| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।१०१
Aṅguttara Nikāya 3.101
Numbered Discourses 3.101
१०। लोणकपल्लवग्ग
10. Loṇakapallavagga
10. A Lump of Salt
पंसुधोवकसुत्त
Paṁsudhovakasutta
A Panner
“सन्ति, भिक्खवे, जातरूपस्स ओळारिका उपक्किलेसा पंसुवालुका सक्खरकठला। तमेनं पंसुधोवको वा पंसुधोवकन्तेवासी वा दोणियं आकिरित्वा धोवति सन्धोवति निद्धोवति। तस्मिं पहीने तस्मिं ब्यन्तीकते सन्ति जातरूपस्स मज्झिमसहगता उपक्किलेसा सुखुमसक्खरा थूलवालुका। तमेनं पंसुधोवको वा पंसुधोवकन्तेवासी वा धोवति सन्धोवति निद्धोवति। तस्मिं पहीने तस्मिं ब्यन्तीकते सन्ति जातरूपस्स सुखुमसहगता उपक्किलेसा सुखुमवालुका काळजल्लिका। तमेनं पंसुधोवको वा पंसुधोवकन्तेवासी वा धोवति सन्धोवति निद्धोवति। तस्मिं पहीने तस्मिं ब्यन्तीकते अथापरं सुवण्णसिकतावसिस्सन्ति। तमेनं सुवण्णकारो वा सुवण्णकारन्तेवासी वा जातरूपं मूसायं पक्खिपित्वा धमति सन्धमति निद्धमति। तं होति जातरूपं धन्तं सन्धन्तं निद्धन्तं अनिद्धन्तकसावं, न चेव मुदु होति न च कम्मनियं, न च पभस्सरं पभङ्गु च, न च सम्मा उपेति कम्माय। होति सो, भिक्खवे, समयो यं सुवण्णकारो वा सुवण्णकारन्तेवासी वा तं जातरूपं धमति सन्धमति निद्धमति। तं होति जातरूपं धन्तं सन्धन्तं निद्धन्तं निद्धन्तकसावं, मुदु च होति कम्मनियञ्च पभस्सरञ्च, न च पभङ्गु, सम्मा उपेति कम्माय। यस्सा यस्सा च पिलन्धनविकतिया आकङ्खति—यदि पट्टिकाय, यदि कुण्डलाय, यदि गीवेय्यके, यदि सुवण्णमालाय—तञ्चस्स अत्थं अनुभोति।
“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṁsuvālukā1 sakkharakaṭhalā. Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā doṇiyaṁ ākiritvā dhovati sandhovati niddhovati. Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti. Tamenaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṁ mūsāyaṁ2 pakkhipitvā dhamati sandhamati niddhamati. Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ3 niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. Hoti so, bhikkhave, samayo yaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ dhamati sandhamati niddhamati. Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti.
“Gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only gold dust is left. A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it. Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.
एवमेवं खो, भिक्खवे, सन्ति अधिचित्तमनुयुत्तस्स भिक्खुनो ओळारिका उपक्किलेसा कायदुच्चरितं वचीदुच्चरितं मनोदुच्चरितं, तमेनं सचेतसो भिक्खु दब्बजातिको पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।
Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
In the same way, a bhikkhu who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable bhikkhu gives these up, gets rid of, eliminates, and obliterates them.
तस्मिं पहीने तस्मिं ब्यन्तीकते सन्ति अधिचित्तमनुयुत्तस्स भिक्खुनो मज्झिमसहगता उपक्किलेसा कामवितक्को ब्यापादवितक्को विहिंसावितक्को, तमेनं सचेतसो भिक्खु दब्बजातिको पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable bhikkhu gives these up, gets rid of, eliminates, and obliterates them.
तस्मिं पहीने तस्मिं ब्यन्तीकते सन्ति अधिचित्तमनुयुत्तस्स भिक्खुनो सुखुमसहगता उपक्किलेसा ञातिवितक्को जनपदवितक्को अनवञ्ञत्तिपटिसंयुत्तो वितक्को, तमेनं सचेतसो भिक्खु दब्बजातिको पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti.
When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable bhikkhu gives these up, gets rid of, eliminates, and obliterates them.
तस्मिं पहीने तस्मिं ब्यन्तीकते अथापरं धम्मवितक्कावसिस्सन्ति। सो होति समाधि न चेव सन्तो न च पणीतो नप्पटिप्पस्सद्धलद्धो न एकोदिभावाधिगतो ससङ्खारनिग्गय्हवारितगतो।
Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti. So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato.
When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.
होति सो, भिक्खवे, समयो यं तं चित्तं अज्झत्तंयेव सन्तिट्ठति सन्निसीदति एकोदि होति समाधियति। सो होति समाधि सन्तो पणीतो पटिप्पस्सद्धिलद्धो एकोदिभावाधिगतो न ससङ्खारनिग्गय्हवारितगतो। यस्स यस्स च अभिञ्ञा सच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञा सच्छिकिरियाय तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti4 samādhiyati. So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
सो सचे आकङ्खति: ‘अनेकविहितं इद्धिविधं पच्चनुभवेय्यं—एकोपि हुत्वा बहुधा अस्सं, बहुधापि हुत्वा एको अस्सं; आविभावं, तिरोभावं; तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छेय्यं, सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करेय्यं, सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छेय्यं, सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमेय्यं, सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परिमसेय्यं परिमज्जेय्यं; याव ब्रह्मलोकापि कायेन वसं वत्तेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne5 gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणेय्यं दिब्बे च मानुसे च ये दूरे सन्तिके चाऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानेय्यं—सरागं वा चित्तं सरागं चित्तन्ति पजानेय्यं, वीतरागं वा चित्तं वीतरागं चित्तन्ति पजानेय्यं; सदोसं वा चित्तं सदोसं चित्तन्ति पजानेय्यं, वीतदोसं वा चित्तं वीतदोसं चित्तन्ति पजानेय्यं; समोहं वा चित्तं समोहं चित्तन्ति पजानेय्यं, वीतमोहं वा चित्तं वीतमोहं चित्तन्ति पजानेय्यं; सङ्खित्तं वा चित्तं सङ्खित्तं चित्तन्ति पजानेय्यं, विक्खित्तं वा चित्तं विक्खित्तं चित्तन्ति पजानेय्यं; महग्गतं वा चित्तं महग्गतं चित्तन्ति पजानेय्यं, अमहग्गतं वा चित्तं अमहग्गतं चित्तन्ति पजानेय्यं; सौत्तरं वा चित्तं सौत्तरं चित्तन्ति पजानेय्यं, अनुत्तरं वा चित्तं अनुत्तरं चित्तन्ति पजानेय्यं; समाहितं वा चित्तं समाहितं चित्तन्ति पजानेय्यं, असमाहितं वा चित्तं असमाहितं चित्तन्ति पजानेय्यं; विमुत्तं वा चित्तं विमुत्तं चित्तन्ति पजानेय्यं, अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘अनेकविहितं पुब्बेनिवासं अनुस्सरेय्यं, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: “अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नो”ति, इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सेय्यं चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानेय्यं: “इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना; इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्ना”ति, इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सेय्यं चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने।
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ They are capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सतिआयतने”ति।
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti.
If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.”
दसमं।
Dasamaṁ.
The authoritative text of the Aṅguttara 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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