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Linked Discourses 12 70 संयुत्त निकाय 12।1 70
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Susimaparibbājakasutta
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: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180 · Hide pronunciation
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Linked Discourses 12.70
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सुसिमपरिब्बाजकसुत्तsu·si·ma·pa·rib·bā·ja·ka·sut·ta
Susimaparibbājakasutta
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na भगवाbha·ga·vā सक्कतोsak·ka·to होतिho·ti गरुकतोga·ru·ka·to मानितोmā·ni·to पूजितोpū·ji·to अपचितोa·pa·ci·to लाभीlā·bhī चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानं।cī·va·ra·piṇ·ḍa·pā·ta·se·nā·sa·na·gi·lā·nap·pac·ca·ya·bhe·saj·ja·pa·rik·khā·rā·naṃ
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, almsfood, lodgings, and medicines and supplies for the sick.
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भिक्खुसङ्घोपिbhik·khu·saṅ·gho·pi सक्कतोsak·ka·to होतिho·ti गरुकतोga·ru·ka·to मानितोmā·ni·to पूजितोpū·ji·to अपचितोa·pa·ci·to लाभीlā·bhī चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानं।cī·va·ra·piṇ·ḍa·pā·ta·se·nā·sa·na·gi·lā·nap·pac·ca·ya·bhe·saj·ja·pa·rik·khā·rā·naṃ
Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
And the mendicant Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, almsfood, lodgings, and medicines and supplies for the sick.
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अञ्ञतित्थियाañ·ña·tit·thi·yā पनpa·na परिब्बाजकाpa·rib·bā·ja·kā असक्कताa·sak·ka·tā होन्तिhon·ti अगरुकताa·ga·ru·ka·tā अमानिताa·mā·ni·tā अपूजिताa·pū·ji·tā अनपचिता,a·na·pa·ci·tā नna लाभिनोlā·bhi·no चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानं।cī·va·ra·piṇ·ḍa·pā·ta·se·nā·sa·na·gi·lā·nap·pac·ca·ya·bhe·saj·ja·pa·rik·khā·rā·naṃ
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
But the wanderers who followed other religions were not honored, respected, revered, venerated, and esteemed. And they didn’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सुसिमोsu·si·mo परिब्बाजकोpa·rib·bā·ja·ko राजगहेrā·ja·ga·he पटिवसतिpa·ṭi·va·sa·ti महतियाma·ha·ti·yā परिब्बाजकपरिसायpa·rib·bā·ja·ka·pa·ri·sā·ya सद्धिं।sad·dhiṃ
Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ.
Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.
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एवंe·vaṃ मयम्पिma·yam·pi सक्कताsak·ka·tā भविस्सामbha·vis·sā·ma गरुकताga·ru·ka·tā मानिताmā·ni·tā पूजिताpū·ji·tā अपचिताa·pa·ci·tā लाभिनोlā·bhi·no चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारानन्”ति।cī·va·ra·piṇ·ḍa·pā·ta·se·nā·sa·na·gi·lā·nap·pac·ca·ya·bhe·saj·ja·pa·rik·khā·rā·nan
Evaṁ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
In this way we too will be honored, respected, revered, venerated, and esteemed. And we’ll receive robes, almsfood, lodgings, and medicines and supplies for the sick.”
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“एवमावुसो”तिe·va·mā·vu·so खोkho सुसिमोsu·si·mo परिब्बाजकोpa·rib·bā·ja·ko सकायsa·kā·ya परिसायpa·ri·sā·ya पटिस्सुणित्वाpa·ṭis·su·ṇit·vā येनायस्माye·nā·yas·mā आनन्दोā·nan·do तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā आनन्देनā·nan·de·na सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.
“Yes, reverends,” replied Susīma to his own assembly. Then he went to Venerable Ānanda, 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 निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho सुसिमोsu·si·mo परिब्बाजकोpa·rib·bā·ja·ko आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho susimo paribbājako āyasmantaṁ ānandaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda,
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“इच्छामहं,ic·chā·ma·haṃ आवुसोā·vu·so आनन्द,ā·nan·da इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरितुन्”ति।ca·ri·tun
“icchāmahaṁ, āvuso ānanda, imasmiṁ dhammavinaye brahmacariyaṁ caritun”ti.
“Reverend Ānanda, I wish to lead the spiritual life in this teaching and training.”
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अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do सुसिमंsu·si·maṃ परिब्बाजकंpa·rib·bā·ja·kaṃ आदायā·dā·ya येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā आनन्दोā·nan·do भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho āyasmā ānando susimaṁ paribbājakaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to him,
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अलत्थa·lat·tha खोkho सुसिमोsu·si·mo परिब्बाजकोpa·rib·bā·ja·ko भगवतोbha·ga·va·to सन्तिकेsan·ti·ke पब्बज्जं,pab·baj·jaṃ अलत्थa·lat·tha उपसम्पदं।u·pa·sam·pa·daṃ
Alattha kho susimo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सम्बहुलेहिsam·ba·hu·le·hi भिक्खूहिbhik·khū·hi भगवतोbha·ga·va·to सन्तिकेsan·ti·ke अञ्ञाañ·ñā ब्याकताbyā·ka·tā होति:ho·ti
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:
Now at that time several mendicants had declared their enlightenment in the Buddha’s presence:
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“खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्तायातिit·that·tā·yā·ti पजानामा”ति।pa·jā·nā·mā
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmā”ti.
“We 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.’”
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‘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 पजानामा”ति।pa·jā·nā·mā
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti.
(Pāli only)
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अथa·tha खोkho आयस्माā·yas·mā सुसिमोsu·si·mo येनye·na तेte भिक्खूbhik·khū तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā तेहिte·hi भिक्खूहिbhik·khū·hi सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di
Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi.
He went up to those mendicants, and exchanged greetings with them.
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सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā सुसिमोsu·si·mo तेte भिक्खूbhik·khū एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā susimo te bhikkhū etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to those mendicants,
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‘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 पजानामा”ति?pa·jā·nā·mā
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāmā”ti?
(Pāli only)
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“एवमावुसो”ति।e·va·mā·vu·so
“Evamāvuso”ti.
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“अपिa·pi पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā अनेकविहितंa·ne·ka·vi·hi·taṃ इद्धिविधंid·dhi·vi·dhaṃ पच्चनुभोथ—एकोपिpac·ca·nu·bho·tha हुत्वाhut·vā बहुधाba·hu·dhā होथ,ho·tha बहुधापिba·hu·dhā·pi हुत्वाhut·vā एकोe·ko होथ;ho·tha आविभावं,ā·vi·bhā·vaṃ तिरोभावं,ti·ro·bhā·vaṃ तिरोकुट्टंti·ro·kuṭ·ṭaṃ तिरोपाकारंti·ro·pā·kā·raṃ तिरोपब्बतंti·ro·pab·ba·taṃ असज्जमानाa·saj·ja·mā·nā गच्छथ,gac·cha·tha सेय्यथापिsey·ya·thā·pi आकासे;ā·kā·se पथवियापिpa·tha·vi·yā·pi उम्मुज्जनिमुज्जंum·muj·ja·ni·muj·jaṃ करोथ,ka·ro·tha सेय्यथापिsey·ya·thā·pi उदके;u·da·ke उदकेपिu·da·ke·pi अभिज्जमानेa·bhij·ja·mā·ne गच्छथ,gac·cha·tha सेय्यथापिsey·ya·thā·pi पथवियं;pa·tha·vi·yaṃ आकासेपिā·kā·se·pi पल्लङ्केनpal·laṅ·ke·na कमथ,ka·ma·tha सेय्यथापिsey·ya·thā·pi पक्खीpak·khī सकुणो;sa·ku·ṇo इमेपिi·me·pi चन्दिमसूरियेcan·di·ma·sū·ri·ye एवंमहिद्धिकेe·vaṃ·ma·hid·dhi·ke एवंमहानुभावेe·vaṃ·ma·hā·nu·bhā·ve पाणिनाpā·ṇi·nā परिमसथpa·ri·ma·sa·tha परिमज्जथ,pa·ri·maj·ja·tha यावyā·va ब्रह्मलोकापिbrah·ma·lo·kā·pi कायेनkā·ye·na वसंva·saṃ वत्तेथा”ति?vat·te·thā
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ iddhividhaṁ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṁ vattethā”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the realm of divinity?”
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“अपिa·pi पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā विसुद्धायvi·sud·dhā·ya अतिक्कन्तमानुसिकायa·tik·kan·ta·mā·nu·si·kā·ya उभोu·bho सद्देsad·de सुणाथsu·ṇā·tha दिब्बेdib·be चca मानुसेmā·nu·se चca येye दूरेdū·re सन्तिकेsan·ti·ke चा”ति?cā
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?”
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“अपिa·pi पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā परसत्तानंpa·ra·sat·tā·naṃ परपुग्गलानंpa·ra·pug·ga·lā·naṃ चेतसाce·ta·sā चेतोce·to परिच्चpa·ric·ca पजानाथ—pa·jā·nā·tha
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānātha—
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having encompassed them with your mind?
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“अपिa·pi पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरथ,a·nus·sa·ra·tha सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo तिस्सोपिtis·so·pi जातियोjā·ti·yo चतस्सोपिca·tas·so·pi जातियोjā·ti·yo पञ्चपिpañ·ca·pi जातियोjā·ti·yo दसपिda·sa·pi जातियोjā·ti·yo वीसम्पिvī·sam·pi जातियोjā·ti·yo तिंसम्पिtiṃ·sam·pi जातियोjā·ti·yo चत्तारीसम्पिcat·tā·rī·sam·pi जातियोjā·ti·yo पञ्ञासम्पिpañ·ñā·sam·pi जातियोjā·ti·yo जातिसतम्पिjā·ti·sa·tam·pi जातिसहस्सम्पिjā·ti·sa·has·sam·pi जातिसतसहस्सम्पि,jā·ti·sa·ta·sa·has·sam·pi अनेकेपिa·ne·ke·pi संवट्टकप्पेsaṃ·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi विवट्टकप्पेvi·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi संवट्टविवट्टकप्पे:saṃ·vaṭ·ṭa·vi·vaṭ·ṭa·kap·pe ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खपटिसंवेदीe·vaṃ·su·kha·duk·kha·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खपटिसंवेदीe·vaṃ·su·kha·duk·kha·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो,e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरथा”ति?a·nus·sa·ra·thā
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā anekavihitaṁ pubbenivāsaṁ anussaratha, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarathā”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives? 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? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”
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“अपिa·pi पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सथpas·sa·tha चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाथ:pa·jā·nā·tha ‘इमेi·me वतva·ta भोन्तोbhon·to सत्ताsat·tā कायदुच्चरितेनkā·ya·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā वचीदुच्चरितेनva·cī·duc·ca·ri·te·na समन्नागताsa·man·nā·ga·tā मनोदुच्चरितेनma·no·duc·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā अरियानंa·ri·yā·naṃ उपवादकाu·pa·vā·da·kā मिच्छादिट्ठिकाmic·chā·diṭ·ṭhi·kā मिच्छादिट्ठिकम्मसमादाना,mic·chā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपन्ना;u·pa·pan·nā इमेi·me वाvā पनpa·na भोन्तोbhon·to सत्ताsat·tā कायसुचरितेनkā·ya·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā वचीसुचरितेनva·cī·su·ca·ri·te·na समन्नागताsa·man·nā·ga·tā मनोसुचरितेनma·no·su·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā अरियानंa·ri·yā·naṃ अनुपवादकाa·nu·pa·vā·da·kā सम्मादिट्ठिकाsam·mā·diṭ·ṭhi·kā सम्मादिट्ठिकम्मसमादानाsam·mā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपन्ना’ति,u·pa·pan·nā इतिi·ti दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सथpas·sa·tha चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाथा”ति?pa·jā·nā·thā
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings pass on according to their deeds?”
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“अपिa·pi पनpa·na तुम्हेtum·he आयस्मन्तोā·yas·man·to एवंe·vaṃ जानन्ताjā·nan·tā एवंe·vaṃ पस्सन्ताpas·san·tā येye तेte सन्ताsan·tā विमोक्खाvi·mok·khā अतिक्कम्मa·tik·kam·ma रूपेrū·pe आरुप्पा,ā·rup·pā तेte कायेनkā·ye·na फुसित्वाphu·sit·vā विहरथा”ति?vi·ha·ra·thā
“Api pana tumhe āyasmanto evaṁ jānantā evaṁ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
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“एत्थet·tha दानिdā·ni आयस्मन्तोā·yas·man·to इदञ्चi·dañ·ca वेय्याकरणंvey·yā·ka·ra·ṇaṃ इमेसञ्चi·me·sañ·ca धम्मानंdham·mā·naṃ असमापत्ति;a·sa·mā·pat·ti इदंi·daṃ नो,no आवुसो,ā·vu·so कथन्”ति?ka·than
“Ettha dāni āyasmanto idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti; idaṁ no, āvuso, kathan”ti?
“Well now, venerables, how could there be such a declaration when these things are not attained?”
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“नna ख्वाहंkhvā·haṃ इमस्सi·mas·sa आयस्मन्तानंā·yas·man·tā·naṃ सङ्खित्तेनsaṅ·khit·te·na भासितस्सbhā·si·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानामि।ā·jā·nā·mi
“Na khvāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.
“I don’t understand the detailed meaning of what you have said in brief.
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साधुsā·dhu मेme आयस्मन्तोā·yas·man·to तथाta·thā भासन्तुbhā·san·tu यथाहंya·thā·haṃ इमस्सi·mas·sa आयस्मन्तानंā·yas·man·tā·naṃ सङ्खित्तेनsaṅ·khit·te·na भासितस्सbhā·si·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानेय्यन्”ति।ā·jā·ney·yan
Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
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“आजानेय्यासिā·jā·ney·yā·si वाvā त्वं,tvaṃ आवुसोā·vu·so सुसिम,su·si·ma नna वाvā त्वंtvaṃ आजानेय्यासिā·jā·ney·yā·si अथa·tha खोkho पञ्ञाविमुत्ताpañ·ñā·vi·mut·tā मयन्”ति।ma·yan
“Ājāneyyāsi vā tvaṁ, āvuso susima, na vā tvaṁ ājāneyyāsi atha kho paññāvimuttā mayan”ti.
“Reverend Susīma, whether you understand or not, we are freed by wisdom.”
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अथa·tha खोkho आयस्माā·yas·mā सुसिमोsu·si·mo उट्ठायासनाuṭ·ṭhā·yā·sa·nā येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di
Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then Susīma went to the Buddha, bowed, sat down to one side,
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एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā सुसिमोsu·si·mo यावतकोyā·va·ta·ko तेहिte·hi भिक्खूहिbhik·khū·hi सद्धिंsad·dhiṃ अहोसिa·ho·si कथासल्लापोka·thā·sal·lā·po तंtaṃ सब्बंsab·baṃ भगवतोbha·ga·va·to आरोचेसि।ā·ro·ce·si
Ekamantaṁ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and informed the Buddha of all he had discussed with those mendicants.
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“पुब्बेpub·be खो,kho सुसिम,su·si·ma धम्मट्ठितिञाणं,dham·maṭ·ṭhi·ti·ñā·ṇaṃ पच्छाpac·chā निब्बानेnib·bā·ne ञाणन्”ति।ñā·ṇan
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṁ, pacchā nibbāne ñāṇan”ti.
“Susīma, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.”
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“नna ख्वाहं,khvā·haṃ भन्ते,bhan·te इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na भासितस्सbhā·si·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानामि।ā·jā·nā·mi
“Na khvāhaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi.
“Sir, I don’t understand the detailed meaning of what you have said in brief.
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साधुsā·dhu मे,me भन्ते,bhan·te भगवाbha·ga·vā तथाta·thā भासतुbhā·sa·tu यथाहंya·thā·haṃ इमस्सi·mas·sa भगवताbha·ga·va·tā सङ्खित्तेनsaṅ·khit·te·na भासितस्सbhā·si·tas·sa वित्थारेनvit·thā·re·na अत्थंat·thaṃ आजानेय्यन्”ति।ā·jā·ney·yan
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
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“आजानेय्यासिā·jā·ney·yā·si वाvā त्वं,tvaṃ सुसिम,su·si·ma नna वाvā त्वंtvaṃ आजानेय्यासि,ā·jā·ney·yā·si अथa·tha खोkho धम्मट्ठितिञाणंdham·maṭ·ṭhi·ti·ñā·ṇaṃ पुब्बे,pub·be पच्छाpac·chā निब्बानेnib·bā·ne ञाणं।ñā·ṇaṃ
“Ājāneyyāsi vā tvaṁ, susima, na vā tvaṁ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṁ pubbe, pacchā nibbāne ñāṇaṁ.
“Susīma, whether you understand or not, first comes knowledge of the stability of natural principles. Afterwards there is knowledge of extinguishment.
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“Impermanent, sir.”
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“Impermanent, sir.”
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“Impermanent, sir.” …
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“Impermanent, sir.”
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“यंyaṃ पनानिच्चंpa·nā·nic·caṃ दुक्खंduk·khaṃ विपरिणामधम्मं,vi·pa·ri·ṇā·ma·dham·maṃ कल्लंkal·laṃ नुnu तंtaṃ समनुपस्सितुं:sa·ma·nu·pas·si·tuṃ
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus:
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“Impermanent, sir.”
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“तस्मातिह,tas·mā·ti·ha सुसिम,su·si·ma यंyaṃ किञ्चिkiñ·ci रूपंrū·paṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ रूपंrū·paṃ नेतंne·taṃ ममma·ma नेसोहमस्मिne·so·ha·mas·mi नna मेसोme·so अत्ताति;at·tā·ti एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
“Tasmātiha, susima, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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याyā काचिkā·ci वेदनाve·da·nā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकाo·ḷā·ri·kā वाvā सुखुमाsu·khu·mā वाvā हीनाhī·nā वाvā पणीताpa·ṇī·tā वाvā याyā दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बाsab·bā वेदनाve·da·nā नेतंne·taṃ ममma·ma नेसोहमस्मिne·so·ha·mas·mi नna मेसोme·so अत्ताति;at·tā·ti एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
You should truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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येye केचिke·ci सङ्खाराsaṅ·khā·rā अतीतानागतपच्चुप्पन्नाa·tī·tā·nā·ga·ta·pac·cup·pan·nā अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकाo·ḷā·ri·kā वाvā सुखुमाsu·khu·mā वाvā हीनाhī·nā वाvā पणीताpa·ṇī·tā वाvā येye दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बेsab·be सङ्खाराsaṅ·khā·rā नेतंne·taṃ ममma·ma नेसोहमस्मिne·so·ha·mas·mi नna मेसोme·so अत्ताति;at·tā·ti एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
You should truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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यंyaṃ किञ्चिkiñ·ci विञ्ञाणंviñ·ñā·ṇaṃ अतीतानागतपच्चुप्पन्नंa·tī·tā·nā·ga·ta·pac·cup·pan·naṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā ओळारिकंo·ḷā·ri·kaṃ वाvā सुखुमंsu·khu·maṃ वाvā हीनंhī·naṃ वाvā पणीतंpa·ṇī·taṃ वाvā यंyaṃ दूरेdū·re सन्तिकेsan·ti·ke वा,vā सब्बंsab·baṃ विञ्ञाणंviñ·ñā·ṇaṃ नेतंne·taṃ ममma·ma नेसोहमस्मिne·so·ha·mas·mi नna मेसोme·so अत्ताति;at·tā·ti एवमेतंe·va·me·taṃ यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya दट्ठब्बं।daṭ·ṭhab·baṃ
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti; evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
You should truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
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एवंe·vaṃ पस्सं,pas·saṃ सुसिम,su·si·ma सुतवाsu·ta·vā अरियसावकोa·ri·ya·sā·va·ko रूपस्मिम्पिrū·pas·mim·pi निब्बिन्दति,nib·bin·da·ti वेदनायपिve·da·nā·ya·pi निब्बिन्दति,nib·bin·da·ti सञ्ञायपिsañ·ñā·ya·pi निब्बिन्दति,nib·bin·da·ti सङ्खारेसुपिsaṅ·khā·re·su·pi निब्बिन्दति,nib·bin·da·ti विञ्ञाणस्मिम्पिviñ·ñā·ṇas·mim·pi निब्बिन्दति।nib·bin·da·ti
Evaṁ passaṁ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.
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निब्बिन्दंnib·bin·daṃ विरज्जति,vi·raj·ja·ti विरागाvi·rā·gā विमुच्चति,vi·muc·ca·ti विमुत्तस्मिंvi·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.
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‘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.’
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‘जातिपच्चयाjā·ti·pac·ca·yā जरामरणन्’ति,ja·rā·ma·ra·ṇan सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?
Susīma, do you see that rebirth is a requirement for old age and death?”
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“‘भवपच्चयाbha·va·pac·ca·yā जाती’ति,jā·tī सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?
“Do you see that continued existence is a requirement for rebirth?”
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“‘उपादानपच्चयाu·pā·dā·na·pac·ca·yā भवो’ति,bha·vo सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?
“Do you see that grasping is a requirement for continued existence?”
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“‘तण्हापच्चयाtaṇ·hā·pac·ca·yā उपादानन्’ति,u·pā·dā·nan सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
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फस्सपच्चयाphas·sa·pac·ca·yā वेदनातिve·da·nā·ti …
phassapaccayā vedanāti …
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सळायतनपच्चयाsa·ḷā·ya·ta·na·pac·ca·yā फस्सोतिphas·so·ti …
saḷāyatanapaccayā phassoti …
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नामरूपपच्चयाnā·ma·rū·pa·pac·ca·yā सळायतनन्तिsa·ḷā·ya·ta·nan·ti …
nāmarūpapaccayā saḷāyatananti …
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विञ्ञाणपच्चयाviñ·ñā·ṇa·pac·ca·yā नामरूपन्तिnā·ma·rū·pan·ti …
viññāṇapaccayā nāmarūpanti …
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सङ्खारपच्चयाsaṅ·khā·ra·pac·ca·yā विञ्ञाणन्तिviñ·ñā·ṇan·ti …
saṅkhārapaccayā viññāṇanti …
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अविज्जापच्चयाa·vij·jā·pac·ca·yā सङ्खाराति,saṅ·khā·rā·ti सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
avijjāpaccayā saṅkhārāti, susima, passasī”ti?
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“‘भवनिरोधाbha·va·ni·ro·dhā जातिनिरोधो’तिjā·ti·ni·ro·dho सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?
“Do you see that when continued existence ceases rebirth ceases?”
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तण्हानिरोधाtaṇ·hā·ni·ro·dhā उपादाननिरोधोतिu·pā·dā·na·ni·ro·dho·ti …
taṇhānirodhā upādānanirodhoti …
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वेदनानिरोधाve·da·nā·ni·ro·dhā तण्हानिरोधोतिtaṇ·hā·ni·ro·dho·ti …
vedanānirodhā taṇhānirodhoti …
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फस्सनिरोधाphas·sa·ni·ro·dhā वेदनानिरोधोतिve·da·nā·ni·ro·dho·ti …
phassanirodhā vedanānirodhoti …
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सळायतननिरोधाsa·ḷā·ya·ta·na·ni·ro·dhā फस्सनिरोधोतिphas·sa·ni·ro·dho·ti …
saḷāyatananirodhā phassanirodhoti …
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विञ्ञाणनिरोधाviñ·ñā·ṇa·ni·ro·dhā नामरूपनिरोधोतिnā·ma·rū·pa·ni·ro·dho·ti …
viññāṇanirodhā nāmarūpanirodhoti …
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सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā विञ्ञाणनिरोधोतिviñ·ñā·ṇa·ni·ro·dho·ti …
saṅkhāranirodhā viññāṇanirodhoti …
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अविज्जानिरोधाa·vij·jā·ni·ro·dhā सङ्खारनिरोधोति,saṅ·khā·ra·ni·ro·dho·ti सुसिम,su·si·ma पस्ससी”ति?pas·sa·sī
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?
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“अपिa·pi पनpa·na त्वं,tvaṃ सुसिम,su·si·ma एवंe·vaṃ जानन्तोjā·nan·to एवंe·vaṃ पस्सन्तोpas·san·to अनेकविहितंa·ne·ka·vi·hi·taṃ इद्धिविधंid·dhi·vi·dhaṃ पच्चनुभोसि—एकोपिpac·ca·nu·bho·si हुत्वाhut·vā बहुधाba·hu·dhā होसि,ho·si बहुधापिba·hu·dhā·pi हुत्वाhut·vā एकोe·ko होसि;ho·si आविभावं,ā·vi·bhā·vaṃ तिरोभावं,ti·ro·bhā·vaṃ तिरोकुट्टंti·ro·kuṭ·ṭaṃ तिरोपाकारंti·ro·pā·kā·raṃ तिरोपब्बतंti·ro·pab·ba·taṃ असज्जमानोa·saj·ja·mā·no गच्छसि,gac·cha·si सेय्यथापिsey·ya·thā·pi आकासे;ā·kā·se पथवियापिpa·tha·vi·yā·pi उम्मुज्जनिमुज्जंum·muj·ja·ni·muj·jaṃ करोसि,ka·ro·si सेय्यथापिsey·ya·thā·pi उदके;u·da·ke उदकेपिu·da·ke·pi अभिज्जमानोa·bhij·ja·mā·no गच्छसि,gac·cha·si सेय्यथापिsey·ya·thā·pi पथवियं;pa·tha·vi·yaṃ आकासेपिā·kā·se·pi पल्लङ्केनpal·laṅ·ke·na कमसि,ka·ma·si सेय्यथापिsey·ya·thā·pi पक्खीpak·khī सकुणो;sa·ku·ṇo इमेपिi·me·pi चन्दिमसूरियेcan·di·ma·sū·ri·ye एवंमहिद्धिकेe·vaṃ·ma·hid·dhi·ke एवंमहानुभावेe·vaṃ·ma·hā·nu·bhā·ve पाणिनाpā·ṇi·nā परिमससिpa·ri·ma·sa·si परिमज्जसि,pa·ri·maj·ja·si यावyā·va ब्रह्मलोकापिbrah·ma·lo·kā·pi कायेनkā·ye·na वसंva·saṃ वत्तेसी”ति?vat·te·sī
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ iddhividhaṁ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṁ, tirobhāvaṁ, tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṁ vattesī”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
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“अपिa·pi पनpa·na त्वं,tvaṃ सुसिम,su·si·ma एवंe·vaṃ जानन्तोjā·nan·to एवंe·vaṃ पस्सन्तोpas·san·to दिब्बायdib·bā·ya सोतधातुयाso·ta·dhā·tu·yā विसुद्धायvi·sud·dhā·ya अतिक्कन्तमानुसिकायa·tik·kan·ta·mā·nu·si·kā·ya उभोu·bho सद्देsad·de सुणसिsu·ṇa·si दिब्बेdib·be चca मानुसेmā·nu·se चca येye दूरेdū·re सन्तिकेsan·ti·ke चा”ति?cā
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and heavenly, whether near or far?”
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“अपिa·pi पनpa·na त्वं,tvaṃ सुसिम,su·si·ma एवंe·vaṃ जानन्तोjā·nan·to एवंe·vaṃ पस्सन्तोpas·san·to परसत्तानंpa·ra·sat·tā·naṃ परपुग्गलानंpa·ra·pug·ga·lā·naṃ चेतसाce·ta·sā चेतोce·to परिच्चpa·ric·ca पजानासि—pa·jā·nā·si
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāsi—
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having encompassed them with your mind? …”
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“अपिa·pi पनpa·na त्वं,tvaṃ सुसिम,su·si·ma एवंe·vaṃ जानन्तोjā·nan·to एवंe·vaṃ पस्सन्तोpas·san·to अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरसि,a·nus·sa·ra·si सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरसी”ति?a·nus·sa·ra·sī
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto anekavihitaṁ pubbenivāsaṁ anussarasi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarasī”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”
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“अपिa·pi पनpa·na त्वं,tvaṃ सुसिम,su·si·ma एवंe·vaṃ जानन्तोjā·nan·to एवंe·vaṃ पस्सन्तोpas·san·to दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्ससिpas·sa·si चवमानेca·va·mā·ne …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानासी”ति?pa·jā·nā·sī
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”
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“अपिa·pi पनpa·na त्वं,tvaṃ सुसिम,su·si·ma एवंe·vaṃ जानन्तोjā·nan·to एवंe·vaṃ पस्सन्तोpas·san·to येye तेte सन्ताsan·tā विमोक्खाvi·mok·khā अतिक्कम्मa·tik·kam·ma रूपेrū·pe आरुप्पा,ā·rup·pā तेte कायेनkā·ye·na फुसित्वाphu·sit·vā विहरसी”ति?vi·ha·ra·sī
“Api pana tvaṁ, susima, evaṁ jānanto evaṁ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
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“एत्थet·tha दानि,dā·ni सुसिम,su·si·ma इदञ्चi·dañ·ca वेय्याकरणंvey·yā·ka·ra·ṇaṃ इमेसञ्चi·me·sañ·ca धम्मानंdham·mā·naṃ असमापत्ति,a·sa·mā·pat·ti इदंi·daṃ नो,no सुसिम,su·si·ma कथन्”ति?ka·than
“Ettha dāni, susima, idañca veyyākaraṇaṁ imesañca dhammānaṁ asamāpatti, idaṁ no, susima, kathan”ti?
“Well now, Susīma, how could there be such a declaration when these things are not attained?”
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अथa·tha खोkho आयस्माā·yas·mā सुसिमोsu·si·mo भगवतोbha·ga·va·to पादेसुpā·de·su सिरसाsi·ra·sā निपतित्वाni·pa·tit·vā भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca:
Then Venerable Susīma bowed with his head to the Buddha’s feet and said,
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157
“अच्चयोac·ca·yo मं,maṃ भन्ते,bhan·te अच्चगमाac·ca·ga·mā यथाबालंya·thā·bā·laṃ यथामूळ्हंya·thā·mū·ḷhaṃ यथाअकुसलं,ya·thā·a·ku·sa·laṃ य्वाहंyvā·haṃ एवंe·vaṃ स्वाक्खातेsvāk·khā·te धम्मविनयेdham·ma·vi·na·ye धम्मत्थेनकोdham·mat·the·na·ko पब्बजितो।pab·ba·ji·to
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito.
“I made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained teaching and training.
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158
तस्सtas·sa मे,me भन्ते,bhan·te भगवाbha·ga·vā अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to पटिग्गण्हातुpa·ṭig·gaṇ·hā·tu आयतिंā·ya·tiṃ संवराया”ति।saṃ·va·rā·yā
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
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159
“तग्घtag·gha त्वं,tvaṃ सुसिम,su·si·ma अच्चयोac·ca·yo अच्चगमाac·ca·ga·mā यथाबालंya·thā·bā·laṃ यथामूळ्हंya·thā·mū·ḷhaṃ यथाअकुसलं,ya·thā·a·ku·sa·laṃ योyo त्वंtvaṃ एवंe·vaṃ स्वाक्खातेsvāk·khā·te धम्मविनयेdham·ma·vi·na·ye धम्मत्थेनकोdham·mat·the·na·ko पब्बजितो।pab·ba·ji·to
“Taggha tvaṁ, susima, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ evaṁ svākkhāte dhammavinaye dhammatthenako pabbajito.
“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief of the teachings in such a well-explained teaching and training.
- 160
- 161
- 162
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163
‘गच्छथ,gac·cha·tha भो,bho इमंi·maṃ पुरिसंpu·ri·saṃ दळ्हायda·ḷhā·ya रज्जुयाraj·ju·yā पच्छाबाहंpac·chā·bā·haṃ गाळ्हबन्धनंgā·ḷha·ban·dha·naṃ बन्धित्वाban·dhit·vā खुरमुण्डंkhu·ra·muṇ·ḍaṃ करित्वाka·rit·vā खरस्सरेनkha·ras·sa·re·na पणवेनpa·ṇa·ve·na रथियायra·thi·yā·ya रथियंra·thi·yaṃ सिङ्घाटकेनsiṅ·ghā·ṭa·ke·na सिङ्घाटकंsiṅ·ghā·ṭa·kaṃ परिनेत्वाpa·ri·net·vā दक्खिणेनdak·khi·ṇe·na द्वारेनdvā·re·na निक्खामेत्वाnik·khā·met·vā दक्खिणतोdak·khi·ṇa·to नगरस्सna·ga·ras·sa सीसंsī·saṃ छिन्दथा’ति।chin·da·thā
‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti.
‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
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164
तमेनंta·me·naṃ रञ्ञोrañ·ño पुरिसाpu·ri·sā दळ्हायda·ḷhā·ya रज्जुयाraj·ju·yā पच्छाबाहंpac·chā·bā·haṃ गाळ्हबन्धनंgā·ḷha·ban·dha·naṃ बन्धित्वाban·dhit·vā खुरमुण्डंkhu·ra·muṇ·ḍaṃ करित्वाka·rit·vā खरस्सरेनkha·ras·sa·re·na पणवेनpa·ṇa·ve·na रथियायra·thi·yā·ya रथियंra·thi·yaṃ सिङ्घाटकेनsiṅ·ghā·ṭa·ke·na सिङ्घाटकंsiṅ·ghā·ṭa·kaṃ परिनेत्वाpa·ri·net·vā दक्खिणेनdak·khi·ṇe·na द्वारेनdvā·re·na निक्खामेत्वाnik·khā·met·vā दक्खिणतोdak·khi·ṇa·to नगरस्सna·ga·ras·sa सीसंsī·saṃ छिन्देय्युं।chin·dey·yuṃ
Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ.
- 165
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- 167
- 168
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169
याyā एवंe·vaṃ स्वाक्खातेsvāk·khā·te धम्मविनयेdham·ma·vi·na·ye धम्मत्थेनकस्सdham·mat·the·na·kas·sa पब्बज्जा,pab·baj·jā अयंa·yaṃ ततोta·to दुक्खविपाकतराduk·kha·vi·pā·ka·ta·rā चca कटुकविपाकतराka·ṭu·ka·vi·pā·ka·ta·rā च,ca अपिa·pi चca विनिपातायvi·ni·pā·tā·ya संवत्तति।saṃ·vat·ta·ti
Yā evaṁ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṁ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṁvattati.
going forth as a thief of the teachings in such a well-explained teaching and training has a more painful and bitter result. And it even leads to the underworld.
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170
यतोya·to चca खोkho त्वं,tvaṃ सुसिम,su·si·ma अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to दिस्वाdis·vā यथाधम्मंya·thā·dham·maṃ पटिकरोसिpa·ṭi·ka·ro·si तंtaṃ तेte मयंma·yaṃ पटिग्गण्हाम।pa·ṭig·gaṇ·hā·ma
Yato ca kho tvaṁ, susima, accayaṁ accayato disvā yathādhammaṁ paṭikarosi taṁ te mayaṁ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
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171
वुद्धिvud·dhi हेसा,he·sā सुसिम,su·si·ma अरियस्सa·ri·yas·sa विनयेvi·na·ye योyo अच्चयंac·ca·yaṃ अच्चयतोac·ca·ya·to दिस्वाdis·vā यथाधम्मंya·thā·dham·maṃ पटिकरोति,pa·ṭi·ka·ro·ti आयतिञ्चā·ya·tiñ·ca संवरंsaṃ·va·raṃ आपज्जती”ति।ā·paj·ja·tī
Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ āpajjatī”ti.
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
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172
दसमं।da·sa·maṃ
Dasamaṁ.
(Pāli only)
- 173
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174
तस्सुद्दानंtas·sud·dā·naṃ
Tassuddānaṁ
(Pāli only)
- 175
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176
पुत्तमंसेनput·ta·maṃ·se·na चापरं;cā·pa·raṃ
puttamaṁsena cāparaṁ;
(Pāli only)
- 177
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178
सम्मसंsam·ma·saṃ नळकलापियं;na·ḷa·ka·lā·pi·yaṃ
sammasaṁ naḷakalāpiyaṁ;
(Pāli only)
- 179
- 180
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.