| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय २८
Dīgha Nikāya 28
Long Discourses 28
सम्पसादनीयसुत्त
Sampasādanīyasutta
Inspiring Confidence
१। सारिपुत्तसीहनाद
1. Sāriputtasīhanāda
1. Sāriputta’s Lion’s Roar
एवं मे सुतं—एकं समयं भगवा नाळन्दायं विहरति पावारिकम्बवने। अथ खो आयस्मा सारिपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सारिपुत्तो भगवन्तं एतदवोच:
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:
So I have heard. At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“एवंपसन्नो अहं, भन्ते, भगवति, न चाहु न च भविस्सति न चेतरहि विज्जति अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो यदिदं सम्बोधियन्”ति।
“evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.
“Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“उळारा खो ते अयं, सारिपुत्त, आसभी वाचा भासिता, एकंसो गहितो, सीहनादो नदितो: ‘एवंपसन्नो अहं, भन्ते, भगवति; न चाहु न च भविस्सति न चेतरहि विज्जति अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो यदिदं सम्बोधियन्ऽति।
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: ‘I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
किं ते, सारिपुत्त, ये ते अहेसुं अतीतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो चेतसा चेतो परिच्च विदिता: ‘एवंसीला ते भगवन्तो अहेसुं इतिपि, एवंधम्मा ते भगवन्तो अहेसुं इतिपि, एवंपञ्ञा ते भगवन्तो अहेसुं इतिपि, एवंविहारी ते भगवन्तो अहेसुं इतिपि, एवंविमुत्ता ते भगवन्तो अहेसुं इतिपीऽ”ति?
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā te bhagavanto ahesuṁ itipi, evaṁpaññā te bhagavanto ahesuṁ itipi, evaṁvihārī te bhagavanto ahesuṁ itipi, evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“किं पन ते, सारिपुत्त, ये ते भविस्सन्ति अनागतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो चेतसा चेतो परिच्च विदिता: ‘एवंसीला ते भगवन्तो भविस्सन्ति इतिपि, एवंधम्मा … एवंपञ्ञा … एवंविहारी … एवंविमुत्ता ते भगवन्तो भविस्सन्ति इतिपीऽ”ति?
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“किं पन ते, सारिपुत्त, अहं एतरहि अरहं सम्मासम्बुद्धो चेतसा चेतो परिच्च विदितो: ‘एवंसीलो भगवा इतिपि, एवंधम्मो … एवंपञ्ञो … एवंविहारी … एवंविमुत्तो भगवा इतिपीऽ”ति?
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: ‘evaṁsīlo bhagavā itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto bhagavā itipī’”ti?
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“एत्थ च हि ते, सारिपुत्त, अतीतानागतपच्चुप्पन्नेसु अरहन्तेसु सम्मासम्बुद्धेसु चेतोपरियञाणं नत्थि। अथ किं चरहि ते अयं, सारिपुत्त, उळारा आसभी वाचा भासिता, एकंसो गहितो, सीहनादो नदितो: ‘एवंपसन्नो अहं, भन्ते, भगवति, न चाहु न च भविस्सति न चेतरहि विज्जति अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो यदिदं सम्बोधियन्ऽ”ति?
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. Atha kiṁ carahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: ‘evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
“न खो मे, भन्ते, अतीतानागतपच्चुप्पन्नेसु अरहन्तेसु सम्मासम्बुद्धेसु चेतोपरियञाणं अत्थि। अपि च मे धम्मन्वयो विदितो। सेय्यथापि, भन्ते, रञ्ञो पच्चन्तिमं नगरं दळ्हुद्धापं दळ्हपाकारतोरणं एकद्वारं। तत्रस्स दोवारिको पण्डितो ब्यत्तो मेधावी अञ्ञातानं निवारेता, ञातानं पवेसेता। सो तस्स नगरस्स समन्ता अनुपरियायपथं अनुक्कममानो न पस्सेय्य पाकारसन्धिं वा पाकारविवरं वा अन्तमसो बिळारनिक्खमनमत्तम्पि। तस्स एवमस्स: ‘ये खो केचि ओळारिका पाणा इमं नगरं पविसन्ति वा निक्खमन्ति वा, सब्बे ते इमिनाव द्वारेन पविसन्ति वा निक्खमन्ति वाऽति।
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi. Api ca me1 dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ2 daḷhapākāratoraṇaṁ ekadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā, ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi. Tassa evamassa: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there were a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. They’d think, ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
एवमेव खो मे, भन्ते, धम्मन्वयो विदितो। ये ते, भन्ते, अहेसुं अतीतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे चतूसु सतिपट्ठानेसु सुप्पतिट्ठितचित्ता, सत्त सम्बोज्झङ्गे यथाभूतं भावेत्वा अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झिंसु। येपि ते, भन्ते, भविस्सन्ति अनागतमद्धानं अरहन्तो सम्मासम्बुद्धा, सब्बे ते भगवन्तो पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे चतूसु सतिपट्ठानेसु सुप्पतिट्ठितचित्ता, सत्त सम्बोज्झङ्गे यथाभूतं भावेत्वा अनुत्तरं सम्मासम्बोधिं अभिसम्बुज्झिस्सन्ति। भगवापि, भन्ते, एतरहि अरहं सम्मासम्बुद्धो पञ्च नीवरणे पहाय चेतसो उपक्किलेसे पञ्ञाय दुब्बलीकरणे चतूसु सतिपट्ठानेसु सुप्पतिट्ठितचित्तो सत्त सम्बोज्झङ्गे यथाभूतं भावेत्वा अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धो।
Evameva kho me, bhante, dhammanvayo vidito. Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho.
In the same way, I understand this by inference from the teaching: ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’
इधाहं, भन्ते, येन भगवा तेनुपसङ्कमिं धम्मस्सवनाय। तस्स मे, भन्ते, भगवा धम्मं देसेति उत्तरुत्तरं पणीतपणीतं कण्हसुक्कसप्पटिभागं। यथा यथा मे, भन्ते, भगवा धम्मं देसेसि उत्तरुत्तरं पणीतपणीतं कण्हसुक्कसप्पटिभागं तथा तथाहं तस्मिं धम्मे अभिञ्ञा इधेकच्चं धम्मं धम्मेसु निट्ठमगमं; सत्थरि पसीदिं: ‘सम्मासम्बुद्धो भगवा, स्वाक्खातो भगवता धम्मो, सुप्पटिपन्नो सावकसङ्घोऽति।
Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. Tassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; satthari pasīdiṁ: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.
Sir, once I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
१।१। कुसलधम्मदेसना
1.1. Kusaladhammadesanā
1.1. Teaching Skillful Qualities
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति कुसलेसु धम्मेसु। तत्रिमे कुसला धम्मा सेय्यथिदं—चत्तारो सतिपट्ठाना, चत्तारो सम्मप्पधाना, चत्तारो इद्धिपादा, पञ्चिन्द्रियानि, पञ्च बलानि, सत्त बोज्झङ्गा, अरियो अट्ठङ्गिको मग्गो। इध, भन्ते, भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। एतदानुत्तरियं, भन्ते, कुसलेसु धम्मेसु। तं भगवा असेसमभिजानाति, तं भगवतो असेसमभिजानतो उत्तरि अभिञ्ञेय्यं नत्थि, यदभिजानं अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो अस्स, यदिदं कुसलेसु धम्मेसु।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti kusalesu dhammesu. Tatrime kusalā dhammā seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Idha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Etadānuttariyaṁ, bhante, kusalesu dhammesu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṁ kusalesu dhammesu.
And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable. This consists of such skillful qualities as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. By these a bhikkhu realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is unsurpassable when it comes to skillful qualities. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities.
१।२। आयतनपण्णत्तिदेसना
1.2. Āyatanapaṇṇattidesanā
1.2. Describing the Sense Fields
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति आयतनपण्णत्तीसु। छयिमानि, भन्ते, अज्झत्तिकबाहिरानि आयतनानि। चक्खुञ्चेव रूपा च, सोतञ्चेव सद्दा च, घानञ्चेव गन्धा च, जिव्हा चेव रसा च, कायो चेव फोट्ठब्बा च, मनो चेव धम्मा च। एतदानुत्तरियं, भन्ते, आयतनपण्णत्तीसु। तं भगवा असेसमभिजानाति, तं भगवतो असेसमभिजानतो उत्तरि अभिञ्ञेय्यं नत्थि, यदभिजानं अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो अस्स यदिदं आयतनपण्णत्तीसु।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti āyatanapaṇṇattīsu. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. Cakkhuñceva rūpā3 ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. Etadānuttariyaṁ, bhante, āyatanapaṇṇattīsu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ āyatanapaṇṇattīsu.
And moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable. There are these six interior and exterior sense fields. The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. This is unsurpassable when it comes to describing the sense fields. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense fields.
१।३। गब्भावक्कन्तिदेसना
1.3. Gabbhāvakkantidesanā
1.3. The Conception of the Embryo
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति गब्भावक्कन्तीसु। चतस्सो इमा, भन्ते, गब्भावक्कन्तियो।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti gabbhāvakkantīsu. Catasso imā, bhante, gabbhāvakkantiyo.
And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable. There are these four kinds of conception.
इध, भन्ते, एकच्चो असम्पजानो मातुकुच्छिं ओक्कमति; असम्पजानो मातुकुच्छिस्मिं ठाति; असम्पजानो मातुकुच्छिम्हा निक्खमति। अयं पठमा गब्भावक्कन्ति।
Idha, bhante, ekacco asampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ paṭhamā gabbhāvakkanti.
Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
पुन चपरं, भन्ते, इधेकच्चो सम्पजानो मातुकुच्छिं ओक्कमति; असम्पजानो मातुकुच्छिस्मिं ठाति; असम्पजानो मातुकुच्छिम्हा निक्खमति। अयं दुतिया गब्भावक्कन्ति।
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; asampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ dutiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
पुन चपरं, भन्ते, इधेकच्चो सम्पजानो मातुकुच्छिं ओक्कमति; सम्पजानो मातुकुच्छिस्मिं ठाति; असम्पजानो मातुकुच्छिम्हा निक्खमति। अयं ततिया गब्भावक्कन्ति।
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṁ tatiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
पुन चपरं, भन्ते, इधेकच्चो सम्पजानो मातुकुच्छिं ओक्कमति; सम्पजानो मातुकुच्छिस्मिं ठाति; सम्पजानो मातुकुच्छिम्हा निक्खमति। अयं चतुत्था गब्भावक्कन्ति।
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; sampajāno mātukucchismiṁ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṁ catutthā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
एतदानुत्तरियं, भन्ते, गब्भावक्कन्तीसु।
Etadānuttariyaṁ, bhante, gabbhāvakkantīsu.
This is unsurpassable when it comes to the conception of the embryo.
१।४। आदेसनविधादेसना
1.4. Ādesanavidhādesanā
1.4. Ways of Revealing
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति आदेसनविधासु। चतस्सो इमा, भन्ते, आदेसनविधा।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti ādesanavidhāsu. Catasso imā, bhante, ādesanavidhā.
And moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable. There are these four ways of revealing.
इध, भन्ते, एकच्चो निमित्तेन आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति। सो बहुञ्चेपि आदिसति, तथेव तं होति, नो अञ्ञथा। अयं पठमा आदेसनविधा।
Idha, bhante, ekacco nimittena ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ paṭhamā ādesanavidhā.
Firstly, someone reveals by means of a sign, ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is the first way of revealing.
पुन चपरं, भन्ते, इधेकच्चो न हेव खो निमित्तेन आदिसति। अपि च खो मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति। सो बहुञ्चेपि आदिसति, तथेव तं होति, नो अञ्ञथा। अयं दुतिया आदेसनविधा।
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ dutiyā ādesanavidhā.
Furthermore, someone reveals after hearing it from humans or non-humans or deities, ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is the second way of revealing.
पुन चपरं, भन्ते, इधेकच्चो न हेव खो निमित्तेन आदिसति, नापि मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति। अपि च खो वितक्कयतो विचारयतो वितक्कविप्फारसद्दं सुत्वा आदिसति: ‘एवम्पि ते मनो, इत्थम्पि ते मनो, इतिपि ते चित्तन्ऽति। सो बहुञ्चेपि आदिसति, तथेव तं होति, नो अञ्ञथा। अयं ततिया आदेसनविधा।
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ tatiyā ādesanavidhā.
Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers, ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is the third way of revealing.
पुन चपरं, भन्ते, इधेकच्चो न हेव खो निमित्तेन आदिसति, नापि मनुस्सानं वा अमनुस्सानं वा देवतानं वा सद्दं सुत्वा आदिसति, नापि वितक्कयतो विचारयतो वितक्कविप्फारसद्दं सुत्वा आदिसति। अपि च खो अवितक्कं अविचारं समाधिं समापन्नस्स चेतसा चेतो परिच्च पजानाति: ‘यथा इमस्स भोतो मनोसङ्खारा पणिहिता। तथा इमस्स चित्तस्स अनन्तरा इमं नाम वितक्कं वितक्केस्सतीऽति। सो बहुञ्चेपि आदिसति, तथेव तं होति, नो अञ्ञथा। अयं चतुत्था आदेसनविधा।
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati. Api ca kho avitakkaṁ avicāraṁ samādhiṁ4 samāpannassa cetasā ceto paricca pajānāti: ‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti. So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. Ayaṁ catutthā ādesanavidhā.
Furthermore, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand, ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is the fourth way of revealing.
एतदानुत्तरियं, भन्ते, आदेसनविधासु।
Etadānuttariyaṁ, bhante, ādesanavidhāsu.
This is unsurpassable when it comes to the ways of revealing.
१।५। दस्सनसमापत्तिदेसना
1.5. Dassanasamāpattidesanā
1.5. Attainments of Vision
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति दस्सनसमापत्तीसु। चतस्सो इमा, भन्ते, दस्सनसमापत्तियो।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti dassanasamāpattīsu. Catasso imā, bhante, dassanasamāpattiyo.
And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable. There are these four attainments of vision.
इध, भन्ते, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति: ‘अत्थि इमस्मिं काये केसा लोमा नखा दन्ता तचो मंसं न्हारु अट्ठि अट्ठिमिञ्जं वक्कं हदयं यकनं किलोमकं पिहकं पप्फासं अन्तं अन्तगुणं उदरियं करीसं पित्तं सेम्हं पुब्बो लोहितं सेदो मेदो अस्सु वसा खेळो सिङ्घानिका लसिका मुत्तन्ऽति। अयं पठमा दस्सनसमापत्ति।
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan’ti. Ayaṁ paṭhamā dassanasamāpatti.
Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ This is the first attainment of vision.
पुन चपरं, भन्ते, इधेकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति: ‘अत्थि इमस्मिं काये केसा लोमा …पे… लसिका मुत्तन्ऽति। अतिक्कम्म च पुरिसस्स छविमंसलोहितं अट्ठिं पच्चवेक्खति। अयं दुतिया दस्सनसमापत्ति।
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Ayaṁ dutiyā dassanasamāpatti.
Furthermore, some ascetic or brahmin attains that and goes beyond it. They examine a person’s bones with skin, flesh, and blood. This is the second attainment of vision.
पुन चपरं, भन्ते, इधेकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति: ‘अत्थि इमस्मिं काये केसा लोमा …पे… लसिका मुत्तन्ऽति। अतिक्कम्म च पुरिसस्स छविमंसलोहितं अट्ठिं पच्चवेक्खति। पुरिसस्स च विञ्ञाणसोतं पजानाति, उभयतो अब्बोच्छिन्नं इध लोके पतिट्ठितञ्च परलोके पतिट्ठितञ्च। अयं ततिया दस्सनसमापत्ति।
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. Ayaṁ tatiyā dassanasamāpatti.
Furthermore, some ascetic or brahmin attains that and goes beyond it. They understand of a person that their stream of consciousness is consistent on both sides: established in both this world and the next. This is the third attainment of vision.
पुन चपरं, भन्ते, इधेकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते इममेव कायं उद्धं पादतला अधो केसमत्थका तचपरियन्तं पूरं नानप्पकारस्स असुचिनो पच्चवेक्खति: ‘अत्थि इमस्मिं काये केसा लोमा …पे… लसिका मुत्तन्ऽति। अतिक्कम्म च पुरिसस्स छविमंसलोहितं अट्ठिं पच्चवेक्खति। पुरिसस्स च विञ्ञाणसोतं पजानाति, उभयतो अब्बोच्छिन्नं इध लोके अप्पतिट्ठितञ्च परलोके अप्पतिट्ठितञ्च। अयं चतुत्था दस्सनसमापत्ति।
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. Ayaṁ catutthā dassanasamāpatti.
Furthermore, some ascetic or brahmin attains that and goes beyond it. They understand of a person that their stream of consciousness is consistent on both sides: not established in either this world or the next. This is the fourth attainment of vision.
एतदानुत्तरियं, भन्ते, दस्सनसमापत्तीसु।
Etadānuttariyaṁ, bhante, dassanasamāpattīsu.
This is unsurpassable when it comes to attainments of vision.
१।६। पुग्गलपण्णत्तिदेसना
1.6. Puggalapaṇṇattidesanā
1.6. Descriptions of Individuals
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति पुग्गलपण्णत्तीसु। सत्तिमे, भन्ते, पुग्गला। उभतोभागविमुत्तो पञ्ञाविमुत्तो कायसक्खि दिट्ठिप्पत्तो सद्धाविमुत्तो धम्मानुसारी सद्धानुसारी। एतदानुत्तरियं, भन्ते, पुग्गलपण्णत्तीसु।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti puggalapaṇṇattīsu. Sattime, bhante, puggalā. Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. Etadānuttariyaṁ, bhante, puggalapaṇṇattīsu.
And moreover, sir, how the Buddha teaches the description of individuals is unsurpassable. There are these seven individuals. One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, a follower by faith. This is unsurpassable when it comes to the description of individuals.
१।७। पधानदेसना
1.7. Padhānadesanā
1.7. Kinds of Striving
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति पधानेसु। सत्तिमे, भन्ते, सम्बोज्झङ्गा सतिसम्बोज्झङ्गो धम्मविचयसम्बोज्झङ्गो वीरियसम्बोज्झङ्गो पीतिसम्बोज्झङ्गो पस्सद्धिसम्बोज्झङ्गो समाधिसम्बोज्झङ्गो उपेक्खासम्बोज्झङ्गो। एतदानुत्तरियं, भन्ते, पधानेसु।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu. Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Etadānuttariyaṁ, bhante, padhānesu.
And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable. There are these seven awakening factors: the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. This is unsurpassable when it comes to the kinds of striving.
१।८। पटिपदादेसना
1.8. Paṭipadādesanā
1.8. Ways of Practice
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति पटिपदासु।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti paṭipadāsu.
And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable.
चतस्सो इमा, भन्ते, पटिपदा दुक्खा पटिपदा दन्धाभिञ्ञा,
Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā,
Painful practice with slow insight,
दुक्खा पटिपदा खिप्पाभिञ्ञा,
dukkhā paṭipadā khippābhiññā,
painful practice with swift insight,
सुखा पटिपदा दन्धाभिञ्ञा,
sukhā paṭipadā dandhābhiññā,
pleasant practice with slow insight, and
सुखा पटिपदा खिप्पाभिञ्ञाति।
sukhā paṭipadā khippābhiññāti.
pleasant practice with swift insight.
तत्र, भन्ते, यायं पटिपदा दुक्खा दन्धाभिञ्ञा, अयं, भन्ते, पटिपदा उभयेनेव हीना अक्खायति दुक्खत्ता च दन्धत्ता च। तत्र, भन्ते, यायं पटिपदा दुक्खा खिप्पाभिञ्ञा, अयं पन, भन्ते, पटिपदा दुक्खत्ता हीना अक्खायति। तत्र, भन्ते, यायं पटिपदा सुखा दन्धाभिञ्ञा, अयं पन, भन्ते, पटिपदा दन्धत्ता हीना अक्खायति। तत्र, भन्ते, यायं पटिपदा सुखा खिप्पाभिञ्ञा, अयं पन, भन्ते, पटिपदा उभयेनेव पणीता अक्खायति सुखत्ता च खिप्पत्ता च।
Tatra, bhante, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. Tatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati. Tatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. Tatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.
Of these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow. The painful practice with swift insight is said to be inferior because it’s painful. The pleasant practice with slow insight is said to be inferior because it’s slow. But the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift.
एतदानुत्तरियं, भन्ते, पटिपदासु।
Etadānuttariyaṁ, bhante, paṭipadāsu.
This is unsurpassable when it comes to the ways of practice.
१।९। भस्ससमाचारादिदेसना
1.9. Bhassasamācārādidesanā
1.9. Behavior in Speech
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति भस्ससमाचारे। इध, भन्ते, एकच्चो न चेव मुसावादुपसञ्हितं वाचं भासति न च वेभूतियं न च पेसुणियं न च सारम्भजं जयापेक्खो; मन्ता मन्ता च वाचं भासति निधानवतिं कालेन। एतदानुत्तरियं, भन्ते, भस्ससमाचारे।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti bhassasamācāre. Idha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho; mantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena. Etadānuttariyaṁ, bhante, bhassasamācāre.
And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable. It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win. They speak only wise counsel, valuable and timely. This is unsurpassable when it comes to behavior in speech.
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति पुरिससीलसमाचारे। इध, भन्ते, एकच्चो सच्चो चस्स सद्धो च, न च कुहको, न च लपको, न च नेमित्तिको, न च निप्पेसिको, न च लाभेन लाभं निजिगीसनको, इन्द्रियेसु गुत्तद्वारो, भोजने मत्तञ्ञू, समकारी, जागरियानुयोगमनुयुत्तो, अतन्दितो, आरद्धवीरियो, झायी, सतिमा, कल्याणपटिभानो, गतिमा, धितिमा, मतिमा, न च कामेसु गिद्धो, सतो च निपको च। एतदानुत्तरियं, भन्ते, पुरिससीलसमाचारे।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti purisasīlasamācāre. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. Etadānuttariyaṁ, bhante, purisasīlasamācāre.
And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable. It’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material possessions to chase after other material possessions. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert. This is unsurpassable when it comes to a person’s ethical behavior.
१।१०। अनुसासनविधादेसना
1.10. Anusāsanavidhādesanā
1.10. Responsiveness to Instruction
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति अनुसासनविधासु। चतस्सो इमा, भन्ते, अनुसासनविधा—
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti anusāsanavidhāsu. Catasso imā, bhante, anusāsanavidhā—
And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable. There are these four degrees of responsiveness to instruction.
जानाति, भन्ते, भगवा अपरं पुग्गलं पच्चत्तं योनिसोमनसिकारा ‘अयं पुग्गलो यथानुसिट्ठं तथा पटिपज्जमानो तिण्णं संयोजनानं परिक्खया सोतापन्नो भविस्सति अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो यथानुसिट्ठं तथा पटिपज्जमानो तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामी भविस्सति, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सतीऽति। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो यथानुसिट्ठं तथा पटिपज्जमानो पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको भविस्सति तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोकाऽति। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो यथानुसिट्ठं तथा पटिपज्जमानो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सतीऽति।
jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā ‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.
The Buddha knows by rationally applying the mind to another individual: ‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ The Buddha knows by rationally applying the mind to another individual: ‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’ The Buddha knows by rationally applying the mind to another individual: ‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’ The Buddha knows by rationally applying the mind to another individual: ‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’
एतदानुत्तरियं, भन्ते, अनुसासनविधासु।
Etadānuttariyaṁ, bhante, anusāsanavidhāsu.
This is unsurpassable when it comes to the different degrees of responsiveness to instruction.
१।११। परपुग्गलविमुत्तिञाणदेसना
1.11. Parapuggalavimuttiñāṇadesanā
1.11. The Knowledge and Freedom of Others
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति परपुग्गलविमुत्तिञाणे। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो तिण्णं संयोजनानं परिक्खया सोतापन्नो भविस्सति अविनिपातधम्मो नियतो सम्बोधिपरायणोऽति। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो तिण्णं संयोजनानं परिक्खया रागदोसमोहानं तनुत्ता सकदागामी भविस्सति, सकिदेव इमं लोकं आगन्त्वा दुक्खस्सन्तं करिस्सतीऽति। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको भविस्सति तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोकाऽति। जानाति, भन्ते, भगवा परं पुग्गलं पच्चत्तं योनिसोमनसिकारा: ‘अयं पुग्गलो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सतीऽति। एतदानुत्तरियं, भन्ते, परपुग्गलविमुत्तिञाणे।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti parapuggalavimuttiñāṇe. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: ‘ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. Etadānuttariyaṁ, bhante, parapuggalavimuttiñāṇe.
And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable. The Buddha knows by rationally applying the mind to another individual: ‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ The Buddha knows by rationally applying the mind to another individual: ‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’ The Buddha knows by rationally applying the mind to another individual: ‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’ The Buddha knows by rationally applying the mind to another individual: ‘This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ This is unsurpassable when it comes to the knowledge and freedom of other individuals.
१।१२। सस्सतवाददेसना
1.12. Sassatavādadesanā
1.12. Eternalism
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति सस्सतवादेसु। तयोमे, भन्ते, सस्सतवादा।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sassatavādesu. Tayome, bhante, sassatavādā.
And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable. There are these three eternalist doctrines.
इध, भन्ते, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते 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 अनेकानिपि जातिसतानि अनेकानिपि जातिसहस्सानि अनेकानिपि जातिसतसहस्सानि, ‘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। सो एवमाह: ‘अतीतम्पाहं अद्धानं जानामि—संवट्टि वा लोको विवट्टि वाति। अनागतंपाहं अद्धानं जानामि—संवट्टिस्सति वा लोको विवट्टिस्सति वाति। सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो। ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्ऽति। अयं पठमो सस्सतवादो।
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte 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 anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘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. So evamāha: ‘atītampāhaṁ addhānaṁ jānāmi—saṁvaṭṭi vā loko vivaṭṭi vāti. Anāgataṁpāhaṁ addhānaṁ jānāmi—saṁvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. Ayaṁ paṭhamo sassatavādo.
Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives, with features and details. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t know whether in the future the cosmos will expand or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ This is the first eternalist doctrine.
पुन चपरं, भन्ते, इधेकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—एकम्पि संवट्टविवट्टं द्वेपि संवट्टविवट्टानि तीणिपि संवट्टविवट्टानि चत्तारिपि संवट्टविवट्टानि पञ्चपि संवट्टविवट्टानि दसपि संवट्टविवट्टानि, ‘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। सो एवमाह: ‘अतीतम्पाहं अद्धानं जानामि संवट्टि वा लोको विवट्टि वाति। अनागतंपाहं अद्धानं जानामि संवट्टिस्सति वा लोको विवट्टिस्सति वाति। सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो। ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्ऽति। अयं दुतियो सस्सतवादो।
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni, ‘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. So evamāha: ‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭi vā loko vivaṭṭi vāti. Anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissati vā loko vivaṭṭissati vāti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. Ayaṁ dutiyo sassatavādo.
Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos, with features and details. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t know whether in the future the cosmos will expand or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ This is the second eternalist doctrine.
पुन चपरं, भन्ते, इधेकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते अनेकविहितं पुब्बेनिवासं अनुस्सरति। सेय्यथिदं—दसपि संवट्टविवट्टानि वीसम्पि संवट्टविवट्टानि तिंसम्पि संवट्टविवट्टानि चत्तालीसम्पि संवट्टविवट्टानि, ‘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। सो एवमाह: ‘अतीतम्पाहं अद्धानं जानामि संवट्टिपि लोको विवट्टिपीति; अनागतंपाहं अद्धानं जानामि संवट्टिस्सतिपि लोको विवट्टिस्सतिपीति। सस्सतो अत्ता च लोको च वञ्झो कूटट्ठो एसिकट्ठायिट्ठितो। ते च सत्ता सन्धावन्ति संसरन्ति चवन्ति उपपज्जन्ति, अत्थि त्वेव सस्सतिसमन्ऽति। अयं ततियो सस्सतवादो,
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni, ‘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. So evamāha: ‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭipi loko vivaṭṭipīti; anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissatipi loko vivaṭṭissatipīti. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. Ayaṁ tatiyo sassatavādo,
Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos, with features and details. They say, ‘I know that in the past the cosmos expanded or contracted. I don’t know whether in the future the cosmos will expand or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ This is the third eternalist doctrine.
एतदानुत्तरियं, भन्ते, सस्सतवादेसु।
etadānuttariyaṁ, bhante, sassatavādesu.
This is unsurpassable when it comes to eternalist doctrines.
१।१३। पुब्बेनिवासानुस्सतिञाणदेसना
1.13. Pubbenivāsānussatiñāṇadesanā
1.13. Recollecting Past Lives
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति पुब्बेनिवासानुस्सतिञाणे। इध, भन्ते, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते 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। सन्ति, भन्ते, देवा, येसं न सक्का गणनाय वा सङ्खानेन वा आयु सङ्खातुं। अपि च यस्मिं यस्मिं अत्तभावे अभिनिवुट्ठपुब्बो होति यदि वा रूपीसु यदि वा अरूपीसु यदि वा सञ्ञीसु यदि वा असञ्ञीसु यदि वा नेवसञ्ञीनासञ्ञीसु। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। एतदानुत्तरियं, भन्ते, पुब्बेनिवासानुस्सतिञाणे।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti pubbenivāsānussatiñāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte 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. Santi, bhante, devā, yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṁ. Api ca yasmiṁ yasmiṁ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Etadānuttariyaṁ, bhante, pubbenivāsānussatiñāṇe.
And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their 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. Sir, there are gods whose life span cannot be reckoned or calculated. Still, no matter what incarnation they have previously been reborn in—whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient—they recollect their many kinds of past lives, with features and details. This is unsurpassable when it comes to the knowledge of recollecting past lives.
१।१४। चुतूपपातञाणदेसना
1.14. Cutūpapātañāṇadesanā
1.14. Death and Rebirth
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति सत्तानं चुतूपपातञाणे। इध, भन्ते, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते 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। एतदानुत्तरियं, भन्ते, सत्तानं चुतूपपातञाणे।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte 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. Etadānuttariyaṁ, bhante, sattānaṁ cutūpapātañāṇe.
And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that 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 chose to act 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 chose to act 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. This is unsurpassable when it comes to the knowledge of death and rebirth.
१।१५। इद्धिविधदेसना
1.15. Iddhividhadesanā
1.15. Psychic Powers
अपरं पन, भन्ते, एतदानुत्तरियं, यथा भगवा धम्मं देसेति इद्धिविधासु। द्वेमा, भन्ते, इद्धिविधायो—अत्थि, भन्ते, इद्धि सासवा सौपधिका, ‘नो अरियाऽति वुच्चति। अत्थि, भन्ते, इद्धि अनासवा अनुपधिका ‘अरियाऽति वुच्चति। कतमा च, भन्ते, इद्धि सासवा सौपधिका, ‘नो अरियाऽति वुच्चति? इध, भन्ते, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय …पे… तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते 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 पथवियं; आकासेपि पल्लङ्केन कमति सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परामसति परिमज्जति; याव ब्रह्मलोकापि कायेन वसं वत्तेति। अयं, भन्ते, इद्धि सासवा सौपधिका, ‘नो अरियाऽति वुच्चति।
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti iddhividhāsu. Dvemā, bhante, iddhividhāyo—atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati? idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte 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 pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. Ayaṁ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.
And moreover, sir, how the Buddha teaches psychic power is unsurpassable. There are these two kinds of psychic power. There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble. And there are psychic powers that are free of defilements and attachments, and are said to be noble. What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble? It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that 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. These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.
कतमा पन, भन्ते, इद्धि अनासवा अनुपधिका, ‘अरियाऽति वुच्चति? इध, भन्ते, भिक्खु सचे आकङ्खति: ‘पटिकूले अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अप्पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘अप्पटिकूले पटिकूलसञ्ञी विहरेय्यन्ऽति, पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूले च अप्पटिकूले च अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अप्पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूले च अप्पटिकूले च पटिकूलसञ्ञी विहरेय्यन्ऽति, पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूलञ्च अप्पटिकूलञ्च तदुभयं अभिनिवज्जेत्वा उपेक्खको विहरेय्यं सतो सम्पजानोऽति, उपेक्खको तत्थ विहरति सतो सम्पजानो। अयं, भन्ते, इद्धि अनासवा अनुपधिका ‘अरियाऽति वुच्चति। एतदानुत्तरियं, भन्ते, इद्धिविधासु। तं भगवा असेसमभिजानाति, तं भगवतो असेसमभिजानतो उत्तरि अभिञ्ञेय्यं नत्थि, यदभिजानं अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो अस्स यदिदं इद्धिविधासु।
Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati? Idha, bhante, bhikkhu sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Ayaṁ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. Etadānuttariyaṁ, bhante, iddhividhāsu. Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ iddhividhāsu.
But what are the psychic powers that are free of defilements and attachments, and are said to be noble? It’s when, if a bhikkhu wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. These are the psychic powers that are free of defilements and attachments, and are said to be noble. This is unsurpassable when it comes to psychic powers. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.
१।१६। अञ्ञथासत्थुगुणदस्सन
1.16. Aññathāsatthuguṇadassana
1.16. The Four Absorptions
यं तं, भन्ते, सद्धेन कुलपुत्तेन पत्तब्बं आरद्धवीरियेन थामवता पुरिसथामेन पुरिसवीरियेन पुरिसपरक्कमेन पुरिसधोरय्हेन, अनुप्पत्तं तं भगवता। न च, भन्ते, भगवा कामेसु कामसुखल्लिकानुयोगमनुयुत्तो हीनं गम्मं पोथुज्जनिकं अनरियं अनत्थसंहितं, न च अत्तकिलमथानुयोगमनुयुत्तो दुक्खं अनरियं अनत्थसंहितं। चतुन्नञ्च भगवा झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी अकिच्छलाभी अकसिरलाभी।
Yaṁ taṁ, bhante, saddhena kulaputtena pattabbaṁ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṁ taṁ bhagavatā. Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyutto dukkhaṁ anariyaṁ anatthasaṁhitaṁ. Catunnañca bhagavā jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī.
The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by human strength, energy, vigor, and exertion. The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortification, which is painful, ignoble, and pointless. He gets the four jhānas—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty.
१।१७। अनुयोगदानप्पकार
1.17. Anuyogadānappakāra
1.17. On Being Questioned
सचे मं, भन्ते, एवं पुच्छेय्य: ‘किं नु खो, आवुसो सारिपुत्त, अहेसुं अतीतमद्धानं अञ्ञे समणा वा ब्राह्मणा वा भगवता भिय्योभिञ्ञतरा सम्बोधियन्ऽति, एवं पुट्ठो अहं, भन्ते, ‘नोऽति वदेय्यं। ‘किं पनावुसो सारिपुत्त, भविस्सन्ति अनागतमद्धानं अञ्ञे समणा वा ब्राह्मणा वा भगवता भिय्योभिञ्ञतरा सम्बोधियन्ऽति, एवं पुट्ठो अहं, भन्ते, ‘नोऽति वदेय्यं। ‘किं पनावुसो सारिपुत्त, अत्थेतरहि अञ्ञो समणो वा ब्राह्मणो वा भगवता भिय्योभिञ्ञतरो सम्बोधियन्ऽति, एवं पुट्ठो अहं, भन्ते, ‘नोऽति वदेय्यं।
Sace maṁ, bhante, evaṁ puccheyya: ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. ‘Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.
Sir, if they were to ask me, ‘Friend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’
सचे पन मं, भन्ते, एवं पुच्छेय्य: ‘किं नु खो, आवुसो सारिपुत्त, अहेसुं अतीतमद्धानं अञ्ञे समणा वा ब्राह्मणा वा भगवता समसमा सम्बोधियन्ऽति, एवं पुट्ठो अहं, भन्ते, ‘एवन्ऽति वदेय्यं। ‘किं पनावुसो सारिपुत्त, भविस्सन्ति अनागतमद्धानं अञ्ञे समणा वा ब्राह्मणा वा भगवता समसमा सम्बोधियन्ऽति, एवं पुट्ठो अहं, भन्ते, ‘एवन्ऽति वदेय्यं। ‘किं पनावुसो सारिपुत्त, अत्थेतरहि अञ्ञे समणा वा ब्राह्मणा वा भगवता समसमा सम्बोधियन्ऽति, एवं पुट्ठो अहं, भन्ते, ‘नोऽति वदेय्यं।
Sace pana maṁ, bhante, evaṁ puccheyya: ‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. ‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. ‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ.
But if they were to ask me, ‘Friend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ But if they were to ask: ‘Friend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’
सचे पन मं, भन्ते, एवं पुच्छेय्य: ‘किं पनायस्मा सारिपुत्तो एकच्चं अब्भनुजानाति, एकच्चं न अब्भनुजानातीऽति, एवं पुट्ठो अहं, भन्ते, एवं ब्याकरेय्यं: ‘सम्मुखा मेतं, आवुसो, भगवतो सुतं, सम्मुखा पटिग्गहितं: “अहेसुं अतीतमद्धानं अरहन्तो सम्मासम्बुद्धा मया समसमा सम्बोधियन्”ति। सम्मुखा मेतं, आवुसो, भगवतो सुतं, सम्मुखा पटिग्गहितं: “भविस्सन्ति अनागतमद्धानं अरहन्तो सम्मासम्बुद्धा मया समसमा सम्बोधियन्”ति। सम्मुखा मेतं, आवुसो, भगवतो सुतं सम्मुखा पटिग्गहितं: “अट्ठानमेतं अनवकासो यं एकिस्सा लोकधातुया द्वे अरहन्तो सम्मासम्बुद्धा अपुब्बं अचरिमं उप्पज्जेय्युं, नेतं ठानं विज्जती”ऽति।
Sace pana maṁ, bhante, evaṁ puccheyya: ‘kiṁ panāyasmā sāriputto ekaccaṁ abbhanujānāti, ekaccaṁ na abbhanujānātī’ti, evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: “ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. Sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: “bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: “aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”’ti.
But if they were to ask me, ‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this, ‘Friends, I have heard and learned this in the presence of the Buddha: “The perfected ones, fully awakened Buddhas of the past were equal in awakening to myself.” And I have heard and learned this in the presence of the Buddha: “The perfected ones, fully awakened Buddhas of the future will be equal in awakening to myself.” And I have also heard and learned this in the presence of the Buddha: “It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’
कच्चाहं, भन्ते, एवं पुट्ठो एवं ब्याकरमानो वुत्तवादी चेव भगवतो होमि, न च भगवन्तं अभूतेन अब्भाचिक्खामि, धम्मस्स चानुधम्मं ब्याकरोमि, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति?
Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo5 gārayhaṁ ṭhānaṁ āgacchatī”ti?
Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“तग्घ त्वं, सारिपुत्त, एवं पुट्ठो एवं ब्याकरमानो वुत्तवादी चेव मे होसि, न च मं अभूतेन अब्भाचिक्खसि, धम्मस्स चानुधम्मं ब्याकरोसि, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति।
“Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.
“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.”
२। अच्छरियअब्भुत
2. Acchariyaabbhuta
2. Incredible and Amazing
एवं वुत्ते, आयस्मा उदायी भगवन्तं एतदवोच: “अच्छरियं, भन्ते, अब्भुतं, भन्ते, तथागतस्स अप्पिच्छता सन्तुट्ठिता सल्लेखता। यत्र हि नाम तथागतो एवंमहिद्धिको एवंमहानुभावो, अथ च पन नेवत्तानं पातुकरिस्सति। एकमेकञ्चेपि इतो, भन्ते, धम्मं अञ्ञतित्थिया परिब्बाजका अत्तनि समनुपस्सेय्युं, ते तावतकेनेव पटाकं परिहरेय्युं। अच्छरियं, भन्ते, अब्भुतं, भन्ते, तथागतस्स अप्पिच्छता सन्तुट्ठिता सल्लेखता। यत्र हि नाम तथागतो एवंमहिद्धिको एवंमहानुभावो। अथ च पन नेवत्तानं पातुकरिस्सती”ति।
Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati. Ekamekañcepi ito, bhante, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. Acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. Atha ca pana nevattānaṁ pātukarissatī”ti.
When he had spoken, Venerable Udāyī said to the Buddha, “It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement! For even though the Realized One has such power and might, he will not make a display of himself. If the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect. It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement! For even though the Realized One has such power and might, he will not make a display of himself.”
“पस्स खो त्वं, उदायि, ‘तथागतस्स अप्पिच्छता सन्तुट्ठिता सल्लेखता। यत्र हि नाम तथागतो एवंमहिद्धिको एवंमहानुभावो, अथ च पन नेवत्तानं पातुकरिस्सतिऽ। एकमेकञ्चेपि इतो, उदायि, धम्मं अञ्ञतित्थिया परिब्बाजका अत्तनि समनुपस्सेय्युं, ते तावतकेनेव पटाकं परिहरेय्युं। पस्स खो त्वं, उदायि, ‘तथागतस्स अप्पिच्छता सन्तुट्ठिता सल्लेखता। यत्र हि नाम तथागतो एवंमहिद्धिको एवंमहानुभावो, अथ च पन नेवत्तानं पातुकरिस्सतीऽ”ति।
“Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati’. Ekamekañcepi ito, udāyi, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissatī’”ti.
“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement. For even though the Realized One has such power and might, he will not make a display of himself. If the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect. See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement. For even though the Realized One has such power and might, he will not make a display of himself.”
अथ खो भगवा आयस्मन्तं सारिपुत्तं आमन्तेसि: “तस्मातिह त्वं, सारिपुत्त, इमं धम्मपरियायं अभिक्खणं भासेय्यासि भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं। येसम्पि हि, सारिपुत्त, मोघपुरिसानं भविस्सति तथागते कङ्खा वा विमति वा, तेसमिमं धम्मपरियायं सुत्वा तथागते कङ्खा वा विमति वा, सा पहीयिस्सती”ति।
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: “Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.
Then the Buddha said to Venerable Sāriputta, “So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”
इति हिदं आयस्मा सारिपुत्तो भगवतो सम्मुखा सम्पसादं पवेदेसि। तस्मा इमस्स वेय्याकरणस्स सम्पसादनीयन्त्वेव अधिवचनन्ति।
Iti hidaṁ āyasmā sāriputto bhagavato sammukhā sampasādaṁ pavedesi. Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti.
That’s how Venerable Sāriputta declared his confidence in the Buddha’s presence. And that’s why the name of this discussion is “Inspiring Confidence”.
सम्पसादनीयसुत्तं निट्ठितं पञ्चमं।
Sampasādanīyasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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