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Linked Discourses 12 66 संयुत्त निकाय 12।1 66
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Sammasasutta
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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Linked Discourses 12.66
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सम्मससुत्तsam·ma·sa·sut·ta
Sammasasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कुरूसुku·rū·su विहरतिvi·ha·ra·ti कम्मासधम्मंkam·mā·sa·dham·maṃ नामnā·ma कुरूनंku·rū·naṃ निगमो।ni·ga·mo
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
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“भिक्खवो”ति।bhik·kha·vo
“bhikkhavo”ti.
“Mendicants!”
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“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
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यंyaṃ भगवाbha·ga·vā अन्तरंan·ta·raṃ सम्मसंsam·ma·saṃ भासेय्य।bhā·sey·ya भगवतोbha·ga·va·to सुत्वाsut·vā भिक्खूbhik·khū धारेस्सन्ती”ति।dhā·res·san·tī
yaṁ bhagavā antaraṁ sammasaṁ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak of probing within. The mendicants will listen and remember it.”
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‘यंyaṃ खोkho इदंi·daṃ अनेकविधंa·ne·ka·vi·dhaṃ नानप्पकारकंnā·nap·pa·kā·ra·kaṃ दुक्खंduk·khaṃ लोकेlo·ke उप्पज्जतिup·paj·ja·ti जरामरणं।ja·rā·ma·ra·ṇaṃ
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
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इदंi·daṃ खोkho दुक्खंduk·khaṃ किंनिदानंkiṃ·ni·dā·naṃ किंसमुदयंkiṃ·sa·mu·da·yaṃ किंजातिकंkiṃ·jā·ti·kaṃ किंपभवं,kiṃ·pa·bha·vaṃ किस्मिंkis·miṃ सतिsa·ti जरामरणंja·rā·ma·ra·ṇaṃ होति,ho·ti किस्मिंkis·miṃ असतिa·sa·ti जरामरणंja·rā·ma·ra·ṇaṃ नna होती’ति?ho·tī
Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
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‘यंyaṃ खोkho इदंi·daṃ अनेकविधंa·ne·ka·vi·dhaṃ नानप्पकारकंnā·nap·pa·kā·ra·kaṃ दुक्खंduk·khaṃ लोकेlo·ke उप्पज्जतिup·paj·ja·ti जरामरणं।ja·rā·ma·ra·ṇaṃ
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
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इदंi·daṃ खोkho दुक्खंduk·khaṃ उपधिनिदानंu·pa·dhi·ni·dā·naṃ उपधिसमुदयंu·pa·dhi·sa·mu·da·yaṃ उपधिजातिकंu·pa·dhi·jā·ti·kaṃ उपधिपभवं,u·pa·dhi·pa·bha·vaṃ उपधिस्मिंu·pa·dhis·miṃ सतिsa·ti जरामरणंja·rā·ma·ra·ṇaṃ होति,ho·ti उपधिस्मिंu·pa·dhis·miṃ असतिa·sa·ti जरामरणंja·rā·ma·ra·ṇaṃ नna होती’ति।ho·tī
Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
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सोso जरामरणञ्चja·rā·ma·ra·ṇañ·ca पजानातिpa·jā·nā·ti जरामरणसमुदयञ्चja·rā·ma·ra·ṇa·sa·mu·da·yañ·ca पजानातिpa·jā·nā·ti जरामरणनिरोधञ्चja·rā·ma·ra·ṇa·ni·ro·dhañ·ca पजानातिpa·jā·nā·ti याyā चca जरामरणनिरोधसारुप्पगामिनीja·rā·ma·ra·ṇa·ni·ro·dha·sā·rup·pa·gā·mi·nī पटिपदाpa·ṭi·pa·dā तञ्चtañ·ca पजानाति।pa·jā·nā·ti
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand old age and death, their origin, their cessation, and the fitting practice for their cessation.
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अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सब्बसोsab·ba·so सम्माsam·mā दुक्खक्खयायduk·khak·kha·yā·ya पटिपन्नोpa·ṭi·pan·no जरामरणनिरोधाय।ja·rā·ma·ra·ṇa·ni·ro·dhā·ya
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.
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‘उपधिu·pa·dhi पनायंpa·nā·yaṃ किंनिदानोkiṃ·ni·dā·no किंसमुदयोkiṃ·sa·mu·da·yo किंजातिकोkiṃ·jā·ti·ko किंपभवो,kiṃ·pa·bha·vo किस्मिंkis·miṃ सतिsa·ti उपधिu·pa·dhi होति,ho·ti किस्मिंkis·miṃ असतिa·sa·ti उपधिu·pa·dhi नna होती’ति?ho·tī
‘upadhi panāyaṁ kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo, kismiṁ sati upadhi hoti, kismiṁ asati upadhi na hotī’ti?
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
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‘उपधिu·pa·dhi तण्हानिदानोtaṇ·hā·ni·dā·no तण्हासमुदयोtaṇ·hā·sa·mu·da·yo तण्हाजातिकोtaṇ·hā·jā·ti·ko तण्हापभवो,taṇ·hā·pa·bha·vo तण्हायtaṇ·hā·ya सतिsa·ti उपधिu·pa·dhi होति,ho·ti तण्हायtaṇ·hā·ya असतिa·sa·ti उपधिu·pa·dhi नna होती’ति।ho·tī
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’
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सोso उपधिञ्चu·pa·dhiñ·ca पजानातिpa·jā·nā·ti उपधिसमुदयञ्चu·pa·dhi·sa·mu·da·yañ·ca पजानातिpa·jā·nā·ti उपधिनिरोधञ्चu·pa·dhi·ni·ro·dhañ·ca पजानातिpa·jā·nā·ti याyā चca उपधिनिरोधसारुप्पगामिनीu·pa·dhi·ni·ro·dha·sā·rup·pa·gā·mi·nī पटिपदाpa·ṭi·pa·dā तञ्चtañ·ca पजानाति।pa·jā·nā·ti
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand attachments, their origin, their cessation, and the fitting practice for their cessation.
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अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सब्बसोsab·ba·so सम्माsam·mā दुक्खक्खयायduk·khak·kha·yā·ya पटिपन्नोpa·ṭi·pan·no उपधिनिरोधाय।u·pa·dhi·ni·ro·dhā·ya
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments.
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यंyaṃ खोkho लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ एत्थेसाet·the·sā तण्हाtaṇ·hā उप्पज्जमानाup·paj·ja·mā·nā उप्पज्जति,up·paj·ja·ti एत्थet·tha निविसमानाni·vi·sa·mā·nā निविसति।ni·vi·sa·ti
yaṁ kho loke piyarūpaṁ sātarūpaṁ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
‘That craving arises and settles on whatever in the world seems nice and pleasant.
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चक्खुंcak·khuṃ लोकेlo·ke पियरूपं,pi·ya·rū·paṃ सातरूपं,sā·ta·rū·paṃ एत्थेसाet·the·sā तण्हाtaṇ·hā उप्पज्जमानाup·paj·ja·mā·nā उप्पज्जति,up·paj·ja·ti एत्थet·tha निविसमानाni·vi·sa·mā·nā निविसति।ni·vi·sa·ti
Cakkhuṁ loke piyarūpaṁ, sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
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मनोma·no लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपं,sā·ta·rū·paṃ एत्थेसाet·the·sā तण्हाtaṇ·hā उप्पज्जमानाup·paj·ja·mā·nā उप्पज्जतिup·paj·ja·ti एत्थet·tha निविसमानाni·vi·sa·mā·nā निविसति।ni·vi·sa·ti
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.
mind in the world seems nice and pleasant, and it is there that craving arises and settles.’
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येye हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve अतीतमद्धानंa·tī·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ निच्चतोnic·ca·to अद्दक्खुंad·dak·khuṃ सुखतोsu·kha·to अद्दक्खुंad·dak·khuṃ अत्ततोat·ta·to अद्दक्खुंad·dak·khuṃ आरोग्यतोā·rog·ya·to अद्दक्खुंad·dak·khuṃ खेमतोkhe·ma·to अद्दक्खुं।ad·dak·khuṃ
Ye hi keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato addakkhuṁ sukhato addakkhuṁ attato addakkhuṁ ārogyato addakkhuṁ khemato addakkhuṁ.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
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येye दुक्खंduk·khaṃ वड्ढेसुंvaḍ·ḍhe·suṃ तेte नna परिमुच्चिंसुpa·ri·muc·ciṃ·su जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘नna परिमुच्चिंसुpa·ri·muc·ciṃ·su दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimucciṁsu dukkhasmā’ti vadāmi.
And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.
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येपिye·pi हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve अनागतमद्धानंa·nā·ga·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ निच्चतोnic·ca·to दक्खिस्सन्तिdak·khis·san·ti सुखतोsu·kha·to दक्खिस्सन्तिdak·khis·san·ti अत्ततोat·ta·to दक्खिस्सन्तिdak·khis·san·ti आरोग्यतोā·rog·ya·to दक्खिस्सन्तिdak·khis·san·ti खेमतोkhe·ma·to दक्खिस्सन्ति।dak·khis·san·ti
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
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येye तण्हंtaṇ·haṃ वड्ढिस्सन्तिvaḍ·ḍhis·san·ti तेte उपधिंu·pa·dhiṃ वड्ढिस्सन्ति।vaḍ·ḍhis·san·ti
Ye taṇhaṁ vaḍḍhissanti te upadhiṁ vaḍḍhissanti.
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येye उपधिंu·pa·dhiṃ वड्ढिस्सन्तिvaḍ·ḍhis·san·ti तेte दुक्खंduk·khaṃ वड्ढिस्सन्ति।vaḍ·ḍhis·san·ti
Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti.
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येye दुक्खंduk·khaṃ वड्ढिस्सन्तिvaḍ·ḍhis·san·ti तेte नna परिमुच्चिस्सन्तिpa·ri·muc·cis·san·ti जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘नna परिमुच्चिस्सन्तिpa·ri·muc·cis·san·ti दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimuccissanti dukkhasmā’ti vadāmi.
And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.
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येपिye·pi हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve एतरहिe·ta·ra·hi समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ निच्चतोnic·ca·to पस्सन्तिpas·san·ti सुखतोsu·kha·to पस्सन्तिpas·san·ti अत्ततोat·ta·to पस्सन्तिpas·san·ti आरोग्यतोā·rog·ya·to पस्सन्तिpas·san·ti खेमतोkhe·ma·to पस्सन्ति।pas·san·ti
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
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येye दुक्खंduk·khaṃ वड्ढेन्तिvaḍ·ḍhen·ti तेte नna परिमुच्चन्तिpa·ri·muc·can·ti जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘नna परिमुच्चन्तिpa·ri·muc·can·ti दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimuccanti dukkhasmā’ti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve आपानीयकंसोā·pā·nī·ya·kaṃ·so वण्णसम्पन्नोvaṇ·ṇa·sam·pan·no गन्धसम्पन्नोgan·dha·sam·pan·no रससम्पन्नो।ra·sa·sam·pan·no
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor.
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अथa·tha पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya घम्माभितत्तोgham·mā·bhi·tat·to घम्मपरेतोgham·ma·pa·re·to किलन्तोki·lan·to तसितोta·si·to पिपासितो।pi·pā·si·to
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
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‘अयंa·yaṃ ते,te अम्भोam·bho पुरिस,pu·ri·sa आपानीयकंसोā·pā·nī·ya·kaṃ·so वण्णसम्पन्नोvaṇ·ṇa·sam·pan·no गन्धसम्पन्नोgan·dha·sam·pan·no रससम्पन्नो;ra·sa·sam·pan·no
‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;
‘Here, my man, this bronze goblet of beverage has a nice color, aroma, and flavor.
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पिवतोpi·va·to हिhi खोkho तंtaṃ छादेस्सतिchā·des·sa·ti वण्णेनपिvaṇ·ṇe·na·pi गन्धेनपिgan·dhe·na·pi रसेनपि,ra·se·na·pi पिवित्वाpi·vit·vā चca पनpa·na ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छसिni·gac·cha·si मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्’ति।duk·khan
Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’
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सोso तंtaṃ आपानीयकंसंā·pā·nī·ya·kaṃ·saṃ सहसाsa·ha·sā अप्पटिसङ्खाap·pa·ṭi·saṅ·khā पिवेय्य,pi·vey·ya नप्पटिनिस्सज्जेय्य।nap·pa·ṭi·nis·saj·jey·ya
So taṁ āpānīyakaṁsaṁ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya.
He wouldn’t put that beverage down. Hastily, without reflection, he’d drink it,
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve येye हिhi केचिke·ci अतीतमद्धानंa·tī·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ …पे…pe
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ …pe…
In the same way, there are ascetics and brahmins of the past …
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अनागतमद्धानंa·nā·ga·ta·mad·dhā·naṃ …पे…pe
anāgatamaddhānaṁ …pe…
future …
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एतरहिe·ta·ra·hi समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ निच्चतोnic·ca·to पस्सन्तिpas·san·ti सुखतोsu·kha·to पस्सन्तिpas·san·ti अत्ततोat·ta·to पस्सन्तिpas·san·ti आरोग्यतोā·rog·ya·to पस्सन्तिpas·san·ti खेमतोkhe·ma·to पस्सन्ति,pas·san·ti तेte तण्हंtaṇ·haṃ वड्ढेन्ति।vaḍ·ḍhen·ti
etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṁ vaḍḍhenti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe. Their craving grows.
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येye दुक्खंduk·khaṃ वड्ढेन्तिvaḍ·ḍhen·ti तेte नna परिमुच्चन्तिpa·ri·muc·can·ti जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘नna परिमुच्चन्तिpa·ri·muc·can·ti दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘na parimuccanti dukkhasmā’ti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
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येye चca खोkho केचि,ke·ci भिक्खवे,bhik·kha·ve अतीतमद्धानंa·tī·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ अनिच्चतोa·nic·ca·to अद्दक्खुंad·dak·khuṃ दुक्खतोduk·kha·to अद्दक्खुंad·dak·khuṃ अनत्ततोa·nat·ta·to अद्दक्खुंad·dak·khuṃ रोगतोro·ga·to अद्दक्खुंad·dak·khuṃ भयतोbha·ya·to अद्दक्खुं,ad·dak·khuṃ
Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
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येye दुक्खंduk·khaṃ पजहिंसुpa·ja·hiṃ·su तेte परिमुच्चिंसुpa·ri·muc·ciṃ·su जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘परिमुच्चिंसुpa·ri·muc·ciṃ·su दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimucciṁsu dukkhasmā’ti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
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येपिye·pi हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve अनागतमद्धानंa·nā·ga·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ अनिच्चतोa·nic·ca·to दक्खिस्सन्तिdak·khis·san·ti दुक्खतोduk·kha·to दक्खिस्सन्तिdak·khis·san·ti अनत्ततोa·nat·ta·to दक्खिस्सन्तिdak·khis·san·ti रोगतोro·ga·to दक्खिस्सन्तिdak·khis·san·ti भयतोbha·ya·to दक्खिस्सन्ति,dak·khis·san·ti
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
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येपिye·pi हिhi केचि,ke·ci भिक्खवे,bhik·kha·ve एतरहिe·ta·ra·hi समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ अनिच्चतोa·nic·ca·to पस्सन्तिpas·san·ti दुक्खतोduk·kha·to पस्सन्तिpas·san·ti अनत्ततोa·nat·ta·to पस्सन्तिpas·san·ti रोगतोro·ga·to पस्सन्तिpas·san·ti भयतोbha·ya·to पस्सन्ति,pas·san·ti
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
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येye दुक्खंduk·khaṃ पजहन्तिpa·ja·han·ti तेte परिमुच्चन्तिpa·ri·muc·can·ti जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘परिमुच्चन्तिpa·ri·muc·can·ti दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccanti dukkhasmā’ti vadāmi.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.
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सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve आपानीयकंसोā·pā·nī·ya·kaṃ·so वण्णसम्पन्नोvaṇ·ṇa·sam·pan·no गन्धसम्पन्नोgan·dha·sam·pan·no रससम्पन्नो।ra·sa·sam·pan·no
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze goblet of beverage that had a nice color, aroma, and flavor.
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अथa·tha पुरिसोpu·ri·so आगच्छेय्यā·gac·chey·ya घम्माभितत्तोgham·mā·bhi·tat·to घम्मपरेतोgham·ma·pa·re·to किलन्तोki·lan·to तसितोta·si·to पिपासितो।pi·pā·si·to
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
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‘अयंa·yaṃ ते,te अम्भोam·bho पुरिस,pu·ri·sa आपानीयकंसोā·pā·nī·ya·kaṃ·so वण्णसम्पन्नोvaṇ·ṇa·sam·pan·no गन्धसम्पन्नोgan·dha·sam·pan·no रससम्पन्नोra·sa·sam·pan·no
‘ayaṁ te, ambho purisa, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno
‘Here, my man, this bronze goblet of beverage has a nice color, aroma, and flavor.
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पिवतोpi·va·to हिhi खोkho तंtaṃ छादेस्सतिchā·des·sa·ti वण्णेनपिvaṇ·ṇe·na·pi गन्धेनपिgan·dhe·na·pi रसेनपि;ra·se·na·pi पिवित्वाpi·vit·vā चca पनpa·na ततोनिदानंta·to·ni·dā·naṃ मरणंma·ra·ṇaṃ वाvā निगच्छसिni·gac·cha·si मरणमत्तंma·ra·ṇa·mat·taṃ वाvā दुक्खन्’ति।duk·khan
Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.
If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’
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‘सक्काsak·kā खोkho मेme अयंa·yaṃ सुरापिपासिताsu·rā·pi·pā·si·tā पानीयेनpā·nī·ye·na वाvā विनेतुंvi·ne·tuṃ दधिमण्डकेनda·dhi·maṇ·ḍa·ke·na वाvā विनेतुंvi·ne·tuṃ भट्ठलोणिकायbhaṭ·ṭha·lo·ṇi·kā·ya वाvā विनेतुंvi·ne·tuṃ लोणसोवीरकेनlo·ṇa·so·vī·ra·ke·na वाvā विनेतुं,vi·ne·tuṃ नna त्वेवाहंtve·vā·haṃ तंtaṃ पिवेय्यं,pi·vey·yaṃ यंyaṃ ममma·ma अस्सas·sa दीघरत्तंdī·gha·rat·taṃ हितायhi·tā·ya सुखाया’ति।su·khā·yā
‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti.
‘I can allay my thirst with a fermented drink of beer, buttermilk, salt lassi, or salted infusion. But in any case, I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’
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एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve येye हिhi केचिke·ci अतीतमद्धानंa·tī·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ अनिच्चतोa·nic·ca·to अद्दक्खुंad·dak·khuṃ दुक्खतोduk·kha·to अद्दक्खुंad·dak·khuṃ अनत्ततोa·nat·ta·to अद्दक्खुंad·dak·khuṃ रोगतोro·ga·to अद्दक्खुंad·dak·khuṃ भयतोbha·ya·to अद्दक्खुं,ad·dak·khuṃ
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
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येye दुक्खंduk·khaṃ पजहिंसुpa·ja·hiṃ·su तेte परिमुच्चिंसुpa·ri·muc·ciṃ·su जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘परिमुच्चिंसुpa·ri·muc·ciṃ·su दुक्खस्मा’तिduk·khas·mā वदामि।va·dā·mi
Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimucciṁsu dukkhasmā’ti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
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एतरहिe·ta·ra·hi समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā यंyaṃ लोकेlo·ke पियरूपंpi·ya·rū·paṃ सातरूपंsā·ta·rū·paṃ तंtaṃ अनिच्चतोa·nic·ca·to पस्सन्तिpas·san·ti दुक्खतोduk·kha·to पस्सन्तिpas·san·ti अनत्ततोa·nat·ta·to पस्सन्तिpas·san·ti रोगतोro·ga·to पस्सन्तिpas·san·ti भयतोbha·ya·to पस्सन्ति,pas·san·ti
etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
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येye दुक्खंduk·khaṃ पजहन्तिpa·ja·han·ti तेte परिमुच्चन्तिpa·ri·muc·can·ti जातियाjā·ti·yā जरायja·rā·ya मरणेनma·ra·ṇe·na सोकेहिso·ke·hi परिदेवेहिpa·ri·de·ve·hi दुक्खेहिduk·khe·hi दोमनस्सेहिdo·ma·nas·se·hi उपायासेहि,u·pā·yā·se·hi ‘परिमुच्चन्तिpa·ri·muc·can·ti दुक्खस्मा’तिduk·khas·mā वदामी”ति।va·dā·mī
Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘parimuccanti dukkhasmā’ti vadāmī”ti.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”
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छट्ठं।chaṭ·ṭhaṃ
Chaṭṭhaṁ.
(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.