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МН 60 Наставление об очевидном Палийский оригинал
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| 92.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. | I have heard that on one occasion, when the Blessed One was on a wandering tour among the Kosalans with a large Saṅgha of monks, he arrived at the brahman village of the Kosalans called Sāla. | |
| Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – "samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. | The brahman householders heard, “Master Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—on a wandering tour among the Kosalans with a large Saṅgha of monks—has arrived at Sāla. | |
| Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā'ti. | And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. | |
| So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. | He has made known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people. | |
| So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. | He has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. | |
| Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī"ti. | It is good to see such a worthy one.’” | |
| Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. | So the brahman householders of Sāla went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. | |
| Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. | Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. | |
| Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. | Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. | |
| Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. | Some of them sat to one side having announced their name & clan. | |
| Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. | Some of them sat to one side in silence. | |
| 93.Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – "atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā"ti? | As they were sitting there, the Blessed One asked them, “Householders, is there any teacher agreeable to you, in whom you have found grounded conviction?” | |
| "Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā"ti. | “No, lord, there is no teacher agreeable to us, in whom we have found grounded conviction.” | |
| "Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. | “As you have not found an agreeable teacher, you should adopt and practice this safe-bet teaching, | |
| Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. | for this safe-bet teaching—when accepted and adopted—will be to your long-term welfare & happiness. |
ошибка в переводе, "монахи" вместо "домохозяева" Все комментарии (1) |
| Katamo ca, gahapatayo, apaṇṇako dhammo"? | “And what is the safe-bet teaching? | |
| 94."Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti. | А. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.’ | |
| Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. | B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, | |
| Te evamāhaṃsu – 'atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti. | say this: ‘There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ | |
| Taṃ kiṃ maññatha, gahapatayo – 'nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"'ti? | “What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?” | |
| "Evaṃ, bhante". | “Yes, lord.” | |
| 95."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi dinnaṃ, natthi yiṭṭhaṃ - pe - ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti tesametaṃ pāṭikaṅkhaṃ? | A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves’ | |
| Yamidaṃ [yadidaṃ (ka.)] kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā [abhinibbajjetvā (syā. kaṃ.), abhinibbijjitvā (ka.)] yamidaṃ [yadidaṃ (ka.)] kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. | —it can be expected that, shunning these three skillful activities—good bodily conduct, good verbal conduct, good mental conduct—they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. | |
| Taṃ kissa hetu? | Why is that? | |
| Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. | Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing. | |
| Santaṃyeva pana paraṃ lokaṃ 'natthi paro loko' tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. | A2. “Because there actually is the next world, the view of one who thinks, ‘There is no next world’ is his wrong view. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'natthi paro loko'ti saṅkappeti; svāssa hoti micchāsaṅkappo. | ’Because there actually is the next world, when he is resolved that ‘There is no next world,’ that is his wrong resolve. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'natthi paro loko'ti vācaṃ bhāsati; sāssa hoti micchāvācā. | Because there actually is the next world, when he speaks the statement, ‘There is no next world,’ that is his wrong speech. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'natthi paro loko'ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. | Because there actually is the next world, when he says that ‘There is no next world,’ he makes himself an opponent to those arahants who know the next world. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'natthi paro loko'ti paraṃ saññāpeti [paññāpeti (ka.)] ; sāssa hoti asaddhammasaññatti [assaddhammapaññatti (ka.)]. | Because there actually is the next world, when he persuades another that ‘There is no next world,’ that is persuasion in what is not true Dhamma. | |
| Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. | And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. | |
| Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. | Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: | |
| Evamassime [evaṃ'si'me' (sī. syā. kaṃ. pī.)] aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. | These many evil, unskillful activities come into play, in dependence on wrong view. | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 'sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. | A3. “With regard to this, an observant person considers thus: ‘If there is no next world, then—with the breakup of the body, after death—this venerable person has made himself safe. But if there is the next world, then this venerable person—on the breakup of the body, after death—will reappear in a plane of deprivation, a bad destination, a lower realm, hell. | |
| Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo'ti. | Even if we didn’t speak of the next world, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-existence.’ | |
| Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. | If there really is a next world, then this venerable person has made a bad throw twice: in that he is criticized by the observant here & now, and in that—with the breakup of the body, after death—he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. | |
| Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ. | Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful. | |
| 96."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi dinnaṃ - pe - ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti tesametaṃ pāṭikaṅkhaṃ? | B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves’ | |
| Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. | —it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. | |
| Taṃ kissa hetu? | Why is that? | |
| Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. | Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko' tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. | B2. “Because there actually is the next world, the view of one who thinks, ‘There is a next world’ is his right view. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti saṅkappeti; svāssa hoti sammāsaṅkappo. | Because there actually is the next world, when he is resolved that ‘There is a next world,’ that is his right resolve. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti vācaṃ bhāsati; sāssa hoti sammāvācā. | Because there actually is the next world, when he speaks the statement, ‘There is a next world,’ that is his right speech. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. | Because there actually is the next world, when he says that ‘There is a next world,’ he doesn’t make himself an opponent to those arahants who know the next world. | |
| Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. | Because there actually is the next world, when he persuades another that ‘There is a next world,’ that is persuasion in what is true Dhamma. | |
| Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. | And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. | |
| Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. | Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: | |
| Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. | These many skillful activities come into play, in dependence on right view. | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 'sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. | B3. “With regard to this, an observant person considers thus: ‘If there is the next world, then this venerable person—on the breakup of the body, after death—will reappear in a good destination, a heavenly world. | |
| Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo'ti. | Even if we didn’t speak of the next world, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of existence.’ | |
| Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. | If there really is a next world, then this venerable person has made a good throw twice, in that he is praised by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a good destination, a heavenly world. | |
| Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ. | Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful. | |
| 97."Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato [pāṇamatimāpayato (sī. pī.), pāṇamatipātāpayato (syā. kaṃ.), pāṇamatipāpayato (ka.)], adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. | A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood—one does no evil. | |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. | If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. | |
| Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. | Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. | |
| Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. | Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. | |
| Dānena damena saṃyamena saccavajjena [saccavācena (ka.)] natthi puññaṃ, natthi puññassa āgamo'ti. | Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.’ | |
| Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – 'karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. | B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, say this: ‘In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood—one does evil. | |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. | If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be evil from that cause, there would be a coming of evil. | |
| Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. | If one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be evil from that cause, there would be a coming of evil. | |
| Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. | If one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be merit from that cause, there would be a coming of merit. | |
| Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo'ti. | Through generosity, self-control, restraint, and truthful speech there is merit from that cause, there is a coming of merit.’ | |
| Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? | “What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?” | |
| "Evaṃ, bhante". | “Yes, lord.” | |
| 98."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. | A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture… one does no evil … | |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. | ||
| Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento - pe - dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo'ti tesametaṃ pāṭikaṅkhaṃ? | ... Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit’ | |
| Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. | —it can be expected that, shunning these three skillful activities—good bodily conduct, good verbal conduct, good mental conduct—they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. | |
| Taṃ kissa hetu? | Why is that? | |
| Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. | Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing. | |
| Santaṃyeva kho pana kiriyaṃ 'natthi kiriyā' tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. | A2. “Because there actually is action, the view of one who thinks, ‘There is no action’ is his wrong view. | |
| Santaṃyeva kho pana kiriyaṃ 'natthi kiriyā'ti saṅkappeti; svāssa hoti micchāsaṅkappo. | Because there actually is action, when he is resolved that ‘There is no action,’ that is his wrong resolve. | |
| Santaṃyeva kho pana kiriyaṃ 'natthi kiriyā'ti vācaṃ bhāsati; sāssa hoti micchāvācā. | Because there actually is action, when he speaks the statement, ‘There is no action,’ that is his wrong speech. | |
| Santaṃyeva kho pana kiriyaṃ 'natthi kiriyā'ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. | Because there actually is action, when he says that ‘There is no action,’ he makes himself an opponent to those arahants who teach action. | |
| Santaṃyeva kho pana kiriyaṃ 'natthi kiriyā'ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. | Because there actually is action, when he persuades another that ‘There is no action,’ that is persuasion in what is not true Dhamma. | |
| Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. | And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. | |
| Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. | Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: | |
| Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. | These many evil, unskillful activities come into play, in dependence on wrong view. | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 'sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. | A3. “With regard to this, an observant person considers thus: ‘If there is no action, then—with the breakup of the body, after death—this venerable person has made himself safe. But if there is action, then this venerable person—on the breakup of the body, after death—will reappear in a plane of deprivation, a bad destination, a lower realm, hell. | |
| Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo'ti. | Even if we didn’t speak of action, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-action. | |
| Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. | If there really is action, then this venerable person has made a bad throw twice: in that he is criticized by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. | |
| Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ. | Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful. | |
| 99."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. | B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’In acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture… one does evil.… | |
| Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. | ||
| Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. | ||
| Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. | ||
| Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo'ti tesametaṃ pāṭikaṅkhaṃ? | ... Through generosity, self-control, restraint, and truthful speech there is merit from that cause, there is a coming of merit’ | |
| Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. | —it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. | |
| Taṃ kissa hetu? | Why is that? | |
| Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. | Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing. | |
| Santaṃyeva kho pana kiriyaṃ 'atthi kiriyā' tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. | B2. “Because there actually is action, the view of one who thinks, ‘There is action’ is his right view. | |
| Santaṃyeva kho pana kiriyaṃ 'atthi kiriyā'ti saṅkappeti; svāssa hoti sammāsaṅkappo. | Because there actually is action, when he is resolved that ‘There is action,’ that is his right resolve. | |
| Santaṃyeva kho pana kiriyaṃ 'atthi kiriyā'ti vācaṃ bhāsati; sāssa hoti sammāvācā. | Because there actually is action, when he speaks the statement, ‘There is action,’ that is his right speech. | |
| Santaṃyeva kho pana kiriyaṃ 'atthi kiriyā'ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. | Because there actually is action, when he says that ‘There is action,’ he doesn’t make himself an opponent to those arahants who teach action. | |
| Santaṃyeva kho pana kiriyaṃ 'atthi kiriyā'ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. | Because there actually is action, when he persuades another that ‘There is action,’ that is persuasion in what is true Dhamma. | |
| Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. | And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. | |
| Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. | Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: | |
| Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. | These many skillful activities come into play, in dependence on right view. | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 'sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. | B3. “With regard to this, an observant person considers thus: ‘If there is action, then this venerable person—on the breakup of the body, after death—will reappear in a good destination, a heavenly world. | |
| Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo'ti. | Even if we didn’t speak of action, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of action.’ | |
| Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. | If there really is a next world, then this venerable person has made a good throw twice, in that he is praised by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a good destination, a heavenly world. | |
| Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ. | Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful. | |
| 100."Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. | A. “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is no causality, no requisite condition, for the defilement of beings. Beings are defiled without causality, without requisite condition. | |
| Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. | There is no causality, no requisite condition, for the purification of beings. Beings are purified without causality, without requisite condition. | |
| Natthi balaṃ, natthi vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)], natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī'ti. | There is no strength, no effort, no human energy, no human endeavor. All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth.’ | |
| Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. | B. “Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, | |
| Te evamāhaṃsu – 'atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. | say this: ‘There is causality, there is requisite condition, for the defilement of beings. Beings are defiled with causality, with requisite condition. | |
| Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. | There is causality, there is requisite condition, for the purification of beings. Beings are purified with causality, with requisite condition. | |
| Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā [atthi purisaparakkamo, sabbe sattā… savasā sabalā savīriyā (syā. kaṃ. ka.)] niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī'ti. | There is strength, there is effort, there is human energy, there is human endeavor. It’s not the case that all living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort; or that subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth.’ | |
| Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā'ti? | “What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?” | |
| 'Evaṃ, bhante'. | “Yes, lord.” | |
| 101."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. | A1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’There is no cause, no requisite condition, for the defilement of beings.… | |
| Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. | ||
| Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī'ti tesametaṃ pāṭikaṅkhaṃ? | ... Subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth’ | |
| Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. | —it can be expected that, shunning these three skillful activities—good bodily conduct, good verbal conduct, good mental conduct—they will adopt & practice these three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental conduct. | |
| Taṃ kissa hetu? | Why is that? | |
| Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. | Because those venerable contemplatives & brahmans do not see, in unskillful activities, the drawbacks, the degradation, and the defilement; nor in skillful activities the rewards of renunciation, resembling cleansing. | |
| Santaṃyeva kho pana hetuṃ 'natthi hetū' tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. | A2. “Because there actually is causality, the view of one who thinks, ‘There is no causality’ is his wrong view. | |
| Santaṃyeva kho pana hetuṃ 'natthi hetū'ti saṅkappeti ; svāssa hoti micchāsaṅkappo. | Because there actually is causality, when he is resolved that ‘There is no causality,’ that is his wrong resolve. | |
| Santaṃyeva kho pana hetuṃ 'natthi hetū'ti vācaṃ bhāsati; sāssa hoti micchāvācā. | Because there actually is causality, when he speaks the statement, ‘There is no causality,’ that is his wrong speech. | |
| Santaṃyeva kho pana hetuṃ 'natthi hetū'ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. | Because there actually is causality, when he says that ‘There is no causality,’ he makes himself an opponent to those arahants who teach causality. | |
| Santaṃyeva kho pana hetuṃ 'natthi hetū'ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. | Because there actually is causality, when he persuades another that ‘There is no causality,’ that is persuasion in what is not true Dhamma. | |
| Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. | And in that persuasion in what is not true Dhamma, he exalts himself and disparages others. | |
| Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. | Whatever good habituation he previously had is abandoned, while bad habituation is manifested. And this wrong view, wrong resolve, wrong speech, opposition to the arahants, persuasion in what is not true Dhamma, exaltation of self, & disparagement of others: | |
| Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. | These many evil, unskillful activities come into play, in dependence on wrong view. | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 'sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. | A3. “With regard to this, an observant person considers thus: ‘If there is no causality, then—with the breakup of the body, after death—this venerable person has made himself safe. But if there is causality, then this venerable person—on the breakup of the body, after death—will reappear in a plane of deprivation, a bad destination, a lower realm, hell. | |
| Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo'ti. | Even if we didn’t speak of causality, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still criticized in the here & now by the observant as a person of bad habits & wrong view: one who holds to a doctrine of non-causality.’ | |
| Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. | If there really is a next world, then this venerable person has made a bad throw twice: in that he is criticized by the observant here & now, and in that—with the breakup of the body, after death—he will reappear in a plane of deprivation, a bad destination, a lower realm, hell. | |
| Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ. | Thus this safe-bet teaching, when poorly grasped & poorly adopted by him, covers (only) one side, and leaves behind the possibility of the skillful. | |
| 102."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. | B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’There is causality, there is requisite condition, for the defilement of beings.… | |
| Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. | ||
| Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī'ti tesametaṃ pāṭikaṅkhaṃ? | It’s not the case that all living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort; or that subject to the changes of fate, serendipity, and nature, they experience pleasure and pain in the six great classes of birth’ | |
| Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. | —it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct. | |
| Taṃ kissa hetu? | Why is that? | |
| Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. | Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing. | |
| Santaṃyeva kho pana hetuṃ 'atthi hetū' tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. | B2. “Because there actually is causality, the view of one who thinks, ‘There is causality’ is his right view. | |
| Santaṃyeva kho pana hetuṃ 'atthi hetū'ti saṅkappeti; svāssa hoti sammāsaṅkappo. | Because there actually is causality, when he is resolved that ‘There is causality,’ that is his right resolve. | |
| Santaṃyeva kho pana hetuṃ 'atthi hetū'ti vācaṃ bhāsati; sāssa hoti sammāvācā. | Because there actually causality, when he speaks the statement, ‘There is causality,’ that is his right speech. | |
| Santaṃyeva kho pana hetuṃ 'atthi hetū'ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. | Because there actually is causality, when he says that ‘There is causality,’ he doesn’t make himself an opponent to those arahants who teach causality. | |
| Santaṃyeva kho pana hetuṃ 'atthi hetū'ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. | Because there actually is causality, when he persuades another that ‘There is causality,’ that is persuasion in what is true Dhamma. | |
| Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. | And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others. | |
| Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. | Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others: | |
| Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. | These many skillful activities come into play, in dependence on right view. | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – 'sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. | B3. “With regard to this, an observant person considers thus: ‘If there is causality, then this venerable person—on the breakup of the body, after death—will reappear in a good destination, a heavenly world. | |
| Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo'ti. | Even if we didn’t speak of causality, and there weren’t the true statement of those venerable contemplatives & brahmans, this venerable person is still praised in the here & now by the observant as a person of good habits & right view: one who holds to a doctrine of causality.’ | |
| Sace kho atthi hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. | If there really is causality, then this venerable person has made a good throw twice, in that he is praised by the observant here & now; and in that—with the breakup of the body, after death—he will reappear in a good destination, a heavenly world. | |
| Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ. | Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful. | |
| 103."Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso āruppā'ti. | “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is no total formlessness.’ | |
| Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. | Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, | |
| Te evamāhaṃsu – 'atthi sabbaso āruppā'ti. | say this: ‘There is total formlessness.’ | |
| Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? | What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?” | |
| "Evaṃ, bhante". | “Yes, lord.” | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso āruppā'ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi sabbaso āruppā'ti, idaṃ me aviditaṃ. | “With regard to this, an observant person considers thus: ‘As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is no total formlessness”—I haven’t seen that. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is total formlessness”—I haven’t known that. | |
| Ahañceva [ahañce (?)] kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. | If I, not knowing, not seeing, were to take one side and declare, “Only this is true, anything otherwise is worthless,” that would not be fitting for me. | |
| Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso āruppā'ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. | As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is no total formlessness”: If their statement is true, there’s the safe-bet possibility that I might reappear among the mind-made devas of form. | |
| Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi sabbaso āruppā'ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. | As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is total formlessness”: If their statement is true, there’s the safe-bet possibility that I might reappear among the perception-made devas of no form. | |
| Dissanti kho pana rūpādhikaraṇaṃ [rūpakāraṇā (ka.)] daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. | The taking up of rods & weapons, quarrels, contention, disputes, recrimination, divisiveness, & false speech are seen to arise from form, | |
| 'Natthi kho panetaṃ sabbaso arūpe"'ti. | but not from total formlessness.’ | |
| So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. | Reflecting thus, he practices for disenchantment toward forms, for dispassion toward forms, and for the cessation of forms. | |
| 104."Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso bhavanirodho'ti. | “There are some contemplatives & brahmans who hold this doctrine, hold this view: ‘There is no total cessation of becoming.’ | |
| Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. | Some contemplatives & brahmans, speaking in direct opposition to those contemplatives & brahmans, | |
| Te evamāhaṃsu – 'atthi sabbaso bhavanirodho'ti. | say this: ‘There is total cessation of becoming.’ | |
| Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā"ti? | What do you think, householders? Don’t these contemplatives & brahmans speak in direct opposition to each other?” | |
| "Evaṃ, bhante". | “Yes, lord.” | |
| "Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso bhavanirodho'ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi sabbaso bhavanirodho'ti, idaṃ me aviditaṃ. | “With regard to this, an observant person considers thus: ‘As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is no total cessation of becoming”—I haven’t seen that. As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is total cessation of becoming”—I haven’t known that. | |
| Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. | If I, not knowing, not seeing, were to take one side and declare, “Only this is true, anything otherwise is worthless,” that would not be fitting for me. | |
| Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso bhavanirodho'ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. | As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is no total cessation of becoming”: If their statement is true, there’s the safe-bet possibility that I might reappear among the perception-made devas of no form. | |
| Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi sabbaso bhavanirodho'ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi. | As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is total cessation of becoming”: If their statement is true, it is possible that I will be totally unbound in the here & now. | |
| Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'natthi sabbaso bhavanirodho'ti, tesamayaṃ diṭṭhi sārāgāya [sarāgāya (syā. kaṃ.)] santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. | As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is no total cessation of becoming”: This view of theirs borders on passion, borders on fettering, borders on relishing, borders on grasping, borders on clinging. | |
| Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi sabbaso bhavanirodho'ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike"'ti. | As for those venerable contemplatives & brahmans who hold this doctrine, hold this view—“There is total cessation of becoming”: This view of theirs borders on non-passion, borders on non-fettering, borders on non-relishing, borders on non-grasping, borders on non-clinging.’ | |
| So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. | Reflecting thus, he practices for disenchantment toward becomings, for dispassion toward becomings, and for the cessation of becomings. | |
| 105."Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. | “Householders, there are these four types of individuals to be found existing in the world. | |
| Katame cattāro? | Which four? | |
| Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. | There is the case where a certain individual torments himself and is devoted to the practice of torturing himself. | |
| Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. | There is the case where a certain individual torments others and is devoted to the practice of torturing others. | |
| Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. | There is the case where a certain individual torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others. | |
| Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. | There is the case where a certain individual neither torments himself nor is he devoted to the practice of torturing himself, neither torments others nor is he devoted to the practice of torturing others. Neither tormenting himself nor tormenting others, he dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness, with a Brahmā-like mind. | |
| 106."Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto ? | “And which is the individual who torments himself and is devoted to the practice of torturing himself? | |
| Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano - pe - [vitthāro ma. ni. 2.6-7 kandarakasutte] iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. | There is the case where a certain individual goes without cloth, rejecting conventions, licking his hands, not coming when called, not staying when asked. He does not accept food brought or specially made. He does not consent to an invitation (to a meal). He doesn’t receive anything from the mouth of a pot, from the mouth of a container, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting, from where flies are buzzing. He accepts no meat, no distilled liquor, no wine, no fermented liquor. He limits himself to one house for one morsel, to two houses for two morsels… to seven houses for seven morsels. He lives on one saucerful a day, two saucerfuls a day… seven saucerfuls a day. He takes food once a day, once every two days… once every seven days, and so on up to once every half-month. He remains devoted to the practice of taking food at stated intervals. He eats a diet of green vegetables or millet or wild rice or hide-parings or moss or rice bran or rice-water or sesame flour or grass or cow dung. He lives off forest roots & fruits. He eats fallen fruits. He clothes himself in hemp, in canvas, in shrouds, in thrown-away rags, in tree bark, in antelope hide, in wood-shavings fabric, in head-hair wool, in wild-animal wool, in owls’ wings. He is a hair-&-beard puller, one devoted to the practice of pulling out his hair & beard. He is a stander, one who rejects seats. He is a hands-around-the-knees sitter, one devoted to the exertion of sitting with his hands around his knees. He is a spike-mattresser, one who makes his bed on a bed of spikes. He is a third-time-in-the-evening bather, one who stays devoted to the practice of bathing in water. Thus, in these many ways, he is devoted to the practice of tormenting & persecuting the body. | |
| Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto. | This is called an individual who torments himself and is devoted to the practice of torturing himself. | |
| "Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? | “And which is the individual who torments others and is devoted to the practice of torturing others? | |
| Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko - pe - ye vā panaññepi keci kurūrakammantā. | There is the case where a certain individual is a butcher of sheep, a butcher of pigs, a butcher of fowl, a trapper, a hunter, a fisherman, a thief, an executioner, a prison warden, or anyone who follows any other bloody occupation. | |
| Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto. | This is called an individual who torments others and is devoted to the practice of torturing others. | |
| "Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? | “And which is the individual who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others? | |
| Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto - pe - tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. | There is the case where an individual is a head-anointed noble warrior king, or a brahman of great wealth. Having had a new temple built to the east of the city, having shaved off his hair & beard, having dressed himself in a rough hide, having smeared his body with ghee & oil, and scratching his back with a deer horn, he enters the new temple along with his chief queen & brahman high priest. There he makes his bed on the bare ground strewn with grass. The king lives off the milk from the first teat of a cow with an identical calf; the queen lives off the milk from the second teat; the brahman high priest, off the milk from the third teat. The milk from the fourth teat they pour into the fire. The calf lives on what is left. “He says, ‘Let so many bulls be slaughtered for the sacrifice. Let so many bullocks… so many heifers… so many goats… so many sheep.… Let so many horses be slaughtered for the sacrifice. Let so many trees be cut down for the sacrificial posts; let so many plants be mowed down for the sacrificial grass.’ And his slaves, servants, & workers make preparations, weeping with tearful faces, spurred on by punishment, spurred on by fear. | |
| Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. | This is called an individual who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others. | |
| "Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? | “And which is the individual who neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others; who—neither tormenting himself nor tormenting others—dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness with a Brahmā-like mind? | |
| Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho - pe - so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. | “There is the case where a Tathāgata appears in the world, worthy & rightly self-awakened ... Having abandoned these five hindrances—imperfections of awareness that weaken discernment—then, quite secluded from sensuality, secluded from unskillful qualities, he enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. |
пропущенные элементы последовательности идентичны тем, что приведены в суттах МН 27, 51, 76, 79, 94, 101 Все комментарии (1) |
| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ - pe - tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. | “Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. “Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ “Then, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. | |
| "So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. | “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). | |
| So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo - pe - iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. | He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. This, too, is how striving is fruitful, how exertion is fruitful. |
фраза "This, too, is how striving is fruitful, how exertion is fruitful." кажется вслепую скопирована из другой сутты о "постепенном пути" вместе с ос... Все комментарии (1) |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. | “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. | |
| So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate - pe - yathākammūpage satte pajānāti. | He sees—by means of the divine eye, purified and surpassing the human—beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the breakup of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the breakup of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified and surpassing the human—he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. | |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. | “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the effluents. | |
| So 'idaṃ dukkha'nti yathābhūtaṃ pajānāti - pe - 'ayaṃ āsavanirodhagāminī paṭipadā'ti yathābhūtaṃ pajānāti. | He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ | |
| Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. | His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. | |
| Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. | With release, there is the knowledge, ‘Released.’ | |
| 'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti pajānāti. | He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ | |
| Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī"ti. | “This is called an individual who neither torments himself nor is devoted to the practice of torturing himself, who neither torments others nor is devoted to the practice of torturing others. Neither tormenting himself nor tormenting others, he dwells in the here & now free of hunger, unbound, cooled, sensitive to happiness, with a Brahmā-like mind.” | |
| Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – "abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! | When this was said, the brahman householders of Sāla said, “Magnificent, master Gotama! Magnificent! | |
| Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya 'cakkhumanto rūpāni dakkhantī'ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. | Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has master Gotama—through many lines of reasoning—made the Dhamma clear. | |
| Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. | We go to master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. | |
| Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate"ti. | May master Gotama remember us as lay followers who have gone to him for refuge, from this day forward, for life.” | |
| Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ. | ||
| Gahapativaggo niṭṭhito paṭhamo. | ||
| Tassuddānaṃ – | ||
| Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco; | ||
| Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo. |