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Middle Discourses 38 मज्झिमनिकाय 38
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Mahātaṇhāsaṅkhayasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235236237238239240241242243244245246247248249250251252253254255256257258259260261262263264265266267268269270271272273274275276277278279280281282283284285286287288289290291292293294295296297298299300301302303304305306307308309310311312313314315316317318319320321322323324325326327328329330331332333334335336337338339340341342343344345346347348349350351352353354355356357358359360361362363364365366367368369370371372373374375376377378379380381382383384385386387388389390391392393394395396397398399400401402403404405406407408409410411412413414415416417418419420421422423424425426427428429430431432433434435436437438439440441442443444445 · Hide pronunciation
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Middle Discourses 38
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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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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सातिस्सsā·tis·sa नामnā·ma भिक्खुनोbhik·khu·no केवट्टपुत्तस्सke·vaṭ·ṭa·put·tas·sa एवरूपंe·va·rū·paṃ पापकंpā·pa·kaṃ दिट्ठिगतंdiṭ·ṭhi·ga·taṃ उप्पन्नंup·pan·naṃ होति:ho·ti
Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now at that time a mendicant named Sāti, the fisherman’s son, had the following harmful misconception:
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“तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरतिsaṃ·sa·ra·ti अनञ्ञन्”ति।a·nañ·ñan
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
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‘तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’”ति।a·nañ·ñan
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti.
(Pāli only)
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अथa·tha खोkho तेte भिक्खूbhik·khū येनye·na सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṁsu; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocuṁ:
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‘तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’”ति?a·nañ·ñan
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?
‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”
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“एवंe·vaṃ ब्याbyā खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्”ति।a·nañ·ñan
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.
“Indeed, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
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अथa·tha खोkho तेte भिक्खूbhik·khū सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतस्माe·tas·mā पापकाpā·pa·kā दिट्ठिगताdiṭ·ṭhi·ga·tā विवेचेतुकामाvi·ve·ce·tu·kā·mā समनुयुञ्जन्तिsa·ma·nu·yuñ·jan·ti समनुगाहन्तिsa·ma·nu·gā·han·ti समनुभासन्ति:sa·ma·nu·bhā·san·ti
Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him,
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“माmā एवं,e·vaṃ आवुसोā·vu·so साति,sā·ti अवच,a·va·ca माmā भगवन्तंbha·ga·van·taṃ अब्भाचिक्खि,ab·bhā·cik·khi नna हिhi साधुsā·dhu भगवतोbha·ga·va·to अब्भक्खानं,ab·bhak·khā·naṃ नna हिhi भगवाbha·ga·vā एवंe·vaṃ वदेय्य।va·dey·ya
“mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
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अनेकपरियायेनावुसोa·ne·ka·pa·ri·yā·ye·nā·vu·so साति,sā·ti पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ विञ्ञाणंviñ·ñā·ṇaṃ वुत्तंvut·taṃ भगवता,bha·ga·va·tā अञ्ञत्रañ·ñat·ra पच्चयाpac·ca·yā नत्थिnat·thi विञ्ञाणस्सviñ·ñā·ṇas·sa सम्भवो”ति।sam·bha·vo
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
In many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.”
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एवम्पिe·vam·pi खोkho सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to तेहिte·hi भिक्खूहिbhik·khū·hi समनुयुञ्जियमानोsa·ma·nu·yuñ·ji·ya·mā·no समनुगाहियमानोsa·ma·nu·gā·hi·ya·mā·no समनुभासियमानोsa·ma·nu·bhā·si·ya·mā·no तदेवta·de·va पापकंpā·pa·kaṃ दिट्ठिगतंdiṭ·ṭhi·ga·taṃ थामसाthā·ma·sā परामासाpa·rā·mā·sā अभिनिविस्सa·bhi·ni·vis·sa वोहरति:vo·ha·ra·ti
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:
But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it.
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“एवंe·vaṃ ब्याbyā खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरतिsaṃ·sa·ra·ti अनञ्ञन्”ति।a·nañ·ñan
“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan”ti.
(Pāli only)
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यतोya·to खोkho तेte भिक्खूbhik·khū नासक्खिंसुnā·sak·khiṃ·su सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतस्माe·tas·mā पापकाpā·pa·kā दिट्ठिगताdiṭ·ṭhi·ga·tā विवेचेतुं,vi·ve·ce·tuṃ अथa·tha खोkho तेte भिक्खूbhik·khū येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho तेte भिक्खूbhik·khū भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
Yato kho te bhikkhū nāsakkhiṁsu sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.
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‘तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’ति।a·nañ·ñan
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
(Pāli only)
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अस्सुम्हas·sum·ha खोkho मयं,ma·yaṃ भन्ते,bhan·te सातिस्सsā·tis·sa किरki·ra नामnā·ma भिक्खुनोbhik·khu·no केवट्टपुत्तस्सke·vaṭ·ṭa·put·tas·sa एवरूपंe·va·rū·paṃ पापकंpā·pa·kaṃ दिट्ठिगतंdiṭ·ṭhi·ga·taṃ उप्पन्नं:up·pan·naṃ
Assumha kho mayaṁ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
(Pāli only)
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‘तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’ति।a·nañ·ñan
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
(Pāli only)
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अथa·tha खोkho मयं,ma·yaṃ भन्ते,bhan·te येनye·na सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to तेनुपसङ्कमिम्ह;te·nu·pa·saṅ·ka·mim·ha उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतदवोचुम्ह:e·ta·da·vo·cum·ha
Atha kho mayaṁ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavocumha:
(Pāli only)
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“तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्”’ति?a·nañ·ñan
“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”’ti?
(Pāli only)
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‘एवंe·vaṃ ब्याbyā खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’ति।a·nañ·ñan
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
(Pāli only)
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अथa·tha खोkho मयं,ma·yaṃ भन्ते,bhan·te सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतस्माe·tas·mā पापकाpā·pa·kā दिट्ठिगताdiṭ·ṭhi·ga·tā विवेचेतुकामाvi·ve·ce·tu·kā·mā समनुयुञ्जिम्हsa·ma·nu·yuñ·jim·ha समनुगाहिम्हsa·ma·nu·gā·him·ha समनुभासिम्ह:sa·ma·nu·bhā·sim·ha
Atha kho mayaṁ, bhante, sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:
(Pāli only)
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‘माmā एवं,e·vaṃ आवुसोā·vu·so साति,sā·ti अवच,a·va·ca माmā भगवन्तंbha·ga·van·taṃ अब्भाचिक्खि,ab·bhā·cik·khi नna हिhi साधुsā·dhu भगवतोbha·ga·va·to अब्भक्खानं,ab·bhak·khā·naṃ नna हिhi भगवाbha·ga·vā एवंe·vaṃ वदेय्य।va·dey·ya
‘mā evaṁ, āvuso sāti, avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
(Pāli only)
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अनेकपरियायेनावुसोa·ne·ka·pa·ri·yā·ye·nā·vu·so साति,sā·ti पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ विञ्ञाणंviñ·ñā·ṇaṃ वुत्तंvut·taṃ भगवता,bha·ga·va·tā अञ्ञत्रañ·ñat·ra पच्चयाpac·ca·yā नत्थिnat·thi विञ्ञाणस्सviñ·ñā·ṇas·sa सम्भवो’ति।sam·bha·vo
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.
(Pāli only)
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एवम्पिe·vam·pi खो,kho भन्ते,bhan·te सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to अम्हेहिam·he·hi समनुयुञ्जियमानोsa·ma·nu·yuñ·ji·ya·mā·no समनुगाहियमानोsa·ma·nu·gā·hi·ya·mā·no समनुभासियमानोsa·ma·nu·bhā·si·ya·mā·no तदेवta·de·va पापकंpā·pa·kaṃ दिट्ठिगतंdiṭ·ṭhi·ga·taṃ थामसाthā·ma·sā परामसाpa·rā·ma·sā अभिनिविस्सa·bhi·ni·vis·sa वोहरति:vo·ha·ra·ti
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmasā abhinivissa voharati:
(Pāli only)
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‘एवंe·vaṃ ब्याbyā खोkho अहं,a·haṃ आवुसो,ā·vu·so भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’ति।a·nañ·ñan
‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’ti.
(Pāli only)
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यतोya·to खोkho मयं,ma·yaṃ भन्ते,bhan·te नासक्खिम्हnā·sak·khim·ha सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतस्माe·tas·mā पापकाpā·pa·kā दिट्ठिगताdiṭ·ṭhi·ga·tā विवेचेतुं,vi·ve·ce·tuṃ अथa·tha मयंma·yaṃ एतमत्थंe·ta·mat·thaṃ भगवतोbha·ga·va·to आरोचेमा”ति।ā·ro·ce·mā
Yato kho mayaṁ, bhante, nāsakkhimha sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
(Pāli only)
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho सोso भिक्खुbhik·khu भगवतोbha·ga·va·to पटिस्सुत्वाpa·ṭis·sut·vā येनye·na सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:
“Yes, sir,” that monk replied. He went to Sāti and said to him,
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“एवमावुसो”तिe·va·mā·vu·so खोkho सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to तस्सtas·sa भिक्खुनोbhik·khu·no पटिस्सुत्वाpa·ṭis·sut·vā येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नंni·sin·naṃ खोkho सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sātiṁ bhikkhuṁ kevaṭṭaputtaṁ bhagavā etadavoca:
“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
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‘तथाहंta·thā·haṃ भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्’”ति?a·nañ·ñan
‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan’”ti?
‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”
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“एवंe·vaṃ ब्याbyā खोkho अहं,a·haṃ भन्ते,bhan·te भगवताbha·ga·va·tā धम्मंdham·maṃ देसितंde·si·taṃ आजानामिā·jā·nā·mi यथाya·thā तदेविदंta·de·vi·daṃ विञ्ञाणंviñ·ñā·ṇaṃ सन्धावतिsan·dhā·va·ti संसरति,saṃ·sa·ra·ti अनञ्ञन्”ति।a·nañ·ñan
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati, anaññan”ti.
“Indeed, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”
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“कतमंka·ta·maṃ तं,taṃ साति,sā·ti विञ्ञाणन्”ति?viñ·ñā·ṇan
“Katamaṁ taṁ, sāti, viññāṇan”ti?
“Sāti, what is that consciousness?”
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“य्वायं,yvā·yaṃ भन्ते,bhan·te वदोva·do वेदेय्योve·dey·yo तत्रtat·ra तत्रtat·ra कल्याणपापकानंkal·yā·ṇa·pā·pa·kā·naṃ कम्मानंkam·mā·naṃ विपाकंvi·pā·kaṃ पटिसंवेदेती”ति।pa·ṭi·saṃ·ve·de·tī
“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.
“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.”
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ननुna·nu मया,ma·yā मोघपुरिस,mo·gha·pu·ri·sa अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ विञ्ञाणंviñ·ñā·ṇaṃ वुत्तं,vut·taṃ अञ्ञत्रañ·ñat·ra पच्चयाpac·ca·yā नत्थिnat·thi विञ्ञाणस्सviñ·ñā·ṇas·sa सम्भवोति?sam·bha·vo·ti
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ, aññatra paccayā natthi viññāṇassa sambhavoti?
Haven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be?
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अथa·tha चca पनpa·na त्वं,tvaṃ मोघपुरिस,mo·gha·pu·ri·sa अत्तनाat·ta·nā दुग्गहितेनdug·ga·hi·te·na अम्हेam·he चेवce·va अब्भाचिक्खसि,ab·bhā·cik·kha·si अत्तानञ्चat·tā·nañ·ca खणसि,kha·ṇa·si बहुञ्चba·huñ·ca अपुञ्ञंa·puñ·ñaṃ पसवसि।pa·sa·va·si
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi.
But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.
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अपिa·pi नायंnā·yaṃ सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to उस्मीकतोपिus·mī·ka·to·pi इमस्मिंi·mas·miṃ धम्मविनये”ति?dham·ma·vi·na·ye
api nāyaṁ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṁ dhammavinaye”ti?
Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?”
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एवंe·vaṃ वुत्ते,vut·te सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·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, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
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अथa·tha खोkho भगवाbha·ga·vā सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·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 सातिंsā·tiṃ भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho bhagavā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etadavoca:
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इधाहंi·dhā·haṃ भिक्खूbhik·khū पटिपुच्छिस्सामी”ति।pa·ṭi·puc·chis·sā·mī
Idhāhaṁ bhikkhū paṭipucchissāmī”ti.
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“तुम्हेपिtum·he·pi मे,me भिक्खवे,bhik·kha·ve एवंe·vaṃ धम्मंdham·maṃ देसितंde·si·taṃ आजानाथā·jā·nā·tha यथायंya·thā·yaṃ सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to अत्तनाat·ta·nā दुग्गहितेनdug·ga·hi·te·na अम्हेam·he चेवce·va अब्भाचिक्खति,ab·bhā·cik·kha·ti अत्तानञ्चat·tā·nañ·ca खणति,kha·ṇa·ti बहुञ्चba·huñ·ca अपुञ्ञंa·puñ·ñaṃ पसवती”ति?pa·sa·va·tī
“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavatī”ti?
“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”
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अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na हिhi नो,no भन्ते,bhan·te पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ विञ्ञाणंviñ·ñā·ṇaṃ वुत्तंvut·taṃ भगवता,bha·ga·va·tā अञ्ञत्रañ·ñat·ra पच्चयाpac·ca·yā नत्थिnat·thi विञ्ञाणस्सviñ·ñā·ṇas·sa सम्भवो”ति।sam·bha·vo
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
For in many ways the Buddha has told us that consciousness is dependently originated, that without a cause, consciousness does not come to be.”
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अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na हिhi वो,vo भिक्खवे,bhik·kha·ve पटिच्चसमुप्पन्नंpa·ṭic·ca·sa·mup·pan·naṃ विञ्ञाणंviñ·ñā·ṇaṃ वुत्तंvut·taṃ मया,ma·yā अञ्ञत्रañ·ñat·ra पच्चयाpac·ca·yā नत्थिnat·thi विञ्ञाणस्सviñ·ñā·ṇas·sa सम्भवो”ति।sam·bha·vo
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṁ viññāṇaṁ vuttaṁ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.
For in many ways I have told you that consciousness is dependently originated, that without a cause, consciousness does not come to be.
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अथa·tha चca पनायंpa·nā·yaṃ सातिsā·ti भिक्खुbhik·khu केवट्टपुत्तोke·vaṭ·ṭa·put·to अत्तनाat·ta·nā दुग्गहितेनdug·ga·hi·te·na अम्हेam·he चेवce·va अब्भाचिक्खति,ab·bhā·cik·kha·ti अत्तानञ्चat·tā·nañ·ca खणति,kha·ṇa·ti बहुञ्चba·huñ·ca अपुञ्ञंa·puñ·ñaṃ पसवति।pa·sa·va·ti
Atha ca panāyaṁ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṁ pasavati.
But still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.
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“यंyaṃ यदेव,ya·de·va भिक्खवे,bhik·kha·ve पच्चयंpac·ca·yaṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ तेनte·na तेनेवte·ne·va विञ्ञाणन्त्वेवviñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti
“Yaṁ yadeva, bhikkhave, paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva viññāṇantveva saṅkhyaṁ gacchati.
Consciousness is reckoned according to the very same condition dependent upon which it arises.
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चक्खुञ्चcak·khuñ·ca पटिच्चpa·ṭic·ca रूपेrū·pe चca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ चक्खुविञ्ञाणन्त्वेवcak·khu·viñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति;gac·cha·ti
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṁ, cakkhuviññāṇantveva saṅkhyaṁ gacchati;
Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.
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सोतञ्चso·tañ·ca पटिच्चpa·ṭic·ca सद्देsad·de चca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ सोतविञ्ञाणन्त्वेवso·ta·viñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति;gac·cha·ti
sotañca paṭicca sadde ca uppajjati viññāṇaṁ, sotaviññāṇantveva saṅkhyaṁ gacchati;
Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.
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घानञ्चghā·nañ·ca पटिच्चpa·ṭic·ca गन्धेgan·dhe चca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ घानविञ्ञाणन्त्वेवghā·na·viñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति;gac·cha·ti
ghānañca paṭicca gandhe ca uppajjati viññāṇaṁ, ghānaviññāṇantveva saṅkhyaṁ gacchati;
Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.
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जिव्हञ्चjiv·hañ·ca पटिच्चpa·ṭic·ca रसेra·se चca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ जिव्हाविञ्ञाणन्त्वेवjiv·hā·viñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति;gac·cha·ti
jivhañca paṭicca rase ca uppajjati viññāṇaṁ, jivhāviññāṇantveva saṅkhyaṁ gacchati;
Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.
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कायञ्चkā·yañ·ca पटिच्चpa·ṭic·ca फोट्ठब्बेphoṭ·ṭhab·be चca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ कायविञ्ञाणन्त्वेवkā·ya·viñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति;gac·cha·ti
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṁ, kāyaviññāṇantveva saṅkhyaṁ gacchati;
Consciousness that arises dependent on the body and touches is reckoned as body consciousness.
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मनञ्चma·nañ·ca पटिच्चpa·ṭic·ca धम्मेdham·me चca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ मनोविञ्ञाणन्त्वेवma·no·viñ·ñā·ṇan·tve·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti
manañca paṭicca dhamme ca uppajjati viññāṇaṁ, manoviññāṇantveva saṅkhyaṁ gacchati.
Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve यंyaṃ यदेवya·de·va पच्चयंpac·ca·yaṃ पटिच्चpa·ṭic·ca अग्गिag·gi जलतिja·la·ti तेनte·na तेनेवte·ne·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti
Seyyathāpi, bhikkhave, yaṁ yadeva paccayaṁ paṭicca aggi jalati tena teneva saṅkhyaṁ gacchati.
It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve यंyaṃ यदेवya·de·va पच्चयंpac·ca·yaṃ पटिच्चpa·ṭic·ca उप्पज्जतिup·paj·ja·ti विञ्ञाणं,viñ·ñā·ṇaṃ तेनte·na तेनेवte·ne·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti
Evameva kho, bhikkhave, yaṁ yadeva paccayaṁ paṭicca uppajjati viññāṇaṁ, tena teneva saṅkhyaṁ gacchati.
In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …
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भूतमिदन्ति,bhū·ta·mi·dan·ti भिक्खवे,bhik·kha·ve पस्सथा”ति?pas·sa·thā
Bhūtamidanti, bhikkhave, passathā”ti?
- 90
- 91
- 92
- 93
- 94
- 95
- 96
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97
“तदाहारसम्भवंta·dā·hā·ra·sam·bha·vaṃ नोस्सूति,nos·sū·ti भिक्खवे,bhik·kha·ve कङ्खतोkaṅ·kha·to उप्पज्जतिup·paj·ja·ti विचिकिच्छा”ति?vi·ci·kic·chā
“Tadāhārasambhavaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?”
- 98
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99
“तदाहारनिरोधाta·dā·hā·ra·ni·ro·dhā यंyaṃ भूतं,bhū·taṃ तंtaṃ निरोधधम्मंni·ro·dha·dham·maṃ नोस्सूति,nos·sū·ti भिक्खवे,bhik·kha·ve कङ्खतोkaṅ·kha·to उप्पज्जतिup·paj·ja·ti विचिकिच्छा”ति?vi·ci·kic·chā
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?
“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”
- 100
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101
“भूतमिदन्ति,bhū·ta·mi·dan·ti भिक्खवे,bhik·kha·ve यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to याyā विचिकिच्छाvi·ci·kic·chā साsā पहीयती”ति?pa·hī·ya·tī
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Is doubt given up in someone who truly sees with right understanding that this has come to be?”
- 102
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103
“तदाहारसम्भवन्ति,ta·dā·hā·ra·sam·bha·van·ti भिक्खवे,bhik·kha·ve यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to याyā विचिकिच्छाvi·ci·kic·chā साsā पहीयती”ति?pa·hī·ya·tī
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?”
- 104
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105
“तदाहारनिरोधाta·dā·hā·ra·ni·ro·dhā यंyaṃ भूतं,bhū·taṃ तंtaṃ निरोधधम्मन्ति,ni·ro·dha·dham·man·ti भिक्खवे,bhik·kha·ve यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to याyā विचिकिच्छाvi·ci·kic·chā साsā पहीयती”ति?pa·hī·ya·tī
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?
“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”
- 106
- 107
- 108
- 109
- 110
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111
“तदाहारनिरोधाta·dā·hā·ra·ni·ro·dhā यंyaṃ भूतंbhū·taṃ तंtaṃ निरोधधम्मन्ति,ni·ro·dha·dham·man·ti भिक्खवे,bhik·kha·ve इतिपिi·ti·pi वोvo एत्थet·tha निब्बिचिकिच्छा”ति?nib·bi·ci·kic·chā
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?
“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”
- 112
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113
“भूतमिदन्ति,bhū·ta·mi·dan·ti भिक्खवे,bhik·kha·ve यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya सुदिट्ठन्”ति?su·diṭ·ṭhan
“Bhūtamidanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
“Have you truly seen clearly with right understanding that this has come to be?”
- 114
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115
“तदाहारसम्भवन्ति,ta·dā·hā·ra·sam·bha·van·ti भिक्खवे,bhik·kha·ve यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya सुदिट्ठन्”ति?su·diṭ·ṭhan
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
“Have you truly seen clearly with right understanding that this has come to be with that as fuel?”
- 116
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117
“तदाहारनिरोधाta·dā·hā·ra·ni·ro·dhā यंyaṃ भूतंbhū·taṃ तंtaṃ निरोधधम्मन्ति,ni·ro·dha·dham·man·ti भिक्खवे,bhik·kha·ve यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya सुदिट्ठन्”ति?su·diṭ·ṭhan
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?
“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”
- 118
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119
“इमञ्चेi·mañ·ce तुम्हे,tum·he भिक्खवे,bhik·kha·ve दिट्ठिंdiṭ·ṭhiṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ अल्लीयेथal·lī·ye·tha केलायेथke·lā·ye·tha धनायेथdha·nā·ye·tha ममायेथ,ma·mā·ye·tha अपिa·pi नुnu मेme तुम्हे,tum·he भिक्खवे,bhik·kha·ve कुल्लूपमंkul·lū·pa·maṃ धम्मंdham·maṃ देसितंde·si·taṃ आजानेय्याथā·jā·ney·yā·tha नित्थरणत्थायnit·tha·ra·ṇat·thā·ya नोno गहणत्थाया”ति?ga·ha·ṇat·thā·yā
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”
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121
“इमञ्चेi·mañ·ce तुम्हे,tum·he भिक्खवे,bhik·kha·ve दिट्ठिंdiṭ·ṭhiṃ एवंe·vaṃ परिसुद्धंpa·ri·sud·dhaṃ एवंe·vaṃ परियोदातंpa·ri·yo·dā·taṃ नna अल्लीयेथal·lī·ye·tha नna केलायेथke·lā·ye·tha नna धनायेथdha·nā·ye·tha नna ममायेथ,ma·mā·ye·tha अपिa·pi नुnu मेme तुम्हे,tum·he भिक्खवे,bhik·kha·ve कुल्लूपमंkul·lū·pa·maṃ धम्मंdham·maṃ देसितंde·si·taṃ आजानेय्याथā·jā·ney·yā·tha नित्थरणत्थायnit·tha·ra·ṇat·thā·ya नोno गहणत्थाया”ति?ga·ha·ṇat·thā·yā
“Imañce tumhe, bhikkhave, diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?
“Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”
- 122
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123
“चत्तारोमे,cat·tā·ro·me भिक्खवे,bhik·kha·ve आहाराā·hā·rā भूतानंbhū·tā·naṃ वाvā सत्तानंsat·tā·naṃ ठितिया,ṭhi·ti·yā सम्भवेसीनंsam·bha·ve·sī·naṃ वाvā अनुग्गहाय।a·nug·ga·hā·ya
“Cattārome, bhikkhave, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.
- 124
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125
कबळीकारोka·ba·ḷī·kā·ro आहारोā·hā·ro ओळारिकोo·ḷā·ri·ko वाvā सुखुमोsu·khu·mo वा,vā फस्सोphas·so दुतियो,du·ti·yo मनोसञ्चेतनाma·no·sañ·ce·ta·nā ततिया,ta·ti·yā विञ्ञाणंviñ·ñā·ṇaṃ चतुत्थं।ca·tut·thaṃ
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
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126
इमेi·me च,ca भिक्खवे,bhik·kha·ve चत्तारोcat·tā·ro आहाराā·hā·rā किंनिदानाkiṃ·ni·dā·nā किंसमुदयाkiṃ·sa·mu·da·yā किंजातिकाkiṃ·jā·ti·kā किंपभवा?kiṃ·pa·bha·vā
Ime ca, bhikkhave, cattāro āhārā kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
What is the source, origin, birthplace, and inception of these four fuels?
-
127
इमेi·me चत्तारोcat·tā·ro आहाराā·hā·rā तण्हानिदानाtaṇ·hā·ni·dā·nā तण्हासमुदयाtaṇ·hā·sa·mu·da·yā तण्हाजातिकाtaṇ·hā·jā·ti·kā तण्हापभवा।taṇ·hā·pa·bha·vā
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
- 128
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129
तण्हाtaṇ·hā वेदनानिदानाve·da·nā·ni·dā·nā वेदनासमुदयाve·da·nā·sa·mu·da·yā वेदनाजातिकाve·da·nā·jā·ti·kā वेदनापभवा।ve·da·nā·pa·bha·vā
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
- 130
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131
वेदनाve·da·nā फस्सनिदानाphas·sa·ni·dā·nā फस्ससमुदयाphas·sa·sa·mu·da·yā फस्सजातिकाphas·sa·jā·ti·kā फस्सपभवा।phas·sa·pa·bha·vā
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
- 132
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133
फस्सोphas·so सळायतननिदानोsa·ḷā·ya·ta·na·ni·dā·no सळायतनसमुदयोsa·ḷā·ya·ta·na·sa·mu·da·yo सळायतनजातिकोsa·ḷā·ya·ta·na·jā·ti·ko सळायतनपभवो।sa·ḷā·ya·ta·na·pa·bha·vo
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
- 134
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135
सळायतनंsa·ḷā·ya·ta·naṃ नामरूपनिदानंnā·ma·rū·pa·ni·dā·naṃ नामरूपसमुदयंnā·ma·rū·pa·sa·mu·da·yaṃ नामरूपजातिकंnā·ma·rū·pa·jā·ti·kaṃ नामरूपपभवं।nā·ma·rū·pa·pa·bha·vaṃ
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
- 136
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137
नामरूपंnā·ma·rū·paṃ विञ्ञाणनिदानंviñ·ñā·ṇa·ni·dā·naṃ विञ्ञाणसमुदयंviñ·ñā·ṇa·sa·mu·da·yaṃ विञ्ञाणजातिकंviñ·ñā·ṇa·jā·ti·kaṃ विञ्ञाणपभवं।viñ·ñā·ṇa·pa·bha·vaṃ
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
- 138
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139
विञ्ञाणंviñ·ñā·ṇaṃ सङ्खारनिदानंsaṅ·khā·ra·ni·dā·naṃ सङ्खारसमुदयंsaṅ·khā·ra·sa·mu·da·yaṃ सङ्खारजातिकंsaṅ·khā·ra·jā·ti·kaṃ सङ्खारपभवं।saṅ·khā·ra·pa·bha·vaṃ
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
- 140
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141
सङ्खाराsaṅ·khā·rā अविज्जानिदानाa·vij·jā·ni·dā·nā अविज्जासमुदयाa·vij·jā·sa·mu·da·yā अविज्जाजातिकाa·vij·jā·jā·ti·kā अविज्जापभवा।a·vij·jā·pa·bha·vā
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
- 142
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143
सङ्खारपच्चयाsaṅ·khā·ra·pac·ca·yā विञ्ञाणं,viñ·ñā·ṇaṃ
saṅkhārapaccayā viññāṇaṁ,
-
144
विञ्ञाणपच्चयाviñ·ñā·ṇa·pac·ca·yā नामरूपं,nā·ma·rū·paṃ
viññāṇapaccayā nāmarūpaṁ,
- 145
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146
सळायतनपच्चयाsa·ḷā·ya·ta·na·pac·ca·yā फस्सो,phas·so
saḷāyatanapaccayā phasso,
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147
फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā
phassapaccayā vedanā,
-
148
वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा,taṇ·hā
vedanāpaccayā taṇhā,
-
149
तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानं,u·pā·dā·naṃ
taṇhāpaccayā upādānaṁ,
-
150
उपादानपच्चयाu·pā·dā·na·pac·ca·yā भवो,bha·vo
upādānapaccayā bhavo,
- 151
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152
जातिपच्चयाjā·ti·pac·ca·yā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā सम्भवन्ति।sam·bha·van·ti
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
- 153
- 154
- 155
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156
“जातिपच्चया,jā·ti·pac·ca·yā भन्ते,bhan·te जरामरणं;ja·rā·ma·ra·ṇaṃ
“Jātipaccayā, bhante, jarāmaraṇaṁ;
(Pāli only)
- 157
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158
जातिपच्चयाjā·ti·pac·ca·yā जरामरणन्”ति।ja·rā·ma·ra·ṇan
jātipaccayā jarāmaraṇan”ti.
(Pāli only)
- 159
- 160
-
161
“भवपच्चया,bha·va·pac·ca·yā भन्ते,bhan·te जाति;jā·ti
“Bhavapaccayā, bhante, jāti;
(Pāli only)
- 162
- 163
- 164
- 165
-
166
“उपादानपच्चया,u·pā·dā·na·pac·ca·yā भन्ते,bhan·te भवो;bha·vo
“Upādānapaccayā, bhante, bhavo;
(Pāli only)
- 167
-
168
उपादानपच्चयाu·pā·dā·na·pac·ca·yā भवो”ति।bha·vo
upādānapaccayā bhavo”ti.
(Pāli only)
-
169
“तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानन्तिu·pā·dā·nan·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ तण्हापच्चयाtaṇ·hā·pac·ca·yā नुnu खो,kho भिक्खवे,bhik·kha·ve उपादानं,u·pā·dā·naṃ नोno वा,vā कथंka·thaṃ वाvā एत्थet·tha होती”ति?ho·tī
“Taṇhāpaccayā upādānanti iti kho panetaṁ vuttaṁ, taṇhāpaccayā nu kho, bhikkhave, upādānaṁ, no vā, kathaṁ vā ettha hotī”ti?
(Pāli only)
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170
“तण्हापच्चया,taṇ·hā·pac·ca·yā भन्ते,bhan·te उपादानं;u·pā·dā·naṃ
“Taṇhāpaccayā, bhante, upādānaṁ;
(Pāli only)
- 171
-
172
तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानन्”ति।u·pā·dā·nan
taṇhāpaccayā upādānan”ti.
(Pāli only)
- 173
- 174
-
175
“वेदनापच्चया,ve·da·nā·pac·ca·yā भन्ते,bhan·te तण्हा;taṇ·hā
“Vedanāpaccayā, bhante, taṇhā;
(Pāli only)
- 176
-
177
वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा”ति।taṇ·hā
vedanāpaccayā taṇhā”ti.
(Pāli only)
- 178
- 179
-
180
“फस्सपच्चया,phas·sa·pac·ca·yā भन्ते,bhan·te वेदना;ve·da·nā
“Phassapaccayā, bhante, vedanā;
(Pāli only)
- 181
-
182
फस्सपच्चयाphas·sa·pac·ca·yā वेदना”ति।ve·da·nā
phassapaccayā vedanā”ti.
(Pāli only)
- 183
- 184
-
185
“सळायतनपच्चया,sa·ḷā·ya·ta·na·pac·ca·yā भन्ते,bhan·te फस्सो;phas·so
“Saḷāyatanapaccayā, bhante, phasso;
(Pāli only)
- 186
-
187
सळायतनपच्चयाsa·ḷā·ya·ta·na·pac·ca·yā फस्सो”ति।phas·so
saḷāyatanapaccayā phasso”ti.
(Pāli only)
-
188
“नामरूपपच्चयाnā·ma·rū·pa·pac·ca·yā सळायतनन्तिsa·ḷā·ya·ta·nan·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Nāmarūpapaccayā saḷāyatananti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 189
-
190
“नामरूपपच्चया,nā·ma·rū·pa·pac·ca·yā भन्ते,bhan·te सळायतनं;sa·ḷā·ya·ta·naṃ
“Nāmarūpapaccayā, bhante, saḷāyatanaṁ;
(Pāli only)
- 191
-
192
नामरूपपच्चयाnā·ma·rū·pa·pac·ca·yā सळायतनन्”ति।sa·ḷā·ya·ta·nan
nāmarūpapaccayā saḷāyatanan”ti.
(Pāli only)
-
193
“विञ्ञाणपच्चयाviñ·ñā·ṇa·pac·ca·yā नामरूपन्तिnā·ma·rū·pan·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Viññāṇapaccayā nāmarūpanti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 194
-
195
“विञ्ञाणपच्चया,viñ·ñā·ṇa·pac·ca·yā भन्ते,bhan·te नामरूपं;nā·ma·rū·paṃ
“Viññāṇapaccayā, bhante, nāmarūpaṁ;
(Pāli only)
- 196
-
197
विञ्ञाणपच्चयाviñ·ñā·ṇa·pac·ca·yā नामरूपन्”ति।nā·ma·rū·pan
viññāṇapaccayā nāmarūpan”ti.
(Pāli only)
-
198
“सङ्खारपच्चयाsaṅ·khā·ra·pac·ca·yā विञ्ञाणन्तिviñ·ñā·ṇan·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Saṅkhārapaccayā viññāṇanti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 199
-
200
“सङ्खारपच्चया,saṅ·khā·ra·pac·ca·yā भन्ते,bhan·te विञ्ञाणं;viñ·ñā·ṇaṃ
“Saṅkhārapaccayā, bhante, viññāṇaṁ;
(Pāli only)
- 201
-
202
सङ्खारपच्चयाsaṅ·khā·ra·pac·ca·yā विञ्ञाणन्”ति।viñ·ñā·ṇan
saṅkhārapaccayā viññāṇan”ti.
(Pāli only)
- 203
- 204
-
205
“अविज्जापच्चया,a·vij·jā·pac·ca·yā भन्ते,bhan·te सङ्खारा;saṅ·khā·rā
“Avijjāpaccayā, bhante, saṅkhārā;
(Pāli only)
- 206
-
207
अविज्जापच्चयाa·vij·jā·pac·ca·yā सङ्खारा”ति।saṅ·khā·rā
avijjāpaccayā saṅkhārā”ti.
(Pāli only)
-
208
“Good, mendicants!
- 209
- 210
-
211
अविज्जापच्चयाa·vij·jā·pac·ca·yā सङ्खारा,saṅ·khā·rā
avijjāpaccayā saṅkhārā,
-
212
सङ्खारपच्चयाsaṅ·khā·ra·pac·ca·yā विञ्ञाणं,viñ·ñā·ṇaṃ
saṅkhārapaccayā viññāṇaṁ,
-
213
विञ्ञाणपच्चयाviñ·ñā·ṇa·pac·ca·yā नामरूपं,nā·ma·rū·paṃ
viññāṇapaccayā nāmarūpaṁ,
- 214
-
215
सळायतनपच्चयाsa·ḷā·ya·ta·na·pac·ca·yā फस्सो,phas·so
saḷāyatanapaccayā phasso,
-
216
फस्सपच्चयाphas·sa·pac·ca·yā वेदना,ve·da·nā
phassapaccayā vedanā,
-
217
वेदनापच्चयाve·da·nā·pac·ca·yā तण्हा,taṇ·hā
vedanāpaccayā taṇhā,
-
218
तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानं,u·pā·dā·naṃ
taṇhāpaccayā upādānaṁ,
-
219
उपादानपच्चयाu·pā·dā·na·pac·ca·yā भवो,bha·vo
upādānapaccayā bhavo,
- 220
-
221
जातिपच्चयाjā·ti·pac·ca·yā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā सम्भवन्ति।sam·bha·van·ti
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
- 222
- 223
-
224
सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā विञ्ञाणनिरोधो,viñ·ñā·ṇa·ni·ro·dho
saṅkhāranirodhā viññāṇanirodho,
-
225
विञ्ञाणनिरोधाviñ·ñā·ṇa·ni·ro·dhā नामरूपनिरोधो,nā·ma·rū·pa·ni·ro·dho
viññāṇanirodhā nāmarūpanirodho,
- 226
-
227
सळायतननिरोधाsa·ḷā·ya·ta·na·ni·ro·dhā फस्सनिरोधो,phas·sa·ni·ro·dho
saḷāyatananirodhā phassanirodho,
-
228
फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधो,ve·da·nā·ni·ro·dho
phassanirodhā vedanānirodho,
-
229
वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधो,taṇ·hā·ni·ro·dho
vedanānirodhā taṇhānirodho,
-
230
तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधो,u·pā·dā·na·ni·ro·dho
taṇhānirodhā upādānanirodho,
- 231
- 232
-
233
जातिनिरोधाjā·ti·ni·ro·dhā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā निरुज्झन्ति।ni·ruj·jhan·ti
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
- 234
- 235
- 236
-
237
“जातिनिरोधा,jā·ti·ni·ro·dhā भन्ते,bhan·te जरामरणनिरोधो;ja·rā·ma·ra·ṇa·ni·ro·dho
“Jātinirodhā, bhante, jarāmaraṇanirodho;
(Pāli only)
- 238
-
239
जातिनिरोधाjā·ti·ni·ro·dhā जरामरणनिरोधो”ति।ja·rā·ma·ra·ṇa·ni·ro·dho
jātinirodhā jarāmaraṇanirodho”ti.
(Pāli only)
- 240
- 241
-
242
“भवनिरोधा,bha·va·ni·ro·dhā भन्ते,bhan·te जातिनिरोधो;jā·ti·ni·ro·dho
“Bhavanirodhā, bhante, jātinirodho;
(Pāli only)
- 243
-
244
भवनिरोधाbha·va·ni·ro·dhā जातिनिरोधो”ति।jā·ti·ni·ro·dho
bhavanirodhā jātinirodho”ti.
(Pāli only)
-
245
“उपादाननिरोधाu·pā·dā·na·ni·ro·dhā भवनिरोधोतिbha·va·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Upādānanirodhā bhavanirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 246
-
247
“उपादाननिरोधा,u·pā·dā·na·ni·ro·dhā भन्ते,bhan·te भवनिरोधो;bha·va·ni·ro·dho
“Upādānanirodhā, bhante, bhavanirodho;
(Pāli only)
- 248
-
249
उपादाननिरोधाu·pā·dā·na·ni·ro·dhā भवनिरोधो”ति।bha·va·ni·ro·dho
upādānanirodhā bhavanirodho”ti.
(Pāli only)
-
250
“तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधोतिu·pā·dā·na·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Taṇhānirodhā upādānanirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 251
-
252
“तण्हानिरोधा,taṇ·hā·ni·ro·dhā भन्ते,bhan·te उपादाननिरोधो;u·pā·dā·na·ni·ro·dho
“Taṇhānirodhā, bhante, upādānanirodho;
(Pāli only)
- 253
-
254
तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधो”ति।u·pā·dā·na·ni·ro·dho
taṇhānirodhā upādānanirodho”ti.
(Pāli only)
-
255
“वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधोतिtaṇ·hā·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Vedanānirodhā taṇhānirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 256
-
257
“वेदनानिरोधा,ve·da·nā·ni·ro·dhā भन्ते,bhan·te तण्हानिरोधो;taṇ·hā·ni·ro·dho
“Vedanānirodhā, bhante, taṇhānirodho;
(Pāli only)
- 258
-
259
वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधो”ति।taṇ·hā·ni·ro·dho
vedanānirodhā taṇhānirodho”ti.
(Pāli only)
-
260
“फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधोतिve·da·nā·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Phassanirodhā vedanānirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 261
-
262
“फस्सनिरोधा,phas·sa·ni·ro·dhā भन्ते,bhan·te वेदनानिरोधो;ve·da·nā·ni·ro·dho
“Phassanirodhā, bhante, vedanānirodho;
(Pāli only)
- 263
-
264
फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधो”ति।ve·da·nā·ni·ro·dho
phassanirodhā vedanānirodho”ti.
(Pāli only)
-
265
“सळायतननिरोधाsa·ḷā·ya·ta·na·ni·ro·dhā फस्सनिरोधोतिphas·sa·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Saḷāyatananirodhā phassanirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 266
-
267
सळायतननिरोधा,sa·ḷā·ya·ta·na·ni·ro·dhā भन्ते,bhan·te फस्सनिरोधो;phas·sa·ni·ro·dho
Saḷāyatananirodhā, bhante, phassanirodho;
(Pāli only)
- 268
-
269
सळायतननिरोधाsa·ḷā·ya·ta·na·ni·ro·dhā फस्सनिरोधो”ति।phas·sa·ni·ro·dho
saḷāyatananirodhā phassanirodho”ti.
(Pāli only)
-
270
“नामरूपनिरोधाnā·ma·rū·pa·ni·ro·dhā सळायतननिरोधोतिsa·ḷā·ya·ta·na·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 271
-
272
“नामरूपनिरोधा,nā·ma·rū·pa·ni·ro·dhā भन्ते,bhan·te सळायतननिरोधो;sa·ḷā·ya·ta·na·ni·ro·dho
“Nāmarūpanirodhā, bhante, saḷāyatananirodho;
(Pāli only)
- 273
-
274
नामरूपनिरोधाnā·ma·rū·pa·ni·ro·dhā सळायतननिरोधो”ति।sa·ḷā·ya·ta·na·ni·ro·dho
nāmarūpanirodhā saḷāyatananirodho”ti.
(Pāli only)
-
275
“विञ्ञाणनिरोधाviñ·ñā·ṇa·ni·ro·dhā नामरूपनिरोधोतिnā·ma·rū·pa·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 276
-
277
“विञ्ञाणनिरोधा,viñ·ñā·ṇa·ni·ro·dhā भन्ते,bhan·te नामरूपनिरोधो;nā·ma·rū·pa·ni·ro·dho
“Viññāṇanirodhā, bhante, nāmarūpanirodho;
(Pāli only)
- 278
-
279
विञ्ञाणनिरोधाviñ·ñā·ṇa·ni·ro·dhā नामरूपनिरोधो”ति।nā·ma·rū·pa·ni·ro·dho
viññāṇanirodhā nāmarūpanirodho”ti.
(Pāli only)
-
280
“सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā विञ्ञाणनिरोधोतिviñ·ñā·ṇa·ni·ro·dho·ti इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं;vut·taṃ
“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṁ vuttaṁ;
(Pāli only)
- 281
-
282
“सङ्खारनिरोधा,saṅ·khā·ra·ni·ro·dhā भन्ते,bhan·te विञ्ञाणनिरोधो;viñ·ñā·ṇa·ni·ro·dho
“Saṅkhāranirodhā, bhante, viññāṇanirodho;
(Pāli only)
- 283
-
284
सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā विञ्ञाणनिरोधो”ति।viñ·ñā·ṇa·ni·ro·dho
saṅkhāranirodhā viññāṇanirodho”ti.
(Pāli only)
- 285
- 286
-
287
“अविज्जानिरोधा,a·vij·jā·ni·ro·dhā भन्ते,bhan·te सङ्खारनिरोधो;saṅ·khā·ra·ni·ro·dho
“Avijjānirodhā, bhante, saṅkhāranirodho;
(Pāli only)
- 288
-
289
अविज्जानिरोधाa·vij·jā·ni·ro·dhā सङ्खारनिरोधो”ति।saṅ·khā·ra·ni·ro·dho
avijjānirodhā saṅkhāranirodho”ti.
(Pāli only)
-
290
“Good, mendicants!
- 291
-
292
इमस्मिंi·mas·miṃ असतिa·sa·ti इदंi·daṃ नna होति,ho·ti इमस्सi·mas·sa निरोधाni·ro·dhā इदंi·daṃ निरुज्झति,ni·ruj·jha·ti यदिदं—ya·di·daṃ
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—
When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:
-
293
अविज्जानिरोधाa·vij·jā·ni·ro·dhā सङ्खारनिरोधो,saṅ·khā·ra·ni·ro·dho
avijjānirodhā saṅkhāranirodho,
-
294
सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā विञ्ञाणनिरोधो,viñ·ñā·ṇa·ni·ro·dho
saṅkhāranirodhā viññāṇanirodho,
-
295
विञ्ञाणनिरोधाviñ·ñā·ṇa·ni·ro·dhā नामरूपनिरोधो,nā·ma·rū·pa·ni·ro·dho
viññāṇanirodhā nāmarūpanirodho,
- 296
-
297
सळायतननिरोधाsa·ḷā·ya·ta·na·ni·ro·dhā फस्सनिरोधो,phas·sa·ni·ro·dho
saḷāyatananirodhā phassanirodho,
-
298
फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधो,ve·da·nā·ni·ro·dho
phassanirodhā vedanānirodho,
-
299
वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधो,taṇ·hā·ni·ro·dho
vedanānirodhā taṇhānirodho,
-
300
तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधो,u·pā·dā·na·ni·ro·dho
taṇhānirodhā upādānanirodho,
- 301
- 302
-
303
जातिनिरोधाjā·ti·ni·ro·dhā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā निरुज्झन्ति।ni·ruj·jhan·ti
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
- 304
-
305
अपिa·pi नुnu तुम्हे,tum·he भिक्खवे,bhik·kha·ve एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā पुब्बन्तंpub·ban·taṃ वाvā पटिधावेय्याथ:pa·ṭi·dhā·vey·yā·tha
Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā pubbantaṁ vā paṭidhāveyyātha:
Knowing and seeing in this way, mendicants, would you turn back to the first beginning, thinking,
-
306
‘अहेसुम्हa·he·sum·ha नुnu खोkho मयंma·yaṃ अतीतमद्धानं,a·tī·ta·mad·dhā·naṃ ननुna·nu खोkho अहेसुम्हa·he·sum·ha अतीतमद्धानं,a·tī·ta·mad·dhā·naṃ किंkiṃ नुnu खोkho अहेसुम्हa·he·sum·ha अतीतमद्धानं,a·tī·ta·mad·dhā·naṃ कथंka·thaṃ नुnu खोkho अहेसुम्हa·he·sum·ha अतीतमद्धानं,a·tī·ta·mad·dhā·naṃ किंkiṃ हुत्वाhut·vā किंkiṃ अहेसुम्हa·he·sum·ha नुnu खोkho मयंma·yaṃ अतीतमद्धानन्’”ति?a·tī·ta·mad·dhā·nan
‘ahesumha nu kho mayaṁ atītamaddhānaṁ, nanu kho ahesumha atītamaddhānaṁ, kiṁ nu kho ahesumha atītamaddhānaṁ, kathaṁ nu kho ahesumha atītamaddhānaṁ, kiṁ hutvā kiṁ ahesumha nu kho mayaṁ atītamaddhānan’”ti?
‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”
- 307
-
308
“अपिa·pi नुnu तुम्हे,tum·he भिक्खवे,bhik·kha·ve एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā अपरन्तंa·pa·ran·taṃ वाvā पटिधावेय्याथ—pa·ṭi·dhā·vey·yā·tha
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aparantaṁ vā paṭidhāveyyātha—
“Knowing and seeing in this way, mendicants, would you turn forward to the final end, thinking,
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भविस्सामbha·vis·sā·ma नुnu खोkho मयंma·yaṃ अनागतमद्धानं,a·nā·ga·ta·mad·dhā·naṃ ननुna·nu खोkho भविस्सामbha·vis·sā·ma अनागतमद्धानं,a·nā·ga·ta·mad·dhā·naṃ किंkiṃ नुnu खोkho भविस्सामbha·vis·sā·ma अनागतमद्धानं,a·nā·ga·ta·mad·dhā·naṃ कथंka·thaṃ नुnu खोkho भविस्सामbha·vis·sā·ma अनागतमद्धानं,a·nā·ga·ta·mad·dhā·naṃ किंkiṃ हुत्वाhut·vā किंkiṃ भविस्सामbha·vis·sā·ma नुnu खोkho मयंma·yaṃ अनागतमद्धानन्”ति?a·nā·ga·ta·mad·dhā·nan
bhavissāma nu kho mayaṁ anāgatamaddhānaṁ, nanu kho bhavissāma anāgatamaddhānaṁ, kiṁ nu kho bhavissāma anāgatamaddhānaṁ, kathaṁ nu kho bhavissāma anāgatamaddhānaṁ, kiṁ hutvā kiṁ bhavissāma nu kho mayaṁ anāgatamaddhānan”ti?
‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”
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“अपिa·pi नुnu तुम्हे,tum·he भिक्खवे,bhik·kha·ve एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā एतरहिe·ta·ra·hi वाvā पच्चुप्पन्नमद्धानंpac·cup·pan·na·mad·dhā·naṃ अज्झत्तंaj·jhat·taṃ कथङ्कथीka·thaṅ·ka·thī अस्सथ—as·sa·tha
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā etarahi vā paccuppannamaddhānaṁ ajjhattaṁ kathaṅkathī assatha—
“Knowing and seeing in this way, mendicants, would you be undecided about the present, thinking,
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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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“अपिa·pi नुnu तुम्हे,tum·he भिक्खवे,bhik·kha·ve एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā अञ्ञंañ·ñaṃ सत्थारंsat·thā·raṃ उद्दिसेय्याथा”ति?ud·di·sey·yā·thā
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā aññaṁ satthāraṁ uddiseyyāthā”ti?
“Knowing and seeing in this way, would you dedicate yourself to another teacher?”
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“अपिa·pi नुnu तुम्हे,tum·he भिक्खवे,bhik·kha·ve एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā यानिyā·ni तानिtā·ni पुथुसमणब्राह्मणानंpu·thu·sa·ma·ṇab·rāh·ma·ṇā·naṃ वतva·ta कोतूहलमङ्गलानिko·tū·ha·la·maṅ·ga·lā·ni तानिtā·ni सारतोsā·ra·to पच्चागच्छेय्याथा”ति?pac·cā·gac·chey·yā·thā
“Api nu tumhe, bhikkhave, evaṁ jānantā evaṁ passantā yāni tāni puthusamaṇabrāhmaṇānaṁ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?
“Knowing and seeing in this way, would you believe that the observances and boisterous, superstitious rites of the various ascetics and brahmins are essential?”
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“ननु,na·nu भिक्खवे,bhik·kha·ve यदेवya·de·va तुम्हाकंtum·hā·kaṃ सामंsā·maṃ ञातंñā·taṃ सामंsā·maṃ दिट्ठंdiṭ·ṭhaṃ सामंsā·maṃ विदितं,vi·di·taṃ तदेवta·de·va तुम्हेtum·he वदेथा”ति।va·de·thā
“Nanu, bhikkhave, yadeva tumhākaṁ sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ, tadeva tumhe vadethā”ti.
“Aren’t you speaking only of what you have known and seen and realized for yourselves?”
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“साधु,sā·dhu भिक्खवे,bhik·kha·ve उपनीताu·pa·nī·tā खोkho मेme तुम्हे,tum·he भिक्खवे,bhik·kha·ve इमिनाi·mi·nā सन्दिट्ठिकेनsan·diṭ·ṭhi·ke·na धम्मेनdham·me·na अकालिकेनa·kā·li·ke·na एहिपस्सिकेनe·hi·pas·si·ke·na ओपनेय्यिकेनo·pa·ney·yi·ke·na पच्चत्तंpac·cat·taṃ वेदितब्बेनve·di·tab·be·na विञ्ञूहि।viñ·ñū·hi
“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṁ veditabbena viññūhi.
“Good, mendicants! You have been guided by me with this teaching that’s apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
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सन्दिट्ठिकोsan·diṭ·ṭhi·ko अयं,a·yaṃ भिक्खवे,bhik·kha·ve धम्मोdham·mo अकालिकोa·kā·li·ko एहिपस्सिकोe·hi·pas·si·ko ओपनेय्यिकोo·pa·ney·yi·ko पच्चत्तंpac·cat·taṃ वेदितब्बोve·di·tab·bo विञ्ञूहि—viñ·ñū·hi
Sandiṭṭhiko ayaṁ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi—
For when I said that this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves,
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इधi·dha मातापितरोmā·tā·pi·ta·ro चca सन्निपतिताsan·ni·pa·ti·tā होन्ति,hon·ti माताmā·tā चca नna उतुनीu·tu·nī होति,ho·ti गन्धब्बोgan·dhab·bo चca नna पच्चुपट्ठितोpac·cu·paṭ·ṭhi·to होति,ho·ti नेवne·va तावtā·va गब्भस्सावक्कन्तिgab·bhas·sā·vak·kan·ti होति।ho·ti
Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
In a case where the mother and father come together, but the mother is not in the fertile phase of her menstrual cycle, and the virile spirit is not ready, the embryo is not conceived.
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इधi·dha मातापितरोmā·tā·pi·ta·ro चca सन्निपतिताsan·ni·pa·ti·tā होन्ति,hon·ti माताmā·tā चca उतुनीu·tu·nī होति,ho·ti गन्धब्बोgan·dhab·bo चca नna पच्चुपट्ठितोpac·cu·paṭ·ṭhi·to होति,ho·ti नेवne·va तावtā·va गब्भस्सावक्कन्तिgab·bhas·sā·vak·kan·ti होति।ho·ti
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.
In a case where the mother and father come together, the mother is in the fertile phase of her menstrual cycle, but the virile spirit is not ready, the embryo is not conceived.
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यतोya·to चca खो,kho भिक्खवे,bhik·kha·ve मातापितरोmā·tā·pi·ta·ro चca सन्निपतिताsan·ni·pa·ti·tā होन्ति,hon·ti माताmā·tā चca उतुनीu·tu·nī होति,ho·ti गन्धब्बोgan·dhab·bo चca पच्चुपट्ठितोpac·cu·paṭ·ṭhi·to होति—एवंho·ti तिण्णंtiṇ·ṇaṃ सन्निपाताsan·ni·pā·tā गब्भस्सावक्कन्तिgab·bhas·sā·vak·kan·ti होति।ho·ti
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṁ tiṇṇaṁ sannipātā gabbhassāvakkanti hoti.
But when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready—an embryo is conceived.
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तमेनं,ta·me·naṃ भिक्खवे,bhik·kha·ve माताmā·tā नवna·va वाvā दसda·sa वाvā मासेmā·se गब्भंgab·bhaṃ कुच्छिनाkuc·chi·nā परिहरतिpa·ri·ha·ra·ti महताma·ha·tā संसयेनsaṃ·sa·ye·na गरुभारं।ga·ru·bhā·raṃ
Tamenaṁ, bhikkhave, mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garubhāraṁ.
The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.
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तमेनं,ta·me·naṃ भिक्खवे,bhik·kha·ve माताmā·tā नवन्नंna·van·naṃ वाvā दसन्नंda·san·naṃ वाvā मासानंmā·sā·naṃ अच्चयेनac·ca·ye·na विजायतिvi·jā·ya·ti महताma·ha·tā संसयेनsaṃ·sa·ye·na गरुभारं।ga·ru·bhā·raṃ
Tamenaṁ, bhikkhave, mātā navannaṁ vā dasannaṁ vā māsānaṁ accayena vijāyati mahatā saṁsayena garubhāraṁ.
When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.
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यानिyā·ni तानिtā·ni कुमारकानंku·mā·ra·kā·naṃ कीळापनकानिkī·ḷā·pa·na·kā·ni तेहिte·hi कीळति,kī·ḷa·ti सेय्यथिदं—वङ्ककंsey·ya·thi·daṃ घटिकंgha·ṭi·kaṃ मोक्खचिकंmok·kha·ci·kaṃ चिङ्गुलकंciṅ·gu·la·kaṃ पत्ताळ्हकंpat·tā·ḷha·kaṃ रथकंra·tha·kaṃ धनुकं।dha·nu·kaṃ
yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.
He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
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पञ्चहिpañ·ca·hi कामगुणेहिkā·ma·gu·ṇe·hi समप्पितोsa·map·pi·to समङ्गीभूतोsa·maṅ·gī·bhū·to परिचारेति—pa·ri·cā·re·ti
pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
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चक्खुविञ्ञेय्येहिcak·khu·viñ·ñey·ye·hi रूपेहिrū·pe·hi इट्ठेहिiṭ·ṭhe·hi कन्तेहिkan·te·hi मनापेहिma·nā·pe·hi पियरूपेहिpi·ya·rū·pe·hi कामूपसंहितेहिkā·mū·pa·saṃ·hi·te·hi रजनीयेहि,ra·ja·nī·ye·hi
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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कायविञ्ञेय्येहिkā·ya·viñ·ñey·ye·hi फोट्ठब्बेहिphoṭ·ṭhab·be·hi इट्ठेहिiṭ·ṭhe·hi कन्तेहिkan·te·hi मनापेहिma·nā·pe·hi पियरूपेहिpi·ya·rū·pe·hi कामूपसंहितेहिkā·mū·pa·saṃ·hi·te·hi रजनीयेहि।ra·ja·nī·ye·hi
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
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सोso चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā पियरूपेpi·ya·rū·pe रूपेrū·pe सारज्जति,sā·raj·ja·ti अप्पियरूपेap·pi·ya·rū·pe रूपेrū·pe ब्यापज्जति,byā·paj·ja·ti अनुपट्ठितकायसतिa·nu·paṭ·ṭhi·ta·kā·ya·sa·ti चca विहरतिvi·ha·ra·ti परित्तचेतसो।pa·rit·ta·ce·ta·so
So cakkhunā rūpaṁ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.
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तञ्चtañ·ca चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ यथाभूतंya·thā·bhū·taṃ नप्पजानातिnap·pa·jā·nā·ti यत्थस्सyat·thas·sa तेte पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ति।ni·ruj·jhan·ti
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
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सोso एवंe·vaṃ अनुरोधविरोधंa·nu·ro·dha·vi·ro·dhaṃ समापन्नोsa·mā·pan·no यंyaṃ किञ्चिkiñ·ci वेदनंve·da·naṃ वेदेतिve·de·ti सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा,vā सोso तंtaṃ वेदनंve·da·naṃ अभिनन्दतिa·bhi·nan·da·ti अभिवदतिa·bhi·va·da·ti अज्झोसायaj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
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याyā वेदनासुve·da·nā·su नन्दीnan·dī तदुपादानं,ta·du·pā·dā·naṃ तस्सुपादानपच्चयाtas·su·pā·dā·na·pac·ca·yā भवो,bha·vo भवपच्चयाbha·va·pac·ca·yā जाति,jā·ti जातिपच्चयाjā·ti·pac·ca·yā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā सम्भवन्ति।sam·bha·van·ti
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
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मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya पियरूपेpi·ya·rū·pe धम्मेdham·me सारज्जति,sā·raj·ja·ti अप्पियरूपेap·pi·ya·rū·pe धम्मेdham·me ब्यापज्जति,byā·paj·ja·ti अनुपट्ठितकायसतिa·nu·paṭ·ṭhi·ta·kā·ya·sa·ti चca विहरतिvi·ha·ra·ti परित्तचेतसो।pa·rit·ta·ce·ta·so
manasā dhammaṁ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
When they know an idea with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted.
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तञ्चtañ·ca चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ यथाभूतंya·thā·bhū·taṃ नप्पजानातिnap·pa·jā·nā·ti यत्थस्सyat·thas·sa तेte पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ति।ni·ruj·jhan·ti
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
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सोso एवंe·vaṃ अनुरोधविरोधंa·nu·ro·dha·vi·ro·dhaṃ समापन्नोsa·mā·pan·no यंyaṃ किञ्चिkiñ·ci वेदनंve·da·naṃ वेदेतिve·de·ti सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा,vā सोso तंtaṃ वेदनंve·da·naṃ अभिनन्दतिa·bhi·nan·da·ti अभिवदतिa·bhi·va·da·ti अज्झोसायaj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti
So evaṁ anurodhavirodhaṁ samāpanno yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ abhinandati abhivadati ajjhosāya tiṭṭhati.
Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
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याyā वेदनासुve·da·nā·su नन्दीnan·dī तदुपादानं,ta·du·pā·dā·naṃ तस्सुपादानपच्चयाtas·su·pā·dā·na·pac·ca·yā भवो,bha·vo भवपच्चयाbha·va·pac·ca·yā जाति,jā·ti जातिपच्चयाjā·ti·pac·ca·yā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā सम्भवन्ति।sam·bha·van·ti
Yā vedanāsu nandī tadupādānaṁ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Relishing feelings is grasping. Their grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
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इध,i·dha भिक्खवे,bhik·kha·ve तथागतोta·thā·ga·to लोकेlo·ke उप्पज्जतिup·paj·ja·ti अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा।bha·ga·vā
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.
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सोso इमंi·maṃ लोकंlo·kaṃ सदेवकंsa·de·va·kaṃ समारकंsa·mā·ra·kaṃ सब्रह्मकंsab·rah·ma·kaṃ सस्समणब्राह्मणिंsas·sa·ma·ṇab·rāh·ma·ṇiṃ पजंpa·jaṃ सदेवमनुस्संsa·de·va·ma·nus·saṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेति।pa·ve·de·ti
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
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सोso धम्मंdham·maṃ देसेतिde·se·ti आदिकल्याणंā·di·kal·yā·ṇaṃ मज्झेकल्याणंmaj·jhe·kal·yā·ṇaṃ परियोसानकल्याणंpa·ri·yo·sā·na·kal·yā·ṇaṃ सात्थंsāt·thaṃ सब्यञ्जनं;sab·yañ·ja·naṃ
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ;
He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
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तंtaṃ धम्मंdham·maṃ सुणातिsu·ṇā·ti गहपतिga·ha·pa·ti वाvā गहपतिपुत्तोga·ha·pa·ti·put·to वाvā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ वाvā कुलेku·le पच्चाजातो।pac·cā·jā·to
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
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सोso तेनte·na सद्धापटिलाभेनsad·dhā·pa·ṭi·lā·bhe·na समन्नागतोsa·man·nā·ga·to इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
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नयिदंna·yi·daṃ सुकरंsu·ka·raṃ अगारंa·gā·raṃ अज्झावसताaj·jhā·va·sa·tā एकन्तपरिपुण्णंe·kan·ta·pa·ri·puṇ·ṇaṃ एकन्तपरिसुद्धंe·kan·ta·pa·ri·sud·dhaṃ सङ्खलिखितंsaṅ·kha·li·khi·taṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरितुं।ca·ri·tuṃ
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
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यन्नूनाहंyan·nū·nā·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वा,o·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वा,ac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’”ति।pab·ba·jey·yan
Yannūnāhaṁ kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajeyyan’”ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’
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सोso अपरेनa·pa·re·na समयेनsa·ma·ye·na अप्पंap·paṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहाय,pa·hā·ya महन्तंma·han·taṃ वाvā भोगक्खन्धंbho·gak·khan·dhaṃ पहाय,pa·hā·ya अप्पंap·paṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहाय,pa·hā·ya महन्तंma·han·taṃ वाvā ञातिपरिवट्टंñā·ti·pa·ri·vaṭ·ṭaṃ पहाय,pa·hā·ya केसमस्सुंke·sa·mas·suṃ ओहारेत्वा,o·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वा,ac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजति।pab·ba·ja·ti
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṁ pabbajati.
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no भिक्खूनंbhik·khū·naṃ सिक्खासाजीवसमापन्नोsik·khā·sā·jī·va·sa·mā·pan·no पाणातिपातंpā·ṇā·ti·pā·taṃ पहायpa·hā·ya पाणातिपाताpā·ṇā·ti·pā·tā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti निहितदण्डोni·hi·ta·daṇ·ḍo निहितसत्थोni·hi·ta·sat·tho लज्जीlaj·jī दयापन्नोda·yā·pan·no सब्बपाणभूतहितानुकम्पीsab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī विहरति।vi·ha·ra·ti
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
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अदिन्नादानंa·din·nā·dā·naṃ पहायpa·hā·ya अदिन्नादानाa·din·nā·dā·nā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti दिन्नादायीdin·nā·dā·yī दिन्नपाटिकङ्खीdin·na·pā·ṭi·kaṅ·khī अथेनेनa·the·ne·na सुचिभूतेनsu·ci·bhū·te·na अत्तनाat·ta·nā विहरति।vi·ha·ra·ti
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
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अब्रह्मचरियंab·rah·ma·ca·ri·yaṃ पहायpa·hā·ya ब्रह्मचारीbrah·ma·cā·rī होति,ho·ti आराचारीā·rā·cā·rī विरतोvi·ra·to मेथुनाme·thu·nā गामधम्मा।gā·ma·dham·mā
Abrahmacariyaṁ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.
They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
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मुसावादंmu·sā·vā·daṃ पहायpa·hā·ya मुसावादाmu·sā·vā·dā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti सच्चवादीsac·ca·vā·dī सच्चसन्धोsac·ca·san·dho थेतोthe·to पच्चयिकोpac·ca·yi·ko अविसंवादकोa·vi·saṃ·vā·da·ko लोकस्स।lo·kas·sa
Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.
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पिसुणंpi·su·ṇaṃ वाचंvā·caṃ पहायpa·hā·ya पिसुणायpi·su·ṇā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to होति—इतोho·ti सुत्वाsut·vā नna अमुत्रa·mut·ra अक्खाताak·khā·tā इमेसंi·me·saṃ भेदाय,bhe·dā·ya अमुत्रa·mut·ra वाvā सुत्वाsut·vā नna इमेसंi·me·saṃ अक्खाताak·khā·tā अमूसंa·mū·saṃ भेदाय।bhe·dā·ya इतिi·ti भिन्नानंbhin·nā·naṃ वाvā सन्धाता,san·dhā·tā सहितानंsa·hi·tā·naṃ वाvā अनुप्पदाताa·nup·pa·dā·tā समग्गारामोsa·mag·gā·rā·mo समग्गरतोsa·mag·ga·ra·to समग्गनन्दी,sa·mag·ga·nan·dī समग्गकरणिंsa·mag·ga·ka·ra·ṇiṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.
They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
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फरुसंpha·ru·saṃ वाचंvā·caṃ पहायpa·hā·ya फरुसायpha·ru·sā·ya वाचायvā·cā·ya पटिविरतोpa·ṭi·vi·ra·to होति—याho·ti साsā वाचाvā·cā नेलाne·lā कण्णसुखाkaṇ·ṇa·su·khā पेमनीयाpe·ma·nī·yā हदयङ्गमाha·da·yaṅ·ga·mā पोरीpo·rī बहुजनकन्ताba·hu·ja·na·kan·tā बहुजनमनापाba·hu·ja·na·ma·nā·pā तथारूपिंta·thā·rū·piṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.
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सम्फप्पलापंsam·phap·pa·lā·paṃ पहायpa·hā·ya सम्फप्पलापाsam·phap·pa·lā·pā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti कालवादीkā·la·vā·dī भूतवादीbhū·ta·vā·dī अत्थवादीat·tha·vā·dī धम्मवादीdham·ma·vā·dī विनयवादी,vi·na·ya·vā·dī निधानवतिंni·dhā·na·va·tiṃ वाचंvā·caṃ भासिताbhā·si·tā कालेन,kā·le·na सापदेसंsā·pa·de·saṃ परियन्तवतिंpa·ri·yan·ta·va·tiṃ अत्थसंहितं।at·tha·saṃ·hi·taṃ
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena, sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
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आमकधञ्ञपटिग्गहणाā·ma·ka·dhañ·ña·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
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387
आमकमंसपटिग्गहणाā·ma·ka·maṃ·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti
āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
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दासिदासपटिग्गहणाdā·si·dā·sa·pa·ṭig·ga·ha·ṇā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti
dāsidāsapaṭiggahaṇā paṭivirato hoti,
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396
तुलाकूटकंसकूटमानकूटाtu·lā·kū·ṭa·kaṃ·sa·kū·ṭa·mā·na·kū·ṭā पटिविरतोpa·ṭi·vi·ra·to होति,ho·ti
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti,
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छेदनवधबन्धनविपरामोसआलोपसहसाकाराche·da·na·va·dha·ban·dha·na·vi·pa·rā·mo·sa·ā·lo·pa·sa·ha·sā·kā·rā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.
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सोso सन्तुट्ठोsan·tuṭ·ṭho होतिho·ti कायपरिहारिकेनkā·ya·pa·ri·hā·ri·ke·na चीवरेनcī·va·re·na कुच्छिपरिहारिकेनkuc·chi·pa·ri·hā·ri·ke·na पिण्डपातेन।piṇ·ḍa·pā·te·na सोso येनye·na येनेवye·ne·va पक्कमतिpak·ka·ma·ti समादायेवsa·mā·dā·ye·va पक्कमति।pak·ka·ma·ti
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
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एवमेवe·va·me·va भिक्खुbhik·khu सन्तुट्ठोsan·tuṭ·ṭho होतिho·ti कायपरिहारिकेनkā·ya·pa·ri·hā·ri·ke·na चीवरेन,cī·va·re·na कुच्छिपरिहारिकेनkuc·chi·pa·ri·hā·ri·ke·na पिण्डपातेन।piṇ·ḍa·pā·te·na सोso येनye·na येनेवye·ne·va पक्कमतिpak·ka·ma·ti समादायेवsa·mā·dā·ye·va पक्कमति।pak·ka·ma·ti
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
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सोso इमिनाi·mi·nā अरियेनa·ri·ye·na सीलक्खन्धेनsī·lak·khan·dhe·na समन्नागतोsa·man·nā·ga·to अज्झत्तंaj·jhat·taṃ अनवज्जसुखंa·na·vaj·ja·su·khaṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
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यत्वाधिकरणमेनंyat·vā·dhi·ka·ra·ṇa·me·naṃ चक्खुन्द्रियंcak·khun·dri·yaṃ असंवुतंa·saṃ·vu·taṃ विहरन्तंvi·ha·ran·taṃ अभिज्झादोमनस्साa·bhij·jhā·do·ma·nas·sā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अन्वास्सवेय्युंan·vās·sa·vey·yuṃ तस्सtas·sa संवरायsaṃ·va·rā·ya पटिपज्जति,pa·ṭi·paj·ja·ti रक्खतिrak·kha·ti चक्खुन्द्रियं,cak·khun·dri·yaṃ चक्खुन्द्रियेcak·khun·dri·ye संवरंsaṃ·va·raṃ आपज्जति।ā·paj·ja·ti
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
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410
यत्वाधिकरणमेनंyat·vā·dhi·ka·ra·ṇa·me·naṃ मनिन्द्रियंma·nin·dri·yaṃ असंवुतंa·saṃ·vu·taṃ विहरन्तंvi·ha·ran·taṃ अभिज्झादोमनस्साa·bhij·jhā·do·ma·nas·sā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अन्वास्सवेय्युंan·vās·sa·vey·yuṃ तस्सtas·sa संवरायsaṃ·va·rā·ya पटिपज्जति,pa·ṭi·paj·ja·ti रक्खतिrak·kha·ti मनिन्द्रियंma·nin·dri·yaṃ मनिन्द्रियेma·nin·dri·ye संवरंsaṃ·va·raṃ आपज्जति।ā·paj·ja·ti
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
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411
सोso इमिनाi·mi·nā अरियेनa·ri·ye·na इन्द्रियसंवरेनin·dri·ya·saṃ·va·re·na समन्नागतोsa·man·nā·ga·to अज्झत्तंaj·jhat·taṃ अब्यासेकसुखंab·yā·se·ka·su·khaṃ पटिसंवेदेति।pa·ṭi·saṃ·ve·de·ti
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
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412
सोso अभिक्कन्तेa·bhik·kan·te पटिक्कन्तेpa·ṭik·kan·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti आलोकितेā·lo·ki·te विलोकितेvi·lo·ki·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti समिञ्जितेsa·miñ·ji·te पसारितेpa·sā·ri·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti सङ्घाटिपत्तचीवरधारणेsaṅ·ghā·ṭi·pat·ta·cī·va·ra·dhā·ra·ṇe सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti असितेa·si·te पीतेpī·te खायितेkhā·yi·te सायितेsā·yi·te सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti उच्चारपस्सावकम्मेuc·cā·ra·pas·sā·va·kam·me सम्पजानकारीsam·pa·jā·na·kā·rī होति,ho·ti गतेga·te ठितेṭhi·te निसिन्नेni·sin·ne सुत्तेsut·te जागरितेjā·ga·ri·te भासितेbhā·si·te तुण्हीभावेtuṇ·hī·bhā·ve सम्पजानकारीsam·pa·jā·na·kā·rī होति।ho·ti
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
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413
सोso इमिनाi·mi·nā चca अरियेनa·ri·ye·na सीलक्खन्धेनsī·lak·khan·dhe·na समन्नागतो,sa·man·nā·ga·to इमायi·mā·ya चca अरियायa·ri·yā·ya सन्तुट्ठियाsan·tuṭ·ṭhi·yā समन्नागतो,sa·man·nā·ga·to इमिनाi·mi·nā चca अरियेनa·ri·ye·na इन्द्रियसंवरेनin·dri·ya·saṃ·va·re·na समन्नागतो,sa·man·nā·ga·to इमिनाi·mi·nā चca अरियेनa·ri·ye·na सतिसम्पजञ्ञेनsa·ti·sam·pa·jañ·ñe·na समन्नागतो,sa·man·nā·ga·to
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,
When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,
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414
विवित्तंvi·vit·taṃ सेनासनंse·nā·sa·naṃ भजति—अरञ्ञंbha·ja·ti रुक्खमूलंruk·kha·mū·laṃ पब्बतंpab·ba·taṃ कन्दरंkan·da·raṃ गिरिगुहंgi·ri·gu·haṃ सुसानंsu·sā·naṃ वनपत्थंva·na·pat·thaṃ अब्भोकासंab·bho·kā·saṃ पलालपुञ्जं।pa·lā·la·puñ·jaṃ
vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
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415
सोso पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to निसीदतिni·sī·da·ti पल्लङ्कंpal·laṅ·kaṃ आभुजित्वा,ā·bhu·jit·vā उजुंu·juṃ कायंkā·yaṃ पणिधाय,pa·ṇi·dhā·ya परिमुखंpa·ri·mu·khaṃ सतिंsa·tiṃ उपट्ठपेत्वा।u·paṭ·ṭha·pet·vā
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.
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416
सोso अभिज्झंa·bhij·jhaṃ लोकेlo·ke पहायpa·hā·ya विगताभिज्झेनvi·ga·tā·bhij·jhe·na चेतसाce·ta·sā विहरति,vi·ha·ra·ti अभिज्झायa·bhij·jhā·ya चित्तंcit·taṃ परिसोधेति;pa·ri·so·dhe·ti
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
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417
ब्यापादपदोसंbyā·pā·da·pa·do·saṃ पहायpa·hā·ya अब्यापन्नचित्तोab·yā·pan·na·cit·to विहरति,vi·ha·ra·ti सब्बपाणभूतहितानुकम्पी,sab·ba·pā·ṇa·bhū·ta·hi·tā·nu·kam·pī ब्यापादपदोसाbyā·pā·da·pa·do·sā चित्तंcit·taṃ परिसोधेति;pa·ri·so·dhe·ti
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.
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418
थिनमिद्धंthi·na·mid·dhaṃ पहायpa·hā·ya विगतथिनमिद्धोvi·ga·ta·thi·na·mid·dho विहरतिvi·ha·ra·ti आलोकसञ्ञी,ā·lo·ka·sañ·ñī सतोsa·to सम्पजानो,sam·pa·jā·no थिनमिद्धाthi·na·mid·dhā चित्तंcit·taṃ परिसोधेति;pa·ri·so·dhe·ti
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti;
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
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419
उद्धच्चकुक्कुच्चंud·dhac·ca·kuk·kuc·caṃ पहायpa·hā·ya अनुद्धतोa·nud·dha·to विहरतिvi·ha·ra·ti अज्झत्तंaj·jhat·taṃ वूपसन्तचित्तो,vū·pa·san·ta·cit·to उद्धच्चकुक्कुच्चाud·dhac·ca·kuk·kuc·cā चित्तंcit·taṃ परिसोधेति;pa·ri·so·dhe·ti
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.
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420
विचिकिच्छंvi·ci·kic·chaṃ पहायpa·hā·ya तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विहरतिvi·ha·ra·ti अकथङ्कथीa·ka·thaṅ·ka·thī कुसलेसुku·sa·le·su धम्मेसु,dham·me·su विचिकिच्छायvi·ci·kic·chā·ya चित्तंcit·taṃ परिसोधेति।pa·ri·so·dhe·ti
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
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422
विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
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423
पुनpu·na चपरं,ca·pa·raṃ भिक्खवे,bhik·kha·ve भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ …पे…pe
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …
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424
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426
सोso चक्खुनाcak·khu·nā रूपंrū·paṃ दिस्वाdis·vā पियरूपेpi·ya·rū·pe रूपेrū·pe नna सारज्जति,sā·raj·ja·ti अप्पियरूपेap·pi·ya·rū·pe रूपेrū·pe नna ब्यापज्जति,byā·paj·ja·ti उपट्ठितकायसतिu·paṭ·ṭhi·ta·kā·ya·sa·ti चca विहरतिvi·ha·ra·ti अप्पमाणचेतसो।ap·pa·mā·ṇa·ce·ta·so
So cakkhunā rūpaṁ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.
When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.
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427
तञ्चtañ·ca चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ यथाभूतंya·thā·bhū·taṃ पजानातिpa·jā·nā·ti यत्थस्सyat·thas·sa तेte पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ति।ni·ruj·jhan·ti
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
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428
सोso एवंe·vaṃ अनुरोधविरोधविप्पहीनोa·nu·ro·dha·vi·ro·dha·vip·pa·hī·no यंyaṃ किञ्चिkiñ·ci वेदनंve·da·naṃ वेदेति,ve·de·ti सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा,vā सोso तंtaṃ वेदनंve·da·naṃ नाभिनन्दतिnā·bhi·nan·da·ti नाभिवदतिnā·bhi·va·da·ti नाज्झोसायnāj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
- 429
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430
तस्सtas·sa नन्दीनिरोधाnan·dī·ni·ro·dhā उपादाननिरोधो,u·pā·dā·na·ni·ro·dho उपादाननिरोधाu·pā·dā·na·ni·ro·dhā भवनिरोधो,bha·va·ni·ro·dho भवनिरोधाbha·va·ni·ro·dhā जातिनिरोधो,jā·ti·ni·ro·dho जातिनिरोधाjā·ti·ni·ro·dhā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā निरुज्झन्ति।ni·ruj·jhan·ti
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
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436
मनसाma·na·sā धम्मंdham·maṃ विञ्ञायviñ·ñā·ya पियरूपेpi·ya·rū·pe धम्मेdham·me नna सारज्जति,sā·raj·ja·ti अप्पियरूपेap·pi·ya·rū·pe धम्मेdham·me नna ब्यापज्जति,byā·paj·ja·ti उपट्ठितकायसतिu·paṭ·ṭhi·ta·kā·ya·sa·ti चca विहरतिvi·ha·ra·ti अप्पमाणचेतसो,ap·pa·mā·ṇa·ce·ta·so
manasā dhammaṁ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,
When they know an idea with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.
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437
तञ्चtañ·ca चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ यथाभूतंya·thā·bhū·taṃ पजानातिpa·jā·nā·ti यत्थस्सyat·thas·sa तेte पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā अपरिसेसाa·pa·ri·se·sā निरुज्झन्ति।ni·ruj·jhan·ti
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.
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438
सोso एवंe·vaṃ अनुरोधविरोधविप्पहीनोa·nu·ro·dha·vi·ro·dha·vip·pa·hī·no यंyaṃ किञ्चिkiñ·ci वेदनंve·da·naṃ वेदेति,ve·de·ti सुखंsu·khaṃ वाvā दुक्खंduk·khaṃ वाvā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वा,vā सोso तंtaṃ वेदनंve·da·naṃ नाभिनन्दतिnā·bhi·nan·da·ti नाभिवदतिnā·bhi·va·da·ti नाज्झोसायnāj·jho·sā·ya तिट्ठति।tiṭ·ṭha·ti
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
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440
तस्सtas·sa नन्दीनिरोधाnan·dī·ni·ro·dhā उपादाननिरोधो,u·pā·dā·na·ni·ro·dho उपादाननिरोधाu·pā·dā·na·ni·ro·dhā भवनिरोधो,bha·va·ni·ro·dho भवनिरोधाbha·va·ni·ro·dhā जातिनिरोधो,jā·ti·ni·ro·dho जातिनिरोधाjā·ti·ni·ro·dhā जरामरणंja·rā·ma·ra·ṇaṃ सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā निरुज्झन्ति।ni·ruj·jhan·ti
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
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442
इमंi·maṃ खोkho मेme तुम्हे,tum·he भिक्खवे,bhik·kha·ve सङ्खित्तेनsaṅ·khit·te·na तण्हासङ्खयविमुत्तिंtaṇ·hā·saṅ·kha·ya·vi·mut·tiṃ धारेथ,dhā·re·tha सातिंsā·tiṃ पनpa·na भिक्खुंbhik·khuṃ केवट्टपुत्तंke·vaṭ·ṭa·put·taṃ महातण्हाजालतण्हासङ्घाटप्पटिमुक्कन्”ति।ma·hā·taṇ·hā·jā·la·taṇ·hā·saṅ·ghā·ṭap·pa·ṭi·muk·kan
Imaṁ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṁ dhāretha, sātiṁ pana bhikkhuṁ kevaṭṭaputtaṁ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.
Mendicants, you should memorize this brief statement on freedom through the ending of craving. But the mendicant Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”
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445
महातण्हासङ्खयसुत्तंma·hā·taṇ·hā·saṅ·kha·ya·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ अट्ठमं।aṭ·ṭha·maṃ
Mahātaṇhāsaṅkhayasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.