| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
6. Pañcavaggiyakathā Палийский оригинал
| пали | Khematto Bhikkhu - english | Комментарии |
| 10.[ma. ni. 1.284 ādayo; ma. ni. 2.339 ādayo] Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? | Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? | |
| Ko imaṃ dhammaṃ khippameva ājānissatī"ti? | Who will quickly understand this Dhamma? | |
| Atha kho bhagavato etadahosi – "ayaṃ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī"ti. | Then the thought occurred to him, “This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.” | |
| Atha kho antarahitā devatā bhagavato ārocesi – "sattāhakālaṅkato, bhante, āḷāro kālāmo"ti. | Then an invisible devatā informed the Blessed One, “Lord, Āḷāra Kālāma died seven days ago.” | |
| Bhagavatopi kho ñāṇaṃ udapādi – "sattāhakālaṅkato āḷāro kālāmo"ti. | And knowledge & vision arose within him: “Āḷāra Kālāma died seven days ago.” | |
| Atha kho bhagavato etadahosi – "mahājāniyo kho āḷāro kālāmo; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā"ti. | The thought occurred to him, “A great loss has Āḷāra Kālāma suffered. If he had heard this Dhamma, he would have quickly understood it.” | |
| Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? | Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? | |
| Ko imaṃ dhammaṃ khippameva ājānissatī"ti? | Who will quickly understand this Dhamma?” | |
| Atha kho bhagavato etadahosi – "ayaṃ kho udako [uddako (sī. syā.)] rāmaputto paṇḍito byatto medhāvī dīgharattaṃ apparajakkhajātiko; yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ, so imaṃ dhammaṃ khippameva ājānissatī"ti. | Then the thought occurred to him, “This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.” | |
| Atha kho antarahitā devatā bhagavato ārocesi – "abhidosakālaṅkato, bhante, udako rāmaputto"ti. | Then an invisible devatā informed the Blessed One, “Lord, Uddaka Rāmaputta died last night.” | |
| Bhagavatopi kho ñāṇaṃ udapādi – "abhidosakālaṅkato udako rāmaputto"ti. | And knowledge & vision arose within him: “Uddaka Rāmaputta died last night.” | |
| Atha kho bhagavato etadahosi – "mahājāniyo kho udako rāmaputto; sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā"ti | The thought occurred to him, “A great loss has Uddaka Rāmaputta suffered. If he had heard this Dhamma, he would have quickly understood it.” | |
| Atha kho bhagavato etadahosi – "kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? | Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? | |
| Ko imaṃ dhammaṃ khippameva ājānissatī"ti? | Who will quickly understand this Dhamma?” | |
| Atha kho bhagavato etadahosi – "bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu; yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya"nti. | Then the thought occurred to him, “They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?” | |
| Atha kho bhagavato etadahosi – "kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī"ti? | Then the thought occurred to the Blessed One, “Where is the group of five monks staying now?” | |
| Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. | And with the divine eye, purified & surpassing the human, he saw that they were staying near Bārāṇasī at the Deer Park in Isipatana. | |
| Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. | Then, having stayed at Uruvelā as long as he liked, the Blessed One set out to wander by stages to Bārāṇasī. | |
| 11.Addasā kho upako ājīvako bhagavantaṃ antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ, disvāna bhagavantaṃ etadavoca – "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. | Upaka the Ājīvaka saw the Blessed One traveling on the road between Gayā and the (place of) Awakening, and on seeing him said to him, “Clear, my friend, are your faculties. Pure your complexion, and bright. | |
| Kaṃsi tvaṃ, āvuso, uddissa pabbajito? | On whose account have you gone forth? | |
| Ko vā te satthā? | Who is your teacher? | |
| Kassa vā tvaṃ dhammaṃ rocesī"ti? | In whose Dhamma do you delight?” | |
| Evaṃ vutte bhagavā upakaṃ ājīvakaṃ gāthāhi ajjhabhāsi – | When this was said, the Blessed One replied to Upaka the Ājīvaka in verses: | |
| [dha. pa. 353; kathā. 405] "Sabbābhibhū sabbavidūhamasmi, | “All-vanquishing, all-knowing am I, | |
| Sabbesu dhammesu anūpalitto; | with regard to all things, unadhering. | |
| Sabbañjaho taṇhākkhaye vimutto, | All-abandoning, released in the ending of craving: | |
| Sayaṃ abhiññāya kamuddiseyyaṃ. | having fully known on my own, to whom should I point as my teacher? [Dhp 353] | |
| [mi. pa. 4.5.11 milindapañhepi; kathā. 405] "Na me ācariyo atthi, sadiso me na vijjati; | I have no teacher, and one like me can’t be found. | |
| Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo. | In the world with its devas, I have no counterpart. | |
| [kathā. 405 kathāvatthupāḷiyampi] "Ahañhi arahā loke, ahaṃ satthā anuttaro; | For I am an arahant in the world; I, the unexcelled teacher. | |
| Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. | I, alone, am rightly self-awakened. Cooled am I, unbound. | |
| [kathā. 405 kathāvatthupāḷiyampi] "Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ; | To set rolling the wheel of Dhamma I go to the city of the Kasis. | |
| Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ [āhaññiṃ (ka.)] amatadundubhi"nti. | In a world become blind, I beat the drum of the Deathless.” | |
| Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajinoti. | [Upaka:] “From your claims, my friend, you deserve to be an infinite conqueror.” | |
| [kathā. 405 kathāvatthupāḷiyampi] "Mādisā ve jinā honti, ye pattā āsavakkhayaṃ; | “Conquerors are those like me who have reached fermentations’ end. | |
| Jitā me pāpakā dhammā, tasmāhamupaka [tasmāhamupakā (sī.)] jino"ti. | I’ve conquered evil qualities, and so, Upaka, I’m a conqueror.” | |
| Evaṃ vutte upako ājīvako hupeyyapāvusoti [huveyyapāvuso (sī.) huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi. | When this was said, Upaka said, “May it be so, my friend,” and—shaking his head, taking a side-road—he left. | |
| 12.Atha kho bhagavā anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami. | Then, wandering by stages, the Blessed One arrived at Bārāṇasī, at the Deer Park in Isipatana, and went to where the group of five monks were staying. | |
| Addasaṃsu kho pañcavaggiyā bhikkhū bhagavantaṃ dūratova āgacchantaṃ; disvāna aññamaññaṃ katikaṃ [idaṃ padaṃ kesuci natthi] saṇṭhapesuṃ – "ayaṃ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya. | From afar they saw him coming and, on seeing him, made a pact with one another, (saying,) “Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance. | |
| So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ, sace so ākaṅkhissati nisīdissatī"ti. | “He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. “Still, a seat should be set out; if he wants to, he can sit down.” | |
| Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati, tathā tathā [tathā tathā te (sī. syā.)] pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. | But as the Blessed One approached, unable to keep to their pact, the group of five monks went out to greet the Blessed One. |
B. Khematto text: "tathā tathā te pañcavaggiyā bhikkhū sakāya katikāya asaṇṭhahantā bhagavantaṁ paccuggantvā" Все комментарии (1) |
| Asaṇṭhahantā bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ, eko pādapīṭhaṃ, eko pādakaṭhalikaṃ upanikkhipi. | One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stand, and a pebble foot wiper. | |
| Nisīdi bhagavā paññatte āsane; nisajja kho bhagavā pāde pakkhālesi. | The Blessed One sat down on the seat laid out. Having sat down, he washed his feet. | |
| Apissu [api ca kho (pāsarāsisuttha)] bhagavantaṃ nāmena ca āvusovādena ca samudācaranti. | Still, they addressed the Blessed One by name and as “friend.” | |
| Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā.)]. | When this was said, the Blessed One said to them, “Don’t address the Tathāgata by name and as ‘friend.’ | |
| Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. | “The Tathāgata, monks, is a worthy one, rightly self-awakened. “Lend ear, monks: the Deathless has been attained. “I will instruct you. I will teach you the Dhamma. | |
| Yathānusiṭṭhaṃ tathā paṭipajjamānā [yathānusiṭṭhaṃ paṭipajjamānā (syā.)] nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā"ti. | “Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which sons of good families rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” | |
| Evaṃ vutte pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – "tāyapi kho tvaṃ, āvuso gotama, iriyāya [cariyāya (syā.)], tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā [uttarimanussadhammaṃ (syā. ka.)] alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa"nti? | When this was said, the group of five monks replied to Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. “So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?” | |
| Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya; arahaṃ, bhikkhave, tathāgato sammāsambuddho. | When this was said, the Blessed One replied to them, “The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. “The Tathāgata, monks, is a worthy one, rightly self-awakened. | |
| Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. | Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. | |
| Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā"ti. | Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” | |
| Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ - pe -. | A second time, the group of five monks replied to Blessed One, … | |
| Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca - pe -. | A second time, the Blessed One replied to them, … | |
| Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṃ etadavocuṃ – "tāyapi kho tvaṃ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesa"nti? | A third time, the group of five monks said to the Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?” | |
| Evaṃ vutte bhagavā pañcavaggiye bhikkhū etadavoca – "abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta"nti [bhāsitametanti (sī. syā. ka.) ṭīkāyo oloketabbā] ? | When this was said, the Blessed One replied to the group of five monks, “Monks, do you remember my ever saying this before now?” | |
| "Nohetaṃ, bhante". | “No, lord.” | |
| Arahaṃ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. | “The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. | |
| Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃbrahmacariyapariyosānaṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. | Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.” | |
| Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṃ. | And so the Blessed One was able to convince them. | |
| Atha kho pañcavaggiyā bhikkhū bhagavantaṃ sussūsiṃsu, sotaṃ odahiṃsu, aññā cittaṃ upaṭṭhāpesuṃ. | Then the group of five monks were eager to listen to the Blessed One. They lent their ears and set their minds for the sake of knowledge. | |
| 13.Atha kho bhagavā pañcavaggiye bhikkhū āmantesi – | Then he addressed the group of five monks: [SN 56:11] | |
| "[saṃ. ni. 5.1081 ādayo] Dveme, bhikkhave, antā pabbajitena na sevitabbā. | “These two extremes are not to be indulged in by one who has gone forth— | |
| Katame dve [idaṃ padadvayaṃ sī. syā. potthakesu natthi] ? | ||
| Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. | “that which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable; “and that which is devoted to self-affliction: painful, ignoble, unprofitable. | |
| Ete kho, bhikkhave, ubho ante anupagamma, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. | “Avoiding both of these extremes, the middle way realized by the Tathāgata—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding. | |
| Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? | “And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding? | |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. | Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | |
| Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. | This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding. | |
| 14."Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. | “Now this, monks, is the noble truth of stress: | |
| Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ. | Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. | |
| Saṃkhittena, pañcupādānakkhandhā [pañcupādānakhandhāpi (ka)] dukkhā. | In short, the five clinging-aggregates are stressful. | |
| "Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ [ettha "idaṃ dukkhaṃ ariyasaccanti ādīsu dukkhasamudayo dukkhanirodhoti vattabbe dukkhasamudayaṃ dukkhanirodhanti liṅgavipallāso tato"ti paṭisambhidāmaggaṭṭhakathāyaṃ vuttaṃ. visuddhimaggaṭīkāyaṃ pana uppādo bhayantipāṭhavaṇṇanāyaṃ "satipi dvinnaṃ padānaṃ samānādhikaraṇabhāve liṅgabhedo gahito, yathā dukkhasamudayo ariyasacca"nti vuttaṃ. tesu dukkhasamudayo ariyasacca"nti sakaliṅgikapāṭho "dukkhanirodhagāminī paṭipadā ariyasacca"nti pāḷiyā sameti.] ariyasaccaṃ – yāyaṃ taṇhā ponobbhavikā [ponobhavikā (ka.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. | “And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming. | |
| "Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassā yeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo. | “And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. | |
| "Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. | “And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path—right view, … right concentration. | |
| 15."Idaṃ dukkhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’ | |
| Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “… ‘This noble truth of stress is to be comprehended.’ | |
| Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘ … has been comprehended.’ | |
| "Idaṃ dukkhasamudayaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’ | |
| Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “… ‘This noble truth of the origination of stress is to be abandoned.’ | |
| Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the origination of stress has been abandoned.’ | |
| "Idaṃ dukkhanirodhaṃ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress.’ | |
| Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “… ‘This noble truth of the cessation of stress is to be directly experienced.’ | |
| Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been directly experienced.’ | |
| "Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress.’ | |
| Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’ | |
| Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. | “Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been developed.’ | |
| 16."Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ. | “And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk. | |
| Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti [abhisambuddho (sī. syā.)] paccaññāsiṃ. | “And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk. | |
| Ñāṇañca pana me dassanaṃ udapādi – akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo"ti. | Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’” | |
| Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [idamavoca - pe - abhinanduntivākyaṃ sī. syā. potthakesu natthi]. | ||
| Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma"nti. | And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye— “Whatever is subject to origination is all subject to cessation.” | |
| 17.Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṃ – "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti. | And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone in the cosmos.” | |
| Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ - pe - cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā - pe - yāmā devā - pe - tusitā devā - pe - nimmānaratī devā - pe - paranimmitavasavattī devā - pe - brahmakāyikā devā saddamanussāvesuṃ – "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti. | On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry. On hearing the devas of the Four Great Kings’ cry, the devas of the Thirty-three took up the cry. the Yama devas… the Tusita devas… the Nimmānarati devas… the Paranimmita-vasavatti devas… the devas of Brahmā’s retinue took up the cry: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone at all in the cosmos.” | |
| Itiha, tena khaṇena, tena layena [tena layenāti padadvayaṃ sī. syā. potthakesu natthi] tena muhuttena yāva brahmalokā saddo abbhuggacchi. | So in that moment, that instant, the cry shot right up to the Brahmā worlds. | |
| Ayañca dasasahassilokadhātu saṃkampi sampakampi sampavedhi ; appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṃ devānubhāvaṃ. | And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the deva-effulgence of the devas. | |
| Atha kho bhagavā imaṃ udānaṃ udānesi – "aññāsi vata, bho koṇḍañño, aññāsi vata bho koṇḍañño"ti. | Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” | |
| Iti hidaṃ āyasmato koṇḍaññassa 'aññāsikoṇḍañño' tveva nāmaṃ ahosi. | And that is how Ven. Kondañña acquired the name Aññā-Kondañña—Kondañña who knows. | |
| 18.Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – "labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada"nti. | Then Ven. Aññā-Koṇḍañña, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?” | |
| "Ehi bhikkhū"ti bhagavā avoca – "svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. | “Come, bhikkhu,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” [BMC] | |
| Sāva tassa āyasmato upasampadā ahosi. | Such was the venerable one’s Acceptance. | |
| 19.Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi. | Then the Blessed One taught and admonished the other monks with talk on the dhamma. | |
| Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. | Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Ven. Vappa and Ven. Bhaddiya—“Whatever is subject to origination is all subject to cessation.” | |
| Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. | They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” | |
| "Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. | “Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” | |
| Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. | Such was the venerable ones’ Acceptance. | |
| Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi. | Then the Blessed One, subsisting on food brought back, taught and admonished the remaining monks with talk on the dhamma. | |
| Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti. | Whatever three monks brought back, having gone on their almsround, with that the group of six sustained themselves. | |
| Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti. | Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Venerable Mahānāma and Venerable Assaji—“Whatever is subject to origination is all subject to cessation.” | |
| Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ – "labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada"nti. | They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?” | |
| "Etha bhikkhavo"ti bhagavā avoca – "svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. | Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” | |
| Sāva tesaṃ āyasmantānaṃ upasampadā ahosi. | Such was the venerable ones’ Acceptance. | |
| 20.Atha kho bhagavā pañcavaggiye bhikkhū āmantesi – | Then the Blessed One addressed the group of five monks: [SN 22:59] | |
| [saṃ. ni. 3.59 ādayo] "Rūpaṃ, bhikkhave, anattā. | “Form, monks, is not self. | |
| Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti. | “If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ | |
| Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – 'evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī'ti. | “But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ | |
| Vedanā, anattā. | “Feeling is not self. | |
| Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – 'evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī'ti. | “If feeling were the self, feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’ | |
| Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – 'evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī'ti. | “But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’ | |
| Saññā, anattā. | “Perception is not self. | |
| Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya, labbhetha ca saññāya – 'evaṃ me saññā hotu, evaṃ me saññā mā ahosī'ti. | “If perception were the self, perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, ‘Let my perception be thus. Let my form not be thus.’ | |
| Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – 'evaṃ me saññā hotu, evaṃ me saññā mā ahosī'ti. | “But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’ | |
| Saṅkhārā, anattā. | “Fabrications are not self. | |
| Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ [nayime (ka.)] saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – 'evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu'nti. | “If fabrications were the self, fabrications would not lend themselves to dis-ease. It would be possible (to say) with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’ | |
| Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – 'evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu'nti. | “But precisely because fabrications are not self, fabrications lend themselves to dis-ease. And it is not possible with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’ | |
| Viññāṇaṃ, anattā. | “Consciousness is not self. | |
| Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe – 'evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī'ti. | “If consciousness were the self, consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ | |
| Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – 'evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī'ti. | “But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ | |
| 21."Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? | “What do you think, monks? Is form constant or inconstant?” | |
| Aniccaṃ, bhante. | “Inconstant, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? | “And is that which is inconstant easeful or stressful?” | |
| Dukkhaṃ, bhante. | “Stressful, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? | “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” | |
| No hetaṃ, bhante. | “No, lord.” | |
| Vedanā niccā vā aniccā vāti? | “Is feeling constant or inconstant?” | |
| Aniccā, bhante. | “Inconstant, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? | “And is that which is inconstant easeful or stressful?” | |
| Dukkhaṃ, bhante. | “Stressful, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? | “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” | |
| No hetaṃ, bhante. | “No, lord.” | |
| Saññā niccā vā aniccā vāti? | “Is perception constant or inconstant?” | |
| Aniccā, bhante. | “Inconstant, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? | “And is that which is inconstant easeful or stressful?” | |
| Dukkhaṃ, bhante. | “Stressful, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? | “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” | |
| No hetaṃ, bhante. | “No, lord.” | |
| Saṅkhārā niccā vā aniccā vāti? | “Are fabrications constant or inconstant?” | |
| Aniccā, bhante. | “Inconstant, lord.” | |
| Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? | “And is that which is inconstant easeful or stressful?” | |
| Dukkhaṃ, bhante. | “Stressful, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? | “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” | |
| No hetaṃ, bhante. | “No, lord.” | |
| Viññāṇaṃ niccaṃ vā aniccaṃ vāti? | “Is consciousness constant or inconstant?” | |
| Aniccaṃ, bhante. | “Inconstant, lord.” | |
| Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vāti? | “And is that which is inconstant easeful or stressful?” | |
| Dukkhaṃ, bhante. | “Stressful, lord.” | |
| Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attāti? | “And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?” | |
| No hetaṃ, bhante. | “No, lord.” | |
| 22."Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre [yaṃ dūre vā (syā.)] santike vā, sabbaṃ rūpaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. | “Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ | |
| Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. | “Any feeling whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every feeling is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ | |
| Yā kāci saññā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. | “Any perception whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every perception is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ | |
| Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. | “Any fabrications whatsoever that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every fabrication is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ | |
| Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. | “Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’ | |
| 23."Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, 'khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti pajānātī"ti. | “Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. “Disenchanted, he becomes dispassionate. “Through dispassion, he is released. “With release, there is the knowledge, ‘Released.’ “He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” | |
| 24.Idamavoca bhagavā. | That is what the Blessed One said. | |
| Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti [abhinanduṃ (syā.)]. | Gratified, the group of five monks delighted in the Blessed One’s words. | |
| Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu. | And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents. | |
| Tena kho pana samayena cha loke arahanto honti. | At that time there were six arahants in the world. | |
| Pañcavaggiyakathā niṭṭhitā. | The Discussion of the Group of Five is finished | |
| Paṭhamabhāṇavāro. | The first recitation section (is finished). |