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МН 107 Палийский оригинал
| пали | I.B. Horner - english | Sister Upalavanna - english | Sujato bhikkhu - english | Thanissaro bhikkhu - english | Комментарии |
| 74.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. | Thus I have heard: At one time the Lord was staying near Savatthi in the palace of Migara's mother in the Eastern Monastery. | I heard thus. At one time the Blessed One lived in the Pubba monastery of Migara's mother in Sāvatthi. | So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. | I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. | |
| Atha kho gaṇakamoggallāno [gaṇakamoggalāno (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. | Then the brahman Ganaka-Moggallana approached the Lord; having approached he exchanged greetings with the Lord; having conversed in a friendly and courteous way, | The brahmin Ganakamoggallāna approached the Blessed One exchanged friendly greetings, | Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, | Then Gaṇaka Moggallāna the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. | |
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. | he sat down at a respectful distance. | sat on a side | he sat down to one side | After an exchange of friendly greetings & courtesies, he sat to one side. | |
| Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – | As he was sitting down at a respectful distance, Ganaka-Moggallana the brahman spoke thus to the Lord: | and said thus to the Blessed One. | and said to the Buddha: | As he was sitting there, he said to the Blessed One, | |
| "Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – yāva pacchimasopānakaḷevarāः imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – ajjheneः imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – issatthe [issatte (ka.)]. | "Just as, good Gotama, in this palace of Migara's mother there can be seen a gradual training, a gradual doing, a gradual practice, that is to say as far as the last flight of stairs, so, too, good Gotama, for these brahmans there can be seen a gradual training, a gradual doing, a gradual practice, that is to say in the study [of the Vedas]; | 'Venerable sir, as it is seen in the palace of Migara's mother, right from the lowest step of the staircase, this gradual, training, work and method. | “Mister Gotama, in this stilt longhouse we can see gradual progress down to the last step of the staircase. Among the brahmins we can see gradual progress in recitation. | “Master Gotama, in this palace of Migāra’s mother is seen a step-by-step training, a step-by-step activity, a step-by-step practice, down to the last tread of the staircase. Even among these brahmans is seen a step-by-step training, a step-by-step activity, a step-by-step practice in recitation. Even among these archers is seen a step-by-step training, a step-by-step activity, a step-by-step practice in archery. | |
| Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – saṅkhāne. | so too, good Gotama, for these archers there can be seen a gradual... practice, that is to say in archery; so too, good Gotama, for us whose livelihood is calculation there can be seen a gradual training, a gradual practice, that is to say in accountancy. | It is also seen in education and archery. | Among us accountants, who earn a living by accounting, we can see gradual progress in mathematics. | Even among us accountants [gaṇaka] who earn our living by accounting is seen a step-by-step training, a step-by-step activity, a step-by-step practice in calculation. | |
| Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema – 'ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā'ti; satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. | For when we get a pupil, good Gotama, we first of all make him calculate: 'One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens,' and we, good Gotama, also make him calculate a hundred. | As for me, I train my pupils, to count in ones, in twos, threes, fours, fives, sixes, sevens, eights, nines, tens and even in hundreds. | For when we get an apprentice we first make them count: ‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’ We even make them count up to a hundred. | When we get an apprentice, we first make him count like this: ‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’ | |
| Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetu"nti? | Is it not possible, good Gotama, to lay down a similar gradual training, gradual doing, gradual practice in respect of this dhamma and discipline? " | Venerable sir, do we find the same gradual, training, work and method in the Dispensation too? ' | Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?” | We even get him to count to one hundred. “Now, Master Gotama, can a step-by-step training, a step-by-step activity, a step-by-step practice likewise be described in this Dhamma & Vinaya?” | |
| 75."Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ. | "It is possible, brahman, to lay down a gradual training, a gradual doing, a gradual practice in respect of this dhamma and discipline, Brahman, even a skilled trainer of horses, having taken on a beautiful thoroughbred first of all gets it used to the training in respect of wearing the bit. | 'Brahmin, the gradual, training, work and method could also be shown in this Dispensation. | “It is possible, brahmin. | “Brahman, a step-by-step training, a step-by-step activity, a step-by-step practice can likewise be described in this Dhamma & Vinaya. | |
| Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti – 'ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū"'ti. | Then he gets it used to further training — even so brahman, the Tathagata, having taken on a man to be tamed, first of all disciplines him thus: "'Come you, monk, be of moral habit, live controlled by the control of the Obligations, endowed with [right] behavior and posture, seeing peril in the slightest fault and, undertaking them, train yourself in the rules of training.' | Like a clever trainer of horses getting a young thoroughbred to be trained, would first train it in the bit of the bridle and would give the later training. In the same manner the Thus Gone One training a person would tell him. Come bhikkhu be virtuous, abiding by the higher code of rules, practise the right conduct, seeing fear in the slightest fault. | Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. In the same way, when the Realized One gets a person for training they first guide them like this: ‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ | Just as when a dexterous horse-tamer, on getting a fine thoroughbred colt, first makes it perform the task of wearing the bit, and then trains it further, in the same way, when the Tathāgata gets a person fit to be tamed, he first trains him thus: ‘Come, monk. Be virtuous. Dwell restrained in accordance with the Pāṭimokkha, consummate in your behavior & sphere of activity. Train yourself, having undertaken the training rules, seeing danger in the slightest faults.’ |
здесь сказано sīlavā hohi - будь нравственным, о том насколько - не сказано. Все комментарии (2) |
| "Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – 'ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. | As soon, brahman, as the monk is of moral habit, controlled by the control of the Obligations, endowed with [right] behavior and posture; seeing peril in the slightest fault and, undertaking them, trains himself in the rules of training, the Tathagata disciplines him further saying: "'Come you monk, be guarded as to the doors of the sense-organs; having seen a material shape with the eye, do not be entranced with the general appearance, do not be entranced with the detail; for if one dwells with the organ of sight uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. | When the bhikkhu practises right conduct, seeing fear in the slightest fault, the Thus Gone One gives him a further training. Come bhikkhu protect your doors of mental contact. | When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. | “When the monk is virtuous… seeing danger in the slightest faults, the Tathāgata then trains him further: ‘Come, monk. Be one who is guarded in the doors of your sense faculties. | |
| Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi. | So fare along controlling it, guard the organ of sight, achieve control over the organ of sight. | Seeing a form do not take the sign or details. To one abiding not protecting the mental faculty of the eye, evil desires of covetousness and displeasure may arise, fall to its control. | When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve restraint over it. | On seeing a form with the eye, don’t grasp at any theme or details by which—if you were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail you. Practice for its restraint. Protect the faculty of the eye. Attain restraint with regard to the faculty of the eye. | |
| Sotena saddaṃ sutvā - pe - ghānena gandhaṃ ghāyitvā - pe - jivhāya rasaṃ sāyitvā - pe - kāyena phoṭṭhabbaṃ phusitvā - pe - manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. | Having heard a sound with the ear... Having smelt a smell with the nose... Having savored a taste with the tongue... Having felt a touch with the body... Having cognized a mental state with the mind, do not be entranced with the detail. For if one dwells with the organ of mind uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. | Hearing a sound, ... re .... scenting a smell, ... re .... enjoying a taste, ... re .... experiencing a touch with the body, ... re .... and cognizing an idea in the mind do not take the sign or details. | When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. | On hearing a sound with the ear.… On smelling an aroma with the nose.… On tasting a flavor with the tongue.… On touching a tactile sensation with the body.… On cognizing an idea with the intellect, don’t grasp at any theme or details by which—if you were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail you. | |
| Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī"'ti. | So fare along controlling it; guard the organ of mind, achieve control over the organ of mind.' | To one abiding not protecting the mental contact of the mind, evil desires of covetousness and displeasure may arise, fall to its control. | If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’ | Practice for its restraint. Protect the faculty of the intellect. Attain restraint with regard to the faculty of the intellect.’ | |
| "Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti – 'ehi tvaṃ, bhikkhu, bhojane mattaññū hohi. | "As soon, brahman, as a monk is guarded as to the doors of the sense-organs, the Tathagata disciplines him further, saying: 'Come you, monk, be moderate in eating; | Brahmin, when the bhikkhu is protected in his doors of mental contact, the Thus Gone One gives him a further training. Come bhikkhu, know the right amount to partake of food. | When they guard their sense doors, the Realized One guides them further: ‘Come, mendicant, eat in moderation. | “When the monk is one who is guarded in the doors of his sense faculties… the Tathāgata then trains him further: ‘Come, monk. Be one who is moderate in eating. | |
| Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi – neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya – iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā"'ti. | you should take food reflecting carefully, not for fun or indulgence or personal charm or beautification, but taking just enough for maintaining this body and keeping it going, for keeping it unharmed, for furthering the Brahma-faring, with the thought: Thus will I crush out an old feeling, and I will not allow a new feeling to arise, and then there will be for me subsistence and blamelessness and abiding in comfort.' | Partake food reflecting, it is not, for play, for intoxication, or to look beautiful, but for the upkeep of the body. Not for the enjoyment of soups but to lead the holy life. Reflect I will put an end to earlier feelings, will not arouse new, for a faultless pleasant abiding. | Reflect rationally on the food that you eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ | Considering it appropriately, take your food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, “I will destroy old feelings (of hunger) & not create new feelings (from overeating). Thus I will maintain myself, be blameless, & live in comfort.” ’ | |
| "Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti – 'ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī"'ti. | "As soon, brahman, as a monk is moderate in eating, the Tathagata disciplines him further, saying: 'Come you, monk, dwell intent on vigilance; during the day while pacing up and down, while sitting down, cleanse the mind of obstructive mental states; during the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again; during the last watch of the night, when you have arisen, while pacing up and down, while sitting down, cleanse the mind of obstructive mental states.' | Brahmin, when the bhikkhu knows the right amount to partake of food, the Thus Gone One gives him a further training. Come bhikkhu abide wakeful. During the day, sit in the cankamana and clean the mind of hindering things. In the first watch of the night sit in the cankamana and clean the mind of hindering things. In the middle watch of the night turn to the right, making the lion's posture, place one foot over the other and with the perception of waking go to sleep. In the last watch of the night, sit in the cankamana and clean the mind of hindering things. | When they eat in moderation, the Realized One guides them further: ‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the first watch of the night, continue to practice walking and sitting meditation. In the middle watch, lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’ | “When the monk is one who is moderate in eating… the Tathāgata then trains him further: ‘Come, monk. Be one who is devoted to wakefulness. During the day, sitting & pacing back & forth, cleanse your mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, cleanse your mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on your right side, take up the lion’s posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up [either as soon as you awaken or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, cleanse your mind of any qualities that would hold the mind in check.’ | |
| "Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti – 'ehi tvaṃ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī"'ti. | "As soon, brahman, as a monk is intent on vigilance, the Tathagata disciplines him further, saying: 'Come you, monk, be possessed of mindfulness and clear consciousness, acting with clear consciousness whether you are approaching or departing, acting with clear consciousness whether you are looking ahead or looking round, acting with clear consciousness whether you are bending in or stretching out [the arms], acting with clear consciousness whether you are carrying the outer cloak, the bowl or robe, acting with clear consciousness whether you are eating, drinking, munching, savoring, acting with clear consciousness whether you are obeying the calls of nature, acting with clear consciousness whether you are walking, standing, sitting, asleep, awake, talking or being silent.' | When the bhikkhu is yoked to wakefulness, the Thus Gone One gives him a further training. Come bhikkhu be endowed with mindful awareness. Be mindful when approaching and receeding, looking on and looking about, bending and stretching, bearing the three robes and bowl, enjoying, drinking, eating and tasting, urinating and extreting, when going, standing, sitting and lying until awake. Be mindful when talking and keeping silence. | When they are committed to wakefulness, the Realized One guides them further: ‘Come, mendicant, have mindfulness and situational awareness. Act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’ | “When the monk is one who is devoted to wakefulness… the Tathāgata then trains him further: ‘Come, monk. Be one who is possessed of mindfulness & alertness. When going forward & returning, make yourself alert. When looking toward & looking away.… When bending & extending your limbs.… When carrying your outer cloak, upper robe, & bowl.… When eating, drinking, chewing, & tasting.… When urinating & defecating.… When walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, make yourself alert.’ | |
| "Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti – 'ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja'nti. | "As soon, brahman, as he is possessed of mindfulness and clear consciousness, the Tathagata disciplines him further, saying: 'Come you, monk, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a glen, a hill cave, a cemetery, a woodland grove, in the open, or on a heap of straw.' | When the bhikkhu is endowed with mindful awareess, the Thus Gone One gives a further training. Come bhikkhu abound a secluded dwelling. Abound a forest, the root of a tree, a mountain grotto, a charnel ground, a jungle path, an open space or a leaves hut. | When they have mindfulness and situational awareness, the Realized One guides them further: ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’ | “When the monk is one who is possessed of mindfulness & alertness… the Tathāgata then trains him further: ‘Come, monk. Seek out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.’ | |
| So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. | On returning from alms-gathering after the meal, the monk sits down crosslegged, holding the back erect, having made mindfulness rise up in front of him. | Then he abounds a forest, the root of a tree, a mountain grotto, a charnel ground, a jungle path, an open space or a leaves hut. | And they do so. | “He seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. | |
| So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. | He, getting rid of covetousness for the world, dwells with a mind devoid of covetousness, he cleanses the mind of covetousness. | After the meal, he sits cross-legged, with the body errect and mindfulness established in front of him. | After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. | After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.1 | |
| So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. | Getting rid of the taint of ill-will, he dwells benevolent in mind; compassionate and merciful towards all creatures and beings, he cleanses the mind of ill-will. Getting rid of sloth and torpor, he dwells without sloth or torpor; perceiving the light, mindful and clearly conscious he cleanses the mind of sloth and torpor. Getting rid of restlessness and worry, he dwells calmly; the mind inward tranquil, he cleanses the mind of restlessness and worry. Getting rid of doubt, he dwells doubt-crossed; unperplexed as to the states that are skilled,[5] he cleanses his mind of doubt. | He abides dispelling the coveting mind and cleans the mind of coveting thoughts. He abides dispelling the angry mind and cleans the mind of angry thoughts, with compassion for all living things. Dispelling sloth and torpor he abides mindful and aware of a perception of light to dispel sloth and torpor. He abides dispelling restlessness and worry, internally appeased cleans the mind of restlessness and worry. Abides dispelling doubts about merits that should be done and should not be done and cleans the mind of doubts. | Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. | “Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic to the welfare of all living beings. He cleanses his mind of ill will & anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty. | |
| 76."So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. | "He, by getting rid of these five hindrances,[6] which are defilements of the mind and deleterious to intuitive wisdom, aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. | Dispelling the five hindrances and wisely making the finer defilements of the mind weak, he secludes the mind from sensual and evil thoughts. With thoughts and thought processes and with joy and pleasantness born of seclusion he abides in the first jhāna. | They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. | “Having abandoned these five hindrances—imperfections of awareness that weaken discernment—then, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. | |
| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ - pe - dutiyaṃ jhānaṃ upasampajja viharati. | By allaying initial thought and discursive thought, his mind subjectively tranquilized and fixed on one point, he enters and abides in the second meditation which is devoid of initial thought and discursive thought, is born of concentration and is rapturous and joyful. | Overcoming thoughts and thought processes, the mind internally appeased and settled in one point, and with joy and pleasantness born of concentration, he abides in the second jhāna. | As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. | “With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. | |
| Pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati. | By the fading out of rapture, he dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans[7] say: 'Joyful lives he who has equanimity and is mindful,' and he enters and abides in the third meditation. | Abiding mindful and aware of equanimity to joy and detachment, experiences pleasantness with the body too,[1] and abides in the third jhāna. To this, the noble ones say mindfully abiding in pleasantness with equanimity. | And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ | “With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ | |
| Sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. | By getting rid of anguish, by the going down of his former pleasures and sorrows, he enters and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness. | Dispelling pleasantness and unpleasantness and earlier havig dispelled pleasure and displeasure, purifying mindfulness with equanimity attains to the fourth jhāna. | Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. | “With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. | |
| "Ye kho te, brāhmaṇa, bhikkhū sekkhā [sekhā (sabbattha)] apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. | "Brahman, such is my instruction for those monks who are learners who, perfection being not yet attained, dwell longing for the incomparable security from the bonds. | Brahmin, this is our advice to the trainer bhikkhu who is yet to attain the noble end of the yoke. | That’s how I instruct the mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. | “This is my instruction, brahman, to those monks in training who have not attained the heart’s goal but remain intent on the unsurpassed safety from bondage. | |
| Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā"ti. | But as for those monks who are perfected ones, the cankers destroyed, who have lived the life, done what was to be done, shed the burden, attained to their own goal, the fetters of becoming utterly destroyed, and who are freed by perfect profound knowledge — these things conduce both to their abiding in ease here and now as well as to their mindfulness and clear consciousness." | As for those bhikkhus, who are arahants, with desires destroyed, the holy life lived, done what should be done, the weight dismissed, attained to the highest good, the bond 'to be' destroyed. are rightfully released. To them these things, become pleasant abidings here and now. with mindful awareness.' | But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—these things lead to blissful meditation in the present life, and to mindfulness and awareness.” | But for those monks who are arahants—whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis—these qualities lead both to a pleasant abiding in the here & now, and to mindfulness & alertness.” | |
| Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – "kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhentntti udāhu ekacce nārādhentī"ti? | When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord: "Now, on being exhorted thus and instructed thus by the good Gotama, do all the good Gotama's disciples attain the unchanging goal[8] — nibbana or do some not attain it? " | The brahmin Ganakamoggallāna then said thus to the Blessed One. 'Good Gotama, thus instructed and advised do all these disciples realize highest enligtenment or do some realize and others not realize highest enlightenment? ' | When he had spoken, Moggallāna the Accountant said to the Buddha, “When his disciples are instructed and advised like this by Mister Gotama, do all of them achieve the ultimate goal, extinguishment, or do some of them fail?” | When this was said, Gaṇaka Moggallāna the brahman said to the Blessed One, “When Master Gotama’s disciples are thus exhorted & instructed by him, do they all attain unbinding, the absolute conclusion, or do some of them not?” | |
| "Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī"ti. | "Some of my disciples, brahman, on being exhorted and instructed thus by me, attain the unchanging goal — nibbana; some do not attain it." | 'Some of my disciples thus instructed and advised realize highest enlightenment and others do not.' | “Some succeed, while others fail.” | “Brahman, when my disciples are thus exhorted & instructed by me, some attain unbinding, the absolute conclusion, and some don’t.” | |
| "Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī"ti? | "What is the cause, good Gotama, what the reason that; since nibbana does exist, since the way leading to nibbana exists, since the good Gotama exists as adviser, some of the good Gotama's disciples on being exhorted thus and instructed thus by the good Gotama, attain the unchanging goal — nibbana, but some do not attain it? " | 'Good Gotama, when there is enlightenment, the path to enlightenment and good Gotama, the instructor, of the disciples instructed and advised why should some realize highest enlightenment and others not realize highest enlightenment? ' | “What is the cause, Mister Gotama, what is the reason why, though extinguishment is present, the path leading to extinguishment is present, and Mister Gotama is present to encourage them, still some succeed while others fail?” | “What is the reason, what is the cause—when unbinding is there, and the path leading to unbinding is there, and Master Gotama is there as the guide—that when Master Gotama’s disciples are thus exhorted & instructed by him, some attain unbinding, the absolute conclusion, and some don’t?” | |
| 77."Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. | "Well then, brahman, I will question you on this point in reply. As it is pleasing to you, so you may answer me. | 'Brahmin, I will counter question you on this and reply as it pleases you. | “Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. | “Very well then, brahman, I will cross-question you on this matter. | |
| Yathā te khameyya tathā naṃ byākareyyāsi. | What do you think about this, brahman? | What do you think, brahmin? | Answer as you see fit. | ||
| Taṃ kiṃ maññasi, brāhmaṇa, kusalo tvaṃ rājagahagāmissa maggassā"ti? | Are you skilled in the way leading to Rajagaha? " | 'Are you clever in stating the road to Rājagaha? ' | Are you skilled in the road to Rājagaha?” | What do you think? Are you skilled in the road leading to Rājagaha?” | |
| "Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā"ti. | "Yes, sir, skilled am I in the way leading to Rajagaha." | 'Yes, good sir, I'm clever in stating the road to Rājagaha.' | “Yes, I am.” | “Yes, sir, I am skilled in the road leading to Rājagaha.” | |
| "Taṃ kiṃ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṃ gantukāmo. | "What do you think about this? A man might come along here wanting to go to Rajagaha. | 'A man who wants to go to Rājagaha approaches you and asks how could I get to Rājagaha, | “What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. | “Now, what do you think? There’s the case where a man would come, wanting to go to Rājagaha. | |
| So taṃ upasaṅkamitvā evaṃ vadeyya – 'icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā'ti. | Having approached you, he might speak thus: 'I want to go to Rajagaha, sir; | He’d approach you and say: ‘Sir, I wish to go to Rājagaha. | Having come to you, he would say, ‘Venerable sir, I want to go to Rājagaha. | ||
| Tamenaṃ tvaṃ evaṃ vadeyyāsi – 'ehambho [evaṃ bho (sī. pī.)] purisa, ayaṃ maggo rājagahaṃ gacchati. | show me the way to this Rajagaha.' | may it be explained to me. | Please point out the road to Rājagaha.’ | Tell me the way to Rājagaha.’ | |
| Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka'nti. | You might speak thus to him: "Yes, my good man, this road goes to Rajagaha; go along it for a while. When you have gone along it for a while you will see a village; go along for a while; when you have gone along for a while you will see a market town; go for a while. When you have gone along for a while you will see Rajagaha with its delightful parks, delightful forests, delightful fields, delightful ponds. | Then you tell him, good man, this is the road to Rājagaha, go a while on this road, then you come to the village of this name, then proceed along the road for a while, then you come to the hamlet of this name, when you go along that road a while you will see the pleasant forests, parklands and ponds of Rājagaha. | You’d say to them: ‘Here, mister, this road goes to Rājagaha. Go along it for an hour, and you’ll see a certain village. Go along an hour further, and you’ll see a certain town. Go along an hour further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’ | You would tell him, ‘Well, my good man, this road goes to Rājagaha. Go along it for a while. Having gone along for a while, you will see a village named such-&-such. Go along for a while. Having gone along for a while, you will see a town named such-&-such. Go along for a while. Having gone along for a while, you will see Rājagaha with its delightful parks, delightful forests, delightful stretches of land, & delightful lakes.’ | |
| So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya. | But although he has been exhorted and instructed thus by you, he might take the wrong road and go westwards. | That man thus instructed and advised by you take the opposite direction. | Instructed like this by you, they might still take the wrong road, heading west. | Having been thus exhorted & instructed by you, he would take a wrong road and arrive out west. | |
| Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo. | Then a second man might come along wanting to go to Rajagaha...(as above) | Then a second man who wants to go to Rājagaha | But a second person might come with the same question and receive the same instructions. | “Then a second man would come, wanting to go to Rājagaha. | |
| So taṃ upasaṅkamitvā evaṃ vadeyya – 'icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā'ti. | approaches you and asks how could I get to Rājagaha, may it be explained to me. | Having come to you, he would say, ‘Venerable sir, I want to go to Rājagaha. Tell me the way to Rājagaha.’ | |||
| Tamenaṃ tvaṃ evaṃ vadeyyāsi – 'ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. | Then you tell him, good man, this is the road to Rājagaha, | You would tell him, ‘Well, my good man, this road goes to Rājagaha. | |||
| Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka'nti. | ... you will see Rajagaha with its delightful... ponds.' | go a while on this road, then you come to the village of this name, then proceed along the road for a while, then you come to the hamlet of this name, when you go a while along that road, you will see the pleasant forests, parklands and ponds of Rājagaha. | Go along it for a while. Having gone along for a while, you will see a village named such-&-such. Go along for a while. Having gone along for a while, you will see a town named such-&-such. Go along for a while. Having gone along for a while, you will see Rājagaha with its delightful parks, delightful forests, delightful stretches of land, & delightful lakes. | ||
| So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya. | Exhorted and instructed thus by you he might get to Rajagaha safely. | That man thus instructed and advised by you, safely reach Rājagaha. | Instructed by you, they might safely arrive at Rājagaha. | Having been thus exhorted & instructed by you, he would arrive safely at Rājagaha. | |
| Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā; atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā"ti? | What is the cause, brahman, what the reason that, since Rajagaha does exist, since the way leading to Rajagaha exists, since you exist as adviser, the one man, although being exhorted and instructed thus by you, may take the wrong road and go westwards while the other may get to Rajagaha safely? " | Brahmin, when Rājagaha is there, the road to Rājagaha is there and the adviser and instructor is there, why should one take the opposite direction and go the wrong way and the other safely reach Rājagaha? ' | What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them, one person takes the wrong path and heads west, while another arrives safely at Rājagaha?” | Now, what is the reason, what is the cause—when Rājagaha is there, and the road leading to Rājagaha is there, and you are there as the guide—that when they are thus exhorted & instructed by you, the first man takes the wrong road and arrives out west, while the second man arrives safely at Rājagaha?” | |
| "Ettha kyāhaṃ, bho gotama, karomi? | "What can I, good Gotama, do in this matter? | “What can I do about that, Mister Gotama? | “What can I do about that, Master Gotama? | ||
| Maggakkhāyīhaṃ, bho gotamā"ti. | A shower of the way, good Gotama, am I." | 'Good Gotama, I'm only the instructor of the path.' | I am the one who shows the way.” | I’m the one who shows the way.” | |
| "Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā; atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. | "Even so, brahman, nibbana does exist, the way leading to nibbana exists and I exist as adviser. But some of my disciples, on being exhorted and instructed thus by me attain the unchanging goal — nibbana, some do not attain it. | 'Brahmin, in the same manner, when there is enlightenment, the path to enlightenment and when I'm there to advise, my disciples thus advised and instructed by me a certain one realizes highest enlightenment and a certain one does not realize highest enlightenment. | “In the same way, though extinguishment is present, the path leading to extinguishment is present, and I am present to encourage them, still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. | “In the same way, brahman—when unbinding is there, and the path leading to unbinding is there, and I am there as the guide—when my disciples are thus exhorted & instructed by me, some attain unbinding, the absolute conclusion, and some don’t. | |
| Ettha kyāhaṃ, brāhmaṇa, karomi? | What can I, brahman, do in this matter? | What can I do about that, brahmin? | What can I do about that, brahman? | ||
| Maggakkhāyīhaṃ, brāhmaṇa, tathāgato"ti. | A shower of the way, brahman, is a Tathagata." | What could be done, the Thus Gone One is only the instructor of the path.' | The Realized One is the one who shows the way.” | The Tathāgata is the one who shows the way.” | |
| 78.Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – "yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā [bāhullikā (syā. kaṃ.)] sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati". | When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord: "Good Gotama, as for those persons who, in want of a way of living, having gone forth from home into homelessness without faith, who are crafty, fraudulent, deceitful, who are unbalanced and puffed up, who are shifty, scurrilous and of loose talk, the doors of whose sense-organs are not guarded, who do not know moderation in eating, who are not intent on vigilance, indifferent to recluseship, not of keen respect for the training, who are ones for abundance, lax, taking the lead in backsliding, shirking the burden of seclusion, who are indolent, of feeble energy, of confused mindfulness, not clearly conscious, not concentrated but of wandering minds, who are weak in wisdom, drivelers — the good Gotama is not in communion with them. | Then the brahmin Ganakamoggallāna said to the Blessed One. 'Good Gotama, those without faith, have left the household and become homeless for the purpose of a livelihood, crafty and fraudulent, trained deceivers puffed up and noisy, not steady and talkative, not controlled in the mental faculties not knowing the right amount to partake of food, not yoked to wakefulness, not desirous of the recluseship, not honouring the training, living in abundance and lethargic, become lazy has given up the yoke to seclusion, without mindful awareness, not concentrated and not wise should not live with good Gotama. | When he had spoken, Moggallāna the Accountant said to the Buddha, “Mister Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Mister Gotama does not live together with these. | When this was said, Gaṇaka Moggallāna the brahman said to the Blessed One, “Those individuals who are without conviction, who—for the sake of a livelihood and not out of conviction—have gone forth from the home life into homelessness; who are fraudulent, deceitful, wily, restless, rowdy, flighty, talkative, of loose words; who leave their faculties unguarded; who know no moderation in food, are undevoted to wakefulness, unconcerned with the qualities of a contemplative, with no respect for the training; who are luxurious, lax, foremost in falling back; who shirk the duties of solitude; who are lazy, lowly in their persistence, of muddled mindfulness, unalert, unconcentrated, their minds scattered, undiscerning, drivelers: Master Gotama does not dwell together with those. | |
| "Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati. | But as for those young men of respectable families who have gone forth from home into homelessness from faith, who are not crafty, fraudulent or deceitful, who are not unbalanced or puffed up, who are not shifty, scurrilous or of loose talk, the doors of whose sense-organs are guarded, who know moderation in eating, who are intent on vigilance, longing for recluseship, of keen respect for the training, who are not ones for abundance, not lax, shirking, backsliding, taking the lead in seclusion, who are of stirred up energy, self-resolute, with mindfulness aroused, clearly conscious, concentrated, their minds one-pointed, who have wisdom, are not drivelers — the good Gotama is in communion with them. | The sons of clansmen, who have left the household and become homeless out of faith not crafty and fraudulent, not trained deceivers, not puffed up and noisy, steady and not talkative, controlled in the mental faculties knowing the right amount to partake of food, yoked to wakefulness, desirous of the recluseship, honouring the training, not living in abundance and not lethargic, with aroused effort for dispelling not given up the yoke to seclusion, with mindful awareness, concentrated and wise should live with good Gotama. | But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Mister Gotama does live together with these. | “But as for those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lax, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their persistence, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: Master Gotama dwells together with those. | |
| "Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu. | As, good Gotama, black gum is pointed to as chief of root-scents, as red sandalwood is pointed to as chief of the pith-scents, as jasmine is pointed to as chief of the flower scents — even so is the exhortation of the good Gotama highest among the teachings of today. | Of the scent of roots, the Kālānusārikā is the foremost, of the scent of heartwoods the red ungent is the foremost and of the scent of flowers the Vassika is the foremost, in the same way good Gotama's advice is the highest of the Teachings of today. | Of all kinds of fragrant root, spikenard is said to be the best. Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, Mister Gotama’s advice is the best of contemporary teachings. | “Master Gotama, just as black orris root is reckoned as supreme among root scents, and red sandalwood is reckoned as supreme among heartwood scents, and jasmine is reckoned as supreme among floral scents, so too is Master Gotama’s exhortation the foremost among today’s teachings. | |
| "Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! | Excellent, good Gotama, excellent, good Gotama. | Now I understand good Gotama, | Excellent, Mister Gotama! Excellent! | “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. | As, good Gotama, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes — even so in many a figure is dhamma made clear by the good Gotama. | it is as something overturned is reinstalled, something covered is made manifest, as the path was told to someone who has lost his way. It is as though an oil lamp was lighted, for the darkness, for those who have sight to see forms. In various ways the Teaching is explained, | As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the Teaching clear in many ways. | 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. | |
| Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. | I am going to the revered Gotama for refuge and to dhamma and to the Order of monks. | now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. | I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. | I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. | |
| Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata"nti. | May the good Gotama accept me as a lay-follower going for refuge from today forth for as long as life lasts." | May I be remembered as a lay disciple who has taken refuge in good Gotama, from today until end of life.' | From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” | May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.” | |
| Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ. |