलकरणीयाba·la·ka·ra·ṇī·yā कम्मन्ताkam·man·tā करीयन्ति,ka·rī·yan·ti सब्बेsab·be तेte पथविंpa·tha·viṃ निस्सायnis·sā·ya पथवियंpa·tha·vi·yaṃ पतिट्ठाय।pa·tiṭ·ṭhā·ya
Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.
All the hard work that gets done depends on the earth and is grounded on the earth.
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एवमेवe·va·me·va खो,kho भोbho गोतम,go·ta·ma रूपत्तायंrū·pat·tā·yaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo रूपेrū·pe पतिट्ठायpa·tiṭ·ṭhā·ya पुञ्ञंpuñ·ñaṃ वाvā अपुञ्ञंa·puñ·ñaṃ वाvā पसवति,pa·sa·va·ti वेदनत्तायंve·da·nat·tā·yaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo वेदनायंve·da·nā·yaṃ पतिट्ठायpa·tiṭ·ṭhā·ya पुञ्ञंpuñ·ñaṃ वाvā अपुञ्ञंa·puñ·ñaṃ वाvā पसवति,pa·sa·va·ti सञ्ञत्तायंsañ·ñat·tā·yaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo सञ्ञायंsañ·ñā·yaṃ पतिट्ठायpa·tiṭ·ṭhā·ya पुञ्ञंpuñ·ñaṃ वाvā अपुञ्ञंa·puñ·ñaṃ वाvā पसवति,pa·sa·va·ti सङ्खारत्तायंsaṅ·khā·rat·tā·yaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo सङ्खारेसुsaṅ·khā·re·su पतिट्ठायpa·tiṭ·ṭhā·ya पुञ्ञंpuñ·ñaṃ वाvā अपुञ्ञंa·puñ·ñaṃ वाvā पसवति,pa·sa·va·ti विञ्ञाणत्तायंviñ·ñā·ṇat·tā·yaṃ पुरिसपुग्गलोpu·ri·sa·pug·ga·lo विञ्ञाणेviñ·ñā·ṇe पतिट्ठायpa·tiṭ·ṭhā·ya पुञ्ञंpuñ·ñaṃ वाvā अपुञ्ञंa·puñ·ñaṃ वाvā पसवती”ति।pa·sa·va·tī
Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti.
In the same way, an individual person’s self is form. Established on form they brim with merit and wickedness. An individual person’s self is feeling … perception … choices … consciousness. Established on consciousness they brim with merit and wickedness.”
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‘रूपंrū·paṃ मेme अत्ता,at·tā वेदनाve·da·nā मेme अत्ता,at·tā सञ्ञाsañ·ñā मेme अत्ता,at·tā सङ्खाराsaṅ·khā·rā मेme अत्ता,at·tā विञ्ञाणंviñ·ñā·ṇaṃ मेme अत्ता’”ति?at·tā
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti?
‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’?”
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‘रूपंrū·paṃ मेme अत्ता,at·tā वेदनाve·da·nā मेme अत्ता,at·tā सञ्ञाsañ·ñā मेme अत्ता,at·tā सङ्खाराsaṅ·khā·rā मेme अत्ता,at·tā विञ्ञाणंviñ·ñā·ṇaṃ मेme अत्ता’ति,at·tā अयञ्चa·yañ·ca महतीma·ha·tī जनता”ति।ja·na·tā
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti.
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‘रूपंrū·paṃ मेme अत्ता,at·tā वेदनाve·da·nā मेme अत्ता,at·tā सञ्ञाsañ·ñā मेme अत्ता,at·tā सङ्खाराsaṅ·khā·rā मेme अत्ता,at·tā विञ्ञाणंviñ·ñā·ṇaṃ मेme अत्ता’”ति।at·tā
‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti.
‘Form is my self, feeling is my self, perception is my self, choices are my self, consciousness is my self’.”
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“तेनte·na हि,hi अग्गिवेस्सन,ag·gi·ves·sa·na तञ्ञेवेत्थtañ·ñe·vet·tha पटिपुच्छिस्सामि,pa·ṭi·puc·chis·sā·mi यथाya·thā तेte खमेय्यkha·mey·ya तथाta·thā नंnaṃ ब्याकरेय्यासि।byā·ka·rey·yā·si
“Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi.
“Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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वत्तेय्यvat·tey·ya रञ्ञोrañ·ño खत्तियस्सkhat·ti·yas·sa मुद्धावसित्तस्सmud·dhā·va·sit·tas·sa सकस्मिंsa·kas·miṃ विजितेvi·ji·te वसो—va·so
vatteyya rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—
Consider an anointed aristocratic king such as Pasenadi of Kosala or Ajātasattu of Magadha, son of the princess of Videha.
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घातेतायंghā·te·tā·yaṃ वाvā घातेतुं,ghā·te·tuṃ जापेतायंjā·pe·tā·yaṃ वाvā जापेतुं,jā·pe·tuṃ पब्बाजेतायंpab·bā·je·tā·yaṃ वाvā पब्बाजेतुं,pab·bā·je·tuṃ सेय्यथापिsey·ya·thā·pi रञ्ञोrañ·ño पसेनदिस्सpa·se·na·dis·sa कोसलस्स,ko·sa·las·sa सेय्यथापिsey·ya·thā·pi वाvā पनpa·na रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्सा”ति?ve·de·hi·put·tas·sā
ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti?
Would they have the power in their own realm to execute those who have incurred execution, fine those who have incurred fines, or banish those who have incurred banishment?”
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घातेतायंghā·te·tā·yaṃ वाvā घातेतुं,ghā·te·tuṃ जापेतायंjā·pe·tā·yaṃ वाvā जापेतुं,jā·pe·tuṃ पब्बाजेतायंpab·bā·je·tā·yaṃ वाvā पब्बाजेतुं,pab·bā·je·tuṃ सेय्यथापिsey·ya·thā·pi रञ्ञोrañ·ño पसेनदिस्सpa·se·na·dis·sa कोसलस्स,ko·sa·las·sa सेय्यथापिsey·ya·thā·pi वाvā पनpa·na रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्स।ve·de·hi·put·tas·sa
ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa.
(Pāli only)
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सेय्यथिदं—वज्जीनंsey·ya·thi·daṃ मल्लानं—mal·lā·naṃ
Seyyathidaṁ—vajjīnaṁ mallānaṁ—
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घातेतायंghā·te·tā·yaṃ वाvā घातेतुं,ghā·te·tuṃ जापेतायंjā·pe·tā·yaṃ वाvā जापेतुं,jā·pe·tuṃ पब्बाजेतायंpab·bā·je·tā·yaṃ वाvā पब्बाजेतुं।pab·bā·je·tuṃ
ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ.
(Pāli only)
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किंkiṃ पनpa·na रञ्ञोrañ·ño खत्तियस्सkhat·ti·yas·sa मुद्धावसित्तस्स,mud·dhā·va·sit·tas·sa सेय्यथापिsey·ya·thā·pi रञ्ञोrañ·ño पसेनदिस्सpa·se·na·dis·sa कोसलस्स,ko·sa·las·sa सेय्यथापिsey·ya·thā·pi वाvā पनpa·na रञ्ञोrañ·ño मागधस्सmā·ga·dhas·sa अजातसत्तुस्सa·jā·ta·sat·tus·sa वेदेहिपुत्तस्स?ve·de·hi·put·tas·sa
Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa?
So of course an anointed king such as Pasenadi or Ajātasattu
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“तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
“Taṁ kiṁ maññasi, aggivessana,
“What do you think, Aggivessana?
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“ब्याकरोहिbyā·ka·ro·hi दानि,dā·ni अग्गिवेस्सन,ag·gi·ves·sa·na नna दानिdā·ni तेte तुण्हीभावस्सtuṇ·hī·bhā·vas·sa कालो।kā·lo
“byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo.
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योyo कोचि,ko·ci अग्गिवेस्सनag·gi·ves·sa·na तथागतेनta·thā·ga·te·na यावततियंyā·va·ta·ti·yaṃ सहधम्मिकंsa·ha·dham·mi·kaṃ पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho नna ब्याकरोति,byā·ka·ro·ti एत्थेवस्सet·the·vas·sa सत्तधाsat·ta·dhā मुद्धाmud·dhā फलती”ति।pha·la·tī
Yo koci, aggivessana tathāgatena yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.
If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na वजिरपाणिva·ji·ra·pā·ṇi यक्खोyak·kho आयसंā·ya·saṃ वजिरंva·ji·raṃ आदायā·dā·ya आदित्तंā·dit·taṃ सम्पज्जलितंsam·paj·ja·li·taṃ सजोतिभूतंsa·jo·ti·bhū·taṃ सच्चकस्सsac·ca·kas·sa निगण्ठपुत्तस्सni·gaṇ·ṭha·put·tas·sa उपरिवेहासंu·pa·ri·ve·hā·saṃ ठितोṭhi·to होति:ho·ti
Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti:
Now at that time the spirit Vajirapāṇī, taking up a burning iron thunderbolt, blazing and glowing, stood in the air above Saccaka, thinking,
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“सचायंsa·cā·yaṃ सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to भगवताbha·ga·va·tā यावततियंyā·va·ta·ti·yaṃ सहधम्मिकंsa·ha·dham·mi·kaṃ पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho नna ब्याकरिस्सतिbyā·ka·ris·sa·ti एत्थेवस्सet·the·vas·sa सत्तधाsat·ta·dhā मुद्धंmud·dhaṃ फालेस्सामी”ति।phā·les·sā·mī
“sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phālessāmī”ti.
“If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!”
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to भीतोbhī·to संविग्गोsaṃ·vig·go लोमहट्ठजातोlo·ma·haṭ·ṭha·jā·to भगवन्तंयेवbha·ga·van·taṃ·ye·va ताणंtā·ṇaṃ गवेसीga·ve·sī भगवन्तंयेवbha·ga·van·taṃ·ye·va लेणंle·ṇaṃ गवेसीga·ve·sī भगवन्तंयेवbha·ga·van·taṃ·ye·va सरणंsa·ra·ṇaṃ गवेसीga·ve·sī भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho saccako nigaṇṭhaputto bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī bhagavantaṁ etadavoca:
Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he said,
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“तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
“Taṁ kiṁ maññasi, aggivessana,
“What do you think, Aggivessana?
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“मनसिma·na·si करोहि,ka·ro·hi अग्गिवेस्सन;ag·gi·ves·sa·na
“Manasi karohi, aggivessana;
“Think about it, Aggivessana!
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मनसिma·na·si करित्वाka·rit·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ब्याकरोहि।byā·ka·ro·hi
manasi karitvā kho, aggivessana, byākarohi.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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“मनसिma·na·si करोहि,ka·ro·hi अग्गिवेस्सन;ag·gi·ves·sa·na
“Manasi karohi, aggivessana;
“Think about it, Aggivessana!
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मनसिma·na·si करित्वाka·rit·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ब्याकरोहि।byā·ka·ro·hi
manasi karitvā kho, aggivessana, byākarohi.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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“मनसिma·na·si करोहि,ka·ro·hi अग्गिवेस्सन;ag·gi·ves·sa·na
“Manasi karohi, aggivessana;
“Think about it, Aggivessana!
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मनसिma·na·si करित्वाka·rit·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ब्याकरोहि।byā·ka·ro·hi
manasi karitvā kho, aggivessana, byākarohi.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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“मनसिma·na·si करोहि,ka·ro·hi अग्गिवेस्सन;ag·gi·ves·sa·na
“Manasi karohi, aggivessana;
“Think about it, Aggivessana!
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मनसिma·na·si करित्वाka·rit·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ब्याकरोहि।byā·ka·ro·hi
manasi karitvā kho, aggivessana, byākarohi.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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“मनसिma·na·si करोहि,ka·ro·hi अग्गिवेस्सन;ag·gi·ves·sa·na
“Manasi karohi, aggivessana;
“Think about it, Aggivessana!
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मनसिma·na·si करित्वाka·rit·vā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ब्याकरोहि।byā·ka·ro·hi
manasi karitvā kho, aggivessana, byākarohi.
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तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
Taṁ kiṁ maññasi, aggivessana,
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“Impermanent.”
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“तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
“Taṁ kiṁ maññasi, aggivessana,
“What do you think, Aggivessana?
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“Impermanent.”
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“तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
“Taṁ kiṁ maññasi, aggivessana,
“What do you think, Aggivessana?
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161
योyo नुnu खोkho दुक्खंduk·khaṃ अल्लीनोal·lī·no दुक्खंduk·khaṃ उपगतोu·pa·ga·to दुक्खंduk·khaṃ अज्झोसितो,aj·jho·si·to दुक्खंduk·khaṃ ‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्सति,sa·ma·nu·pas·sa·ti अपिa·pi नुnu खोkho सोso सामंsā·maṃ वाvā दुक्खंduk·khaṃ परिजानेय्य,pa·ri·jā·ney·ya दुक्खंduk·khaṃ वाvā परिक्खेपेत्वाpa·rik·khe·pet·vā विहरेय्या”ति?vi·ha·rey·yā
yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti?
Consider someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would they be able to completely understand suffering themselves, or live having wiped out suffering?”
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“तंtaṃ किंkiṃ मञ्ञसि,mañ·ña·si अग्गिवेस्सन,ag·gi·ves·sa·na
“Taṁ kiṁ maññasi, aggivessana,
“What do you think, Aggivessana?
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ननुna·nu त्वंtvaṃ एवंe·vaṃ सन्तेsan·te दुक्खंduk·khaṃ अल्लीनोal·lī·no दुक्खंduk·khaṃ उपगतोu·pa·ga·to दुक्खंduk·khaṃ अज्झोसितो,aj·jho·si·to दुक्खं:duk·khaṃ
nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ:
This being so, aren’t you someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”
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‘एतंe·taṃ मम,ma·ma एसोहमस्मि,e·so·ha·mas·mi एसोe·so मेme अत्ता’तिat·tā समनुपस्ससी”ति?sa·ma·nu·pas·sa·sī
‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
(Pāli only)
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169
“सेय्यथापि,sey·ya·thā·pi अग्गिवेस्सन,ag·gi·ves·sa·na पुरिसोpu·ri·so सारत्थिकोsā·rat·thi·ko सारगवेसीsā·ra·ga·ve·sī सारपरियेसनंsā·ra·pa·ri·ye·sa·naṃ चरमानोca·ra·mā·no तिण्हंtiṇ·haṃ कुठारिंku·ṭhā·riṃ आदायā·dā·ya वनंva·naṃ पविसेय्य।pa·vi·sey·ya
“Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya.
“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest.
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तमेनंta·me·naṃ मूलेmū·le छिन्देय्य,chin·dey·ya मूलेmū·le छेत्वाchet·vā अग्गेag·ge छिन्देय्य,chin·dey·ya अग्गेag·ge छेत्वाchet·vā पत्तवट्टिंpat·ta·vaṭ·ṭiṃ विनिब्भुजेय्य।vi·nib·bhu·jey·ya
Tamenaṁ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya.
They’d cut it down at the base, cut off the top, and unroll the coiled sheaths.
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सोso तत्थtat·tha पत्तवट्टिंpat·ta·vaṭ·ṭiṃ विनिब्भुजन्तोvi·nib·bhu·jan·to फेग्गुम्पिpheg·gum·pi नाधिगच्छेय्य,nā·dhi·gac·chey·ya कुतोku·to सारं?sā·raṃ
So tattha pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ?
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एवमेवe·va·me·va खोkho त्वं,tvaṃ अग्गिवेस्सन,ag·gi·ves·sa·na मयाma·yā सकस्मिंsa·kas·miṃ वादेvā·de समनुयुञ्जियमानोsa·ma·nu·yuñ·ji·ya·mā·no समनुगाहियमानोsa·ma·nu·gā·hi·ya·mā·no समनुभासियमानोsa·ma·nu·bhā·si·ya·mā·no रित्तोrit·to तुच्छोtuc·cho अपरद्धो।a·pa·rad·dho
Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho.
In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be vacuous, hollow, and mistaken.
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‘नाहंnā·haṃ तंtaṃ पस्सामिpas·sā·mi समणंsa·ma·ṇaṃ वाvā ब्राह्मणंbrāh·ma·ṇaṃ वा,vā सङ्घिंsaṅ·ghiṃ गणिंga·ṇiṃ गणाचरियं,ga·ṇā·ca·ri·yaṃ अपिa·pi अरहन्तंa·ra·han·taṃ सम्मासम्बुद्धंsam·mā·sam·bud·dhaṃ पटिजानमानं,pa·ṭi·jā·na·mā·naṃ योyo मयाma·yā वादेनvā·de·na वादंvā·daṃ समारद्धोsa·mā·rad·dho नna सङ्कम्पेय्यsaṅ·kam·pey·ya नna सम्पकम्पेय्यsam·pa·kam·pey·ya नna सम्पवेधेय्य,sam·pa·ve·dhey·ya यस्सyas·sa नna कच्छेहिkac·che·hi सेदाse·dā मुच्चेय्युं।muc·cey·yuṃ
‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.
‘I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha.
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थूणंthū·ṇaṃ चेपाहंce·pā·haṃ अचेतनंa·ce·ta·naṃ वादेनvā·de·na वादंvā·daṃ समारभेय्यंsa·mā·ra·bhey·yaṃ सापिsā·pi मयाma·yā वादेनvā·de·na वादंvā·daṃ समारद्धाsa·mā·rad·dhā सङ्कम्पेय्यsaṅ·kam·pey·ya सम्पकम्पेय्यsam·pa·kam·pey·ya सम्पवेधेय्य।sam·pa·ve·dhey·ya
Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya.
Even an insentient post would shake and rock and tremble were I to take it on in debate.
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तुय्हंtuy·haṃ खोkho पन,pa·na अग्गिवेस्सन,ag·gi·ves·sa·na अप्पेकच्चानिap·pe·kac·cā·ni सेदफुसितानिse·da·phu·si·tā·ni नलाटाna·lā·ṭā मुत्तानि,mut·tā·ni उत्तरासङ्गंut·ta·rā·saṅ·gaṃ विनिभिन्दित्वाvi·ni·bhin·dit·vā भूमियंbhū·mi·yaṃ पतिट्ठितानि।pa·tiṭ·ṭhi·tā·ni
Tuyhaṁ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṁ vinibhinditvā bhūmiyaṁ patiṭṭhitāni.
But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground.
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एवंe·vaṃ वुत्ते,vut·te सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to तुण्हीभूतोtuṇ·hī·bhū·to मङ्कुभूतोmaṅ·ku·bhū·to पत्तक्खन्धोpat·tak·khan·dho अधोमुखोa·dho·mu·kho पज्झायन्तोpaj·jhā·yan·to अप्पटिभानोap·pa·ṭi·bhā·no निसीदि।ni·sī·di
Evaṁ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, Saccaka sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
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अथa·tha खोkho दुम्मुखोdum·mu·kho लिच्छविपुत्तोlic·cha·vi·put·to सच्चकंsac·ca·kaṃ निगण्ठपुत्तंni·gaṇ·ṭha·put·taṃ तुण्हीभूतंtuṇ·hī·bhū·taṃ मङ्कुभूतंmaṅ·ku·bhū·taṃ पत्तक्खन्धंpat·tak·khan·dhaṃ अधोमुखंa·dho·mu·khaṃ पज्झायन्तंpaj·jhā·yan·taṃ अप्पटिभानंap·pa·ṭi·bhā·naṃ विदित्वाvi·dit·vā भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho dummukho licchaviputto saccakaṁ nigaṇṭhaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā bhagavantaṁ etadavoca:
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अथa·tha खो,kho भन्ते,bhan·te सम्बहुलाsam·ba·hu·lā कुमारकाku·mā·ra·kā वाvā कुमारिकाku·mā·ri·kā वाvā तम्हाtam·hā गामाgā·mā वाvā निगमाni·ga·mā वाvā निक्खमित्वाnik·kha·mit·vā येनye·na साsā पोक्खरणीpok·kha·ra·ṇī तेनुपसङ्कमेय्युं;te·nu·pa·saṅ·ka·mey·yuṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तंtaṃ पोक्खरणिंpok·kha·ra·ṇiṃ ओगाहेत्वाo·gā·het·vā तंtaṃ कक्कटकंkak·ka·ṭa·kaṃ उदकाu·da·kā उद्धरित्वाud·dha·rit·vā थलेtha·le पतिट्ठापेय्युं।pa·tiṭ·ṭhā·pey·yuṃ
Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ.
Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on solid ground.
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यञ्ञदेवyañ·ña·de·va हिhi सो,so भन्ते,bhan·te कक्कटकोkak·ka·ṭa·ko अळंa·ḷaṃ अभिनिन्नामेय्यa·bhi·nin·nā·mey·ya तंtaṃ तदेवta·de·va तेte कुमारकाku·mā·ra·kā वाvā कुमारिकाku·mā·ri·kā वाvā कट्ठेनkaṭ·ṭhe·na वाvā कथलेनka·tha·le·na वाvā सञ्छिन्देय्युंsañ·chin·dey·yuṃ सम्भञ्जेय्युंsam·bhañ·jey·yuṃ सम्पलिभञ्जेय्युं।sam·pa·li·bhañ·jey·yuṃ
Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ.
Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone.
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एवञ्हिe·vañ·hi सो,so भन्ते,bhan·te कक्कटकोkak·ka·ṭa·ko सब्बेहिsab·be·hi अळेहिa·ḷe·hi सञ्छिन्नेहिsañ·chin·ne·hi सम्भग्गेहिsam·bhag·ge·hi सम्पलिभग्गेहिsam·pa·li·bhag·ge·hi अभब्बोa·bhab·bo तंtaṃ पोक्खरणिंpok·kha·ra·ṇiṃ पुनpu·na ओतरितुं,o·ta·ri·tuṃ सेय्यथापिsey·ya·thā·pi पुब्बे।pub·be
Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ puna otarituṁ, seyyathāpi pubbe.
And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.
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एवमेवe·va·me·va खो,kho भन्ते,bhan·te यानिyā·ni सच्चकस्सsac·ca·kas·sa निगण्ठपुत्तस्सni·gaṇ·ṭha·put·tas·sa विसूकायितानिvi·sū·kā·yi·tā·ni विसेवितानिvi·se·vi·tā·ni विप्फन्दितानिvip·phan·di·tā·ni तानिपिtā·ni·pi सब्बानिsab·bā·ni भगवताbha·ga·va·tā सञ्छिन्नानिsañ·chin·nā·ni सम्भग्गानिsam·bhag·gā·ni सम्पलिभग्गानि;sam·pa·li·bhag·gā·ni
Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni;
In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s twists, ducks, and dodges.
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अभब्बोa·bhab·bo चca दानि,dā·ni भन्ते,bhan·te सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to पुनpu·na भगवन्तंbha·ga·van·taṃ उपसङ्कमितुंu·pa·saṅ·ka·mi·tuṃ यदिदंya·di·daṃ वादाधिप्पायो”ति।vā·dā·dhip·pā·yo
abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṁ upasaṅkamituṁ yadidaṁ vādādhippāyo”ti.
Now he can’t get near the Buddha again looking for a debate.”
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“आगमेहिā·ga·me·hi त्वं,tvaṃ दुम्मुख,dum·mu·kha आगमेहिā·ga·me·hi त्वं,tvaṃ दुम्मुख,dum·mu·kha (…) नna मयंma·yaṃ तयाta·yā सद्धिंsad·dhiṃ मन्तेम,man·te·ma इधi·dha मयंma·yaṃ भोताbho·tā गोतमेनgo·ta·me·na सद्धिंsad·dhiṃ मन्तेम।man·te·ma
“āgamehi tvaṁ, dummukha, āgamehi tvaṁ, dummukha, (…) na mayaṁ tayā saddhiṁ mantema, idha mayaṁ bhotā gotamena saddhiṁ mantema.
“Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with the worthy Gotama.
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तिट्ठतेसा,tiṭ·ṭha·te·sā भोbho गोतम,go·ta·ma अम्हाकञ्चेवam·hā·kañ·ce·va अञ्ञेसञ्चañ·ñe·sañ·ca पुथुसमणब्राह्मणानंpu·thu·sa·ma·ṇab·rāh·ma·ṇā·naṃ वाचा।vā·cā
Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṁ vācā.
Worthy Gotama, leave aside that statement I made—as did various other ascetics and brahmins—
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कित्तावताkit·tā·va·tā चca नुnu खोkho भोतोbho·to गोतमस्सgo·ta·mas·sa सावकोsā·va·ko सासनकरोsā·sa·na·ka·ro होतिho·ti ओवादपतिकरोo·vā·da·pa·ti·ka·ro तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विगतकथङ्कथोvi·ga·ta·ka·thaṅ·ka·tho वेसारज्जप्पत्तोve·sā·raj·jap·pat·to अपरप्पच्चयोa·pa·rap·pac·ca·yo सत्थुसासनेsat·thu·sā·sa·ne विहरती”ति?vi·ha·ra·tī
Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?
How do you define a disciple of the worthy Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?”
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“इध,i·dha अग्गिवेस्सन,ag·gi·ves·sa·na ममma·ma सावकोsā·va·ko यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ रूपंrū·paṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति;pas·sa·ti
“Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati;
“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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यंyaṃ किञ्चिkiñ·ci विञ्ञाणंviñ·ñā·ṇaṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वा,vā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ विञ्ञाणंviñ·ñā·ṇaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सति।pas·sa·ti
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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एत्तावताet·tā·va·tā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na ममma·ma सावकोsā·va·ko सासनकरोsā·sa·na·ka·ro होतिho·ti ओवादपतिकरोo·vā·da·pa·ti·ka·ro तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विगतकथङ्कथोvi·ga·ta·ka·thaṅ·ka·tho वेसारज्जप्पत्तोve·sā·raj·jap·pat·to अपरप्पच्चयोa·pa·rap·pac·ca·yo सत्थुसासनेsat·thu·sā·sa·ne विहरती”ति।vi·ha·ra·tī
Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.
That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”
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“कित्तावताkit·tā·va·tā पन,pa·na भोbho गोतम,go·ta·ma भिक्खुbhik·khu अरहंa·ra·haṃ होतिho·ti खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाविमुत्तो”ति?sam·ma·dañ·ñā·vi·mut·to
“Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti?
“But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment?”
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“इध,i·dha अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वाvā सब्बंsab·baṃ रूपंrū·paṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā अनुपादाa·nu·pā·dā विमुत्तोvi·mut·to होति;ho·ti
“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti;
“It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.
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यंyaṃ किञ्चिkiñ·ci विञ्ञाणंviñ·ñā·ṇaṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वाvā सब्बंsab·baṃ विञ्ञाणंviñ·ñā·ṇaṃ ‘नेतंne·taṃ मम,ma·ma नेसोहमस्मि,ne·so·ha·mas·mi नna मेसोme·so अत्ता’तिat·tā एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā अनुपादाa·nu·pā·dā विमुत्तोvi·mut·to होति।ho·ti
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.
consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.
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एत्तावताet·tā·va·tā खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu अरहंa·ra·haṃ होतिho·ti खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाविमुत्तो।sam·ma·dañ·ñā·vi·mut·to
Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.
That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.
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एवंe·vaṃ विमुत्तचित्तोvi·mut·ta·cit·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu तीहिtī·hi अनुत्तरियेहिa·nut·ta·ri·ye·hi समन्नागतोsa·man·nā·ga·to होति—ho·ti
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti—
A mendicant whose mind is freed like this has three unsurpassable qualities:
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दस्सनानुत्तरियेन,das·sa·nā·nut·ta·ri·ye·na पटिपदानुत्तरियेन,pa·ṭi·pa·dā·nut·ta·ri·ye·na विमुत्तानुत्तरियेन।vi·mut·tā·nut·ta·ri·ye·na
dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena.
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एवंe·vaṃ विमुत्तचित्तोvi·mut·ta·cit·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu तथागतञ्ञेवta·thā·ga·tañ·ñe·va सक्करोतिsak·ka·ro·ti गरुंga·ruṃ करोतिka·ro·ti मानेतिmā·ne·ti पूजेति—pū·je·ti
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti—
They honor, respect, esteem, and venerate only the Realized One:
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बुद्धोbud·dho सोso भगवाbha·ga·vā बोधायbo·dhā·ya धम्मंdham·maṃ देसेति,de·se·ti दन्तोdan·to सोso भगवाbha·ga·vā दमथायda·ma·thā·ya धम्मंdham·maṃ देसेति,de·se·ti सन्तोsan·to सोso भगवाbha·ga·vā समथायsa·ma·thā·ya धम्मंdham·maṃ देसेति,de·se·ti तिण्णोtiṇ·ṇo सोso भगवाbha·ga·vā तरणायta·ra·ṇā·ya धम्मंdham·maṃ देसेति,de·se·ti परिनिब्बुतोpa·ri·nib·bu·to सोso भगवाbha·ga·vā परिनिब्बानायpa·ri·nib·bā·nā·ya धम्मंdham·maṃ देसेती”ति।de·se·tī
buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”ti.
‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, self-control, serenity, crossing over, and extinguishment.’”
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“मयमेव,ma·ya·me·va भोbho गोतम,go·ta·ma धंसी,dhaṃ·sī मयंma·yaṃ पगब्बा,pa·gab·bā येye मयंma·yaṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ आसादेतब्बंā·sā·de·tab·baṃ अमञ्ञिम्ह।a·mañ·ñim·ha
“mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha.
“Worthy Gotama, it was rude and impudent of me to imagine I could attack you in debate.
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सियाsi·yā हि,hi भोbho गोतम,go·ta·ma हत्थिंhat·thiṃ पभिन्नंpa·bhin·naṃ आसज्जā·saj·ja पुरिसस्सpu·ri·sas·sa सोत्थिभावो,sot·thi·bhā·vo नna त्वेवtve·va भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ आसज्जā·saj·ja सियाsi·yā पुरिसस्सpu·ri·sas·sa सोत्थिभावो।sot·thi·bhā·vo
Siyā hi, bho gotama, hatthiṁ pabhinnaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
For a person might find safety after attacking a rutting elephant, but not after attacking the worthy Gotama.
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सियाsi·yā हि,hi भोbho गोतम,go·ta·ma पज्जलितंpaj·ja·li·taṃ अग्गिक्खन्धंag·gik·khan·dhaṃ आसज्जā·saj·ja पुरिसस्सpu·ri·sas·sa सोत्थिभावो,sot·thi·bhā·vo नna त्वेवtve·va भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ आसज्जā·saj·ja सियाsi·yā पुरिसस्सpu·ri·sas·sa सोत्थिभावो।sot·thi·bhā·vo
Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
A person might find safety after attacking a blazing mass of fire, but not after attacking the worthy Gotama.
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सियाsi·yā हि,hi भोbho गोतम,go·ta·ma आसीविसंā·sī·vi·saṃ घोरविसंgho·ra·vi·saṃ आसज्जā·saj·ja पुरिसस्सpu·ri·sas·sa सोत्थिभावो,sot·thi·bhā·vo नna त्वेवtve·va भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ आसज्जā·saj·ja सियाsi·yā पुरिसस्सpu·ri·sas·sa सोत्थिभावो।sot·thi·bhā·vo
Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
They might find safety after attacking a poisonous viper, but not after attacking the worthy Gotama.
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मयमेव,ma·ya·me·va भोbho गोतम,go·ta·ma धंसी,dhaṃ·sī मयंma·yaṃ पगब्बा,pa·gab·bā येye मयंma·yaṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ वादेनvā·de·na वादंvā·daṃ आसादेतब्बंā·sā·de·tab·baṃ अमञ्ञिम्ह।a·mañ·ñim·ha
Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha.
It was rude and impudent of me to imagine I could attack you in debate.
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अधिवासेतुa·dhi·vā·se·tu मेme भवंbha·vaṃ गोतमोgo·ta·mo स्वातनायsvā·ta·nā·ya भत्तंbhat·taṃ सद्धिंsad·dhiṃ भिक्खुसङ्घेना”ति।bhik·khu·saṅ·ghe·nā
Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to भगवतोbha·ga·va·to अधिवासनंa·dhi·vā·sa·naṃ विदित्वाvi·dit·vā तेte लिच्छवीlic·cha·vī आमन्तेसि:ā·man·te·si
Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṁ viditvā te licchavī āmantesi:
Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis,
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“सुणन्तुsu·ṇan·tu मेme भोन्तोbhon·to लिच्छवी,lic·cha·vī समणोsa·ma·ṇo मेme गोतमोgo·ta·mo निमन्तितोni·man·ti·to स्वातनायsvā·ta·nā·ya सद्धिंsad·dhiṃ भिक्खुसङ्घेन।bhik·khu·saṅ·ghe·na
“suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena.
“Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of mendicants for tomorrow’s meal.
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अथa·tha खोkho तेte लिच्छवीlic·cha·vī तस्साtas·sā रत्तियाrat·ti·yā अच्चयेनac·ca·ye·na सच्चकस्सsac·ca·kas·sa निगण्ठपुत्तस्सni·gaṇ·ṭha·put·tas·sa पञ्चमत्तानिpañ·ca·mat·tā·ni थालिपाकसतानिthā·li·pā·ka·sa·tā·ni भत्ताभिहारंbhat·tā·bhi·hā·raṃ अभिहरिंसु।a·bhi·ha·riṃ·su
Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu.
Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food.
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अथa·tha खोkho निगण्ठपुत्तोni·gaṇ·ṭha·put·to सकेsa·ke आरामेā·rā·me पणीतंpa·ṇī·taṃ खादनीयंkhā·da·nī·yaṃ भोजनीयंbho·ja·nī·yaṃ पटियादापेत्वाpa·ṭi·yā·dā·pet·vā भगवतोbha·ga·va·to कालंkā·laṃ आरोचापेसि:ā·ro·cā·pe·si
Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
And Saccaka had delicious fresh and cooked foods prepared in his own park. Then he had the Buddha informed of the time, saying,
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अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya येनye·na सच्चकस्सsac·ca·kas·sa निगण्ठपुत्तस्सni·gaṇ·ṭha·put·tas·sa आरामोā·rā·mo तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā पञ्ञत्तेpañ·ñat·te आसनेā·sa·ne निसीदिni·sī·di सद्धिंsad·dhiṃ भिक्खुसङ्घेन।bhik·khu·saṅ·ghe·na
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat down on the seat spread out together with the Saṅgha of mendicants.
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to बुद्धप्पमुखंbud·dhap·pa·mu·khaṃ भिक्खुसङ्घंbhik·khu·saṅ·ghaṃ पणीतेनpa·ṇī·te·na खादनीयेनkhā·da·nī·ye·na भोजनीयेनbho·ja·nī·ye·na सहत्थाsa·hat·thā सन्तप्पेसिsan·tap·pe·si सम्पवारेसि।sam·pa·vā·re·si
Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Saccaka served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
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अथa·tha खोkho सच्चकोsac·ca·ko निगण्ठपुत्तोni·gaṇ·ṭha·put·to भगवन्तंbha·ga·van·taṃ भुत्ताविंbhut·tā·viṃ ओनीतपत्तपाणिंo·nī·ta·pat·ta·pā·ṇiṃ अञ्ञतरंañ·ña·ta·raṃ नीचंnī·caṃ आसनंā·sa·naṃ गहेत्वाga·het·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di
Atha kho saccako nigaṇṭhaputto bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side.
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“यमिदं,ya·mi·daṃ भोbho गोतम,go·ta·ma दानेdā·ne पुञ्ञञ्चpuñ·ñañ·ca पुञ्ञमहीpuñ·ña·ma·hī चca तंtaṃ दायकानंdā·ya·kā·naṃ सुखायsu·khā·ya होतू”ति।ho·tū
“yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti.
“Worthy Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”
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“यंyaṃ खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na तादिसंtā·di·saṃ दक्खिणेय्यंdak·khi·ṇey·yaṃ आगम्मā·gam·ma अवीतरागंa·vī·ta·rā·gaṃ अवीतदोसंa·vī·ta·do·saṃ अवीतमोहं,a·vī·ta·mo·haṃ तंtaṃ दायकानंdā·ya·kā·naṃ भविस्सति।bha·vis·sa·ti
“Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati.
“Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors.
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यंyaṃ खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na मादिसंmā·di·saṃ दक्खिणेय्यंdak·khi·ṇey·yaṃ आगम्मā·gam·ma वीतरागंvī·ta·rā·gaṃ वीतदोसंvī·ta·do·saṃ वीतमोहं,vī·ta·mo·haṃ तंtaṃ तुय्हंtuy·haṃ भविस्सती”ति।bha·vis·sa·tī
Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti.
Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.”
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चूळसच्चकसुत्तंcū·ḷa·sac·ca·ka·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ पञ्चमं।pañ·ca·maṃ
Cūḷasaccakasuttaṁ niṭṭhitaṁ pañcamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.