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Middle Discourses 54 मज्झिमनिकाय 54
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Potaliyasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209 · Hide pronunciation
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Middle Discourses 54
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पोतलियसुत्तpo·ta·li·ya·sut·ta
Potaliyasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā अङ्गुत्तरापेसुaṅ·gut·ta·rā·pe·su विहरतिvi·ha·ra·ti आपणंā·pa·ṇaṃ नामnā·ma अङ्गुत्तरापानंaṅ·gut·ta·rā·pā·naṃ निगमो।ni·ga·mo
ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.
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अथa·tha खोkho भगवाbha·ga·vā पुब्बण्हसमयंpub·baṇ·ha·sa·ma·yaṃ निवासेत्वाni·vā·set·vā पत्तचीवरमादायpat·ta·cī·va·ra·mā·dā·ya आपणंā·pa·ṇaṃ पिण्डायpiṇ·ḍā·ya पाविसि।pā·vi·si
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.
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आपणेā·pa·ṇe पिण्डायpiṇ·ḍā·ya चरित्वाca·rit·vā पच्छाभत्तंpac·chā·bhat·taṃ पिण्डपातपटिक्कन्तोpiṇ·ḍa·pā·ta·pa·ṭik·kan·to येनञ्ञतरोye·nañ·ña·ta·ro वनसण्डोva·na·saṇ·ḍo तेनुपसङ्कमिte·nu·pa·saṅ·ka·mi दिवाविहाराय।di·vā·vi·hā·rā·ya
Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.
He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.
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तंtaṃ वनसण्डंva·na·saṇ·ḍaṃ अज्झोगाहेत्वाaj·jho·gā·het·vā अञ्ञतरस्मिंañ·ña·ta·ras·miṃ रुक्खमूलेruk·kha·mū·le दिवाविहारंdi·vā·vi·hā·raṃ निसीदि।ni·sī·di
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Having plunged deep into it, he sat at the root of a certain tree to meditate.
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पोतलियोपिpo·ta·li·yo·pi खोkho गहपतिga·ha·pa·ti सम्पन्ननिवासनपावुरणोsam·pan·na·ni·vā·sa·na·pā·vu·ra·ṇo छत्तुपाहनाहिchat·tu·pā·ha·nā·hi जङ्घाविहारंjaṅ·ghā·vi·hā·raṃ अनुचङ्कममानोa·nu·caṅ·ka·ma·mā·no अनुविचरमानोa·nu·vi·ca·ra·mā·no येनye·na सोso वनसण्डोva·na·saṇ·ḍo तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तंtaṃ वनसण्डंva·na·saṇ·ḍaṃ अज्झोगाहेत्वाaj·jho·gā·het·vā येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in sarong and cloak, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si एकमन्तंe·ka·man·taṃ ठितंṭhi·taṃ खोkho पोतलियंpo·ta·li·yaṃ गहपतिंga·ha·pa·tiṃ भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca:
When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him,
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एवंe·vaṃ वुत्ते,vut·te पोतलियोpo·ta·li·yo गहपतिga·ha·pa·ti “गहपतिवादेनga·ha·pa·ti·vā·de·na मंmaṃ समणोsa·ma·ṇo गोतमोgo·ta·mo समुदाचरती”तिsa·mu·dā·ca·ra·tī कुपितोku·pi·to अनत्तमनोa·nat·ta·ma·no तुण्हीtuṇ·hī अहोसि।a·ho·si
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.
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एवंe·vaṃ वुत्ते,vut·te पोतलियोpo·ta·li·yo गहपतिga·ha·pa·ti “गहपतिवादेनga·ha·pa·ti·vā·de·na मंmaṃ समणोsa·ma·ṇo गोतमोgo·ta·mo समुदाचरती”तिsa·mu·dā·ca·ra·tī कुपितोku·pi·to अनत्तमनोa·nat·ta·ma·no भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca:
When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha,
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“तयिदं,ta·yi·daṃ भोbho गोतम,go·ta·ma नच्छन्नं,nac·chan·naṃ तयिदंta·yi·daṃ नप्पतिरूपं,nap·pa·ti·rū·paṃ यंyaṃ मंmaṃ त्वंtvaṃ गहपतिवादेनga·ha·pa·ti·vā·de·na समुदाचरसी”ति।sa·mu·dā·ca·ra·sī
“tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.
“Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”
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“तथाta·thā हिhi पनpa·na मे,me भोbho गोतम,go·ta·ma सब्बेsab·be कम्मन्ताkam·man·tā पटिक्खित्ता,pa·ṭik·khit·tā सब्बेsab·be वोहाराvo·hā·rā समुच्छिन्ना”ति।sa·muc·chin·nā
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“Worthy Gotama, it’s because I have turned down all work and cut off all business.”
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“यथाya·thā कथंka·thaṃ पनpa·na ते,te गहपति,ga·ha·pa·ti सब्बेsab·be कम्मन्ताkam·man·tā पटिक्खित्ता,pa·ṭik·khit·tā सब्बेsab·be वोहाराvo·hā·rā समुच्छिन्ना”ति?sa·muc·chin·nā
“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?
“Householder, in what way have you turned down all work and cut off all business?”
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“इधi·dha मे,me भोbho गोतम,go·ta·ma यंyaṃ अहोसिa·ho·si धनंdha·naṃ वाvā धञ्ञंdhañ·ñaṃ वाvā रजतंra·ja·taṃ वाvā जातरूपंjā·ta·rū·paṃ वाvā सब्बंsab·baṃ तंtaṃ पुत्तानंput·tā·naṃ दायज्जंdā·yaj·jaṃ निय्यातं,niy·yā·taṃ तत्थाहंtat·thā·haṃ अनोवादीa·no·vā·dī अनुपवादीa·nu·pa·vā·dī घासच्छादनपरमोghā·sac·chā·da·na·pa·ra·mo विहरामि।vi·ha·rā·mi
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi.
“Worthy Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes.
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एवंe·vaṃ खोkho मे,me भोbho गोतम,go·ta·ma सब्बेsab·be कम्मन्ताkam·man·tā पटिक्खित्ता,pa·ṭik·khit·tā सब्बेsab·be वोहाराvo·hā·rā समुच्छिन्ना”ति।sa·muc·chin·nā
Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
That’s how I have turned down all work and cut off all business.”
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“अञ्ञथाañ·ña·thā खोkho त्वं,tvaṃ गहपति,ga·ha·pa·ti वोहारसमुच्छेदंvo·hā·ra·sa·muc·che·daṃ वदसि,va·da·si अञ्ञथाañ·ña·thā चca पनpa·na अरियस्सa·ri·yas·sa विनयेvi·na·ye वोहारसमुच्छेदोvo·hā·ra·sa·muc·che·do होती”ति।ho·tī
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.
“The cutting off of business as you describe it is one thing, householder, but the cutting off of business in the Noble One’s training is quite different.”
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“अट्ठaṭ·ṭha खोkho इमे,i·me गहपति,ga·ha·pa·ti धम्माdham·mā अरियस्सa·ri·yas·sa विनयेvi·na·ye वोहारसमुच्छेदायvo·hā·ra·sa·muc·che·dā·ya संवत्तन्ति।saṃ·vat·tan·ti
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti.
“Householder, these eight things lead to the cutting off of business in the Noble One’s training.
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इमेi·me खो,kho गहपति,ga·ha·pa·ti अट्ठaṭ·ṭha धम्माdham·mā सङ्खित्तेनsaṅ·khit·te·na वुत्ता,vut·tā वित्थारेनvit·thā·re·na अविभत्ता,a·vi·bhat·tā अरियस्सa·ri·yas·sa विनयेvi·na·ye वोहारसमुच्छेदायvo·hā·ra·sa·muc·che·dā·ya संवत्तन्ती”ति।saṃ·vat·tan·tī
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.
These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of business in the Noble One’s training.”
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“येye मे,me भन्ते,bhan·te भगवताbha·ga·va·tā अट्ठaṭ·ṭha धम्माdham·mā सङ्खित्तेनsaṅ·khit·te·na वुत्ता,vut·tā वित्थारेनvit·thā·re·na अविभत्ता,a·vi·bhat·tā अरियस्सa·ri·yas·sa विनयेvi·na·ye वोहारसमुच्छेदायvo·hā·ra·sa·muc·che·dā·ya संवत्तन्ति,saṃ·vat·tan·ti साधुsā·dhu मे,me भन्ते,bhan·te भगवाbha·ga·vā इमेi·me अट्ठaṭ·ṭha धम्मेdham·me वित्थारेनvit·thā·re·na विभजतुvi·bha·ja·tu अनुकम्पंa·nu·kam·paṃ उपादाया”ति।u·pā·dā·yā
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti.
“Sir, please teach me these eight things in detail out of sympathy.”
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“‘अपाणातिपातंa·pā·ṇā·ti·pā·taṃ निस्सायnis·sā·ya पाणातिपातोpā·ṇā·ti·pā·to पहातब्बो’तिpa·hā·tab·bo इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ
“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it?
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‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu पाणातिपातीpā·ṇā·ti·pā·tī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures.
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अहञ्चेवa·hañ·ce·va खोkho पनpa·na पाणातिपातीpā·ṇā·ti·pā·tī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya पाणातिपातपच्चया,pā·ṇā·ti·pā·ta·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ पाणातिपातपच्चया,pā·ṇā·ti·pā·ta·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā पाणातिपातपच्चया।pā·ṇā·ti·pā·ta·pac·ca·yā
Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.
But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.
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येye चca पाणातिपातपच्चयाpā·ṇā·ti·pā·ta·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā पाणातिपाताpā·ṇā·ti·pā·tā पटिविरतस्सpa·ṭi·vi·ra·tas·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’
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‘दिन्नादानंdin·nā·dā·naṃ निस्सायnis·sā·ya अदिन्नादानंa·din·nā·dā·naṃ पहातब्बन्’तिpa·hā·tab·ban इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘Stealing …
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इध,i·dha गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
(Pāli only)
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‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu अदिन्नादायीa·din·nā·dā·yī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
(Pāli only)
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अहञ्चेवa·hañ·ce·va खोkho पनpa·na अदिन्नादायीa·din·nā·dā·yī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya अदिन्नादानपच्चया,a·din·nā·dā·na·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ अदिन्नादानपच्चया,a·din·nā·dā·na·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā अदिन्नादानपच्चया।a·din·nā·dā·na·pac·ca·yā
Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā.
(Pāli only)
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56
येye चca अदिन्नादानपच्चयाa·din·nā·dā·na·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā अदिन्नादानाa·din·nā·dā·nā पटिविरतस्सpa·ṭi·vi·ra·tas·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
(Pāli only)
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57
‘दिन्नादानंdin·nā·dā·naṃ निस्सायnis·sā·ya अदिन्नादानंa·din·nā·dā·naṃ पहातब्बन्’ति—pa·hā·tab·ban
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—
(Pāli only)
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- 59
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60
इध,i·dha गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
(Pāli only)
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61
‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu मुसावादीmu·sā·vā·dī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
(Pāli only)
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62
अहञ्चेवa·hañ·ce·va खोkho पनpa·na मुसावादीmu·sā·vā·dī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya मुसावादपच्चया,mu·sā·vā·da·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ मुसावादपच्चया,mu·sā·vā·da·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā मुसावादपच्चया।mu·sā·vā·da·pac·ca·yā
Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā.
(Pāli only)
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64
येye चca मुसावादपच्चयाmu·sā·vā·da·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā मुसावादाmu·sā·vā·dā पटिविरतस्सpa·ṭi·vi·ra·tas·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
(Pāli only)
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65
‘सच्चवाचंsac·ca·vā·caṃ निस्सायnis·sā·ya मुसावादोmu·sā·vā·do पहातब्बो’ति—pa·hā·tab·bo
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti—
(Pāli only)
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68
इध,i·dha गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
(Pāli only)
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69
‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu पिसुणवाचोpi·su·ṇa·vā·co अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
(Pāli only)
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70
अहञ्चेवa·hañ·ce·va खोkho पनpa·na पिसुणवाचोpi·su·ṇa·vā·co अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya पिसुणवाचापच्चया,pi·su·ṇa·vā·cā·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ पिसुणवाचापच्चया,pi·su·ṇa·vā·cā·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā पिसुणवाचापच्चया।pi·su·ṇa·vā·cā·pac·ca·yā
Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā.
(Pāli only)
- 71
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72
येye चca पिसुणवाचापच्चयाpi·su·ṇa·vā·cā·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā पिसुणायpi·su·ṇā·ya वाचायvā·cā·ya पटिविरतस्सpa·ṭi·vi·ra·tas·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
(Pāli only)
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75
‘अगिद्धिलोभंa·gid·dhi·lo·bhaṃ निस्सायnis·sā·ya गिद्धिलोभोgid·dhi·lo·bho पहातब्बो’तिpa·hā·tab·bo इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
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76
इध,i·dha गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
(Pāli only)
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77
‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu गिद्धिलोभीgid·dhi·lo·bhī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
(Pāli only)
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78
अहञ्चेवa·hañ·ce·va खोkho पनpa·na गिद्धिलोभीgid·dhi·lo·bhī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya गिद्धिलोभपच्चया,gid·dhi·lo·bha·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ गिद्धिलोभपच्चया,gid·dhi·lo·bha·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā गिद्धिलोभपच्चया।gid·dhi·lo·bha·pac·ca·yā
Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā.
(Pāli only)
- 79
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80
येye चca गिद्धिलोभपच्चयाgid·dhi·lo·bha·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā गिद्धिलोभाgid·dhi·lo·bhā पटिविरतस्सpa·ṭi·vi·ra·tas·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
(Pāli only)
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81
‘अगिद्धिलोभंa·gid·dhi·lo·bhaṃ निस्सायnis·sā·ya गिद्धिलोभोgid·dhi·lo·bho पहातब्बो’ति—pa·hā·tab·bo
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—
(Pāli only)
- 82
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83
‘अनिन्दारोसंa·nin·dā·ro·saṃ निस्सायnis·sā·ya निन्दारोसोnin·dā·ro·so पहातब्बो’तिpa·hā·tab·bo इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
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84
इध,i·dha गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
(Pāli only)
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85
‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu निन्दारोसीnin·dā·ro·sī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
(Pāli only)
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86
अहञ्चेवa·hañ·ce·va खोkho पनpa·na निन्दारोसीnin·dā·ro·sī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya निन्दारोसपच्चया,nin·dā·ro·sa·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ निन्दारोसपच्चया,nin·dā·ro·sa·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā निन्दारोसपच्चया।nin·dā·ro·sa·pac·ca·yā
Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā.
(Pāli only)
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88
येye चca निन्दारोसपच्चयाnin·dā·ro·sa·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā अनिन्दारोसिस्सa·nin·dā·ro·sis·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’.
(Pāli only)
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89
‘अनिन्दारोसंa·nin·dā·ro·saṃ निस्सायnis·sā·ya निन्दारोसोnin·dā·ro·so पहातब्बो’ति—pa·hā·tab·bo
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—
(Pāli only)
- 90
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91
‘अक्कोधूपायासंak·ko·dhū·pā·yā·saṃ निस्सायnis·sā·ya कोधूपायासोko·dhū·pā·yā·so पहातब्बो’तिpa·hā·tab·bo इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
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92
इध,i·dha गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
(Pāli only)
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93
‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu कोधूपायासीko·dhū·pā·yā·sī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
(Pāli only)
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94
अहञ्चेवa·hañ·ce·va खोkho पनpa·na कोधूपायासीko·dhū·pā·yā·sī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya कोधूपायासपच्चया,ko·dhū·pā·yā·sa·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ कोधूपायासपच्चया,ko·dhū·pā·yā·sa·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā कोधूपायासपच्चया।ko·dhū·pā·yā·sa·pac·ca·yā
Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā.
(Pāli only)
- 95
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96
येye चca कोधूपायासपच्चयाko·dhū·pā·yā·sa·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā अक्कोधूपायासिस्सak·ko·dhū·pā·yā·sis·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’.
(Pāli only)
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‘अक्कोधूपायासंak·ko·dhū·pā·yā·saṃ निस्सायnis·sā·ya कोधूपायासोko·dhū·pā·yā·so पहातब्बो’ति—pa·hā·tab·bo
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—
(Pāli only)
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‘अनतिमानंa·na·ti·mā·naṃ निस्सायnis·sā·ya अतिमानोa·ti·mā·no पहातब्बो’तिpa·hā·tab·bo इतिi·ti खोkho पनेतंpa·ne·taṃ वुत्तं,vut·taṃ किञ्चेतंkiñ·ce·taṃ पटिच्चpa·ṭic·ca वुत्तं?vut·taṃ
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it?
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‘येसंye·saṃ खोkho अहंa·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ हेतुhe·tu अतिमानीa·ti·mā·nī अस्सं,as·saṃ तेसाहंte·sā·haṃ संयोजनानंsaṃ·yo·ja·nā·naṃ पहानायpa·hā·nā·ya समुच्छेदायsa·muc·che·dā·ya पटिपन्नो।pa·ṭi·pan·no
‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
‘I am practicing to give up and cut off the fetters that might cause me to be arrogant.
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अहञ्चेवa·hañ·ce·va खोkho पनpa·na अतिमानीa·ti·mā·nī अस्सं,as·saṃ अत्तापिat·tā·pi मंmaṃ उपवदेय्यu·pa·va·dey·ya अतिमानपच्चया,a·ti·mā·na·pac·ca·yā अनुविच्चापिa·nu·vic·cā·pi मंmaṃ विञ्ञूviñ·ñū गरहेय्युंga·ra·hey·yuṃ अतिमानपच्चया,a·ti·mā·na·pac·ca·yā कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā दुग्गतिdug·ga·ti पाटिकङ्खाpā·ṭi·kaṅ·khā अतिमानपच्चया।a·ti·mā·na·pac·ca·yā
Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā.
But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.
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येye चca अतिमानपच्चयाa·ti·mā·na·pac·ca·yā उप्पज्जेय्युंup·paj·jey·yuṃ आसवाā·sa·vā विघातपरिळाहा,vi·ghā·ta·pa·ri·ḷā·hā अनतिमानिस्सa·na·ti·mā·nis·sa एवंसe·vaṃ·sa तेte आसवाā·sa·vā विघातपरिळाहाvi·ghā·ta·pa·ri·ḷā·hā नna होन्ति’।hon·ti
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’.
The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’
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इमेi·me खो,kho गहपति,ga·ha·pa·ti अट्ठaṭ·ṭha धम्माdham·mā सङ्खित्तेनsaṅ·khit·te·na वुत्ता,vut·tā वित्थारेनvit·thā·re·na विभत्ता,vi·bhat·tā येye अरियस्सa·ri·yas·sa विनयेvi·na·ye वोहारसमुच्छेदायvo·hā·ra·sa·muc·che·dā·ya संवत्तन्ति;saṃ·vat·tan·ti
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti;
These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of business in the Noble One’s training.
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नna त्वेवtve·va तावtā·va अरियस्सa·ri·yas·sa विनयेvi·na·ye सब्बेनsab·be·na सब्बंsab·baṃ सब्बथाsab·ba·thā सब्बंsab·baṃ वोहारसमुच्छेदोvo·hā·ra·sa·muc·che·do होती”ति।ho·tī
na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
But just this much does not constitute the cutting off of business in each and every respect in the Noble One’s training.”
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“यथाya·thā कथंka·thaṃ पन,pa·na भन्ते,bhan·te अरियस्सa·ri·yas·sa विनयेvi·na·ye सब्बेनsab·be·na सब्बंsab·baṃ सब्बथाsab·ba·thā सब्बंsab·baṃ वोहारसमुच्छेदोvo·hā·ra·sa·muc·che·do होति?ho·ti
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti?
“But, sir, how is there the cutting off of business in each and every respect in the Noble One’s training?
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साधुsā·dhu मे,me भन्ते,bhan·te भगवाbha·ga·vā तथाta·thā धम्मंdham·maṃ देसेतुde·se·tu यथाya·thā अरियस्सa·ri·yas·sa विनयेvi·na·ye सब्बेनsab·be·na सब्बंsab·baṃ सब्बथाsab·ba·thā सब्बंsab·baṃ वोहारसमुच्छेदोvo·hā·ra·sa·muc·che·do होती”ति।ho·tī
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
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“सेय्यथापि,sey·ya·thā·pi गहपति,ga·ha·pa·ti कुक्कुरोkuk·ku·ro जिघच्छादुब्बल्यपरेतोji·ghac·chā·dub·bal·ya·pa·re·to गोघातकसूनंgo·ghā·ta·ka·sū·naṃ पच्चुपट्ठितोpac·cu·paṭ·ṭhi·to अस्स।as·sa
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa.
“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop.
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तमेनंta·me·naṃ दक्खोdak·kho गोघातकोgo·ghā·ta·ko वाvā गोघातकन्तेवासीgo·ghā·ta·kan·te·vā·sī वाvā अट्ठिकङ्कलंaṭ·ṭhi·kaṅ·ka·laṃ सुनिक्कन्तंsu·nik·kan·taṃ निक्कन्तंnik·kan·taṃ निम्मंसंnim·maṃ·saṃ लोहितमक्खितंlo·hi·ta·mak·khi·taṃ उपसुम्भेय्य।u·pa·sum·bhey·ya
Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya.
A deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood.
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अपिa·pi नुnu खोkho सोso कुक्कुरोkuk·ku·ro अमुंa·muṃ अट्ठिकङ्कलंaṭ·ṭhi·kaṅ·ka·laṃ सुनिक्कन्तंsu·nik·kan·taṃ निक्कन्तंnik·kan·taṃ निम्मंसंnim·maṃ·saṃ लोहितमक्खितंlo·hi·ta·mak·khi·taṃ पलेहन्तोpa·le·han·to जिघच्छादुब्बल्यंji·ghac·chā·dub·bal·yaṃ पटिविनेय्या”ति?pa·ṭi·vi·ney·yā
api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?
Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”
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“अदुञ्हि,a·duñ·hi भन्ते,bhan·te अट्ठिकङ्कलंaṭ·ṭhi·kaṅ·ka·laṃ सुनिक्कन्तंsu·nik·kan·taṃ निक्कन्तंnik·kan·taṃ निम्मंसंnim·maṃ·saṃ लोहितमक्खितं।lo·hi·ta·mak·khi·taṃ
“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ.
Because that skeleton is scraped clean of flesh and smeared in blood.
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‘अट्ठिकङ्कलूपमाaṭ·ṭhi·kaṅ·ka·lū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’ति।bhiy·yo
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’
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एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā यायंyā·yaṃ उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिताnā·nat·ta·si·tā तंtaṃ अभिनिवज्जेत्वा,a·bhi·ni·vaj·jet·vā यायंyā·yaṃ उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिताe·kat·ta·si·tā यत्थyat·tha सब्बसोsab·ba·so लोकामिसूपादानाlo·kā·mi·sū·pā·dā·nā अपरिसेसाa·pa·ri·se·sā निरुज्झन्तिni·ruj·jhan·ti तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Having truly seen this with right understanding, they shun equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the worldly pleasures of the flesh cease without remainder.
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सेय्यथापि,sey·ya·thā·pi गहपति,ga·ha·pa·ti गिज्झोgij·jho वाvā कङ्कोkaṅ·ko वाvā कुललोku·la·lo वाvā मंसपेसिंmaṃ·sa·pe·siṃ आदायā·dā·ya उड्डीयेय्य।uḍ·ḍī·yey·ya
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya.
Suppose a vulture or a crow or a hawk was to grab a scrap of meat and fly away.
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तमेनंta·me·naṃ गिज्झापिgij·jhā·pi कङ्कापिkaṅ·kā·pi कुललापिku·la·lā·pi अनुपतित्वाa·nu·pa·tit·vā अनुपतित्वाa·nu·pa·tit·vā वितच्छेय्युंvi·tac·chey·yuṃ विस्सज्जेय्युं।vis·saj·jey·yuṃ
Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ.
Other vultures, crows, and hawks would keep chasing it, pecking and clawing.
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सचेsa·ce सोso गिज्झोgij·jho वाvā कङ्कोkaṅ·ko वाvā कुललोku·la·lo वाvā तंtaṃ मंसपेसिंmaṃ·sa·pe·siṃ नna खिप्पमेवkhip·pa·me·va पटिनिस्सज्जेय्य,pa·ṭi·nis·saj·jey·ya सोso ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छेय्यni·gac·chey·ya मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्”ति?duk·khan
sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
If that vulture, crow, or hawk doesn’t quickly let go of that scrap of meat, wouldn’t that result in death or deadly suffering for them?”
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‘मंसपेसूपमाmaṃ·sa·pe·sū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’ति।bhiy·yo
‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
(Pāli only)
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एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā यायंyā·yaṃ उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिताnā·nat·ta·si·tā तंtaṃ अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यायंyā·yaṃ उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिताe·kat·ta·si·tā यत्थyat·tha सब्बसोsab·ba·so लोकामिसूपादानाlo·kā·mi·sū·pā·dā·nā अपरिसेसाa·pa·ri·se·sā निरुज्झन्तिni·ruj·jhan·ti तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
(Pāli only)
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सचेsa·ce सोso पुरिसोpu·ri·so तंtaṃ आदित्तंā·dit·taṃ तिणुक्कंti·ṇuk·kaṃ नna खिप्पमेवkhip·pa·me·va पटिनिस्सज्जेय्यpa·ṭi·nis·saj·jey·ya तस्सtas·sa साsā आदित्ताā·dit·tā तिणुक्काti·ṇuk·kā हत्थंhat·thaṃ वाvā दहेय्यda·hey·ya बाहुंbā·huṃ वाvā दहेय्यda·hey·ya अञ्ञतरंañ·ña·ta·raṃ वाvā अञ्ञतरंañ·ña·ta·raṃ वाvā अङ्गपच्चङ्गंaṅ·ga·pac·caṅ·gaṃ दहेय्य,da·hey·ya सोso ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छेय्यni·gac·chey·ya मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्”ति?duk·khan
sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other major or minor limb, resulting in death or deadly suffering for them?”
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‘तिणुक्कूपमाti·ṇuk·kū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’ति।bhiy·yo
‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
(Pāli only)
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एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā …पे…pe तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
(Pāli only)
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141
सेय्यथापि,sey·ya·thā·pi गहपति,ga·ha·pa·ti अङ्गारकासुaṅ·gā·ra·kā·su साधिकपोरिसा,sā·dhi·ka·po·ri·sā पूराpū·rā अङ्गारानंaṅ·gā·rā·naṃ वीतच्चिकानंvī·tac·ci·kā·naṃ वीतधूमानं।vī·ta·dhū·mā·naṃ
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.
“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.
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अथa·tha पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya जीवितुकामोjī·vi·tu·kā·mo अमरितुकामोa·ma·ri·tu·kā·mo सुखकामोsu·kha·kā·mo दुक्खपटिक्कूलो।duk·kha·pa·ṭik·kū·lo
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
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तमेनंta·me·naṃ द्वेdve बलवन्तोba·la·van·to पुरिसाpu·ri·sā नानाबाहासुnā·nā·bā·hā·su गहेत्वाga·het·vā अङ्गारकासुंaṅ·gā·ra·kā·suṃ उपकड्ढेय्युं।u·pa·kaḍ·ḍhey·yuṃ
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.
Two strong men would grab them by the arms and drag them toward the pit of glowing coals.
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“विदितञ्हि,vi·di·tañ·hi भन्ते,bhan·te तस्सtas·sa पुरिसस्सpu·ri·sas·sa इमञ्चाहंi·mañ·cā·haṃ अङ्गारकासुंaṅ·gā·ra·kā·suṃ पपतिस्सामि,pa·pa·tis·sā·mi ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छिस्सामिni·gac·chis·sā·mi मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्”ति।duk·khan
“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.
For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …
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‘अङ्गारकासूपमाaṅ·gā·ra·kā·sū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’ति।bhiy·yo
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
(Pāli only)
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151
एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā …पे…pe तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
(Pāli only)
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152
सेय्यथापि,sey·ya·thā·pi गहपति,ga·ha·pa·ti पुरिसोpu·ri·so सुपिनकंsu·pi·na·kaṃ पस्सेय्यpas·sey·ya आरामरामणेय्यकंā·rā·ma·rā·ma·ṇey·ya·kaṃ वनरामणेय्यकंva·na·rā·ma·ṇey·ya·kaṃ भूमिरामणेय्यकंbhū·mi·rā·ma·ṇey·ya·kaṃ पोक्खरणिरामणेय्यकं।pok·kha·ra·ṇi·rā·ma·ṇey·ya·kaṃ
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ.
“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream.
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‘सुपिनकूपमाsu·pi·na·kū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’तिbhiy·yo …पे…pe
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…
(Pāli only)
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156
तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
tamevūpekkhaṁ bhāveti.
(Pāli only)
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157
सेय्यथापि,sey·ya·thā·pi गहपति,ga·ha·pa·ti पुरिसोpu·ri·so याचितकंyā·ci·ta·kaṃ भोगंbho·gaṃ याचित्वाyā·cit·vā यानंyā·naṃ वाvā पोरिसेय्यंpo·ri·sey·yaṃ पवरमणिकुण्डलं।pa·va·ra·ma·ṇi·kuṇ·ḍa·laṃ
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ.
Suppose a man had borrowed some goods—a gentleman’s carriage and fine jeweled earrings—
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सोso तेहिte·hi याचितकेहिyā·ci·ta·ke·hi भोगेहिbho·ge·hi पुरक्खतोpu·rak·kha·to परिवुतोpa·ri·vu·to अन्तरापणंan·ta·rā·pa·ṇaṃ पटिपज्जेय्य।pa·ṭi·paj·jey·ya
So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya.
and preceded and surrounded by these he proceeded through the middle of Āpaṇa.
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‘याचितकूपमाyā·ci·ta·kū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’तिbhiy·yo …पे…pe
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…
(Pāli only)
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168
तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
tamevūpekkhaṁ bhāveti.
(Pāli only)
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170
तत्रस्सtat·ras·sa रुक्खोruk·kho सम्पन्नफलोsam·pan·na·pha·lo चca उपपन्नफलोu·pa·pan·na·pha·lo च,ca नna चस्सुcas·su कानिचिkā·ni·ci फलानिpha·lā·ni भूमियंbhū·mi·yaṃ पतितानि।pa·ti·tā·ni
Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni.
And there was a tree laden with fruit, yet none of the fruit had fallen to the ground.
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सोso तंtaṃ वनसण्डंva·na·saṇ·ḍaṃ अज्झोगाहेत्वाaj·jho·gā·het·vā तंtaṃ रुक्खंruk·khaṃ पस्सेय्यpas·sey·ya सम्पन्नफलञ्चsam·pan·na·pha·lañ·ca उपपन्नफलञ्च।u·pa·pan·na·pha·lañ·ca
So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.
Having plunged deep into that forest grove, they’d see that tree laden with fruit.
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‘अयंa·yaṃ खोkho रुक्खोruk·kho सम्पन्नफलोsam·pan·na·pha·lo चca उपपन्नफलोu·pa·pan·na·pha·lo च,ca नत्थिnat·thi चca कानिचिkā·ni·ci फलानिpha·lā·ni भूमियंbhū·mi·yaṃ पतितानि।pa·ti·tā·ni
‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.
‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.
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यन्नूनाहंyan·nū·nā·haṃ इमंi·maṃ रुक्खंruk·khaṃ आरोहित्वाā·ro·hit·vā यावदत्थञ्चyā·va·dat·thañ·ca खादेय्यंkhā·dey·yaṃ उच्छङ्गञ्चuc·chaṅ·gañ·ca पूरेय्यन्’ति।pū·rey·yan
Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.
Why don’t I climb the tree, eat as much as I like, then fill my pouch?’
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अथa·tha दुतियोdu·ti·yo पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya फलत्थिकोpha·lat·thi·ko फलगवेसीpha·la·ga·ve·sī फलपरियेसनंpha·la·pa·ri·ye·sa·naṃ चरमानोca·ra·mā·no तिण्हंtiṇ·haṃ कुठारिंku·ṭhā·riṃ आदाय।ā·dā·ya
Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya.
And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe.
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सोso तंtaṃ वनसण्डंva·na·saṇ·ḍaṃ अज्झोगाहेत्वाaj·jho·gā·het·vā तंtaṃ रुक्खंruk·khaṃ पस्सेय्यpas·sey·ya सम्पन्नफलञ्चsam·pan·na·pha·lañ·ca उपपन्नफलञ्च।u·pa·pan·na·pha·lañ·ca
So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.
Having plunged deep into that forest grove, they’d see that tree laden with fruit.
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‘अयंa·yaṃ खोkho रुक्खोruk·kho सम्पन्नफलोsam·pan·na·pha·lo चca उपपन्नफलोu·pa·pan·na·pha·lo च,ca नत्थिnat·thi चca कानिचिkā·ni·ci फलानिpha·lā·ni भूमियंbhū·mi·yaṃ पतितानि।pa·ti·tā·ni
‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.
‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.
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यन्नूनाहंyan·nū·nā·haṃ इमंi·maṃ रुक्खंruk·khaṃ मूलतोmū·la·to छेत्वाchet·vā यावदत्थञ्चyā·va·dat·thañ·ca खादेय्यंkhā·dey·yaṃ उच्छङ्गञ्चuc·chaṅ·gañ·ca पूरेय्यन्’ति।pū·rey·yan
Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.
Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’
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अमुकोa·mu·ko योyo सोso पुरिसोpu·ri·so पठमंpa·ṭha·maṃ रुक्खंruk·khaṃ आरूळ्होā·rū·ḷho सचेsa·ce सोso नna खिप्पमेवkhip·pa·me·va ओरोहेय्यo·ro·hey·ya तस्सtas·sa सोso रुक्खोruk·kho पपतन्तोpa·pa·tan·to हत्थंhat·thaṃ वाvā भञ्जेय्यbhañ·jey·ya पादंpā·daṃ वाvā भञ्जेय्यbhañ·jey·ya अञ्ञतरंañ·ña·ta·raṃ वाvā अञ्ञतरंañ·ña·ta·raṃ वाvā अङ्गपच्चङ्गंaṅ·ga·pac·caṅ·gaṃ भञ्जेय्य,bhañ·jey·ya सोso ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छेय्यni·gac·chey·ya मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्”ति?duk·khan
amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other major or minor limb, resulting in death or deadly suffering for them?”
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‘रुक्खफलूपमाruk·kha·pha·lū·pa·mā कामाkā·mā वुत्ताvut·tā भगवताbha·ga·va·tā बहुदुक्खाba·hu·duk·khā बहुपायासा,ba·hu·pā·yā·sā आदीनवोā·dī·na·vo एत्थet·tha भिय्यो’ति।bhiy·yo
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’
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एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दिस्वाdis·vā यायंyā·yaṃ उपेक्खाu·pek·khā नानत्ताnā·nat·tā नानत्तसिताnā·nat·ta·si·tā तंtaṃ अभिनिवज्जेत्वाa·bhi·ni·vaj·jet·vā यायंyā·yaṃ उपेक्खाu·pek·khā एकत्ताe·kat·tā एकत्तसिताe·kat·ta·si·tā यत्थyat·tha सब्बसोsab·ba·so लोकामिसूपादानाlo·kā·mi·sū·pā·dā·nā अपरिसेसाa·pa·ri·se·sā निरुज्झन्तिni·ruj·jhan·ti तमेवूपेक्खंta·me·vū·pek·khaṃ भावेति।bhā·ve·ti
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Having truly seen this with right understanding, they shun equanimity based on diversity and develop only the equanimity based on unity, where all kinds of grasping to the worldly pleasures of the flesh cease without remainder.
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सsa खोkho सो,so गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इमंयेवi·maṃ·ye·va अनुत्तरंa·nut·ta·raṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ आगम्मā·gam·ma अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati,
Relying on this supreme purity of mindfulness and equanimity, that noble disciple recollects their many kinds of past lives.
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सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.
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सsa खोkho सो,so गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इमंयेवi·maṃ·ye·va अनुत्तरंa·nut·ta·raṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ आगम्मā·gam·ma दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.
Relying on this supreme purity of mindfulness and equanimity, that noble disciple, with clairvoyance that is purified and superhuman, sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.
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सsa खोkho सो,so गहपति,ga·ha·pa·ti अरियसावकोa·ri·ya·sā·va·ko इमंयेवi·maṃ·ye·va अनुत्तरंa·nut·ta·raṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ आगम्मā·gam·ma 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 विहरति।vi·ha·ra·ti
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
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एत्तावताet·tā·va·tā खो,kho गहपति,ga·ha·pa·ti अरियस्सa·ri·yas·sa विनयेvi·na·ye सब्बेनsab·be·na सब्बंsab·baṃ सब्बथाsab·ba·thā सब्बंsab·baṃ वोहारसमुच्छेदोvo·hā·ra·sa·muc·che·do होति।ho·ti
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.
That’s how there is the cutting off of business in each and every respect in the Noble One’s training.
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यथाya·thā अरियस्सa·ri·yas·sa विनयेvi·na·ye सब्बेनsab·be·na सब्बंsab·baṃ सब्बथाsab·ba·thā सब्बंsab·baṃ वोहारसमुच्छेदोvo·hā·ra·sa·muc·che·do होति,ho·ti अपिa·pi नुnu त्वंtvaṃ एवरूपंe·va·rū·paṃ वोहारसमुच्छेदंvo·hā·ra·sa·muc·che·daṃ अत्तनिat·ta·ni समनुपस्ससी”ति?sa·ma·nu·pas·sa·sī
yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?
Do you regard yourself as having cut off business in a way comparable to the cutting off of business in each and every respect in the Noble One’s training?”
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“कोko चाहं,cā·haṃ भन्ते,bhan·te कोko चca अरियस्सa·ri·yas·sa विनयेvi·na·ye सब्बेनsab·be·na सब्बंsab·baṃ सब्बथाsab·ba·thā सब्बंsab·baṃ वोहारसमुच्छेदो।vo·hā·ra·sa·muc·che·do
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo.
“Who am I compared to one who has cut off business in each and every respect in the Noble One’s training?
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मयञ्हि,ma·yañ·hi भन्ते,bhan·te पुब्बेpub·be अञ्ञतित्थियेañ·ña·tit·thi·ye परिब्बाजकेpa·rib·bā·ja·ke अनाजानीयेवa·nā·jā·nī·ye·va समानेsa·mā·ne आजानीयातिā·jā·nī·yā·ti अमञ्ञिम्ह,a·mañ·ñim·ha अनाजानीयेवa·nā·jā·nī·ye·va समानेsa·mā·ne आजानीयभोजनंā·jā·nī·ya·bho·ja·naṃ भोजिम्ह,bho·jim·ha अनाजानीयेवa·nā·jā·nī·ye·va समानेsa·mā·ne आजानीयठानेā·jā·nī·ya·ṭhā·ne ठपिम्ह;ṭha·pim·ha
Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha;
Sir, I used to think that the wanderers following other religions were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds.
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भिक्खूbhik·khū पनpa·na मयं,ma·yaṃ भन्ते,bhan·te आजानीयेवā·jā·nī·ye·va समानेsa·mā·ne अनाजानीयातिa·nā·jā·nī·yā·ti अमञ्ञिम्ह,a·mañ·ñim·ha आजानीयेवā·jā·nī·ye·va समानेsa·mā·ne अनाजानीयभोजनंa·nā·jā·nī·ya·bho·ja·naṃ भोजिम्ह,bho·jim·ha आजानीयेवā·jā·nī·ye·va समानेsa·mā·ne अनाजानीयठानेa·nā·jā·nī·ya·ṭhā·ne ठपिम्ह;ṭha·pim·ha
bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha;
I thought that the mendicants were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds.
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इदानिi·dā·ni पनpa·na मयं,ma·yaṃ भन्ते,bhan·te अञ्ञतित्थियेañ·ña·tit·thi·ye परिब्बाजकेpa·rib·bā·ja·ke अनाजानीयेवa·nā·jā·nī·ye·va समानेsa·mā·ne अनाजानीयातिa·nā·jā·nī·yā·ti जानिस्साम,jā·nis·sā·ma अनाजानीयेवa·nā·jā·nī·ye·va समानेsa·mā·ne अनाजानीयभोजनंa·nā·jā·nī·ya·bho·ja·naṃ भोजेस्साम,bho·jes·sā·ma अनाजानीयेवa·nā·jā·nī·ye·va समानेsa·mā·ne अनाजानीयठानेa·nā·jā·nī·ya·ṭhā·ne ठपेस्साम।ṭha·pes·sā·ma
idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma.
But now I shall understand that the wanderers following other religions are not actually thoroughbreds, and I will feed them and treat them accordingly.
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भिक्खूbhik·khū पनpa·na मयं,ma·yaṃ भन्ते,bhan·te आजानीयेवā·jā·nī·ye·va समानेsa·mā·ne आजानीयातिā·jā·nī·yā·ti जानिस्साम,jā·nis·sā·ma आजानीयेवā·jā·nī·ye·va समानेsa·mā·ne आजानीयभोजनंā·jā·nī·ya·bho·ja·naṃ भोजेस्साम,bho·jes·sā·ma आजानीयेवā·jā·nī·ye·va समानेsa·mā·ne आजानीयठानेā·jā·nī·ya·ṭhā·ne ठपेस्साम।ṭha·pes·sā·ma
Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma.
And I shall understand that the mendicants actually are thoroughbreds, and I will feed them and treat them accordingly.
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अजनेसिa·ja·ne·si वतva·ta मे,me भन्ते,bhan·te भगवाbha·ga·vā समणेसुsa·ma·ṇe·su समणप्पेमं,sa·ma·ṇap·pe·maṃ समणेसुsa·ma·ṇe·su समणप्पसादं,sa·ma·ṇap·pa·sā·daṃ समणेसुsa·ma·ṇe·su समणगारवं।sa·ma·ṇa·gā·ra·vaṃ
Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.
The Buddha has inspired me to have love, confidence, and respect for ascetics!
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अभिक्कन्तं,a·bhik·kan·taṃ भन्ते,bhan·te अभिक्कन्तं,a·bhik·kan·taṃ भन्ते।bhan·te
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
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सेय्यथापि,sey·ya·thā·pi भन्ते,bhan·te 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 खो,kho भन्ते,bhan·te भगवताbha·ga·va·tā अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā 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, the Buddha has made the teaching clear in many ways.
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पोतलियसुत्तंpo·ta·li·ya·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ चतुत्थं।ca·tut·thaṃ
Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.
(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.