| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १२२
Majjhima Nikāya 122
The Middle-Length Suttas Collection 122
महासुञ्ञतसुत्त
Mahāsuññatasutta
The Longer Discourse on Emptiness
एवं मे सुतं—एकं समयं भगवा सक्केसु विहरति कपिलवत्थुस्मिं निग्रोधारामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय कपिलवत्थुं पिण्डाय पाविसि। कपिलवत्थुस्मिं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन काळखेमकस्स सक्कस्स विहारो तेनुपसङ्कमि दिवाविहाराय।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s meditation.
तेन खो पन समयेन काळखेमकस्स सक्कस्स विहारे सम्बहुलानि सेनासनानि पञ्ञत्तानि होन्ति। अद्दसा खो भगवा काळखेमकस्स सक्कस्स विहारे सम्बहुलानि सेनासनानि पञ्ञत्तानि। दिस्वान भगवतो एतदहोसि: “सम्बहुलानि खो काळखेमकस्स सक्कस्स विहारे सेनासनानि पञ्ञत्तानि। सम्बहुला नु खो इध भिक्खू विहरन्ती”ति।
Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi: “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti.
Now at that time many resting places had been spread out at Kāḷakhemaka’s dwelling. The Buddha saw this, and wondered, “Many resting places have been spread out; are there many bhikkhus living here?”
तेन खो पन समयेन आयस्मा आनन्दो सम्बहुलेहि भिक्खूहि सद्धिं घटाय सक्कस्स विहारे चीवरकम्मं करोति। अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन घटाय सक्कस्स विहारो तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “सम्बहुलानि खो, आनन्द, काळखेमकस्स सक्कस्स विहारे सेनासनानि पञ्ञत्तानि। सम्बहुला नु खो एत्थ भिक्खू विहरन्ती”ति?
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti?
Now at that time Venerable Ānanda, together with many other bhikkhus, was making robes in Ghaṭa the Sakyan’s dwelling. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭa’s dwelling, where he sat on the seat spread out and said to Venerable Ānanda, “Many resting places have been spread out at Kāḷakhemaka’s dwelling; are many bhikkhus living there?”
“सम्बहुलानि, भन्ते, काळखेमकस्स सक्कस्स विहारे सेनासनानि पञ्ञत्तानि।
“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
सम्बहुला भिक्खू एत्थ विहरन्ति। चीवरकारसमयो नो, भन्ते, वत्तती”ति।
Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī”ti.
“Indeed there are, sir. It’s currently the time for making robes.”
“न खो, आनन्द, भिक्खु सोभति सङ्गणिकारामो सङ्गणिकरतो सङ्गणिकारामतं अनुयुत्तो गणारामो गणरतो गणसम्मुदितो। सो वतानन्द, भिक्खु सङ्गणिकारामो सङ्गणिकरतो सङ्गणिकारामतं अनुयुत्तो गणारामो गणरतो गणसम्मुदितो यं तं नेक्खम्मसुखं पविवेकसुखं उपसमसुखं सम्बोधिसुखं तस्स सुखस्स निकामलाभी भविस्सति अकिच्छलाभी अकसिरलाभीति—नेतं ठानं विज्जति। यो च खो सो, आनन्द, भिक्खु एको गणस्मा वूपकट्ठो विहरति तस्सेतं भिक्खुनो पाटिकङ्खं यं तं नेक्खम्मसुखं पविवेकसुखं उपसमसुखं सम्बोधिसुखं तस्स सुखस्स निकामलाभी भविस्सति अकिच्छलाभी अकसिरलाभीति—ठानमेतं विज्जति।
“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ1 tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.
“Ānanda, a bhikkhu doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. It’s quite impossible that such a bhikkhu will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. But you should expect that a bhikkhu who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.
सो वतानन्द, भिक्खु सङ्गणिकारामो सङ्गणिकरतो सङ्गणिकारामतं अनुयुत्तो गणारामो गणरतो गणसम्मुदितो सामायिकं वा कन्तं चेतोविमुत्तिं उपसम्पज्ज विहरिस्सति असामायिकं वा अकुप्पन्ति—नेतं ठानं विज्जति। यो च खो सो, आनन्द, भिक्खु एको गणस्मा वूपकट्ठो विहरति तस्सेतं भिक्खुनो पाटिकङ्खं सामायिकं वा कन्तं चेतोविमुत्तिं उपसम्पज्ज विहरिस्सति असामायिकं वा अकुप्पन्ति—ठानमेतं विज्जति।
So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.
Indeed, Ānanda, it is quite impossible that a bhikkhu who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. But it is possible that a bhikkhu who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.
नाहं, आनन्द, एकं रूपम्पि समनुपस्सामि यत्थ रत्तस्स यथाभिरतस्स रूपस्स विपरिणामञ्ञथाभावा न उप्पज्जेय्युं सोकपरिदेवदुक्खदोमनस्सूपायासा।
Nāhaṁ, ānanda, ekaṁ rūpampi2 samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.
Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it.
अयं खो पनानन्द, विहारो तथागतेन अभिसम्बुद्धो यदिदं—सब्बनिमित्तानं अमनसिकारा अज्झत्तं सुञ्ञतं उपसम्पज्ज विहरितुं। तत्र चे, आनन्द, तथागतं इमिना विहारेन विहरन्तं भवन्ति उपसङ्कमितारो भिक्खू भिक्खुनियो उपासका उपासिकायो राजानो राजमहामत्ता तित्थिया तित्थियसावका। तत्रानन्द, तथागतो विवेकनिन्नेनेव चित्तेन विवेकपोणेन विवेकपब्भारेन वूपकट्ठेन नेक्खम्माभिरतेन ब्यन्तीभूतेन सब्बसो आसवट्ठानीयेहि धम्मेहि अञ्ञदत्थु उय्योजनिकपटिसंयुत्तंयेव कथं कत्ता होति।
Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti3 upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.
But the Realized One woke up to this meditation, namely to enter and remain in emptiness internally by not focusing on any signs. Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their ministers, monastics of other religions and their disciples go to visit him. In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topic of dismissal.
तस्मातिहानन्द, भिक्खु चेपि आकङ्खेय्य: ‘अज्झत्तं सुञ्ञतं उपसम्पज्ज विहरेय्यन्ऽति, तेनानन्द, भिक्खुना अज्झत्तमेव चित्तं सण्ठपेतब्बं सन्निसादेतब्बं एकोदि कातब्बं समादहातब्बं।
Tasmātihānanda, bhikkhu cepi ākaṅkheyya: ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
Therefore, if a bhikkhu might wish: ‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and immerse their mind in samādhi internally.
कथञ्चानन्द, भिक्खु अज्झत्तमेव चित्तं सण्ठपेति सन्निसादेति एकोदिं करोति समादहति?
Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti4 samādahati?
And how does a bhikkhu still, settle, unify, and immerse their mind in samādhi internally?
इधानन्द, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि …पे… पठमं झानं उपसम्पज्ज विहरति …पे… दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। एवं खो, आनन्द, भिक्खु अज्झत्तमेव चित्तं सण्ठपेति सन्निसादेति एकोदिं करोति समादहति।
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.
It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. That’s how a bhikkhu stills, settles, unifies, and immerses their mind in samādhi internally.
सो अज्झत्तं सुञ्ञतं मनसि करोति। तस्स अज्झत्तं सुञ्ञतं मनसिकरोतो सुञ्ञताय चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘अज्झत्तं सुञ्ञतं खो मे मनसिकरोतो अज्झत्तं सुञ्ञताय चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चतीऽति। इतिह तत्थ सम्पजानो होति। सो बहिद्धा सुञ्ञतं मनसि करोति …पे… सो अज्झत्तबहिद्धा सुञ्ञतं मनसि करोति …पे… सो आनेञ्जं मनसि करोति। तस्स आनेञ्जं मनसिकरोतो आनेञ्जाय चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चति। एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘आनेञ्जं खो मे मनसिकरोतो आनेञ्जाय चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति न विमुच्चतीऽति। इतिह तत्थ सम्पजानो होति।
So ajjhattaṁ suññataṁ manasi karoti. Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.
They focus on emptiness internally, but their mind isn’t eager, confident, settled, and decided. In that case, they understand: ‘I am focusing on emptiness internally, but my mind isn’t eager, confident, settled, and decided.’ In this way they are aware of the situation. They focus on emptiness externally … They focus on emptiness internally and externally … They focus on the imperturbable, but their mind isn’t eager, confident, settled, and decided. In that case, they understand: ‘I am focusing on the imperturbable internally, but my mind isn’t eager, confident, settled, and decided.’ In this way they are aware of the situation.
तेनानन्द, भिक्खुना तस्मिंयेव पुरिमस्मिं समाधिनिमित्ते अज्झत्तमेव चित्तं सण्ठपेतब्बं सन्निसादेतब्बं एकोदि कातब्बं समादहातब्बं। सो अज्झत्तं सुञ्ञतं मनसि करोति। तस्स अज्झत्तं सुञ्ञतं मनसिकरोतो अज्झत्तं सुञ्ञताय चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘अज्झत्तं सुञ्ञतं खो मे मनसिकरोतो अज्झत्तं सुञ्ञताय चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चतीऽति। इतिह तत्थ सम्पजानो होति। सो बहिद्धा सुञ्ञतं मनसि करोति …पे… सो अज्झत्तबहिद्धा सुञ्ञतं मनसि करोति …पे… सो आनेञ्जं मनसि करोति। तस्स आनेञ्जं मनसिकरोतो आनेञ्जाय चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘आनेञ्जं खो मे मनसिकरोतो आनेञ्जाय चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चतीऽति। इतिह तत्थ सम्पजानो होति।
Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. So ajjhattaṁ suññataṁ manasi karoti. Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.
Then that bhikkhu should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before. They focus on emptiness internally, and their mind is eager, confident, settled, and decided. In that case, they understand: ‘I am focusing on emptiness internally, and my mind is eager, confident, settled, and decided.’ In this way they are aware of the situation. They focus on emptiness externally … They focus on emptiness internally and externally … They focus on the imperturbable, and their mind is eager, confident, settled, and decided. In that case, they understand: ‘I am focusing on the imperturbable, and my mind is eager, confident, settled, and decided.’ In this way they are aware of the situation.
तस्स चे, आनन्द, भिक्खुनो इमिना विहारेन विहरतो चङ्कमाय चित्तं नमति, सो चङ्कमति: ‘एवं मं चङ्कमन्तं नाभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सविस्सन्तीऽति। इतिह तत्थ सम्पजानो होति। तस्स चे, आनन्द, भिक्खुनो इमिना विहारेन विहरतो ठानाय चित्तं नमति, सो तिट्ठति: ‘एवं मं ठितं नाभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सविस्सन्तीऽति। इतिह तत्थ सम्पजानो होति। तस्स चे, आनन्द, भिक्खुनो इमिना विहारेन विहरतो निसज्जाय चित्तं नमति, सो निसीदति: ‘एवं मं निसिन्नं नाभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सविस्सन्तीऽति। इतिह तत्थ सम्पजानो होति। तस्स चे, आनन्द, भिक्खुनो इमिना विहारेन विहरतो सयनाय चित्तं नमति, सो सयति: ‘एवं मं सयन्तं नाभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सविस्सन्तीऽति। इतिह तत्थ सम्पजानो होति।
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: ‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
While a bhikkhu is practicing such meditation, if their mind inclines to walking, they walk, thinking: ‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a bhikkhu is practicing such meditation, if their mind inclines to standing, they stand, thinking: ‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a bhikkhu is practicing such meditation, if their mind inclines to sitting, they sit, thinking: ‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation. While a bhikkhu is practicing such meditation, if their mind inclines to lying down, they lie down, thinking: ‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ In this way they are aware of the situation.
तस्स चे, आनन्द, भिक्खुनो इमिना विहारेन विहरतो कथाय चित्तं नमति, सो: ‘यायं कथा हीना गम्मा पोथुज्जनिका अनरिया अनत्थसंहिता न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, सेय्यथिदं—राजकथा चोरकथा महामत्तकथा सेनाकथा भयकथा युद्धकथा अन्नकथा पानकथा वत्थकथा सयनकथा मालाकथा गन्धकथा ञातिकथा यानकथा गामकथा निगमकथा नगरकथा जनपदकथा इत्थिकथा सुराकथा विसिखाकथा कुम्भट्ठानकथा पुब्बपेतकथा नानत्तकथा लोकक्खायिका समुद्दक्खायिका इतिभवाभवकथा इति वा इति—एवरूपिं कथं न कथेस्सामीऽति। इतिह तत्थ सम्पजानो होति। या च खो अयं, आनन्द, कथा अभिसल्लेखिका चेतोविनीवरणसप्पाया एकन्तनिब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति, सेय्यथिदं—अप्पिच्छकथा सन्तुट्ठिकथा पविवेककथा असंसग्गकथा वीरियारम्भकथा सीलकथा समाधिकथा पञ्ञाकथा विमुत्तिकथा विमुत्तिञाणदस्सनकथा इति: ‘एवरूपिं कथं कथेस्सामीऽति। इतिह तत्थ सम्पजानो होति।
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya5 cittaṁ namati, so: ‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. Itiha tattha sampajāno hoti.
While a bhikkhu is practicing such meditation, if their mind inclines to talking, they think: ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. Namely: talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ In this way they are aware of the situation. ‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ In this way they are aware of the situation.
तस्स चे, आनन्द, भिक्खुनो इमिना विहारेन विहरतो वितक्काय चित्तं नमति, सो: ‘ये ते वितक्का हीना गम्मा पोथुज्जनिका अनरिया अनत्थसंहिता न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तन्ति, सेय्यथिदं—कामवितक्को ब्यापादवितक्को विहिंसावितक्को इति एवरूपे वितक्के न वितक्केस्सामीऽति। इतिह तत्थ सम्पजानो होति। ये च खो इमे, आनन्द, वितक्का अरिया निय्यानिका निय्यन्ति तक्करस्स सम्मादुक्खक्खयाय, सेय्यथिदं—नेक्खम्मवितक्को अब्यापादवितक्को अविहिंसावितक्को इति: ‘एवरूपे वितक्के वितक्केस्सामीऽति। इतिह तत्थ सम्पजानो होति।
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke6 na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.
While a bhikkhu is practicing such meditation, if their mind inclines to thinking, they think: ‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That is, sensual, malicious, or cruel thoughts.’ In this way they are aware of the situation. ‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’ In this way they are aware of the situation.
पञ्च खो इमे, आनन्द, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा … घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया—इमे खो, आनन्द, पञ्च कामगुणा।
Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, ānanda, pañca kāmaguṇā.
There are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.
यत्थ भिक्खुना अभिक्खणं सकं चित्तं पच्चवेक्खितब्बं: ‘अत्थि नु खो मे इमेसु पञ्चसु कामगुणेसु अञ्ञतरस्मिं वा अञ्ञतरस्मिं वा आयतने उप्पज्जति चेतसो समुदाचारोऽति? सचे, आनन्द, भिक्खु पच्चवेक्खमानो एवं पजानाति: ‘अत्थि खो मे इमेसु पञ्चसु कामगुणेसु अञ्ञतरस्मिं वा अञ्ञतरस्मिं वा आयतने उप्पज्जति चेतसो समुदाचारोऽति, एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘यो खो इमेसु पञ्चसु कामगुणेसु छन्दरागो सो मे नप्पहीनोऽति। इतिह तत्थ सम्पजानो होति। सचे पनानन्द, भिक्खु पच्चवेक्खमानो एवं पजानाति: ‘नत्थि खो मे इमेसु पञ्चसु कामगुणेसु अञ्ञतरस्मिं वा अञ्ञतरस्मिं वा आयतने उप्पज्जति चेतसो समुदाचारोऽति, एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘यो खो इमेसु पञ्चसु कामगुणेसु छन्दरागो सो मे पहीनोऽति। इतिह तत्थ सम्पजानो होति।
Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.
So you should regularly check your own mind: ‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ Suppose that, upon checking, a bhikkhu knows this: ‘My mind does take an interest.’ In that case, they understand: ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ In this way they are aware of the situation. But suppose that, upon checking, a bhikkhu knows this: ‘My mind does not take an interest.’ In that case, they understand: ‘I have given up desire and greed for the five kinds of sensual stimulation.’ In this way they are aware of the situation.
पञ्च खो इमे, आनन्द, उपादानक्खन्धा यत्थ भिक्खुना उदयब्बयानुपस्सिना विहातब्बं: ‘इति रूपं इति रूपस्स समुदयो इति रूपस्स अत्थङ्गमो, इति वेदना … इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं इति विञ्ञाणस्स समुदयो इति विञ्ञाणस्स अत्थङ्गमोऽति।
Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.
A bhikkhu should meditate observing rise and fall in these five grasping aggregates: ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
तस्स इमेसु पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सिनो विहरतो यो पञ्चसु उपादानक्खन्धेसु अस्मिमानो सो पहीयति। एवं सन्तमेतं, आनन्द, भिक्खु एवं पजानाति: ‘यो खो इमेसु पञ्चसु उपादानक्खन्धेसु अस्मिमानो सो मे पहीनोऽति। इतिह तत्थ सम्पजानो होति।
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti.
As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. In that case, they understand: ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ In this way they are aware of the situation.
इमे खो ते, आनन्द, धम्मा एकन्तकुसला कुसलायातिका अरिया लोकुत्तरा अनवक्कन्ता पापिमता।
Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā7 ariyā lokuttarā anavakkantā pāpimatā.
These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One.
तं किं मञ्ञसि, आनन्द, कं अत्थवसं सम्पस्समानो अरहति सावको सत्थारं अनुबन्धितुं अपि पणुज्जमानो”ति?
Taṁ kiṁ maññasi, ānanda, kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?
What do you think, Ānanda? For what reason would a disciple value following the Teacher, even if sent away?”
“भगवंमूलका नो, भन्ते, धम्मा भगवंनेत्तिका भगवंपटिसरणा। साधु वत, भन्ते, भगवन्तंयेव पटिभातु एतस्स भासितस्स अत्थो। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhus will listen and remember it.”
“न खो, आनन्द, अरहति सावको सत्थारं अनुबन्धितुं, यदिदं सुत्तं गेय्यं वेय्याकरणं तस्स हेतु। तं किस्स हेतु? दीघरत्तस्स हि ते, आनन्द, धम्मा सुता धाता वचसा परिचिता मनसानुपेक्खिता दिट्ठिया सुप्पटिविद्धा। या च खो अयं, आनन्द, कथा अभिसल्लेखिका चेतोविनीवरणसप्पाया एकन्तनिब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति, सेय्यथिदं—अप्पिच्छकथा सन्तुट्ठिकथा पविवेककथा असंसग्गकथा वीरियारम्भकथा सीलकथा समाधिकथा पञ्ञाकथा विमुत्तिकथा विमुत्तिञाणदस्सनकथा—एवरूपिया खो, आनन्द, कथाय हेतु अरहति सावको सत्थारं अनुबन्धितुं अपि पणुज्जमानो।
“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. Taṁ kissa hetu? Dīgharattassa8 hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.
“A disciple should not value following the Teacher for the sake of statements, songs, or discussions. Why is that? Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.
एवं सन्ते खो, आनन्द, आचरियूपद्दवो होति, एवं सन्ते अन्तेवासूपद्दवो होति, एवं सन्ते ब्रह्मचारूपद्दवो होति।
Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.
This being so, Ānanda, there is a peril for the teacher, a peril for the student, and a peril for a spiritual practitioner.
कथञ्चानन्द, आचरियूपद्दवो होति? इधानन्द, एकच्चो सत्था विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। तस्स तथावूपकट्ठस्स विहरतो अन्वावत्तन्ति ब्राह्मणगहपतिका नेगमा चेव जानपदा च। सो अन्वावत्तन्तेसु ब्राह्मणगहपतिकेसु नेगमेसु चेव जानपदेसु च मुच्छं निकामयति, गेधं आपज्जति, आवत्तति बाहुल्लाय। अयं वुच्चतानन्द, उपद्दवो आचरियो। आचरियूपद्दवेन अवधिंसु नं पापका अकुसला धम्मा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया। एवं खो, आनन्द, आचरियूपद्दवो होति।
Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti9 brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā10 sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, ācariyūpaddavo hoti.
And how is there a peril for the teacher? It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This teacher is said to be imperiled by the teacher’s peril. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how there is a peril for the teacher.
कथञ्चानन्द, अन्तेवासूपद्दवो होति? तस्सेव खो पनानन्द, सत्थु सावको तस्स सत्थु विवेकमनुब्रूहयमानो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। तस्स तथावूपकट्ठस्स विहरतो अन्वावत्तन्ति ब्राह्मणगहपतिका नेगमा चेव जानपदा च। सो अन्वावत्तन्तेसु ब्राह्मणगहपतिकेसु नेगमेसु चेव जानपदेसु च मुच्छं निकामयति, गेधं आपज्जति, आवत्तति बाहुल्लाय। अयं वुच्चतानन्द, उपद्दवो अन्तेवासी। अन्तेवासूपद्दवेन अवधिंसु नं पापका अकुसला धम्मा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया। एवं खो, आनन्द, अन्तेवासूपद्दवो होति।
Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, antevāsūpaddavo hoti.
And how is there a peril for the student? It’s when the student of a teacher, emulating their teacher’s fostering of seclusion, frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This student is said to be imperiled by the student’s peril. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how there is a peril for the student.
कथञ्चानन्द, ब्रह्मचारूपद्दवो होति? इधानन्द, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। तस्स तथावूपकट्ठस्स विहरतो अन्वावत्तन्ति ब्राह्मणगहपतिका नेगमा चेव जानपदा च। सो अन्वावत्तन्तेसु ब्राह्मणगहपतिकेसु नेगमेसु चेव जानपदेसु च न मुच्छं निकामयति, न गेधं आपज्जति, न आवत्तति बाहुल्लाय। तस्सेव खो पनानन्द, सत्थु सावको तस्स सत्थु विवेकमनुब्रूहयमानो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। तस्स तथावूपकट्ठस्स विहरतो अन्वावत्तन्ति ब्राह्मणगहपतिका नेगमा चेव जानपदा च। सो अन्वावत्तन्तेसु ब्राह्मणगहपतिकेसु नेगमेसु चेव जानपदेसु च मुच्छं निकामयति, गेधं आपज्जति, आवत्तति बाहुल्लाय। अयं वुच्चतानन्द, उपद्दवो ब्रह्मचारी। ब्रह्मचारूपद्दवेन अवधिंसु नं पापका अकुसला धम्मा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया। एवं खो, आनन्द, ब्रह्मचारूपद्दवो होति।
Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, brahmacārūpaddavo hoti.
And how is there a peril for a spiritual practitioner? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, he’s visited by a stream of brahmins and householders of the city and country. When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence. But a disciple of this teacher, emulating their teacher’s fostering of seclusion, frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. This spiritual practitioner is said to be imperiled by the spiritual practitioner’s peril. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s how there is a peril for the spiritual practitioner.
तत्रानन्द, यो चेवायं आचरियूपद्दवो, यो च अन्तेवासूपद्दवो अयं तेहि ब्रह्मचारूपद्दवो दुक्खविपाकतरो चेव कटुकविपाकतरो च, अपि च विनिपाताय संवत्तति।
Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.
And in this context, Ānanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.
तस्मातिह मं, आनन्द, मित्तवताय समुदाचरथ, मा सपत्तवताय। तं वो भविस्सति दीघरत्तं हिताय सुखाय।
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
So, Ānanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness.
कथञ्चानन्द, सत्थारं सावका सपत्तवताय समुदाचरन्ति, नो मित्तवताय? इधानन्द, सत्था सावकानं धम्मं देसेति अनुकम्पको हितेसी अनुकम्पं उपादाय: ‘इदं वो हिताय, इदं वो सुखायाऽति। तस्स सावका न सुस्सूसन्ति, न सोतं ओदहन्ति, न अञ्ञा चित्तं उपट्ठपेन्ति, वोक्कम्म च सत्थुसासना वत्तन्ति। एवं खो, आनन्द, सत्थारं सावका सपत्तवताय समुदाचरन्ति, नो मित्तवताय।
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.
And how do disciples treat their Teacher as an enemy, not a friend? It’s when the Teacher teaches the Dhamma out of kindness and compassion: ‘This is for your welfare. This is for your happiness.’ But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. That’s how the disciples treat their Teacher as an enemy, not a friend.
कथञ्चानन्द, सत्थारं सावका मित्तवताय समुदाचरन्ति, नो सपत्तवताय? इधानन्द, सत्था सावकानं धम्मं देसेति अनुकम्पको हितेसी अनुकम्पं उपादाय: ‘इदं वो हिताय, इदं वो सुखायाऽति। तस्स सावका सुस्सूसन्ति, सोतं ओदहन्ति, अञ्ञा चित्तं उपट्ठपेन्ति, न च वोक्कम्म सत्थुसासना वत्तन्ति। एवं खो, आनन्द, सत्थारं सावका मित्तवताय समुदाचरन्ति, नो सपत्तवताय।
Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.
And how do disciples treat their Teacher as a friend, not an enemy? It’s when the Teacher teaches the Dhamma out of kindness and compassion: ‘This is for your welfare. This is for your happiness.’ And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. That’s how the disciples treat their Teacher as a friend, not an enemy.
तस्मातिह मं, आनन्द, मित्तवताय समुदाचरथ, मा सपत्तवताय। तं वो भविस्सति दीघरत्तं हिताय सुखाय। न वो अहं, आनन्द, तथा परक्कमिस्सामि यथा कुम्भकारो आमके आमकमत्ते। निग्गय्ह निग्गय्हाहं, आनन्द, वक्खामि; पवय्ह पवय्ह, आनन्द, वक्खामि। यो सारो सो ठस्सती”ति।
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṁ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī”ti.
So, Ānanda, treat me as a friend, not as an enemy. That will be for your lasting welfare and happiness. I shall not mollycoddle you like a potter with their damp, unfired pots. I shall speak, correcting you again and again, pressing you again and again. The core will stand the test.”
इदमवोच भगवा। अत्तमनो आयस्मा आनन्दो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.
महासुञ्ञतसुत्तं निट्ठितं दुतियं।
Mahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ.
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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