| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ३५।२४४
Saṁyutta Nikāya 35.244
The Related Suttas Collection 35.244
१९। आसीविसवग्ग
19. Āsīvisavagga
19. The Simile of the Vipers
दुक्खधम्मसुत्त
Dukkhadhammasutta
Entailing Suffering
“यतो खो, भिक्खवे, भिक्खु सब्बेसंयेव दुक्खधम्मानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति। तथा खो पनस्स कामा दिट्ठा होन्ति, यथास्स कामे पस्सतो, यो कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपरिळाहो, सो नानुसेति। तथा खो पनस्स चारो च विहारो च अनुबुद्धो होति, यथा चरन्तं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा नानुसेन्ति।
“Yato kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.
“Bhikkhus, when a bhikkhu truly understands the origin and ending of all things that entail suffering, then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures. And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them.
कथञ्च, भिक्खवे, सब्बेसंयेव दुक्खधम्मानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति?
Kathañca, bhikkhave, sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti?
And how does a bhikkhu truly understand the origin and ending of all things that entail suffering?
‘इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो; इति वेदना … इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमोऽति—
‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—
‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … perception … choices … consciousness, such is the origin of consciousness, such is the ending of consciousness.’
एवं खो, भिक्खवे, भिक्खु सब्बेसंयेव दुक्खधम्मानं समुदयञ्च अत्थङ्गमञ्च यथाभूतं पजानाति।
evaṁ kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti.
That’s how a bhikkhu truly understands the origin and ending of all things that entail suffering.
कथञ्च, भिक्खवे, भिक्खुनो कामा दिट्ठा होन्ति? यथास्स कामे पस्सतो, यो कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपरिळाहो, सो नानुसेति।
Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.
And how has a bhikkhu seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures?
सेय्यथापि, भिक्खवे, अङ्गारकासु साधिकपोरिसा पुण्णा अङ्गारानं वीतच्चिकानं वीतधूमानं। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खपटिकूलो। तमेनं द्वे बलवन्तो पुरिसा नानाबाहासु गहेत्वा, तं अङ्गारकासुं उपकड्ढेय्युं। सो इतिचीतिचेव कायं सन्नामेय्य। तं किस्स हेतु? ञातञ्हि, भिक्खवे, तस्स पुरिसस्स इमञ्चाहं अङ्गारकासुं पपतिस्सामि, ततोनिदानं मरणं वा निगच्छिस्सामि मरणमत्तं वा दुक्खन्ति।
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā, taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. So iticīticeva kāyaṁ sannāmeyya. Taṁ kissa hetu? Ñātañhi, bhikkhave, tassa purisassa1 imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhanti.
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro. Why is that? For that person knows, ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
एवमेव खो, भिक्खवे, भिक्खुनो अङ्गारकासूपमा कामा दिट्ठा होन्ति, यथास्स कामे पस्सतो, यो कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपरिळाहो, सो नानुसेति।
Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.
In the same way, when a bhikkhu has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures.
कथञ्च, भिक्खवे, भिक्खुनो चारो च विहारो च अनुबुद्धो होति, यथा चरन्तं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा नानुस्सवन्ति?
Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti?
And how has a bhikkhu awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them?
सेय्यथापि, भिक्खवे, पुरिसो बहुकण्टकं दायं पविसेय्य। तस्स पुरतोपि कण्टको, पच्छतोपि कण्टको, उत्तरतोपि कण्टको, दक्खिणतोपि कण्टको, हेट्ठतोपि कण्टको, उपरितोपि कण्टको। सो सतोव अभिक्कमेय्य, सतोव पटिक्कमेय्य: ‘मा मं कण्टकोऽति।
Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti.
Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’
एवमेव खो, भिक्खवे, यं लोके पियरूपं सातरूपं, अयं वुच्चति अरियस्स विनये कण्टको”ति। इति विदित्वा संवरो च असंवरो च वेदितब्बो।
Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti. Iti viditvā2 saṁvaro ca asaṁvaro ca veditabbo.
In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. When they understand what a thorn is, they should understand restraint and lack of restraint.
कथञ्च, भिक्खवे, असंवरो होति?
Kathañca, bhikkhave, asaṁvaro hoti?
And how is someone unrestrained?
इध, भिक्खवे, भिक्खु चक्खुना रूपं दिस्वा पियरूपे रूपे अधिमुच्चति, अप्पियरूपे रूपे ब्यापज्जति, अनुपट्ठितकायस्सति च विहरति परित्तचेतसो, तञ्च चेतोविमुत्तिं पञ्ञाविमुत्तिं यथाभूतं नप्पजानाति, यत्थस्स ते उप्पन्ना पापका अकुसला धम्मा अपरिसेसा निरुज्झन्ति …पे…
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca 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, अनुपट्ठितकायस्सति 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, anupaṭṭhitakāyassati 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.
एवं खो, भिक्खवे, असंवरो होति।
Evaṁ kho, bhikkhave, asaṁvaro hoti.
This is how someone is unrestrained.
कथञ्च, भिक्खवे, संवरो होति?
Kathañca, bhikkhave, saṁvaro hoti?
And how is someone restrained?
इध, भिक्खवे, 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…
Idha, bhikkhave, 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.
एवं खो, भिक्खवे, संवरो होति।
Evaṁ kho, bhikkhave, saṁvaro hoti.
This is how someone is restrained.
तस्स चे, भिक्खवे, भिक्खुनो एवं चरतो एवं विहरतो कदाचि करहचि सतिसम्मोसा उप्पज्जन्ति, पापका अकुसला सरसङ्कप्पा संयोजनिया, दन्धो, भिक्खवे, सतुप्पादो। अथ खो नं खिप्पमेव पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।
Tassa ce, bhikkhave, bhikkhuno evaṁ carato evaṁ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
Though that bhikkhu conducts themselves and lives in this way, every so often they might lose mindfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their mindfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
सेय्यथापि, भिक्खवे, पुरिसो दिवसंसन्तत्ते अयोकटाहे द्वे वा तीणि वा उदकफुसितानि निपातेय्य। दन्धो, भिक्खवे, उदकफुसितानं निपातो, अथ खो नं खिप्पमेव परिक्खयं परियादानं गच्छेय्य।
Seyyathāpi, bhikkhave, puriso divasaṁsantatte3 ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.
Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. The drops would be slow to fall, but they’d quickly dry up and evaporate.
एवमेव खो, भिक्खवे, तस्स चे भिक्खुनो एवं चरतो, एवं विहरतो कदाचि करहचि सतिसम्मोसा उप्पज्जन्ति पापका अकुसला सरसङ्कप्पा संयोजनिया, दन्धो, भिक्खवे, सतुप्पादो। अथ खो नं खिप्पमेव पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।
Evameva kho, bhikkhave, tassa ce bhikkhuno evaṁ carato, evaṁ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
In the same way, though that bhikkhu conducts themselves and lives in this way, every so often they might lose mindfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their mindfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
एवं खो, भिक्खवे, भिक्खुनो चारो च विहारो च अनुबुद्धो होति; यथा चरन्तं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा नानुस्सवन्ति।
Evaṁ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti.
This is how a bhikkhu has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of covetousness and displeasure don’t overwhelm them.
तञ्चे, भिक्खवे, भिक्खुं एवं चरन्तं एवं विहरन्तं राजानो वा राजमहामत्ता वा मित्ता वा अमच्चा वा ञाती वा सालोहिता वा, भोगेहि अभिहट्ठुं पवारेय्युं: ‘एहि, भो पुरिस, किं ते इमे कासावा अनुदहन्ति, किं मुण्डो कपालमनुचरसि, एहि हीनायावत्तित्वा भोगे च भुञ्जस्सु, पुञ्ञानि च करोहीऽति। सो वत, भिक्खवे, भिक्खु एवं चरन्तो एवं विहरन्तो सिक्खं पच्चक्खाय हीनायावत्तिस्सतीति नेतं ठानं विज्जति।
Tañce, bhikkhave, bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati.
While that bhikkhu conducts themselves in this way and lives in this way, it may be that rulers or their ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying, ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it’s quite impossible for a bhikkhu who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.
सेय्यथापि, भिक्खवे, गङ्गा नदी पाचीननिन्ना पाचीनपोणा पाचीनपब्भारा। अथ महाजनकायो आगच्छेय्य कुद्दालपिटकं आदाय: ‘मयं इमं गङ्गं नदिं पच्छानिन्नं करिस्साम पच्छापोणं पच्छापब्भारन्ऽति।
Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti.
Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’
तं किं मञ्ञथ, भिक्खवे, अपि नु खो सो महाजनकायो गङ्गं नदिं पच्छानिन्नं करेय्य पच्छापोणं पच्छापब्भारन्”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti?
What do you think, bhikkhus? Would they still succeed?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “गङ्गा, भन्ते, नदी पाचीननिन्ना पाचीनपोणा पाचीनपब्भारा; सा न सुकरा पच्छानिन्ना कातुं पच्छापोणा पच्छापब्भारा। यावदेव च पन सो महाजनकायो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṁ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.
“No, sir. Why is that? The Ganges river slants, slopes, and inclines to the east. It’s not easy to make it slant, slope, and incline to the west. That large crowd will eventually get weary and frustrated.”
“एवमेव खो, भिक्खवे, तञ्चे भिक्खुं एवं चरन्तं एवं विहरन्तं राजानो वा राजमहामत्ता वा मित्ता वा अमच्चा वा ञाती वा सालोहिता वा भोगेहि अभिहट्ठुं पवारेय्युं: ‘एहि, भो पुरिस, किं ते इमे कासावा अनुदहन्ति, किं मुण्डो कपालमनुचरसि, एहि हीनायावत्तित्वा भोगे च भुञ्जस्सु, पुञ्ञानि च करोहीऽति। सो वत, भिक्खवे, भिक्खु एवं चरन्तो एवं विहरन्तो सिक्खं पच्चक्खाय हीनायावत्तिस्सतीति नेतं ठानं विज्जति।
“Evameva kho, bhikkhave, tañce bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ: ‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti, kiṁ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati.
“In the same way, while that bhikkhu conducts themselves in this way and lives in this way, it may be that rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying, ‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’ But it’s quite impossible for a bhikkhu who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.
तं किस्स हेतु? यञ्हि तं, भिक्खवे, चित्तं दीघरत्तं विवेकनिन्नं विवेकपोणं विवेकपब्भारं, तथा हीनायावत्तिस्सतीति नेतं ठानं विज्जती”ति।
Taṁ kissa hetu? Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ, tathā4 hīnāyāvattissatīti netaṁ ṭhānaṁ vijjatī”ti.
Why is that? Because for a long time that bhikkhu’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.”
सत्तमं।
Sattamaṁ.
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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