| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।२
Saṁyutta Nikāya 22.2
The Related Suttas Collection 22.2
१। नकुलपितुवग्ग
1. Nakulapituvagga
1. Nakula’s Father
देवदहसुत्त
Devadahasutta
At Devadaha
एवं मे सुतं—एकं समयं भगवा सक्केसु विहरति देवदहं नाम सक्यानं निगमो।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu1 viharati devadahaṁ nāma sakyānaṁ nigamo.
So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.
अथ खो सम्बहुला पच्छाभूमगमिका भिक्खू येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “इच्छाम मयं, भन्ते, पच्छाभूमं जनपदं गन्तुं, पच्छाभूमे जनपदे निवासं कप्पेतुन्”ति।
Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “icchāma mayaṁ, bhante, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetun”ti.
Then several bhikkhus who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, we wish to go to a western land to take up residence there.”
“अपलोकितो पन वो, भिक्खवे, सारिपुत्तो”ति?
“Apalokito pana vo, bhikkhave, sāriputto”ti?
“But bhikkhus, have you taken leave of Sāriputta?”
“न खो नो, भन्ते, अपलोकितो आयस्मा सारिपुत्तो”ति।
“Na kho no, bhante, apalokito āyasmā sāriputto”ti.
“No, sir, we haven’t.”
“अपलोकेथ, भिक्खवे, सारिपुत्तं। सारिपुत्तो, भिक्खवे, पण्डितो, भिक्खूनं अनुग्गाहको सब्रह्मचारीनन्”ति।
“Apaloketha, bhikkhave, sāriputtaṁ. Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṁ anuggāhako sabrahmacārīnan”ti.
“You should take leave of Sāriputta. He’s astute, and supports his spiritual companions, the bhikkhus.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं।
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
तेन खो पन समयेन आयस्मा सारिपुत्तो भगवतो अविदूरे अञ्ञतरस्मिं एळगलागुम्बे निसिन्नो होति। अथ खो ते भिक्खू भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येनायस्मा सारिपुत्तो तेनुपसङ्कमिंसु; उपसङ्कमित्वा आयस्मता सारिपुत्तेन सद्धिं सम्मोदिंसु।
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṁ eḷagalāgumbe nisinno hoti. Atha kho te bhikkhū bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu.
Now at that time Venerable Sāriputta was meditating not far from the Buddha in a clump of golden shower trees. And then those bhikkhus approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू आयस्मन्तं सारिपुत्तं एतदवोचुं: “इच्छाम मयं, आवुसो सारिपुत्त, पच्छाभूमं जनपदं गन्तुं, पच्छाभूमे जनपदे निवासं कप्पेतुं। अपलोकितो नो सत्था”ति।
Sammodanīyaṁ kathaṁ sāraṇīyaṁ2 vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ: “icchāma mayaṁ, āvuso sāriputta, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetuṁ. Apalokito no satthā”ti.
When the greetings and polite conversation were over, they sat down to one side and said to him, “Friend Sāriputta, we wish to go to a western land to take up residence there. We have taken leave of the Teacher.”
“सन्ति हावुसो, नानावेरज्जगतं भिक्खुं पञ्हं पुच्छितारो—खत्तियपण्डितापि ब्राह्मणपण्डितापि गहपतिपण्डितापि समणपण्डितापि। पण्डिता हावुसो, मनुस्सा वीमंसका: ‘किंवादी पनायस्मन्तानं सत्था किमक्खायीऽति, कच्चि वो आयस्मन्तानं धम्मा सुस्सुता सुग्गहिता सुमनसिकता सूपधारिता सुप्पटिविद्धा पञ्ञाय, यथा ब्याकरमाना आयस्मन्तो वुत्तवादिनो चेव भगवतो अस्सथ, न च भगवन्तं अभूतेन अब्भाचिक्खेय्याथ, धम्मस्स चानुधम्मं ब्याकरेय्याथ, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छेय्या”ति?
“Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro—khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁvādī panāyasmantānaṁ3 satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo4 gārayhaṁ ṭhānaṁ āgaccheyyā”ti?
“Friends, there are those who question a bhikkhu who has gone abroad—astute aristocrats, brahmins, householders, and ascetics—for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuke and criticism.”
“दूरतोपि खो मयं, आवुसो, आगच्छेय्याम आयस्मतो सारिपुत्तस्स सन्तिके एतस्स भासितस्स अत्थमञ्ञातुं। साधु वतायस्मन्तंयेव सारिपुत्तं पटिभातु एतस्स भासितस्स अत्थो”ति।
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti.
“Friend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this.”
“तेन हावुसो, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, friends, listen and apply your mind well, I will speak.”
“एवमावुसो”ति खो ते भिक्खू आयस्मतो सारिपुत्तस्स पच्चस्सोसुं। आयस्मा सारिपुत्तो एतदवोच:
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Yes, friend,” they replied. Sāriputta said this:
“सन्ति हावुसो, नानावेरज्जगतं भिक्खुं पञ्हं पुच्छितारो—खत्तियपण्डितापि …पे… समणपण्डितापि। पण्डिता हावुसो, मनुस्सा वीमंसका: ‘किंवादी पनायस्मन्तानं सत्था किमक्खायीऽति? एवं पुट्ठा तुम्हे, आवुसो, एवं ब्याकरेय्याथ: ‘छन्दरागविनयक्खायी खो नो, आवुसो, सत्थाऽति।
“Santi hāvuso, nānāverajjagataṁ bhikkhuṁ pañhaṁ pucchitāro—khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.
“Friends, there are those who question a bhikkhu who has gone abroad—astute aristocrats, brahmins, householders, and ascetics—for astute people are inquisitive: ‘But what does the venerables’ Teacher teach? What does he explain?’ When questioned like this, friends, you should answer: ‘Friend, our Teacher explained the removal of desire and lust.’
एवं ब्याकतेपि खो, आवुसो, अस्सुयेव उत्तरिं पञ्हं पुच्छितारो—खत्तियपण्डितापि …पे… समणपण्डितापि। पण्डिता हावुसो, मनुस्सा वीमंसका: ‘किस्मिं पनायस्मन्तानं छन्दरागविनयक्खायी सत्थाऽति? एवं पुट्ठा तुम्हे, आवुसो, एवं ब्याकरेय्याथ: ‘रूपे खो, आवुसो, छन्दरागविनयक्खायी सत्था, वेदनाय … सञ्ञाय … सङ्खारेसु … विञ्ञाणे छन्दरागविनयक्खायी सत्थाऽति।
Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kismiṁ panāyasmantānaṁ chandarāgavinayakkhāyī satthā’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti.
When you answer like this, such astute people may inquire further: ‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’ When questioned like this, friends, you should answer: ‘Our teacher explains the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
एवं ब्याकतेपि खो, आवुसो, अस्सुयेव उत्तरिं पञ्हं पुच्छितारो—खत्तियपण्डितापि …पे… समणपण्डितापि। पण्डिता हावुसो, मनुस्सा वीमंसका: ‘किं पनायस्मन्तानं आदीनवं दिस्वा रूपे छन्दरागविनयक्खायी सत्था, वेदनाय … सञ्ञाय … सङ्खारेसु … विञ्ञाणे छन्दरागविनयक्खायी सत्थाऽति? एवं पुट्ठा तुम्हे, आवुसो, एवं ब्याकरेय्याथ: ‘रूपे खो, आवुसो, अविगतरागस्स अविगतच्छन्दस्स अविगतपेमस्स अविगतपिपासस्स अविगतपरिळाहस्स अविगततण्हस्स तस्स रूपस्स विपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। वेदनाय … सञ्ञाय … सङ्खारेसु अविगतरागस्स …पे… अविगततण्हस्स तेसं सङ्खारानं विपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। विञ्ञाणे अविगतरागस्स अविगतच्छन्दस्स अविगतपेमस्स अविगतपिपासस्स अविगतपरिळाहस्स अविगततण्हस्स तस्स विञ्ञाणस्स विपरिणामञ्ञथाभावा उप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। इदं खो नो, आवुसो, आदीनवं दिस्वा रूपे छन्दरागविनयक्खायी सत्था, वेदनाय … सञ्ञाय … सङ्खारेसु … विञ्ञाणे छन्दरागविनयक्खायी सत्थाऽति।
Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁ panāyasmantānaṁ ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘rūpe kho, āvuso, avigatarāgassa5 avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya … saññāya … saṅkhāresu avigatarāgassa …pe… avigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṁ kho no, āvuso, ādīnavaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti.
When you answer like this, such astute people may inquire further: ‘But what drawback has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, friends, you should answer: ‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. If you’re not free of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress. This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
एवं ब्याकतेपि खो, आवुसो, अस्सुयेव उत्तरिं पञ्हं पुच्छितारो—खत्तियपण्डितापि ब्राह्मणपण्डितापि गहपतिपण्डितापि समणपण्डितापि। पण्डिता हावुसो, मनुस्सा वीमंसका: ‘किं पनायस्मन्तानं आनिसंसं दिस्वा रूपे छन्दरागविनयक्खायी सत्था, वेदनाय … सञ्ञाय … सङ्खारेसु … विञ्ञाणे छन्दरागविनयक्खायी सत्थाऽति? एवं पुट्ठा तुम्हे, आवुसो, एवं ब्याकरेय्याथ: ‘रूपे खो, आवुसो, विगतरागस्स विगतच्छन्दस्स विगतपेमस्स विगतपिपासस्स विगतपरिळाहस्स विगततण्हस्स तस्स रूपस्स विपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। वेदनाय … सञ्ञाय … सङ्खारेसु विगतरागस्स विगतच्छन्दस्स विगतपेमस्स विगतपिपासस्स विगतपरिळाहस्स विगततण्हस्स तेसं सङ्खारानं विपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। विञ्ञाणे विगतरागस्स विगतच्छन्दस्स विगतपेमस्स विगतपिपासस्स विगतपरिळाहस्स विगततण्हस्स तस्स विञ्ञाणस्स विपरिणामञ्ञथाभावा नुप्पज्जन्ति सोकपरिदेवदुक्खदोमनस्सुपायासा। इदं खो नो, आवुसो, आनिसंसं दिस्वा रूपे छन्दरागविनयक्खायी सत्था, वेदनाय … सञ्ञाय … सङ्खारेसु … विञ्ञाणे छन्दरागविनयक्खायी सत्थाऽति।
Evaṁ byākatepi kho, āvuso, assuyeva uttariṁ pañhaṁ pucchitāro—khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṁsakā: ‘kiṁ panāyasmantānaṁ ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṁ puṭṭhā tumhe, āvuso, evaṁ byākareyyātha: ‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya … saññāya … saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṁ saṅkhārānaṁ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṁ kho no, āvuso, ānisaṁsaṁ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya … saññāya … saṅkhāresu … viññāṇe chandarāgavinayakkhāyī satthā’ti.
When you answer like this, such astute people may inquire further: ‘But what benefit has he seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness?’ When questioned like this, friends, you should answer: ‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. If you are rid of greed, desire, fondness, thirst, passion, and craving for feeling … perception … choices … consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress. This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, feeling, perception, choices, and consciousness.’
अकुसले चावुसो, धम्मे उपसम्पज्ज विहरतो दिट्ठे चेव धम्मे सुखो विहारो अभविस्स अविघातो अनुपायासो अपरिळाहो, कायस्स च भेदा परं मरणा सुगति पाटिकङ्खा, नयिदं भगवा अकुसलानं धम्मानं पहानं वण्णेय्य। यस्मा च खो, आवुसो, अकुसले धम्मे उपसम्पज्ज विहरतो दिट्ठे चेव धम्मे दुक्खो विहारो सविघातो सौपायासो सपरिळाहो, कायस्स च भेदा परं मरणा दुग्गति पाटिकङ्खा, तस्मा भगवा अकुसलानं धम्मानं पहानं वण्णेति।
Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, nayidaṁ bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeyya. Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṁ dhammānaṁ pahānaṁ vaṇṇeti.
If those who acquired and kept unskillful qualities were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful qualities. But since those who acquire and keep unskillful qualities live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful qualities.
कुसले चावुसो, धम्मे उपसम्पज्ज विहरतो दिट्ठे चेव धम्मे दुक्खो विहारो अभविस्स सविघातो सौपायासो सपरिळाहो, कायस्स च भेदा परं मरणा दुग्गति पाटिकङ्खा, नयिदं भगवा कुसलानं धम्मानं उपसम्पदं वण्णेय्य। यस्मा च खो, आवुसो, कुसले धम्मे उपसम्पज्ज विहरतो दिट्ठे चेव धम्मे सुखो विहारो अविघातो अनुपायासो अपरिळाहो, कायस्स च भेदा परं मरणा सुगति पाटिकङ्खा, तस्मा भगवा कुसलानं धम्मानं उपसम्पदं वण्णेती”ति।
Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā, nayidaṁ bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇeyya. Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṁ dhammānaṁ upasampadaṁ vaṇṇetī”ti.
If those who embraced and kept skillful qualities were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise embracing skillful qualities. But since those who embrace and keep skillful qualities live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises embracing skillful qualities.”
इदमवोचायस्मा सारिपुत्तो। अत्तमना ते भिक्खू आयस्मतो सारिपुत्तस्स भासितं अभिनन्दुन्ति।
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
This is what Venerable Sāriputta said. Satisfied, the bhikkhus approved what Sāriputta said.
दुतियं।
Dutiyaṁ.
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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