| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ६
Dīgha Nikāya 6
Long Discourses 6
महालिसुत्त
Mahālisutta
With Mahāli
१। ब्राह्मणदूतवत्थु
1. Brāhmaṇadūtavatthu
1. On the Brahmin Emissaries
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं। तेन खो पन समयेन सम्बहुला कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता वेसालियं पटिवसन्ति केनचिदेव करणीयेन। अस्सोसुं खो ते कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṁ paṭivasanti kenacideva karaṇīyena. Assosuṁ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā:
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time several brahmin emissaries from Kosala and Magadha were residing in Vesālī on some business. They heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो वेसालियं विहरति महावने कूटागारसालायं। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽ। 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। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā 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. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Vesālī, at the Great Wood, in the hall with the peaked roof. He has this good reputation: ‘That Blessed One is 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. It’s good to see such perfected ones.”
अथ खो ते कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता येन महावनं कूटागारसाला तेनुपसङ्कमिंसु।
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamiṁsu.
Then they went to the hall with the peaked roof in the Great Wood to see the Buddha.
तेन खो पन समयेन आयस्मा नागितो भगवतो उपट्ठाको होति। अथ खो ते कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता येनायस्मा नागितो तेनुपसङ्कमिंसु। उपसङ्कमित्वा आयस्मन्तं नागितं एतदवोचुं: “कहं नु खो, भो नागित, एतरहि सो भवं गोतमो विहरति? दस्सनकामा हि मयं तं भवन्तं गोतमन्”ति।
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṁsu. upasaṅkamitvā āyasmantaṁ nāgitaṁ etadavocuṁ: “kahaṁ nu kho, bho nāgita, etarahi so bhavaṁ gotamo viharati? Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti.
Now, at that time Venerable Nāgita was the Buddha’s attendant. The brahmin emissaries went up to him and said, “Master Nāgita, where is Master Gotama at present? For we want to see him.”
“अकालो खो, आवुसो, भगवन्तं दस्सनाय, पटिसल्लीनो भगवा”ति।
“Akālo kho, āvuso, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti.
“It’s the wrong time to see the Buddha; he is on retreat.”
अथ खो ते कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता तत्थेव एकमन्तं निसीदिंसु: “दिस्वाव मयं तं भवन्तं गोतमं गमिस्सामा”ति।
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṁ nisīdiṁsu: “disvāva mayaṁ taṁ bhavantaṁ gotamaṁ gamissāmā”ti.
So right there the brahmin emissaries sat down to one side, thinking, “We’ll go only after we’ve seen Master Gotama.”
२। ओट्ठद्धलिच्छवीवत्थु
2. Oṭṭhaddhalicchavīvatthu
2. On Oṭṭhaddha the Licchavi
ओट्ठद्धोपि लिच्छवी महतिया लिच्छवीपरिसाय सद्धिं येन महावनं कूटागारसाला येनायस्मा नागितो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं नागितं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो ओट्ठद्धोपि लिच्छवी आयस्मन्तं नागितं एतदवोच: “कहं नु खो, भन्ते नागित, एतरहि सो भगवा विहरति अरहं सम्मासम्बुद्धो, दस्सनकामा हि मयं तं भगवन्तं अरहन्तं सम्मासम्बुद्धन्”ति।
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena mahāvanaṁ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṁ nāgitaṁ etadavoca: “kahaṁ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṁ sammāsambuddho, dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita, “Master Nāgita, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For we want to see him.”
“अकालो खो, महालि, भगवन्तं दस्सनाय, पटिसल्लीनो भगवा”ति।
“Akālo kho, mahāli, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti.
“It’s the wrong time to see the Buddha; he is on retreat.”
ओट्ठद्धोपि लिच्छवी तत्थेव एकमन्तं निसीदि: “दिस्वाव अहं तं भगवन्तं गमिस्सामि अरहन्तं सम्मासम्बुद्धन्”ति।
Oṭṭhaddhopi licchavī tattheva ekamantaṁ nisīdi: “disvāva ahaṁ taṁ bhagavantaṁ gamissāmi arahantaṁ sammāsambuddhan”ti.
So right there Oṭṭhaddha also sat down to one side, thinking, “I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.”
अथ खो सीहो समणुद्देसो येनायस्मा नागितो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं नागितं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो सीहो समणुद्देसो आयस्मन्तं नागितं एतदवोच: “एते, भन्ते कस्सप, सम्बहुला कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता इधूपसङ्कन्ता भगवन्तं दस्सनाय; ओट्ठद्धोपि लिच्छवी महतिया लिच्छवीपरिसाय सद्धिं इधूपसङ्कन्तो भगवन्तं दस्सनाय, साधु, भन्ते कस्सप, लभतं एसा जनता भगवन्तं दस्सनाया”ति।
Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso āyasmantaṁ nāgitaṁ etadavoca: “ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya, sādhu, bhante kassapa, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti.
Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita, “Honorable Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.”
“तेन हि, सीह, त्वञ्ञेव भगवतो आरोचेही”ति।
“Tena hi, sīha, tvaññeva bhagavato ārocehī”ti.
“Well then, Sīha, tell the Buddha yourself.”
“एवं, भन्ते”ति खो सीहो समणुद्देसो आयस्मतो नागितस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो सीहो समणुद्देसो भगवन्तं एतदवोच: “एते, भन्ते, सम्बहुला कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता इधूपसङ्कन्ता भगवन्तं दस्सनाय, ओट्ठद्धोपि लिच्छवी महतिया लिच्छवीपरिसाय सद्धिं इधूपसङ्कन्तो भगवन्तं दस्सनाय। साधु, भन्ते, लभतं एसा जनता भगवन्तं दस्सनाया”ति।
“Evaṁ, bhante”ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sīho samaṇuddeso bhagavantaṁ etadavoca: “ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya. Sādhu, bhante, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti.
“Yes, sir,” replied Sīha. He went to the Buddha, bowed, stood to one side, and told him of the people waiting to see him, adding: “Sir, it’d be good if these people got to see the Buddha.”
“तेन हि, सीह, विहारपच्छायायं आसनं पञ्ञपेही”ति।
“Tena hi, sīha, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti.
“Well then, Sīha, spread out a seat in the shade of the dwelling.”
“एवं, भन्ते”ति खो सीहो समणुद्देसो भगवतो पटिस्सुत्वा विहारपच्छायायं आसनं पञ्ञपेसि।
“Evaṁ, bhante”ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṁ āsanaṁ paññapesi.
“Yes, sir,” replied Sīha, and he did so.
अथ खो भगवा विहारा निक्खम्म विहारपच्छायायं पञ्ञत्ते आसने निसीदि। अथ खो ते कोसलका च ब्राह्मणदूता मागधका च ब्राह्मणदूता येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवता सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु।
Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.
Then the Buddha came out of his dwelling and sat in the shade of the dwelling on the seat spread out. Then the brahmin emissaries went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side.
ओट्ठद्धोपि लिच्छवी महतिया लिच्छवीपरिसाय सद्धिं येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो ओट्ठद्धो लिच्छवी भगवन्तं एतदवोच: “पुरिमानि, भन्ते, दिवसानि पुरिमतरानि सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं एतदवोच: ‘यदग्गे अहं, महालि, भगवन्तं उपनिस्साय विहरामि, न चिरं तीणि वस्सानि, दिब्बानि हि खो रूपानि पस्सामि पियरूपानि कामूपसंहितानि रजनीयानि, नो च खो दिब्बानि सद्दानि सुणामि पियरूपानि कामूपसंहितानि रजनीयानीऽति। सन्तानेव नु खो, भन्ते, सुनक्खत्तो लिच्छविपुत्तो दिब्बानि सद्दानि नास्सोसि पियरूपानि कामूपसंहितानि रजनीयानि, उदाहु असन्तानी”ति?
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho oṭṭhaddho licchavī bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘yadagge ahaṁ, mahāli, bhagavantaṁ upanissāya viharāmi, na ciraṁ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṁhitāni rajanīyānī’ti. Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, udāhu asantānī”ti?
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: ‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see divine sights that are pleasant, sensual, and arousing, but I don’t hear divine sounds that are pleasant, sensual, and arousing.’ The divine sounds that Sunakkhatta cannot hear: do such sounds really exist or not?”
२।१। एकंसभावितसमाधि
2.1. Ekaṁsabhāvitasamādhi
2.1. One-Sided Immersion
“सन्तानेव खो, महालि, सुनक्खत्तो लिच्छविपुत्तो दिब्बानि सद्दानि नास्सोसि पियरूपानि कामूपसंहितानि रजनीयानि, नो असन्तानी”ति।
“Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti.
“Such sounds really do exist, but Sunakkhatta cannot hear them.”
“को नु खो, भन्ते, हेतु, को पच्चयो, येन सन्तानेव सुनक्खत्तो लिच्छविपुत्तो दिब्बानि सद्दानि नास्सोसि पियरूपानि कामूपसंहितानि रजनीयानि, नो असन्तानी”ति?
“Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti?
“What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?”
“इध, महालि, भिक्खुनो पुरत्थिमाय दिसाय एकंसभावितो समाधि होति दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। सो पुरत्थिमाय दिसाय एकंसभाविते समाधिम्हि दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। पुरत्थिमाय दिसाय दिब्बानि रूपानि पस्सति पियरूपानि कामूपसंहितानि रजनीयानि, नो च खो दिब्बानि सद्दानि सुणाति पियरूपानि कामूपसंहितानि रजनीयानि। तं किस्स हेतु? एवञ्हेतं, महालि, होति भिक्खुनो पुरत्थिमाय दिसाय एकंसभाविते समाधिम्हि दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं।
“Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
“Mahāli, take a bhikkhu who has developed immersion to the eastern quarter in one aspect: so as to see divine sights but not to hear divine sounds. When they have developed immersion for that purpose, they see divine sights but don’t hear divine sounds. Why is that? Because that is how it is for a bhikkhu who develops immersion in that way.
पुन चपरं, महालि, भिक्खुनो दक्खिणाय दिसाय …पे… पच्छिमाय दिसाय … उत्तराय दिसाय … उद्धमधो तिरियं एकंसभावितो समाधि होति दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। सो उद्धमधो तिरियं एकंसभाविते समाधिम्हि दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। उद्धमधो तिरियं दिब्बानि रूपानि पस्सति पियरूपानि कामूपसंहितानि रजनीयानि, नो च खो दिब्बानि सद्दानि सुणाति पियरूपानि कामूपसंहितानि रजनीयानि। तं किस्स हेतु? एवञ्हेतं, महालि, होति भिक्खुनो उद्धमधो तिरियं एकंसभाविते समाधिम्हि दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं।
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Uddhamadho tiriyaṁ dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Furthermore, take a bhikkhu who has developed immersion to the southern quarter in one aspect … western quarter … northern quarter … above, below, across … That is how it is for a bhikkhu who develops immersion in that way.
इध, महालि, भिक्खुनो पुरत्थिमाय दिसाय एकंसभावितो समाधि होति दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं। सो पुरत्थिमाय दिसाय एकंसभाविते समाधिम्हि दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं। पुरत्थिमाय दिसाय दिब्बानि सद्दानि सुणाति पियरूपानि कामूपसंहितानि रजनीयानि, नो च खो दिब्बानि रूपानि पस्सति पियरूपानि कामूपसंहितानि रजनीयानि। तं किस्स हेतु? एवञ्हेतं, महालि, होति भिक्खुनो पुरत्थिमाय दिसाय एकंसभाविते समाधिम्हि दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं।
Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni. Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Take a bhikkhu who has developed immersion to the eastern quarter in one aspect: so as to hear divine sounds but not to see divine sights. When they have developed immersion for that purpose, they hear divine sounds but don’t see divine sights. Why is that? Because that is how it is for a bhikkhu who develops immersion in that way.
पुन चपरं, महालि, भिक्खुनो दक्खिणाय दिसाय …पे… पच्छिमाय दिसाय … उत्तराय दिसाय … उद्धमधो तिरियं एकंसभावितो समाधि होति दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं। सो उद्धमधो तिरियं एकंसभाविते समाधिम्हि दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं। उद्धमधो तिरियं दिब्बानि सद्दानि सुणाति पियरूपानि कामूपसंहितानि रजनीयानि, नो च खो दिब्बानि रूपानि पस्सति पियरूपानि कामूपसंहितानि रजनीयानि। तं किस्स हेतु? एवञ्हेतं, महालि, होति भिक्खुनो उद्धमधो तिरियं एकंसभाविते समाधिम्हि दिब्बानं सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं, नो च खो दिब्बानं रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं।
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Uddhamadho tiriyaṁ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni. Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Furthermore, take a bhikkhu who has developed immersion to the southern quarter in one aspect … western quarter … northern quarter … above, below, across … That is how it is for a bhikkhu who develops immersion in that way.
इध, महालि, भिक्खुनो पुरत्थिमाय दिसाय उभयंसभावितो समाधि होति दिब्बानञ्च रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं दिब्बानञ्च सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। सो पुरत्थिमाय दिसाय उभयंसभाविते समाधिम्हि दिब्बानञ्च रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, दिब्बानञ्च सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। पुरत्थिमाय दिसाय दिब्बानि च रूपानि पस्सति पियरूपानि कामूपसंहितानि रजनीयानि, दिब्बानि च सद्दानि सुणाति पियरूपानि कामूपसंहितानि रजनीयानि। तं किस्स हेतु? एवञ्हेतं, महालि, होति भिक्खुनो पुरत्थिमाय दिसाय उभयंसभाविते समाधिम्हि दिब्बानञ्च रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं दिब्बानञ्च सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं।
Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. So puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Take a bhikkhu who has developed immersion to the eastern quarter in both aspects: so as to hear divine sounds and see divine sights. When they have developed immersion for that purpose, they see divine sights and hear divine sounds. Why is that? Because that is how it is for a bhikkhu who develops immersion in that way.
पुन चपरं, महालि, भिक्खुनो दक्खिणाय दिसाय …पे… पच्छिमाय दिसाय … उत्तराय दिसाय … उद्धमधो तिरियं उभयंसभावितो समाधि होति दिब्बानञ्च रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, दिब्बानञ्च सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। सो उद्धमधो तिरियं उभयंसभाविते समाधिम्हि दिब्बानञ्च रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं दिब्बानञ्च सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। उद्धमधो तिरियं दिब्बानि च रूपानि पस्सति पियरूपानि कामूपसंहितानि रजनीयानि, दिब्बानि च सद्दानि सुणाति पियरूपानि कामूपसंहितानि रजनीयानि। तं किस्स हेतु? एवञ्हेतं, महालि, होति भिक्खुनो उद्धमधो तिरियं उभयंसभाविते समाधिम्हि दिब्बानञ्च रूपानं दस्सनाय पियरूपानं कामूपसंहितानं रजनीयानं, दिब्बानञ्च सद्दानं सवनाय पियरूपानं कामूपसंहितानं रजनीयानं। अयं खो, महालि, हेतु अयं पच्चयो, येन सन्तानेव सुनक्खत्तो लिच्छविपुत्तो दिब्बानि सद्दानि नास्सोसि पियरूपानि कामूपसंहितानि रजनीयानि, नो असन्तानी”ति।
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. So uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Uddhamadho tiriyaṁ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. Taṁ kissa hetu? Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Ayaṁ kho, mahāli, hetu ayaṁ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti.
Furthermore, take a bhikkhu who has developed immersion to the southern quarter in both aspects … western quarter … northern quarter … above, below, across … That is how it is for a bhikkhu who develops immersion in that way. This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear divine sounds that are pleasant, sensual, and arousing, even though they really do exist.”
“एतासं नून, भन्ते, समाधिभावनानं सच्छिकिरियाहेतु भिक्खू भगवति ब्रह्मचरियं चरन्ती”ति।
“Etāsaṁ nūna, bhante, samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti.
“Surely the bhikkhus must lead the spiritual life under the Buddha for the sake of realizing such a development of immersion?”
“न खो, महालि, एतासं समाधिभावनानं सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति। अत्थि खो, महालि, अञ्ञेव धम्मा उत्तरितरा च पणीततरा च, येसं सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ती”ति।
“Na kho, mahāli, etāsaṁ samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
“No, Mahāli, the bhikkhus don’t lead the spiritual life under me for the sake of realizing such a development of immersion. There are other things that are finer, for the sake of which the bhikkhus lead the spiritual life under me.”
२।२। चतुअरियफल
2.2. Catuariyaphala
2.2. The Four Noble Fruits
“कतमे पन ते, भन्ते, धम्मा उत्तरितरा च पणीततरा च, येसं सच्छिकिरियाहेतु भिक्खू भगवति ब्रह्मचरियं चरन्ती”ति?
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti?
“But sir, what are those finer things?”
“इध, महालि, भिक्खु तिण्णं संयोजनानं परिक्खया सोतापन्नो होति अविनिपातधम्मो नियतो सम्बोधिपरायणो। अयम्पि खो, महालि, धम्मो उत्तरितरो च पणीततरो च, यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
“Idha, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
“Firstly, Mahāli, with the ending of three fetters a bhikkhu is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This is one of the finer things for the sake of which the bhikkhus lead the spiritual life under me.
पुन चपरं, महालि, भिक्खु तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामी होति, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करोति। अयम्पि खो, महालि, धम्मो उत्तरितरो च पणीततरो च, यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva1 imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Furthermore, a bhikkhu—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. This too is one of the finer things.
पुन चपरं, महालि, भिक्खु पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको होति, तत्थ परिनिब्बायी, अनावत्तिधम्मो तस्मा लोका। अयम्पि खो, महालि, धम्मो उत्तरितरो च पणीततरो च, यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
Puna caparaṁ, mahāli, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Furthermore, with the ending of the five lower fetters, a bhikkhu is reborn spontaneously and will become extinguished there, not liable to return from that world. This too is one of the finer things.
पुन चपरं, महालि, भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। अयम्पि खो, महालि, धम्मो उत्तरितरो च पणीततरो च, यस्स सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ति।
Puna caparaṁ, mahāli, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti.
Furthermore, a bhikkhu has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. This too is one of the finer things.
इमे खो ते, महालि, धम्मा उत्तरितरा च पणीततरा च, येसं सच्छिकिरियाहेतु भिक्खू मयि ब्रह्मचरियं चरन्ती”ति।
Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti.
These are the finer things, for the sake of which the bhikkhus lead the spiritual life under me.”
२।३। अरियअट्ठङ्गिकमग्ग
2.3. Ariyaaṭṭhaṅgikamagga
2.3. The Noble Eightfold Path
“अत्थि पन, भन्ते, मग्गो अत्थि पटिपदा एतेसं धम्मानं सच्छिकिरियाया”ति?
“Atthi pana, bhante, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti?
“But, sir, is there a path and a practice for realizing these things?”
“अत्थि खो, महालि, मग्गो अत्थि पटिपदा एतेसं धम्मानं सच्छिकिरियाया”ति।
“Atthi kho, mahāli, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti.
“There is, Mahāli.”
“कतमो पन, भन्ते, मग्गो कतमा पटिपदा एतेसं धम्मानं सच्छिकिरियाया”ति?
“Katamo pana, bhante, maggo katamā paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti?
“Well, what is it?”
“अयमेव अरियो अट्ठङ्गिको मग्गो। सेय्यथिदं—सम्मादिट्ठि सम्मासङ्कप्पो सम्मावाचा सम्माकम्मन्तो सम्माआजीवो सम्मावायामो सम्मासति सम्मासमाधि। अयं खो, महालि, मग्गो अयं पटिपदा एतेसं धम्मानं सच्छिकिरियाय।
“Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho, mahāli, maggo ayaṁ paṭipadā etesaṁ dhammānaṁ sacchikiriyāya.
“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for realizing these things.
२।४। द्वेपब्बजितवत्थु
2.4. Dvepabbajitavatthu
2.4. On the Two Renunciates
एकमिदाहं, महालि, समयं कोसम्बियं विहरामि घोसितारामे। अथ खो द्वे पब्बजिता—मुण्डियो च परिब्बाजको जालियो च दारुपत्तिकन्तेवासी येनाहं तेनुपसङ्कमिंसु। उपसङ्कमित्वा मया सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो ते द्वे पब्बजिता मं एतदवोचुं: ‘किं नु खो, आवुसो गोतम, तं जीवं तं सरीरं, उदाहु अञ्ञं जीवं अञ्ञं सरीरन्ऽति?
Ekamidāhaṁ, mahāli, samayaṁ kosambiyaṁ viharāmi ghositārāme. Atha kho dve pabbajitā—muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṁ tenupasaṅkamiṁsu. upasaṅkamitvā mayā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te dve pabbajitā maṁ etadavocuṁ: ‘kiṁ nu kho, āvuso gotama, taṁ jīvaṁ taṁ sarīraṁ, udāhu aññaṁ jīvaṁ aññaṁ sarīran’ti?
This one time, Mahāli, I was staying near Kosambī, in Ghosita’s Monastery. Then two renunciates—the wanderer Muṇḍiya and Jāliya, the pupil of the wood-bowl ascetic—came and exchanged greetings with me. When the greetings and polite conversation were over, they stood to one side and said to me: ‘Friend Gotama, are the soul and the body the same thing, or they are different things?’
‘तेन हावुसो, सुणाथ साधुकं मनसि करोथ भासिस्सामीऽति।
‘Tena hāvuso, suṇātha sādhukaṁ manasi karotha bhāsissāmī’ti.
‘Well then, friends, listen and apply your mind well, I will speak.’
‘एवमावुसोऽति खो ते द्वे पब्बजिता मम पच्चस्सोसुं।
‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṁ.
‘Yes, friend,’ they replied.
अहं एतदवोचं: ‘इधावुसो तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो …पे… एवं खो, आवुसो, भिक्खु सीलसम्पन्नो होति।
Ahaṁ etadavocaṁ: ‘idhāvuso tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti.
I said this: ‘Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha … That’s how a bhikkhu is accomplished in ethics. …
…पे… पठमं झानं उपसम्पज्ज विहरति। यो खो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं नु खो तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति?
…pe… Paṭhamaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ2 nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
They enter and remain in the first jhāna. When a bhikkhu knows and sees like this, would it be appropriate to say of them: “The soul and the body are the same thing” or “The soul and the body are different things”?’
यो सो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा, ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति।
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘It would, friend.’
अहं खो पनेतं, आवुसो, एवं जानामि एवं पस्सामि। अथ च पनाहं न वदामि: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा …पे…
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe…
‘But friends, I know and see like this. Nevertheless, I do not say: “The soul and the body are the same thing” or “The soul and the body are different things”. …
दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। यो खो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं नु खो तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति?
dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
They enter and remain in the second jhāna … third jhāna … fourth jhāna. When a bhikkhu knows and sees like this, would it be appropriate to say of them: “The soul and the body are the same thing” or “The soul and the body are different things”?’
यो सो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति।
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘It would, friend.’
अहं खो पनेतं, आवुसो, एवं जानामि एवं पस्सामि। अथ च पनाहं न वदामि: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा …पे…
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe…
‘But friends, I know and see like this. Nevertheless, I do not say: “The soul and the body are the same thing” or “The soul and the body are different things”. …
ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति … यो खो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं नु खो तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति? …पे…
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? …pe…
They extend and project the mind toward knowledge and vision … When a bhikkhu knows and sees like this, would it be appropriate to say of them: “The soul and the body are the same thing” or “The soul and the body are different things”?’
यो सो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति।
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘It would, friend.’
अहं खो पनेतं, आवुसो, एवं जानामि एवं पस्सामि। अथ च पनाहं न वदामि: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा। …पे…
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā. …pe…
‘But friends, I know and see like this. Nevertheless, I do not say: “The soul and the body are the same thing” or “The soul and the body are different things”. …
नापरं इत्थत्तायाति पजानाति। यो खो, आवुसो, भिक्खु एवं जानाति एवं पस्सति, कल्लं नु खो तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति?
Nāparaṁ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti?
They understand: “… there is no return to any state of existence.” When a bhikkhu knows and sees like this, would it be appropriate to say of them: “The soul and the body are the same thing” or “The soul and the body are different things”?’
यो सो, आवुसो, भिक्खु एवं जानाति एवं पस्सति न कल्लं तस्सेतं वचनाय: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वाति।
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati na kallaṁ tassetaṁ vacanāya: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti.
‘It would not, friend.’
अहं खो पनेतं, आवुसो, एवं जानामि एवं पस्सामि। अथ च पनाहं न वदामि: ‘तं जीवं तं सरीरन्ऽति वा ‘अञ्ञं जीवं अञ्ञं सरीरन्ऽति वा”ति।
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. Atha ca panāhaṁ na vadāmi: ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā”ti.
‘But friends, I know and see like this. Nevertheless, I do not say: “The soul and the body are the same thing” or “The soul and the body are different things”.’”
इदमवोच भगवा। अत्तमनो ओट्ठद्धो लिच्छवी भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano oṭṭhaddho licchavī bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Oṭṭhaddha the Licchavi was happy with what the Buddha said.
महालिसुत्तं निट्ठितं छट्ठं।
Mahālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The authoritative text of the Dīgha 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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