English Edition
    Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation

    မဇ္ဈိမ နိကာယ ၁၅၂

    The Middle-Length Suttas Collection 152

    ဣန္ဒြိယဘာဝနာသုတ္တ

    The Development of the Faculties

    ဧဝံ မေ သုတံ—ဧကံ သမယံ ဘဂဝါ ဂဇင်္ဂလာယံ ဝိဟရတိ သုဝေဠုဝနေ၊

    So I have heard. At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.

    အထ ခေါ ဥတ္တရော မာဏဝေါ ပါရာသိဝိယန္တေဝါသီ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိ၊ သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ၊ ဧကမန္တံ နိသိန္နံ ခေါ ဥတ္တရံ မာဏဝံ ပါရာသိဝိယန္တေဝါသိံ ဘဂဝါ ဧတဒဝေါစ: “ဒေသေတိ, ဥတ္တရ, ပါရာသိဝိယော ဗြာဟ္မဏော သာဝကာနံ ဣန္ဒြိယဘာဝနန်”တိ?

    Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Uttara, does Pārāsariya teach his disciples the development of the faculties?”

    “ဒေသေတိ, ဘော ဂေါတမ, ပါရာသိဝိယော ဗြာဟ္မဏော သာဝကာနံ ဣန္ဒြိယဘာဝနန်”တိ၊

    “He does, Master Gotama.”

    “ယထာ ကထံ ပန, ဥတ္တရ, ဒေသေတိ ပါရာသိဝိယော ဗြာဟ္မဏော သာဝကာနံ ဣန္ဒြိယဘာဝနန်”တိ?

    “But how does he teach it?”

    “ဣဓ, ဘော ဂေါတမ, စက္ခုနာ ရူပံ န ပဿတိ, သောတေန သဒ္ဒံ န သုဏာတိ—ဧဝံ ခေါ, ဘော ဂေါတမ, ဒေသေတိ ပါရာသိဝိယော ဗြာဟ္မဏော သာဝကာနံ ဣန္ဒြိယဘာဝနန်”တိ၊

    “Master Gotama, it’s when the eye sees no sight and the ear hears no sound. That’s how Pārāsariya teaches his disciples the development of the faculties.”

    “ဧဝံ သန္တေ ခေါ, ဥတ္တရ, အန္ဓော ဘာဝိတိန္ဒြိယော ဘဝိဿတိ, ဗဓိရော ဘာဝိတိန္ဒြိယော ဘဝိဿတိ; ယထာ ပါရာသိဝိယဿ ဗြာဟ္မဏဿ ဝစနံ၊ အန္ဓော ဟိ, ဥတ္တရ, စက္ခုနာ ရူပံ န ပဿတိ, ဗဓိရော သောတေန သဒ္ဒံ န သုဏာတီ”တိ၊ ဧဝံ ဝုတ္တေ, ဥတ္တရော မာဏဝေါ ပါရာသိဝိယန္တေဝါသီ တုဏှီဘူတော မင်္ကုဘူတော ပတ္တက္ခန္ဓော အဓောမုခေါ ပဇ္ဈာယန္တော အပ္ပဋိဘာနော နိသီဒိ၊

    “In that case, Uttara, a blind person and a deaf person will have developed faculties according to what Pārāsariya says. For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.” When he said this, Uttara sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

    အထ ခေါ ဘဂဝါ ဥတ္တရံ မာဏဝံ ပါရာသိဝိယန္တေဝါသိံ တုဏှီဘူတံ မင်္ကုဘူတံ ပတ္တက္ခန္ဓံ အဓောမုခံ ပဇ္ဈာယန္တံ အပ္ပဋိဘာနံ ဝိဒိတွာ အာယသ္မန္တံ အာနန္ဒံ အာမန္တေသိ: “အညထာ ခေါ, အာနန္ဒ, ဒေသေတိ ပါရာသိဝိယော ဗြာဟ္မဏော သာဝကာနံ ဣန္ဒြိယဘာဝနံ, အညထာ စ ပနာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ ဟောတီ”တိ၊

    Knowing this, the Buddha addressed Venerable Ānanda, “Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the Noble One.”

    “ဧတဿ, ဘဂဝါ, ကာလော; ဧတဿ, သုဂတ, ကာလော ယံ ဘဂဝါ အရိယဿ ဝိနယေ အနုတ္တရံ ဣန္ဒြိယဘာဝနံ ဒေသေယျ၊ ဘဂဝတော သုတွာ ဘိက္ခူ ဓာရေဿန္တီ”တိ၊

    “Now is the time, Blessed One! Now is the time, Holy One. Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The bhikkhus will listen and remember it.”

    “တေနဟာနန္ဒ, သုဏာဟိ, သာဓုကံ မနသိ ကရောဟိ; ဘာသိဿာမီ”တိ၊

    “Well then, Ānanda, listen and apply your mind well, I will speak.”

    “ဧဝံ, ဘန္တေ”တိ ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝတော ပစ္စဿောသိ၊ ဘဂဝါ ဧတဒဝေါစ:

    “Yes, sir,” Ānanda replied. The Buddha said this:

    “ကထဉ္စာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ ဟောတိ? ဣဓာနန္ဒ, ဘိက္ခုနော စက္ခုနာ ရူပံ ဒိသွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော ဧဝံ ပဇာနာတိ: ‘ဥပ္ပန္နံ ခေါ မေ ဣဒံ မနာပံ, ဥပ္ပန္နံ အမနာပံ, ဥပ္ပန္နံ မနာပါမနာပံ၊ တဉ္စ ခေါ သင်္ခတံ ဩဠာရိကံ ပဋိစ္စသမုပ္ပန္နံ၊ ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ—ဥပေက္ခာ'တိ၊ တဿ တံ ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ; ဥပေက္ခာ သဏ္ဌာတိ၊ သေယျထာပိ, အာနန္ဒ, စက္ခုမာ ပုရိသော ဥမ္မီလေတွာ ဝါ နိမီလေယျ, နိမီလေတွာ ဝါ ဥမ္မီလေယျ; ဧဝမေဝ ခေါ, အာနန္ဒ, ယဿ ကဿစိ ဧဝံသီဃံ ဧဝံတုဝဋံ ဧဝံအပ္ပကသိရေန ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ, ဥပေက္ခာ သဏ္ဌာတိ—အယံ ဝုစ္စတာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ စက္ခုဝိညေယျေသု ရူပေသု၊

    “And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? When a bhikkhu sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye.

    ပုန စပရံ, အာနန္ဒ, ဘိက္ခုနော သောတေန သဒ္ဒံ သုတွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော ဧဝံ ပဇာနာတိ: ‘ဥပ္ပန္နံ ခေါ မေ ဣဒံ မနာပံ, ဥပ္ပန္နံ အမနာပံ, ဥပ္ပန္နံ မနာပါမနာပံ၊ တဉ္စ ခေါ သင်္ခတံ ဩဠာရိကံ ပဋိစ္စသမုပ္ပန္နံ၊ ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ—ဥပေက္ခာ'တိ၊ တဿ တံ ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ; ဥပေက္ခာ သဏ္ဌာတိ၊ သေယျထာပိ, အာနန္ဒ, ဗလဝါ ပုရိသော အပ္ပကသိရေနေဝ အစ္ဆရံ ပဟရေယျ; ဧဝမေဝ ခေါ, အာနန္ဒ, ယဿ ကဿစိ ဧဝံသီဃံ ဧဝံတုဝဋံ ဧဝံအပ္ပကသိရေန ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ, ဥပေက္ခာ သဏ္ဌာတိ—အယံ ဝုစ္စတာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ သောတဝိညေယျေသု သဒ္ဒေသု၊

    Furthermore, when a bhikkhu hears a sound with their ears, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a strong person can effortlessly snap their fingers. Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear.

    ပုန စပရံ, အာနန္ဒ, ဘိက္ခုနော ဃာနေန ဂန္ဓံ ဃာယိတွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော ဧဝံ ပဇာနာတိ: ‘ဥပ္ပန္နံ ခေါ မေ ဣဒံ မနာပံ, ဥပ္ပန္နံ အမနာပံ, ဥပ္ပန္နံ မနာပါမနာပံ၊ တဉ္စ ခေါ သင်္ခတံ ဩဠာရိကံ ပဋိစ္စသမုပ္ပန္နံ၊ ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ—ဥပေက္ခာ'တိ၊ တဿ တံ ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ; ဥပေက္ခာ သဏ္ဌာတိ၊ သေယျထာပိ, အာနန္ဒ, ဤသကမ္ပောဏေ ပဒုမပလာသေ ဥဒကဖုသိတာနိ ပဝတ္တန္တိ, န သဏ္ဌန္တိ; ဧဝမေဝ ခေါ, အာနန္ဒ, ယဿ ကဿစိ ဧဝံသီဃံ ဧဝံတုဝဋံ ဧဝံအပ္ပကသိရေန ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ, ဥပေက္ခာ သဏ္ဌာတိ—အယံ ဝုစ္စတာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ ဃာနဝိညေယျေသု ဂန္ဓေသု၊

    Furthermore, when a bhikkhu smells an odor with their nose, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose.

    ပုန စပရံ, အာနန္ဒ, ဘိက္ခုနော ဇိဝှါယ ရသံ သာယိတွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော ဧဝံ ပဇာနာတိ: ‘ဥပ္ပန္နံ ခေါ မေ ဣဒံ မနာပံ, ဥပ္ပန္နံ အမနာပံ, ဥပ္ပန္နံ မနာပါမနာပံ၊ တဉ္စ ခေါ သင်္ခတံ ဩဠာရိကံ ပဋိစ္စသမုပ္ပန္နံ၊ ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ—ဥပေက္ခာ'တိ၊ တဿ တံ ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ; ဥပေက္ခာ သဏ္ဌာတိ၊ သေယျထာပိ, အာနန္ဒ, ဗလဝါ ပုရိသော ဇိဝှဂ္ဂေ ခေဠပိဏ္ဍံ သံယူဟိတွာ အပ္ပကသိရေန ဝမေယျ; ဧဝမေဝ ခေါ, အာနန္ဒ, ယဿ ကဿစိ ဧဝံသီဃံ ဧဝံတုဝဋံ ဧဝံအပ္ပကသိရေန ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ, ဥပေက္ခာ သဏ္ဌာတိ—အယံ ဝုစ္စတာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ ဇိဝှါဝိညေယျေသု ရသေသု၊

    Furthermore, when a bhikkhu tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a strong person who’s formed a glob of spit on the tip of their tongue could easily spit it out. Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue.

    ပုန စပရံ, အာနန္ဒ, ဘိက္ခုနော ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော ဧဝံ ပဇာနာတိ: ‘ဥပ္ပန္နံ ခေါ မေ ဣဒံ မနာပံ, ဥပ္ပန္နံ အမနာပံ, ဥပ္ပန္နံ မနာပါမနာပံ၊ တဉ္စ ခေါ သင်္ခတံ ဩဠာရိကံ ပဋိစ္စသမုပ္ပန္နံ၊ ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ—ဥပေက္ခာ'တိ၊ တဿ တံ ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ; ဥပေက္ခာ သဏ္ဌာတိ၊ သေယျထာပိ, အာနန္ဒ, ဗလဝါ ပုရိသော သမိဉ္ဇိတံ ဝါ ဗာဟံ ပသာရေယျ, ပသာရိတံ ဝါ ဗာဟံ သမိဉ္ဇေယျ; ဧဝမေဝ ခေါ, အာနန္ဒ, ယဿ ကဿစိ ဧဝံသီဃံ ဧဝံတုဝဋံ ဧဝံအပ္ပကသိရေန ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ, ဥပေက္ခာ သဏ္ဌာတိ—အယံ ဝုစ္စတာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ ကာယဝိညေယျေသု ဖောဋ္ဌဗ္ဗေသု၊

    Furthermore, when a bhikkhu feels a touch with their body, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a strong person can extend or contract their arm. Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body.

    ပုန စပရံ, အာနန္ဒ, ဘိက္ခုနော မနသာ ဓမ္မံ ဝိညာယ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော ဧဝံ ပဇာနာတိ: ‘ဥပ္ပန္နံ ခေါ မေ ဣဒံ မနာပံ, ဥပ္ပန္နံ အမနာပံ, ဥပ္ပန္နံ မနာပါမနာပံ၊ တဉ္စ ခေါ သင်္ခတံ ဩဠာရိကံ ပဋိစ္စသမုပ္ပန္နံ၊ ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ—ဥပေက္ခာ'တိ၊ တဿ တံ ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ; ဥပေက္ခာ သဏ္ဌာတိ၊ သေယျထာပိ, အာနန္ဒ, ဗလဝါ ပုရိသော ဒိဝသံသန္တတ္တေ အယောကဋာဟေ ဒွေ ဝါ တီဏိ ဝါ ဥဒကဖုသိတာနိ နိပါတေယျ၊ ဒန္ဓော, အာနန္ဒ, ဥဒကဖုသိတာနံ နိပါတော, အထ ခေါ နံ ခိပ္ပမေဝ ပရိက္ခယံ ပရိယာဒါနံ ဂစ္ဆေယျ; ဧဝမေဝ ခေါ, အာနန္ဒ, ယဿ ကဿစိ ဧဝံသီဃံ ဧဝံတုဝဋံ ဧဝံအပ္ပကသိရေန ဥပ္ပန္နံ မနာပံ ဥပ္ပန္နံ အမနာပံ ဥပ္ပန္နံ မနာပါမနာပံ နိရုဇ္ဈတိ, ဥပေက္ခာ သဏ္ဌာတိ—အယံ ဝုစ္စတာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ မနောဝိညေယျေသု ဓမ္မေသု၊ ဧဝံ ခေါ, အာနန္ဒ, အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ ဟောတိ၊

    Furthermore, when a bhikkhu knows a thought with their mind, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day. The drops would be slow to fall, but they’d quickly dry up and evaporate. Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding thoughts known by the mind. That’s how there is the supreme development of the faculties in the training of the Noble One.

    ကထဉ္စာနန္ဒ, သေခေါ ဟောတိ ပါဋိပဒေါ? ဣဓာနန္ဒ, ဘိက္ခုနော စက္ခုနာ ရူပံ ဒိသွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော တေန ဥပ္ပန္နေန မနာပေန ဥပ္ပန္နေန အမနာပေန ဥပ္ပန္နေန မနာပါမနာပေန အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ၊ သောတေန သဒ္ဒံ သုတွာ …ပေ… ဃာနေန ဂန္ဓံ ဃာယိတွာ … ဇိဝှါယ ရသံ သာယိတွာ … ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ … မနသာ ဓမ္မံ ဝိညာယ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော တေန ဥပ္ပန္နေန မနာပေန ဥပ္ပန္နေန အမနာပေန ဥပ္ပန္နေန မနာပါမနာပေန အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ၊ ဧဝံ ခေါ, အာနန္ဒ, သေခေါ ဟောတိ ပါဋိပဒေါ၊

    And how are they a practicing trainee? When a bhikkhu sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. They are horrified, repelled, and disgusted by that. 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, liking, disliking, and both liking and disliking come up in them. They are horrified, repelled, and disgusted by that. That’s how they are a practicing trainee.

    ကထဉ္စာနန္ဒ, အရိယော ဟောတိ ဘာဝိတိန္ဒြိယော? ဣဓာနန္ဒ, ဘိက္ခုနော စက္ခုနာ ရူပံ ဒိသွာ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော သစေ အာကင်္ခတိ: ‘ပဋိကူလေ အပ္ပဋိကူလသညီ ဝိဟရေယျန်'တိ, အပ္ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘အပ္ပဋိကူလေ ပဋိကူလသညီ ဝိဟရေယျန်'တိ, ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘ပဋိကူလေ စ အပ္ပဋိကူလေ စ အပ္ပဋိကူလသညီ ဝိဟရေယျန်'တိ, အပ္ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘အပ္ပဋိကူလေ စ ပဋိကူလေ စ ပဋိကူလသညီ ဝိဟရေယျန်'တိ, ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘ပဋိကူလဉ္စ အပ္ပဋိကူလဉ္စ တဒုဘယံ အဘိနိဝဇ္ဇေတွာ ဥပေက္ခကော ဝိဟရေယျံ သတော သမ္ပဇာနော'တိ, ဥပေက္ခကော တတ္ထ ဝိဟရတိ သတော သမ္ပဇာနော၊

    And how are they a noble one with developed faculties? When a bhikkhu sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.

    ပုန စပရံ, အာနန္ဒ, ဘိက္ခုနော သောတေန သဒ္ဒံ သုတွာ …ပေ… ဃာနေန ဂန္ဓံ ဃာယိတွာ … ဇိဝှါယ ရသံ သာယိတွာ … ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ … မနသာ ဓမ္မံ ဝိညာယ ဥပ္ပဇ္ဇတိ မနာပံ, ဥပ္ပဇ္ဇတိ အမနာပံ, ဥပ္ပဇ္ဇတိ မနာပါမနာပံ၊ သော သစေ အာကင်္ခတိ: ‘ပဋိကူလေ အပ္ပဋိကူလသညီ ဝိဟရေယျန်'တိ, အပ္ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘အပ္ပဋိကူလေ ပဋိကူလသညီ ဝိဟရေယျန်'တိ, ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘ပဋိကူလေ စ အပ္ပဋိကူလေ စ အပ္ပဋိကူလသညီ ဝိဟရေယျန်'တိ, အပ္ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘အပ္ပဋိကူလေ စ ပဋိကူလေ စ ပဋိကူလသညီ ဝိဟရေယျန်'တိ, ပဋိကူလသညီ တတ္ထ ဝိဟရတိ၊ သစေ အာကင်္ခတိ: ‘ပဋိကူလဉ္စ အပ္ပဋိကူလဉ္စ တဒုဘယမ္ပိ အဘိနိဝဇ္ဇေတွာ ဥပေက္ခကော ဝိဟရေယျံ သတော သမ္ပဇာနော'တိ, ဥပေက္ခကော တတ္ထ ဝိဟရတိ သတော သမ္ပဇာနော၊ ဧဝံ ခေါ, အာနန္ဒ, အရိယော ဟောတိ ဘာဝိတိန္ဒြိယော၊

    When they hear a sound with their ear … 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, liking, disliking, and both liking and disliking come up in them. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. That’s how they are a noble one with developed faculties.

    ဣတိ ခေါ, အာနန္ဒ, ဒေသိတာ မယာ အရိယဿ ဝိနယေ အနုတ္တရာ ဣန္ဒြိယဘာဝနာ, ဒေသိတော သေခေါ ပါဋိပဒေါ, ဒေသိတော အရိယော ဘာဝိတိန္ဒြိယော၊

    So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties.

    ယံ ခေါ, အာနန္ဒ, သတ္ထာရာ ကရဏီယံ သာဝကာနံ ဟိတေသိနာ အနုကမ္ပကေန အနုကမ္ပံ ဥပါဒါယ, ကတံ ဝေါ တံ မယာ၊ ဧတာနိ, အာနန္ဒ, ရုက္ခမူလာနိ, ဧတာနိ သုညာဂါရာနိ, ဈာယထာနန္ဒ, မာ ပမာဒတ္ထ, မာ ပစ္ဆာ ဝိပ္ပဋိသာရိနော အဟုဝတ္ထ၊ အယံ ဝေါ အမှာကံ အနုသာသနီ”တိ၊

    Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice jhāna, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

    ဣဒမဝေါစ ဘဂဝါ၊ အတ္တမနော အာယသ္မာ အာနန္ဒော ဘဂဝတော ဘာသိတံ အဘိနန္ဒီတိ၊

    That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.

    ဣန္ဒြိယဘာဝနာသုတ္တံ နိဋ္ဌိတံ ဒသမံ၊

    သဠာယတနဝဂ္ဂေါ နိဋ္ဌိတော ပဉ္စမော၊

    တဿုဒ္ဒါနံ

    အနာထပိဏ္ဍိကော ဆန္နော, ပုဏ္ဏော နန္ဒကရာဟုလာ; ဆဆက္ကံ သဠာယတနိကံ, နဂရဝိန္ဒေယျသုဒ္ဓိကာ; ဣန္ဒြိယဘာဝနာ စာပိ, ဝဂ္ဂေါ ဩဝါဒပဉ္စမောတိ၊

    ဣဒံ ဝဂ္ဂါနမုဒ္ဒါနံ

    ဒေဝဒဟောနုပဒေါ စ, သုညတော စ ဝိဘင်္ဂကော; သဠာယတနောတိ ဝဂ္ဂါ, ဥပရိပဏ္ဏာသကေ ဌိတာတိ၊

    ဥပရိပဏ္ဏာသကံ သမတ္တံ၊

    တီဟိ ပဏ္ဏာသကေဟိ ပဋိမဏ္ဍိတော သကလော

    မဇ္ဈိမနိကာယော သမတ္တော၊

    The Middle-Length Suttas Collection is completed.



    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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