Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 74 मज्झिमनिकाय 74
Chapter: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152
Dīghanakhasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104 · Hide pronunciation
-
1
Middle Discourses 74
-
2
दीघनखसुत्तdī·gha·na·kha·sut·ta
Dīghanakhasutta
- 3
-
4
एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā राजगहेrā·ja·ga·he विहरतिvi·ha·ra·ti गिज्झकूटेgij·jha·kū·ṭe पब्बतेpab·ba·te सूकरखतायं।sū·ka·ra·kha·tā·yaṃ
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṁ.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.
-
5
अथa·tha खोkho दीघनखोdī·gha·na·kho परिब्बाजकोpa·rib·bā·ja·ko येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the wanderer Dīghanakha went up to the Buddha, and exchanged greetings with him.
-
6
सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ अट्ठासि।aṭ·ṭhā·si एकमन्तंe·ka·man·taṃ ठितोṭhi·to खोkho दीघनखोdī·gha·na·kho परिब्बाजकोpa·rib·bā·ja·ko भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīghanakho paribbājako bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he stood to one side and said to the Buddha,
- 7
-
8
‘सब्बंsab·baṃ मेme नक्खमती’”ति।nak·kha·ma·tī
‘sabbaṁ me nakkhamatī’”ti.
‘Nothing is acceptable to me.’”
- 9
-
10
‘सब्बंsab·baṃ मेme नक्खमती’ति,nak·kha·ma·tī एसापिe·sā·pi तेte दिट्ठिdiṭ·ṭhi नक्खमती”ति?nak·kha·ma·tī
‘sabbaṁ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti?
is that acceptable to you?”
-
11
“एसाe·sā चेce मे,me भोbho गोतम,go·ta·ma दिट्ठिdiṭ·ṭhi खमेय्य,kha·mey·ya तंपस्सtaṃ·pas·sa तादिसमेव,tā·di·sa·me·va तंपस्सtaṃ·pas·sa तादिसमेवा”ति।tā·di·sa·me·vā
“Esā ce me, bho gotama, diṭṭhi khameyya, taṁpassa tādisameva, taṁpassa tādisamevā”ti.
“If I were to accept this view, worthy Gotama, it would make no difference, it would make no difference!”
- 12
-
13
‘तंपस्सtaṃ·pas·sa तादिसमेव,tā·di·sa·me·va तंपस्सtaṃ·pas·sa तादिसमेवा’ति।tā·di·sa·me·vā
‘taṁpassa tādisameva, taṁpassa tādisamevā’ti.
‘It would make no difference! It would make no difference!’
- 14
- 15
-
16
‘तंपस्सtaṃ·pas·sa तादिसमेव,tā·di·sa·me·va तंपस्सtaṃ·pas·sa तादिसमेवा’ति।tā·di·sa·me·vā
‘taṁpassa tādisameva, taṁpassa tādisamevā’ti.
‘It would make no difference! It would make no difference!’
- 17
- 18
-
19
‘Everything is acceptable to me.’
- 20
-
21
‘सब्बंsab·baṃ मेme नक्खमती’ति;nak·kha·ma·tī
‘sabbaṁ me nakkhamatī’ti;
‘Nothing is acceptable to me.’
- 22
- 23
-
24
तत्रग्गिवेस्सन,tat·rag·gi·ves·sa·na येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no ‘सब्बंsab·baṃ मेme खमती’तिkha·ma·tī
Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me khamatī’ti
Regarding this, the view of the ascetics and brahmins to whom everything is acceptable
-
25
तेसमयंte·sa·ma·yaṃ दिट्ठिdiṭ·ṭhi सारागायsā·rā·gā·ya सन्तिके,san·ti·ke सञ्ञोगायsañ·ño·gā·ya सन्तिके,san·ti·ke अभिनन्दनायa·bhi·nan·da·nā·ya सन्तिके,san·ti·ke अज्झोसानायaj·jho·sā·nā·ya सन्तिके,san·ti·ke उपादानायu·pā·dā·nā·ya सन्तिके;san·ti·ke
tesamayaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;
is close to greed, bondage, approving, attachment, and grasping.
-
26
तत्रग्गिवेस्सनtat·rag·gi·ves·sa·na येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no ‘सब्बंsab·baṃ मेme नक्खमती’तिnak·kha·ma·tī
tatraggivessana ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sabbaṁ me nakkhamatī’ti
The view of the ascetics and brahmins to whom nothing is acceptable
-
27
तेसमयंte·sa·ma·yaṃ दिट्ठिdiṭ·ṭhi असारागायa·sā·rā·gā·ya सन्तिके,san·ti·ke असञ्ञोगायa·sañ·ño·gā·ya सन्तिके,san·ti·ke अनभिनन्दनायa·na·bhi·nan·da·nā·ya सन्तिके,san·ti·ke अनज्झोसानायa·naj·jho·sā·nā·ya सन्तिके,san·ti·ke अनुपादानायa·nu·pā·dā·nā·ya सन्तिके”ति।san·ti·ke
tesamayaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.
is far from greed, bondage, approving, attachment, and grasping.”
- 28
-
29
“उक्कंसेतिuk·kaṃ·se·ti मेme भवंbha·vaṃ गोतमोgo·ta·mo दिट्ठिगतं,diṭ·ṭhi·ga·taṃ समुक्कंसेतिsa·muk·kaṃ·se·ti मेme भवंbha·vaṃ गोतमोgo·ta·mo दिट्ठिगतन्”ति।diṭ·ṭhi·ga·tan
“ukkaṁseti me bhavaṁ gotamo diṭṭhigataṁ, samukkaṁseti me bhavaṁ gotamo diṭṭhigatan”ti.
“Worthy Gotama commends my conviction! He recommends my conviction!”
-
30
“तत्रग्गिवेस्सन,tat·rag·gi·ves·sa·na येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā एवंवादिनोe·vaṃ·vā·di·no एवंदिट्ठिनो:e·vaṃ·diṭ·ṭhi·no
“Tatraggivessana, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
- 31
-
32
याyā हिhi तेसंte·saṃ खमतिkha·ma·ti सायंsā·yaṃ दिट्ठिdiṭ·ṭhi सारागायsā·rā·gā·ya सन्तिके,san·ti·ke सञ्ञोगायsañ·ño·gā·ya सन्तिके,san·ti·ke अभिनन्दनायa·bhi·nan·da·nā·ya सन्तिके,san·ti·ke अज्झोसानायaj·jho·sā·nā·ya सन्तिके,san·ti·ke उपादानायu·pā·dā·nā·ya सन्तिके;san·ti·ke
Yā hi tesaṁ khamati sāyaṁ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;
Their view of what is acceptable is close to greed, bondage, approving, attachment, and grasping.
-
33
याyā हिhi तेसंte·saṃ नक्खमतिnak·kha·ma·ti सायंsā·yaṃ दिट्ठिdiṭ·ṭhi असारागायa·sā·rā·gā·ya सन्तिके,san·ti·ke असञ्ञोगायa·sañ·ño·gā·ya सन्तिके,san·ti·ke अनभिनन्दनायa·na·bhi·nan·da·nā·ya सन्तिके,san·ti·ke अनज्झोसानायa·naj·jho·sā·nā·ya सन्तिके,san·ti·ke अनुपादानायa·nu·pā·dā·nā·ya सन्तिके।san·ti·ke
yā hi tesaṁ nakkhamati sāyaṁ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.
Their view of what is not acceptable is far from greed, bondage, approving, attachment, and grasping.
- 34
-
35
- 36
- 37
-
38
- 39
- 40
- 41
- 42
-
43
योyo चायंcā·yaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā एवंवादीe·vaṃ·vā·dī एवंदिट्ठि—एकच्चंe·vaṃ·diṭ·ṭhi मेme खमति,kha·ma·ti एकच्चंe·kac·caṃ मेme नक्खमतीति—nak·kha·ma·tī·ti
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati, ekaccaṁ me nakkhamatīti—
and an ascetic or brahmin to whom some things are acceptable and some things are not.
- 44
-
45
इतिi·ti विग्गहेvig·ga·he सतिsa·ti विवादो,vi·vā·do विवादेvi·vā·de सतिsa·ti विघातो,vi·ghā·to विघातेvi·ghā·te सतिsa·ti विहेसा’।vi·he·sā
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’
-
46
इतिi·ti सोso विग्गहञ्चvig·ga·hañ·ca विवादञ्चvi·vā·dañ·ca विघातञ्चvi·ghā·tañ·ca विहेसञ्चvi·he·sañ·ca अत्तनिat·ta·ni सम्पस्समानोsam·pas·sa·mā·no तञ्चेवtañ·ce·va दिट्ठिंdiṭ·ṭhiṃ पजहतिpa·ja·ha·ti अञ्ञञ्चañ·ñañ·ca दिट्ठिंdiṭ·ṭhiṃ नna उपादियति।u·pā·di·ya·ti
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view.
- 47
- 48
-
49
‘सब्बंsab·baṃ मेme नक्खमती’तिnak·kha·ma·tī
‘sabbaṁ me nakkhamatī’ti
- 50
- 51
-
52
सब्बंsab·baṃ मेme नक्खमतीति,nak·kha·ma·tī·ti
sabbaṁ me nakkhamatīti,
- 53
- 54
- 55
- 56
-
57
योyo चायंcā·yaṃ समणोsa·ma·ṇo वाvā ब्राह्मणोbrāh·ma·ṇo वाvā एवंवादीe·vaṃ·vā·dī एवंदिट्ठि—एकच्चंe·vaṃ·diṭ·ṭhi मेme खमतिkha·ma·ti एकच्चंe·kac·caṃ मेme नक्खमतीति—nak·kha·ma·tī·ti
yo cāyaṁ samaṇo vā brāhmaṇo vā evaṁvādī evaṁdiṭṭhi—ekaccaṁ me khamati ekaccaṁ me nakkhamatīti—
and an ascetic or brahmin to whom some things are acceptable and some things are not.
- 58
-
59
इतिi·ti विग्गहेvig·ga·he सतिsa·ti विवादो,vi·vā·do विवादेvi·vā·de सतिsa·ti विघातो,vi·ghā·to विघातेvi·ghā·te सतिsa·ti विहेसा’।vi·he·sā
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’
-
60
इतिi·ti सोso विग्गहञ्चvig·ga·hañ·ca विवादञ्चvi·vā·dañ·ca विघातञ्चvi·ghā·tañ·ca विहेसञ्चvi·he·sañ·ca अत्तनिat·ta·ni सम्पस्समानोsam·pas·sa·mā·no तञ्चेवtañ·ce·va दिट्ठिंdiṭ·ṭhiṃ पजहतिpa·ja·ha·ti अञ्ञञ्चañ·ñañ·ca दिट्ठिंdiṭ·ṭhiṃ नna उपादियति।u·pā·di·ya·ti
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view.
- 61
- 62
- 63
- 64
- 65
- 66
- 67
- 68
- 69
- 70
- 71
- 72
-
73
इतिi·ti विग्गहेvig·ga·he सतिsa·ti विवादो,vi·vā·do विवादेvi·vā·de सतिsa·ti विघातो,vi·ghā·to विघातेvi·ghā·te सतिsa·ti विहेसा’।vi·he·sā
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.
And when there’s arguing, there’s dispute; when there’s dispute there’s distress; and when there’s distress there’s harm.’
-
74
इतिi·ti सोso विग्गहञ्चvig·ga·hañ·ca विवादञ्चvi·vā·dañ·ca विघातञ्चvi·ghā·tañ·ca विहेसञ्चvi·he·sañ·ca अत्तनिat·ta·ni सम्पस्समानोsam·pas·sa·mā·no तञ्चेवtañ·ce·va दिट्ठिंdiṭ·ṭhiṃ पजहतिpa·ja·ha·ti अञ्ञञ्चañ·ñañ·ca दिट्ठिंdiṭ·ṭhiṃ नna उपादियति।u·pā·di·ya·ti
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṁ pajahati aññañca diṭṭhiṁ na upādiyati.
So, considering in themselves the potential for argument, dispute, distress, and harm, they give up that view by not grasping another view.
- 75
-
76
अयंa·yaṃ खोkho पनग्गिवेस्सन,pa·nag·gi·ves·sa·na कायोkā·yo रूपीrū·pī चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko मातापेत्तिकसम्भवोmā·tā·pet·ti·ka·sam·bha·vo ओदनकुम्मासूपचयोo·da·na·kum·mā·sū·pa·ca·yo अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो,a·nic·cuc·chā·da·na·pa·ri·mad·da·na·bhe·da·na·vid·dhaṃ·sa·na·dham·mo अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सितब्बो।sa·ma·nu·pas·si·tab·bo
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo.
Aggivessana, this body is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.
-
77
तस्सिमंtas·si·maṃ कायंkā·yaṃ अनिच्चतोa·nic·ca·to दुक्खतोduk·kha·to रोगतोro·ga·to गण्डतोgaṇ·ḍa·to सल्लतोsal·la·to अघतोa·gha·to आबाधतोā·bā·dha·to परतोpa·ra·to पलोकतोpa·lo·ka·to सुञ्ञतोsuñ·ña·to अनत्ततोa·nat·ta·to समनुपस्सतोsa·ma·nu·pas·sa·to योyo कायस्मिंkā·yas·miṃ कायछन्दोkā·ya·chan·do कायस्नेहोkā·yas·ne·ho कायन्वयताkā·yan·va·ya·tā साsā पहीयति।pa·hī·ya·ti
Tassimaṁ kāyaṁ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṁ kāyachando kāyasneho kāyanvayatā sā pahīyati.
Doing so, you’ll give up desire, affection, and subservience to the body.
- 78
- 79
-
80
यस्मिं,yas·miṃ अग्गिवेस्सन,ag·gi·ves·sa·na समयेsa·ma·ye सुखंsu·khaṃ वेदनंve·da·naṃ वेदेति,ve·de·ti नेवne·va तस्मिंtas·miṃ समयेsa·ma·ye दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदेति,ve·de·ti नna अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदेति;ve·de·ti
Yasmiṁ, aggivessana, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;
At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;
- 81
-
82
यस्मिं,yas·miṃ अग्गिवेस्सन,ag·gi·ves·sa·na समयेsa·ma·ye दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदेति,ve·de·ti नेवne·va तस्मिंtas·miṃ समयेsa·ma·ye सुखंsu·khaṃ वेदनंve·da·naṃ वेदेति,ve·de·ti नna अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदेति;ve·de·ti
Yasmiṁ, aggivessana, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti;
At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;
- 83
-
84
यस्मिं,yas·miṃ अग्गिवेस्सन,ag·gi·ves·sa·na समयेsa·ma·ye अदुक्खमसुखंa·duk·kha·ma·su·khaṃ वेदनंve·da·naṃ वेदेति,ve·de·ti नेवne·va तस्मिंtas·miṃ समयेsa·ma·ye सुखंsu·khaṃ वेदनंve·da·naṃ वेदेति,ve·de·ti नna दुक्खंduk·khaṃ वेदनंve·da·naṃ वेदेति;ve·de·ti
Yasmiṁ, aggivessana, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti;
At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;
- 85
-
86
सुखापिsu·khā·pi खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na वेदनाve·da·nā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्नाpa·ṭic·ca·sa·mup·pan·nā खयधम्माkha·ya·dham·mā वयधम्माva·ya·dham·mā विरागधम्माvi·rā·ga·dham·mā निरोधधम्मा;ni·ro·dha·dham·mā
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
-
87
दुक्खापिduk·khā·pi खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na वेदनाve·da·nā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्नाpa·ṭic·ca·sa·mup·pan·nā खयधम्माkha·ya·dham·mā वयधम्माva·ya·dham·mā विरागधम्माvi·rā·ga·dham·mā निरोधधम्मा;ni·ro·dha·dham·mā
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
(Pāli only)
-
88
अदुक्खमसुखापिa·duk·kha·ma·su·khā·pi खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na वेदनाve·da·nā अनिच्चाa·nic·cā सङ्खताsaṅ·kha·tā पटिच्चसमुप्पन्नाpa·ṭic·ca·sa·mup·pan·nā खयधम्माkha·ya·dham·mā वयधम्माva·ya·dham·mā विरागधम्माvi·rā·ga·dham·mā निरोधधम्मा।ni·ro·dha·dham·mā
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
(Pāli only)
-
89
एवंe·vaṃ पस्सं,pas·saṃ अग्गिवेस्सन,ag·gi·ves·sa·na सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko सुखायपिsu·khā·ya·pi वेदनायve·da·nā·ya निब्बिन्दति,nib·bin·da·ti दुक्खायपिduk·khā·ya·pi वेदनायve·da·nā·ya निब्बिन्दति,nib·bin·da·ti अदुक्खमसुखायपिa·duk·kha·ma·su·khā·ya·pi वेदनायve·da·nā·ya निब्बिन्दति;nib·bin·da·ti
Evaṁ passaṁ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;
Seeing this, a learned noble disciple grows disillusioned with pleasant, painful, and neutral feelings.
-
90
निब्बिन्दंnib·bin·daṃ विरज्जति,vi·raj·ja·ti विरागाvi·rā·gā विमुच्चति।vi·muc·ca·ti विमुत्तस्मिं,vi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti
nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ, vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
-
91
‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
-
92
एवंe·vaṃ विमुत्तचित्तोvi·mut·ta·cit·to खो,kho अग्गिवेस्सन,ag·gi·ves·sa·na भिक्खुbhik·khu नna केनचिke·na·ci संवदति,saṃ·va·da·ti नna केनचिke·na·ci विवदति,vi·va·da·ti यञ्चyañ·ca लोकेlo·ke वुत्तंvut·taṃ तेनte·na वोहरति,vo·ha·ra·ti अपरामसन्”ति।a·pa·rā·ma·san
Evaṁ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṁvadati, na kenaci vivadati, yañca loke vuttaṁ tena voharati, aparāmasan”ti.
A mendicant whose mind is freed like this doesn’t side with anyone or dispute with anyone. They use the language of the world to communicate without getting stuck on it.”
-
93
तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to भगवतोbha·ga·va·to पिट्ठितोpiṭ·ṭhi·to ठितोṭhi·to होतिho·ti भगवन्तंbha·ga·van·taṃ बीजयमानो।bī·ja·ya·mā·no
Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
Now at that time Venerable Sāriputta was standing behind the Buddha fanning him.
- 94
-
95
“तेसंte·saṃ तेसंte·saṃ किरki·ra नोno भगवाbha·ga·vā धम्मानंdham·mā·naṃ अभिञ्ञाa·bhiñ·ñā पहानमाह,pa·hā·na·mā·ha तेसंte·saṃ तेसंte·saṃ किरki·ra नोno सुगतोsu·ga·to धम्मानंdham·mā·naṃ अभिञ्ञाa·bhiñ·ñā पटिनिस्सग्गमाहा”ति।pa·ṭi·nis·sag·ga·mā·hā
“tesaṁ tesaṁ kira no bhagavā dhammānaṁ abhiññā pahānamāha, tesaṁ tesaṁ kira no sugato dhammānaṁ abhiññā paṭinissaggamāhā”ti.
“It seems the Buddha speaks of giving up and letting go of all these things through direct knowledge.”
-
96
इतिi·ti हिदंhi·daṃ आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa पटिसञ्चिक्खतोpa·ṭi·sañ·cik·kha·to अनुपादायa·nu·pā·dā·ya आसवेहिā·sa·ve·hi चित्तंcit·taṃ विमुच्चि।vi·muc·ci
Iti hidaṁ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṁ vimucci.
Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.
-
97
दीघनखस्सdī·gha·na·khas·sa पनpa·na परिब्बाजकस्सpa·rib·bā·ja·kas·sa विरजंvi·ra·jaṃ वीतमलंvī·ta·ma·laṃ धम्मचक्खुंdham·ma·cak·khuṃ उदपादि:u·da·pā·di
Dīghanakhassa pana paribbājakassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
And the stainless, immaculate vision of the Dhamma arose in the wanderer Dīghanakha:
- 98
-
99
अथa·tha खोkho दीघनखोdī·gha·na·kho परिब्बाजकोpa·rib·bā·ja·ko दिट्ठधम्मोdiṭ·ṭha·dham·mo पत्तधम्मोpat·ta·dham·mo विदितधम्मोvi·di·ta·dham·mo परियोगाळ्हधम्मोpa·ri·yo·gā·ḷha·dham·mo तिण्णविचिकिच्छोtiṇ·ṇa·vi·ci·kic·cho विगतकथङ्कथोvi·ga·ta·ka·thaṅ·ka·tho वेसारज्जप्पत्तोve·sā·raj·jap·pat·to अपरप्पच्चयोa·pa·rap·pac·ca·yo सत्थुसासनेsat·thu·sā·sa·ne भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
Then Dīghanakha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
-
100
“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.
-
101
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 एवमेवe·va·me·va खोkho 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; evameva kho 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.
- 102
-
103
उपासकंu·pā·sa·kaṃ मंmaṃ भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गतन्”ति।ga·tan
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
-
104
दीघनखसुत्तंdī·gha·na·kha·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ चतुत्थं।ca·tut·thaṃ
Dīghanakhasuttaṁ 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.