| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ७०
Majjhima Nikāya 70
The Middle-Length Suttas Collection 70
कीटागिरिसुत्त
Kīṭāgirisutta
At Kīṭāgiri
एवं मे सुतं—एकं समयं भगवा कासीसु चारिकं चरति महता भिक्खुसङ्घेन सद्धिं। तत्र खो भगवा भिक्खू आमन्तेसि:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tatra kho bhagavā bhikkhū āmantesi:
So I have heard. At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of bhikkhus. There the Buddha addressed the bhikkhus:
“अहं खो, भिक्खवे, अञ्ञत्रेव रत्तिभोजना भुञ्जामि। अञ्ञत्र खो पनाहं, भिक्खवे, रत्तिभोजना भुञ्जमानो अप्पाबाधतञ्च सञ्जानामि अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। एथ, तुम्हेपि, भिक्खवे, अञ्ञत्रेव रत्तिभोजना भुञ्जथ। अञ्ञत्र खो पन, भिक्खवे, तुम्हेपि रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानिस्सथ अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्चा”ति।
“ahaṁ kho, bhikkhave, aññatreva rattibhojanā1 bhuñjāmi. Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
“Bhikkhus, I abstain from eating at night. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं।
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
अथ खो भगवा कासीसु अनुपुब्बेन चारिकं चरमानो येन कीटागिरि नाम कासीनं निगमो तदवसरि। तत्र सुदं भगवा कीटागिरिस्मिं विहरति कासीनं निगमे।
Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame.
Then the Buddha, traveling stage by stage in the land of the Kāsis, arrived at a town of the Kāsis named Kīṭāgiri, and stayed there.
तेन खो पन समयेन अस्सजिपुनब्बसुका नाम भिक्खू कीटागिरिस्मिं आवासिका होन्ति। अथ खो सम्बहुला भिक्खू येन अस्सजिपुनब्बसुका भिक्खू तेनुपसङ्कमिंसु; उपसङ्कमित्वा अस्सजिपुनब्बसुके भिक्खू एतदवोचुं: “भगवा खो, आवुसो, अञ्ञत्रेव रत्तिभोजना भुञ्जति भिक्खुसङ्घो च। अञ्ञत्र खो पनावुसो, रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानन्ति अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। एथ, तुम्हेपि, आवुसो, अञ्ञत्रेव रत्तिभोजना भुञ्जथ। अञ्ञत्र खो पनावुसो, तुम्हेपि रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानिस्सथ अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्चा”ति।
Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ: “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
Now at that time the bhikkhus who followed Assaji and Punabbasuka were residing at Kīṭāgiri. Then several bhikkhus went up to them and said, “Friends, the Buddha abstains from eating at night, and so does the bhikkhu Saṅgha. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
एवं वुत्ते, अस्सजिपुनब्बसुका भिक्खू ते भिक्खू एतदवोचुं: “मयं खो, आवुसो, सायञ्चेव भुञ्जाम पातो च दिवा च विकाले। ते मयं सायञ्चेव भुञ्जमाना पातो च दिवा च विकाले अप्पाबाधतञ्च सञ्जानाम अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। ते मयं किं सन्दिट्ठिकं हित्वा कालिकं अनुधाविस्साम? सायञ्चेव मयं भुञ्जिस्साम पातो च दिवा च विकाले”ति।
Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: “mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti.
When they said this, the bhikkhus who followed Assaji and Punabbasuka said to them, “Friends, we eat in the evening, the morning, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is visible in the present to chase after what takes effect over time? We shall eat in the evening, the morning, and at the wrong time of day.”
यतो खो ते भिक्खू नासक्खिंसु अस्सजिपुनब्बसुके भिक्खू सञ्ञापेतुं, अथ येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “इध मयं, भन्ते, येन अस्सजिपुनब्बसुका भिक्खू तेनुपसङ्कमिम्ह; उपसङ्कमित्वा अस्सजिपुनब्बसुके भिक्खू एतदवोचुम्ह: ‘भगवा खो, आवुसो, अञ्ञत्रेव रत्तिभोजना भुञ्जति भिक्खुसङ्घो च; अञ्ञत्र खो पनावुसो, रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानन्ति अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। एथ, तुम्हेपि, आवुसो, अञ्ञत्रेव रत्तिभोजना भुञ्जथ। अञ्ञत्र खो पनावुसो, तुम्हेपि रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानिस्सथ अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्चाऽति। एवं वुत्ते, भन्ते, अस्सजिपुनब्बसुका भिक्खू अम्हे एतदवोचुं: ‘मयं खो, आवुसो, सायञ्चेव भुञ्जाम पातो च दिवा च विकाले। ते मयं सायञ्चेव भुञ्जमाना पातो च दिवा च विकाले अप्पाबाधतञ्च सञ्जानाम अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। ते मयं किं सन्दिट्ठिकं हित्वा कालिकं अनुधाविस्साम? सायञ्चेव मयं भुञ्जिस्साम पातो च दिवा च विकालेऽति। यतो खो मयं, भन्ते, नासक्खिम्ह अस्सजिपुनब्बसुके भिक्खू सञ्ञापेतुं, अथ मयं एतमत्थं भगवतो आरोचेमा”ति।
Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ: ‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
Since those bhikkhus were unable to persuade the bhikkhus who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened.
अथ खो भगवा अञ्ञतरं भिक्खुं आमन्तेसि: “एहि त्वं, भिक्खु, मम वचनेन अस्सजिपुनब्बसुके भिक्खू आमन्तेहि: ‘सत्था आयस्मन्ते आमन्तेतीऽ”ति।
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: ‘satthā āyasmante āmantetī’”ti.
So the Buddha addressed a certain monk, “Please, monk, in my name tell the bhikkhus who follow Assaji and Punabbasuka that the teacher summons them.”
“एवं, भन्ते”ति खो सो भिक्खु भगवतो पटिस्सुत्वा येन अस्सजिपुनब्बसुका भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा अस्सजिपुनब्बसुके भिक्खू एतदवोच: “सत्था आयस्मन्ते आमन्तेती”ति।
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: “satthā āyasmante āmantetī”ti.
“Yes, sir,” that monk replied. He went to those bhikkhus and said, “Venerables, the teacher summons you.”
“एवमावुसो”ति खो अस्सजिपुनब्बसुका भिक्खू तस्स भिक्खुनो पटिस्सुत्वा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ने खो अस्सजिपुनब्बसुके भिक्खू भगवा एतदवोच:
“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:
“Yes, friend,” those bhikkhus replied. They went to the Buddha, bowed, and sat down to one side.
“सच्चं किर, भिक्खवे, सम्बहुला भिक्खू तुम्हे उपसङ्कमित्वा एतदवोचुं: ‘भगवा खो, आवुसो, अञ्ञत्रेव रत्तिभोजना भुञ्जति भिक्खुसङ्घो च। अञ्ञत्र खो पनावुसो, रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानन्ति अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। एथ, तुम्हेपि, आवुसो, अञ्ञत्रेव रत्तिभोजना भुञ्जथ। अञ्ञत्र खो पनावुसो, तुम्हेपि रत्तिभोजना भुञ्जमाना अप्पाबाधतञ्च सञ्जानिस्सथ अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्चाऽति। एवं वुत्ते, किर, भिक्खवे, तुम्हे ते भिक्खू एवं अवचुत्थ: ‘मयं खो पनावुसो, सायञ्चेव भुञ्जाम पातो च दिवा च विकाले। ते मयं सायञ्चेव भुञ्जमाना पातो च दिवा च विकाले अप्पाबाधतञ्च सञ्जानाम अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। ते मयं किं सन्दिट्ठिकं हित्वा कालिकं अनुधाविस्साम? सायञ्चेव मयं भुञ्जिस्साम पातो च दिवा च विकालेऽ”ति।
“saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: ‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti.
The Buddha said to them, “Is it really true, bhikkhus, that several bhikkhus went to you and said: ‘Friends, the Buddha abstains from eating at night, and so does the bhikkhu Saṅgha. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ When they said this, did you really say to them: ‘Friends, we eat in the evening, the morning, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is visible in the present to chase after what takes effect over time? We shall eat in the evening, the morning, and at the wrong time of day.’”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“किं नु मे तुम्हे, भिक्खवे, एवं धम्मं देसितं आजानाथ यं किञ्चायं पुरिसपुग्गलो पटिसंवेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा तस्स अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्ती”ति?
“Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?
“Bhikkhus, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful qualities decline and their skillful qualities grow?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“ननु मे तुम्हे, भिक्खवे, एवं धम्मं देसितं आजानाथ इधेकच्चस्स यं एवरूपं सुखं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्ति, इध पनेकच्चस्स एवरूपं सुखं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्ति, इधेकच्चस्स एवरूपं दुक्खं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्ति, इध पनेकच्चस्स एवरूपं दुक्खं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्ति, इधेकच्चस्स एवरूपं अदुक्खमसुखं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्ति, इध पनेकच्चस्स एवरूपं अदुक्खमसुखं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्ती”ति?
“Nanu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha idhekaccassa yaṁ evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?
“Haven’t you known me to teach the Dhamma like this: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow’?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“साधु, भिक्खवे। मया चेतं, भिक्खवे, अञ्ञातं अभविस्स अदिट्ठं अविदितं असच्छिकतं अफस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं सुखं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्तीऽति, एवाहं अजानन्तो ‘एवरूपं सुखं वेदनं पजहथाऽति वदेय्यं; अपि नु मे एतं, भिक्खवे, पतिरूपं अभविस्सा”ति?
“Sādhu, bhikkhave. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“Good, bhikkhus! Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यस्मा च खो एतं, भिक्खवे, मया ञातं दिट्ठं विदितं सच्छिकतं फस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं सुखं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्तीऽति, तस्माहं ‘एवरूपं सुखं वेदनं पजहथाऽति वदामि। मया चेतं, भिक्खवे, अञ्ञातं अभविस्स अदिट्ठं अविदितं असच्छिकतं अफस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं सुखं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्तीऽति, एवाहं अजानन्तो ‘एवरूपं सुखं वेदनं उपसम्पज्ज विहरथाऽति वदेय्यं; अपि नु मे एतं, भिक्खवे, पतिरूपं अभविस्सा”ति?
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant feeling.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant feeling’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यस्मा च खो एतं, भिक्खवे, मया ञातं दिट्ठं विदितं सच्छिकतं फस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं सुखं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति, कुसला धम्मा अभिवड्ढन्तीऽति, तस्माहं ‘एवरूपं सुखं वेदनं उपसम्पज्ज विहरथाऽति वदामि।
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant feeling.’
मया चेतं, भिक्खवे, अञ्ञातं अभविस्स अदिट्ठं अविदितं असच्छिकतं अफस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं दुक्खं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्तीऽति, एवाहं अजानन्तो ‘एवरूपं दुक्खं वेदनं पजहथाऽति वदेय्यं; अपि नु मे एतं, भिक्खवे, पतिरूपं अभविस्सा”ति?
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यस्मा च खो एतं, भिक्खवे, मया ञातं दिट्ठं विदितं सच्छिकतं फस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं दुक्खं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्तीऽति, तस्माहं ‘एवरूपं दुक्खं वेदनं पजहथाऽति वदामि। मया चेतं, भिक्खवे, अञ्ञातं अभविस्स अदिट्ठं अविदितं असच्छिकतं अफस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं दुक्खं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्तीऽति, एवाहं अजानन्तो ‘एवरूपं दुक्खं वेदनं उपसम्पज्ज विहरथाऽति वदेय्यं; अपि नु मे एतं, भिक्खवे, पतिरूपं अभविस्सा”ति?
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful feeling.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful feeling’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यस्मा च खो एतं, भिक्खवे, मया ञातं दिट्ठं विदितं सच्छिकतं फस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं दुक्खं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्तीऽति, तस्माहं ‘एवरूपं दुक्खं वेदनं उपसम्पज्ज विहरथाऽति वदामि।
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful feeling.’
मया चेतं, भिक्खवे, अञ्ञातं अभविस्स अदिट्ठं अविदितं असच्छिकतं अफस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं अदुक्खमसुखं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्तीऽति, एवाहं अजानन्तो ‘एवरूपं अदुक्खमसुखं वेदनं पजहथाऽति वदेय्यं; अपि नु मे एतं, भिक्खवे, पतिरूपं अभविस्सा”ति?
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यस्मा च खो एतं, भिक्खवे, मया ञातं दिट्ठं विदितं सच्छिकतं फस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं अदुक्खमसुखं वेदनं वेदयतो अकुसला धम्मा अभिवड्ढन्ति कुसला धम्मा परिहायन्तीऽति, तस्माहं ‘एवरूपं अदुक्खमसुखं वेदनं पजहथाऽति वदामि। मया चेतं, भिक्खवे, अञ्ञातं अभविस्स अदिट्ठं अविदितं असच्छिकतं अफस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं अदुक्खमसुखं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्तीऽति, एवाहं अजानन्तो ‘एवरूपं अदुक्खमसुखं वेदनं उपसम्पज्ज विहरथाऽति वदेय्यं; अपि नु मे एतं, भिक्खवे, पतिरूपं अभविस्सा”ति?
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral feeling.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यस्मा च खो एतं, भिक्खवे, मया ञातं दिट्ठं विदितं सच्छिकतं फस्सितं पञ्ञाय: ‘इधेकच्चस्स एवरूपं अदुक्खमसुखं वेदनं वेदयतो अकुसला धम्मा परिहायन्ति कुसला धम्मा अभिवड्ढन्तीऽति, तस्माहं ‘एवरूपं अदुक्खमसुखं वेदनं उपसम्पज्ज विहरथाऽति वदामि।
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral feeling.’
नाहं, भिक्खवे, सब्बेसंयेव भिक्खूनं ‘अप्पमादेन करणीयन्ऽति वदामि; न पनाहं, भिक्खवे, सब्बेसंयेव भिक्खूनं ‘न अप्पमादेन करणीयन्ऽति वदामि। ये ते, भिक्खवे, भिक्खू अरहन्तो खीणासवा वुसितवन्तो कतकरणीया ओहितभारा अनुप्पत्तसदत्था परिक्खीणभवसंयोजना सम्मदञ्ञाविमुत्ता, तथारूपानाहं, भिक्खवे, भिक्खूनं ‘न अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? कतं तेसं अप्पमादेन। अभब्बा ते पमज्जितुं।
Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi; na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tesaṁ appamādena. Abhabbā te pamajjituṁ.
Bhikkhus, I don’t say that all these bhikkhus still have work to do with diligence. Nor do I say that all these bhikkhus have no work to do with diligence. I say that bhikkhus don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.
ये च खो ते, भिक्खवे, भिक्खू सेक्खा अप्पत्तमानसा अनुत्तरं योगक्खेमं पत्थयमाना विहरन्ति, तथारूपानाहं, भिक्खवे, भिक्खूनं ‘अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? अप्पेव नामिमे आयस्मन्तो अनुलोमिकानि सेनासनानि पटिसेवमाना कल्याणमित्ते भजमाना इन्द्रियानि समन्नानयमाना—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्युन्ति। इमं खो अहं, भिक्खवे, इमेसं भिक्खूनं अप्पमादफलं सम्पस्समानो ‘अप्पमादेन करणीयन्ऽति वदामि।
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
I say that bhikkhus still have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for those bhikkhus, I say that they still have work to do with diligence.
सत्तिमे, भिक्खवे, पुग्गला सन्तो संविज्जमाना लोकस्मिं। कतमे सत्त? उभतोभागविमुत्तो, पञ्ञाविमुत्तो, कायसक्खि, दिट्ठिप्पत्तो, सद्धाविमुत्तो, धम्मानुसारी, सद्धानुसारी।
Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
Bhikkhus, these seven people are found in the world. What seven? One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith.
कतमो च, भिक्खवे, पुग्गलो उभतोभागविमुत्तो? इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते कायेन फुसित्वा विहरति पञ्ञाय चस्स दिस्वा आसवा परिक्खीणा होन्ति। अयं वुच्चति, भिक्खवे, पुग्गलो उभतोभागविमुत्तो इमस्स खो अहं, भिक्खवे, भिक्खुनो ‘न अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? कतं तस्स अप्पमादेन। अभब्बो सो पमज्जितुं।
Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā2 viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ.
And what person is freed both ways? It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end. This person is called freed both ways. And I say that this bhikkhu has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.
कतमो च, भिक्खवे, पुग्गलो पञ्ञाविमुत्तो? इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते न कायेन फुसित्वा विहरति, पञ्ञाय चस्स दिस्वा आसवा परिक्खीणा होन्ति। अयं वुच्चति, भिक्खवे, पुग्गलो पञ्ञाविमुत्तो। इमस्सपि खो अहं, भिक्खवे, भिक्खुनो ‘न अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? कतं तस्स अप्पमादेन। अभब्बो सो पमज्जितुं।
Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ.
And what person is freed by wisdom? It’s a person who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end. This person is called freed by wisdom. I say that this bhikkhu has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.
कतमो च, भिक्खवे, पुग्गलो कायसक्खि? इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते कायेन फुसित्वा विहरति, पञ्ञाय चस्स दिस्वा एकच्चे आसवा परिक्खीणा होन्ति। अयं वुच्चति, भिक्खवे, पुग्गलो कायसक्खि। इमस्स खो अहं, भिक्खवे, भिक्खुनो ‘अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? अप्पेव नाम अयमायस्मा अनुलोमिकानि सेनासनानि पटिसेवमानो कल्याणमित्ते भजमानो इन्द्रियानि समन्नानयमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याति। इमं खो अहं, भिक्खवे, इमस्स भिक्खुनो अप्पमादफलं सम्पस्समानो ‘अप्पमादेन करणीयन्ऽति वदामि।
Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
And what person is a personal witness? It’s a person who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end. This person is called a personal witness. I say that this bhikkhu still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for this bhikkhu, I say that they still have work to do with diligence.
कतमो च, भिक्खवे, पुग्गलो दिट्ठिप्पत्तो? इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते न कायेन फुसित्वा विहरति, पञ्ञाय चस्स दिस्वा एकच्चे आसवा परिक्खीणा होन्ति, तथागतप्पवेदिता चस्स धम्मा पञ्ञाय वोदिट्ठा होन्ति वोचरिता। अयं वुच्चति, भिक्खवे, पुग्गलो दिट्ठिप्पत्तो। इमस्सपि खो अहं, भिक्खवे, भिक्खुनो ‘अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? अप्पेव नाम अयमायस्मा अनुलोमिकानि सेनासनानि पटिसेवमानो कल्याणमित्ते भजमानो इन्द्रियानि समन्नानयमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याति। इमं खो अहं, भिक्खवे, इमस्स भिक्खुनो अप्पमादफलं सम्पस्समानो ‘अप्पमादेन करणीयन्ऽति वदामि।
Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
And what person is attained to view? It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have clearly seen and clearly contemplated with wisdom the teaching and training proclaimed by the Realized One. This person is called attained to view. I say that this bhikkhu also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for this bhikkhu, I say that they still have work to do with diligence.
कतमो च, भिक्खवे, पुग्गलो सद्धाविमुत्तो। इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते न कायेन फुसित्वा विहरति, पञ्ञाय चस्स दिस्वा एकच्चे आसवा परिक्खीणा होन्ति, तथागते चस्स सद्धा निविट्ठा होति मूलजाता पतिट्ठिता। अयं वुच्चति, भिक्खवे, पुग्गलो सद्धाविमुत्तो। इमस्सपि खो अहं, भिक्खवे, भिक्खुनो ‘अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? अप्पेव नाम अयमायस्मा अनुलोमिकानि सेनासनानि पटिसेवमानो कल्याणमित्ते भजमानो इन्द्रियानि समन्नानयमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याति। इमं खो अहं, भिक्खवे, इमस्स भिक्खुनो अप्पमादफलं सम्पस्समानो ‘अप्पमादेन करणीयन्ऽति वदामि।
Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
And what person is freed by faith? It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One. This person is called freed by faith. I say that this bhikkhu also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for this bhikkhu, I say that they still have work to do with diligence.
कतमो च, भिक्खवे, पुग्गलो धम्मानुसारी? इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते न कायेन फुसित्वा विहरति, पञ्ञाय चस्स दिस्वा एकच्चे आसवा परिक्खीणा होन्ति, तथागतप्पवेदिता चस्स धम्मा पञ्ञाय मत्तसो निज्झानं खमन्ति, अपि चस्स इमे धम्मा होन्ति, सेय्यथिदं—सद्धिन्द्रियं, वीरियिन्द्रियं, सतिन्द्रियं, समाधिन्द्रियं, पञ्ञिन्द्रियं। अयं वुच्चति, भिक्खवे, पुग्गलो धम्मानुसारी। इमस्सपि खो अहं, भिक्खवे, भिक्खुनो ‘अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? अप्पेव नाम अयमायस्मा अनुलोमिकानि सेनासनानि पटिसेवमानो कल्याणमित्ते भजमानो इन्द्रियानि समन्नानयमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याति। इमं खो अहं, भिक्खवे, इमस्स भिक्खुनो अप्पमादफलं सम्पस्समानो ‘अप्पमादेन करणीयन्ऽति वदामि।
Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā3 honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
And what person is a follower of the teachings? It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they accept the teachings proclaimed by the Realized One after considering them with a degree of wisdom. And they have the following qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. This person is called a follower of the teachings. I say that this bhikkhu also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for this bhikkhu, I say that they still have work to do with diligence.
कतमो च, भिक्खवे, पुग्गलो सद्धानुसारी? इध, भिक्खवे, एकच्चो पुग्गलो ये ते सन्ता विमोक्खा अतिक्कम्म रूपे आरुप्पा ते न कायेन फुसित्वा विहरति, पञ्ञाय चस्स दिस्वा एकच्चे आसवा परिक्खीणा होन्ति, तथागते चस्स सद्धामत्तं होति पेममत्तं, अपि चस्स इमे धम्मा होन्ति, सेय्यथिदं—सद्धिन्द्रियं, वीरियिन्द्रियं, सतिन्द्रियं, समाधिन्द्रियं, पञ्ञिन्द्रियं। अयं वुच्चति, भिक्खवे, पुग्गलो सद्धानुसारी। इमस्सपि खो अहं, भिक्खवे, भिक्खुनो ‘अप्पमादेन करणीयन्ऽति वदामि। तं किस्स हेतु? अप्पेव नाम अयमायस्मा अनुलोमिकानि सेनासनानि पटिसेवमानो कल्याणमित्ते भजमानो इन्द्रियानि समन्नानयमानो—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याति। इमं खो अहं, भिक्खवे, इमस्स भिक्खुनो अप्पमादफलं सम्पस्समानो ‘अप्पमादेन करणीयन्ऽति वदामि।
Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā4 honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
And what person is a follower by faith? It’s a person who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have a degree of faith and love for the Realized One. And they have the following qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom. This person is called a follower by faith. I say that this bhikkhu also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for this bhikkhu, I say that they still have work to do with diligence.
नाहं, भिक्खवे, आदिकेनेव अञ्ञाराधनं वदामि; अपि च, भिक्खवे, अनुपुब्बसिक्खा अनुपुब्बकिरिया अनुपुब्बपटिपदा अञ्ञाराधना होति।
Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.
Bhikkhus, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice.
कथञ्च, भिक्खवे, अनुपुब्बसिक्खा अनुपुब्बकिरिया अनुपुब्बपटिपदा अञ्ञाराधना होति? इध, भिक्खवे, सद्धाजातो उपसङ्कमति, उपसङ्कमन्तो पयिरुपासति, पयिरुपासन्तो सोतं ओदहति, ओहितसोतो धम्मं सुणाति, सुत्वा धम्मं धारेति, धतानं धम्मानं अत्थं उपपरिक्खति, अत्थं उपपरिक्खतो धम्मा निज्झानं खमन्ति, धम्मनिज्झानक्खन्तिया सति छन्दो जायति, छन्दजातो उस्सहति, उस्साहेत्वा तुलेति, तुलयित्वा पदहति, पहितत्तो समानो कायेन चेव परमसच्चं सच्छिकरोति, पञ्ञाय च नं अतिविज्झ पस्सति।
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ5 dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.
And how is enlightenment achieved by gradual training, progress, and practice? It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.
सापि नाम, भिक्खवे, सद्धा नाहोसि; तम्पि नाम, भिक्खवे, उपसङ्कमनं नाहोसि; सापि नाम, भिक्खवे, पयिरुपासना नाहोसि; तम्पि नाम, भिक्खवे, सोतावधानं नाहोसि; तम्पि नाम, भिक्खवे, धम्मस्सवनं नाहोसि; सापि नाम, भिक्खवे, धम्मधारणा नाहोसि; सापि नाम, भिक्खवे, अत्थूपपरिक्खा नाहोसि; सापि नाम, भिक्खवे, धम्मनिज्झानक्खन्ति नाहोसि; सोपि नाम, भिक्खवे, छन्दो नाहोसि; सोपि नाम, भिक्खवे, उस्साहो नाहोसि; सापि नाम, भिक्खवे, तुलना नाहोसि; तम्पि नाम, भिक्खवे, पधानं नाहोसि। विप्पटिपन्नात्थ, भिक्खवे, मिच्छापटिपन्नात्थ, भिक्खवे। कीव दूरेविमे, भिक्खवे, मोघपुरिसा अपक्कन्ता इमम्हा धम्मविनया।
Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṁ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.
Bhikkhus, there has not been that faith, that approaching, that paying homage, that listening, that hearing the teachings, that remembering the teachings, that reflecting on their meaning, that acceptance after consideration, that enthusiasm, that making an effort, that weighing up, or that striving. You’ve lost the way, bhikkhus! You’re practicing the wrong way! Just how far have these foolish people strayed from this teaching and training!
अत्थि, भिक्खवे, चतुप्पदं वेय्याकरणं यस्सुद्दिट्ठस्स विञ्ञू पुरिसो नचिरस्सेव पञ्ञायत्थं आजानेय्य। उद्दिसिस्सामि वो, भिक्खवे, आजानिस्सथ मे तन्”ति?
Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya. Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?
There is an exposition in four parts, which a sensible person would quickly understand when it is recited. I shall recite it for you, bhikkhus. Try to understand it.”
“के च मयं, भन्ते, के च धम्मस्स अञ्ञातारो”ति?
“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti?
“Sir, who are we to be counted alongside those who understand the teaching?”
“योपि सो, भिक्खवे, सत्था आमिसगरु आमिसदायादो आमिसेहि संसट्ठो विहरति तस्स पायं एवरूपी पणोपणविया न उपेति: ‘एवञ्च नो अस्स अथ नं करेय्याम, न च नो एवमस्स न नं करेय्यामाऽति, किं पन, भिक्खवे, यं तथागतो सब्बसो आमिसेहि विसंसट्ठो विहरति।
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti: ‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati.
“Even with a teacher who values things of the flesh, is an heir in things of the flesh, who lives caught up in things of the flesh, you wouldn’t get into such haggling: ‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from things of the flesh?
सद्धस्स, भिक्खवे, सावकस्स सत्थुसासने परियोगाहिय वत्ततो अयमनुधम्मो होति: ‘सत्था भगवा, सावकोहमस्मि; जानाति भगवा, नाहं जानामीऽति। सद्धस्स, भिक्खवे, सावकस्स सत्थुसासने परियोगाहिय वत्ततो रुळ्हनीयं सत्थुसासनं होति ओजवन्तं। सद्धस्स, भिक्खवे, सावकस्स सत्थुसासने परियोगाहिय वत्ततो अयमनुधम्मो होति: ‘कामं तचो च न्हारु च अट्ठि च अवसिस्सतु, सरीरे उपस्सुस्सतु मंसलोहितं, यं तं पुरिसथामेन पुरिसवीरियेन पुरिसपरक्कमेन पत्तब्बं न तं अपापुणित्वा वीरियस्स सण्ठानं भविस्सतीऽति। सद्धस्स, भिक्खवे, सावकस्स सत्थुसासने परियोगाहिय वत्ततो द्विन्नं फलानं अञ्ञतरं फलं पाटिकङ्खं—दिट्ठेव धम्मे अञ्ञा, सति वा उपादिसेसे अनागामिता”ति।
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya6 vattato ayamanudhammo hoti: ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṁ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ7 satthusāsanaṁ hoti ojavantaṁ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu8 maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ9 bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: ‘The Buddha is my Teacher, I am his disciple. The Buddha knows, I do not know.’ For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious. For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by human strength, energy, and vigor.’ A faithful disciple who is practicing to fathom the Teacher’s instructions can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
कीटागिरिसुत्तं निट्ठितं दसमं।
Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.
भिक्खुवग्गो निट्ठितो दुतियो।
Bhikkhuvaggo niṭṭhito dutiyo.
तस्सुद्दानं
Tassuddānaṁ
कुञ्जर राहुल सस्सतलोको, मालुक्यपुत्तो च भद्दालि नामो; खुद्द दिजाथ सहम्पतियाचं, नाळक रञ्ञिकिटागिरिनामो।
Kuñjara rāhula sassataloko, Mālukyaputto ca bhaddāli nāmo; Khudda dijātha sahampatiyācaṁ, Nāḷaka raññikiṭāgirināmo.
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:
