| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ३
Majjhima Nikāya 3
The Middle-Length Suttas Collection 3
धम्मदायादसुत्त
Dhammadāyādasutta
Heirs in the Teaching
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“धम्मदायादा मे, भिक्खवे, भवथ, मा आमिसदायादा। अत्थि मे तुम्हेसु अनुकम्पा: ‘किन्ति मे सावका धम्मदायादा भवेय्युं, नो आमिसदायादाऽति।
“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.
“Bhikkhus, be my heirs in the teaching, not in things of the flesh. Out of compassion for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’
तुम्हे च मे, भिक्खवे, आमिसदायादा भवेय्याथ नो धम्मदायादा, तुम्हेपि तेन आदिया भवेय्याथ: ‘आमिसदायादा सत्थुसावका विहरन्ति, नो धम्मदायादाऽति; अहम्पि तेन आदियो भवेय्यं: ‘आमिसदायादा सत्थुसावका विहरन्ति, नो धम्मदायादाऽति।
Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṁ: ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti.
If you become heirs in things of the flesh, not in the teaching, that will make you liable to the accusation: ‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’ And it will make me liable to the accusation: ‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’
तुम्हे च मे, भिक्खवे, धम्मदायादा भवेय्याथ, नो आमिसदायादा, तुम्हेपि तेन न आदिया भवेय्याथ: ‘धम्मदायादा सत्थुसावका विहरन्ति, नो आमिसदायादाऽति; अहम्पि तेन न आदियो भवेय्यं: ‘धम्मदायादा सत्थुसावका विहरन्ति, नो आमिसदायादाऽति।
Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha: ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṁ: ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti.
If you become heirs in the teaching, not in things of the flesh, that will make you not liable to the accusation: ‘The Teacher’s disciples live as heirs in the teaching, not in things of the flesh.’ And it will make me not liable to the accusation: ‘The Teacher’s disciples live as heirs in the teaching, not in things of the flesh.’
तस्मातिह मे, भिक्खवे, धम्मदायादा भवथ, मा आमिसदायादा। अत्थि मे तुम्हेसु अनुकम्पा: ‘किन्ति मे सावका धम्मदायादा भवेय्युं, नो आमिसदायादाऽति।
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.
So, bhikkhus, be my heirs in the teaching, not in things of the flesh. Out of compassion for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’
इधाहं, भिक्खवे, भुत्तावी अस्सं पवारितो परिपुण्णो परियोसितो सुहितो यावदत्थो; सिया च मे पिण्डपातो अतिरेकधम्मो छड्डनीयधम्मो। अथ द्वे भिक्खू आगच्छेय्युं जिघच्छादुब्बल्यपरेता। त्याहं एवं वदेय्यं: ‘अहं खोम्हि, भिक्खवे, भुत्तावी पवारितो परिपुण्णो परियोसितो सुहितो यावदत्थो; अत्थि च मे अयं पिण्डपातो अतिरेकधम्मो छड्डनीयधम्मो। सचे आकङ्खथ, भुञ्जथ, नो चे तुम्हे भुञ्जिस्सथ, इदानाहं अप्पहरिते वा छड्डेस्सामि, अप्पाणके वा उदके ओपिलापेस्सामीऽति।
Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Tyāhaṁ evaṁ vadeyyaṁ: ‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.
Suppose that I had eaten and refused more food, being full, and having had as much as I needed. And there was some extra almsfood that was going to be thrown away. Then two bhikkhus were to come who were weak with hunger. I’d say to them, ‘Bhikkhus, I have eaten and refused more food, being full, and having had as much as I need. And there is this extra almsfood that’s going to be thrown away. Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’
तत्रेकस्स भिक्खुनो एवमस्स: ‘भगवा खो भुत्तावी पवारितो परिपुण्णो परियोसितो सुहितो यावदत्थो; अत्थि चायं भगवतो पिण्डपातो अतिरेकधम्मो छड्डनीयधम्मो। सचे मयं न भुञ्जिस्साम, इदानि भगवा अप्पहरिते वा छड्डेस्सति, अप्पाणके वा उदके ओपिलापेस्सति। वुत्तं खो पनेतं भगवता: “धम्मदायादा मे, भिक्खवे, भवथ, मा आमिसदायादा”ति। आमिसञ्ञतरं खो पनेतं, यदिदं पिण्डपातो। यन्नूनाहं इमं पिण्डपातं अभुञ्जित्वा इमिनाव जिघच्छादुब्बल्येन एवं इमं रत्तिन्दिवं वीतिनामेय्यन्ऽति। सो तं पिण्डपातं अभुञ्जित्वा तेनेव जिघच्छादुब्बल्येन एवं तं रत्तिन्दिवं वीतिनामेय्य।
Tatrekassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Vuttaṁ kho panetaṁ bhagavatā: “dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ1 vītināmeyyan’ti. So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya.
Then one of those bhikkhus thought, ‘The Buddha has eaten and refused more food. And he has some extra almsfood that’s going to be thrown away. If we don’t eat it he’ll throw it away. But the Buddha has also said: “Be my heirs in the teaching, not in things of the flesh.” And almsfood is one of the things of the flesh. Instead of eating this almsfood, why don’t I spend this day and night weak with hunger?’ And that’s what they did.
अथ दुतियस्स भिक्खुनो एवमस्स: ‘भगवा खो भुत्तावी पवारितो परिपुण्णो परियोसितो सुहितो यावदत्थो; अत्थि चायं भगवतो पिण्डपातो अतिरेकधम्मो छड्डनीयधम्मो। सचे मयं न भुञ्जिस्साम, इदानि भगवा अप्पहरिते वा छड्डेस्सति, अप्पाणके वा उदके ओपिलापेस्सति। यन्नूनाहं इमं पिण्डपातं भुञ्जित्वा जिघच्छादुब्बल्यं पटिविनोदेत्वा एवं इमं रत्तिन्दिवं वीतिनामेय्यन्ऽति। सो तं पिण्डपातं भुञ्जित्वा जिघच्छादुब्बल्यं पटिविनोदेत्वा एवं तं रत्तिन्दिवं वीतिनामेय्य।
Atha dutiyassa bhikkhuno evamassa: ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā2 evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya.
Then the second of those bhikkhus thought, ‘The Buddha has eaten and refused more food. And he has some extra almsfood that’s going to be thrown away. If we don’t eat it he’ll throw it away. Why don’t I eat this almsfood, then spend the day and night having got rid of my hunger and weakness?’ And that’s what they did.
किञ्चापि सो, भिक्खवे, भिक्खु तं पिण्डपातं भुञ्जित्वा जिघच्छादुब्बल्यं पटिविनोदेत्वा एवं तं रत्तिन्दिवं वीतिनामेय्य, अथ खो असुयेव मे पुरिमो भिक्खु पुज्जतरो च पासंसतरो च। तं किस्स हेतु? तञ्हि तस्स, भिक्खवे, भिक्खुनो दीघरत्तं अप्पिच्छताय सन्तुट्ठिया सल्लेखाय सुभरताय वीरियारम्भाय संवत्तिस्सति।
Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca. Taṁ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati.
Even though that bhikkhu, after eating the almsfood, spent the day and night rid of hunger and weakness, it is the former bhikkhu who is more worthy of respect and praise. Why is that? Because for a long time that will conduce to that bhikkhu being of few wishes, content, self-effacing, unburdensome, and energetic.
तस्मातिह मे, भिक्खवे, धम्मदायादा भवथ, मा आमिसदायादा। अत्थि मे तुम्हेसु अनुकम्पा: ‘किन्ति मे सावका धम्मदायादा भवेय्युं, नो आमिसदायादाऽ”ति।
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā: ‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti.
So, bhikkhus, be my heirs in the teaching, not in things of the flesh. Out of compassion for you, I think, ‘How can my disciples become heirs in the teaching, not in things of the flesh?’”
इदमवोच भगवा। इदं वत्वान सुगतो उट्ठायासना विहारं पाविसि।
Idamavoca bhagavā. Idaṁ vatvāna3 sugato uṭṭhāyāsanā vihāraṁ pāvisi.
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
तत्र खो आयस्मा सारिपुत्तो अचिरपक्कन्तस्स भगवतो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “āvuso bhikkhave”ti.
Then soon after the Buddha left, Venerable Sāriputta said to the bhikkhus, “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो सारिपुत्तस्स पच्चस्सोसुं। आयस्मा सारिपुत्तो एतदवोच:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” they replied. Sāriputta said this:
“कित्तावता नु खो, आवुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकं नानुसिक्खन्ति, कित्तावता च पन सत्थु पविवित्तस्स विहरतो सावका विवेकमनुसिक्खन्ती”ति?
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti?
“Friends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? And how do they train in seclusion?”
“दूरतोपि खो मयं, आवुसो, आगच्छाम आयस्मतो सारिपुत्तस्स सन्तिके एतस्स भासितस्स अत्थमञ्ञातुं। साधु वतायस्मन्तंयेव सारिपुत्तं पटिभातु एतस्स भासितस्स अत्थो; आयस्मतो सारिपुत्तस्स सुत्वा भिक्खू धारेस्सन्ती”ति।
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī”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. The bhikkhus will listen and remember it.”
“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:
“कित्तावता नु खो, आवुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकं नानुसिक्खन्ति? इधावुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकं नानुसिक्खन्ति, येसञ्च धम्मानं सत्था पहानमाह, ते च धम्मे नप्पजहन्ति, बाहुलिका च होन्ति, साथलिका, ओक्कमने पुब्बङ्गमा, पविवेके निक्खित्तधुरा। तत्रावुसो, थेरा भिक्खू तीहि ठानेहि गारय्हा भवन्ति। ‘सत्थु पविवित्तस्स विहरतो सावका विवेकं नानुसिक्खन्तीऽति—इमिना पठमेन ठानेन थेरा भिक्खू गारय्हा भवन्ति। ‘येसञ्च धम्मानं सत्था पहानमाह ते च धम्मे नप्पजहन्तीऽति—इमिना दुतियेन ठानेन थेरा भिक्खू गारय्हा भवन्ति। ‘बाहुलिका च, साथलिका, ओक्कमने पुब्बङ्गमा, पविवेके निक्खित्तधुराऽति—इमिना ततियेन ठानेन थेरा भिक्खू गारय्हा भवन्ति। थेरा, आवुसो, भिक्खू इमेहि तीहि ठानेहि गारय्हा भवन्ति। तत्रावुसो, मज्झिमा भिक्खू …पे… नवा भिक्खू तीहि ठानेहि गारय्हा भवन्ति। ‘सत्थु पविवित्तस्स विहरतो सावका विवेकं नानुसिक्खन्तीऽति—इमिना पठमेन ठानेन नवा भिक्खू गारय्हा भवन्ति। ‘येसञ्च धम्मानं सत्था पहानमाह ते च धम्मे नप्पजहन्तीऽति—इमिना दुतियेन ठानेन नवा भिक्खू गारय्हा भवन्ति। ‘बाहुलिका च होन्ति, साथलिका, ओक्कमने पुब्बङ्गमा, पविवेके निक्खित्तधुराऽति—इमिना ततियेन ठानेन नवा भिक्खू गारय्हा भवन्ति। नवा, आवुसो, भिक्खू इमेहि तीहि ठानेहि गारय्हा भवन्ति। एत्तावता खो, आवुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकं नानुसिक्खन्ति।
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā4 ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti.
“Friends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? The disciples of a teacher who lives in seclusion do not train in seclusion. They don’t give up what the Teacher tells them to give up. They’re indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior bhikkhus should be criticized on three grounds. ‘The disciples of a teacher who lives in seclusion do not train in seclusion.’ This is the first ground. ‘They don’t give up what the Teacher tells them to give up.’ This is the second ground. ‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’ This is the third ground. The senior bhikkhus should be criticized on these three grounds. In this case, the middle bhikkhus and the junior bhikkhus should be criticized on the same three grounds. This is how the disciples of a Teacher who lives in seclusion do not train in seclusion.
कित्तावता च पनावुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकमनुसिक्खन्ति? इधावुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकमनुसिक्खन्ति—येसञ्च धम्मानं सत्था पहानमाह ते च धम्मे पजहन्ति; न च बाहुलिका होन्ति, न साथलिका ओक्कमने निक्खित्तधुरा पविवेके पुब्बङ्गमा। तत्रावुसो, थेरा भिक्खू तीहि ठानेहि पासंसा भवन्ति। ‘सत्थु पविवित्तस्स विहरतो सावका विवेकमनुसिक्खन्तीऽति—इमिना पठमेन ठानेन थेरा भिक्खू पासंसा भवन्ति। ‘येसञ्च धम्मानं सत्था पहानमाह ते च धम्मे पजहन्तीऽति—इमिना दुतियेन ठानेन थेरा भिक्खू पासंसा भवन्ति। ‘न च बाहुलिका, न साथलिका ओक्कमने निक्खित्तधुरा पविवेके पुब्बङ्गमाऽति—इमिना ततियेन ठानेन थेरा भिक्खू पासंसा भवन्ति। थेरा, आवुसो, भिक्खू इमेहि तीहि ठानेहि पासंसा भवन्ति। तत्रावुसो, मज्झिमा भिक्खू …पे… नवा भिक्खू तीहि ठानेहि पासंसा भवन्ति। ‘सत्थु पविवित्तस्स विहरतो सावका विवेकमनुसिक्खन्तीऽति—इमिना पठमेन ठानेन नवा भिक्खू पासंसा भवन्ति। ‘येसञ्च धम्मानं सत्था पहानमाह ते च धम्मे पजहन्तीऽति—इमिना दुतियेन ठानेन नवा भिक्खू पासंसा भवन्ति। ‘न च बाहुलिका, न साथलिका ओक्कमने निक्खित्तधुरा पविवेके पुब्बङ्गमाऽति—इमिना ततियेन ठानेन नवा भिक्खू पासंसा भवन्ति। नवा, आवुसो, भिक्खू इमेहि तीहि ठानेहि पासंसा भवन्ति। एत्तावता खो, आवुसो, सत्थु पविवित्तस्स विहरतो सावका विवेकमनुसिक्खन्ति।
Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Tatrāvuso, majjhimā bhikkhū …pe… navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti. ‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.
And how do the disciples of a teacher who lives in seclusion train in seclusion? The disciples of a teacher who lives in seclusion train in seclusion. They give up what the Teacher tells them to give up. They’re not indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior bhikkhus should be praised on three grounds. ‘The disciples of a teacher who lives in seclusion train in seclusion.’ This is the first ground. ‘They give up what the Teacher tells them to give up.’ This is the second ground. ‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.’ This is the third ground. The senior bhikkhus should be praised on these three grounds. In this case, the middle bhikkhus and the junior bhikkhus should be praised on the same three grounds. This is how the disciples of a Teacher who lives in seclusion train in seclusion.
तत्रावुसो, लोभो च पापको दोसो च पापको। लोभस्स च पहानाय दोसस्स च पहानाय अत्थि मज्झिमा पटिपदा चक्खुकरणी ञाणकरणी उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति। कतमा च सा, आवुसो, मज्झिमा पटिपदा चक्खुकरणी ञाणकरणी उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं—सम्मादिट्ठि सम्मासङ्कप्पो सम्मावाचा सम्माकम्मन्तो सम्माआजीवो सम्मावायामो सम्मासति सम्मासमाधि। अयं खो सा, आवुसो, मज्झिमा पटिपदा चक्खुकरणी ञाणकरणी उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति।
Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
The bad thing here is greed and hate. There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana. And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana.
तत्रावुसो, कोधो च पापको उपनाहो च पापको …पे… मक्खो च पापको पळासो च पापको, इस्सा च पापिका मच्छेरञ्च पापकं, माया च पापिका साठेय्यञ्च पापकं, थम्भो च पापको सारम्भो च पापको, मानो च पापको अतिमानो च पापको, मदो च पापको पमादो च पापको। मदस्स च पहानाय पमादस्स च पहानाय अत्थि मज्झिमा पटिपदा चक्खुकरणी ञाणकरणी उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति। कतमा च सा, आवुसो, मज्झिमा पटिपदा चक्खुकरणी ञाणकरणी उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं—सम्मादिट्ठि सम्मासङ्कप्पो सम्मावाचा सम्माकम्मन्तो सम्माआजीवो सम्मावायामो सम्मासति सम्मासमाधि। अयं खो सा, आवुसो, मज्झिमा पटिपदा चक्खुकरणी ञाणकरणी उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तती”ति।
Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṁ, māyā ca pāpikā sāṭheyyañca pāpakaṁ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.
The bad thing here is anger and hostility. … disdain and contempt … jealousy and stinginess … deceit and deviousness … obstinacy and aggression … conceit and arrogance … vanity and negligence. There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana. And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana.”
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.
धम्मदायादसुत्तं निट्ठितं ततियं।
Dhammadāyādasuttaṁ niṭṭhitaṁ tatiyaṁ.
The authoritative text of the Majjhima 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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