Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९४
Majjhima Nikāya 94
The Middle-Length Suttas Collection 94
घोटमुखसुत्त
Ghoṭamukhasutta
With Ghoṭamukha
एवं मे सुतं—एकं समयं आयस्मा उदेनो बाराणसियं विहरति खेमियम्बवने।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.
So I have heard. At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.
तेन खो पन समयेन घोटमुखो ब्राह्मणो बाराणसिं अनुप्पत्तो होति केनचिदेव करणीयेन। अथ खो घोटमुखो ब्राह्मणो जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येन खेमियम्बवनं तेनुपसङ्कमि। तेन खो पन समयेन आयस्मा उदेनो अब्भोकासे चङ्कमति। अथ खो घोटमुखो ब्राह्मणो येनायस्मा उदेनो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता उदेनेन सद्धिं सम्मोदि।
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi.
Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business. Then as he was going for a walk he went to the Khemiya Mango Grove. At that time Venerable Udena was walking mindfully in the open air. Ghoṭamukha approached and exchanged greetings with him.
सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा आयस्मन्तं उदेनं चङ्कमन्तं अनुचङ्कममानो एवमाह: “अम्भो समण, ‘नत्थि धम्मिको परिब्बजोऽ—एवं मे एत्थ होति। तञ्च खो भवन्तरूपानं वा अदस्सना, यो वा पनेत्थ धम्मो”ति।
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha: “ambho samaṇa, ‘natthi dhammiko paribbajo’—evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.
Walking alongside Udena, he said, “Mister ascetic, there is no such thing as a principled renunciate life; that’s what I think. And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
एवं वुत्ते, आयस्मा उदेनो चङ्कमा ओरोहित्वा विहारं पविसित्वा पञ्ञत्ते आसने निसीदि। घोटमुखोपि खो ब्राह्मणो चङ्कमा ओरोहित्वा विहारं पविसित्वा एकमन्तं अट्ठासि। एकमन्तं ठितं खो घोटमुखं ब्राह्मणं आयस्मा उदेनो एतदवोच: “संविज्जन्ति खो, ब्राह्मण, आसनानि। सचे आकङ्खसि, निसीदा”ति।
Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca: “saṁvijjanti1 kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā”ti.
When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out. Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side. Udena said to him, “There are seats, brahmin. Please sit if you wish.”
“एतदेव खो पन मयं भोतो उदेनस्स आगमयमाना निसीदाम। कथञ्हि नाम मादिसो पुब्बे अनिमन्तितो आसने निसीदितब्बं मञ्ञेय्या”ति?
“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti?
“I was just waiting for you to sit down. For how could one such as I presume to sit first without being invited?”
अथ खो घोटमुखो ब्राह्मणो अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो घोटमुखो ब्राह्मणो आयस्मन्तं उदेनं एतदवोच: “अम्भो समण, ‘नत्थि धम्मिको परिब्बजोऽ—एवं मे एत्थ होति। तञ्च खो भवन्तरूपानं वा अदस्सना, यो वा पनेत्थ धम्मो”ति।
Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “ambho samaṇa, ‘natthi dhammiko paribbajo’—evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.
Then he took a low seat and sat to one side, where he said, “Mister ascetic, there is no such thing as a principled renunciate life; that’s what I think. And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
“सचे खो पन मे त्वं, ब्राह्मण, अनुञ्ञेय्यं अनुजानेय्यासि, पटिक्कोसितब्बञ्च पटिक्कोसेय्यासि; यस्स च पन मे भासितस्स अत्थं न जानेय्यासि, ममंयेव तत्थ उत्तरि पटिपुच्छेय्यासि: ‘इदं, भो उदेन, कथं, इमस्स क्वत्थोऽति? एवं कत्वा सिया नो एत्थ कथासल्लापो”ति।
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti.
“Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What does that mean?’”
“अनुञ्ञेय्यं ख्वाहं भोतो उदेनस्स अनुजानिस्सामि, पटिक्कोसितब्बञ्च पटिक्कोसिस्सामि; यस्स च पनाहं भोतो उदेनस्स भासितस्स अत्थं न जानिस्सामि, भवन्तंयेव तत्थ उदेनं उत्तरि पटिपुच्छिस्सामि: ‘इदं, भो उदेन, कथं, इमस्स क्वत्थोऽति? एवं कत्वा होतु नो एत्थ कथासल्लापो”ति।
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti.
“Let us discuss this. I will do as you say.”
“चत्तारोमे, ब्राह्मण, पुग्गला सन्तो संविज्जमाना लोकस्मिं। कतमे चत्तारो?
“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
“Brahmin, these four people are found in the world. What four?
इध, ब्राह्मण, एकच्चो पुग्गलो अत्तन्तपो होति अत्तपरितापनानुयोगमनुयुत्तो।
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
One person mortifies themselves, committed to the practice of mortifying themselves.
इध पन, ब्राह्मण, एकच्चो पुग्गलो परन्तपो होति परपरितापनानुयोगमनुयुत्तो।
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
One person mortifies others, committed to the practice of mortifying others.
इध पन, ब्राह्मण, एकच्चो पुग्गलो अत्तन्तपो च होति अत्तपरितापनानुयोगमनुयुत्तो परन्तपो च परपरितापनानुयोगमनुयुत्तो।
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
इध पन, ब्राह्मण, एकच्चो पुग्गलो नेवत्तन्तपो होति नात्तपरितापनानुयोगमनुयुत्तो, न परन्तपो न परपरितापनानुयोगमनुयुत्तो। सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति।
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.
इमेसं, ब्राह्मण, चतुन्नं पुग्गलानं कतमो ते पुग्गलो चित्तं आराधेती”ति?
Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?
Which one of these four people do you like the sound of?”
“य्वायं, भो उदेन, पुग्गलो अत्तन्तपो अत्तपरितापनानुयोगमनुयुत्तो अयं मे पुग्गलो चित्तं नाराधेति; योपायं, भो उदेन, पुग्गलो परन्तपो परपरितापनानुयोगमनुयुत्तो अयम्पि मे पुग्गलो चित्तं नाराधेति; योपायं, भो उदेन, पुग्गलो अत्तन्तपो च अत्तपरितापनानुयोगमनुयुत्तो परन्तपो च परपरितापनानुयोगमनुयुत्तो अयम्पि मे पुग्गलो चित्तं नाराधेति; यो च खो अयं, भो उदेन, पुग्गलो नेवत्तन्तपो नात्तपरितापनानुयोगमनुयुत्तो न परन्तपो न परपरितापनानुयोगमनुयुत्तो सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति। अयमेव मे पुग्गलो चित्तं आराधेती”ति।
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti; yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṁ ārādhetī”ti.
“Sir, I don’t like the sound of the first three people. I only like the sound of the last person, who doesn’t mortify either themselves or others.”
“कस्मा पन ते, ब्राह्मण, इमे तयो पुग्गला चित्तं नाराधेन्ती”ति?
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti?
“But why don’t you like the sound of those three people?”
“य्वायं, भो उदेन, पुग्गलो अत्तन्तपो अत्तपरितापनानुयोगमनुयुत्तो सो अत्तानं सुखकामं दुक्खपटिक्कूलं आतापेति परितापेति; इमिना मे अयं पुग्गलो चित्तं नाराधेति। योपायं, भो उदेन, पुग्गलो परन्तपो परपरितापनानुयोगमनुयुत्तो सो परं सुखकामं दुक्खपटिक्कूलं आतापेति परितापेति; इमिना मे अयं पुग्गलो चित्तं नाराधेति। योपायं, भो उदेन, पुग्गलो अत्तन्तपो च अत्तपरितापनानुयोगमनुयुत्तो परन्तपो च परपरितापनानुयोगमनुयुत्तो सो अत्तानञ्च परञ्च सुखकामं दुक्खपटिक्कूलं आतापेति परितापेति; इमिना मे अयं पुग्गलो चित्तं नाराधेति। यो च खो अयं, भो उदेन, पुग्गलो नेवत्तन्तपो नात्तपरितापनानुयोगमनुयुत्तो न परन्तपो न परपरितापनानुयोगमनुयुत्तो सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति, सो अत्तानञ्च परञ्च सुखकामं दुक्खपटिक्कूलं नेव आतापेति न परितापेति; इमिना मे अयं पुग्गलो चित्तं आराधेती”ति।
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; iminā me ayaṁ puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti; iminā me ayaṁ puggalo cittaṁ ārādhetī”ti.
“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain. That’s why I don’t like the sound of that person. The person who mortifies others does so even though others want to be happy and recoil from pain. That’s why I don’t like the sound of that person. The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain. That’s why I don’t like the sound of that person. The person who doesn’t mortify either themselves or others—living without wishes, extinguished, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. That’s why I like the sound of that person.”
“द्वेमा, ब्राह्मण, परिसा। कतमा द्वे? इध, ब्राह्मण, एकच्चा परिसा सारत्तरत्ता मणिकुण्डलेसु पुत्तभरियं परियेसति, दासिदासं परियेसति, खेत्तवत्थुं परियेसति, जातरूपरजतं परियेसति।
“Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati.
“There are, brahmin, these two groups of people. What two? There’s one group of people who, being infatuated with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and money.
इध पन, ब्राह्मण, एकच्चा परिसा असारत्तरत्ता मणिकुण्डलेसु पुत्तभरियं पहाय, दासिदासं पहाय, खेत्तवत्थुं पहाय, जातरूपरजतं पहाय, अगारस्मा अनगारियं पब्बजिता।
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā.
And there’s another group of people who, not being infatuated with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and money, and goes forth from the lay life to homelessness.
स्वायं, ब्राह्मण, पुग्गलो नेवत्तन्तपो नात्तपरितापनानुयोगमनुयुत्तो न परन्तपो न परपरितापनानुयोगमनुयुत्तो। सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति। इध कतमं त्वं, ब्राह्मण, पुग्गलं कतमाय परिसाय बहुलं समनुपस्ससि—या चायं परिसा सारत्तरत्ता मणिकुण्डलेसु पुत्तभरियं परियेसति दासिदासं परियेसति खेत्तवत्थुं परियेसति जातरूपरजतं परियेसति, या चायं परिसा असारत्तरत्ता मणिकुण्डलेसु पुत्तभरियं पहाय दासिदासं पहाय खेत्तवत्थुं पहाय जातरूपरजतं पहाय अगारस्मा अनगारियं पब्बजिता”ति?
Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?
Now, brahmin, that person who doesn’t mortify either themselves or others—in which of these two groups of people do you usually find such a person?”
“य्वायं, भो उदेन, पुग्गलो नेवत्तन्तपो नात्तपरितापनानुयोगमनुयुत्तो न परन्तपो न परपरितापनानुयोगमनुयुत्तो सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति; इमाहं पुग्गलं यायं परिसा असारत्तरत्ता मणिकुण्डलेसु पुत्तभरियं पहाय दासिदासं पहाय खेत्तवत्थुं पहाय जातरूपरजतं पहाय अगारस्मा अनगारियं पब्बजिता इमिस्सं परिसायं बहुलं समनुपस्सामी”ति।
“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti.
“I usually find such a person in the group that has gone forth from the lay life to homelessness.”
“इदानेव खो पन ते, ब्राह्मण, भासितं: ‘मयं एवं आजानाम—अम्भो समण, नत्थि धम्मिको परिब्बजो, एवं मे एत्थ होति। तञ्च खो भवन्तरूपानं वा अदस्सना, यो वा पनेत्थ धम्मोऽ”ति।
“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—ambho samaṇa, natthi dhammiko paribbajo, evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.
“Just now I understood you to say: ‘Mister ascetic, there is no such thing as a principled renunciate life; that’s what I think. And that’s without seeing gentlemen such as yourself, nor a relevant teaching.’”
“अद्धा मेसा, भो उदेन, सानुग्गहा वाचा भासिता। ‘अत्थि धम्मिको परिब्बजोऽ—एवं मे एत्थ होति। एवञ्च पन मं भवं उदेनो धारेतु। ये च मे भोता उदेनेन चत्तारो पुग्गला सङ्खित्तेन वुत्ता वित्थारेन अविभत्ता, साधु मे भवं, उदेनो इमे चत्तारो पुग्गले वित्थारेन विभजतु अनुकम्पं उपादाया”ति।
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’—evaṁ me ettha hoti. Evañca pana maṁ bhavaṁ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.
“Well, I obviously had my reasons for saying that, master Udena. But there is such a thing as a principled renunciate life; that’s what I think. Please remember me as saying this. Now, these four kinds of people that you’ve spoken of in a brief summary: please explain them to me in detail, out of compassion.”
“तेन हि, ब्राह्मण, सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, brahmin, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो घोटमुखो ब्राह्मणो आयस्मतो उदेनस्स पच्चस्सोसि। आयस्मा उदेनो एतदवोच:
“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca:
“Yes, sir,” replied Ghoṭamukha. Udena said this:
“कतमो च, ब्राह्मण, पुग्गलो अत्तन्तपो अत्तपरितापनानुयोगमनुयुत्तो? इध, ब्राह्मण, एकच्चो पुग्गलो अचेलको होति मुत्ताचारो हत्थापलेखनो नएहिभद्दन्तिको नतिट्ठभद्दन्तिको, नाभिहटं न उद्दिस्सकतं न निमन्तनं सादियति। सो न कुम्भिमुखा पटिग्गण्हाति, न कळोपिमुखा पटिग्गण्हाति, न एळकमन्तरं, न दण्डमन्तरं, न मुसलमन्तरं, न द्विन्नं भुञ्जमानानं, न गब्भिनिया, न पायमानाय, न पुरिसन्तरगताय, न सङ्कित्तीसु, न यत्थ सा उपट्ठितो होति, न यत्थ मक्खिका सण्डसण्डचारिनी, न मच्छं न मंसं, न सुरं न मेरयं न थुसोदकं पिवति। सो एकागारिको वा होति एकालोपिको, द्वागारिको वा होति द्वालोपिको …पे… सत्तागारिको वा होति सत्तालोपिको; एकिस्सापि दत्तिया यापेति, द्वीहिपि दत्तीहि यापेति …पे… सत्तहिपि दत्तीहि यापेति; एकाहिकम्पि आहारं आहारेति, द्वीहिकम्पि आहारं आहारेति …पे… सत्ताहिकम्पि आहारं आहारेति—इति एवरूपं अद्धमासिकं परियायभत्तभोजनानुयोगमनुयुत्तो विहरति। सो साकभक्खो वा होति, सामाकभक्खो वा होति, नीवारभक्खो वा होति, दद्दुलभक्खो वा होति, हटभक्खो वा होति, कणभक्खो वा होति, आचामभक्खो वा होति, पिञ्ञाकभक्खो वा होति, तिणभक्खो वा होति, गोमयभक्खो वा होति, वनमूलफलाहारो यापेति पवत्तफलभोजी। सो साणानिपि धारेति, मसाणानिपि धारेति, छवदुस्सानिपि धारेति, पंसुकूलानिपि धारेति, तिरीटानिपि धारेति, अजिनम्पि धारेति, अजिनक्खिपम्पि धारेति, कुसचीरम्पि धारेति, वाकचीरम्पि धारेति, फलकचीरम्पि धारेति, केसकम्बलम्पि धारेति, वाळकम्बलम्पि धारेति, उलूकपक्खम्पि धारेति; केसमस्सुलोचकोपि होति केसमस्सुलोचनानुयोगमनुयुत्तो, उब्भट्ठकोपि होति आसनपटिक्खित्तो, उक्कुटिकोपि होति उक्कुटिकप्पधानमनुयुत्तो, कण्टकापस्सयिकोपि होति कण्टकापस्सये सेय्यं कप्पेति; सायततियकम्पि उदकोरोहनानुयोगमनुयुत्तो विहरति—इति एवरूपं अनेकविहितं कायस्स आतापनपरितापनानुयोगमनुयुत्तो विहरति। अयं वुच्चति, ब्राह्मण, पुग्गलो अत्तन्तपो अत्तपरितापनानुयोगमनुयुत्तो।
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati—iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
“What person mortifies themselves, committed to the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They’re committed to the practice of immersion in water three times a day, including the evening. And so they live committed to practicing these various ways of mortifying and tormenting the body. This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.
कतमो च, ब्राह्मण, पुग्गलो परन्तपो परपरितापनानुयोगमनुयुत्तो? इध, ब्राह्मण, एकच्चो पुग्गलो ओरब्भिको होति सूकरिको साकुणिको मागविको लुद्दो मच्छघातको चोरो चोरघातको गोघातको बन्धनागारिको—ये वा पनञ्ञेपि केचि कुरूरकम्मन्ता। अयं वुच्चति, ब्राह्मण, पुग्गलो परन्तपो परपरितापनानुयोगमनुयुत्तो।
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā. Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
And what person mortifies others, committed to the practice of mortifying others? It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. This is called a person who mortifies others, being committed to the practice of mortifying others.
कतमो च, ब्राह्मण, पुग्गलो अत्तन्तपो च अत्तपरितापनानुयोगमनुयुत्तो, परन्तपो च परपरितापनानुयोगमनुयुत्तो? इध, ब्राह्मण, एकच्चो पुग्गलो राजा वा होति खत्तियो मुद्धावसित्तो, ब्राह्मणो वा महासालो। सो पुरत्थिमेन नगरस्स नवं सन्थागारं कारापेत्वा केसमस्सुं ओहारेत्वा खराजिनं निवासेत्वा सप्पितेलेन कायं अब्भञ्जित्वा मगविसाणेन पिट्ठिं कण्डुवमानो नवं सन्थागारं पविसति सद्धिं महेसिया ब्राह्मणेन च पुरोहितेन। सो तत्थ अनन्तरहिताय भूमिया हरितुपलित्ताय सेय्यं कप्पेति। एकिस्साय गाविया सरूपवच्छाय यं एकस्मिं थने खीरं होति तेन राजा यापेति, यं दुतियस्मिं थने खीरं होति तेन महेसी यापेति, यं ततियस्मिं थने खीरं होति तेन ब्राह्मणो पुरोहितो यापेति, यं चतुत्थस्मिं थने खीरं होति तेन अग्गिं जुहति, अवसेसेन वच्छको यापेति। सो एवमाह: ‘एत्तका उसभा हञ्ञन्तु यञ्ञत्थाय, एत्तका वच्छतरा हञ्ञन्तु यञ्ञत्थाय, एत्तका वच्छतरियो हञ्ञन्तु यञ्ञत्थाय, एत्तका अजा हञ्ञन्तु यञ्ञत्थाय, एत्तका उरब्भा हञ्ञन्तु यञ्ञत्थाय, एत्तका अस्सा हञ्ञन्तु यञ्ञत्थाय, एत्तका रुक्खा छिज्जन्तु यूपत्थाय, एत्तका दब्भा लूयन्तु बरिहिसत्थायाऽति। येपिस्स ते होन्ति ‘दासाऽति वा ‘पेस्साऽति वा ‘कम्मकराऽति वा तेपि दण्डतज्जिता भयतज्जिता अस्सुमुखा रुदमाना परिकम्मानि करोन्ति। अयं वुच्चति, ब्राह्मण, पुग्गलो अत्तन्तपो च अत्तपरितापनानुयोगमनुयुत्तो, परन्तपो च परपरितापनानुयोगमनुयुत्तो।
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. So evamāha: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others? It’s when a person is an anointed aristocratic king or a well-to-do brahmin. He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder. He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
कतमो च, ब्राह्मण, पुग्गलो नेवत्तन्तपो नात्तपरितापनानुयोगमनुयुत्तो, न परन्तपो न परपरितापनानुयोगमनुयुत्तो; सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति?
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, living without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine?
इध, ब्राह्मण, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति।
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
तं धम्मं सुणाति गहपति वा गहपतिपुत्तो वा अञ्ञतरस्मिं वा कुले पच्चाजातो। सो तं धम्मं सुत्वा तथागते सद्धं पटिलभति। सो तेन सद्धापटिलाभेन समन्नागतो इति पटिसञ्चिक्खति: ‘सम्बाधो घरावासो रजोपथो अब्भोकासो पब्बज्जा। नयिदं सुकरं अगारं अज्झावसता एकन्तपरिपुण्णं एकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं। यन्नूनाहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति। सो अपरेन समयेन अप्पं वा भोगक्खन्धं पहाय महन्तं वा भोगक्खन्धं पहाय, अप्पं वा ञातिपरिवट्टं पहाय महन्तं वा ञातिपरिवट्टं पहाय, केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजति। सो एवं पब्बजितो समानो भिक्खूनं सिक्खासाजीवसमापन्नो पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, निहितदण्डो निहितसत्थो लज्जी दयापन्नो सब्बपाणभूतहितानुकम्पी विहरति।
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One, and reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the bhikkhus. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति दिन्नादायी दिन्नपाटिकङ्खी। अथेनेन सुचिभूतेन अत्तना विहरति।
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
अब्रह्मचरियं पहाय ब्रह्मचारी होति आराचारी विरतो मेथुना गामधम्मा।
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex.
मुसावादं पहाय मुसावादा पटिविरतो होति सच्चवादी सच्चसन्धो थेतो पच्चयिको अविसंवादको लोकस्स।
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो होति; इतो सुत्वा न अमुत्र अक्खाता इमेसं भेदाय, अमुत्र वा सुत्वा न इमेसं अक्खाता अमूसं भेदाय। इति भिन्नानं वा सन्धाता सहितानं वा अनुप्पदाता, समग्गारामो समग्गरतो समग्गनन्दी समग्गकरणिं वाचं भासिता होति।
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो होति। या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा तथारूपिं वाचं भासिता होति।
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो होति, कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी, निधानवतिं वाचं भासिता कालेन सापदेसं परियन्तवतिं अत्थसंहितं।
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
सो बीजगामभूतगामसमारम्भा पटिविरतो होति। एकभत्तिको होति रत्तूपरतो विरतो विकालभोजना। नच्चगीतवादितविसूकदस्सना पटिविरतो होति। मालागन्धविलेपनधारणमण्डनविभूसनट्ठाना पटिविरतो होति। उच्चासयनमहासयना पटिविरतो होति। जातरूपरजतपटिग्गहणा पटिविरतो होति। आमकधञ्ञपटिग्गहणा पटिविरतो होति। आमकमंसपटिग्गहणा पटिविरतो होति। इत्थिकुमारिकपटिग्गहणा पटिविरतो होति। दासिदासपटिग्गहणा पटिविरतो होति। अजेळकपटिग्गहणा पटिविरतो होति। कुक्कुटसूकरपटिग्गहणा पटिविरतो होति। हत्थिगवस्सवळवपटिग्गहणा पटिविरतो होति। खेत्तवत्थुपटिग्गहणा पटिविरतो होति। दूतेय्यपहिणगमनानुयोगा पटिविरतो होति। कयविक्कया पटिविरतो होति। तुलाकूटकंसकूटमानकूटा पटिविरतो होति। उक्कोटनवञ्चननिकतिसाचियोगा पटिविरतो होति। छेदनवधबन्धनविपरामोसआलोपसहसाकारा पटिविरतो होति।
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
They avoid injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid seeing shows of dancing, singing, and music . They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They avoid running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
सो सन्तुट्ठो होति कायपरिहारिकेन चीवरेन, कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति समादायेव पक्कमति। सेय्यथापि नाम पक्खी सकुणो येन येनेव डेति सपत्तभारोव डेति; एवमेव भिक्खु सन्तुट्ठो होति कायपरिहारिकेन चीवरेन, कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति समादायेव पक्कमति। सो इमिना अरियेन सीलक्खन्धेन समन्नागतो अज्झत्तं अनवज्जसुखं पटिसंवेदेति।
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
सो चक्खुना रूपं दिस्वा न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं चक्खुन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं तस्स संवराय पटिपज्जति, रक्खति चक्खुन्द्रियं, चक्खुन्द्रिये संवरं आपज्जति। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं मनिन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं तस्स संवराय पटिपज्जति, रक्खति मनिन्द्रियं, मनिन्द्रिये संवरं आपज्जति। सो इमिना अरियेन इन्द्रियसंवरेन समन्नागतो अज्झत्तं अब्यासेकसुखं पटिसंवेदेति।
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
सो अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति।
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
सो इमिना च अरियेन सीलक्खन्धेन समन्नागतो, इमाय च अरियाय सन्तुट्ठिया समन्नागतो, इमिना च अरियेन इन्द्रियसंवरेन समन्नागतो, इमिना च अरियेन सतिसम्पजञ्ञेन समन्नागतो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं।
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
सो पच्छाभत्तं पिण्डपातपटिक्कन्तो निसीदति पल्लङ्कं आभुजित्वा, उजुं कायं पणिधाय, परिमुखं सतिं उपट्ठपेत्वा। सो अभिज्झं लोके पहाय विगताभिज्झेन चेतसा विहरति, अभिज्झाय चित्तं परिसोधेति; ब्यापादपदोसं पहाय अब्यापन्नचित्तो विहरति सब्बपाणभूतहितानुकम्पी, ब्यापादपदोसा चित्तं परिसोधेति; थिनमिद्धं पहाय विगतथिनमिद्धो विहरति आलोकसञ्ञी सतो सम्पजानो, थिनमिद्धा चित्तं परिसोधेति; उद्धच्चकुक्कुच्चं पहाय अनुद्धतो विहरति अज्झत्तं वूपसन्तचित्तो, उद्धच्चकुक्कुच्चा चित्तं परिसोधेति; विचिकिच्छं पहाय तिण्णविचिकिच्छो विहरति अकथङ्कथी कुसलेसु धम्मेसु, विचिकिच्छाय चित्तं परिसोधेति।
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
सो इमे पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति।
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति।
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति।
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
सुखस्स च पहाना दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा, अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति।
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामेति। सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि, अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो; सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो; सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता …पे… अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता …पे… अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनिन्नामेति। सो ‘इदं दुक्खन्ऽति यथाभूतं पजानाति, ‘अयं दुक्खसमुदयोऽति यथाभूतं पजानाति, ‘अयं दुक्खनिरोधोऽति यथाभूतं पजानाति, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति; ‘इमे आसवाऽति यथाभूतं पजानाति, ‘अयं आसवसमुदयोऽति यथाभूतं पजानाति, ‘अयं आसवनिरोधोऽति यथाभूतं पजानाति, ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
अयं वुच्चति, ब्राह्मण, पुग्गलो नेवत्तन्तपो नात्तपरितापनानुयोगमनुयुत्तो, न परन्तपो न परपरितापनानुयोगमनुयुत्तो। सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरती”ति।
Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.”
एवं वुत्ते, घोटमुखो ब्राह्मणो आयस्मन्तं उदेनं एतदवोच: “अभिक्कन्तं, भो उदेन, अभिक्कन्तं, भो उदेन। सेय्यथापि, भो उदेन, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता उदेनेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं उदेनं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं उदेनो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, Ghoṭamukha said to him, “Excellent, Master Udena! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Udena has made the teaching clear in many ways. I go for refuge to Master Udena, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.”
“मा खो मं त्वं, ब्राह्मण, सरणं अगमासि। तमेव भगवन्तं सरणं गच्छाहि यमहं सरणं गतो”ति।
“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti.
“Brahmin, don’t go for refuge to me. You should go for refuge to that same Blessed One to whom I have gone for refuge.”
“कहं पन, भो उदेन, एतरहि सो भवं गोतमो विहरति अरहं सम्मासम्बुद्धो”ति?
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?
“But Master Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“परिनिब्बुतो खो, ब्राह्मण, एतरहि सो भगवा अरहं सम्मासम्बुद्धो”ति।
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti.
“Brahmin, the Buddha has already become fully extinguished.”
“सचेपि मयं, भो उदेन, सुणेय्याम तं भवन्तं गोतमं दससु योजनेसु, दसपि मयं योजनानि गच्छेय्याम तं भवन्तं गोतमं दस्सनाय अरहन्तं सम्मासम्बुद्धं। सचेपि मयं, भो उदेन, सुणेय्याम तं भवन्तं गोतमं वीसतिया योजनेसु … तिंसाय योजनेसु … चत्तारीसाय योजनेसु … पञ्ञासाय योजनेसु, पञ्ञासम्पि मयं योजनानि गच्छेय्याम तं भवन्तं गोतमं दस्सनाय अरहन्तं सम्मासम्बुद्धं। योजनसते चेपि मयं, भो उदेन, सुणेय्याम तं भवन्तं गोतमं, योजनसतम्पि मयं गच्छेय्याम तं भवन्तं गोतमं दस्सनाय अरहन्तं सम्मासम्बुद्धं।
“Sacepi2 mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu … tiṁsāya yojanesu … cattārīsāya yojanesu … paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yojanasate cepi3 mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
“Master Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.
यतो च खो, भो उदेन, परिनिब्बुतो सो भवं गोतमो, परिनिब्बुतम्पि मयं तं भवन्तं गोतमं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं उदेनो धारेतु अज्जतग्गे पाणुपेतं सरणं गतं। अत्थि च मे, भो उदेन, अङ्गराजा देवसिकं निच्चभिक्खं ददाति, ततो अहं भोतो उदेनस्स एकं निच्चभिक्खं ददामी”ति।
Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti.
But since the Buddha has become fully extinguished, I go for refuge to that fully extinguished Buddha, to the teaching, and to the Saṅgha. From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life. Master Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”
“किं पन ते, ब्राह्मण, अङ्गराजा देवसिकं निच्चभिक्खं ददाती”ति?
“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti?
“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”
“पञ्च, भो उदेन, कहापणसतानी”ति।
“Pañca, bho udena, kahāpaṇasatānī”ti.
“Five hundred dollars.”
“न खो नो, ब्राह्मण, कप्पति जातरूपरजतं पटिग्गहेतुन्”ति।
“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti.
“It’s not proper for us to receive gold and money.”
“सचे तं भोतो उदेनस्स न कप्पति विहारं भोतो उदेनस्स कारापेस्सामी”ति।
“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti.
“If that’s not proper, I will have a dwelling built for Master Udena.”
“सचे खो मे त्वं, ब्राह्मण, विहारं, कारापेतुकामो, पाटलिपुत्ते सङ्घस्स उपट्ठानसालं कारापेही”ति।
“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti.
“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”
“इमिनापाहं भोतो उदेनस्स भिय्योसो मत्ताय अत्तमनो अभिरद्धो यं मं भवं उदेनो सङ्घे दाने समादपेति। एसाहं, भो उदेन, एतिस्सा च निच्चभिक्खाय अपराय च निच्चभिक्खाय पाटलिपुत्ते सङ्घस्स उपट्ठानसालं कारापेस्सामी”ति।
“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.
“Now I’m even more delighted and satisfied with Master Udena, since he encourages me to give to the Saṅgha. So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”
अथ खो घोटमुखो ब्राह्मणो एतिस्सा च निच्चभिक्खाय अपराय च निच्चभिक्खाय पाटलिपुत्ते सङ्घस्स उपट्ठानसालं कारापेसि। सा एतरहि “घोटमुखी”ति वुच्चतीति।
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. Sā etarahi “ghoṭamukhī”ti vuccatīti.
And so he had that hall built. And these days it’s called the “Ghoṭamukhī”.
घोटमुखसुत्तं निट्ठितं चतुत्थं।
Ghoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ.
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 »]
Footnotes: