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

दीघ निकाय २

Dīgha Nikāya 2

Long Discourses 2

सामञ्ञफलसुत्त

Sāmaññaphalasutta

The Fruits of the Ascetic Life

१। राजामच्चकथा

1. Rājāmaccakathā

1. A Discussion With the King’s Ministers

एवं मे सुतं—एकं समयं भगवा राजगहे विहरति जीवकस्स कोमारभच्चस्स अम्बवने महता भिक्खुसङ्घेन सद्धिं अड्ढतेळसेहि भिक्खुसतेहि।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.

So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 bhikkhus.

तेन खो पन समयेन राजा मागधो अजातसत्तु वेदेहिपुत्तो तदहुपोसथे पन्नरसे कोमुदिया चातुमासिनिया पुण्णाय पुण्णमाय रत्तिया राजामच्चपरिवुतो उपरिपासादवरगतो निसिन्नो होति।

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.

Now, at that time it was the Uposatha day—the Komudī full moon on the fifteenth day of the fourth month—and King Ajātasattu of Magadha, son of the princess of Videha, was sitting upstairs in the royal longhouse surrounded by his ministers.

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो तदहुपोसथे उदानं उदानेसि: “रमणीया वत भो दोसिना रत्ति, अभिरूपा वत भो दोसिना रत्ति, दस्सनीया वत भो दोसिना रत्ति, पासादिका वत भो दोसिना रत्ति, लक्खञ्ञा वत भो दोसिना रत्ति। कं नु ख्वज्ज समणं वा ब्राह्मणं वा पयिरुपासेय्याम, यं नो पयिरुपासतो चित्तं पसीदेय्या”ति?

Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi: “ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti?

Then Ajātasattu of Magadha, son of the princess of Videha, expressed this heartfelt sentiment, “Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking. Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?”

एवं वुत्ते, अञ्ञतरो राजामच्चो राजानं मागधं अजातसत्तुं वेदेहिपुत्तं एतदवोच: “अयं, देव, पूरणो कस्सपो सङ्घी चेव गणी च गणाचरियो च ञातो यसस्सी तित्थकरो साधुसम्मतो बहुजनस्स रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। तं देवो पूरणं कस्सपं पयिरुपासतु। अप्पेव नाम देवस्स पूरणं कस्सपं पयिरुपासतो चित्तं पसीदेय्या”ति। एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्ही अहोसि।

Evaṁ vutte, aññataro rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo pūraṇaṁ kassapaṁ payirupāsatu. Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

When he had spoken, one of the king’s ministers said to him, “Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent.

अञ्ञतरोपि खो राजामच्चो राजानं मागधं अजातसत्तुं वेदेहिपुत्तं एतदवोच: “अयं, देव, मक्खलि गोसालो सङ्घी चेव गणी च गणाचरियो च ञातो यसस्सी तित्थकरो साधुसम्मतो बहुजनस्स रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। तं देवो मक्खलिं गोसालं पयिरुपासतु। अप्पेव नाम देवस्स मक्खलिं गोसालं पयिरुपासतो चित्तं पसीदेय्या”ति। एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्ही अहोसि।

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo makkhaliṁ gosālaṁ payirupāsatu. Appeva nāma devassa makkhaliṁ gosālaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him, “Sire, the bamboo-staffed ascetic Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent.

अञ्ञतरोपि खो राजामच्चो राजानं मागधं अजातसत्तुं वेदेहिपुत्तं एतदवोच: “अयं, देव, अजितो केसकम्बलो सङ्घी चेव गणी च गणाचरियो च ञातो यसस्सी तित्थकरो साधुसम्मतो बहुजनस्स रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। तं देवो अजितं केसकम्बलं पयिरुपासतु। अप्पेव नाम देवस्स अजितं केसकम्बलं पयिरुपासतो चित्तं पसीदेय्या”ति। एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्ही अहोसि।

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo ajitaṁ kesakambalaṁ payirupāsatu. Appeva nāma devassa ajitaṁ kesakambalaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him, “Sire, Ajita of the hair blanket leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent.

अञ्ञतरोपि खो राजामच्चो राजानं मागधं अजातसत्तुं वेदेहिपुत्तं एतदवोच: “अयं, देव, पकुधो कच्चायनो सङ्घी चेव गणी च गणाचरियो च ञातो यसस्सी तित्थकरो साधुसम्मतो बहुजनस्स रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। तं देवो पकुधं कच्चायनं पयिरुपासतु। अप्पेव नाम देवस्स पकुधं कच्चायनं पयिरुपासतो चित्तं पसीदेय्या”ति। एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्ही अहोसि।

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo pakudhaṁ kaccāyanaṁ payirupāsatu. Appeva nāma devassa pakudhaṁ kaccāyanaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him, “Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent.

अञ्ञतरोपि खो राजामच्चो राजानं मागधं अजातसत्तुं वेदेहिपुत्तं एतदवोच: “अयं, देव, सञ्चयो बेलट्ठपुत्तो सङ्घी चेव गणी च गणाचरियो च ञातो यसस्सी तित्थकरो साधुसम्मतो बहुजनस्स रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। तं देवो सञ्चयं बेलट्ठपुत्तं पयिरुपासतु। अप्पेव नाम देवस्स सञ्चयं बेलट्ठपुत्तं पयिरुपासतो चित्तं पसीदेय्या”ति। एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्ही अहोसि।

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, sañcayo¹ belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo sañcayaṁ belaṭṭhaputtaṁ payirupāsatu. Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him, “Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent.

अञ्ञतरोपि खो राजामच्चो राजानं मागधं अजातसत्तुं वेदेहिपुत्तं एतदवोच: “अयं, देव, निगण्ठो नाटपुत्तो सङ्घी चेव गणी च गणाचरियो च ञातो यसस्सी तित्थकरो साधुसम्मतो बहुजनस्स रत्तञ्ञू चिरपब्बजितो अद्धगतो वयोअनुप्पत्तो। तं देवो निगण्ठं नाटपुत्तं पयिरुपासतु। अप्पेव नाम देवस्स निगण्ठं नाटपुत्तं पयिरुपासतो चित्तं पसीदेय्या”ति। एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्ही अहोसि।

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, nigaṇṭho nāṭaputto² saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo nigaṇṭhaṁ nāṭaputtaṁ payirupāsatu. Appeva nāma devassa nigaṇṭhaṁ nāṭaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him, “Sire, the Jain ascetic of the Ñātika clan leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, deemed holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.” But when he had spoken, the king kept silent.

२। कोमारभच्चजीवककथा

2. Komārabhaccajīvakakathā

2. A Discussion With Jīvaka Komārabhacca

तेन खो पन समयेन जीवको कोमारभच्चो रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स अविदूरे तुण्हीभूतो निसिन्नो होति। अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो जीवकं कोमारभच्चं एतदवोच: “त्वं पन, सम्म जीवक, किं तुण्ही”ति?

Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca: “tvaṁ pana, samma jīvaka, kiṁ tuṇhī”ti?

Now at that time Jīvaka Komārabhacca was sitting silently not far from the king. Then the king said to him, “But my dear Jīvaka, why are you silent?”

“अयं, देव, भगवा अरहं सम्मासम्बुद्धो अम्हाकं अम्बवने विहरति महता भिक्खुसङ्घेन सद्धिं अड्ढतेळसेहि भिक्खुसतेहि। तं खो पन भगवन्तं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। तं देवो भगवन्तं पयिरुपासतु। अप्पेव नाम देवस्स भगवन्तं पयिरुपासतो चित्तं पसीदेय्या”ति।

“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. Taṁ kho pana bhagavantaṁ³ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Taṁ devo bhagavantaṁ payirupāsatu. Appeva nāma devassa bhagavantaṁ payirupāsato cittaṁ pasīdeyyā”ti.

“Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 bhikkhus. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace.”

“तेन हि, सम्म जीवक, हत्थियानानि कप्पापेही”ति।

“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.

“Well then, my dear Jīvaka, have the elephants readied.”

“एवं, देवा”ति खो जीवको कोमारभच्चो रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स पटिस्सुणित्वा पञ्चमत्तानि हत्थिनिकासतानि कप्पापेत्वा रञ्ञो च आरोहणीयं नागं, रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स पटिवेदेसि: “कप्पितानि खो ते, देव, हत्थियानानि, यस्सदानि कालं मञ्ञसी”ति।

“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi: “kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṁ maññasī”ti.

“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king, “The elephants are ready, sire. Please go at your convenience.”

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो पञ्चसु हत्थिनिकासतेसु पच्चेका इत्थियो आरोपेत्वा आरोहणीयं नागं अभिरुहित्वा उक्कासु धारियमानासु राजगहम्हा निय्यासि महच्चराजानुभावेन, येन जीवकस्स कोमारभच्चस्स अम्बवनं तेन पायासि।

Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi.

Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove.

अथ खो रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स अविदूरे अम्बवनस्स अहुदेव भयं, अहु छम्भितत्तं, अहु लोमहंसो। अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो भीतो संविग्गो लोमहट्ठजातो जीवकं कोमारभच्चं एतदवोच: “कच्चि मं, सम्म जीवक, न वञ्चेसि? कच्चि मं, सम्म जीवक, न पलम्भेसि? कच्चि मं, सम्म जीवक, न पच्चत्थिकानं देसि? कथञ्हि नाम ताव महतो भिक्खुसङ्घस्स अड्ढतेळसानं भिक्खुसतानं नेव खिपितसद्दो भविस्सति, न उक्कासितसद्दो न निग्घोसो”ति।

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca: “kacci maṁ, samma jīvaka, na vañcesi? Kacci maṁ, samma jīvaka, na palambhesi? Kacci maṁ, samma jīvaka, na paccatthikānaṁ desi? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.

But as he drew near the mango grove, the king became frightened, scared, his hair standing on end. He said to Jīvaka, “My dear Jīvaka, I hope you’re not deceiving me! I hope you’re not betraying me! I hope you’re not turning me over to my enemies! For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 bhikkhus?”

“मा भायि, महाराज, मा भायि, महाराज। न तं, देव, वञ्चेमि; न तं, देव, पलम्भामि; न तं, देव, पच्चत्थिकानं देमि। अभिक्कम, महाराज, अभिक्कम, महाराज, एते मण्डलमाळे दीपा झायन्ती”ति।

“Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṁ, deva, vañcemi; na taṁ, deva, palambhāmi; na taṁ, deva, paccatthikānaṁ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā⁴ jhāyantī”ti.

“Do not fear, great king, do not fear! I am not deceiving you, or betraying you, or turning you over to your enemies. Go forward, great king, go forward! Those are lamps shining in the pavilion.”

३। सामञ्ञफलपुच्छा

3. Sāmaññaphalapucchā

3. The Question About the Fruits of the Ascetic Life

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो यावतिका नागस्स भूमि नागेन गन्त्वा, नागा पच्चोरोहित्वा, पत्तिकोव येन मण्डलमाळस्स द्वारं तेनुपसङ्कमि; उपसङ्कमित्वा जीवकं कोमारभच्चं एतदवोच: “कहं पन, सम्म जीवक, भगवा”ति?

Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova⁵ yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca: “kahaṁ pana, samma jīvaka, bhagavā”ti?

Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka, “But my dear Jīvaka, where is the Buddha?”

“एसो, महाराज, भगवा; एसो, महाराज, भगवा मज्झिमं थम्भं निस्साय पुरत्थाभिमुखो निसिन्नो पुरक्खतो भिक्खुसङ्घस्सा”ति।

“Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.

“That is the Buddha, great king, that is the Buddha! He’s sitting against the central column facing east, in front of the Saṅgha of bhikkhus.”

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो राजा मागधो अजातसत्तु वेदेहिपुत्तो तुण्हीभूतं तुण्हीभूतं भिक्खुसङ्घं अनुविलोकेत्वा रहदमिव विप्पसन्नं उदानं उदानेसि: “इमिना मे उपसमेन उदयभद्दो कुमारो समन्नागतो होतु, येनेतरहि उपसमेन भिक्खुसङ्घो समन्नागतो”ति।

Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi: “iminā me upasamena udayabhaddo⁶ kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.

Then the king went up to the Buddha and stood to one side. He looked around the Saṅgha of bhikkhus, who were so very silent, like a still, clear lake, and expressed this heartfelt sentiment, “May my son, Prince Udāyibhadda, be blessed with such peace as the Saṅgha of bhikkhus now enjoys!”

“अगमा खो त्वं, महाराज, यथापेमन्”ति।

“Agamā kho tvaṁ, mahārāja, yathāpeman”ti.

“Has your mind gone to one you love, great king?”

“पियो मे, भन्ते, उदयभद्दो कुमारो। इमिना मे, भन्ते, उपसमेन उदयभद्दो कुमारो समन्नागतो होतु येनेतरहि उपसमेन भिक्खुसङ्घो समन्नागतो”ति।

“Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.

“I love my son, sir, Prince Udāyibhadda. May he be blessed with such peace as the Saṅgha of bhikkhus now enjoys!”

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो भगवन्तं अभिवादेत्वा, भिक्खुसङ्घस्स अञ्जलिं पणामेत्वा, एकमन्तं निसीदि। एकमन्तं निसिन्नो खो राजा मागधो अजातसत्तु वेदेहिपुत्तो भगवन्तं एतदवोच: “पुच्छेय्यामहं, भन्ते, भगवन्तं कञ्चिदेव देसं; सचे मे भगवा ओकासं करोति पञ्हस्स वेय्याकरणाया”ति।

Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ; sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.

Then the king bowed to the Buddha, raised his joined palms toward the Saṅgha, and sat down to one side. He said to the Buddha, “Sir, I’d like to ask you about a certain point, if you’d take the time to answer.”

“पुच्छ, महाराज, यदाकङ्खसी”ति।

“Puccha, mahārāja, yadākaṅkhasī”ti.

“Ask what you wish, great king.”

“यथा नु खो इमानि, भन्ते, पुथुसिप्पायतनानि, सेय्यथिदं—हत्थारोहा अस्सारोहा रथिका धनुग्गहा चेलका चलका पिण्डदायका उग्गा राजपुत्ता पक्खन्दिनो महानागा सूरा चम्मयोधिनो दासिकपुत्ता आळारिका कप्पका न्हापका सूदा मालकारा रजका पेसकारा नळकारा कुम्भकारा गणका मुद्दिका, यानि वा पनञ्ञानिपि एवङ्गतानि पुथुसिप्पायतनानि, ते दिट्ठेव धम्मे सन्दिट्ठिकं सिप्पफलं उपजीवन्ति; ते तेन अत्तानं सुखेन्ति पीणेन्ति, मातापितरो सुखेन्ति पीणेन्ति, पुत्तदारं सुखेन्ति पीणेन्ति, मित्तामच्चे सुखेन्ति पीणेन्ति, समणब्राह्मणेसु उद्धग्गिकं दक्खिणं पतिट्ठपेन्ति सोवग्गिकं सुखविपाकं सग्गसंवत्तनिकं। सक्का नु खो, भन्ते, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्”ति?

“Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā⁷ sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti; te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?

“Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life. With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”

“अभिजानासि नो त्वं, महाराज, इमं पञ्हं अञ्ञे समणब्राह्मणे पुच्छिता”ति?

“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?

“Great king, do you recall having asked this question of other ascetics and brahmins?”

“अभिजानामहं, भन्ते, इमं पञ्हं अञ्ञे समणब्राह्मणे पुच्छिता”ति।

“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti.

“I do, sir.”

“यथा कथं पन ते, महाराज, ब्याकरिंसु, सचे ते अगरु भासस्सू”ति।

“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.

“If you wouldn’t mind, great king, tell me how they answered.”

“न खो मे, भन्ते, गरु, यत्थस्स भगवा निसिन्नो, भगवन्तरूपो वा”ति।

“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.

“It’s no trouble when someone such as the Blessed One is sitting here.”

“तेन हि, महाराज, भासस्सू”ति।

“Tena hi, mahārāja, bhāsassū”ti.

“Well, speak then, great king.”

३।१। पूरणकस्सपवाद

3.1. Pūraṇakassapavāda

3.1. The Doctrine of Pūraṇa Kassapa

“एकमिदाहं, भन्ते, समयं येन पूरणो कस्सपो तेनुपसङ्कमिं; उपसङ्कमित्वा पूरणेन कस्सपेन सद्धिं सम्मोदिं। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो खो अहं, भन्ते, पूरणं कस्सपं एतदवोचं: ‘यथा नु खो इमानि, भो कस्सप, पुथुसिप्पायतनानि, सेय्यथिदं—हत्थारोहा अस्सारोहा रथिका धनुग्गहा चेलका चलका पिण्डदायका उग्गा राजपुत्ता पक्खन्दिनो महानागा सूरा चम्मयोधिनो दासिकपुत्ता आळारिका कप्पका न्हापका सूदा मालकारा रजका पेसकारा नळकारा कुम्भकारा गणका मुद्दिका, यानि वा पनञ्ञानिपि एवङ्गतानि पुथुसिप्पायतनानि, ते दिट्ठेव धम्मे सन्दिट्ठिकं सिप्पफलं उपजीवन्ति; ते तेन अत्तानं सुखेन्ति पीणेन्ति, मातापितरो सुखेन्ति पीणेन्ति, पुत्तदारं सुखेन्ति पीणेन्ति, मित्तामच्चे सुखेन्ति पीणेन्ति, समणब्राह्मणेसु उद्धग्गिकं दक्खिणं पतिट्ठपेन्ति सोवग्गिकं सुखविपाकं सग्गसंवत्तनिकं। सक्का नु खो, भो कस्सप, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽति?

“Ekamidāhaṁ, bhante, samayaṁ yena pūraṇo kassapo tenupasaṅkamiṁ; upasaṅkamitvā pūraṇena kassapena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ: ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti; te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

“One time, sir, I approached Pūraṇa Kassapa and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

एवं वुत्ते, भन्ते, पूरणो कस्सपो मं एतदवोच: ‘करोतो खो, महाराज, कारयतो, छिन्दतो छेदापयतो, पचतो पाचापयतो सोचयतो, सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातापयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो न करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो यजन्तो यजापेन्तो, नत्थि ततोनिदानं पुञ्ञं, नत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन नत्थि पुञ्ञं, नत्थि पुञ्ञस्स आगमोऽति।

Evaṁ vutte, bhante, pūraṇo kassapo maṁ etadavoca: ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

He said to me: ‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

इत्थं खो मे, भन्ते, पूरणो कस्सपो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो अकिरियं ब्याकासि। सेय्यथापि, भन्ते, अम्बं वा पुट्ठो लबुजं ब्याकरेय्य, लबुजं वा पुट्ठो अम्बं ब्याकरेय्य; एवमेव खो मे, भन्ते, पूरणो कस्सपो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो अकिरियं ब्याकासि। तस्स मय्हं, भन्ते, एतदहोसि: ‘कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं अपसादेतब्बं मञ्ञेय्याऽति। सो खो अहं, भन्ते, पूरणस्स कस्सपस्स भासितं नेव अभिनन्दिं नप्पटिक्कोसिं। अनभिनन्दित्वा अप्पटिक्कोसित्वा अनत्तमनो, अनत्तमनवाचं अनिच्छारेत्वा, तमेव वाचं अनुग्गण्हन्तो अनिक्कुज्जन्तो उट्ठायासना पक्कमिं।

Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto⁸ uṭṭhāyāsanā pakkamiṁ.

And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of Pūraṇa Kassapa. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

३।२। मक्खलिगोसालवाद

3.2. Makkhaligosālavāda

3.2. The Doctrine of the Bamboo-staffed Ascetic Gosāla

एकमिदाहं, भन्ते, समयं येन मक्खलि गोसालो तेनुपसङ्कमिं; उपसङ्कमित्वा मक्खलिना गोसालेन सद्धिं सम्मोदिं। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो खो अहं, भन्ते, मक्खलिं गोसालं एतदवोचं: ‘यथा नु खो इमानि, भो गोसाल, पुथुसिप्पायतनानि …पे… सक्का नु खो, भो गोसाल, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽति?

Ekamidāhaṁ, bhante, samayaṁ yena makkhali gosālo tenupasaṅkamiṁ; upasaṅkamitvā makkhalinā gosālena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, makkhaliṁ gosālaṁ etadavocaṁ: ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni …pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

One time, sir, I approached the bamboo-staffed ascetic Gosāla and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

एवं वुत्ते, भन्ते, मक्खलि गोसालो मं एतदवोच: ‘नत्थि, महाराज, हेतु नत्थि पच्चयो सत्तानं सङ्किलेसाय, अहेतू अपच्चया सत्ता सङ्किलिस्सन्ति। नत्थि हेतु, नत्थि पच्चयो सत्तानं विसुद्धिया, अहेतू अपच्चया सत्ता विसुज्झन्ति। नत्थि अत्तकारे, नत्थि परकारे, नत्थि पुरिसकारे, नत्थि बलं, नत्थि वीरियं, नत्थि पुरिसथामो, नत्थि पुरिसपरक्कमो। सब्बे सत्ता सब्बे पाणा सब्बे भूता सब्बे जीवा अवसा अबला अवीरिया नियतिसङ्गतिभावपरिणता छस्वेवाभिजातीसु सुखदुक्खं पटिसंवेदेन्ति। चुद्दस खो पनिमानि योनिपमुखसतसहस्सानि सट्ठि च सतानि छ च सतानि पञ्च च कम्मुनो सतानि पञ्च च कम्मानि तीणि च कम्मानि कम्मे च अड्ढकम्मे च द्वट्ठिपटिपदा द्वट्ठन्तरकप्पा छळाभिजातियो अट्ठ पुरिसभूमियो एकूनपञ्ञास आजीवकसते एकूनपञ्ञास परिब्बाजकसते एकूनपञ्ञास नागावाससते वीसे इन्द्रियसते तिंसे निरयसते छत्तिंस रजोधातुयो सत्त सञ्ञीगब्भा सत्त असञ्ञीगब्भा सत्त निगण्ठिगब्भा सत्त देवा सत्त मानुसा सत्त पिसाचा सत्त सरा सत्त पवुटा सत्त पवुटसतानि सत्त पपाता सत्त पपातसतानि सत्त सुपिना सत्त सुपिनसतानि चुल्लासीति महाकप्पिनो सतसहस्सानि, यानि बाले च पण्डिते च सन्धावित्वा संसरित्वा दुक्खस्सन्तं करिस्सन्ति। तत्थ नत्थि “इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा अपरिपक्कं वा कम्मं परिपाचेस्सामि, परिपक्कं वा कम्मं फुस्स फुस्स ब्यन्तिं करिस्सामी”ति हेवं नत्थि। दोणमिते सुखदुक्खे परियन्तकते संसारे, नत्थि हायनवड्ढने, नत्थि उक्कंसावकंसे। सेय्यथापि नाम सुत्तगुळे खित्ते निब्बेठियमानमेव पलेति; एवमेव बाले च पण्डिते च सन्धावित्वा संसरित्वा दुक्खस्सन्तं करिस्सन्तीऽति।

Evaṁ vutte, bhante, makkhali gosālo maṁ etadavoca: ‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū⁹ apaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ¹⁰ paṭisaṁvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā¹¹ satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino¹² satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi. Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.

He said: ‘Great king, there is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. It’s like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute will make an end of suffering.’

इत्थं खो मे, भन्ते, मक्खलि गोसालो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो संसारसुद्धिं ब्याकासि। सेय्यथापि, भन्ते, अम्बं वा पुट्ठो लबुजं ब्याकरेय्य, लबुजं वा पुट्ठो अम्बं ब्याकरेय्य; एवमेव खो मे, भन्ते, मक्खलि गोसालो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो संसारसुद्धिं ब्याकासि। तस्स मय्हं, भन्ते, एतदहोसि: ‘कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं अपसादेतब्बं मञ्ञेय्याऽति। सो खो अहं, भन्ते, मक्खलिस्स गोसालस्स भासितं नेव अभिनन्दिं नप्पटिक्कोसिं। अनभिनन्दित्वा अप्पटिक्कोसित्वा अनत्तमनो, अनत्तमनवाचं अनिच्छारेत्वा, तमेव वाचं अनुग्गण्हन्तो अनिक्कुज्जन्तो उट्ठायासना पक्कमिं।

Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

And so, when I asked the bamboo-staffed ascetic Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of the bamboo-staffed ascetic Gosāla. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

३।३। अजितकेसकम्बलवाद

3.3. Ajitakesakambalavāda

3.3. The Doctrine of Ajita of the Hair Blanket

एकमिदाहं, भन्ते, समयं येन अजितो केसकम्बलो तेनुपसङ्कमिं; उपसङ्कमित्वा अजितेन केसकम्बलेन सद्धिं सम्मोदिं। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो खो अहं, भन्ते, अजितं केसकम्बलं एतदवोचं: ‘यथा नु खो इमानि, भो अजित, पुथुसिप्पायतनानि …पे… सक्का नु खो, भो अजित, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽति?

Ekamidāhaṁ, bhante, samayaṁ yena ajito kesakambalo tenupasaṅkamiṁ; upasaṅkamitvā ajitena kesakambalena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, ajitaṁ kesakambalaṁ etadavocaṁ: ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni …pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

One time, sir, I approached Ajita of the hair blanket and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

एवं वुत्ते, भन्ते, अजितो केसकम्बलो मं एतदवोच: ‘नत्थि, महाराज, दिन्नं, नत्थि यिट्ठं, नत्थि हुतं, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, नत्थि अयं लोको, नत्थि परो लोको, नत्थि माता, नत्थि पिता, नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना, ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्ति। चातुमहाभूतिको अयं पुरिसो, यदा कालं करोति, पथवी पथविकायं अनुपेति अनुपगच्छति, आपो आपोकायं अनुपेति अनुपगच्छति, तेजो तेजोकायं अनुपेति अनुपगच्छति, वायो वायोकायं अनुपेति अनुपगच्छति, आकासं इन्द्रियानि सङ्कमन्ति। आसन्दिपञ्चमा पुरिसा मतं आदाय गच्छन्ति। यावाळाहना पदानि पञ्ञायन्ति। कापोतकानि अट्ठीनि भवन्ति, भस्सन्ता आहुतियो। दत्तुपञ्ञत्तं यदिदं दानं। तेसं तुच्छं मुसा विलापो ये केचि अत्थिकवादं वदन्ति। बाले च पण्डिते च कायस्स भेदा उच्छिज्जन्ति विनस्सन्ति, न होन्ति परं मरणाऽति।

Evaṁ vutte, bhante, ajito kesakambalo maṁ etadavoca: ‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti. Āsandipañcamā purisā mataṁ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṁ yadidaṁ dānaṁ. Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti.

He said: ‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space. Four men with a bier carry away the corpse. Their footprints show the way to the cemetery. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a doctrine of morons. When anyone affirms a positive teaching it’s just hollow, false nonsense. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’

इत्थं खो मे, भन्ते, अजितो केसकम्बलो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो उच्छेदं ब्याकासि। सेय्यथापि, भन्ते, अम्बं वा पुट्ठो लबुजं ब्याकरेय्य, लबुजं वा पुट्ठो अम्बं ब्याकरेय्य; एवमेव खो मे, भन्ते, अजितो केसकम्बलो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो उच्छेदं ब्याकासि। तस्स मय्हं, भन्ते, एतदहोसि: ‘कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं अपसादेतब्बं मञ्ञेय्याऽति। सो खो अहं, भन्ते, अजितस्स केसकम्बलस्स भासितं नेव अभिनन्दिं नप्पटिक्कोसिं। अनभिनन्दित्वा अप्पटिक्कोसित्वा अनत्तमनो अनत्तमनवाचं अनिच्छारेत्वा तमेव वाचं अनुग्गण्हन्तो अनिक्कुज्जन्तो उट्ठायासना पक्कमिं।

Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of Ajita of the hair blanket. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

३।४। पकुधकच्चायनवाद

3.4. Pakudhakaccāyanavāda

3.4. The Doctrine of Pakudha Kaccāyana

एकमिदाहं, भन्ते, समयं येन पकुधो कच्चायनो तेनुपसङ्कमिं; उपसङ्कमित्वा पकुधेन कच्चायनेन सद्धिं सम्मोदिं। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो खो अहं, भन्ते, पकुधं कच्चायनं एतदवोचं: ‘यथा नु खो इमानि, भो कच्चायन, पुथुसिप्पायतनानि …पे… सक्का नु खो, भो कच्चायन, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽति?

Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pakudhaṁ kaccāyanaṁ etadavocaṁ: ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni …pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

One time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

एवं वुत्ते, भन्ते, पकुधो कच्चायनो मं एतदवोच: ‘सत्तिमे, महाराज, काया अकटा अकटविधा अनिम्मिता अनिम्माता वञ्झा कूटट्ठा एसिकट्ठायिट्ठिता। ते न इञ्जन्ति, न विपरिणमन्ति, न अञ्ञमञ्ञं ब्याबाधेन्ति, नालं अञ्ञमञ्ञस्स सुखाय वा दुक्खाय वा सुखदुक्खाय वा। कतमे सत्त? पथविकायो, आपोकायो, तेजोकायो, वायोकायो, सुखे, दुक्खे, जीवे सत्तमे—इमे सत्त काया अकटा अकटविधा अनिम्मिता अनिम्माता वञ्झा कूटट्ठा एसिकट्ठायिट्ठिता। ते न इञ्जन्ति, न विपरिणमन्ति, न अञ्ञमञ्ञं ब्याबाधेन्ति, नालं अञ्ञमञ्ञस्स सुखाय वा दुक्खाय वा सुखदुक्खाय वा। तत्थ नत्थि हन्ता वा घातेता वा, सोता वा सावेता वा, विञ्ञाता वा विञ्ञापेता वा। योपि तिण्हेन सत्थेन सीसं छिन्दति, न कोचि किञ्चि जीविता वोरोपेति; सत्तन्नं त्वेव कायानमन्तरेन सत्थं विवरमनुपततीऽति।

Evaṁ vutte, bhante, pakudho kaccāyano maṁ etadavoca: ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame—ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṁ chindati, na koci kiñci¹³ jīvitā voropeti; sattannaṁ tveva¹⁴ kāyānamantarena satthaṁ vivaramanupatatī’ti.

He said: ‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap between the seven substances.’

इत्थं खो मे, भन्ते, पकुधो कच्चायनो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो अञ्ञेन अञ्ञं ब्याकासि। सेय्यथापि, भन्ते, अम्बं वा पुट्ठो लबुजं ब्याकरेय्य, लबुजं वा पुट्ठो अम्बं ब्याकरेय्य; एवमेव खो मे, भन्ते, पकुधो कच्चायनो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो अञ्ञेन अञ्ञं ब्याकासि। तस्स मय्हं, भन्ते, एतदहोसि: ‘कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं अपसादेतब्बं मञ्ञेय्याऽति। सो खो अहं, भन्ते, पकुधस्स कच्चायनस्स भासितं नेव अभिनन्दिं नप्पटिक्कोसिं, अनभिनन्दित्वा अप्पटिक्कोसित्वा अनत्तमनो, अनत्तमनवाचं अनिच्छारेत्वा तमेव वाचं अनुग्गण्हन्तो अनिक्कुज्जन्तो उट्ठायासना पक्कमिं।

Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of Pakudha Kaccāyana. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

३।५। निगण्ठनाटपुत्तवाद

3.5. Nigaṇṭhanāṭaputtavāda

3.5. The Doctrine of the Jain Ascetic of the Ñātika Clan

एकमिदाहं, भन्ते, समयं येन निगण्ठो नाटपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा निगण्ठेन नाटपुत्तेन सद्धिं सम्मोदिं। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो खो अहं, भन्ते, निगण्ठं नाटपुत्तं एतदवोचं: ‘यथा नु खो इमानि, भो अग्गिवेस्सन, पुथुसिप्पायतनानि …पे… सक्का नु खो, भो अग्गिवेस्सन, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽति?

Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

One time, sir, I approached the Jain Ñātika and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

एवं वुत्ते, भन्ते, निगण्ठो नाटपुत्तो मं एतदवोच: ‘इध, महाराज, निगण्ठो चातुयामसंवरसंवुतो होति। कथञ्च, महाराज, निगण्ठो चातुयामसंवरसंवुतो होति? इध, महाराज, निगण्ठो सब्बवारिवारितो च होति, सब्बवारियुत्तो च, सब्बवारिधुतो च, सब्बवारिफुटो च। एवं खो, महाराज, निगण्ठो चातुयामसंवरसंवुतो होति। यतो खो, महाराज, निगण्ठो एवं चातुयामसंवरसंवुतो होति; अयं वुच्चति, महाराज, निगण्ठो गतत्तो च यतत्तो च ठितत्तो चाऽति।

Evaṁ vutte, bhante, nigaṇṭho¹⁵ nāṭaputto maṁ etadavoca: ‘idha, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṁ kho, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti. Yato kho, mahārāja, nigaṇṭho evaṁ cātuyāmasaṁvarasaṁvuto hoti; ayaṁ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.

He said: ‘Great king, consider a Jain ascetic who is restrained in the fourfold restraint. And how is a Jain ascetic restrained in the fourfold restraint? It’s when a Jain ascetic is obstructed by all water, devoted to all water, shaking off all water, pervaded by all water. That’s how a Jain ascetic is restrained in the fourfold restraint. When a Jain ascetic is restrained in the fourfold restraint, they’re called a knotless one who is self-realized, self-controlled, and steadfast.’

इत्थं खो मे, भन्ते, निगण्ठो नाटपुत्तो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो चातुयामसंवरं ब्याकासि। सेय्यथापि, भन्ते, अम्बं वा पुट्ठो लबुजं ब्याकरेय्य, लबुजं वा पुट्ठो अम्बं ब्याकरेय्य; एवमेव खो मे, भन्ते, निगण्ठो नाटपुत्तो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो चातुयामसंवरं ब्याकासि। तस्स मय्हं, भन्ते, एतदहोसि: ‘कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं अपसादेतब्बं मञ्ञेय्याऽति। सो खो अहं, भन्ते, निगण्ठस्स नाटपुत्तस्स भासितं नेव अभिनन्दिं नप्पटिक्कोसिं। अनभिनन्दित्वा अप्पटिक्कोसित्वा अनत्तमनो अनत्तमनवाचं अनिच्छारेत्वा तमेव वाचं अनुग्गण्हन्तो अनिक्कुज्जन्तो उट्ठायासना पक्कमिं।

Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold restraint. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of the Jain Ñātika. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

३।६। सञ्चयबेलट्ठपुत्तवाद

3.6. Sañcayabelaṭṭhaputtavāda

3.6. The Doctrine of Sañjaya Belaṭṭhiputta

एकमिदाहं, भन्ते, समयं येन सञ्चयो बेलट्ठपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा सञ्चयेन बेलट्ठपुत्तेन सद्धिं सम्मोदिं। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नो खो अहं, भन्ते, सञ्चयं बेलट्ठपुत्तं एतदवोचं: ‘यथा नु खो इमानि, भो सञ्चय, पुथुसिप्पायतनानि …पे… सक्का नु खो, भो सञ्चय, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽति?

Ekamidāhaṁ, bhante, samayaṁ yena sañcayo belaṭṭhaputto tenupasaṅkamiṁ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṁ sammodiṁ. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, sañcayaṁ belaṭṭhaputtaṁ etadavocaṁ: ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni …pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

One time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

एवं वुत्ते, भन्ते, सञ्चयो बेलट्ठपुत्तो मं एतदवोच: ‘अत्थि परो लोकोति इति चे मं पुच्छसि, अत्थि परो लोकोति इति चे मे अस्स, अत्थि परो लोकोति इति ते नं ब्याकरेय्यं। एवन्तिपि मे नो, तथातिपि मे नो, अञ्ञथातिपि मे नो, नोतिपि मे नो, नो नोतिपि मे नो। नत्थि परो लोको …पे… अत्थि च नत्थि च परो लोको …पे… नेवत्थि न नत्थि परो लोको …पे… अत्थि सत्ता ओपपातिका …पे… नत्थि सत्ता ओपपातिका …पे… अत्थि च नत्थि च सत्ता ओपपातिका …पे… नेवत्थि न नत्थि सत्ता ओपपातिका …पे… अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको …पे… नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको …पे… अत्थि च नत्थि च सुकतदुक्कटानं कम्मानं फलं विपाको …पे… नेवत्थि न नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको …पे… होति तथागतो परं मरणा …पे… न होति तथागतो परं मरणा …पे… होति च न च होति तथागतो परं मरणा …पे… नेव होति न न होति तथागतो परं मरणाति इति चे मं पुच्छसि, नेव होति न न होति तथागतो परं मरणाति इति चे मे अस्स, नेव होति न न होति तथागतो परं मरणाति इति ते नं ब्याकरेय्यं। एवन्तिपि मे नो, तथातिपि मे नो, अञ्ञथातिपि मे नो, नोतिपि मे नो, नो नोतिपि मे नोऽति।

Evaṁ vutte, bhante, sañcayo belaṭṭhaputto maṁ etadavoca: ‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… nevatthi na natthi sattā opapātikā …pe… atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… hoti tathāgato paraṁ maraṇā …pe… na hoti tathāgato paraṁ maraṇā …pe… hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce maṁ pucchasi, neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṁ maraṇāti iti te naṁ byākareyyaṁ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

He said: ‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so. Suppose you were to ask me whether there is no other world … whether there both is and is not another world … whether there neither is nor is not another world … whether there are beings who are reborn spontaneously … whether there are no beings who are reborn spontaneously … whether there both are and are not beings who are reborn spontaneously … whether there neither are nor are not beings who are reborn spontaneously … whether there is fruit and result of good and bad deeds … whether there is no fruit and result of good and bad deeds … whether there both is and is not fruit and result of good and bad deeds … whether there neither is nor is not fruit and result of good and bad deeds … whether a Realized One still exists after death … whether A Realized One no longer exists after death … whether a Realized One both still exists and no longer exists after death … whether a Realized One neither still exists nor no longer exists after death. If I believed there was, I would say so. But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

इत्थं खो मे, भन्ते, सञ्चयो बेलट्ठपुत्तो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो विक्खेपं ब्याकासि। सेय्यथापि, भन्ते, अम्बं वा पुट्ठो लबुजं ब्याकरेय्य, लबुजं वा पुट्ठो अम्बं ब्याकरेय्य; एवमेव खो मे, भन्ते, सञ्चयो बेलट्ठपुत्तो सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो विक्खेपं ब्याकासि। तस्स मय्हं, भन्ते, एतदहोसि: ‘अयञ्च इमेसं समणब्राह्मणानं सब्बबालो सब्बमूळ्हो। कथञ्हि नाम सन्दिट्ठिकं सामञ्ञफलं पुट्ठो समानो विक्खेपं ब्याकरिस्सतीऽति। तस्स मय्हं, भन्ते, एतदहोसि: ‘कथञ्हि नाम मादिसो समणं वा ब्राह्मणं वा विजिते वसन्तं अपसादेतब्बं मञ्ञेय्याऽति। सो खो अहं, भन्ते, सञ्चयस्स बेलट्ठपुत्तस्स भासितं नेव अभिनन्दिं नप्पटिक्कोसिं। अनभिनन्दित्वा अप्पटिक्कोसित्वा अनत्तमनो अनत्तमनवाचं अनिच्छारेत्वा तमेव वाचं अनुग्गण्हन्तो अनिक्कुज्जन्तो उट्ठायासना पक्कमिं।

Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: ‘This is the most foolish and stupid of all these ascetics and brahmins! How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’ I thought: ‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’ So I neither approved nor dismissed that statement of Sañjaya Belaṭṭhiputta. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

४। सामञ्ञफल

4. Sāmaññaphala

4. The Fruits of the Ascetic Life

४।१। पठमसन्दिट्ठिकसामञ्ञफल

4.1. Paṭhamasandiṭṭhikasāmaññaphala

4.1. The First Fruit of the Ascetic Life

सोहं, भन्ते, भगवन्तम्पि पुच्छामि: ‘यथा नु खो इमानि, भन्ते, पुथुसिप्पायतनानि सेय्यथिदं—हत्थारोहा अस्सारोहा रथिका धनुग्गहा चेलका चलका पिण्डदायका उग्गा राजपुत्ता पक्खन्दिनो महानागा सूरा चम्मयोधिनो दासिकपुत्ता आळारिका कप्पका न्हापका सूदा मालकारा रजका पेसकारा नळकारा कुम्भकारा गणका मुद्दिका, यानि वा पनञ्ञानिपि एवङ्गतानि पुथुसिप्पायतनानि, ते दिट्ठेव धम्मे सन्दिट्ठिकं सिप्पफलं उपजीवन्ति, ते तेन अत्तानं सुखेन्ति पीणेन्ति, मातापितरो सुखेन्ति पीणेन्ति, पुत्तदारं सुखेन्ति पीणेन्ति, मित्तामच्चे सुखेन्ति पीणेन्ति, समणब्राह्मणेसु उद्धग्गिकं दक्खिणं पतिट्ठपेन्ति सोवग्गिकं सुखविपाकं सग्गसंवत्तनिकं। सक्का नु खो, भन्ते, एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्ऽ”ति?

Sohaṁ, bhante, bhagavantampi pucchāmi: ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti, te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti?

And so I ask the Buddha: Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life. With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”

“सक्का, महाराज। तेन हि, महाराज, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य, तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, महाराज, इध ते अस्स पुरिसो दासो कम्मकारो पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी मुखुल्लोकको। तस्स एवमस्स: ‘अच्छरियं, वत भो, अब्भुतं, वत भो, पुञ्ञानं गति, पुञ्ञानं विपाको। अयञ्हि राजा मागधो अजातसत्तु वेदेहिपुत्तो मनुस्सो; अहम्पि मनुस्सो। अयञ्हि राजा मागधो अजातसत्तु वेदेहिपुत्तो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति, देवो मञ्ञे। अहं पनम्हिस्स दासो कम्मकारो पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी मुखुल्लोकको। सो वतस्साहं पुञ्ञानि करेय्यं। यन्नूनाहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति।

“Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Tassa evamassa: ‘acchariyaṁ, vata bho, abbhutaṁ, vata bho, puññānaṁ gati, puññānaṁ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṁ puññāni kareyyaṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

“I can, great king. Well then, I’ll ask you about this in return, and you can answer as you like. What do you think, great king? Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face. They’d think: ‘The outcome and result of good deeds is just so incredible, so amazing! For this King Ajātasattu is a human being, and so am I. Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god. Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face. I really should do good deeds. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

सो अपरेन समयेन केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्य। सो एवं पब्बजितो समानो कायेन संवुतो विहरेय्य, वाचाय संवुतो विहरेय्य, मनसा संवुतो विहरेय्य, घासच्छादनपरमताय सन्तुट्ठो, अभिरतो पविवेके। तञ्चे ते पुरिसा एवमारोचेय्युं: ‘यग्घे, देव, जानेय्यासि, यो ते सो पुरिसो दासो कम्मकारो पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी मुखुल्लोकको; सो, देव, केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो। सो एवं पब्बजितो समानो कायेन संवुतो विहरति, वाचाय संवुतो विहरति, मनसा संवुतो विहरति, घासच्छादनपरमताय सन्तुट्ठो, अभिरतो पविवेकेऽति। अपि नु त्वं एवं वदेय्यासि: ‘एतु मे, भो, सो पुरिसो, पुनदेव होतु दासो कम्मकारो पुब्बुट्ठायी पच्छानिपाती किङ्कारपटिस्सावी मनापचारी पियवादी मुखुल्लोककोऽ”ति?

So aparena samayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Tañce te purisā evamāroceyyuṁ: ‘yagghe, deva, jāneyyāsi, yo te so puriso¹⁶ dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṁ evaṁ vadeyyāsi: ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?

After some time, that is what they do. Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion. And suppose your men were to report all this to you. Would you say to them: ‘Bring that person to me! Let them once more be my bondservant, my worker’?”

“नो हेतं, भन्ते। अथ खो नं मयमेव अभिवादेय्यामपि, पच्चुट्ठेय्यामपि, आसनेनपि निमन्तेय्याम, अभिनिमन्तेय्यामपि नं चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि, धम्मिकम्पिस्स रक्खावरणगुत्तिं संविदहेय्यामा”ति।

“No hetaṁ, bhante. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.

“No, sir. Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”

“तं किं मञ्ञसि, महाराज, यदि एवं सन्ते होति वा सन्दिट्ठिकं सामञ्ञफलं नो वा”ति?

“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?

“What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?”

“अद्धा खो, भन्ते, एवं सन्ते होति सन्दिट्ठिकं सामञ्ञफलन्”ति।

“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.

“Clearly, sir, there is.”

“इदं खो ते, महाराज, मया पठमं दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञत्तन्”ति।

“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.

“This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.”

४।२। दुतियसन्दिट्ठिकसामञ्ञफल

4.2. Dutiyasandiṭṭhikasāmaññaphala

4.2. The Second Fruit of the Ascetic Life

“सक्का पन, भन्ते, अञ्ञम्पि एवमेव दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुन्”ति?

“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?

“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present life?”

“सक्का, महाराज। तेन हि, महाराज, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य, तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, महाराज, इध ते अस्स पुरिसो कस्सको गहपतिको करकारको रासिवड्ढको। तस्स एवमस्स: ‘अच्छरियं वत भो, अब्भुतं वत भो, पुञ्ञानं गति, पुञ्ञानं विपाको। अयञ्हि राजा मागधो अजातसत्तु वेदेहिपुत्तो मनुस्सो, अहम्पि मनुस्सो। अयञ्हि राजा मागधो अजातसत्तु वेदेहिपुत्तो पञ्चहि कामगुणेहि समप्पितो समङ्गीभूतो परिचारेति, देवो मञ्ञे। अहं पनम्हिस्स कस्सको गहपतिको करकारको रासिवड्ढको। सो वतस्साहं पुञ्ञानि करेय्यं। यन्नूनाहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति।

“Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, puññānaṁ gati, puññānaṁ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṁ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṁ puññāni kareyyaṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

“I can, great king. Well then, I’ll ask you about this in return, and you can answer as you like. What do you think, great king? Suppose you had a person who was a farmer, a householder, a hard worker, someone who builds up their capital. They’d think: ‘The outcome and result of good deeds is just so incredible, so amazing! For this King Ajātasattu is a human being, and so am I. Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god. Whereas I’m a farmer, a householder, a hard worker, someone who builds up their capital. I really should do good deeds. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

सो अपरेन समयेन अप्पं वा भोगक्खन्धं पहाय महन्तं वा भोगक्खन्धं पहाय, अप्पं वा ञातिपरिवट्टं पहाय महन्तं वा ञातिपरिवट्टं पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्य। सो एवं पब्बजितो समानो कायेन संवुतो विहरेय्य, वाचाय संवुतो विहरेय्य, मनसा संवुतो विहरेय्य, घासच्छादनपरमताय सन्तुट्ठो, अभिरतो पविवेके। तञ्चे ते पुरिसा एवमारोचेय्युं: ‘यग्घे, देव, जानेय्यासि, यो ते सो पुरिसो कस्सको गहपतिको करकारको रासिवड्ढको; सो देव केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो। सो एवं पब्बजितो समानो कायेन संवुतो विहरति, वाचाय संवुतो विहरति, मनसा संवुतो विहरति, घासच्छादनपरमताय सन्तुट्ठो, अभिरतो पविवेकेऽति। अपि नु त्वं एवं वदेय्यासि: ‘एतु मे, भो, सो पुरिसो, पुनदेव होतु कस्सको गहपतिको करकारको रासिवड्ढकोऽ”ति?

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Tañce te purisā evamāroceyyuṁ: ‘yagghe, deva, jāneyyāsi, yo te so puriso¹⁷ kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṁ evaṁ vadeyyāsi: ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?

After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion. And suppose your men were to report all this to you. Would you say to them: ‘Bring that person to me! Let them once more be a farmer, a householder, a hard worker, someone who builds up their capital’?”

“तं किं मञ्ञसि, महाराज? यदि एवं सन्ते होति वा सन्दिट्ठिकं सामञ्ञफलं नो वा”ति?

“Taṁ kiṁ maññasi, mahārāja? Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?

“What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?”

“अद्धा खो, भन्ते, एवं सन्ते होति सन्दिट्ठिकं सामञ्ञफलन्”ति।

“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.

“Clearly, sir, there is.”

“इदं खो ते, महाराज, मया दुतियं दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञत्तन्”ति।

“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.

“This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.”

४।३। पणीततरसामञ्ञफल

4.3. Paṇītatarasāmaññaphala

4.3. The Finer Fruits of the Ascetic Life

“सक्का पन, भन्ते, अञ्ञम्पि दिट्ठेव धम्मे सन्दिट्ठिकं सामञ्ञफलं पञ्ञपेतुं इमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्चा”ति?

“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?

“But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is better and finer than these?”

“सक्का, महाराज। तेन हि, महाराज, सुणोहि, साधुकं मनसि करोहि, भासिस्सामी”ति।

“Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“I can, great king. Well then, listen and apply your mind well, I will speak.”

“एवं, भन्ते”ति खो राजा मागधो अजातसत्तु वेदेहिपुत्तो भगवतो पच्चस्सोसि।

“Evaṁ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

“Yes, sir,” replied the king.

भगवा एतदवोच:

Bhagavā etadavoca:

The Buddha said this:

“इध, महाराज, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति।

“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

तं धम्मं सुणाति गहपति वा गहपतिपुत्तो वा अञ्ञतरस्मिं वा कुले पच्चाजातो। सो तं धम्मं सुत्वा तथागते सद्धं पटिलभति। सो तेन सद्धापटिलाभेन समन्नागतो इति पटिसञ्चिक्खति: ‘सम्बाधो घरावासो रजोपथो, अब्भोकासो पब्बज्जा। नयिदं सुकरं अगारं अज्झावसता एकन्तपरिपुण्णं एकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं। यन्नूनाहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति।

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

सो अपरेन समयेन अप्पं वा भोगक्खन्धं पहाय महन्तं वा भोगक्खन्धं पहाय अप्पं वा ञातिपरिवट्टं पहाय महन्तं वा ञातिपरिवट्टं पहाय केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजति।

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

सो एवं पब्बजितो समानो पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी, समादाय सिक्खति सिक्खापदेसु, कायकम्मवचीकम्मेन समन्नागतो कुसलेन, परिसुद्धाजीवो सीलसम्पन्नो, इन्द्रियेसु गुत्तद्वारो, सतिसम्पजञ्ञेन समन्नागतो, सन्तुट्ठो।

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.

४।३।१। सील

4.3.1. Sīla

4.3.1. Ethics

४।३।१।१। चूळसील

4.3.1.1. Cūḷasīla

4.3.1.1. The Shorter Section on Ethics

कथञ्च, महाराज, भिक्खु सीलसम्पन्नो होति? इध, महाराज, भिक्खु पाणातिपातं पहाय पाणातिपाता पटिविरतो होति। निहितदण्डो निहितसत्थो लज्जी दयापन्नो सब्बपाणभूतहितानुकम्पी विहरति। इदम्पिस्स होति सीलस्मिं।

Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṁ.

And how, great king, is a bhikkhu accomplished in ethics? It’s when a bhikkhu gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. This pertains to their ethics.

अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति दिन्नादायी दिन्नपाटिकङ्खी, अथेनेन सुचिभूतेन अत्तना विहरति। इदम्पिस्स होति सीलस्मिं।

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṁ.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. This pertains to their ethics.

अब्रह्मचरियं पहाय ब्रह्मचारी होति आराचारी विरतो मेथुना गामधम्मा। इदम्पिस्स होति सीलस्मिं।

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṁ.

They give up unchastity. They are celibate, set apart, avoiding the vulgar act of sex. This pertains to their ethics.

मुसावादं पहाय मुसावादा पटिविरतो होति सच्चवादी सच्चसन्धो थेतो पच्चयिको अविसंवादको लोकस्स। इदम्पिस्स होति सीलस्मिं।

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Idampissa hoti sīlasmiṁ.

They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. This pertains to their ethics.

पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो होति; इतो सुत्वा न अमुत्र अक्खाता इमेसं भेदाय; अमुत्र वा सुत्वा न इमेसं अक्खाता, अमूसं भेदाय। इति भिन्नानं वा सन्धाता, सहितानं वा अनुप्पदाता, समग्गारामो समग्गरतो समग्गनन्दी समग्गकरणिं वाचं भासिता होति। इदम्पिस्स होति सीलस्मिं।

Pisuṇaṁ vācaṁ¹⁸ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato¹⁹ samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. Idampissa hoti sīlasmiṁ.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. This pertains to their ethics.

फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो होति; या सा वाचा नेला कण्णसुखा पेमनीया हदयङ्गमा पोरी बहुजनकन्ता बहुजनमनापा तथारूपिं वाचं भासिता होति। इदम्पिस्स होति सीलस्मिं।

Pharusaṁ vācaṁ²⁰ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Idampissa hoti sīlasmiṁ.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This pertains to their ethics.

सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो होति कालवादी भूतवादी अत्थवादी धम्मवादी विनयवादी, निधानवतिं वाचं भासिता होति कालेन सापदेसं परियन्तवतिं अत्थसंहितं। इदम्पिस्स होति सीलस्मिं।

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Idampissa hoti sīlasmiṁ.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. This pertains to their ethics.

बीजगामभूतगामसमारम्भा पटिविरतो होति …पे… एकभत्तिको होति रत्तूपरतो विरतो विकालभोजना। नच्चगीतवादितविसूकदस्सना पटिविरतो होति। मालागन्धविलेपनधारणमण्डनविभूसनट्ठाना पटिविरतो होति। उच्चासयनमहासयना पटिविरतो होति। जातरूपरजतपटिग्गहणा पटिविरतो होति। आमकधञ्ञपटिग्गहणा पटिविरतो होति। आमकमंसपटिग्गहणा पटिविरतो होति। इत्थिकुमारिकपटिग्गहणा पटिविरतो होति। दासिदासपटिग्गहणा पटिविरतो होति। अजेळकपटिग्गहणा पटिविरतो होति। कुक्कुटसूकरपटिग्गहणा पटिविरतो होति। हत्थिगवस्सवळवपटिग्गहणा पटिविरतो होति। खेत्तवत्थुपटिग्गहणा पटिविरतो होति। दूतेय्यपहिणगमनानुयोगा पटिविरतो होति। कयविक्कया पटिविरतो होति। तुलाकूटकंसकूटमानकूटा पटिविरतो होति। उक्कोटनवञ्चननिकतिसाचियोगा पटिविरतो होति। छेदनवधबन्धनविपरामोसआलोपसहसाकारा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid seeing shows of dancing, singing, and music . They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. This pertains to their ethics.

चूळसीलं निट्ठितं।

Cūḷasīlaṁ niṭṭhitaṁ.

The shorter section on ethics is finished.

४।३।१।२। मज्झिमसील

4.3.1.2. Majjhimasīla

4.3.1.2. The Middle Section on Ethics

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं बीजगामभूतगामसमारम्भं अनुयुत्ता विहरन्ति। सेय्यथिदं—मूलबीजं खन्धबीजं फळुबीजं अग्गबीजं बीजबीजमेव पञ्चमं, इति एवरूपा बीजगामभूतगामसमारम्भा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं सन्निधिकारपरिभोगं अनुयुत्ता विहरन्ति। सेय्यथिदं—अन्नसन्निधिं पानसन्निधिं वत्थसन्निधिं यानसन्निधिं सयनसन्निधिं गन्धसन्निधिं आमिससन्निधिं, इति वा इति एवरूपा सन्निधिकारपरिभोगा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. They refrain from storing up such goods. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं विसूकदस्सनं अनुयुत्ता विहरन्ति। सेय्यथिदं—नच्चं गीतं वादितं पेक्खं अक्खानं पाणिस्सरं वेताळं कुम्भथूणं सोभनकं चण्डालं वंसं धोवनं हत्थियुद्धं अस्सयुद्धं महिंसयुद्धं उसभयुद्धं अजयुद्धं मेण्डयुद्धं कुक्कुटयुद्धं वट्टकयुद्धं दण्डयुद्धं मुट्ठियुद्धं निब्बुद्धं उय्योधिकं बलग्गं सेनाब्यूहं अनीकदस्सनं इति वा इति एवरूपा विसूकदस्सना पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants and tribal bone-washing ceremonies; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. They refrain from such shows. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं जूतप्पमादट्ठानानुयोगं अनुयुत्ता विहरन्ति। सेय्यथिदं—अट्ठपदं दसपदं आकासं परिहारपथं सन्तिकं खलिकं घटिकं सलाकहत्थं अक्खं पङ्गचीरं वङ्ककं मोक्खचिकं चिङ्गुलिकं पत्ताळ्हकं रथकं धनुकं अक्खरिकं मनेसिकं यथावज्जं इति वा इति एवरूपा जूतप्पमादट्ठानानुयोगा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. They refrain from such gambling. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं उच्चासयनमहासयनं अनुयुत्ता विहरन्ति। सेय्यथिदं—आसन्दिं पल्लङ्कं गोनकं चित्तकं पटिकं पटलिकं तूलिकं विकतिकं उद्दलोमिं एकन्तलोमिं कट्टिस्सं कोसेय्यं कुत्तकं हत्थत्थरं अस्सत्थरं रथत्थरं अजिनप्पवेणिं कदलिमिगपवरपच्चत्थरणं सौत्तरच्छदं उभतोलोहितकूपधानं इति वा इति एवरूपा उच्चासयनमहासयना पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. They refrain from such bedding. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं मण्डनविभूसनट्ठानानुयोगं अनुयुत्ता विहरन्ति। सेय्यथिदं—उच्छादनं परिमद्दनं न्हापनं सम्बाहनं आदासं अञ्जनं मालागन्धविलेपनं मुखचुण्णं मुखलेपनं हत्थबन्धं सिखाबन्धं दण्डं नाळिकं असिं छत्तं चित्रुपाहनं उण्हीसं मणिं वालबीजनिं ओदातानि वत्थानि दीघदसानि इति वा इति एवरूपा मण्डनविभूसनट्ठानानुयोगा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ²¹ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. They refrain from such beautification and adornment. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं तिरच्छानकथं अनुयुत्ता विहरन्ति। सेय्यथिदं—राजकथं चोरकथं महामत्तकथं सेनाकथं भयकथं युद्धकथं अन्नकथं पानकथं वत्थकथं सयनकथं मालाकथं गन्धकथं ञातिकथं यानकथं गामकथं निगमकथं नगरकथं जनपदकथं इत्थिकथं सूरकथं विसिखाकथं कुम्भट्ठानकथं पुब्बपेतकथं नानत्तकथं लोकक्खायिकं समुद्दक्खायिकं इतिभवाभवकथं इति वा इति एवरूपाय तिरच्छानकथाय पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ²² sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. They refrain from such low talk. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं विग्गाहिककथं अनुयुत्ता विहरन्ति। सेय्यथिदं—न त्वं इमं धम्मविनयं आजानासि, अहं इमं धम्मविनयं आजानामि, किं त्वं इमं धम्मविनयं आजानिस्ससि, मिच्छा पटिपन्नो त्वमसि, अहमस्मि सम्मा पटिपन्नो, सहितं मे, असहितं ते, पुरे वचनीयं पच्छा अवच, पच्छा वचनीयं पुरे अवच, अधिचिण्णं ते विपरावत्तं, आरोपितो ते वादो, निग्गहितो त्वमसि, चर वादप्पमोक्खाय, निब्बेठेहि वा सचे पहोसीति इति वा इति एवरूपाय विग्गाहिककथाय पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. They say such things as: ‘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!’ They refrain from such argumentative talk. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपं दूतेय्यपहिणगमनानुयोगं अनुयुत्ता विहरन्ति। सेय्यथिदं—रञ्ञं, राजमहामत्तानं, खत्तियानं, ब्राह्मणानं, गहपतिकानं, कुमारानं—इध गच्छ, अमुत्रागच्छ, इदं हर, अमुत्र इदं आहराऽति इति वा इति एवरूपा दूतेय्यपहिणगमनानुयोगा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ They refrain from such errands. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते कुहका च होन्ति लपका च नेमित्तिका च निप्पेसिका च लाभेन लाभं निजिगीसितारो च। इति एवरूपा कुहनलपना पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions. They refrain from such deceit and flattery. This pertains to their ethics.

मज्झिमसीलं निट्ठितं।

Majjhimasīlaṁ niṭṭhitaṁ.

The middle section on ethics is finished.

४।३।१।३। महासील

4.3.1.3. Mahāsīla

4.3.1.3. The Long Section on Ethics

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—अङ्गं निमित्तं उप्पातं सुपिनं लक्खणं मूसिकच्छिन्नं अग्गिहोमं दब्बिहोमं थुसहोमं कणहोमं तण्डुलहोमं सप्पिहोमं तेलहोमं मुखहोमं लोहितहोमं अङ्गविज्जा वत्थुविज्जा खत्तविज्जा सिवविज्जा भूतविज्जा भूरिविज्जा अहिविज्जा विसविज्जा विच्छिकविज्जा मूसिकविज्जा सकुणविज्जा वायसविज्जा पक्कज्झानं सरपरित्ताणं मिगचक्कं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—मणिलक्खणं वत्थलक्खणं दण्डलक्खणं सत्थलक्खणं असिलक्खणं उसुलक्खणं धनुलक्खणं आवुधलक्खणं इत्थिलक्खणं पुरिसलक्खणं कुमारलक्खणं कुमारिलक्खणं दासलक्खणं दासिलक्खणं हत्थिलक्खणं अस्सलक्खणं महिंसलक्खणं उसभलक्खणं गोलक्खणं अजलक्खणं मेण्डलक्खणं कुक्कुटलक्खणं वट्टकलक्खणं गोधालक्खणं कण्णिकलक्खणं कच्छपलक्खणं मिगलक्खणं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—रञ्ञं निय्यानं भविस्सति, रञ्ञं अनिय्यानं भविस्सति, अब्भन्तरानं रञ्ञं उपयानं भविस्सति, बाहिरानं रञ्ञं अपयानं भविस्सति, बाहिरानं रञ्ञं उपयानं भविस्सति, अब्भन्तरानं रञ्ञं अपयानं भविस्सति, अब्भन्तरानं रञ्ञं जयो भविस्सति, बाहिरानं रञ्ञं पराजयो भविस्सति, बाहिरानं रञ्ञं जयो भविस्सति, अब्भन्तरानं रञ्ञं पराजयो भविस्सति, इति इमस्स जयो भविस्सति, इमस्स पराजयो भविस्सति इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—चन्दग्गाहो भविस्सति, सूरियग्गाहो भविस्सति, नक्खत्तग्गाहो भविस्सति, चन्दिमसूरियानं पथगमनं भविस्सति, चन्दिमसूरियानं उप्पथगमनं भविस्सति, नक्खत्तानं पथगमनं भविस्सति, नक्खत्तानं उप्पथगमनं भविस्सति, उक्कापातो भविस्सति, दिसाडाहो भविस्सति, भूमिचालो भविस्सति, देवदुद्रभि भविस्सति, चन्दिमसूरियनक्खत्तानं उग्गमनं ओगमनं सङ्किलेसं वोदानं भविस्सति, एवंविपाको चन्दग्गाहो भविस्सति, एवंविपाको सूरियग्गाहो भविस्सति, एवंविपाको नक्खत्तग्गाहो भविस्सति, एवंविपाकं चन्दिमसूरियानं पथगमनं भविस्सति, एवंविपाकं चन्दिमसूरियानं उप्पथगमनं भविस्सति, एवंविपाकं नक्खत्तानं पथगमनं भविस्सति, एवंविपाकं नक्खत्तानं उप्पथगमनं भविस्सति, एवंविपाको उक्कापातो भविस्सति, एवंविपाको दिसाडाहो भविस्सति, एवंविपाको भूमिचालो भविस्सति, एवंविपाको देवदुद्रभि भविस्सति, एवंविपाकं चन्दिमसूरियनक्खत्तानं उग्गमनं ओगमनं सङ्किलेसं वोदानं भविस्सति इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—सुवुट्ठिका भविस्सति, दुब्बुट्ठिका भविस्सति, सुभिक्खं भविस्सति, दुब्भिक्खं भविस्सति, खेमं भविस्सति, भयं भविस्सति, रोगो भविस्सति, आरोग्यं भविस्सति, मुद्दा, गणना, सङ्खानं, कावेय्यं, लोकायतं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—आवाहनं विवाहनं संवरणं विवरणं सङ्किरणं विकिरणं सुभगकरणं दुब्भगकरणं विरुद्धगब्भकरणं जिव्हानिबन्धनं हनुसंहननं हत्थाभिजप्पनं हनुजप्पनं कण्णजप्पनं आदासपञ्हं कुमारिकपञ्हं देवपञ्हं आदिच्चुपट्ठानं महतुपट्ठानं अब्भुज्जलनं सिरिव्हायनं इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

यथा वा पनेके भोन्तो समणब्राह्मणा सद्धादेय्यानि भोजनानि भुञ्जित्वा ते एवरूपाय तिरच्छानविज्जाय मिच्छाजीवेन जीवितं कप्पेन्ति। सेय्यथिदं—सन्तिकम्मं पणिधिकम्मं भूतकम्मं भूरिकम्मं वस्सकम्मं वोस्सकम्मं वत्थुकम्मं वत्थुपरिकम्मं आचमनं न्हापनं जुहनं वमनं विरेचनं उद्धंविरेचनं अधोविरेचनं सीसविरेचनं कण्णतेलं नेत्ततप्पनं नत्थुकम्मं अञ्जनं पच्चञ्जनं सालाकियं सल्लकत्तियं दारकतिकिच्छा, मूलभेसज्जानं अनुप्पदानं, ओसधीनं पटिमोक्खो इति वा इति एवरूपाय तिरच्छानविज्जाय मिच्छाजीवा पटिविरतो होति। इदम्पिस्स होति सीलस्मिं।

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. They refrain from such low lore, such wrong livelihood. This pertains to their ethics.

स खो सो, महाराज, भिक्खु एवं सीलसम्पन्नो न कुतोचि भयं समनुपस्सति, यदिदं सीलसंवरतो। सेय्यथापि, महाराज, राजा खत्तियो मुद्धाभिसित्तो निहतपच्चामित्तो न कुतोचि भयं समनुपस्सति, यदिदं पच्चत्थिकतो; एवमेव खो, महाराज, भिक्खु एवं सीलसम्पन्नो न कुतोचि भयं समनुपस्सति, यदिदं सीलसंवरतो। सो इमिना अरियेन सीलक्खन्धेन समन्नागतो अज्झत्तं अनवज्जसुखं पटिसंवेदेति। एवं खो, महाराज, भिक्खु सीलसम्पन्नो होति।

Sa kho so, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; evameva kho, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Evaṁ kho, mahārāja, bhikkhu sīlasampanno hoti.

A bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. In the same way, a bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. That’s how a bhikkhu is accomplished in ethics.

महासीलं निट्ठितं।

Mahāsīlaṁ niṭṭhitaṁ.

The longer section on ethics is finished.

४।३।२। समाधि

4.3.2. Samādhi

4.3.2. Immersion

४।३।२।१। इन्द्रियसंवर

4.3.2.1. Indriyasaṁvara

4.3.2.1. Sense Restraint

कथञ्च, महाराज, भिक्खु इन्द्रियेसु गुत्तद्वारो होति? इध, महाराज, भिक्खु चक्खुना रूपं दिस्वा न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं चक्खुन्द्रियं असंवुतं विहरन्तं अभिज्झा दोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं, तस्स संवराय पटिपज्जति, रक्खति चक्खुन्द्रियं, चक्खुन्द्रिये संवरं आपज्जति। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा …पे… जिव्हाय रसं सायित्वा …पे… कायेन फोट्ठब्बं फुसित्वा …पे… मनसा धम्मं विञ्ञाय न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं मनिन्द्रियं असंवुतं विहरन्तं अभिज्झा दोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं, तस्स संवराय पटिपज्जति, रक्खति मनिन्द्रियं, मनिन्द्रिये संवरं आपज्जति। सो इमिना अरियेन इन्द्रियसंवरेन समन्नागतो अज्झत्तं अब्यासेकसुखं पटिसंवेदेति। एवं खो, महाराज, भिक्खु इन्द्रियेसु गुत्तद्वारो होति।

Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

And how does a bhikkhu guard the sense doors? When a bhikkhu sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. That’s how a bhikkhu guards the sense doors.

४।३।२।२। सतिसम्पजञ्ञ

4.3.2.2. Satisampajañña

4.3.2.2. Mindfulness and Situational Awareness

कथञ्च, महाराज, भिक्खु सतिसम्पजञ्ञेन समन्नागतो होति? इध, महाराज, भिक्खु अभिक्कन्ते पटिक्कन्ते सम्पजानकारी होति, आलोकिते विलोकिते सम्पजानकारी होति, समिञ्जिते पसारिते सम्पजानकारी होति, सङ्घाटिपत्तचीवरधारणे सम्पजानकारी होति, असिते पीते खायिते सायिते सम्पजानकारी होति, उच्चारपस्सावकम्मे सम्पजानकारी होति, गते ठिते निसिन्ने सुत्ते जागरिते भासिते तुण्हीभावे सम्पजानकारी होति। एवं खो, महाराज, भिक्खु सतिसम्पजञ्ञेन समन्नागतो होति।

Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.

And how does a bhikkhu have mindfulness and situational awareness? It’s when a bhikkhu acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That’s how a bhikkhu has mindfulness and situational awareness.

४।३।२।३। सन्तोस

4.3.2.3. Santosa

4.3.2.3. Contentment

कथञ्च, महाराज, भिक्खु सन्तुट्ठो होति? इध, महाराज, भिक्खु सन्तुट्ठो होति कायपरिहारिकेन चीवरेन, कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति, समादायेव पक्कमति। सेय्यथापि, महाराज, पक्खी सकुणो येन येनेव डेति, सपत्तभारोव डेति; एवमेव खो, महाराज, भिक्खु सन्तुट्ठो होति कायपरिहारिकेन चीवरेन कुच्छिपरिहारिकेन पिण्डपातेन। सो येन येनेव पक्कमति, समादायेव पक्कमति। एवं खो, महाराज, भिक्खु सन्तुट्ठो होति।

Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṁ kho, mahārāja, bhikkhu santuṭṭho hoti.

And how is a bhikkhu content? It’s when a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. That’s how a bhikkhu is content.

४।३।२।४। नीवरणप्पहान

4.3.2.4. Nīvaraṇappahāna

4.3.2.4. Giving Up the Hindrances

सो इमिना च अरियेन सीलक्खन्धेन समन्नागतो, इमिना च अरियेन इन्द्रियसंवरेन समन्नागतो, इमिना च अरियेन सतिसम्पजञ्ञेन समन्नागतो, इमाय च अरियाय सन्तुट्ठिया समन्नागतो, विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। सो पच्छाभत्तं पिण्डपातपटिक्कन्तो निसीदति पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा।

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.

सो अभिज्झं लोके पहाय विगताभिज्झेन चेतसा विहरति, अभिज्झाय चित्तं परिसोधेति। ब्यापादपदोसं पहाय अब्यापन्नचित्तो विहरति सब्बपाणभूतहितानुकम्पी, ब्यापादपदोसा चित्तं परिसोधेति। थिनमिद्धं पहाय विगतथिनमिद्धो विहरति आलोकसञ्ञी, सतो सम्पजानो, थिनमिद्धा चित्तं परिसोधेति। उद्धच्चकुक्कुच्चं पहाय अनुद्धतो विहरति, अज्झत्तं वूपसन्तचित्तो, उद्धच्चकुक्कुच्चा चित्तं परिसोधेति। विचिकिच्छं पहाय तिण्णविचिकिच्छो विहरति, अकथङ्कथी कुसलेसु धम्मेसु, विचिकिच्छाय चित्तं परिसोधेति।

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

सेय्यथापि, महाराज, पुरिसो इणं आदाय कम्मन्ते पयोजेय्य। तस्स ते कम्मन्ता समिज्झेय्युं। सो यानि च पोराणानि इणमूलानि, तानि च ब्यन्तिं करेय्य, सिया चस्स उत्तरिं अवसिट्ठं दारभरणाय। तस्स एवमस्स: ‘अहं खो पुब्बे इणं आदाय कम्मन्ते पयोजेसिं। तस्स मे ते कम्मन्ता समिज्झिंसु। सोहं यानि च पोराणानि इणमूलानि, तानि च ब्यन्तिं अकासिं, अत्थि च मे उत्तरिं अवसिट्ठं दारभरणायाऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṁ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. Tassa evamassa: ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. Tassa me te kammantā samijjhiṁsu. Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he’d be filled with joy and happiness.

सेय्यथापि, महाराज, पुरिसो आबाधिको अस्स दुक्खितो बाळ्हगिलानो; भत्तञ्चस्स नच्छादेय्य, न चस्स काये बलमत्ता। सो अपरेन समयेन तम्हा आबाधा मुच्चेय्य; भत्तं चस्स छादेय्य, सिया चस्स काये बलमत्ता। तस्स एवमस्स: ‘अहं खो पुब्बे आबाधिको अहोसिं दुक्खितो बाळ्हगिलानो; भत्तञ्च मे नच्छादेसि, न च मे आसि काये बलमत्ता। सोम्हि एतरहि तम्हा आबाधा मुत्तो; भत्तञ्च मे छादेति, अत्थि च मे काये बलमत्ताऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa: ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. But after some time they’d recover from that illness, and regain their appetite and their strength. Thinking about this, they’d be filled with joy and happiness.

सेय्यथापि, महाराज, पुरिसो बन्धनागारे बद्धो अस्स। सो अपरेन समयेन तम्हा बन्धनागारा मुच्चेय्य सोत्थिना अब्भयेन, न चस्स किञ्चि भोगानं वयो। तस्स एवमस्स: ‘अहं खो पुब्बे बन्धनागारे बद्धो अहोसिं, सोम्हि एतरहि तम्हा बन्धनागारा मुत्तो सोत्थिना अब्भयेन। नत्थि च मे किञ्चि भोगानं वयोऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they’d be filled with joy and happiness.

सेय्यथापि, महाराज, पुरिसो दासो अस्स अनत्ताधीनो पराधीनो न येनकामङ्गमो। सो अपरेन समयेन तम्हा दासब्या मुच्चेय्य अत्ताधीनो अपराधीनो भुजिस्सो येनकामङ्गमो। तस्स एवमस्स: ‘अहं खो पुब्बे दासो अहोसिं अनत्ताधीनो पराधीनो न येनकामङ्गमो। सोम्हि एतरहि तम्हा दासब्या मुत्तो अत्ताधीनो अपराधीनो भुजिस्सो येनकामङ्गमोऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. But after some time they’d be freed from servitude. They would be their own master, not indentured to another, an emancipated individual able to go where they wish. Thinking about this, they’d be filled with joy and happiness.

सेय्यथापि, महाराज, पुरिसो सधनो सभोगो कन्तारद्धानमग्गं पटिपज्जेय्य दुब्भिक्खं सप्पटिभयं। सो अपरेन समयेन तं कन्तारं नित्थरेय्य सोत्थिना, गामन्तं अनुपापुणेय्य खेमं अप्पटिभयं। तस्स एवमस्स: ‘अहं खो पुब्बे सधनो सभोगो कन्तारद्धानमग्गं पटिपज्जिं दुब्भिक्खं सप्पटिभयं। सोम्हि एतरहि तं कन्तारं नित्थिण्णो सोत्थिना, गामन्तं अनुप्पत्तो खेमं अप्पटिभयन्ऽति। सो ततोनिदानं लभेथ पामोज्जं, अधिगच्छेय्य सोमनस्सं।

Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. Tassa evamassa: ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. Thinking about this, they’d be filled with joy and happiness.

एवमेव खो, महाराज, भिक्खु यथा इणं यथा रोगं यथा बन्धनागारं यथा दासब्यं यथा कन्तारद्धानमग्गं, एवं इमे पञ्च नीवरणे अप्पहीने अत्तनि समनुपस्सति।

Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

In the same way, as long as these five hindrances are not given up inside themselves, a bhikkhu regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.

सेय्यथापि, महाराज, यथा आणण्यं यथा आरोग्यं यथा बन्धनामोक्खं यथा भुजिस्सं यथा खेमन्तभूमिं; एवमेव खो, महाराज, भिक्खु इमे पञ्च नीवरणे पहीने अत्तनि समनुपस्सति।

Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

But when these five hindrances are given up inside themselves, a bhikkhu regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.

तस्सिमे पञ्च नीवरणे पहीने अत्तनि समनुपस्सतो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति।

Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

४।३।२।५। पठमझान

4.3.2.5. Paṭhamajhāna

4.3.2.5. First Absorption

सो विविच्चेव कामेहि, विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। सो इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति।

So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

सेय्यथापि, महाराज, दक्खो न्हापको वा न्हापकन्तेवासी वा कंसथाले न्हानीयचुण्णानि आकिरित्वा उदकेन परिप्फोसकं परिप्फोसकं सन्नेय्य, सायं न्हानीयपिण्डि स्नेहानुगता स्नेहपरेता सन्तरबाहिरा फुटा स्नेहेन, न च पग्घरणी; एवमेव खो, महाराज, भिक्खु इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।२।६। दुतियझान

4.3.2.6. Dutiyajhāna

4.3.2.6. Second Absorption

पुन चपरं, महाराज, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। सो इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति।

Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without applying the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

सेय्यथापि, महाराज, उदकरहदो गम्भीरो उब्भिदोदको तस्स नेवस्स पुरत्थिमाय दिसाय उदकस्स आयमुखं, न दक्खिणाय दिसाय उदकस्स आयमुखं, न पच्छिमाय दिसाय उदकस्स आयमुखं, न उत्तराय दिसाय उदकस्स आयमुखं, देवो च न कालेन कालं सम्माधारं अनुप्पवेच्छेय्य। अथ खो तम्हाव उदकरहदा सीता वारिधारा उब्भिज्जित्वा तमेव उदकरहदं सीतेन वारिना अभिसन्देय्य परिसन्देय्य परिपूरेय्य परिप्फरेय्य, नास्स किञ्चि सब्बावतो उदकरहदस्स सीतेन वारिना अप्फुटं अस्स।

Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako²³ tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

एवमेव खो, महाराज, भिक्खु इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।२।७। ततियझान

4.3.2.7. Tatiyajhāna

4.3.2.7. Third Absorption

पुन चपरं, महाराज, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति, ततियं झानं उपसम्पज्ज विहरति। सो इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति।

Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

सेय्यथापि, महाराज, उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तोनिमुग्गपोसीनि, तानि याव चग्गा याव च मूला सीतेन वारिना अभिसन्नानि परिसन्नानि परिपूरानि परिप्फुटानि, नास्स किञ्चि सब्बावतं उप्पलानं वा पदुमानं वा पुण्डरीकानं वा सीतेन वारिना अप्फुटं अस्स; एवमेव खो, महाराज, भिक्खु इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति, नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni²⁴ paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।२।८। चतुत्थझान

4.3.2.8. Catutthajhāna

4.3.2.8. Fourth Absorption

पुन चपरं, महाराज, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। सो इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति, नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति।

Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

सेय्यथापि, महाराज, पुरिसो ओदातेन वत्थेन ससीसं पारुपित्वा निसिन्नो अस्स, नास्स किञ्चि सब्बावतो कायस्स ओदातेन वत्थेन अप्फुटं अस्स; एवमेव खो, महाराज, भिक्खु इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति, नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३। अट्ठञाण

4.3.3. Aṭṭhañāṇa

4.3.3. The Eight Knowledges

४।३।३।१। विपस्सनाञाण

4.3.3.1. Vipassanāñāṇa

4.3.3.1. Knowledge and Vision

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति। सो एवं पजानाति: ‘अयं खो मे कायो रूपी चातुमहाभूतिको मातापेत्तिकसम्भवो ओदनकुम्मासूपचयो अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो; इदञ्च पन मे विञ्ञाणं एत्थ सितं एत्थ पटिबद्धन्ऽति।

So²⁵ evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision. They understand: ‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’

सेय्यथापि, महाराज, मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो अच्छो विप्पसन्नो अनाविलो सब्बाकारसम्पन्नो। तत्रास्स सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वा। तमेनं चक्खुमा पुरिसो हत्थे करित्वा पच्चवेक्खेय्य: ‘अयं खो मणि वेळुरियो सुभो जातिमा अट्ठंसो सुपरिकम्मकतो अच्छो विप्पसन्नो अनाविलो सब्बाकारसम्पन्नो; तत्रिदं सुत्तं आवुतं नीलं वा पीतं वा लोहितं वा ओदातं वा पण्डुसुत्तं वाऽति।

Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā²⁶ odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with clear eyes were to take it in their hand and check it: ‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति। सो एवं पजानाति: ‘अयं खो मे कायो रूपी चातुमहाभूतिको मातापेत्तिकसम्भवो ओदनकुम्मासूपचयो अनिच्चुच्छादनपरिमद्दनभेदनविद्धंसनधम्मो; इदञ्च पन मे विञ्ञाणं एत्थ सितं एत्थ पटिबद्धन्ऽति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।२। मनोमयिद्धिञाण

4.3.3.2. Manomayiddhiñāṇa

4.3.3.2. Mind-Made Body

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते मनोमयं कायं अभिनिम्मानाय चित्तं अभिनीहरति अभिनिन्नामेति। सो इमम्हा काया अञ्ञं कायं अभिनिम्मिनाति रूपिं मनोमयं सब्बङ्गपच्चङ्गिं अहीनिन्द्रियं।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.

सेय्यथापि, महाराज, पुरिसो मुञ्जम्हा ईसिकं पवाहेय्य। तस्स एवमस्स: ‘अयं मुञ्जो, अयं ईसिका, अञ्ञो मुञ्जो, अञ्ञा ईसिका, मुञ्जम्हा त्वेव ईसिका पवाळ्हाऽति। सेय्यथा वा पन, महाराज, पुरिसो असिं कोसिया पवाहेय्य। तस्स एवमस्स: ‘अयं असि, अयं कोसि, अञ्ञो असि, अञ्ञा कोसि, कोसिया त्वेव असि पवाळ्होऽति। सेय्यथा वा पन, महाराज, पुरिसो अहिं करण्डा उद्धरेय्य। तस्स एवमस्स: ‘अयं अहि, अयं करण्डो। अञ्ञो अहि, अञ्ञो करण्डो, करण्डा त्वेव अहि उब्भतोऽति।

Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya. Tassa evamassa: ‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, mahārāja, puriso asiṁ kosiyā pavāheyya. Tassa evamassa: ‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. Seyyathā vā pana, mahārāja, puriso ahiṁ karaṇḍā uddhareyya. Tassa evamassa: ‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

Suppose a person was to draw a reed out from its sheath. They’d think: ‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ Or suppose a person was to draw a sword out from its scabbard. They’d think: ‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ Or suppose a person was to draw a snake out from its slough. They’d think: ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते मनोमयं कायं अभिनिम्मानाय चित्तं अभिनीहरति अभिनिन्नामेति। सो इमम्हा काया अञ्ञं कायं अभिनिम्मिनाति रूपिं मनोमयं सब्बङ्गपच्चङ्गिं अहीनिन्द्रियं। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।३। इद्धिविधञाण

4.3.3.3. Iddhividhañāṇa

4.3.3.3. Psychic Powers

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते इद्धिविधाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं तिरोभावं तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति सेय्यथापि पथविया; आकासेपि पल्लङ्केन कमति सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परामसति परिमज्जति; याव ब्रह्मलोकापि कायेन वसं वत्तेति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne²⁷ gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

सेय्यथापि, महाराज, दक्खो कुम्भकारो वा कुम्भकारन्तेवासी वा सुपरिकम्मकताय मत्तिकाय यं यदेव भाजनविकतिं आकङ्खेय्य, तं तदेव करेय्य अभिनिप्फादेय्य। सेय्यथा वा पन, महाराज, दक्खो दन्तकारो वा दन्तकारन्तेवासी वा सुपरिकम्मकतस्मिं दन्तस्मिं यं यदेव दन्तविकतिं आकङ्खेय्य, तं तदेव करेय्य अभिनिप्फादेय्य। सेय्यथा वा पन, महाराज, दक्खो सुवण्णकारो वा सुवण्णकारन्तेवासी वा सुपरिकम्मकतस्मिं सुवण्णस्मिं यं यदेव सुवण्णविकतिं आकङ्खेय्य, तं तदेव करेय्य अभिनिप्फादेय्य।

Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते इद्धिविधाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं तिरोभावं तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति सेय्यथापि पथविया; आकासेपि पल्लङ्केन कमति सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परामसति परिमज्जति; याव ब्रह्मलोकापि कायेन वसं वत्तेति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।४। दिब्बसोतञाण

4.3.3.4. Dibbasotañāṇa

4.3.3.4. Clairaudience

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते दिब्बाय सोतधातुया चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च ये दूरे सन्तिके च।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

सेय्यथापि, महाराज, पुरिसो अद्धानमग्गप्पटिपन्नो। सो सुणेय्य भेरिसद्दम्पि मुदिङ्गसद्दम्पि सङ्खपणवदिन्दिमसद्दम्पि। तस्स एवमस्स: ‘भेरिसद्दोऽ इतिपि, ‘मुदिङ्गसद्दोऽ इतिपि, ‘सङ्खपणवदिन्दिमसद्दोऽ इतिपि।

Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते दिब्बाय सोतधातुया चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च ये दूरे सन्तिके च। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।५। चेतोपरियञाण

4.3.3.5. Cetopariyañāṇa

4.3.3.5. Comprehending the Minds of Others

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते चेतोपरियञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति—सरागं वा चित्तं ‘सरागं चित्तन्ऽति पजानाति, वीतरागं वा चित्तं ‘वीतरागं चित्तन्ऽति पजानाति, सदोसं वा चित्तं ‘सदोसं चित्तन्ऽति पजानाति, वीतदोसं वा चित्तं ‘वीतदोसं चित्तन्ऽति पजानाति, समोहं वा चित्तं ‘समोहं चित्तन्ऽति पजानाति, वीतमोहं वा चित्तं ‘वीतमोहं चित्तन्ऽति पजानाति, सङ्खित्तं वा चित्तं ‘सङ्खित्तं चित्तन्ऽति पजानाति, विक्खित्तं वा चित्तं ‘विक्खित्तं चित्तन्ऽति पजानाति, महग्गतं वा चित्तं ‘महग्गतं चित्तन्ऽति पजानाति, अमहग्गतं वा चित्तं ‘अमहग्गतं चित्तन्ऽति पजानाति, सौत्तरं वा चित्तं ‘सौत्तरं चित्तन्ऽति पजानाति, अनुत्तरं वा चित्तं ‘अनुत्तरं चित्तन्ऽति पजानाति, समाहितं वा चित्तं ‘समाहितं चित्तन्ऽति पजानाति, असमाहितं वा चित्तं ‘असमाहितं चित्तन्ऽति पजानाति, विमुत्तं वा चित्तं ‘विमुत्तं चित्तन्ऽति पजानाति, अविमुत्तं वा चित्तं ‘अविमुत्तं चित्तन्ऽति पजानाति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others. They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … immersed mind … unimmersed mind … freed mind … They understand unfreed mind as ‘unfreed mind’.

सेय्यथापि, महाराज, इत्थी वा पुरिसो वा दहरो युवा मण्डनजातिको आदासे वा परिसुद्धे परियोदाते अच्छे वा उदकपत्ते सकं मुखनिमित्तं पच्चवेक्खमानो सकणिकं वा ‘सकणिकन्ऽति जानेय्य, अकणिकं वा ‘अकणिकन्ऽति जानेय्य; एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते चेतोपरियञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति—सरागं वा चित्तं ‘सरागं चित्तन्ऽति पजानाति, वीतरागं वा चित्तं ‘वीतरागं चित्तन्ऽति पजानाति, सदोसं वा चित्तं ‘सदोसं चित्तन्ऽति पजानाति, वीतदोसं वा चित्तं ‘वीतदोसं चित्तन्ऽति पजानाति, समोहं वा चित्तं ‘समोहं चित्तन्ऽति पजानाति, वीतमोहं वा चित्तं ‘वीतमोहं चित्तन्ऽति पजानाति, सङ्खित्तं वा चित्तं ‘सङ्खित्तं चित्तन्ऽति पजानाति, विक्खित्तं वा चित्तं ‘विक्खित्तं चित्तन्ऽति पजानाति, महग्गतं वा चित्तं ‘महग्गतं चित्तन्ऽति पजानाति, अमहग्गतं वा चित्तं ‘अमहग्गतं चित्तन्ऽति पजानाति, सौत्तरं वा चित्तं ‘सौत्तरं चित्तन्ऽति पजानाति, अनुत्तरं वा चित्तं ‘अनुत्तरं चित्तन्ऽति पजानाति, समाहितं वा चित्तं ‘समाहितं चित्तन्ऽति पजानाति, असमाहितं वा चित्तं ‘असमाहितं चित्तन्ऽति पजानाति, विमुत्तं वा चित्तं ‘विमुत्तं चित्तन्ऽति पजानाति, अविमुत्तं वा चित्तं ‘अविमुत्तं चित्तन्ऽति पजानाति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others. They understand the minds of other beings and individuals, having comprehended them with their own mind. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।६। पुब्बेनिवासानुस्सतिञाण

4.3.3.6. Pubbenivāsānussatiñāṇa

4.3.3.6. Recollection of Past Lives

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे, ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

सेय्यथापि, महाराज, पुरिसो सकम्हा गामा अञ्ञं गामं गच्छेय्य, तम्हापि गामा अञ्ञं गामं गच्छेय्य। सो तम्हा गामा सकंयेव गामं पच्चागच्छेय्य। तस्स एवमस्स: ‘अहं खो सकम्हा गामा अमुं गामं अगच्छिं, तत्र एवं अट्ठासिं, एवं निसीदिं, एवं अभासिं, एवं तुण्ही अहोसिं, तम्हापि गामा अमुं गामं अगच्छिं, तत्रापि एवं अट्ठासिं, एवं निसीदिं, एवं अभासिं, एवं तुण्ही अहोसिं, सोम्हि तम्हा गामा सकंयेव गामं पच्चागतोऽति।

Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे, ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।७। दिब्बचक्खुञाण

4.3.3.7. Dibbacakkhuñāṇa

4.3.3.7. Clairvoyance

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते, यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना। ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते, यथाकम्मूपगे सत्ते पजानाति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

सेय्यथापि, महाराज, मज्झे सिङ्घाटके पासादो। तत्थ चक्खुमा पुरिसो ठितो पस्सेय्य मनुस्से गेहं पविसन्तेपि निक्खमन्तेपि रथिकायपि वीथिं सञ्चरन्ते मज्झे सिङ्घाटके निसिन्नेपि। तस्स एवमस्स: ‘एते मनुस्सा गेहं पविसन्ति, एते निक्खमन्ति, एते रथिकाय वीथिं सञ्चरन्ति, एते मज्झे सिङ्घाटके निसिन्नाऽति।

Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante²⁸ majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.

Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते, यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना। ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते; यथाकम्मूपगे सत्ते पजानाति। इदम्पि खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend and project it toward knowledge of the death and rebirth of sentient beings. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

४।३।३।८। आसवक्खयञाण

4.3.3.8. Āsavakkhayañāṇa

4.3.3.8. Ending of Defilements

सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। सो इदं दुक्खन्ति यथाभूतं पजानाति, अयं दुक्खसमुदयोति यथाभूतं पजानाति, अयं दुक्खनिरोधोति यथाभूतं पजानाति, अयं दुक्खनिरोधगामिनी पटिपदाति यथाभूतं पजानाति। इमे आसवाति यथाभूतं पजानाति, अयं आसवसमुदयोति यथाभूतं पजानाति, अयं आसवनिरोधोति यथाभूतं पजानाति, अयं आसवनिरोधगामिनी पटिपदाति यथाभूतं पजानाति। तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति, विमुत्तस्मिं ‘विमुत्तम्ऽइति ञाणं होति, ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति।

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements. They truly understand: ‘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’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

सेय्यथापि, महाराज, पब्बतसङ्खेपे उदकरहदो अच्छो विप्पसन्नो अनाविलो। तत्थ चक्खुमा पुरिसो तीरे ठितो पस्सेय्य सिप्पिसम्बुकम्पि सक्खरकथलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि। तस्स एवमस्स: ‘अयं खो उदकरहदो अच्छो विप्पसन्नो अनाविलो। तत्रिमे सिप्पिसम्बुकापि सक्खरकथलापि मच्छगुम्बापि चरन्तिपि तिट्ठन्तिपीऽति।

Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’

एवमेव खो, महाराज, भिक्खु एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनीहरति अभिनिन्नामेति। ‘सो इदं दुक्खन्ऽति यथाभूतं पजानाति, ‘अयं दुक्खसमुदयोऽति यथाभूतं पजानाति, ‘अयं दुक्खनिरोधोऽति यथाभूतं पजानाति, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति। ‘इमे आसवाऽति यथाभूतं पजानाति, ‘अयं आसवसमुदयोऽति यथाभूतं पजानाति, ‘अयं आसवनिरोधोऽति यथाभूतं पजानाति, ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति। तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति, विमुत्तस्मिं ‘विमुत्तम्ऽइति ञाणं होति, ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। इदं खो, महाराज, सन्दिट्ठिकं सामञ्ञफलं पुरिमेहि सन्दिट्ठिकेहि सामञ्ञफलेहि अभिक्कन्ततरञ्च पणीततरञ्च। इमस्मा च पन, महाराज, सन्दिट्ठिका सामञ्ञफला अञ्ञं सन्दिट्ठिकं सामञ्ञफलं उत्तरितरं वा पणीततरं वा नत्थी”ति।

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. ‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements. This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones. And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”

५। अजातसत्तुउपासकत्तपटिवेदना

5. Ajātasattuupāsakattapaṭivedanā

5. Ajātasattu Declares Himself a Lay Follower

एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते। सेय्यथापि, भन्ते, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं, भन्ते, भगवता अनेकपरियायेन धम्मो पकासितो। एसाहं, भन्ते, भगवन्तं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भगवा धारेतु अज्जतग्गे पाणुपेतं सरणं गतं।

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

When the Buddha had spoken, King Ajātasattu said to him, “Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.

अच्चयो मं, भन्ते, अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, योहं पितरं धम्मिकं धम्मराजानं इस्सरियकारणा जीविता वोरोपेसिं। तस्स मे, भन्ते भगवा, अच्चयं अच्चयतो पटिग्गण्हातु आयतिं संवराया”ति।

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ. Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“तग्घ त्वं, महाराज, अच्चयो अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, यं त्वं पितरं धम्मिकं धम्मराजानं जीविता वोरोपेसि। यतो च खो त्वं, महाराज, अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोसि, तं ते मयं पटिग्गण्हाम। वुद्धिहेसा, महाराज, अरियस्स विनये, यो अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोति, आयतिं संवरं आपज्जती”ति।

“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi. Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.

“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

एवं वुत्ते, राजा मागधो अजातसत्तु वेदेहिपुत्तो भगवन्तं एतदवोच: “हन्द च दानि मयं, भन्ते, गच्छाम बहुकिच्चा मयं बहुकरणीया”ति।

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti.

When the Buddha had spoken, King Ajātasattu said to him, “Well, now, sir, I must go. I have many duties, and much to do.”

“यस्सदानि त्वं, महाराज, कालं मञ्ञसी”ति।

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.

“Please, great king, go at your convenience.”

अथ खो राजा मागधो अजातसत्तु वेदेहिपुत्तो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।

Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then the king, having approved and agreed with what the Buddha said, got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.

अथ खो भगवा अचिरपक्कन्तस्स रञ्ञो मागधस्स अजातसत्तुस्स वेदेहिपुत्तस्स भिक्खू आमन्तेसि: “खतायं, भिक्खवे, राजा। उपहतायं, भिक्खवे, राजा। सचायं, भिक्खवे, राजा पितरं धम्मिकं धम्मराजानं जीविता न वोरोपेस्सथ, इमस्मिञ्ञेव आसने विरजं वीतमलं धम्मचक्खुं उप्पज्जिस्सथा”ति।

Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi: “khatāyaṁ, bhikkhave, rājā. Upahatāyaṁ, bhikkhave, rājā. Sacāyaṁ, bhikkhave, rājā pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā na voropessatha, imasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ uppajjissathā”ti.

Soon after the king had left, the Buddha addressed the bhikkhus, “The king is broken, bhikkhus, he is ruined. If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.

सामञ्ञफलसुत्तं निट्ठितं दुतियं।

Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ.

Next: अम्बट्ठसुत्त • Ambaṭṭhasutta • With Ambaṭṭha

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. sañcayo → sañjayo (bj, sya-all, pts1ed)

2. nāṭaputto → nātaputto (bj, pts1ed)

3. bhagavantaṁ → bhagavantaṁ gotamaṁ (bj, pts1ed, mr)

4. dīpā → padīpā (sya-all)

5. pattikova → padikova (cck); padiko va (sya1ed, sya2ed)

6. udayabhaddo → udāyibhaddo (bj, pts1ed)

7. nhāpakā → nagāpakā (bj); nhāpikā (sya-all); nahāpakā (pts1ed)

8. anikkujjanto → anikkujjento (sya-all, km, mr)

9. ahetū → ahetu (pts1ed)

10. sukhadukkhaṁ → sukhañca dukkhañca (sya-all)

11. pavuṭā → paṭuvā (pts1ed); sapuṭā (mr)

12. mahākappino → mahākappuno (si, pts1ed)

13. kiñci → kañci (sya-all, km)

14. sattannaṁ tveva → sattannaṁyeva (bj, sya-all, km, pts1ed)

15. nigaṇṭho → nigaṇṭho nāṭaputto (sya-all, mr)

16. deva, jāneyyāsi, yo te so puriso → yo te puriso (bj, pts1ed, mr)

17. deva, jāneyyāsi, yo te so puriso → yo te puriso (bj, pts1ed)

18. Pisuṇaṁ vācaṁ → pisuṇāvācaṁ (pts1ed)

19. samaggarato → samaggarāmo (bj)

20. Pharusaṁ vācaṁ → pharusāvācaṁ (pts1ed)

21. nāḷikaṁ asiṁ → khaggaṁ (bj, pts1ed); asiṁ khaggaṁ (sya-all, km); khaggaṁ asiṁ (mr)

22. janapadakathaṁ itthikathaṁ → itthikathaṁ purisakathaṁ (bj, cck, sya1ed, pts1ed); itthīkathaṁ purisakathaṁ (sya2ed); itthikathaṁ purisakathaṁ kumārakathaṁ kumārikathaṁ (mr)

23. ubbhidodako → ubbhitodako (sya-all, km, mr)

24. parisannāni → abhisannāni (sya1ed, sya2ed); abhisandāni parisandāni (mr)

25. So → puna caparaṁ mahārāja bhikkhu so (bj, mr)

26. pītaṁ vā lohitaṁ vā → pītakaṁ vā lohitakaṁ vā (mr)

27. abhijjamāne → abhijjamāno (pts1ed, mr)

28. rathikāyapi vīthiṁ sañcarante → rathiyā vītisañcarantenapi (bj); rathiyāya vithiṁ sañcarantepi (sya-all); rathiyā vīthi sañcarantepi (pts1ed)