| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ६।५५
Aṅguttara Nikāya 6.55
Numbered Discourses 6.55
६। महावग्ग
6. Mahāvagga
6. The Great Chapter
सोणसुत्त
Soṇasutta
With Soṇa
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति गिज्झकूटे पब्बते।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
तेन खो पन समयेन आयस्मा सोणो राजगहे विहरति सीतवनस्मिं। अथ खो आयस्मतो सोणस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: “ये खो केचि भगवतो सावका आरद्धवीरिया विहरन्ति, अहं तेसं अञ्ञतरो। अथ च पन मे न अनुपादाय आसवेहि चित्तं विमुच्चति, संविज्जन्ति खो पन मे कुले भोगा, सक्का भोगा च भुञ्जितुं पुञ्ञानि च कातुं। यन्नूनाहं सिक्खं पच्चक्खाय हीनायावत्तित्वा भोगे च भुञ्जेय्यं पुञ्ञानि च करेय्यन्”ति।
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṁ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan”ti.
Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove. Then as he was in private retreat this thought came to his mind, “I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?”
अथ खो भगवा आयस्मतो सोणस्स चेतसा चेतोपरिवितक्कमञ्ञाय—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेवं खो—गिज्झकूटे पब्बते अन्तरहितो सीतवने आयस्मतो सोणस्स सम्मुखे पातुरहोसि। निसीदि भगवा पञ्ञत्ते आसने। आयस्मापि खो सोणो भगवन्तं अभिवादेत्वा एकमन्तं निसीदि।
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho soṇo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa, and sat on the seat spread out. Soṇa bowed to the Buddha and sat down to one side.
एकमन्तं निसिन्नं खो आयस्मन्तं सोणं भगवा एतदवोच: “ननु ते, सोण, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘ये खो केचि भगवतो सावका आरद्धवीरिया विहरन्ति, अहं तेसं अञ्ञतरो। अथ च पन मे न अनुपादाय आसवेहि चित्तं विमुच्चति, संविज्जन्ति खो पन मे कुले भोगा, सक्का भोगा च भुञ्जितुं पुञ्ञानि च कातुं। यन्नूनाहं सिक्खं पच्चक्खाय हीनायावत्तित्वा भोगे च भुञ्जेय्यं पुञ्ञानि च करेय्यन्ऽ”ति?
Ekamantaṁ nisinnaṁ kho āyasmantaṁ soṇaṁ bhagavā etadavoca: “Nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ. Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’”ti?
The Buddha said to him, “Soṇa, as you were in private retreat didn’t this thought come to your mind: ‘I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञसि, सोण, कुसलो त्वं पुब्बे अगारियभूतो वीणाय तन्तिस्सरे”ति?
“Taṁ kiṁ maññasi, soṇa, kusalo tvaṁ pubbe agāriyabhūto vīṇāya tantissare”ti?
“What do you think, Soṇa? When you were still a layman, weren’t you a good player of the arched harp?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“तं किं मञ्ञसि, सोण, यदा ते वीणाय तन्तियो अच्चायता होन्ति, अपि नु ते वीणा तस्मिं समये सरवती वा होति कम्मञ्ञा वा”ति?
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?
“When your harp’s strings were tuned too tight, was it resonant and playable?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तं किं मञ्ञसि, सोण, यदा ते वीणाय तन्तियो अतिसिथिला होन्ति, अपि नु ते वीणा तस्मिं समये सरवती वा होति कम्मञ्ञा वा”ति?
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?
“When your harp’s strings were tuned too slack, was it resonant and playable?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“यदा पन ते, सोण, वीणाय तन्तियो न अच्चायता होन्ति नातिसिथिला समे गुणे पतिट्ठिता, अपि नु ते वीणा तस्मिं समये सरवती वा होति कम्मञ्ञा वा”ति?
“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो, सोण, अच्चारद्धवीरियं उद्धच्चाय संवत्तति, अतिसिथिलवीरियं कोसज्जाय संवत्तति। तस्मातिह त्वं, सोण, वीरियसमथं अधिट्ठह, इन्द्रियानञ्च समतं पटिविज्झ, तत्थ च निमित्तं गण्हाही”ति।
“Evamevaṁ kho, soṇa, accāraddhavīriyaṁ uddhaccāya saṁvattati, atisithilavīriyaṁ kosajjāya saṁvattati. Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti.
“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the pattern of this situation.”
“एवं, भन्ते”ति खो आयस्मा सोणो भगवतो पच्चस्सोसि।
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paccassosi.
“Yes, sir,” Soṇa replied.
अथ खो भगवा आयस्मन्तं सोणं इमिना ओवादेन ओवदित्वा—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेवं खो—सीतवने अन्तरहितो गिज्झकूटे पब्बते पातुरहोसि।
Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi.
After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak.
अथ खो आयस्मा सोणो अपरेन समयेन वीरियसमथं अधिट्ठासि, इन्द्रियानञ्च समतं पटिविज्झि, तत्थ च निमित्तं अग्गहेसि। अथ खो आयस्मा सोणो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनागारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi. Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the pattern of this situation. Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो च पनायस्मा सोणो अरहतं अहोसि।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā soṇo arahataṁ ahosi.
He understood: “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.” And Venerable Soṇa became one of the perfected.
अथ खो आयस्मतो सोणस्स अरहत्तप्पत्तस्स एतदहोसि: “यन्नूनाहं येन भगवा तेनुपसङ्कमेय्यं; उपसङ्कमित्वा भगवतो सन्तिके अञ्ञं ब्याकरेय्यन्”ति। अथ खो आयस्मा सोणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सोणो भगवन्तं एतदवोच:
Atha kho āyasmato soṇassa arahattappattassa etadahosi: “yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike aññaṁ byākareyyan”ti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca:
Then, when Soṇa had attained perfection, he thought, “Why don’t I go to the Buddha and declare my enlightenment in his presence?” Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“यो सो, भन्ते, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्ञाविमुत्तो, सो छ ठानानि अधिमुत्तो होति—नेक्खम्माधिमुत्तो होति, पविवेकाधिमुत्तो होति, अब्यापज्जाधिमुत्तो होति, तण्हाक्खयाधिमुत्तो होति, उपादानक्खयाधिमुत्तो होति, असम्मोहाधिमुत्तो होति।
“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto1 hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.
“Sir, a bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.
सिया खो पन, भन्ते, इधेकच्चस्स आयस्मतो एवमस्स: ‘केवलंसद्धामत्तकं नून अयमायस्मा निस्साय नेक्खम्माधिमुत्तोऽति। न खो पनेतं, भन्ते, एवं दट्ठब्बं। खीणासवो, भन्ते, भिक्खु वुसितवा कतकरणीयो करणीयं अत्तनो असमनुपस्सन्तो कतस्स वा पटिचयं खया रागस्स वीतरागत्ता नेक्खम्माधिमुत्तो होति, खया दोसस्स वीतदोसत्ता नेक्खम्माधिमुत्तो होति, खया मोहस्स वीतमोहत्ता नेक्खम्माधिमुत्तो होति।
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: ‘kevalaṁsaddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto’ti. Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.
It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’ But it should not be seen like this. A bhikkhu with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
सिया खो पन, भन्ते, इधेकच्चस्स आयस्मतो एवमस्स: ‘लाभसक्कारसिलोकं नून अयमायस्मा निकामयमानो पविवेकाधिमुत्तोऽति। न खो पनेतं, भन्ते, एवं दट्ठब्बं। खीणासवो, भन्ते, भिक्खु वुसितवा कतकरणीयो करणीयं अत्तनो असमनुपस्सन्तो कतस्स वा पटिचयं खया रागस्स वीतरागत्ता पविवेकाधिमुत्तो होति, खया दोसस्स वीतदोसत्ता पविवेकाधिमुत्तो होति, खया मोहस्स वीतमोहत्ता पविवेकाधिमुत्तो होति।
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: ‘lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.
It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’ But it should not be seen like this. …
सिया खो पन, भन्ते, इधेकच्चस्स आयस्मतो एवमस्स: ‘सीलब्बतपरामासं नून अयमायस्मा सारतो पच्चागच्छन्तो अब्यापज्जाधिमुत्तोऽति। न खो पनेतं, भन्ते, एवं दट्ठब्बं। खीणासवो, भन्ते, भिक्खु वुसितवा कतकरणीयो करणीयं अत्तनो असमनुपस्सन्तो कतस्स वा पटिचयं खया रागस्स वीतरागत्ता अब्यापज्जाधिमुत्तो होति, खया दोसस्स वीतदोसत्ता अब्यापज्जाधिमुत्तो होति, खया मोहस्स वीतमोहत्ता अब्यापज्जाधिमुत्तो होति।
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: ‘sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.
It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is the most important thing.’ But it should not be seen like this. …
खया रागस्स वीतरागत्ता तण्हाक्खयाधिमुत्तो होति, खया दोसस्स वीतदोसत्ता तण्हाक्खयाधिमुत्तो होति, खया मोहस्स वीतमोहत्ता तण्हाक्खयाधिमुत्तो होति।
Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.
They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
खया रागस्स वीतरागत्ता उपादानक्खयाधिमुत्तो होति, खया दोसस्स वीतदोसत्ता उपादानक्खयाधिमुत्तो होति, खया मोहस्स वीतमोहत्ता उपादानक्खयाधिमुत्तो होति।
Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.
They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
खया रागस्स वीतरागत्ता असम्मोहाधिमुत्तो होति, खया दोसस्स वीतदोसत्ता असम्मोहाधिमुत्तो होति, खया मोहस्स वीतमोहत्ता असम्मोहाधिमुत्तो होति।
Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.
They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
एवं सम्मा विमुत्तचित्तस्स, भन्ते, भिक्खुनो भुसा चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति। अमिस्सीकतमेवस्स चित्तं होति ठितं आनेञ्जप्पत्तं वयञ्चस्सानुपस्सति। भुसा चेपि सोतविञ्ञेय्या सद्दा … घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा … मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति। अमिस्सीकतमेवस्स चित्तं होति ठितं आनेञ्जप्पत्तं वयञ्चस्सानुपस्सति।
Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.
When a bhikkhu’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. Even if compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t overcome the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.
सेय्यथापि, भन्ते, सेलो पब्बतो अच्छिद्दो असुसिरो एकग्घनो। अथ पुरत्थिमाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि नेव नं सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पवेधेय्य, अथ पच्छिमाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि … अथ उत्तराय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि … अथ दक्खिणाय चेपि दिसाय आगच्छेय्य भुसा वातवुट्ठि नेव नं सङ्कम्पेय्य न सम्पकम्पेय्य न सम्पवेधेय्य;
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya;
Suppose there was a mountain that was one solid mass of rock, without cracks or holes. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.
एवमेवं खो, भन्ते, एवं सम्माविमुत्तचित्तस्स भिक्खुनो भुसा चेपि चक्खुविञ्ञेय्या रूपा चक्खुस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति। अमिस्सीकतमेवस्स चित्तं होति, ठितं आनेञ्जप्पत्तं वयञ्चस्सानुपस्सति। भुसा चेपि सोतविञ्ञेय्या सद्दा … घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा … मनोविञ्ञेय्या धम्मा मनस्स आपाथं आगच्छन्ति, नेवस्स चित्तं परियादियन्ति। अमिस्सीकतमेवस्स चित्तं होति ठितं आनेञ्जप्पत्तं वयञ्चस्सानुपस्सतीति।
evamevaṁ kho, bhante, evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti.
In the same way, when a bhikkhu’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. … The mind remains unaffected. It is steady, imperturbable, observing disappearance.
नेक्खम्मं अधिमुत्तस्स, पविवेकञ्च चेतसो; अब्यापज्जाधिमुत्तस्स, उपादानक्खयस्स च।
Nekkhammaṁ adhimuttassa, pavivekañca cetaso; Abyāpajjādhimuttassa, upādānakkhayassa ca.
When you’re dedicated to renunciation and seclusion of the heart; when you’re dedicated to kindness and the end of grasping;
तण्हाक्खयाधिमुत्तस्स, असम्मोहञ्च चेतसो; दिस्वा आयतनुप्पादं, सम्मा चित्तं विमुच्चति।
Taṇhākkhayādhimuttassa, asammohañca cetaso; Disvā āyatanuppādaṁ, sammā cittaṁ vimuccati.
when you’re dedicated to the ending of craving and clarity of heart; and you’ve seen the arising of the senses, your mind is rightly freed.
तस्स सम्मा विमुत्तस्स, सन्तचित्तस्स भिक्खुनो; कतस्स पटिचयो नत्थि, करणीयं न विज्जति।
Tassa sammā vimuttassa, santacittassa bhikkhuno; Katassa paṭicayo natthi, karaṇīyaṁ na vijjati.
For that one, rightly freed, a bhikkhu with peaceful mind, there’s nothing to be improved, and nothing more to do.
सेलो यथा एकग्घनो, वातेन न समीरति; एवं रूपा रसा सद्दा, गन्धा फस्सा च केवला।
Selo yathā ekagghano, vātena na samīrati; Evaṁ rūpā rasā saddā, gandhā phassā ca kevalā.
As the wind cannot stir a solid mass of rock, so too sights, tastes, sounds, smells, and touches—the lot—
इट्ठा धम्मा अनिट्ठा च, नप्पवेधेन्ति तादिनो; ठितं चित्तं विप्पमुत्तं, वयञ्चस्सानुपस्सती”ति।
Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino; Ṭhitaṁ cittaṁ vippamuttaṁ, vayañcassānupassatī”ti.
and thoughts, whether liked or disliked, don’t disturb the poised one. Their mind is steady and free as they observe disappearance.”
पठमं।
Paṭhamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
