| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय २७
Dīgha Nikāya 27
Long Discourses 27
अग्गञ्ञसुत्त
Aggaññasutta
What Came First
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the stilt longhouse of Migāra’s mother.
तेन खो पन समयेन वासेट्ठभारद्वाजा भिक्खूसु परिवसन्ति भिक्खुभावं आकङ्खमाना। अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो पासादा ओरोहित्वा पासादपच्छायायं अब्भोकासे चङ्कमति।
Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākaṅkhamānā. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati.
Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the bhikkhus in hopes of being ordained. Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking mindfully in the open air, beneath the shade of the longhouse.
अद्दसा खो वासेट्ठो भगवन्तं सायन्हसमयं पटिसल्लाना वुट्ठितं पासादा ओरोहित्वा पासादपच्छायायं अब्भोकासे चङ्कमन्तं। दिस्वान भारद्वाजं आमन्तेसि: “अयं, आवुसो भारद्वाज, भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो पासादा ओरोहित्वा पासादपच्छायायं अब्भोकासे चङ्कमति। आयामावुसो भारद्वाज, येन भगवा तेनुपसङ्कमिस्साम; अप्पेव नाम लभेय्याम भगवतो सन्तिका धम्मिं कथं सवनाया”ति।
Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ. Disvāna bhāradvājaṁ āmantesi: “ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā1 dhammiṁ kathaṁ savanāyā”ti.
Vāseṭṭha saw him and said to Bhāradvāja, “Friend Bhāradvāja, the Buddha is walking mindfully in the open air, beneath the shade of the longhouse. Come, friend, let’s go to the Buddha. Hopefully we’ll get to hear a Dhamma talk from him.”
“एवमावुसो”ति खो भारद्वाजो वासेट्ठस्स पच्चस्सोसि।
“Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi.
“Yes, friend,” replied Bhāradvāja.
अथ खो वासेट्ठभारद्वाजा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा भगवन्तं चङ्कमन्तं अनुचङ्कमिंसु।
Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ caṅkamantaṁ anucaṅkamiṁsu.
So they went to the Buddha, bowed, and walked beside him.
अथ खो भगवा वासेट्ठं आमन्तेसि: “तुम्हे ख्वत्थ, वासेट्ठ, ब्राह्मणजच्चा ब्राह्मणकुलीना ब्राह्मणकुला अगारस्मा अनगारियं पब्बजिता, कच्चि वो, वासेट्ठ, ब्राह्मणा न अक्कोसन्ति न परिभासन्ती”ति?
Atha kho bhagavā vāseṭṭhaṁ āmantesi: “tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?
Then the Buddha said to Vāseṭṭha, “Vāseṭṭha, you are both brahmins by birth and clan, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suffer abuse and insults from the brahmins.”
“तग्घ नो, भन्ते, ब्राह्मणा अक्कोसन्ति परिभासन्ति अत्तरूपाय परिभासाय परिपुण्णाय, नो अपरिपुण्णाया”ति।
“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.
“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.”
“यथा कथं पन वो, वासेट्ठ, ब्राह्मणा अक्कोसन्ति परिभासन्ति अत्तरूपाय परिभासाय परिपुण्णाय, नो अपरिपुण्णाया”ति?
“Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti?
“But how do the brahmins insult you?”
“ब्राह्मणा, भन्ते, एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीना अञ्ञे वण्णा। ब्राह्मणोव सुक्को वण्णो, कण्हा अञ्ञे वण्णा। ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा। ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादा। ते तुम्हे सेट्ठं वण्णं हित्वा हीनमत्थ वण्णं अज्झुपगता, यदिदं मुण्डके समणके इब्भे कण्हे बन्धुपादापच्चे। तयिदं न साधु, तयिदं नप्पतिरूपं, यं तुम्हे सेट्ठं वण्णं हित्वा हीनमत्थ वण्णं अज्झुपगता यदिदं मुण्डके समणके इब्भे कण्हे बन्धुपादापच्चेऽति। एवं खो नो, भन्ते, ब्राह्मणा अक्कोसन्ति परिभासन्ति अत्तरूपाय परिभासाय परिपुण्णाय, नो अपरिपुण्णाया”ति।
“Brāhmaṇā, bhante, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. Brāhmaṇāva2 sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. Evaṁ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.
“Sir, the brahmins say: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā. You’ve both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman. This is not right, it’s not proper!’ That’s how the brahmins insult us.”
“तग्घ वो, वासेट्ठ, ब्राह्मणा पोराणं अस्सरन्ता एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीना अञ्ञे वण्णा; ब्राह्मणोव सुक्को वण्णो, कण्हा अञ्ञे वण्णा; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति। दिस्सन्ति खो पन, वासेट्ठ, ब्राह्मणानं ब्राह्मणियो उतुनियोपि गब्भिनियोपि विजायमानापि पायमानापि। ते च ब्राह्मणा योनिजाव समाना एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीना अञ्ञे वण्णा; ब्राह्मणोव सुक्को वण्णो, कण्हा अञ्ञे वण्णा; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति। ते ब्रह्मानञ्चेव अब्भाचिक्खन्ति, मुसा च भासन्ति, बहुञ्च अपुञ्ञं पसवन्ति।
“Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te3 ca brāhmaṇā yonijāva samānā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti.
“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ They misrepresent the brahmins, speak falsely, and make much bad karma.
१। चतुवण्णसुद्धि
1. Catuvaṇṇasuddhi
1. Purification in the Four Castes
चत्तारोमे, वासेट्ठ, वण्णा—खत्तिया, ब्राह्मणा, वेस्सा, सुद्दा। खत्तियोपि खो, वासेट्ठ, इधेकच्चो पाणातिपाती होति अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठी। इति खो, वासेट्ठ, येमे धम्मा अकुसला अकुसलसङ्खाता सावज्जा सावज्जसङ्खाता असेवितब्बा असेवितब्बसङ्खाता नअलमरिया नअलमरियसङ्खाता कण्हा कण्हविपाका विञ्ञुगरहिता, खत्तियेपि ते इधेकच्चे सन्दिस्सन्ति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ …पे… सुद्दोपि खो, वासेट्ठ, इधेकच्चो पाणातिपाती होति अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठी। इति खो, वासेट्ठ, येमे धम्मा अकुसला अकुसलसङ्खाता …पे… कण्हा कण्हविपाका विञ्ञुगरहिता; सुद्देपि ते इधेकच्चे सन्दिस्सन्ति।
Cattārome, vāseṭṭha, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te4 idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā …pe… kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.
Vāseṭṭha, there are these four castes: aristocrats, brahmins, peasants, and menials. Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view. These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are exhibited in some aristocrats. And they are also seen among some brahmins, peasants, and menials.
खत्तियोपि खो, वासेट्ठ, इधेकच्चो पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो, कामेसुमिच्छाचारा पटिविरतो, मुसावादा पटिविरतो, पिसुणाय वाचाय पटिविरतो, फरुसाय वाचाय पटिविरतो, सम्फप्पलापा पटिविरतो, अनभिज्झालु अब्यापन्नचित्तो, सम्मादिट्ठी। इति खो, वासेट्ठ, येमे धम्मा कुसला कुसलसङ्खाता अनवज्जा अनवज्जसङ्खाता सेवितब्बा सेवितब्बसङ्खाता अलमरिया अलमरियसङ्खाता सुक्का सुक्कविपाका विञ्ञुप्पसत्था, खत्तियेपि ते इधेकच्चे सन्दिस्सन्ति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ …पे… सुद्दोपि खो, वासेट्ठ, इधेकच्चो पाणातिपाता पटिविरतो होति …पे… अनभिज्झालु, अब्यापन्नचित्तो, सम्मादिट्ठी। इति खो, वासेट्ठ, येमे धम्मा कुसला कुसलसङ्खाता अनवज्जा अनवज्जसङ्खाता सेवितब्बा सेवितब्बसङ्खाता अलमरिया अलमरियसङ्खाता सुक्का सुक्कविपाका विञ्ञुप्पसत्था; सुद्देपि ते इधेकच्चे सन्दिस्सन्ति।
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti …pe… anabhijjhālu, abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.
But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view. These things are skillful, blameless, to be cultivated, worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are exhibited in some aristocrats. And they are also seen among some brahmins, peasants, and menials.
इमेसु खो, वासेट्ठ, चतूसु वण्णेसु एवं उभयवोकिण्णेसु वत्तमानेसु कण्हसुक्केसु धम्मेसु विञ्ञुगरहितेसु चेव विञ्ञुप्पसत्थेसु च यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीना अञ्ञे वण्णा; ब्राह्मणोव सुक्को वण्णो, कण्हा अञ्ञे वण्णा; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति।
Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
Both these things occur like this, mixed up in these four castes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
तं तेसं विञ्ञू नानुजानन्ति। तं किस्स हेतु? इमेसञ्हि, वासेट्ठ, चतुन्नं वण्णानं यो होति भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, सो नेसं अग्गमक्खायति धम्मेनेव, नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं, दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Taṁ tesaṁ viññū nānujānanti. Taṁ kissa hetu? Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.
Sensible people don’t acknowledge this. Why is that? Because any bhikkhu from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be foremost by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
तदमिनापेतं, वासेट्ठ, परियायेन वेदितब्बं, यथा धम्मोव सेट्ठो जनेतस्मिं, दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Tadamināpetaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.
And here’s a way to understand how this is so.
जानाति खो, वासेट्ठ, राजा पसेनदि कोसलो: ‘समणो गोतमो अनन्तरा सक्यकुला पब्बजितोऽति। सक्या खो पन, वासेट्ठ, रञ्ञो पसेनदिस्स कोसलस्स अनुयुत्ता भवन्ति। करोन्ति खो, वासेट्ठ, सक्या रञ्ञे पसेनदिम्हि कोसले निपच्चकारं अभिवादनं पच्चुट्ठानं अञ्जलिकम्मं सामीचिकम्मं। इति खो, वासेट्ठ, यं करोन्ति सक्या रञ्ञे पसेनदिम्हि कोसले निपच्चकारं अभिवादनं पच्चुट्ठानं अञ्जलिकम्मं सामीचिकम्मं, करोति तं राजा पसेनदि कोसलो तथागते निपच्चकारं अभिवादनं पच्चुट्ठानं अञ्जलिकम्मं सामीचिकम्मं, न नं ‘सुजातो समणो गोतमो, दुज्जातोहमस्मि। बलवा समणो गोतमो, दुब्बलोहमस्मि। पासादिको समणो गोतमो, दुब्बण्णोहमस्मि। महेसक्खो समणो गोतमो, अप्पेसक्खोहमस्मीऽति। अथ खो नं धम्मंयेव सक्करोन्तो धम्मं गरुं करोन्तो धम्मं मानेन्तो धम्मं पूजेन्तो धम्मं अपचायमानो एवं राजा पसेनदि कोसलो तथागते निपच्चकारं करोति, अभिवादनं पच्चुट्ठानं अञ्जलिकम्मं सामीचिकम्मं। इमिनापि खो एतं, वासेट्ठ, परियायेन वेदितब्बं, यथा धम्मोव सेट्ठो जनेतस्मिं, दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Jānāti kho, vāseṭṭha, rājā pasenadi kosalo: ‘samaṇo gotamo anantarā5 sakyakulā pabbajito’ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā6 bhavanti. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ7 añjalikammaṁ sāmīcikammaṁ. Iti kho, vāseṭṭha, yaṁ karonti sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, karoti taṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, na naṁ ‘sujāto samaṇo gotamo, dujjātohamasmi. Balavā samaṇo gotamo, dubbalohamasmi. Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti. Atha kho naṁ dhammaṁyeva sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno evaṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ karoti, abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. Imināpi kho etaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.
King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. And the Sakyans are his vassals. The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him. Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn’t think: ‘The ascetic Gotama is well-born, I am ill-born. He is powerful, I am weak. He is handsome, I am ugly. He is influential, I am insignificant.’ Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle. And here’s another way to understand how principle is the best thing for people in both this life and the next.
तुम्हे ख्वत्थ, वासेट्ठ, नानाजच्चा नानानामा नानागोत्ता नानाकुला अगारस्मा अनगारियं पब्बजिता। ‘के तुम्हेऽति—पुट्ठा समाना ‘समणा सक्यपुत्तियाम्हाऽति—पटिजानाथ। यस्स खो पनस्स, वासेट्ठ, तथागते सद्धा निविट्ठा मूलजाता पतिट्ठिता दळ्हा असंहारिया समणेन वा ब्राह्मणेन वा देवेन वा मारेन वा ब्रह्मुना वा केनचि वा लोकस्मिं, तस्सेतं कल्लं वचनाय: ‘भगवतोम्हि पुत्तो ओरसो मुखतो जातो धम्मजो धम्मनिम्मितो धम्मदायादोऽति। तं किस्स हेतु? तथागतस्स हेतं, वासेट्ठ, अधिवचनं ‘धम्मकायोऽ इतिपि, ‘ब्रह्मकायोऽ इतिपि, ‘धम्मभूतोऽ इतिपि, ‘ब्रह्मभूतोऽ इतिपि।
Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṁ pabbajitā. ‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya: ‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. Taṁ kissa hetu? Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.
Vāseṭṭha, you have different births, names, and clans, and have gone forth from the lay life to homelessness from different families. When they ask you what you are, you claim to be ascetics, followers of the Sakyan. But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say: ‘I am the Buddha’s rightful child, born from his mouth, born of principle, created by principle, heir to principle.’ Why is that? For these are terms for the Realized One: ‘the embodiment of principle’, and ‘the embodiment of divinity’, and ‘the manifestation of principle’, and ‘the manifestation of divinity’.
होति खो सो, वासेट्ठ, समयो यं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन अयं लोको संवट्टति। संवट्टमाने लोके येभुय्येन सत्ता आभस्सरसंवत्तनिका होन्ति। ते तत्थ होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो चिरं दीघमद्धानं तिट्ठन्ति।
Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.
There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
होति खो सो, वासेट्ठ, समयो यं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन अयं लोको विवट्टति। विवट्टमाने लोके येभुय्येन सत्ता आभस्सरकाया चवित्वा इत्थत्तं आगच्छन्ति। तेध होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो चिरं दीघमद्धानं तिट्ठन्ति।
Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.
There comes a time when, after a very long period has passed, this cosmos expands. As the cosmos expands, sentient beings mostly pass away from that host of radiant deities and come back to this realm. Here they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
२। रसपथविपातुभाव
2. Rasapathavipātubhāva
2. The Earth’s Nectar Appears
एकोदकीभूतं खो पन, वासेट्ठ, तेन समयेन होति अन्धकारो अन्धकारतिमिसा। न चन्दिमसूरिया पञ्ञायन्ति, न नक्खत्तानि तारकरूपानि पञ्ञायन्ति, न रत्तिन्दिवा पञ्ञायन्ति, न मासड्ढमासा पञ्ञायन्ति, न उतुसंवच्छरा पञ्ञायन्ति, न इत्थिपुमा पञ्ञायन्ति, सत्ता सत्तात्वेव सङ्ख्यं गच्छन्ति। अथ खो तेसं, वासेट्ठ, सत्तानं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन रसपथवी उदकस्मिं समतनि; सेय्यथापि नाम पयसो तत्तस्स निब्बायमानस्स उपरि सन्तानकं होति; एवमेव पातुरहोसि। सा अहोसि वण्णसम्पन्ना गन्धसम्पन्ना रससम्पन्ना, सेय्यथापि नाम सम्पन्नं वा सप्पि सम्पन्नं वा नवनीतं एवंवण्णा अहोसि। सेय्यथापि नाम खुद्दमधुं अनेळकं; एवमस्सादा अहोसि। अथ खो, वासेट्ठ, अञ्ञतरो सत्तो लोलजातिको: ‘अम्भो, किमेविदं भविस्सतीऽति रसपथविं अङ्गुलिया सायि। तस्स रसपथविं अङ्गुलिया सायतो अच्छादेसि, तण्हा चस्स ओक्कमि। अञ्ञेपि खो, वासेट्ठ, सत्ता तस्स सत्तस्स दिट्ठानुगतिं आपज्जमाना रसपथविं अङ्गुलिया सायिंसु। तेसं रसपथविं अङ्गुलिया सायतं अच्छादेसि, तण्हा च तेसं ओक्कमि।
Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti. Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; seyyathāpi nāma payaso tattassa8 nibbāyamānassa upari santānakaṁ hoti; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ9 aneḷakaṁ; evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko: ‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi. Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.
But the single mass of water at that time was utterly dark. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’. After a very long period had passed, the earth’s nectar curdled in the water. It appeared just like the curd on top of hot milk-rice as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey. Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them.
३। चन्दिमसूरियादिपातुभाव
3. Candimasūriyādipātubhāva
3. The Moon and Sun Appear
अथ खो ते, वासेट्ठ, सत्ता रसपथविं हत्थेहि आलुप्पकारकं उपक्कमिंसु परिभुञ्जितुं। यतो खो ते, वासेट्ठ, सत्ता रसपथविं हत्थेहि आलुप्पकारकं उपक्कमिंसु परिभुञ्जितुं। अथ तेसं सत्तानं सयंपभा अन्तरधायि। सयंपभाय अन्तरहिताय चन्दिमसूरिया पातुरहेसुं। चन्दिमसूरियेसु पातुभूतेसु नक्खत्तानि तारकरूपानि पातुरहेसुं। नक्खत्तेसु तारकरूपेसु पातुभूतेसु रत्तिन्दिवा पञ्ञायिंसु। रत्तिन्दिवेसु पञ्ञायमानेसु मासड्ढमासा पञ्ञायिंसु। मासड्ढमासेसु पञ्ञायमानेसु उतुसंवच्छरा पञ्ञायिंसु। एत्तावता खो, वासेट्ठ, अयं लोको पुन विवट्टो होति।
Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti.
Then those beings started to eat the earth’s nectar, breaking it into lumps. But when they did this their luminosity vanished. And with the vanishing of their luminosity the moon and sun appeared, stars and constellations appeared, days and nights were distinguished, and so were months and fortnights, and years and seasons. So far had the world evolved once more.
अथ खो ते, वासेट्ठ, सत्ता रसपथविं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु। यथा यथा खो ते, वासेट्ठ, सत्ता रसपथविं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु तथा तथा तेसं सत्तानं रसपथविं परिभुञ्जन्तानं खरत्तञ्चेव कायस्मिं ओक्कमि, वण्णवेवण्णता च पञ्ञायित्थ। एकिदं सत्ता वण्णवन्तो होन्ति, एकिदं सत्ता दुब्बण्णा। तत्थ ये ते सत्ता वण्णवन्तो, ते दुब्बण्णे सत्ते अतिमञ्ञन्ति: ‘मयमेतेहि वण्णवन्ततरा, अम्हेहेते दुब्बण्णतराऽति। तेसं वण्णातिमानपच्चया मानातिमानजातिकानं रसपथवी अन्तरधायि। रसाय पथविया अन्तरहिताय सन्निपतिंसु। सन्निपतित्वा अनुत्थुनिंसु: ‘अहो रसं, अहो रसन्ऽति। तदेतरहिपि मनुस्सा कञ्चिदेव सुरसं लभित्वा एवमाहंसु: ‘अहो रसं, अहो रसन्ऽति। तदेव पोराणं अग्गञ्ञं अक्खरं अनुसरन्ति, न त्वेवस्स अत्थं आजानन्ति।
Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā10 tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ11 kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: ‘aho rasaṁ, aho rasan’ti. Tadetarahipi manussā kañcideva surasaṁ12 labhitvā evamāhaṁsu: ‘aho rasaṁ, aho rasan’ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.
Then those beings eating the earth’s nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the earth’s nectar vanish. They gathered together and bemoaned, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.
४। भूमिपप्पटकपातुभाव
4. Bhūmipappaṭakapātubhāva
4. Ground-Fungus
अथ खो तेसं, वासेट्ठ, सत्तानं रसाय पथविया अन्तरहिताय भूमिपप्पटको पातुरहोसि। सेय्यथापि नाम अहिच्छत्तको; एवमेव पातुरहोसि। सो अहोसि वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो, सेय्यथापि नाम सम्पन्नं वा सप्पि सम्पन्नं वा नवनीतं एवंवण्णो अहोसि। सेय्यथापि नाम खुद्दमधुं अनेळकं; एवमस्सादो अहोसि।
Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. Seyyathāpi nāma ahicchattako; evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi.
When the earth’s nectar had vanished, ground-fungus appeared to those beings. It appeared just like a mushroom. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey.
अथ खो ते, वासेट्ठ, सत्ता भूमिपप्पटकं उपक्कमिंसु परिभुञ्जितुं। ते तं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु। यथा यथा खो ते, वासेट्ठ, सत्ता भूमिपप्पटकं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु तथा तथा तेसं सत्तानं भिय्योसो मत्ताय खरत्तञ्चेव कायस्मिं ओक्कमि, वण्णवेवण्णता च पञ्ञायित्थ। एकिदं सत्ता वण्णवन्तो होन्ति, एकिदं सत्ता दुब्बण्णा। तत्थ ये ते सत्ता वण्णवन्तो, ते दुब्बण्णे सत्ते अतिमञ्ञन्ति: ‘मयमेतेहि वण्णवन्ततरा, अम्हेहेते दुब्बण्णतराऽति। तेसं वण्णातिमानपच्चया मानातिमानजातिकानं भूमिपप्पटको अन्तरधायि।
Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ bhūmipappaṭako antaradhāyi.
Then those beings started to eat the ground-fungus. With that as their food and nourishment, they remained for a very long time. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the ground-fungus vanish.
५। पदालतापातुभाव
5. Padālatāpātubhāva
5. Bursting Pods
भूमिपप्पटके अन्तरहिते पदालता पातुरहोसि, सेय्यथापि नाम कलम्बुका; एवमेव पातुरहोसि। सा अहोसि वण्णसम्पन्ना गन्धसम्पन्ना रससम्पन्ना, सेय्यथापि नाम सम्पन्नं वा सप्पि सम्पन्नं वा नवनीतं एवंवण्णा अहोसि। सेय्यथापि नाम खुद्दमधुं अनेळकं; एवमस्सादा अहोसि।
Bhūmipappaṭake antarahite padālatā13 pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.
When the ground-fungus had vanished, bursting pods appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure dwarf-bee honey.
अथ खो ते, वासेट्ठ, सत्ता पदालतं उपक्कमिंसु परिभुञ्जितुं। ते तं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु। यथा यथा खो ते, वासेट्ठ, सत्ता पदालतं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु तथा तथा तेसं सत्तानं भिय्योसो मत्ताय खरत्तञ्चेव कायस्मिं ओक्कमि, वण्णवेवण्णता च पञ्ञायित्थ। एकिदं सत्ता वण्णवन्तो होन्ति, एकिदं सत्ता दुब्बण्णा। तत्थ ये ते सत्ता वण्णवन्तो, ते दुब्बण्णे सत्ते अतिमञ्ञन्ति: ‘मयमेतेहि वण्णवन्ततरा, अम्हेहेते दुब्बण्णतराऽति। तेसं वण्णातिमानपच्चया मानातिमानजातिकानं पदालता अन्तरधायि।
Atha kho te, vāseṭṭha, sattā padālataṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ padālatā antaradhāyi.
Then those beings started to eat the bursting pods. With that as their food and nourishment, they remained for a very long time. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the bursting pods vanish.
पदालताय अन्तरहिताय सन्निपतिंसु। सन्निपतित्वा अनुत्थुनिंसु: ‘अहु वत नो, अहायि वत नो पदालताऽति। तदेतरहिपि मनुस्सा केनचि दुक्खधम्मेन फुट्ठा एवमाहंसु: ‘अहु वत नो, अहायि वत नोऽति। तदेव पोराणं अग्गञ्ञं अक्खरं अनुसरन्ति, न त्वेवस्स अत्थं आजानन्ति।
Padālatāya antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: ‘ahu vata no, ahāyi vata no padālatā’ti. Tadetarahipi manussā kenaci14 dukkhadhammena phuṭṭhā evamāhaṁsu: ‘ahu vata no, ahāyi vata no’ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.
They gathered together and bemoaned, ‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’ And even today when people experience suffering they say: ‘Oh, what we’ve lost! Oh, what we’ve lost!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.
६। अकट्ठपाकसालिपातुभाव
6. Akaṭṭhapākasālipātubhāva
6. Ripe Untilled Rice
अथ खो तेसं, वासेट्ठ, सत्तानं पदालताय अन्तरहिताय अकट्ठपाको सालि पातुरहोसि अकणो अथुसो सुद्धो सुगन्धो तण्डुलप्फलो। यं तं सायं सायमासाय आहरन्ति, पातो तं होति पक्कं पटिविरूळ्हं। यं तं पातो पातरासाय आहरन्ति, सायं तं होति पक्कं पटिविरूळ्हं; नापदानं पञ्ञायति। अथ खो ते, वासेट्ठ, सत्ता अकट्ठपाकं सालिं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु।
Atha kho tesaṁ, vāseṭṭha, sattānaṁ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṁ taṁ sāyaṁ sāyamāsāya āharanti, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. Yaṁ taṁ pāto pātarāsāya āharanti, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ; nāpadānaṁ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.
When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. What they took for supper in the evening, by the morning had grown back and ripened. And what they took for breakfast in the morning had grown back and ripened by the evening, leaving no trace showing. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.
७। इत्थिपुरिसलिङ्गपातुभाव
7. Itthipurisaliṅgapātubhāva
7. Gender Appears
यथा यथा खो ते, वासेट्ठ, सत्ता अकट्ठपाकं सालिं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठंसु तथा तथा तेसं सत्तानं भिय्योसो मत्ताय खरत्तञ्चेव कायस्मिं ओक्कमि, वण्णवेवण्णता च पञ्ञायित्थ, इत्थिया च इत्थिलिङ्गं पातुरहोसि पुरिसस्स च पुरिसलिङ्गं। इत्थी च पुरिसं अतिवेलं उपनिज्झायति पुरिसो च इत्थिं। तेसं अतिवेलं अञ्ञमञ्ञं उपनिज्झायतं सारागो उदपादि, परिळाहो कायस्मिं ओक्कमि। ते परिळाहपच्चया मेथुनं धम्मं पटिसेविंसु।
Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ. Itthī ca purisaṁ ativelaṁ upanijjhāyati puriso ca itthiṁ. Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu.
But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Women spent too much time gazing at men, and men at women. They became lustful, and their bodies burned with fever. Due to this fever they had sex with each other.
ये खो पन ते, वासेट्ठ, तेन समयेन सत्ता पस्सन्ति मेथुनं धम्मं पटिसेवन्ते, अञ्ञे पंसुं खिपन्ति, अञ्ञे सेट्ठिं खिपन्ति, अञ्ञे गोमयं खिपन्ति: ‘नस्स असुचि, नस्स असुचीऽति। ‘कथञ्हि नाम सत्तो सत्तस्स एवरूपं करिस्सतीऽति। तदेतरहिपि मनुस्सा एकच्चेसु जनपदेसु वधुया निब्बुय्हमानाय अञ्ञे पंसुं खिपन्ति, अञ्ञे सेट्ठिं खिपन्ति, अञ्ञे गोमयं खिपन्ति। तदेव पोराणं अग्गञ्ञं अक्खरं अनुसरन्ति, न त्वेवस्स अत्थं आजानन्ति।
Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti: ‘nassa asuci, nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṁ karissatī’ti. Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya15 aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.
Those who saw them having sex pelted them with dirt, clods, or cow-dung, saying, ‘Get lost, filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in some countries, when carrying a bride off, pelt her with dirt, clods, or cow-dung. They’re just remembering an ancient primordial saying, but they don’t understand what it means.
८। मेथुनधम्मसमाचार
8. Methunadhammasamācāra
8. Sexual Intercourse
अधम्मसम्मतं खो पन, वासेट्ठ, तेन समयेन होति, तदेतरहि धम्मसम्मतं। ये खो पन, वासेट्ठ, तेन समयेन सत्ता मेथुनं धम्मं पटिसेवन्ति, ते मासम्पि द्वेमासम्पि न लभन्ति गामं वा निगमं वा पविसितुं। यतो खो ते, वासेट्ठ, सत्ता तस्मिं असद्धम्मे अतिवेलं पातब्यतं आपज्जिंसु। अथ अगारानि उपक्कमिंसु कातुं तस्सेव असद्धम्मस्स पटिच्छादनत्थं। अथ खो, वासेट्ठ, अञ्ञतरस्स सत्तस्स अलसजातिकस्स एतदहोसि: ‘अम्भो, किमेवाहं विहञ्ञामि सालिं आहरन्तो सायं सायमासाय पातो पातरासाय। यन्नूनाहं सालिं आहरेय्यं सकिदेव सायपातरासायाऽति।
Adhammasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṁ. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṁ dhammaṁ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṁ vā nigamaṁ vā pavisituṁ. Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu. Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi: ‘ambho, kimevāhaṁ vihaññāmi sāliṁ āharanto sāyaṁ sāyamāsāya pāto pātarāsāya. Yannūnāhaṁ sāliṁ āhareyyaṁ sakideva16 sāyapātarāsāyā’ti.
What was deemed as unprincipled at that time, these days is deemed as principled. The beings who had sex together weren’t allowed to enter a village or town for one or two months. Ever since they excessively threw themselves into immorality, they started to make buildings to hide their immoral deeds. Then one of those beings of idle disposition thought, ‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast? Why don’t I gather rice for supper and breakfast all at once?’
अथ खो सो, वासेट्ठ, सत्तो सालिं आहासि सकिदेव सायपातरासाय। अथ खो, वासेट्ठ, अञ्ञतरो सत्तो येन सो सत्तो तेनुपसङ्कमि; उपसङ्कमित्वा तं सत्तं एतदवोच: ‘एहि, भो सत्त, सालाहारं गमिस्सामाऽति। ‘अलं, भो सत्त, आहतो मे सालि सकिदेव सायपातरासायाऽति। अथ खो सो, वासेट्ठ, सत्तो तस्स सत्तस्स दिट्ठानुगतिं आपज्जमानो सालिं आहासि सकिदेव द्वीहाय। ‘एवम्पि किर, भो, साधूऽति।
Atha kho so, vāseṭṭha, satto sāliṁ āhāsi sakideva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti.
So that’s what he did. Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’ So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’
अथ खो, वासेट्ठ, अञ्ञतरो सत्तो येन सो सत्तो तेनुपसङ्कमि; उपसङ्कमित्वा तं सत्तं एतदवोच: ‘एहि, भो सत्त, सालाहारं गमिस्सामाऽति। ‘अलं, भो सत्त, आहतो मे सालि सकिदेव द्वीहायाऽति। अथ खो सो, वासेट्ठ, सत्तो तस्स सत्तस्स दिट्ठानुगतिं आपज्जमानो सालिं आहासि सकिदेव चतूहाय, ‘एवम्पि किर, भो, साधूऽति।
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva dvīhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti.
Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for two days all at once.’ So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’
अथ खो, वासेट्ठ, अञ्ञतरो सत्तो येन सो सत्तो तेनुपसङ्कमि; उपसङ्कमित्वा तं सत्तं एतदवोच: ‘एहि, भो सत्त, सालाहारं गमिस्सामाऽति। ‘अलं, भो सत्त, आहतो मे सालि सकिदेव चतूहायाऽति। अथ खो सो, वासेट्ठ, सत्तो तस्स सत्तस्स दिट्ठानुगतिं आपज्जमानो सालिं आहासि सकिदेव अट्ठाहाय, ‘एवम्पि किर, भो, साधूऽति।
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: ‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. ‘Alaṁ, bho satta, āhato me sāli sakideva catūhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.
Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for four days all at once.’ So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’
यतो खो ते, वासेट्ठ, सत्ता सन्निधिकारकं सालिं उपक्कमिंसु परिभुञ्जितुं। अथ कणोपि तण्डुलं परियोनन्धि, थुसोपि तण्डुलं परियोनन्धि; लूनम्पि नप्पटिविरूळ्हं, अपदानं पञ्ञायित्थ, सण्डसण्डा सालयो अट्ठंसु।
Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ. Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi; lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu.
But when they started to store up rice to eat, the rice grains became wrapped in powder and husk, it didn’t grow back after reaping, leaving a trace showing, and the rice stood in clumps.
९। सालिविभाग
9. Sālivibhāga
9. Dividing the Rice
अथ खो ते, वासेट्ठ, सत्ता सन्निपतिंसु, सन्निपतित्वा अनुत्थुनिंसु: ‘पापका वत, भो, धम्मा सत्तेसु पातुभूता। मयञ्हि पुब्बे मनोमया अहुम्हा पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो, चिरं दीघमद्धानं अट्ठम्हा। तेसं नो अम्हाकं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन रसपथवी उदकस्मिं समतनि। सा अहोसि वण्णसम्पन्ना गन्धसम्पन्ना रससम्पन्ना। ते मयं रसपथविं हत्थेहि आलुप्पकारकं उपक्कमिम्ह परिभुञ्जितुं, तेसं नो रसपथविं हत्थेहि आलुप्पकारकं उपक्कमतं परिभुञ्जितुं सयंपभा अन्तरधायि। सयंपभाय अन्तरहिताय चन्दिमसूरिया पातुरहेसुं, चन्दिमसूरियेसु पातुभूतेसु नक्खत्तानि तारकरूपानि पातुरहेसुं, नक्खत्तेसु तारकरूपेसु पातुभूतेसु रत्तिन्दिवा पञ्ञायिंसु, रत्तिन्दिवेसु पञ्ञायमानेसु मासड्ढमासा पञ्ञायिंसु। मासड्ढमासेसु पञ्ञायमानेसु उतुसंवच्छरा पञ्ञायिंसु। ते मयं रसपथविं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठम्हा। तेसं नो पापकानंयेव अकुसलानं धम्मानं पातुभावा रसपथवी अन्तरधायि। रसपथविया अन्तरहिताय भूमिपप्पटको पातुरहोसि। सो अहोसि वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो। ते मयं भूमिपप्पटकं उपक्कमिम्ह परिभुञ्जितुं। ते मयं तं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठम्हा। तेसं नो पापकानंयेव अकुसलानं धम्मानं पातुभावा भूमिपप्पटको अन्तरधायि। भूमिपप्पटके अन्तरहिते पदालता पातुरहोसि। सा अहोसि वण्णसम्पन्ना गन्धसम्पन्ना रससम्पन्ना। ते मयं पदालतं उपक्कमिम्ह परिभुञ्जितुं। ते मयं तं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठम्हा। तेसं नो पापकानंयेव अकुसलानं धम्मानं पातुभावा पदालता अन्तरधायि। पदालताय अन्तरहिताय अकट्ठपाको सालि पातुरहोसि अकणो अथुसो सुद्धो सुगन्धो तण्डुलप्फलो। यं तं सायं सायमासाय आहराम, पातो तं होति पक्कं पटिविरूळ्हं। यं तं पातो पातरासाय आहराम, सायं तं होति पक्कं पटिविरूळ्हं। नापदानं पञ्ञायित्थ। ते मयं अकट्ठपाकं सालिं परिभुञ्जन्ता तम्भक्खा तदाहारा चिरं दीघमद्धानं अट्ठम्हा। तेसं नो पापकानंयेव अकुसलानं धम्मानं पातुभावा कणोपि तण्डुलं परियोनन्धि, थुसोपि तण्डुलं परियोनन्धि, लूनम्पि नप्पटिविरूळ्हं, अपदानं पञ्ञायित्थ, सण्डसण्डा सालयो ठिता। यन्नून मयं सालिं विभजेय्याम, मरियादं ठपेय्यामाऽति। अथ खो ते, वासेट्ठ, सत्ता सालिं विभजिंसु, मरियादं ठपेसुं।
Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṁ rasapathaviṁ hatthehi āluppakārakaṁ upakkamimha paribhuñjituṁ, tesaṁ no rasapathaviṁ hatthehi āluppakārakaṁ upakkamataṁ paribhuñjituṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā17 pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Te mayaṁ rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi. Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṁ bhūmipappaṭakaṁ upakkamimha paribhuñjituṁ. Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā bhūmipappaṭako antaradhāyi. Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṁ padālataṁ upakkamimha paribhuñjituṁ. Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā padālatā antaradhāyi. Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṁ taṁ sāyaṁ sāyamāsāya āharāma, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. Yaṁ taṁ pāto pātarāsāya āharāma, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ. Nāpadānaṁ paññāyittha. Te mayaṁ akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi, lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. Yannūna mayaṁ sāliṁ vibhajeyyāma, mariyādaṁ ṭhapeyyāmā’ti. Atha kho te, vāseṭṭha, sattā sāliṁ vibhajiṁsu, mariyādaṁ ṭhapesuṁ.
Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings! For we used to be mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time. After a very long period had passed, the earth’s nectar curdled in the water. But due to bad, unskillful things among us, the earth’s nectar vanished, then the ground-fungus vanished, the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, traces are left showing, and the rice stands in clumps. We’d better divide up the rice and lay down boundaries.’ So that’s what they did.
अथ खो, वासेट्ठ, अञ्ञतरो सत्तो लोलजातिको सकं भागं परिरक्खन्तो अञ्ञतरं भागं अदिन्नं आदियित्वा परिभुञ्जि।
Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto aññataraṁ18 bhāgaṁ adinnaṁ ādiyitvā paribhuñji.
Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.
तमेनं अग्गहेसुं, गहेत्वा एतदवोचुं: ‘पापकं वत, भो सत्त, करोसि, यत्र हि नाम सकं भागं परिरक्खन्तो अञ्ञतरं भागं अदिन्नं आदियित्वा परिभुञ्जसि। मास्सु, भो सत्त, पुनपि एवरूपमकासीऽति।
Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: ‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti.
They grabbed the one who had done this and said, ‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it. Do not do such a thing again.’
‘एवं, भोऽति खो, वासेट्ठ, सो सत्तो तेसं सत्तानं पच्चस्सोसि। दुतियम्पि खो, वासेट्ठ, सो सत्तो …पे… ततियम्पि खो, वासेट्ठ, सो सत्तो सकं भागं परिरक्खन्तो अञ्ञतरं भागं अदिन्नं आदियित्वा परिभुञ्जि। तमेनं अग्गहेसुं, गहेत्वा एतदवोचुं: ‘पापकं वत, भो सत्त, करोसि, यत्र हि नाम सकं भागं परिरक्खन्तो अञ्ञतरं भागं अदिन्नं आदियित्वा परिभुञ्जसि। मास्सु, भो सत्त, पुनपि एवरूपमकासीऽति। अञ्ञे पाणिना पहरिंसु, अञ्ञे लेड्डुना पहरिंसु, अञ्ञे दण्डेन पहरिंसु। तदग्गे खो, वासेट्ठ, अदिन्नादानं पञ्ञायति, गरहा पञ्ञायति, मुसावादो पञ्ञायति, दण्डादानं पञ्ञायति।
‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paccassosi. Dutiyampi kho, vāseṭṭha, so satto …pe… tatiyampi kho, vāseṭṭha, so satto sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: ‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. Aññe pāṇinā pahariṁsu, aññe leḍḍunā pahariṁsu, aññe daṇḍena pahariṁsu. Tadagge kho, vāseṭṭha, adinnādānaṁ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṁ paññāyati.
‘Yes, sirs,’ replied that being. But for a second time, and a third time they did the same thing, and were told not to continue. And then they struck that being, some with fists, others with stones, and still others with rods. From that day on stealing was found, and blame, and lying, and the taking up of rods.
१०। महासम्मतराजा
10. Mahāsammatarājā
10. The Elected King
अथ खो ते, वासेट्ठ, सत्ता सन्निपतिंसु, सन्निपतित्वा अनुत्थुनिंसु: ‘पापका वत भो धम्मा सत्तेसु पातुभूता, यत्र हि नाम अदिन्नादानं पञ्ञायिस्सति, गरहा पञ्ञायिस्सति, मुसावादो पञ्ञायिस्सति, दण्डादानं पञ्ञायिस्सति। यन्नून मयं एकं सत्तं सम्मन्नेय्याम, यो नो सम्मा खीयितब्बं खीयेय्य, सम्मा गरहितब्बं गरहेय्य, सम्मा पब्बाजेतब्बं पब्बाजेय्य। मयं पनस्स सालीनं भागं अनुप्पदस्सामाऽति।
Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati. Yannūna mayaṁ ekaṁ sattaṁ sammanneyyāma, yo no sammā khīyitabbaṁ khīyeyya, sammā garahitabbaṁ garaheyya, sammā pabbājetabbaṁ pabbājeyya. Mayaṁ panassa sālīnaṁ bhāgaṁ anuppadassāmā’ti.
Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it? We shall pay them with a share of rice.’
अथ खो ते, वासेट्ठ, सत्ता यो नेसं सत्तो अभिरूपतरो च दस्सनीयतरो च पासादिकतरो च महेसक्खतरो च तं सत्तं उपसङ्कमित्वा एतदवोचुं: ‘एहि, भो सत्त, सम्मा खीयितब्बं खीय, सम्मा गरहितब्बं गरह, सम्मा पब्बाजेतब्बं पब्बाजेहि। मयं पन ते सालीनं भागं अनुप्पदस्सामाऽति। ‘एवं, भोऽति खो, वासेट्ठ, सो सत्तो तेसं सत्तानं पटिस्सुणित्वा सम्मा खीयितब्बं खीयि, सम्मा गरहितब्बं गरहि, सम्मा पब्बाजेतब्बं पब्बाजेसि। ते पनस्स सालीनं भागं अनुप्पदंसु।
Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ: ‘ehi, bho satta, sammā khīyitabbaṁ khīya, sammā garahitabbaṁ garaha, sammā pabbājetabbaṁ pabbājehi. Mayaṁ pana te sālīnaṁ bhāgaṁ anuppadassāmā’ti. ‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paṭissuṇitvā sammā khīyitabbaṁ khīyi, sammā garahitabbaṁ garahi, sammā pabbājetabbaṁ pabbājesi. Te panassa sālīnaṁ bhāgaṁ anuppadaṁsu.
Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, ‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.’ ‘Yes, sirs,’ replied that being. They acted accordingly, and were paid with a share of rice.
महाजनसम्मतोति खो, वासेट्ठ, ‘महासम्मतो, महासम्मतोऽ त्वेव पठमं अक्खरं उपनिब्बत्तं।
Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṁ akkharaṁ upanibbattaṁ.
‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term applied to them.
खेत्तानं अधिपतीति खो, वासेट्ठ, ‘खत्तियो, खत्तियोऽ त्वेव दुतियं अक्खरं उपनिब्बत्तं।
Khettānaṁ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṁ akkharaṁ upanibbattaṁ.
‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term applied to them.
धम्मेन परे रञ्जेतीति खो, वासेट्ठ, ‘राजा, राजाऽ त्वेव ततियं अक्खरं उपनिब्बत्तं।
Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṁ akkharaṁ upanibbattaṁ.
‘They please others with principle’ is the meaning of ‘king’, the third term applied to them.
इति खो, वासेट्ठ, एवमेतस्स खत्तियमण्डलस्स पोराणेन अग्गञ्ञेन अक्खरेन अभिनिब्बत्ति अहोसि तेसंयेव सत्तानं, अनञ्ञेसं। सदिसानंयेव, नो असदिसानं। धम्मेनेव, नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ. Sadisānaṁyeva, no asadisānaṁ. Dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.
And that, Vāseṭṭha, is how the ancient primordial terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
११। ब्राह्मणमण्डल
11. Brāhmaṇamaṇḍala
11. The Circle of Brahmins
अथ खो तेसं, वासेट्ठ, सत्तानंयेव एकच्चानं एतदहोसि: ‘पापका वत, भो, धम्मा सत्तेसु पातुभूता, यत्र हि नाम अदिन्नादानं पञ्ञायिस्सति, गरहा पञ्ञायिस्सति, मुसावादो पञ्ञायिस्सति, दण्डादानं पञ्ञायिस्सति, पब्बाजनं पञ्ञायिस्सति। यन्नून मयं पापके अकुसले धम्मे वाहेय्यामाऽति। ते पापके अकुसले धम्मे वाहेसुं।
Atha kho tesaṁ, vāseṭṭha, sattānaṁyeva19 ekaccānaṁ etadahosi: ‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati, pabbājanaṁ paññāyissati. Yannūna mayaṁ pāpake akusale dhamme vāheyyāmā’ti. Te pāpake akusale dhamme vāhesuṁ.
Then some of those same beings thought, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment! Why don’t we set aside bad, unskillful things?’ So that’s what they did.
पापके अकुसले धम्मे वाहेन्तीति खो, वासेट्ठ, ‘ब्राह्मणा, ब्राह्मणाऽ त्वेव पठमं अक्खरं उपनिब्बत्तं।
Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṁ akkharaṁ upanibbattaṁ.
‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term applied to them.
ते अरञ्ञायतने पण्णकुटियो करित्वा पण्णकुटीसु झायन्ति वीतङ्गारा वीतधूमा पन्नमुसला सायं सायमासाय पातो पातरासाय गामनिगमराजधानियो ओसरन्ति घासमेसमाना। ते घासं पटिलभित्वा पुनदेव अरञ्ञायतने पण्णकुटीसु झायन्ति।
Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti.
They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking fires or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they had obtained food they continued to meditate in the leaf huts.
तमेनं मनुस्सा दिस्वा एवमाहंसु: ‘इमे खो, भो, सत्ता अरञ्ञायतने पण्णकुटियो करित्वा पण्णकुटीसु झायन्ति, वीतङ्गारा वीतधूमा पन्नमुसला सायं सायमासाय पातो पातरासाय गामनिगमराजधानियो ओसरन्ति घासमेसमाना। ते घासं पटिलभित्वा पुनदेव अरञ्ञायतने पण्णकुटीसु झायन्तीऽति,
Tamenaṁ manussā disvā evamāhaṁsu: ‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti,
When people noticed this they said, ‘These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking fires or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they have obtained food they continue to meditate in the leaf huts.’
झायन्तीति खो, वासेट्ठ, ‘झायका, झायकाऽ त्वेव दुतियं अक्खरं उपनिब्बत्तं।
jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṁ akkharaṁ upanibbattaṁ.
‘They meditate’ is the meaning of ‘meditator’, the second term applied to them.
तेसंयेव खो, वासेट्ठ, सत्तानं एकच्चे सत्ता अरञ्ञायतने पण्णकुटीसु तं झानं अनभिसम्भुणमाना गामसामन्तं निगमसामन्तं ओसरित्वा गन्थे करोन्ता अच्छन्ति।
Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti.
But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts.
तमेनं मनुस्सा दिस्वा एवमाहंसु: ‘इमे खो, भो, सत्ता अरञ्ञायतने पण्णकुटीसु तं झानं अनभिसम्भुणमाना गामसामन्तं निगमसामन्तं ओसरित्वा गन्थे करोन्ता अच्छन्ति, न दानिमे झायन्तीऽति।
Tamenaṁ manussā disvā evamāhaṁsu: ‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti.
When people noticed this they said, ‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’
न दानिमे झायन्तीति खो, वासेट्ठ, ‘अज्झायका, अज्झायकाऽ त्वेव ततियं अक्खरं उपनिब्बत्तं। हीनसम्मतं खो पन, वासेट्ठ, तेन समयेन होति, तदेतरहि सेट्ठसम्मतं।
Na dānime20 jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā, ajjhāyakā’ tveva tatiyaṁ akkharaṁ upanibbattaṁ. Hīnasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṁ.
‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term applied to them. What was deemed as worse at that time, these days is deemed as best.
इति खो, वासेट्ठ, एवमेतस्स ब्राह्मणमण्डलस्स पोराणेन अग्गञ्ञेन अक्खरेन अभिनिब्बत्ति अहोसि तेसंयेव सत्तानं, अनञ्ञेसं सदिसानंयेव नो असदिसानं धम्मेनेव, नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ sadisānaṁyeva no asadisānaṁ dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.
And that, Vāseṭṭha, is how the ancient primordial terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
१२। वेस्समण्डल
12. Vessamaṇḍala
12. The Circle of Peasants
तेसंयेव खो, वासेट्ठ, सत्तानं एकच्चे सत्ता मेथुनं धम्मं समादाय विसुकम्मन्ते पयोजेसुं।
Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā methunaṁ dhammaṁ samādāya visukammante21 payojesuṁ.
Some of those same beings, taking up an active sex life, applied themselves to various jobs.
मेथुनं धम्मं समादाय विसुकम्मन्ते पयोजेन्तीति खो, वासेट्ठ, ‘वेस्सा, वेस्साऽ त्वेव अक्खरं उपनिब्बत्तं।
Methunaṁ dhammaṁ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṁ upanibbattaṁ.
‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘peasant’, the term applied to them.
इति खो, वासेट्ठ, एवमेतस्स वेस्समण्डलस्स पोराणेन अग्गञ्ञेन अक्खरेन अभिनिब्बत्ति अहोसि तेसञ्ञेव सत्तानं अनञ्ञेसं सदिसानंयेव, नो असदिसानं, धम्मेनेव नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṁ anaññesaṁ sadisānaṁyeva, no asadisānaṁ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.
And that, Vāseṭṭha, is how the ancient primordial term for the circle of peasants was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
१३। सुद्दमण्डल
13. Suddamaṇḍala
13. The Circle of Menials
तेसञ्ञेव खो, वासेट्ठ, सत्तानं ये ते सत्ता अवसेसा ते लुद्दाचारा खुद्दाचारा अहेसुं।
Tesaññeva kho, vāseṭṭha, sattānaṁ ye te sattā avasesā te luddācārā khuddācārā ahesuṁ.
The remaining beings lived by hunting and menial tasks.
लुद्दाचारा खुद्दाचाराति खो, वासेट्ठ, ‘सुद्दा, सुद्दाऽ त्वेव अक्खरं उपनिब्बत्तं।
Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṁ upanibbattaṁ.
‘They live by hunting and humble tasks’ is the meaning of ‘menial’, the term applied to them.
इति खो, वासेट्ठ, एवमेतस्स सुद्दमण्डलस्स पोराणेन अग्गञ्ञेन अक्खरेन अभिनिब्बत्ति अहोसि तेसंयेव सत्तानं अनञ्ञेसं, सदिसानंयेव नो असदिसानं, धम्मेनेव, नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.
And that, Vāseṭṭha, is how the ancient primordial term for the circle of menials was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
अहु खो सो, वासेट्ठ, समयो, यं खत्तियोपि सकं धम्मं गरहमानो अगारस्मा अनगारियं पब्बजति: ‘समणो भविस्सामीऽति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ …पे… सुद्दोपि खो, वासेट्ठ, सकं धम्मं गरहमानो अगारस्मा अनगारियं पब्बजति: ‘समणो भविस्सामीऽति।
Ahu kho so, vāseṭṭha, samayo, yaṁ khattiyopi sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: ‘samaṇo bhavissāmī’ti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: ‘samaṇo bhavissāmī’ti.
There came a time when an aristocrat, brahmin, peasant, or menial, deprecating their own vocation, went forth from the lay life to homelessness, thinking, ‘I will be an ascetic.’
इमेहि खो, वासेट्ठ, चतूहि मण्डलेहि समणमण्डलस्स अभिनिब्बत्ति अहोसि, तेसंयेव सत्तानं अनञ्ञेसं, सदिसानंयेव नो असदिसानं, धम्मेनेव नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.
From these four circles, Vāseṭṭha, the circle of ascetics was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
१४। दुच्चरितादिकथा
14. Duccaritādikathā
14. On Bad Conduct
खत्तियोपि खो, वासेट्ठ, कायेन दुच्चरितं चरित्वा वाचाय दुच्चरितं चरित्वा मनसा दुच्चरितं चरित्वा मिच्छादिट्ठिको मिच्छादिट्ठिकम्मसमादानो मिच्छादिट्ठिकम्मसमादानहेतु कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ … सुद्दोपि खो, वासेट्ठ … समणोपि खो, वासेट्ठ, कायेन दुच्चरितं चरित्वा वाचाय दुच्चरितं चरित्वा मनसा दुच्चरितं चरित्वा मिच्छादिट्ठिको मिच्छादिट्ठिकम्मसमादानो मिच्छादिट्ठिकम्मसमादानहेतु कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
Khattiyopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
An aristocrat, brahmin, peasant, menial, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
खत्तियोपि खो, वासेट्ठ, कायेन सुचरितं चरित्वा वाचाय सुचरितं चरित्वा मनसा सुचरितं चरित्वा सम्मादिट्ठिको सम्मादिट्ठिकम्मसमादानो सम्मादिट्ठिकम्मसमादानहेतु कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ … सुद्दोपि खो, वासेट्ठ … समणोपि खो, वासेट्ठ, कायेन सुचरितं चरित्वा वाचाय सुचरितं चरित्वा मनसा सुचरितं चरित्वा सम्मादिट्ठिको सम्मादिट्ठिकम्मसमादानो सम्मादिट्ठिकम्मसमादानहेतु कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति।
Khattiyopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
An aristocrat, brahmin, peasant, menial, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
खत्तियोपि खो, वासेट्ठ, कायेन द्वयकारी, वाचाय द्वयकारी, मनसा द्वयकारी, विमिस्सदिट्ठिको विमिस्सदिट्ठिकम्मसमादानो विमिस्सदिट्ठिकम्मसमादानहेतु कायस्स भेदा परं मरणा सुखदुक्खप्पटिसंवेदी होति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ … सुद्दोपि खो, वासेट्ठ … समणोपि खो, वासेट्ठ, कायेन द्वयकारी, वाचाय द्वयकारी, मनसा द्वयकारी, विमिस्सदिट्ठिको विमिस्सदिट्ठिकम्मसमादानो विमिस्सदिट्ठिकम्मसमादानहेतु कायस्स भेदा परं मरणा सुखदुक्खप्पटिसंवेदी होति।
Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.
An aristocrat, brahmin, peasant, menial, or ascetic may do mixed things by way of body, speech, and mind. They have mixed view, and they act out of that mixed view. And because of that, when their body breaks up, after death, they experience both pleasure and pain.
१५। बोधिपक्खियभावना
15. Bodhipakkhiyabhāvanā
15. The Qualities That Lead to Awakening
खत्तियोपि खो, वासेट्ठ, कायेन संवुतो वाचाय संवुतो मनसा संवुतो सत्तन्नं बोधिपक्खियानं धम्मानं भावनमन्वाय दिट्ठेव धम्मे परिनिब्बायति। ब्राह्मणोपि खो, वासेट्ठ …पे… वेस्सोपि खो, वासेट्ठ … सुद्दोपि खो, वासेट्ठ … समणोपि खो, वासेट्ठ, कायेन संवुतो वाचाय संवुतो मनसा संवुतो सत्तन्नं बोधिपक्खियानं धम्मानं भावनमन्वाय दिट्ठेव धम्मे परिनिब्बायति।
Khattiyopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.
An aristocrat, brahmin, peasant, menial, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life.
इमेसञ्हि, वासेट्ठ, चतुन्नं वण्णानं यो होति भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, सो नेसं अग्गमक्खायति धम्मेनेव, नो अधम्मेन। धम्मो हि, वासेट्ठ, सेट्ठो जनेतस्मिं दिट्ठे चेव धम्मे अभिसम्परायञ्च।
Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.
Any bhikkhu from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the foremost by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.
ब्रह्मुना पेसा, वासेट्ठ, सनङ्कुमारेन गाथा भासिता:
Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā:
Brahmā Sanaṅkumāra also spoke this verse:
‘खत्तियो सेट्ठो जनेतस्मिं, ये गोत्तपटिसारिनो; विज्जाचरणसम्पन्नो, सो सेट्ठो देवमानुसेऽति।
‘Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
‘The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is first among gods and humans.’
सा खो पनेसा, वासेट्ठ, ब्रह्मुना सनङ्कुमारेन गाथा सुगीता, नो दुग्गीता। सुभासिता, नो दुब्भासिता। अत्थसंहिता, नो अनत्थसंहिता। अनुमता मया। अहम्पि, वासेट्ठ, एवं वदामि—
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṁ vadāmi—
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. I also say:
खत्तियो सेट्ठो जनेतस्मिं, ये गोत्तपटिसारिनो; विज्जाचरणसम्पन्नो, सो सेट्ठो देवमानुसे”ति।
Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; Vijjācaraṇasampanno, so seṭṭho devamānuse”ti.
The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is first among gods and humans.”
इदमवोच भगवा। अत्तमना वासेट्ठभारद्वाजा भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, Vāseṭṭha and Bhāradvāja approved what the Buddha said.
अग्गञ्ञसुत्तं निट्ठितं चतुत्थं।
Aggaññasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
