Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 41 मज्झिमनिकाय 41
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Sāleyyakasutta
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.
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Middle Discourses 41
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सालेय्यकसुत्तsā·ley·ya·ka·sut·ta
Sāleyyakasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ येनye·na सालाsā·lā नामnā·ma कोसलानंko·sa·lā·naṃ ब्राह्मणगामोbrāh·ma·ṇa·gā·mo तदवसरि।ta·da·va·sa·ri
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā.
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“समणोsa·ma·ṇo खलु,kha·lu भो,bho गोतमोgo·ta·mo सक्यपुत्तोsak·ya·put·to सक्यकुलाsak·ya·ku·lā पब्बजितोpab·ba·ji·to कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिंsad·dhiṃ सालंsā·laṃ अनुप्पत्तो।a·nup·pat·to
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants.
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तंtaṃ खोkho पनpa·na भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ एवंe·vaṃ कल्याणोkal·yā·ṇo कित्तिसद्दोkit·ti·sad·do अब्भुग्गतो:ab·bhug·ga·to
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
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‘इतिपिi·ti·pi सोso भगवाbha·ga·vā अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवा’।bha·ga·vā
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
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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 teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased.
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अथa·tha खोkho सालेय्यकाsā·ley·ya·kā ब्राह्मणगहपतिकाbrāh·ma·ṇa·ga·ha·pa·ti·kā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā अप्पेकच्चेap·pe·kac·ce भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु;ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदिंसु,sam·mo·diṃ·su सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदिंसु;ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā एकमन्तंe·ka·man·taṃ निसीदिंसु;ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce भगवतोbha·ga·va·to सन्तिकेsan·ti·ke नामगोत्तंnā·ma·got·taṃ सावेत्वाsā·vet·vā एकमन्तंe·ka·man·taṃ निसीदिंसु;ni·sī·diṃ·su अप्पेकच्चेap·pe·kac·ce तुण्हीभूताtuṇ·hī·bhū·tā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नाni·sin·nā खोkho सालेय्यकाsā·ley·ya·kā ब्राह्मणगहपतिकाbrāh·ma·ṇa·ga·ha·pa·ti·kā भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ:
Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
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“कोko नुnu खो,kho भोbho गोतम,go·ta·ma हेतु,he·tu कोko पच्चयो,pac·ca·yo येनye·na म्’इधेकच्चेm सत्ताsat·tā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जन्ति?u·pa·paj·jan·ti
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti?
“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?
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कोko पन,pa·na भोbho गोतम,go·ta·ma हेतु,he·tu कोko पच्चयो,pac·ca·yo येनye·na म्’इधेकच्चेm सत्ताsat·tā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जन्ती”ति?u·pa·paj·jan·tī
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
And what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
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“अधम्मचरियाविसमचरियाहेतुa·dham·ma·ca·ri·yā·vi·sa·ma·ca·ri·yā·he·tu खो,kho गहपतयो,ga·ha·pa·ta·yo एवम्’इधेकच्चेe·vam सत्ताsat·tā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जन्ति।u·pa·paj·jan·ti
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
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धम्मचरियासमचरियाहेतुdham·ma·ca·ri·yā·sa·ma·ca·ri·yā·he·tu खो,kho गहपतयो,ga·ha·pa·ta·yo एवम्’इधेकच्चेe·vam सत्ताsat·tā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जन्ती”ति।u·pa·paj·jan·tī
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
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“नna खोkho मयंma·yaṃ इमस्सi·mas·sa भोतोbho·to गोतमस्सgo·ta·mas·sa सङ्खित्तेनsaṅ·khit·te·na भासितस्स,bhā·si·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्स,a·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानाम।ā·jā·nā·ma
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma.
“We don’t understand the detailed meaning of the worthy Gotama’s brief statement.
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साधुsā·dhu नोno भवंbha·vaṃ गोतमोgo·ta·mo तथाta·thā धम्मंdham·maṃ देसेतु,de·se·tu यथाya·thā मयंma·yaṃ इमस्सi·mas·sa भोतोbho·to गोतमस्सgo·ta·mas·sa सङ्खित्तेनsaṅ·khit·te·na भासितस्स,bhā·si·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ अविभत्तस्स,a·vi·bhat·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानेय्यामा”ति।ā·jā·ney·yā·mā
Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.
Worthy Gotama, please teach us this matter in detail so we can understand the meaning.”
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“तिविधंti·vi·dhaṃ खो,kho गहपतयो,ga·ha·pa·ta·yo कायेनkā·ye·na अधम्मचरियाविसमचरियाa·dham·ma·ca·ri·yā·vi·sa·ma·ca·ri·yā होति,ho·ti चतुब्बिधंca·tub·bi·dhaṃ वाचायvā·cā·ya अधम्मचरियाविसमचरियाa·dham·ma·ca·ri·yā·vi·sa·ma·ca·ri·yā होति,ho·ti तिविधंti·vi·dhaṃ मनसाma·na·sā अधम्मचरियाविसमचरियाa·dham·ma·ca·ri·yā·vi·sa·ma·ca·ri·yā होति।ho·ti
“Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti.
“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
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इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co पाणातिपातीpā·ṇā·ti·pā·tī होति,ho·ti लुद्दोlud·do लोहितपाणिlo·hi·ta·pā·ṇi हतप्पहतेha·tap·pa·ha·te निविट्ठोni·viṭ·ṭho अदयापन्नोa·da·yā·pan·no पाणभूतेसु।pā·ṇa·bhū·te·su
Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.
It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
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अदिन्नादायीa·din·nā·dā·yī खोkho पनpa·na होति।ho·ti यंyaṃ तंtaṃ परस्सpa·ras·sa परवित्तूपकरणं,pa·ra·vit·tū·pa·ka·ra·ṇaṃ गामगतंgā·ma·ga·taṃ वाvā अरञ्ञगतंa·rañ·ña·ga·taṃ वा,vā तंtaṃ अदिन्नंa·din·naṃ थेय्यसङ्खातंthey·ya·saṅ·khā·taṃ आदाताā·dā·tā होति।ho·ti
Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
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कामेसुमिच्छाचारीkā·me·su·mic·chā·cā·rī खोkho पनpa·na होति।ho·ti याyā ताtā मातुरक्खिताmā·tu·rak·khi·tā पितुरक्खिताpi·tu·rak·khi·tā मातापितुरक्खिताmā·tā·pi·tu·rak·khi·tā भातुरक्खिताbhā·tu·rak·khi·tā भगिनिरक्खिताbha·gi·ni·rak·khi·tā ञातिरक्खिताñā·ti·rak·khi·tā गोत्तरक्खिताgot·ta·rak·khi·tā धम्मरक्खिताdham·ma·rak·khi·tā सस्सामिकाsas·sā·mi·kā सपरिदण्डाsa·pa·ri·daṇ·ḍā अन्तमसोan·ta·ma·so मालागुळपरिक्खित्तापि,mā·lā·gu·ḷa·pa·rik·khit·tā·pi तथारूपासुta·thā·rū·pā·su चारित्तंcā·rit·taṃ आपज्जिताā·paj·ji·tā होति।ho·ti
Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.
They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
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इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co मुसावादीmu·sā·vā·dī होति।ho·ti सभागतोsa·bhā·ga·to वाvā परिसागतोpa·ri·sā·ga·to वा,vā ञातिमज्झगतोñā·ti·maj·jha·ga·to वाvā पूगमज्झगतोpū·ga·maj·jha·ga·to वाvā राजकुलमज्झगतोrā·ja·ku·la·maj·jha·ga·to वा,vā अभिनीतोa·bhi·nī·to सक्खिपुट्ठो:sak·khi·puṭ·ṭho ‘एहम्भोe·ham·bho पुरिस,pu·ri·sa यंyaṃ जानासिjā·nā·si तंtaṃ वदेही’ति,va·de·hī सोso अजानंa·jā·naṃ वाvā आह:ā·ha ‘जानामी’ति,jā·nā·mī जानंjā·naṃ वाvā आह:ā·ha नna जानामी’ति,jā·nā·mī ‘अपस्संa·pas·saṃ वाvā आह:ā·ha ‘पस्सामी’ति,pas·sā·mī पस्संpas·saṃ वाvā आह:ā·ha ‘नna पस्सामी’ति।pas·sā·mī इतिi·ti अत्तहेतुat·ta·he·tu वाvā परहेतुpa·ra·he·tu वाvā आमिसकिञ्चिक्खहेतुā·mi·sa·kiñ·cik·kha·he·tu वाvā सम्पजानमुसाsam·pa·jā·na·mu·sā भासिताbhā·si·tā होति।ho·ti
Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: na jānāmī’ti, ‘apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
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पिसुणवाचोpi·su·ṇa·vā·co खोkho पनpa·na होति।ho·ti इतोi·to सुत्वाsut·vā अमुत्रa·mut·ra अक्खाताak·khā·tā इमेसंi·me·saṃ भेदाय,bhe·dā·ya अमुत्रa·mut·ra वाvā सुत्वाsut·vā इमेसंi·me·saṃ अक्खाताak·khā·tā अमूसंa·mū·saṃ भेदाय।bhe·dā·ya इतिi·ti समग्गानंsa·mag·gā·naṃ वाvā भेत्ता,bhet·tā भिन्नानंbhin·nā·naṃ वाvā अनुप्पदाता,a·nup·pa·dā·tā वग्गारामोvag·gā·rā·mo वग्गरतोvag·ga·ra·to वग्गनन्दीvag·ga·nan·dī वग्गकरणिंvag·ga·ka·ra·ṇiṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti
Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti.
They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
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फरुसवाचोpha·ru·sa·vā·co खोkho पनpa·na होति।ho·ti याyā साsā वाचाvā·cā अण्डकाaṇ·ḍa·kā कक्कसाkak·ka·sā परकटुकाpa·ra·ka·ṭu·kā पराभिसज्जनीpa·rā·bhi·saj·ja·nī कोधसामन्ताko·dha·sā·man·tā असमाधिसंवत्तनिका,a·sa·mā·dhi·saṃ·vat·ta·ni·kā तथारूपिंta·thā·rū·piṃ वाचंvā·caṃ भासिताbhā·si·tā होति।ho·ti
Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
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सम्फप्पलापीsam·phap·pa·lā·pī खोkho पनpa·na होति।ho·ti अकालवादीa·kā·la·vā·dī अभूतवादीa·bhū·ta·vā·dī अनत्थवादीa·nat·tha·vā·dī अधम्मवादीa·dham·ma·vā·dī अविनयवादी।a·vi·na·ya·vā·dī अनिधानवतिंa·ni·dhā·na·va·tiṃ वाचंvā·caṃ भासिताbhā·si·tā होतिho·ti अकालेनa·kā·le·na अनपदेसंa·na·pa·de·saṃ अपरियन्तवतिंa·pa·ri·yan·ta·va·tiṃ अनत्थसंहितं।a·nat·tha·saṃ·hi·taṃ
Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
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इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co अभिज्झालुa·bhij·jhā·lu होति,ho·ti यंyaṃ तंtaṃ परस्सpa·ras·sa परवित्तूपकरणंpa·ra·vit·tū·pa·ka·ra·ṇaṃ तंtaṃ अभिज्झाताa·bhij·jhā·tā होति:ho·ti ‘अहोa·ho वतva·ta यंyaṃ परस्सpa·ras·sa तंtaṃ ममस्सा’ति।ma·mas·sā
Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
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ब्यापन्नचित्तोbyā·pan·na·cit·to खोkho पनpa·na होतिho·ti पदुट्ठमनसङ्कप्पो:pa·duṭ·ṭha·ma·na·saṅ·kap·po ‘इमेi·me सत्ताsat·tā हञ्ञन्तुhañ·ñan·tu वाvā वज्झन्तुvaj·jhan·tu वाvā उच्छिज्जन्तुuc·chij·jan·tu वाvā विनस्सन्तुvi·nas·san·tu वाvā माmā वाvā अहेसुन्’ति।a·he·sun
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
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मिच्छादिट्ठिकोmic·chā·diṭ·ṭhi·ko खोkho पनpa·na होतिho·ti विपरीतदस्सनो:vi·pa·rī·ta·das·sa·no
Micchādiṭṭhiko kho pana hoti viparītadassano:
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‘नत्थिnat·thi दिन्नंdin·naṃ नत्थिnat·thi यिट्ठंyiṭ·ṭhaṃ नत्थिnat·thi हुतं,hu·taṃ नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको,vi·pā·ko नत्थिnat·thi अयंa·yaṃ लोकोlo·ko नत्थिnat·thi परोpa·ro लोको,lo·ko नत्थिnat·thi माताmā·tā नत्थिnat·thi पिता,pi·tā नत्थिnat·thi सत्ताsat·tā ओपपातिका,o·pa·pā·ti·kā नत्थिnat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्मापटिपन्नाsam·mā·pa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ती’ति।pa·ve·den·tī
‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
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एवंe·vaṃ अधम्मचरियाविसमचरियाहेतुa·dham·ma·ca·ri·yā·vi·sa·ma·ca·ri·yā·he·tu खो,kho गहपतयो,ga·ha·pa·ta·yo एवम्’इधेकच्चेe·vam सत्ताsat·tā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपज्जन्ति।u·pa·paj·jan·ti
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
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तिविधंti·vi·dhaṃ खो,kho गहपतयो,ga·ha·pa·ta·yo कायेनkā·ye·na धम्मचरियासमचरियाdham·ma·ca·ri·yā·sa·ma·ca·ri·yā होति,ho·ti चतुब्बिधंca·tub·bi·dhaṃ वाचायvā·cā·ya धम्मचरियासमचरियाdham·ma·ca·ri·yā·sa·ma·ca·ri·yā होति,ho·ti तिविधंti·vi·dhaṃ मनसाma·na·sā धम्मचरियासमचरियाdham·ma·ca·ri·yā·sa·ma·ca·ri·yā होति।ho·ti
Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti.
Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
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इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co 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
Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
It’s when someone gives 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 यंyaṃ तंtaṃ परस्सpa·ras·sa परवित्तूपकरणं,pa·ra·vit·tū·pa·ka·ra·ṇaṃ गामगतंgā·ma·ga·taṃ वाvā अरञ्ञगतंa·rañ·ña·ga·taṃ वा,vā तंtaṃ नादिन्नंnā·din·naṃ थेय्यसङ्खातंthey·ya·saṅ·khā·taṃ आदाताā·dā·tā होति।ho·ti
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti.
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
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कामेसुमिच्छाचारंkā·me·su·mic·chā·cā·raṃ पहायpa·hā·ya कामेसुमिच्छाचाराkā·me·su·mic·chā·cā·rā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti याyā ताtā मातुरक्खिताmā·tu·rak·khi·tā पितुरक्खिताpi·tu·rak·khi·tā मातापितुरक्खिताmā·tā·pi·tu·rak·khi·tā भातुरक्खिताbhā·tu·rak·khi·tā भगिनिरक्खिताbha·gi·ni·rak·khi·tā ञातिरक्खिताñā·ti·rak·khi·tā गोत्तरक्खिताgot·ta·rak·khi·tā धम्मरक्खिताdham·ma·rak·khi·tā सस्सामिकाsas·sā·mi·kā सपरिदण्डाsa·pa·ri·daṇ·ḍā अन्तमसोan·ta·ma·so मालागुळपरिक्खित्तापि,mā·lā·gu·ḷa·pa·rik·khit·tā·pi तथारूपासुta·thā·rū·pā·su नna चारित्तंcā·rit·taṃ आपज्जिताā·paj·ji·tā होति।ho·ti
Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
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इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co मुसावादंmu·sā·vā·daṃ पहायpa·hā·ya मुसावादाmu·sā·vā·dā पटिविरतोpa·ṭi·vi·ra·to होति।ho·ti सभागतोsa·bhā·ga·to वाvā परिसागतोpa·ri·sā·ga·to वा,vā ञातिमज्झगतोñā·ti·maj·jha·ga·to वाvā पूगमज्झगतोpū·ga·maj·jha·ga·to वाvā राजकुलमज्झगतोrā·ja·ku·la·maj·jha·ga·to वा,vā अभिनीतोa·bhi·nī·to सक्खिपुट्ठो:sak·khi·puṭ·ṭho ‘एहम्भोe·ham·bho पुरिस,pu·ri·sa यंyaṃ जानासिjā·nā·si तंtaṃ वदेही’ति,va·de·hī सोso अजानंa·jā·naṃ वाvā आह:ā·ha ‘नna जानामी’ति,jā·nā·mī जानंjā·naṃ वाvā आह:ā·ha ‘जानामी’ति,jā·nā·mī अपस्संa·pas·saṃ वाvā आह:ā·ha ‘नna पस्सामी’ति,pas·sā·mī पस्संpas·saṃ वाvā आह:ā·ha ‘पस्सामी’ति।pas·sā·mī इतिi·ti अत्तहेतुat·ta·he·tu वाvā परहेतुpa·ra·he·tu वाvā आमिसकिञ्चिक्खहेतुā·mi·sa·kiñ·cik·kha·he·tu वाvā नna सम्पजानमुसाsam·pa·jā·na·mu·sā भासिताbhā·si·tā होति।ho·ti
Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
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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,ho·ti इतोi·to 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 अनुप्पदाता,a·nup·pa·dā·tā समग्गारामोsa·mag·gā·rā·mo समग्गरतोsa·mag·ga·ra·to समग्गनन्दीsa·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।ho·ti याyā 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 बहुजनमनापा—तथारूपिंba·hu·ja·na·ma·nā·pā 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, 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 विनयवादीvi·na·ya·vā·dī निधानवतिंni·dhā·na·va·tiṃ वाचंvā·caṃ भासिताbhā·si·tā होतिho·ti कालेनkā·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 hoti 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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इध,i·dha गहपतयो,ga·ha·pa·ta·yo एकच्चोe·kac·co अनभिज्झालुa·na·bhij·jhā·lu होति,ho·ti यंyaṃ तंtaṃ परस्सpa·ras·sa परवित्तूपकरणंpa·ra·vit·tū·pa·ka·ra·ṇaṃ तंtaṃ नाभिज्झाताnā·bhij·jhā·tā होति:ho·ti ‘अहोa·ho वतva·ta यंyaṃ परस्सpa·ras·sa तंtaṃ ममस्सा’ति।ma·mas·sā
Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.
It’s when someone is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
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अब्यापन्नचित्तोab·yā·pan·na·cit·to खोkho पनpa·na होतिho·ti अप्पदुट्ठमनसङ्कप्पो:ap·pa·duṭ·ṭha·ma·na·saṅ·kap·po ‘इमेi·me सत्ताsat·tā अवेराa·ve·rā अब्याबज्झाab·yā·baj·jhā अनीघाa·nī·ghā सुखीsu·khī अत्तानंat·tā·naṃ परिहरन्तू’ति।pa·ri·ha·ran·tū
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti.
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
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सम्मादिट्ठिकोsam·mā·diṭ·ṭhi·ko खोkho पनpa·na होतिho·ti अविपरीतदस्सनो:a·vi·pa·rī·ta·das·sa·no
Sammādiṭṭhiko kho pana hoti aviparītadassano:
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‘अत्थिat·thi दिन्नंdin·naṃ अत्थिat·thi यिट्ठंyiṭ·ṭhaṃ अत्थिat·thi हुतं,hu·taṃ अत्थिat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको,vi·pā·ko अत्थिat·thi अयंa·yaṃ लोकोlo·ko अत्थिat·thi परोpa·ro लोको,lo·ko अत्थिat·thi माताmā·tā अत्थिat·thi पिता,pi·tā अत्थिat·thi सत्ताsat·tā ओपपातिका,o·pa·pā·ti·kā अत्थिat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्मापटिपन्नाsam·mā·pa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ती’ति।pa·ve·den·tī
‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’
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एवंe·vaṃ धम्मचरियासमचरियाहेतुdham·ma·ca·ri·yā·sa·ma·ca·ri·yā·he·tu खो,kho गहपतयो,ga·ha·pa·ta·yo एवम्’इधेकच्चेe·vam सत्ताsat·tā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपज्जन्ति।u·pa·paj·jan·ti
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
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‘अहोa·ho वताहंva·tā·haṃ कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā खत्तियमहासालानंkhat·ti·ya·ma·hā·sā·lā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्यन्’ति;u·pa·paj·jey·yan
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti;
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā खत्तियमहासालानंkhat·ti·ya·ma·hā·sā·lā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्य।u·pa·paj·jey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya.
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गहपतिमहासालानंga·ha·pa·ti·ma·hā·sā·lā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्यन्’ति;u·pa·paj·jey·yan
gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti;
well-to-do householders …
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā गहपतिमहासालानंga·ha·pa·ti·ma·hā·sā·lā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्य।u·pa·paj·jey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya.
(Pāli only)
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‘अहोa·ho वताहंva·tā·haṃ कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā चातुमहाराजिकानंcā·tu·ma·hā·rā·ji·kā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्यन्’ति;u·pa·paj·jey·yan
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā चातुमहाराजिकानंcā·tu·ma·hā·rā·ji·kā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्य।u·pa·paj·jey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya.
(Pāli only)
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ब्रह्मकायिकानंbrah·ma·kā·yi·kā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्यन्’ति;u·pa·paj·jey·yan
brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā ब्रह्मकायिकानंbrah·ma·kā·yi·kā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्य।u·pa·paj·jey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya.
(Pāli only)
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā आभानंā·bhā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्य।u·pa·paj·jey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya.
(Pāli only)
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94
अप्पमाणाभानंap·pa·mā·ṇā·bhā·naṃ देवानंde·vā·naṃ …
appamāṇābhānaṁ devānaṁ …
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विञ्ञाणञ्चायतनूपगानंviñ·ñā·ṇañ·cā·ya·ta·nū·pa·gā·naṃ देवानंde·vā·naṃ …
viññāṇañcāyatanūpagānaṁ devānaṁ …
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107
आकिञ्चञ्ञायतनूपगानंā·kiñ·cañ·ñā·ya·ta·nū·pa·gā·naṃ देवानंde·vā·naṃ …
ākiñcaññāyatanūpagānaṁ devānaṁ …
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108
नेवसञ्ञानासञ्ञायतनूपगानंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nū·pa·gā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्यन्’ति;u·pa·paj·jey·yan
nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti;
the gods of the dimension of neither perception nor non-perception.’
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā नेवसञ्ञानासञ्ञायतनूपगानंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nū·pa·gā·naṃ देवानंde·vā·naṃ सहब्यतंsa·hab·ya·taṃ उपपज्जेय्य।u·pa·paj·jey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya.
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‘अहोa·ho वताहंva·tā·haṃ आसवानंā·sa·vā·naṃ खयाkha·yā अनासवंa·nā·sa·vaṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरेय्यन्’ति;vi·ha·rey·yan
‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti;
‘If only I might realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’
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ठानंṭhā·naṃ खोkho पनेतंpa·ne·taṃ विज्जति,vij·ja·ti यंyaṃ सोso आसवानंā·sa·vā·naṃ खयाkha·yā अनासवंa·nā·sa·vaṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ पञ्ञाविमुत्तिंpañ·ñā·vi·mut·tiṃ दिट्ठेवdiṭ·ṭhe·va धम्मेdham·me सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरेय्य।vi·ha·rey·ya
ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.
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118
“अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम,go·ta·ma अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम।go·ta·ma
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
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119
सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā गोतमेनgo·ta·me·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
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उपासकेu·pā·sa·ke नोno भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतेpā·ṇu·pe·te सरणंsa·ra·ṇaṃ गते”ति।ga·te
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
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122
सालेय्यकसुत्तंsā·ley·ya·ka·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ पठमं।pa·ṭha·maṃ
Sāleyyakasuttaṁ niṭṭhitaṁ paṭhamaṁ.
(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.