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संयुत्त निकाय ३५।२४३
Saṁyutta Nikāya 35.243
The Related Suttas Collection 35.243
१९। आसीविसवग्ग
19. Āsīvisavagga
19. The Simile of the Vipers
अवस्सुतपरियायसुत्त
Avassutapariyāyasutta
The Explanation on the Corrupt
एकं समयं भगवा सक्केसु विहरति कपिलवत्थुस्मिं निग्रोधारामे। तेन खो पन समयेन कापिलवत्थवानं सक्यानं नवं सन्थागारं अचिरकारितं होति अनज्झावुट्ठं समणेन वा ब्राह्मणेन वा केनचि वा मनुस्सभूतेन।
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ1 acirakāritaṁ hoti anajjhāvuṭṭhaṁ2 samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
अथ खो कापिलवत्थवा सक्या येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो कापिलवत्थवा सक्या भगवन्तं एतदवोचुं: “इध, भन्ते, कापिलवत्थवानं सक्यानं नवं सन्थागारं अचिरकारितं अनज्झावुट्ठं समणेन वा ब्राह्मणेन वा केनचि वा मनुस्सभूतेन। तं, भन्ते, भगवा पठमं परिभुञ्जतु। भगवता पठमं परिभुत्तं पच्छा कापिलवत्थवा सक्या परिभुञ्जिस्सन्ति। तदस्स कापिलवत्थवानं सक्यानं दीघरत्तं हिताय सुखाया”ति। अधिवासेसि भगवा तुण्हीभावेन।
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: “idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ3 anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” The Buddha consented with silence.
अथ खो कापिलवत्थवा सक्या भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येन नवं सन्थागारं तेनुपसङ्कमिंसु; उपसङ्कमित्वा सब्बसन्थरिं सन्थागारं सन्थरित्वा आसनानि पञ्ञापेत्वा उदकमणिकं पतिट्ठापेत्वा तेलप्पदीपं आरोपेत्वा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं एतदवोचुं: “सब्बसन्थरिसन्थतं, भन्ते, सन्थागारं, आसनानि पञ्ञत्तानि, उदकमणिको पतिट्ठापितो, तेलप्पदीपो आरोपितो। यस्सदानि, भन्ते, भगवा कालं मञ्ञती”ति।
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ4 santhāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Knowing that the Buddha had consented, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha and told him of their preparations, saying, “Please, sir, come at your convenience.”
अथ खो भगवा निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन नवं सन्थागारं तेनुपसङ्कमि; उपसङ्कमित्वा पादे पक्खालेत्वा सन्थागारं पविसित्वा मज्झिमं थम्भं निस्साय पुरत्थाभिमुखो निसीदि। भिक्खुसङ्घोपि खो पादे पक्खालेत्वा सन्थागारं पविसित्वा पच्छिमं भित्तिं निस्साय पुरत्थाभिमुखो निसीदि भगवन्तंयेव पुरक्खत्वा। कापिलवत्थवा सक्या पादे पक्खालेत्वा सन्थागारं पविसित्वा पुरत्थिमं भित्तिं निस्साय पच्छिमाभिमुखा निसीदिंसु भगवन्तंयेव पुरक्खत्वा। अथ खो भगवा कापिलवत्थवे सक्ये बहुदेव रत्तिं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उय्योजेसि: “अभिक्कन्ता खो, गोतमा, रत्ति। यस्सदानि कालं मञ्ञथा”ति।
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena navaṁ santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gotamā, ratti. Yassadāni kālaṁ maññathā”ti.
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of bhikkhus. Having washed his feet he entered the town hall and sat against the central column facing east. The Saṅgha of bhikkhus also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them, saying, “The night is getting late, Gotamas. Please go at your convenience.”
“एवं, भन्ते”ति खो कापिलवत्थवा सक्या भगवतो पटिस्सुत्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कमिंसु।
“Evaṁ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir,” replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
अथ खो भगवा अचिरपक्कन्तेसु कापिलवत्थवेसु सक्येसु आयस्मन्तं महामोग्गल्लानं आमन्तेसि: “विगतथिनमिद्धो खो, मोग्गल्लान, भिक्खुसङ्घो। पटिभातु तं, मोग्गल्लान, भिक्खूनं धम्मी कथा। पिट्ठि मे आगिलायति; तमहं आयमिस्सामी”ति।
Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṁ āyamissāmī”ti.
And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, “Moggallāna, the Saṅgha of bhikkhus is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”
“एवं, भन्ते”ति खो आयस्मा महामोग्गल्लानो भगवतो पच्चस्सोसि। अथ खो भगवा चतुग्गुणं सङ्घाटिं पञ्ञपेत्वा दक्खिणेन पस्सेन सीहसेय्यं कप्पेसि, पादे पादं अच्चाधाय, सतो सम्पजानो उट्ठानसञ्ञं मनसि करित्वा।
“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
“Yes, sir,” Mahāmoggallāna replied. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
तत्र खो आयस्मा महामोग्गल्लानो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti.
There Venerable Mahāmoggallāna addressed the bhikkhus: “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो महामोग्गल्लानस्स पच्चस्सोसुं। आयस्मा महामोग्गल्लानो एतदवोच:
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca:
“Friend,” they replied. Venerable Mahāmoggallāna said this:
“अवस्सुतपरियायञ्च वो, आवुसो, देसेस्सामि, अनवस्सुतपरियायञ्च। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“I will teach you the explanation of the corrupt and the uncorrupted. Listen and apply your mind well, I will speak.”
“एवमावुसो”ति खो ते भिक्खू आयस्मतो महामोग्गल्लानस्स पच्चस्सोसुं। आयस्मा महामोग्गल्लानो एतदवोच:
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca:
“Yes, friend,” they replied. Venerable Mahāmoggallāna said this:
“कथं, आवुसो, अवस्सुतो होति?
“Kathaṁ, āvuso, avassuto hoti?
“And how is someone corrupt?
इधावुसो, भिक्खु चक्खुना रूपं दिस्वा पियरूपे रूपे अधिमुच्चति, अप्पियरूपे रूपे ब्यापज्जति, अनुपट्ठितकायस्सती विहरति परित्तचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति …पे…
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…
Take a bhikkhu who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
जिव्हाय रसं सायित्वा …पे… मनसा धम्मं विञ्ञाय पियरूपे धम्मे अधिमुच्चति, अप्पियरूपे धम्मे ब्यापज्जति, अनुपट्ठितकायस्सती च विहरति परित्तचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।
jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
They hear a sound … smell an odor … taste a flavor … feel a touch … know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
अयं वुच्चति, आवुसो, भिक्खु अवस्सुतो चक्खुविञ्ञेय्येसु रूपेसु …पे… अवस्सुतो जिव्हाविञ्ञेय्येसु रसेसु …पे… अवस्सुतो मनोविञ्ञेय्येसु धम्मेसु।
Ayaṁ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu …pe… avassuto jivhāviññeyyesu rasesu …pe… avassuto manoviññeyyesu dhammesu.
This is called a bhikkhu who is corrupt when it comes to sights known by the eye, sounds … smells … tastes … touches … thoughts known by the mind.
एवंविहारिञ्चावुसो, भिक्खुं चक्खुतो चेपि नं मारो उपसङ्कमति लभतेव मारो ओतारं, लभति मारो आरम्मणं …पे… जिव्हातो चेपि नं मारो उपसङ्कमति, लभतेव मारो ओतारं, लभति मारो आरम्मणं …पे… मनतो चेपि नं मारो उपसङ्कमति, लभतेव मारो ओतारं, लभति मारो आरम्मणं।
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati labhateva5 māro otāraṁ, labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ.
When a bhikkhu lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets hold of them.
सेय्यथापि, आवुसो, नळागारं वा तिणागारं वा सुक्खं कोलापं तेरोवस्सिकं। पुरत्थिमाय चेपि नं दिसाय पुरिसो आदित्ताय तिणुक्काय उपसङ्कमेय्य, लभेथेव अग्गि ओतारं, लभेथ अग्गि आरम्मणं; पच्छिमाय चेपि नं दिसाय पुरिसो आदित्ताय तिणुक्काय उपसङ्कमेय्य …पे… उत्तराय चेपि नं दिसाय …पे… दक्खिणाय चेपि नं दिसाय …पे… हेट्ठिमतो चेपि नं …पे… उपरिमतो चेपि नं … यतो कुतोचि चेपि नं पुरिसो आदित्ताय तिणुक्काय उपसङ्कमेय्य, लभेथेव अग्गि ओतारं लभेथ अग्गि आरम्मणं।
Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ kolāpaṁ terovassikaṁ. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva6 aggi otāraṁ, labhetha aggi ārammaṇaṁ; pacchimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya …pe… uttarāya cepi naṁ disāya …pe… dakkhiṇāya cepi naṁ disāya …pe… heṭṭhimato cepi naṁ …pe… uparimato cepi naṁ … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ.
Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire would find a vulnerability, it would get a foothold.
एवमेव खो, आवुसो, एवंविहारिं भिक्खुं चक्खुतो चेपि नं मारो उपसङ्कमति, लभतेव मारो ओतारं, लभति मारो आरम्मणं …पे… जिव्हातो चेपि नं मारो उपसङ्कमति …पे… मनतो चेपि नं मारो उपसङ्कमति, लभतेव मारो ओतारं, लभति मारो आरम्मणं।
Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati …pe… manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ.
In the same way, when a bhikkhu lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets hold of them.
एवंविहारिञ्चावुसो, भिक्खुं रूपा अधिभंसु, न भिक्खु रूपे अधिभोसि; सद्दा भिक्खुं अधिभंसु, न भिक्खु सद्दे अधिभोसि; गन्धा भिक्खुं अधिभंसु, न भिक्खु गन्धे अधिभोसि; रसा भिक्खुं अधिभंसु, न भिक्खु रसे अधिभोसि; फोट्ठब्बा भिक्खुं अधिभंसु, न भिक्खु फोट्ठब्बे अधिभोसि; धम्मा भिक्खुं अधिभंसु, न भिक्खु धम्मे अधिभोसि।
Evaṁvihāriñcāvuso, bhikkhuṁ rūpā adhibhaṁsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṁ adhibhaṁsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṁ adhibhaṁsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṁ adhibhaṁsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṁ adhibhaṁsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṁ adhibhaṁsu, na bhikkhu dhamme adhibhosi.
When a bhikkhu lives like this, they’re mastered by sights, sounds, smells, tastes, touches, and thoughts, they don’t master these things.
अयं वुच्चतावुसो, भिक्खु रूपाधिभूतो, सद्दाधिभूतो, गन्धाधिभूतो, रसाधिभूतो, फोट्ठब्बाधिभूतो, धम्माधिभूतो, अधिभूतो, अनधिभू, अधिभंसु नं पापका अकुसला धम्मा सङ्किलेसिका पोनोभविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया।
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
This is called a bhikkhu who has been mastered by sights, sounds, smells, tastes, touches, and thoughts. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
एवं खो, आवुसो, अवस्सुतो होति।
Evaṁ kho, āvuso, avassuto hoti.
That’s how someone is corrupt.
कथञ्चावुसो, अनवस्सुतो होति?
Kathañcāvuso, anavassuto hoti?
And how is someone uncorrupted?
इधावुसो, भिक्खु चक्खुना रूपं दिस्वा पियरूपे रूपे नाधिमुच्चति, अप्पियरूपे रूपे न ब्यापज्जति, उपट्ठितकायस्सति च विहरति अप्पमाणचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं पजानाति यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति …पे…
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…
Take a bhikkhu who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
जिव्हाय रसं सायित्वा …पे… मनसा धम्मं विञ्ञाय पियरूपे धम्मे नाधिमुच्चति, अप्पियरूपे धम्मे न ब्यापज्जति, उपट्ठितकायस्सति च विहरति अप्पमाणचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं पजानाति यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति।
jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
They hear a sound … smell an odor … taste a flavor … feel a touch … know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
अयं वुच्चतावुसो, भिक्खु अनवस्सुतो चक्खुविञ्ञेय्येसु रूपेसु …पे… अनवस्सुतो मनोविञ्ञेय्येसु धम्मेसु।
Ayaṁ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu …pe… anavassuto manoviññeyyesu dhammesu.
This is called a bhikkhu who is uncorrupted when it comes to sights known by the eye, sounds … smells … tastes … touches … thoughts known by the mind.
एवंविहारिञ्चावुसो, भिक्खुं चक्खुतो चेपि नं मारो उपसङ्कमति, नेव लभति मारो ओतारं, न लभति मारो आरम्मणं …पे… जिव्हातो चेपि नं मारो उपसङ्कमति …पे… मनतो चेपि नं मारो उपसङ्कमति, नेव लभति मारो ओतारं, न लभति मारो आरम्मणं।
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati …pe… manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ.
When a bhikkhu lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.
सेय्यथापि, आवुसो, कूटागारं वा साला वा बहलमत्तिका अद्दावलेपना। पुरत्थिमाय चेपि नं दिसाय पुरिसो आदित्ताय तिणुक्काय उपसङ्कमेय्य, नेव लभेथ अग्गि ओतारं, न लभेथ अग्गि आरम्मणं …पे… पच्छिमाय चेपि नं … उत्तराय चेपि नं … दक्खिणाय चेपि नं … हेट्ठिमतो चेपि नं … उपरिमतो चेपि नं … यतो कुतोचि चेपि नं पुरिसो आदित्ताय तिणुक्काय उपसङ्कमेय्य, नेव लभेथ अग्गि ओतारं, न लभेथ अग्गि आरम्मणं।
Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ …pe… pacchimāya cepi naṁ … uttarāya cepi naṁ … dakkhiṇāya cepi naṁ … heṭṭhimato cepi naṁ … uparimato cepi naṁ … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ.
Suppose there was a bungalow or hall made of thick clay with its plaster still wet. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold.
एवमेव खो, आवुसो, एवंविहारिं भिक्खुं चक्खुतो चेपि नं मारो उपसङ्कमति, नेव लभति मारो ओतारं, न लभति मारो आरम्मणं …पे… मनतो चेपि नं मारो उपसङ्कमति, नेव लभति मारो ओतारं, न लभति मारो आरम्मणं।
Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ.
In the same way, when a bhikkhu lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.
एवंविहारी चावुसो, भिक्खु रूपे अधिभोसि, न रूपा भिक्खुं अधिभंसु; सद्दे भिक्खु अधिभोसि, न सद्दा भिक्खुं अधिभंसु; गन्धे भिक्खु अधिभोसि, न गन्धा भिक्खुं अधिभंसु; रसे भिक्खु अधिभोसि, न रसा भिक्खुं अधिभंसु; फोट्ठब्बे भिक्खु अधिभोसि, न फोट्ठब्बा भिक्खुं अधिभंसु; धम्मे भिक्खु अधिभोसि, न धम्मा भिक्खुं अधिभंसु।
Evaṁvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṁ adhibhaṁsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṁ adhibhaṁsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṁ adhibhaṁsu; rase bhikkhu adhibhosi, na rasā bhikkhuṁ adhibhaṁsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṁ adhibhaṁsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṁ adhibhaṁsu.
When a bhikkhu lives like this, they master sights, sounds, smells, tastes, touches, and thoughts, they’re not mastered by these things.
अयं वुच्चतावुसो, भिक्खु रूपाधिभू, सद्दाधिभू, गन्धाधिभू, रसाधिभू, फोट्ठब्बाधिभू, धम्माधिभू, अधिभू, अनधिभूतो, अधिभोसि ते पापके अकुसले धम्मे सङ्किलेसिके पोनोभविके सदरे दुक्खविपाके आयतिं जातिजरामरणिये।
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye.
This is called a bhikkhu who has mastered sights, sounds, smells, tastes, touches, and thoughts. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
एवं खो, आवुसो, अनवस्सुतो होती”ति।
Evaṁ kho, āvuso, anavassuto hotī”ti.
That’s how someone is uncorrupted.”
अथ खो भगवा उट्ठहित्वा आयस्मन्तं महामोग्गल्लानं आमन्तेसि:
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ mahāmoggallānaṁ āmantesi:
Then the Buddha got up and said to Venerable Mahāmoggallāna:
“साधु साधु, मोग्गल्लान। साधु खो त्वं, मोग्गल्लान, भिक्खूनं अवस्सुतपरियायञ्च अनवस्सुतपरियायञ्च अभासी”ति।
“sādhu sādhu, moggallāna. Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti.
“Good, good, Moggallāna! It’s good that you’ve taught this explanation of the corrupt and the uncorrupted.”
इदमवोच आयस्मा महामोग्गल्लानो। समनुञ्ञो सत्था अहोसि। अत्तमना ते भिक्खू आयस्मतो महामोग्गल्लानस्स भासितं अभिनन्दुन्ति।
Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti.
This is what Venerable Mahāmoggallāna said, and the teacher approved. Satisfied, the bhikkhus approved what Mahāmoggallāna said.
छट्ठं।
Chaṭṭhaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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