Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय २९

Dīgha Nikāya 29

Long Discourses 29

पासादिकसुत्त

Pāsādikasutta

An Impressive Discourse

एवं मे सुतं—एकं समयं भगवा सक्केसु विहरति वेधञ्ञा नाम सक्या, तेसं अम्बवने पासादे।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde.

So I have heard. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to the Sakyans named Vedhaññā.

तेन खो पन समयेन निगण्ठो नाटपुत्तो पावायं अधुनाकालङ्कतो होति। तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता भण्डनजाता कलहजाता विवादापन्ना अञ्ञमञ्ञं मुखसत्तीहि वितुदन्ता विहरन्ति:

Tena kho pana samayena nigaṇṭho nāṭaputto¹ pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:

Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:

“न त्वं इमं धम्मविनयं आजानासि, अहं इमं धम्मविनयं आजानामि, किं त्वं इमं धम्मविनयं आजानिस्ससि? मिच्छापटिपन्नो त्वमसि, अहमस्मि सम्मापटिपन्नो। सहितं मे, असहितं ते। पुरेवचनीयं पच्छा अवच, पच्छावचनीयं पुरे अवच। अधिचिण्णं ते विपरावत्तं, आरोपितो ते वादो, निग्गहितो त्वमसि, चर वादप्पमोक्खाय, निब्बेठेहि वा सचे पहोसी”ति।

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.

“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

वधोयेव खो मञ्ञे निगण्ठेसु नाटपुत्तियेसु वत्तति। येपि निगण्ठस्स नाटपुत्तस्स सावका गिही ओदातवसना, तेपि निगण्ठेसु नाटपुत्तियेसु निब्बिन्नरूपा विरत्तरूपा पटिवानरूपा, यथा तं दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते भिन्नथूपे अप्पटिसरणे।

Vadhoyeva kho² maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi³ nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā⁴ virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

You’d think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

अथ खो चुन्दो समणुद्देसो पावायं वस्संवुट्ठो येन सामगामो, येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो चुन्दो समणुद्देसो आयस्मन्तं आनन्दं एतदवोच: “निगण्ठो, भन्ते, नाटपुत्तो पावायं अधुनाकालङ्कतो। तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता …पे… भिन्नथूपे अप्पटिसरणे”ति।

Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho⁵ yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca: “nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.

And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.

एवं वुत्ते, आयस्मा आनन्दो चुन्दं समणुद्देसं एतदवोच: “अत्थि खो इदं, आवुसो चुन्द, कथापाभतं भगवन्तं दस्सनाय। आयामावुसो चुन्द, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा एतमत्थं भगवतो आरोचेस्सामा”ति।

Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca: “atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.

Ānanda said to him, “Friend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and tell him about this.”

“एवं, भन्ते”ति खो चुन्दो समणुद्देसो आयस्मतो आनन्दस्स पच्चस्सोसि।

“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

“Yes, sir,” replied Cunda.

अथ खो आयस्मा च आनन्दो चुन्दो च समणुद्देसो येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अयं, भन्ते, चुन्दो समणुद्देसो एवमाह, ‘निगण्ठो, भन्ते, नाटपुत्तो पावायं अधुनाकालङ्कतो, तस्स कालङ्किरियाय भिन्ना निगण्ठा …पे… भिन्नथूपे अप्पटिसरणेऽ”ति।

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.

Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened.

१। असम्मासम्बुद्धप्पवेदितधम्मविनय

1. Asammāsambuddhappaveditadhammavinaya

1. The Teaching of the Unawakened

“एवं हेतं, चुन्द, होति दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते।

“Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

“That’s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

इध, चुन्द, सत्था च होति असम्मासम्बुद्धो, धम्मो च दुरक्खातो दुप्पवेदितो अनिय्यानिको अनुपसमसंवत्तनिको असम्मासम्बुद्धप्पवेदितो, सावको च तस्मिं धम्मे न धम्मानुधम्मप्पटिपन्नो विहरति न सामीचिप्पटिपन्नो न अनुधम्मचारी, वोक्कम्म च तम्हा धम्मा वत्तति। सो एवमस्स वचनीयो: ‘तस्स ते, आवुसो, लाभा, तस्स ते सुलद्धं, सत्था च ते असम्मासम्बुद्धो, धम्मो च दुरक्खातो दुप्पवेदितो अनिय्यानिको अनुपसमसंवत्तनिको असम्मासम्बुद्धप्पवेदितो। त्वञ्च तस्मिं धम्मे न धम्मानुधम्मप्पटिपन्नो विहरसि, न सामीचिप्पटिपन्नो, न अनुधम्मचारी, वोक्कम्म च तम्हा धम्मा वत्तसीऽति। इति खो, चुन्द, सत्थापि तत्थ गारय्हो, धम्मोपि तत्थ गारय्हो, सावको च तत्थ एवं पासंसो। यो खो, चुन्द, एवरूपं सावकं एवं वदेय्य: ‘एतायस्मा तथा पटिपज्जतु, यथा ते सत्थारा धम्मो देसितो पञ्ञत्तोऽति। यो च समादपेति, यञ्च समादपेति, यो च समादपितो तथत्ताय पटिपज्जति। सब्बे ते बहुं अपुञ्ञं पसवन्ति। तं किस्स हेतु? एवं हेतं, चुन्द, होति दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते।

Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito, sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo: ‘tassa te, āvuso, lābhā, tassa te suladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito. Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ apuññaṁ pasavanti. Taṁ kissa hetu? Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. You should say this to them, ‘You’re fortunate, friend, you’re so very fortunate! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’ In such a case the teacher and the teaching are to blame, but the disciple deserves praise. Suppose someone was to say to such a disciple, ‘Come on, venerable, practice as taught and pointed out by your teacher.’ The one who encourages, the one who they encourage, and the one who practices accordingly all make much bad karma. Why is that? It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

इध पन, चुन्द, सत्था च होति असम्मासम्बुद्धो, धम्मो च दुरक्खातो दुप्पवेदितो अनिय्यानिको अनुपसमसंवत्तनिको असम्मासम्बुद्धप्पवेदितो, सावको च तस्मिं धम्मे धम्मानुधम्मप्पटिपन्नो विहरति सामीचिप्पटिपन्नो अनुधम्मचारी, समादाय तं धम्मं वत्तति। सो एवमस्स वचनीयो: ‘तस्स ते, आवुसो, अलाभा, तस्स ते दुल्लद्धं, सत्था च ते असम्मासम्बुद्धो, धम्मो च दुरक्खातो दुप्पवेदितो अनिय्यानिको अनुपसमसंवत्तनिको असम्मासम्बुद्धप्पवेदितो। त्वञ्च तस्मिं धम्मे धम्मानुधम्मप्पटिपन्नो विहरसि सामीचिप्पटिपन्नो अनुधम्मचारी, समादाय तं धम्मं वत्तसीऽति। इति खो, चुन्द, सत्थापि तत्थ गारय्हो, धम्मोपि तत्थ गारय्हो, सावकोपि तत्थ एवं गारय्हो। यो खो, चुन्द, एवरूपं सावकं एवं वदेय्य: ‘अद्धायस्मा ञायप्पटिपन्नो ञायमाराधेस्सतीऽति। यो च पसंसति, यञ्च पसंसति, यो च पसंसितो भिय्योसो मत्ताय वीरियं आरभति। सब्बे ते बहुं अपुञ्ञं पसवन्ति। तं किस्स हेतु? एवञ्हेतं, चुन्द, होति दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते।

Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito, sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. So evamassa vacanīyo: ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito. Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ apuññaṁ pasavanti. Taṁ kissa hetu? Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. You should say this to them, ‘It’s your loss, friend, it’s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’ In such a case the teacher, the teaching, and the disciple are all to blame. Suppose someone was to say to such a disciple, ‘Clearly the venerable is practicing systematically and will succeed in that system.’ The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much bad karma. Why is that? It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

२। सम्मासम्बुद्धप्पवेदितधम्मविनय

2. Sammāsambuddhappaveditadhammavinaya

2. The Teaching of the Awakened

इध पन, चुन्द, सत्था च होति सम्मासम्बुद्धो, धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो, सावको च तस्मिं धम्मे न धम्मानुधम्मप्पटिपन्नो विहरति, न सामीचिप्पटिपन्नो, न अनुधम्मचारी, वोक्कम्म च तम्हा धम्मा वत्तति। सो एवमस्स वचनीयो: ‘तस्स ते, आवुसो, अलाभा, तस्स ते दुल्लद्धं, सत्था च ते सम्मासम्बुद्धो, धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो। त्वञ्च तस्मिं धम्मे न धम्मानुधम्मप्पटिपन्नो विहरसि, न सामीचिप्पटिपन्नो, न अनुधम्मचारी, वोक्कम्म च तम्हा धम्मा वत्तसीऽति। इति खो, चुन्द, सत्थापि तत्थ पासंसो, धम्मोपि तत्थ पासंसो, सावको च तत्थ एवं गारय्हो। यो खो, चुन्द, एवरूपं सावकं एवं वदेय्य: ‘एतायस्मा तथा पटिपज्जतु यथा ते सत्थारा धम्मो देसितो पञ्ञत्तोऽति। यो च समादपेति, यञ्च समादपेति, यो च समादपितो तथत्ताय पटिपज्जति। सब्बे ते बहुं पुञ्ञं पसवन्ति। तं किस्स हेतु? एवञ्हेतं, चुन्द, होति स्वाक्खाते धम्मविनये सुप्पवेदिते निय्यानिके उपसमसंवत्तनिके सम्मासम्बुद्धप्पवेदिते।

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo: ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.

Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. You should say this to them, ‘It’s your loss, friend, it’s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’ In such a case the teacher and the teaching deserve praise, but the disciple is to blame. Suppose someone was to say to such a disciple, ‘Come on, venerable, practice as taught and pointed out by your teacher.’ The one who encourages, the one who they encourage, and the one who practices accordingly all make much merit. Why is that? It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

इध पन, चुन्द, सत्था च होति सम्मासम्बुद्धो, धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो, सावको च तस्मिं धम्मे धम्मानुधम्मप्पटिपन्नो विहरति सामीचिप्पटिपन्नो अनुधम्मचारी, समादाय तं धम्मं वत्तति। सो एवमस्स वचनीयो: ‘तस्स ते, आवुसो, लाभा, तस्स ते सुलद्धं, सत्था च ते सम्मासम्बुद्धो, धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो। त्वञ्च तस्मिं धम्मे धम्मानुधम्मप्पटिपन्नो विहरसि सामीचिप्पटिपन्नो अनुधम्मचारी, समादाय तं धम्मं वत्तसीऽति। इति खो, चुन्द, सत्थापि तत्थ पासंसो, धम्मोपि तत्थ पासंसो, सावकोपि तत्थ एवं पासंसो। यो खो, चुन्द, एवरूपं सावकं एवं वदेय्य: ‘अद्धायस्मा ञायप्पटिपन्नो ञायमाराधेस्सतीऽति। यो च पसंसति, यञ्च पसंसति, यो च पसंसितो भिय्योसो मत्ताय वीरियं आरभति। सब्बे ते बहुं पुञ्ञं पसवन्ति। तं किस्स हेतु? एवञ्हेतं, चुन्द, होति स्वाक्खाते धम्मविनये सुप्पवेदिते निय्यानिके उपसमसंवत्तनिके सम्मासम्बुद्धप्पवेदिते।

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. So evamassa vacanīyo: ‘tassa te, āvuso, lābhā, tassa te suladdhaṁ, satthā ca te⁶ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito⁷ bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ puññaṁ pasavanti. Taṁ kissa hetu? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.

Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. You should say this to them, ‘You’re fortunate, friend, you’re so very fortunate! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’ In such a case the teacher, the teaching, and the disciple all deserve praise. Suppose someone was to say to such a disciple, ‘Clearly the venerable is practicing systematically and will succeed in that system.’ The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much merit. Why is that? It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

३। सावकानुतप्पसत्थु

3. Sāvakānutappasatthu

3. When Disciples Have Regrets

इध पन, चुन्द, सत्था च लोके उदपादि अरहं सम्मासम्बुद्धो, धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो, अविञ्ञापितत्था चस्स होन्ति सावका सद्धम्मे, न च तेसं केवलं परिपूरं ब्रह्मचरियं आविकतं होति उत्तानीकतं सब्बसङ्गाहपदकतं सप्पाटिहीरकतं याव देवमनुस्सेहि सुप्पकासितं। अथ नेसं सत्थुनो अन्तरधानं होति। एवरूपो खो, चुन्द, सत्था सावकानं कालङ्कतो अनुतप्पो होति। तं किस्स हेतु? ‘सत्था च नो लोके उदपादि अरहं सम्मासम्बुद्धो, धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो, अविञ्ञापितत्था चम्ह सद्धम्मे, न च नो केवलं परिपूरं ब्रह्मचरियं आविकतं होति उत्तानीकतं सब्बसङ्गाहपदकतं सप्पाटिहीरकतं याव देवमनुस्सेहि सुप्पकासितं। अथ नो सत्थुनो अन्तरधानं होतीऽति। एवरूपो खो, चुन्द, सत्था सावकानं कालङ्कतो अनुतप्पो होति।

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha nesaṁ satthuno antaradhānaṁ hoti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti. Taṁ kissa hetu? ‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha no satthuno antaradhānaṁ hotī’ti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.

Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. But the disciples have not been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are tormented by regrets. Why is that? They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we were not educated in its meaning. And the spiritual practice was not fully disclosed and revealed to us; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans. And then our teacher passed away.’ When such a teacher has passed away the disciples are tormented by regrets.

४। सावकाननुतप्पसत्थु

4. Sāvakānanutappasatthu

4. When Disciples Have No Regrets

इध पन, चुन्द, सत्था च लोके उदपादि अरहं सम्मासम्बुद्धो। धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो। विञ्ञापितत्था चस्स होन्ति सावका सद्धम्मे, केवलञ्च तेसं परिपूरं ब्रह्मचरियं आविकतं होति उत्तानीकतं सब्बसङ्गाहपदकतं सप्पाटिहीरकतं याव देवमनुस्सेहि सुप्पकासितं। अथ नेसं सत्थुनो अन्तरधानं होति। एवरूपो खो, चुन्द, सत्था सावकानं कालङ्कतो अननुतप्पो होति। तं किस्स हेतु? ‘सत्था च नो लोके उदपादि अरहं सम्मासम्बुद्धो। धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो। विञ्ञापितत्था चम्ह सद्धम्मे, केवलञ्च नो परिपूरं ब्रह्मचरियं आविकतं होति उत्तानीकतं सब्बसङ्गाहपदकतं सप्पाटिहीरकतं याव देवमनुस्सेहि सुप्पकासितं। अथ नो सत्थुनो अन्तरधानं होतीऽति। एवरूपो खो, चुन्द, सत्था सावकानं कालङ्कतो अननुतप्पो होति।

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha nesaṁ satthuno antaradhānaṁ hoti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti. Taṁ kissa hetu? ‘Satthā ca no loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Atha no satthuno antaradhānaṁ hotī’ti. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.

Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. The disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them; its sayings have all been collected; and it has been well proclaimed with its demonstrable basis wherever there are gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are free of regrets. Why is that? They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, we were educated in its meaning, and the spiritual practice was fully disclosed to us. And then our teacher passed away.’ When such a teacher has passed away the disciples are free of regrets.

५। ब्रह्मचरियअपरिपूरादिकथा

5. Brahmacariyaaparipūrādikathā

5. On the Incomplete Spiritual Path, Etc.

एतेहि चेपि, चुन्द, अङ्गेहि समन्नागतं ब्रह्मचरियं होति, नो च खो सत्था होति थेरो रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। एवं तं ब्रह्मचरियं अपरिपूरं होति तेनङ्गेन।

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.

Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life. Then that spiritual path is incomplete in that respect.

यतो च खो, चुन्द, एतेहि चेव अङ्गेहि समन्नागतं ब्रह्मचरियं होति, सत्था च होति थेरो रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। एवं तं ब्रह्मचरियं परिपूरं होति तेनङ्गेन।

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.

But when a spiritual path possesses those factors and the teacher is senior, then that spiritual path is complete in that respect.

एतेहि चेपि, चुन्द, अङ्गेहि समन्नागतं ब्रह्मचरियं होति, सत्था च होति थेरो रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो, नो च ख्वस्स थेरा भिक्खू सावका होन्ति वियत्ता विनीता विसारदा पत्तयोगक्खेमा। अलं समक्खातुं सद्धम्मस्स, अलं उप्पन्नं परप्पवादं सहधम्मेहि सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेतुं। एवं तं ब्रह्मचरियं अपरिपूरं होति तेनङ्गेन।

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.

Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary from the yoke, who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. Then that spiritual path is incomplete in that respect.

But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, then that spiritual path is complete in that respect.

एतेहि चेपि, चुन्द, अङ्गेहि समन्नागतं ब्रह्मचरियं होति, सत्था च होति थेरो रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो, थेरा चस्स भिक्खू सावका होन्ति वियत्ता विनीता विसारदा पत्तयोगक्खेमा। अलं समक्खातुं सद्धम्मस्स, अलं उप्पन्नं परप्पवादं सहधम्मेहि सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेतुं। नो च ख्वस्स मज्झिमा भिक्खू सावका होन्ति …पे… मज्झिमा चस्स भिक्खू सावका होन्ति, नो च ख्वस्स नवा भिक्खू सावका होन्ति …पे… नवा चस्स भिक्खू सावका होन्ति, नो च ख्वस्स थेरा भिक्खुनियो साविका होन्ति …पे… थेरा चस्स भिक्खुनियो साविका होन्ति, नो च ख्वस्स मज्झिमा भिक्खुनियो साविका होन्ति …पे… मज्झिमा चस्स भिक्खुनियो साविका होन्ति, नो च ख्वस्स नवा भिक्खुनियो साविका होन्ति …पे… नवा चस्स भिक्खुनियो साविका होन्ति, नो च ख्वस्स उपासका सावका होन्ति गिही ओदातवसना ब्रह्मचारिनो …पे… उपासका चस्स सावका होन्ति गिही ओदातवसना ब्रह्मचारिनो, नो च ख्वस्स उपासका सावका होन्ति गिही ओदातवसना कामभोगिनो …पे… उपासका चस्स सावका होन्ति गिही ओदातवसना कामभोगिनो, नो च ख्वस्स उपासिका साविका होन्ति गिहिनियो ओदातवसना ब्रह्मचारिनियो …पे… उपासिका चस्स साविका होन्ति गिहिनियो ओदातवसना ब्रह्मचारिनियो, नो च ख्वस्स उपासिका साविका होन्ति गिहिनियो ओदातवसना कामभोगिनियो …पे… उपासिका चस्स साविका होन्ति गिहिनियो ओदातवसना कामभोगिनियो, नो च ख्वस्स ब्रह्मचरियं होति इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितं …पे… ब्रह्मचरियञ्चस्स होति इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितं, नो च खो लाभग्गयसग्गप्पत्तं। एवं तं ब्रह्मचरियं अपरिपूरं होति तेनङ्गेन।

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. No ca khvassa majjhimā bhikkhū sāvakā honti …pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe… majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti …pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ. Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.

Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks. But there are no competent middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate white-clothed laymen, white-clothed laymen enjoying sensual pleasures, celibate white-clothed laywomen, white-clothed laywomen enjoying sensual pleasures. … There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans … the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame. Then that spiritual path is incomplete in that respect.

यतो च खो, चुन्द, एतेहि चेव अङ्गेहि समन्नागतं ब्रह्मचरियं होति, सत्था च होति थेरो रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो, थेरा चस्स भिक्खू सावका होन्ति वियत्ता विनीता विसारदा पत्तयोगक्खेमा। अलं समक्खातुं सद्धम्मस्स, अलं उप्पन्नं परप्पवादं सहधम्मेहि सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेतुं। मज्झिमा चस्स भिक्खू सावका होन्ति … नवा चस्स भिक्खू सावका होन्ति … थेरा चस्स भिक्खुनियो साविका होन्ति … मज्झिमा चस्स भिक्खुनियो साविका होन्ति … नवा चस्स भिक्खुनियो साविका होन्ति … उपासका चस्स सावका होन्ति … गिही ओदातवसना ब्रह्मचारिनो। उपासका चस्स सावका होन्ति गिही ओदातवसना कामभोगिनो … उपासिका चस्स साविका होन्ति गिहिनियो ओदातवसना ब्रह्मचारिनियो … उपासिका चस्स साविका होन्ति गिहिनियो ओदातवसना कामभोगिनियो … ब्रह्मचरियञ्चस्स होति इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितं, लाभग्गप्पत्तञ्च यसग्गप्पत्तञ्च। एवं तं ब्रह्मचरियं परिपूरं होति तेनङ्गेन।

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Majjhimā cassa bhikkhū sāvakā honti … navā cassa bhikkhū sāvakā honti … therā cassa bhikkhuniyo sāvikā honti … majjhimā cassa bhikkhuniyo sāvikā honti … navā cassa bhikkhuniyo sāvikā honti … upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino. Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino … upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo … upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca. Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.

But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, laywomen enjoying sensual pleasures, and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame, then that spiritual path is complete in that respect.

अहं खो पन, चुन्द, एतरहि सत्था लोके उप्पन्नो अरहं सम्मासम्बुद्धो। धम्मो च स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो। विञ्ञापितत्था च मे सावका सद्धम्मे, केवलञ्च तेसं परिपूरं ब्रह्मचरियं आविकतं उत्तानीकतं सब्बसङ्गाहपदकतं सप्पाटिहीरकतं याव देवमनुस्सेहि सुप्पकासितं। अहं खो पन, चुन्द, एतरहि सत्था थेरो रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो।

Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.

I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. My disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.

सन्ति खो पन मे, चुन्द, एतरहि थेरा भिक्खू सावका होन्ति वियत्ता विनीता विसारदा पत्तयोगक्खेमा। अलं समक्खातुं सद्धम्मस्स, अलं उप्पन्नं परप्पवादं सहधम्मेहि सुनिग्गहितं निग्गहेत्वा सप्पाटिहारियं धम्मं देसेतुं। सन्ति खो पन मे, चुन्द, एतरहि मज्झिमा भिक्खू सावका … सन्ति खो पन मे, चुन्द, एतरहि नवा भिक्खू सावका … सन्ति खो पन मे, चुन्द, एतरहि थेरा भिक्खुनियो साविका … सन्ति खो पन मे, चुन्द, एतरहि मज्झिमा भिक्खुनियो साविका … सन्ति खो पन मे, चुन्द, एतरहि नवा भिक्खुनियो साविका … सन्ति खो पन मे, चुन्द, एतरहि उपासका सावका गिही ओदातवसना ब्रह्मचारिनो … सन्ति खो पन मे, चुन्द, एतरहि उपासका सावका गिही ओदातवसना कामभोगिनो … सन्ति खो पन मे, चुन्द, एतरहि उपासिका साविका गिहिनियो ओदातवसना ब्रह्मचारिनियो … सन्ति खो पन मे, चुन्द, एतरहि उपासिका साविका गिहिनियो ओदातवसना कामभोगिनियो … एतरहि खो पन मे, चुन्द, ब्रह्मचरियं इद्धञ्चेव फीतञ्च वित्थारिकं बाहुजञ्ञं पुथुभूतं याव देवमनुस्सेहि सुप्पकासितं।

Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā … santi kho pana me, cunda, etarahi navā bhikkhū sāvakā … santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino … santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo … santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo … etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.

I have today disciples who are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, and laywomen enjoying sensual pleasures. Today my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

यावता खो, चुन्द, एतरहि सत्थारो लोके उप्पन्ना, नाहं, चुन्द, अञ्ञं एकसत्थारम्पि समनुपस्सामि एवंलाभग्गयसग्गप्पत्तं यथरिवाहं। यावता खो पन, चुन्द, एतरहि सङ्घो वा गणो वा लोके उप्पन्नो; नाहं, चुन्द, अञ्ञं एकसङ्घम्पि समनुपस्सामि एवंलाभग्गयसग्गप्पत्तं यथरिवायं, चुन्द, भिक्खुसङ्घो। यं खो तं, चुन्द, सम्मा वदमानो वदेय्य: ‘सब्बाकारसम्पन्नं सब्बाकारपरिपूरं अनूनमनधिकं स्वाक्खातं केवलं परिपूरं ब्रह्मचरियं सुप्पकासितन्ऽति। इदमेव तं सम्मा वदमानो वदेय्य: ‘सब्बाकारसम्पन्नं …पे… सुप्पकासितन्ऽति।

Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti. Idameva taṁ sammā vadamāno vadeyya: ‘sabbākārasampannaṁ …pe… suppakāsitan’ti.

Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material possessions and fame like me. Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material possessions and fame like the bhikkhu Saṅgha. And if there’s any spiritual path of which it may be rightly said that it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, it’s of this spiritual path that this should be said.

उदको सुदं, चुन्द, रामपुत्तो एवं वाचं भासति: ‘पस्सं न पस्सतीऽति। किञ्च पस्सं न पस्सतीति? खुरस्स साधुनिसितस्स तलमस्स पस्सति, धारञ्च ख्वस्स न पस्सति। इदं वुच्चति: ‘पस्सं न पस्सतीऽति। यं खो पनेतं, चुन्द, उदकेन रामपुत्तेन भासितं हीनं गम्मं पोथुज्जनिकं अनरियं अनत्थसंहितं खुरमेव सन्धाय। यञ्च तं, चुन्द, सम्मा वदमानो वदेय्य: ‘पस्सं न पस्सतीऽति, इदमेव तं सम्मा वदमानो वदेय्य: ‘पस्सं न पस्सतीऽति। किञ्च पस्सं न पस्सतीति? एवं सब्बाकारसम्पन्नं सब्बाकारपरिपूरं अनूनमनधिकं स्वाक्खातं केवलं परिपूरं ब्रह्मचरियं सुप्पकासितन्ति, इति हेतं पस्सति। इदमेत्थ अपकड्ढेय्य, एवं तं परिसुद्धतरं अस्साति, इति हेतं न पस्सति। इदमेत्थ उपकड्ढेय्य, एवं तं परिपूरं अस्साति, इति हेतं न पस्सति। इदं वुच्चति, चुन्द: ‘पस्सं न पस्सतीऽति। यं खो तं, चुन्द, सम्मा वदमानो वदेय्य: ‘सब्बाकारसम्पन्नं …पे… ब्रह्मचरियं सुप्पकासितन्ऽति। इदमेव तं सम्मा वदमानो वदेय्य: ‘सब्बाकारसम्पन्नं सब्बाकारपरिपूरं अनूनमनधिकं स्वाक्खातं केवलं परिपूरं ब्रह्मचरियं सुप्पकासितन्ऽति।

Udako⁸ sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati: ‘passaṁ na passatī’ti. Kiñca passaṁ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṁ vuccati: ‘passaṁ na passatī’ti. Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya. Yañca taṁ, cunda, sammā vadamāno vadeyya: ‘passaṁ na passatī’ti, idameva taṁ⁹ sammā vadamāno vadeyya: ‘passaṁ na passatī’ti. Kiñca passaṁ na passatīti? Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ¹⁰ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati. Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati. Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati. Idaṁ vuccati, cunda: ‘passaṁ na passatī’ti. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: ‘sabbākārasampannaṁ …pe… brahmacariyaṁ suppakāsitan’ti. Idameva taṁ sammā vadamāno vadeyya: ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.

Uddaka, son of Rāma, used to say: ‘Seeing, one does not see.’ But seeing what does one not see? You can see the blade of a well-sharpened razor, but not the edge. Thus it is said: ‘Seeing, one does not see.’ But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only about a razor. If there’s anything of which it may be rightly said: ‘Seeing, one does not see,’ it’s of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. One does not see this: anything that, were it to be removed, would make it purer. One does not see this: anything that, were it to be added, would make it more complete. Thus it is rightly said: ‘Seeing, one does not see.’

६। सङ्गायितब्बधम्म

6. Saṅgāyitabbadhamma

6. Teachings Should be Recited in Concert

तस्मातिह, चुन्द, ये वो मया धम्मा अभिञ्ञा देसिता, तत्थ सब्बेहेव सङ्गम्म समागम्म अत्थेन अत्थं ब्यञ्जनेन ब्यञ्जनं सङ्गायितब्बं न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे च ते, चुन्द, धम्मा मया अभिञ्ञा देसिता, यत्थ सब्बेहेव सङ्गम्म समागम्म अत्थेन अत्थं ब्यञ्जनेन ब्यञ्जनं सङ्गायितब्बं न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं? सेय्यथिदं—चत्तारो सतिपट्ठाना, चत्तारो सम्मप्पधाना, चत्तारो इद्धिपादा, पञ्चिन्द्रियानि, पञ्च बलानि, सत्त बोज्झङ्गा, अरियो अट्ठङ्गिको मग्गो। इमे खो ते, चुन्द, धम्मा मया अभिञ्ञा देसिता। यत्थ सब्बेहेव सङ्गम्म समागम्म अत्थेन अत्थं ब्यञ्जनेन ब्यञ्जनं सङ्गायितब्बं न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं।

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ? Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. These are the things I have taught from my own direct knowledge.

७। सञ्ञापेतब्बविधि

7. Saññāpetabbavidhi

7. Reaching Agreement

तेसञ्च वो, चुन्द, समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं अञ्ञतरो सब्रह्मचारी सङ्घे धम्मं भासेय्य। तत्र चे तुम्हाकं एवमस्स: ‘अयं खो आयस्मा अत्थञ्चेव मिच्छा गण्हाति, ब्यञ्जनानि च मिच्छा रोपेतीऽति। तस्स नेव अभिनन्दितब्बं न पटिक्कोसितब्बं, अनभिनन्दित्वा अप्पटिक्कोसित्वा सो एवमस्स वचनीयो: ‘इमस्स नु खो, आवुसो, अत्थस्स इमानि वा ब्यञ्जनानि एतानि वा ब्यञ्जनानि कतमानि ओपायिकतरानि, इमेसञ्च ब्यञ्जनानं अयं वा अत्थो एसो वा अत्थो कतमो ओपायिकतरोऽति? सो चे एवं वदेय्य: ‘इमस्स खो, आवुसो, अत्थस्स इमानेव ब्यञ्जनानि ओपायिकतरानि, या चेव एतानि; इमेसञ्च ब्यञ्जनानं अयमेव अत्थो ओपायिकतरो, या चेव एसोऽति। सो नेव उस्सादेतब्बो न अपसादेतब्बो, अनुस्सादेत्वा अनपसादेत्वा स्वेव साधुकं सञ्ञापेतब्बो तस्स च अत्थस्स तेसञ्च ब्यञ्जनानं निसन्तिया।

Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ¹¹ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañceva¹² micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca¹³ byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṁ vadeyya: ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.

Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable misconstrues the meaning and mistakes the phrasing.’ You should neither approve nor dismiss them, but say, ‘Friend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’ Suppose they reply, ‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’ Without flattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing.

अपरोपि चे, चुन्द, सब्रह्मचारी सङ्घे धम्मं भासेय्य। तत्र चे तुम्हाकं एवमस्स: ‘अयं खो आयस्मा अत्थञ्हि खो मिच्छा गण्हाति ब्यञ्जनानि सम्मा रोपेतीऽति। तस्स नेव अभिनन्दितब्बं न पटिक्कोसितब्बं, अनभिनन्दित्वा अप्पटिक्कोसित्वा सो एवमस्स वचनीयो: ‘इमेसं नु खो, आवुसो, ब्यञ्जनानं अयं वा अत्थो एसो वा अत्थो कतमो ओपायिकतरोऽति? सो चे एवं वदेय्य: ‘इमेसं खो, आवुसो, ब्यञ्जनानं अयमेव अत्थो ओपायिकतरो, या चेव एसोऽति। सो नेव उस्सादेतब्बो न अपसादेतब्बो, अनुस्सादेत्वा अनपसादेत्वा स्वेव साधुकं सञ्ञापेतब्बो तस्सेव अत्थस्स निसन्तिया।

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: ‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṁ vadeyya: ‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.

Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable misconstrues the meaning but gets the phrasing right.’ You should neither approve nor dismiss them, but say, ‘Friend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’ Suppose they reply, ‘This meaning fits the phrasing better than that.’ Without flattering or rebuking, you should carefully convince them by examining that meaning.

अपरोपि चे, चुन्द, सब्रह्मचारी सङ्घे धम्मं भासेय्य। तत्र चे तुम्हाकं एवमस्स: ‘अयं खो आयस्मा अत्थञ्हि खो सम्मा गण्हाति ब्यञ्जनानि मिच्छा रोपेतीऽति। तस्स नेव अभिनन्दितब्बं न पटिक्कोसितब्बं; अनभिनन्दित्वा अप्पटिक्कोसित्वा सो एवमस्स वचनीयो: ‘इमस्स नु खो, आवुसो, अत्थस्स इमानि वा ब्यञ्जनानि एतानि वा ब्यञ्जनानि कतमानि ओपायिकतरानीऽति? सो चे एवं वदेय्य: ‘इमस्स खो, आवुसो, अत्थस्स इमानेव ब्यञ्जनानि ओपयिकतरानि, या चेव एतानीऽति। सो नेव उस्सादेतब्बो न अपसादेतब्बो; अनुस्सादेत्वा अनपसादेत्वा स्वेव साधुकं सञ्ञापेतब्बो तेसञ्ञेव ब्यञ्जनानं निसन्तिया।

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo: ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṁ vadeyya: ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti. So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.

Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable construes the meaning correctly but mistakes the phrasing.’ You should neither approve nor dismiss them, but say, ‘Friend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’ Suppose they reply, ‘This phrasing fits the meaning better than that.’ Without flattering or rebuking, you should carefully convince them by examining that phrasing.

अपरोपि चे, चुन्द, सब्रह्मचारी सङ्घे धम्मं भासेय्य। तत्र चे तुम्हाकं एवमस्स: ‘अयं खो आयस्मा अत्थञ्चेव सम्मा गण्हाति ब्यञ्जनानि च सम्मा रोपेतीऽति। तस्स ‘साधूऽति भासितं अभिनन्दितब्बं अनुमोदितब्बं; तस्स ‘साधूऽति भासितं अभिनन्दित्वा अनुमोदित्वा सो एवमस्स वचनीयो: ‘लाभा नो, आवुसो, सुलद्धं नो, आवुसो, ये मयं आयस्मन्तं तादिसं सब्रह्मचारिं पस्साम एवं अत्थुपेतं ब्यञ्जनुपेतन्ऽति।

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. Tatra ce tumhākaṁ evamassa: ‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ; tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo: ‘lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.

Suppose another spiritual companion were to recite the teaching in the Saṅgha. Now, you might think, ‘This venerable construes the meaning correctly and gets the phrasing right.’ Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement, and then say to them, ‘We are fortunate, friend, so very fortunate to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’

८। पच्चयानुञ्ञातकारण

8. Paccayānuññātakāraṇa

8. The Reasons for Allowing Requisites

न वो अहं, चुन्द, दिट्ठधम्मिकानंयेव आसवानं संवराय धम्मं देसेमि। न पनाहं, चुन्द, सम्परायिकानंयेव आसवानं पटिघाताय धम्मं देसेमि। दिट्ठधम्मिकानं चेवाहं, चुन्द, आसवानं संवराय धम्मं देसेमि; सम्परायिकानञ्च आसवानं पटिघाताय।

Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi. Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi. Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi; samparāyikānañca āsavānaṁ paṭighātāya.

Cunda, I do not teach you solely for restraining defilements that affect the present life. Nor do I teach solely for protecting against defilements that affect lives to come. I teach both for restraining defilements that affect the present life and protecting against defilements that affect lives to come.

तस्मातिह, चुन्द, यं वो मया चीवरं अनुञ्ञातं, अलं वो तं यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरीसपसम्फस्सानं पटिघाताय, यावदेव हिरिकोपीनपटिच्छादनत्थं। यो वो मया पिण्डपातो अनुञ्ञातो, अलं वो सो यावदेव इमस्स कायस्स ठितिया यापनाय विहिंसूपरतिया ब्रह्मचरियानुग्गहाय, इति पुराणञ्च वेदनं पटिहङ्खामि, नवञ्च वेदनं न उप्पादेस्सामि, यात्रा च मे भविस्सति अनवज्जता च फासुविहारो च। यं वो मया सेनासनं अनुञ्ञातं, अलं वो तं यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरीसपसम्फस्सानं पटिघाताय, यावदेव उतुपरिस्सयविनोदनपटिसल्लानारामत्थं। यो वो मया गिलानपच्चयभेसज्जपरिक्खारो अनुञ्ञातो, अलं वो सो यावदेव उप्पन्नानं वेय्याबाधिकानं वेदनानं पटिघाताय अब्यापज्जपरमताय।

Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ. Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ. Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.

And that’s why I have allowed robes for you that suffice only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts. I have allowed almsfood for you that suffices only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease. I have allowed lodgings for you that suffice only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat. I have allowed medicines and supplies for the sick for you that suffice only for the sake of warding off the pains of illness and to promote good health.

९। सुखल्लिकानुयोग

9. Sukhallikānuyoga

9. Indulgence in Pleasure

ठानं खो पनेतं, चुन्द, विज्जति यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘सुखल्लिकानुयोगमनुयुत्ता समणा सक्यपुत्तिया विहरन्तीऽति। एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘कतमो सो, आवुसो, सुखल्लिकानुयोगो? सुखल्लिकानुयोगा हि बहू अनेकविहिता नानप्पकारकाऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘katamo so, āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.

It’s possible that wanderers of other religions might say, ‘The ascetics who follow the Sakyan live indulging in pleasure.’ You should say to them, ‘What is that indulgence in pleasure? For there are many different kinds of indulgence in pleasure.’

चत्तारोमे, चुन्द, सुखल्लिकानुयोगा हीना गम्मा पोथुज्जनिका अनरिया अनत्थसंहिता न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तन्ति। कतमे चत्तारो?

Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. Katame cattāro?

These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. What four?

इध, चुन्द, एकच्चो बालो पाणे वधित्वा वधित्वा अत्तानं सुखेति पीणेति। अयं पठमो सुखल्लिकानुयोगो।

Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti. Ayaṁ paṭhamo sukhallikānuyogo.

It’s when some fool makes themselves happy and pleased by killing living creatures. This is the first kind of indulgence in pleasure.

पुन चपरं, चुन्द, इधेकच्चो अदिन्नं आदियित्वा आदियित्वा अत्तानं सुखेति पीणेति। अयं दुतियो सुखल्लिकानुयोगो।

Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti. Ayaṁ dutiyo sukhallikānuyogo.

Furthermore, someone makes themselves happy and pleased by theft. This is the second kind of indulgence in pleasure.

पुन चपरं, चुन्द, इधेकच्चो मुसा भणित्वा भणित्वा अत्तानं सुखेति पीणेति। अयं ततियो सुखल्लिकानुयोगो।

Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti. Ayaṁ tatiyo sukhallikānuyogo.

Furthermore, someone makes themselves happy and pleased by lying. This is the third kind of indulgence in pleasure.

पुन चपरं, चुन्द, इधेकच्चो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति। अयं चतुत्थो सुखल्लिकानुयोगो।

Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṁ catuttho sukhallikānuyogo.

Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation. This is the fourth kind of indulgence in pleasure.

इमे खो, चुन्द, चत्तारो सुखल्लिकानुयोगा हीना गम्मा पोथुज्जनिका अनरिया अनत्थसंहिता न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तन्ति।

Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.

These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana.

ठानं खो पनेतं, चुन्द, विज्जति यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘इमे चत्तारो सुखल्लिकानुयोगे अनुयुत्ता समणा सक्यपुत्तिया विहरन्तीऽति। ते वो ‘मा हेवंऽ तिस्सु वचनीया। न ते वो सम्मा वदमाना वदेय्युं, अब्भाचिक्खेय्युं असता अभूतेन।

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘mā hevaṁ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.

It’s possible that wanderers of other religions might say, ‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Not so!’ It isn’t right to say that about you; it misrepresents you with an untruth.

चत्तारोमे, चुन्द, सुखल्लिकानुयोगा एकन्तनिब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तन्ति। कतमे चत्तारो?

Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. Katame cattāro?

Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. What four?

इध, चुन्द, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। अयं पठमो सुखल्लिकानुयोगो।

Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ paṭhamo sukhallikānuyogo.

It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is the first kind of indulgence in pleasure.

पुन चपरं, चुन्द, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। अयं दुतियो सुखल्लिकानुयोगो।

Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ dutiyo sukhallikānuyogo.

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is the second kind of indulgence in pleasure.

पुन चपरं, चुन्द, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। अयं ततियो सुखल्लिकानुयोगो।

Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Ayaṁ tatiyo sukhallikānuyogo.

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is the third kind of indulgence in pleasure.

पुन चपरं, चुन्द, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। अयं चतुत्थो सुखल्लिकानुयोगो।

Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ catuttho sukhallikānuyogo.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimity and mindfulness. This is the fourth kind of indulgence in pleasure.

इमे खो, चुन्द, चत्तारो सुखल्लिकानुयोगा एकन्तनिब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तन्ति।

Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.

These are the four kinds of indulgence in pleasure which lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana.

ठानं खो पनेतं, चुन्द, विज्जति यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘इमे चत्तारो सुखल्लिकानुयोगे अनुयुत्ता समणा सक्यपुत्तिया विहरन्तीऽति। ते वो ‘एवंऽ तिस्सु वचनीया। सम्मा ते वो वदमाना वदेय्युं, न ते वो अब्भाचिक्खेय्युं असता अभूतेन।

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṁ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.

It’s possible that wanderers of other religions might say, ‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ They should be told, ‘Exactly so!’ It’s right to say that about you; it doesn’t misrepresent you with an untruth.

१०। सुखल्लिकानुयोगानिसंस

10. Sukhallikānuyogānisaṁsa

10. The Benefits of Indulgence in Pleasure

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘इमे पनावुसो, चत्तारो सुखल्लिकानुयोगे अनुयुत्तानं विहरतं कति फलानि कतानिसंसा पाटिकङ्खाऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘इमे खो, आवुसो, चत्तारो सुखल्लिकानुयोगे अनुयुत्तानं विहरतं चत्तारि फलानि चत्तारो आनिसंसा पाटिकङ्खा। कतमे चत्तारो?

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā. Katame cattāro?

It’s possible that wanderers of other religions might say, ‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’ You should say to them, ‘Four benefits may be expected by those who live indulging in pleasure in these four ways. What four?

इधावुसो, भिक्खु तिण्णं संयोजनानं परिक्खया सोतापन्नो होति अविनिपातधम्मो नियतो सम्बोधिपरायणो। इदं पठमं फलं, पठमो आनिसंसो।

Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso.

Firstly, with the ending of three fetters a bhikkhu becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This is the first fruit and benefit.

पुन चपरं, आवुसो, भिक्खु तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामी होति, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करोति। इदं दुतियं फलं, दुतियो आनिसंसो।

Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso.

Furthermore, a bhikkhu—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering. This is the second fruit and benefit.

पुन चपरं, आवुसो, भिक्खु पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको होति, तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोका। इदं ततियं फलं, ततियो आनिसंसो।

Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso.

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 is the third fruit and benefit.

पुन चपरं, आवुसो, भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। इदं चतुत्थं फलं चतुत्थो आनिसंसो।

Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso.

Furthermore, a bhikkhu realizes 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 is the fourth fruit and benefit.

इमे खो, आवुसो, चत्तारो सुखल्लिकानुयोगे अनुयुत्तानं विहरतं इमानि चत्तारि फलानि, चत्तारो आनिसंसा पाटिकङ्खाऽति।

Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.

These four benefits may be expected by those who live indulging in pleasure in these four ways.’

११। खीणासवअभब्बठान

11. Khīṇāsavaabhabbaṭhāna

11. Things Impossible for the Perfected

ठानं खो पनेतं, चुन्द, विज्जति यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘अट्ठितधम्मा समणा सक्यपुत्तिया विहरन्तीऽति। एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सावकानं धम्मा देसिता पञ्ञत्ता यावजीवं अनतिक्कमनीया। सेय्यथापि, आवुसो, इन्दखीलो वा अयोखीलो वा गम्भीरनेमो सुनिखातो अचलो असम्पवेधी; एवमेव खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सावकानं धम्मा देसिता पञ्ञत्ता यावजीवं अनतिक्कमनीया।

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī; evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.

It’s possible that wanderers of other religions might say, ‘The ascetics who follow the Sakyan are fickle.’ You should say to them, ‘Friends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. Suppose there was a boundary pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable. In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.

यो सो, आवुसो, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, अभब्बो सो नव ठानानि अज्झाचरितुं। अभब्बो, आवुसो, खीणासवो भिक्खु सञ्चिच्च पाणं जीविता वोरोपेतुं; अभब्बो खीणासवो भिक्खु अदिन्नं थेय्यसङ्खातं आदियितुं; अभब्बो खीणासवो भिक्खु मेथुनं धम्मं पटिसेवितुं; अभब्बो खीणासवो भिक्खु सम्पजानमुसा भासितुं; अभब्बो खीणासवो भिक्खु सन्निधिकारकं कामे परिभुञ्जितुं, सेय्यथापि पुब्बे आगारिकभूतो; अभब्बो खीणासवो भिक्खु छन्दागतिं गन्तुं; अभब्बो खीणासवो भिक्खु दोसागतिं गन्तुं; अभब्बो खीणासवो भिक्खु मोहागतिं गन्तुं; अभब्बो खीणासवो भिक्खु भयागतिं गन्तुं। यो सो, आवुसो, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, अभब्बो सो इमानि नव ठानानि अज्झाचरितुन्ऽति।

Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ. Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.

A bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. A bhikkhu with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice. A bhikkhu who is perfected can’t transgress in these nine respects.’

१२। पञ्हाब्याकरण

12. Pañhābyākaraṇa

12. Questions and Answers

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘अतीतं खो अद्धानं आरब्भ समणो गोतमो अतीरकं ञाणदस्सनं पञ्ञपेति, नो च खो अनागतं अद्धानं आरब्भ अतीरकं ञाणदस्सनं पञ्ञपेति, तयिदं किंसु तयिदं कथंसूऽति? ते च अञ्ञतित्थिया परिब्बाजका अञ्ञविहितकेन ञाणदस्सनेन अञ्ञविहितकं ञाणदस्सनं पञ्ञपेतब्बं मञ्ञन्ति यथरिव बाला अब्यत्ता।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.

It’s possible that wanderers of other religions might say, ‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’ Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.

अतीतं खो, चुन्द, अद्धानं आरब्भ तथागतस्स सतानुसारिञाणं होति; सो यावतकं आकङ्खति तावतकं अनुस्सरति।

Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti; so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.

Regarding the past, the Realized One has knowledge stemming from memory. He recollects as far as he wants.

अनागतञ्च खो अद्धानं आरब्भ तथागतस्स बोधिजं ञाणं उप्पज्जति: ‘अयमन्तिमा जाति, नत्थि दानि पुनब्भवोऽति।

Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati: ‘ayamantimā jāti, natthi dāni punabbhavo’ti.

Regarding the future, the Realized One has the knowledge born of awakening: ‘This is my last rebirth. Now there are no more future lives.’

अतीतञ्चेपि, चुन्द, होति अभूतं अतच्छं अनत्थसंहितं, न तं तथागतो ब्याकरोति। अतीतञ्चेपि, चुन्द, होति भूतं तच्छं अनत्थसंहितं, तम्पि तथागतो न ब्याकरोति। अतीतञ्चेपि, चुन्द, होति भूतं तच्छं अत्थसंहितं, तत्र कालञ्ञू तथागतो होति तस्स पञ्हस्स वेय्याकरणाय। अनागतञ्चेपि, चुन्द, होति अभूतं अतच्छं अनत्थसंहितं, न तं तथागतो ब्याकरोति …पे… तस्स पञ्हस्स वेय्याकरणाय। पच्चुप्पन्नञ्चेपि, चुन्द, होति अभूतं अतच्छं अनत्थसंहितं, न तं तथागतो ब्याकरोति। पच्चुप्पन्नञ्चेपि, चुन्द, होति भूतं तच्छं अनत्थसंहितं, तम्पि तथागतो न ब्याकरोति। पच्चुप्पन्नञ्चेपि, चुन्द, होति भूतं तच्छं अत्थसंहितं, तत्र कालञ्ञू तथागतो होति तस्स पञ्हस्स वेय्याकरणाय।

Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya. Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

If a question about the past is untrue, false, and pointless, the Realized One does not reply. If a question about the past is true and correct, but pointless, he does not reply. If a question about the past is true, correct, and beneficial, he knows the right time to reply. And the Realized One replies to questions about the future or the present in the same way.

इति खो, चुन्द, अतीतानागतपच्चुप्पन्नेसु धम्मेसु तथागतो कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी, तस्मा ‘तथागतोऽति वुच्चति।

Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī¹⁴ bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.

And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’.

यञ्च खो, चुन्द, सदेवकस्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय दिट्ठं सुतं मुतं विञ्ञातं पत्तं परियेसितं अनुविचरितं मनसा, सब्बं तथागतेन अभिसम्बुद्धं, तस्मा ‘तथागतोऽति वुच्चति।

Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ, tasmā ‘tathāgato’ti vuccati.

In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That’s why he’s called the ‘Realized One’.

यञ्च, चुन्द, रत्तिं तथागतो अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झति, यञ्च रत्तिं अनुपादिसेसाय निब्बानधातुया परिनिब्बायति, यं एतस्मिं अन्तरे भासति लपति निद्दिसति। सब्बं तं तथेव होति नो अञ्ञथा, तस्मा ‘तथागतोऽति वुच्चति।

Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati.

From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of Nibbana with nothing left over—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

यथावादी, चुन्द, तथागतो तथाकारी, यथाकारी तथावादी। इति यथावादी तथाकारी, यथाकारी तथावादी, तस्मा ‘तथागतोऽति वुच्चति। सदेवके लोके, चुन्द, समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय तथागतो अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती, तस्मा ‘तथागतोऽति वुच्चति।

Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.

The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’. In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power.

१३। अब्याकतट्ठान

13. Abyākataṭṭhāna

13. The Undeclared Points

ठानं खो पनेतं, चुन्द, विज्जति यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘किं नु खो, आवुसो, होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘अब्याकतं खो एतं, आवुसो, भगवता: “होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्”ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘abyākataṁ kho etaṁ, āvuso, bhagavatā: “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

It’s possible that wanderers of other religions might say, ‘Is this your view: “A Realized One still exists after death. This is the only truth, other ideas are silly”?’ You should say to them, ‘Friend, this has not been declared by the Buddha.’

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘किं पनावुसो, न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘एतम्पि खो, आवुसो, भगवता अब्याकतं: “न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्”ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘etampi kho, āvuso, bhagavatā abyākataṁ: “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

The wanderers might say, ‘Then is this your view: “A Realized One no longer exists after death. This is the only truth, other ideas are silly”?’ You should say to them, ‘This too has not been declared by the Buddha.’

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘किं पनावुसो, होति च न च होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘अब्याकतं खो एतं, आवुसो, भगवता: “होति च न च होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्”ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘abyākataṁ kho etaṁ, āvuso, bhagavatā: “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

The wanderers might say, ‘Then is this your view: “A Realized One both still exists and no longer exists after death. This is the only truth, other ideas are silly”?’ You should say to them, ‘This too has not been declared by the Buddha.’

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘किं पनावुसो, नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘एतम्पि खो, आवुसो, भगवता अब्याकतं: “नेव होति न न होति तथागतो परं मरणा, इदमेव सच्चं मोघमञ्ञन्”ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘etampi kho, āvuso, bhagavatā abyākataṁ: “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

The wanderers might say, ‘Then is this your view: “A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly”?’ You should say to them, ‘This too has not been declared by the Buddha.’

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘कस्मा पनेतं, आवुसो, समणेन गोतमेन अब्याकतन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘न हेतं, आवुसो, अत्थसंहितं न धम्मसंहितं न आदिब्रह्मचरियकं न निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, तस्मा तं भगवता अब्याकतन्ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan’ti.

The wanderers might say, ‘But why has this not been declared by the ascetic Gotama?’ You should say to them, ‘Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why it hasn’t been declared by the Buddha.’

१४। ब्याकतट्ठान

14. Byākataṭṭhāna

14. The Declared Points

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘किं पनावुसो, समणेन गोतमेन ब्याकतन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘इदं दुक्खन्ति खो, आवुसो, भगवता ब्याकतं, अयं दुक्खसमुदयोति खो, आवुसो, भगवता ब्याकतं, अयं दुक्खनिरोधोति खो, आवुसो, भगवता ब्याकतं, अयं दुक्खनिरोधगामिनी पटिपदाति खो, आवुसो, भगवता ब्याकतन्ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, samaṇena gotamena byākatan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.

It’s possible that wanderers of other religions might say, ‘But what has been declared by the ascetic Gotama?’ You should say to them, ‘What has been declared by the Buddha is this: “This is suffering”—“This is the origin of suffering”—“This is the cessation of suffering”—“This is the practice that leads to the cessation of suffering.”’

ठानं खो पनेतं, चुन्द, विज्जति, यं अञ्ञतित्थिया परिब्बाजका एवं वदेय्युं: ‘कस्मा पनेतं, आवुसो, समणेन गोतमेन ब्याकतन्ऽति? एवंवादिनो, चुन्द, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘एतञ्हि, आवुसो, अत्थसंहितं, एतं धम्मसंहितं, एतं आदिब्रह्मचरियकं एकन्तनिब्बिदाय विरागाय निरोधाय उपसमाय अभिञ्ञाय सम्बोधाय निब्बानाय संवत्तति। तस्मा तं भगवता ब्याकतन्ऽति।

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ bhagavatā byākatan’ti.

The wanderers might say, ‘But why has this been declared by the ascetic Gotama?’ You should say to them, ‘Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. That’s why it has been declared by the Buddha.’

१५। पुब्बन्तसहगतदिट्ठिनिस्सय

15. Pubbantasahagatadiṭṭhinissaya

15. Views of the Past

येपि ते, चुन्द, पुब्बन्तसहगता दिट्ठिनिस्सया, तेपि वो मया ब्याकता, यथा ते ब्याकातब्बा। यथा च ते न ब्याकातब्बा, किं वो अहं ते तथा ब्याकरिस्सामि? येपि ते, चुन्द, अपरन्तसहगता दिट्ठिनिस्सया, तेपि वो मया ब्याकता, यथा ते ब्याकातब्बा। यथा च ते न ब्याकातब्बा, किं वो अहं ते तथा ब्याकरिस्सामि?

Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo¹⁵ mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te¹⁶ tathā¹⁷ byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

Cunda, I have explained to you as they should be explained the views that some rely on regarding the past. Shall I explain them to you in the wrong way? I have explained to you as they should be explained the views that some rely on regarding the future. Shall I explain them to you in the wrong way?

कतमे च ते, चुन्द, पुब्बन्तसहगता दिट्ठिनिस्सया, ये वो मया ब्याकता, यथा ते ब्याकातब्बा। यथा च ते न ब्याकातब्बा, किं वो अहं ते तथा ब्याकरिस्सामि? सन्ति खो, चुन्द, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘सस्सतो अत्ता च लोको च, इदमेव सच्चं मोघमञ्ञन्ऽति। सन्ति पन, चुन्द, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘असस्सतो अत्ता च लोको च …पे… सस्सतो च असस्सतो च अत्ता च लोको च … नेव सस्सतो नासस्सतो अत्ता च लोको च … सयङ्कतो अत्ता च लोको च … परङ्कतो अत्ता च लोको च … सयङ्कतो च परङ्कतो च अत्ता च लोको च … असयङ्कारो अपरङ्कारो अधिच्चसमुप्पन्नो अत्ता च लोको च, इदमेव सच्चं मोघमञ्ञन्ऽति। ‘सस्सतं सुखदुक्खं … असस्सतं सुखदुक्खं … सस्सतञ्च असस्सतञ्च सुखदुक्खं … नेवसस्सतं नासस्सतं सुखदुक्खं … सयङ्कतं सुखदुक्खं … परङ्कतं सुखदुक्खं … सयङ्कतञ्च परङ्कतञ्च सुखदुक्खं … असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं, इदमेव सच्चं मोघमञ्ञन्ऽति।

Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘asassato attā ca loko ca …pe… sassato ca asassato ca attā ca loko ca … neva sassato nāsassato attā ca loko ca … sayaṅkato attā ca loko ca … paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti. ‘Sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ … sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.

What are the views that some rely on regarding the past? There are some ascetics and brahmins who have this doctrine and view: ‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ There are some ascetics and brahmins who have this doctrine and view: ‘The self and the cosmos are not eternal, or both eternal and not eternal, or neither eternal nor not eternal. The self and the cosmos are made by oneself, or made by another, or made by both oneself and another, or they have arisen by chance, not made by oneself or another. Pleasure and pain are eternal, or not eternal, or both eternal and not eternal, or neither eternal nor not eternal. Pleasure and pain are made by oneself, or made by another, or made by both oneself and another, or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.’

तत्र, चुन्द, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘सस्सतो अत्ता च लोको च, इदमेव सच्चं मोघमञ्ञन्ऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘अत्थि नु खो इदं, आवुसो, वुच्चति: “सस्सतो अत्ता च लोको चा”ऽति? यञ्च खो ते एवमाहंसु: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। तं तेसं नानुजानामि। तं किस्स हेतु? अञ्ञथासञ्ञिनोपि हेत्थ, चुन्द, सन्तेके सत्ता। इमायपि खो अहं, चुन्द, पञ्ञत्तिया नेव अत्तना समसमं समनुपस्सामि कुतो भिय्यो। अथ खो अहमेव तत्थ भिय्यो यदिदं अधिपञ्ञत्ति।

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “sassato attā ca loko cā”’ti? Yañca kho te evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

Regarding this, I go up to the ascetics and brahmins whose view is that the self and the cosmos are eternal, and say, ‘Friends, is this what you say, “The self and the cosmos are eternal”?’ But when they say, ‘Yes! This is the only truth, other ideas are silly,’ I don’t acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don’t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition.

तत्र, चुन्द, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘असस्सतो अत्ता च लोको च … सस्सतो च असस्सतो च अत्ता च लोको च … नेवसस्सतो नासस्सतो अत्ता च लोको च … सयङ्कतो अत्ता च लोको च … परङ्कतो अत्ता च लोको च … सयङ्कतो च परङ्कतो च अत्ता च लोको च … असयङ्कारो अपरङ्कारो अधिच्चसमुप्पन्नो अत्ता च लोको च … सस्सतं सुखदुक्खं … असस्सतं सुखदुक्खं … सस्सतञ्च असस्सतञ्च सुखदुक्खं … नेवसस्सतं नासस्सतं सुखदुक्खं … सयङ्कतं सुखदुक्खं … परङ्कतं सुखदुक्खं … सयङ्कतञ्च परङ्कतञ्च सुखदुक्खं … असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खं, इदमेव सच्चं मोघमञ्ञन्ऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘अत्थि नु खो इदं, आवुसो, वुच्चति: “असयङ्कारं अपरङ्कारं अधिच्चसमुप्पन्नं सुखदुक्खन्”ऽति? यञ्च खो ते एवमाहंसु: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। तं तेसं नानुजानामि। तं किस्स हेतु? अञ्ञथासञ्ञिनोपि हेत्थ, चुन्द, सन्तेके सत्ता। इमायपि खो अहं, चुन्द, पञ्ञत्तिया नेव अत्तना समसमं समनुपस्सामि कुतो भिय्यो। अथ खो अहमेव तत्थ भिय्यो यदिदं अधिपञ्ञत्ति।

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘asassato attā ca loko ca … sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … sayaṅkato attā ca loko ca … paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ … sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti? Yañca kho te evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. And in each case, I don’t acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don’t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition.

इमे खो ते, चुन्द, पुब्बन्तसहगता दिट्ठिनिस्सया, ये वो मया ब्याकता, यथा ते ब्याकातब्बा। यथा च ते न ब्याकातब्बा, किं वो अहं ते तथा ब्याकरिस्सामि?

Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā¹⁸ byākarissāmi?

These are the views that some rely on regarding the past.

१६। अपरन्तसहगतदिट्ठिनिस्सय

16. Aparantasahagatadiṭṭhinissaya

16. Views of the Future

कतमे च ते, चुन्द, अपरन्तसहगता दिट्ठिनिस्सया, ये वो मया ब्याकता, यथा ते ब्याकातब्बा। यथा च ते न ब्याकातब्बा, किं वो अहं ते तथा ब्याकरिस्सामि? सन्ति, चुन्द, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘रूपी अत्ता होति अरोगो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति। सन्ति पन, चुन्द, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘अरूपी अत्ता होति … रूपी च अरूपी च अत्ता होति … नेवरूपी नारूपी अत्ता होति … सञ्ञी अत्ता होति … असञ्ञी अत्ता होति … नेवसञ्ञीनासञ्ञी अत्ता होति … अत्ता उच्छिज्जति विनस्सति न होति परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति।

Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā¹⁹ byākarissāmi? Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpī nārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.

What are the views that some rely on regarding the future? There are some ascetics and brahmins who have this doctrine and view: ‘The self has form and is well after death, or it is formless, or both having form and formless, or neither having form nor formless, or percipient, or non-percipient, or neither percipient nor non-percipient, or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’

तत्र, चुन्द, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘रूपी अत्ता होति अरोगो परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘अत्थि नु खो इदं, आवुसो, वुच्चति: “रूपी अत्ता होति अरोगो परं मरणा”ऽति? यञ्च खो ते एवमाहंसु: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। तं तेसं नानुजानामि। तं किस्स हेतु? अञ्ञथासञ्ञिनोपि हेत्थ, चुन्द, सन्तेके सत्ता। इमायपि खो अहं, चुन्द, पञ्ञत्तिया नेव अत्तना समसमं समनुपस्सामि कुतो भिय्यो। अथ खो अहमेव तत्थ भिय्यो यदिदं अधिपञ्ञत्ति।

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “rūpī attā hoti arogo paraṁ maraṇā”’ti? Yañca kho te evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

Regarding this, I go up to the ascetics and brahmins whose view is that The self is has form and is well after death, and say, ‘Friends, is this what you say, “The self is has form and is well after death”?’ But when they say, ‘Yes! This is the only truth, other ideas are silly,’ I don’t acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don’t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition.

तत्र, चुन्द, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘अरूपी अत्ता होति … रूपी च अरूपी च अत्ता होति … नेवरूपीनारूपी अत्ता होति … सञ्ञी अत्ता होति … असञ्ञी अत्ता होति … नेवसञ्ञीनासञ्ञी अत्ता होति … अत्ता उच्छिज्जति विनस्सति न होति परं मरणा, इदमेव सच्चं मोघमञ्ञन्ऽति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘अत्थि नु खो इदं, आवुसो, वुच्चति: “अत्ता उच्छिज्जति विनस्सति न होति परं मरणा”ऽति? यञ्च खो ते, चुन्द, एवमाहंसु: ‘इदमेव सच्चं मोघमञ्ञन्ऽति। तं तेसं नानुजानामि। तं किस्स हेतु? अञ्ञथासञ्ञिनोपि हेत्थ, चुन्द, सन्तेके सत्ता। इमायपि खो अहं, चुन्द, पञ्ञत्तिया नेव अत्तना समसमं समनुपस्सामि, कुतो भिय्यो। अथ खो अहमेव तत्थ भिय्यो यदिदं अधिपञ्ञत्ति।

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpīnārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti? Yañca kho te, cunda, evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

इमे खो ते, चुन्द, अपरन्तसहगता दिट्ठिनिस्सया, ये वो मया ब्याकता, यथा ते ब्याकातब्बा। यथा च ते न ब्याकातब्बा, किं वो अहं ते तथा ब्याकरिस्सामि?

Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

These are the views that some rely on regarding the future, which I have explained to you as they should be explained. Shall I explain them to you in the wrong way?

इमेसञ्च, चुन्द, पुब्बन्तसहगतानं दिट्ठिनिस्सयानं इमेसञ्च अपरन्तसहगतानं दिट्ठिनिस्सयानं पहानाय समतिक्कमाय एवं मया चत्तारो सतिपट्ठाना देसिता पञ्ञत्ता। कतमे चत्तारो? इध, चुन्द, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। वेदनासु वेदनानुपस्सी …पे… चित्ते चित्तानुपस्सी …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। इमेसञ्च, चुन्द, पुब्बन्तसहगतानं दिट्ठिनिस्सयानं इमेसञ्च अपरन्तसहगतानं दिट्ठिनिस्सयानं पहानाय समतिक्कमाय। एवं मया इमे चत्तारो सतिपट्ठाना देसिता पञ्ञत्ता”ति।

Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.

I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future. What four? It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.”

तेन खो पन समयेन आयस्मा उपवाणो भगवतो पिट्ठितो ठितो होति भगवन्तं बीजयमानो। अथ खो आयस्मा उपवाणो भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते। पासादिको वतायं, भन्ते, धम्मपरियायो; सुपासादिको वतायं, भन्ते, धम्मपरियायो, को नामायं, भन्ते, धम्मपरियायो”ति?

Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Pāsādiko vatāyaṁ, bhante, dhammapariyāyo; supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo”ti?

Now at that time Venerable Upavāna was standing behind the Buddha fanning him. He said to the Buddha, “It’s incredible, sir, it’s amazing! This exposition of the teaching is impressive, sir, it is very impressive. Sir, what is the name of this exposition of the teaching?”

“तस्मातिह त्वं, उपवाण, इमं धम्मपरियायं ‘पासादिकोऽ त्वेव नं धारेही”ति।

“Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti.

“Well, Upavāna, you may remember this exposition of the teaching as ‘The Impressive Discourse’.”

इदमवोच भगवा। अत्तमनो आयस्मा उपवाणो भगवतो भासितं अभिनन्दीति।

Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.

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

पासादिकसुत्तं निट्ठितं छट्ठं।

Pāsādikasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

Next: लक्खणसुत्त • Lakkhaṇasutta • The Marks of a Great Man

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 »]

Footnotes:

1. nāṭaputto → nātaputto (bj); nāthaputto (pts1ed)

2. Vadhoyeva kho → vadhoyeveko (mr)

3. tepi → te tesu (mr)

4. nibbinnarūpā → nibiṇṇarūpā (pts1ed); nibbindarūpā (mr)

5. vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, pts1ed)

6. satthā ca te → satthā ca te arahaṁ (sya-all, pts1ed)

7. pasaṁsito → pasattho (sya-all, pts1ed)

8. Udako → uddako (bj, sya-all, pts1ed)

9. idameva taṁ → idamevetaṁ (bj, mr)

10. paripūraṁ → parisuddhataraṁ (bj, sya-all, mr); paripūrataraṁ (?)

11. sikkhataṁ → sikkhitabbaṁ (bahūsu)

12. ceva → yo ceva (sya-all, pts1ed); yañceva (mr)

13. imesañca → imesaṁ (sabbattha)

14. tathāgato kālavādī → kālavādī saccavādī (sya-all)

15. vo → te (sya1ed, sya2ed)

16. byākātabbā, kiṁ vo ahaṁ te → kiṁ te ahante aññatitthiye (sya1ed, sya2ed); kiṁ no ahaṁ (pts1ed)

17. tathā → tattha (bj, sya-all, mr)

18. tathā → tattha (bj, sya1ed, sya2ed, pts1ed)

19. byākātabbā, kiṁ vo ahaṁ te tathā → kiṁ vo ahaṁ te tattha (bj); kiṁ te ahaṁ te tattha (sya1ed, sya2ed)