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Soṇassa pabbajjā Палийский оригинал
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| 243.Atha kho soṇassa koḷivisassa etadahosi "yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya"nti. | Then it occurred to Soṇa Koḷivisa: “In so far as I understand dhamma taught by the Lord it is not easy for those who live in a house to lead the Brahma-faring that is wholly complete, wholly pure, and polished like a conch-shell. What now if I, having cut off hair and beard, having donned yellow robes, should go forth from home into homelessness? | Then the thought occurred to Soṇa Koḷivisa, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness.” | |
| Atha kho tāni asīti gāmikasahassāni bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamisuṃ. | ” Then those eighty thousand village overseers, delighted with the Lord’s speech, having given thanks for it, having risen from the seat, having greeted the Lord, departed keeping their right sides towards him. | Then the 80,000 villagers, having delighted in the Blessed One’s words and expressed their approval, got up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and left. | |
| Atha kho soṇo koḷiviso acirapakkantesu tesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then Soṇa Koḷivisa, soon after those eighty thousand village overseers had departed, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. | Then Soṇa Koḷivisa, not long after the 80,000 villagers had left, went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side. | |
| Ekamantaṃ nisinno kho soṇo koḷiviso bhagavantaṃ etadavoca – "yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. | As he was sitting down at a respectful distance, Soṇa Koḷivisa spoke thus to the Lord: “In so far as I, Lord, understand dhamma taught by the Lord it is not easy for those who live in a house to lead the Brahma-faring that is wholly complete, wholly pure and polished like a conch-shell. | As he was sitting there, he said to the Blessed One, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. | |
| Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. | I want, Lord, having cut off hair and beard, having donned yellow robes, to go forth from home into homelessness. | I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. | |
| Pabbājetu maṃ, bhante, bhagavā"ti. | Lord, may the Lord let me go forth.” | Lord, may the Blessed One give me the Going-forth.” | |
| Alattha kho soṇo koḷiviso bhagavato santike pabbajjaṃ, alattha upasampadaṃ. | So Soṇa Koḷivisa received the going forth in the Lord’s presence, he received ordination. | So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance. | |
| Acirupasampanno ca panāyasmā soṇo sītavane viharati. | And soon after he was ordained the venerable Soṇa stayed in the Cool Grove. | Not long after his acceptance, Ven. Soṇa was staying in the Cool Grove. [AN 6:55] | |
| Tassa accāraddhavīriyassa caṅkamato pādā bhijjiṃsu. | Because of his great output of energy in pacing up and down his feet broke, | As he practiced walking meditation with over-aroused persistence, his feet split. | |
| Caṅkamo lohitena phuṭo hoti, seyyathāpi gavāghātanaṃ. [ito paraṃ yāva imassa vatthussa avasānaṃ tāva pāṭho a. ni. 6.55 ādayo] Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. | the place for pacing up and down in became stained with blood as though there had been slaughter of cattle. Then as the venerable Soṇa was meditating in private a reasoning arose in his mind thus: “Those who are the Lord’s disciples dwell putting forth energy; I am one of these, | The walking path was covered in blood as if cows had been slaughtered. Then, as Ven. Soṇa was alone in seclusion, this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, | |
| Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati. | yet my mind is not freed from the cankers with no grasping, | but my mind is not released from the effluents through lack of clinging/sustenance. | |
| Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ. | and moreover there are my family’s possessions. It might be possible to enjoy the possessions and to do good. | Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. | |
| Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"nti. | Suppose that I, having returned to the low life, should enjoy the possessions and should do good? ” | What if I were to return to the lower life, enjoy wealth, and make merit?” | |
| Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – gijjhakūṭe pabbate antarahito sītavane pāturahosi. | Then the Lord, knowing by mind the venerable Soṇa’s reasoning of mind, as a strong man might stretch out his bent arm, or might bend back his outstretched arm, so did he, vanishing from Mount Vulture Peak, appear in the Cool Grove. | Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and appeared in the Cool Wood. | |
| Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ senāsanacārikaṃ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami. | Then the Lord, touring the lodgings together with several monks, approached the venerable Soṇa’s place for pacing up and down in. | Then the Blessed One, walking on an inspection tour of the lodgings with several monks, went to Ven. Soṇa’s walking path. | |
| Addasā kho bhagavā āyasmato soṇassa caṅkamaṃ lohitena phuṭaṃ, disvāna bhikkhū āmantesi – "kassa nvāyaṃ, bhikkhave, caṅkamo lohitena phuṭo, seyyathāpi gavāghātana"nti? | The Lord saw that the venerable Soṇa’s place for pacing up and down in was stained with blood, and seeing (this), he addressed the monks, saying: “Now why, monks, is this place for pacing up and down in stained with blood as though there has been slaughter of cattle? ” | The Blessed One saw Ven. Soṇa’s walking path covered in blood and, on seeing it, addressed the monks, “Monks, whose walking path is this—covered in blood as if cows have been slaughtered?” | |
| "Āyasmato, bhante, soṇassa accāraddhavīriyassa caṅkamato pādā bhijjiṃsu. | “Lord, because of the venerable Soṇa’s great energy in pacing up and down his feet broke, | “Lord, this is the walking path of Ven. Soṇa, whose persistence is over-aroused: | |
| Tassāyaṃ caṅkamo lohitena phuṭo, seyyathāpi gavāghātana"nti. | and this place for pacing up and down in is stained with his blood as though there had been slaughter of cattle.” | His feet split, so this walking path of his is covered in blood as if cows have been slaughtered.” | |
| Atha kho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. | Then the Lord approached the venerable Soṇa’s dwelling-place, and having approached he sat down on an appointed seat. | Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out. | |
| Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | And the venerable Soṇa, having greeted the Lord, sat down at a respectful distance. | Ven. Soṇa, after bowing down to the Blessed One, also sat to one side. | |
| Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca – "nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro. | The Lord spoke thus to the venerable Soṇa as he was sitting at a respectful distance: “Soṇa, as you were meditating in private did not a reasoning arise in your mind like this: ‘Those who are the Lord’s disciples dwell putting forth energy; I am one of these, | As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, | |
| Atha ca pana me nānupādāya āsavehi cittaṃ vimuccati. | yet my mind is not freed from the cankers with no grasping, | but my mind is not released from the effluents through lack of clinging/sustenance. | |
| Saṃvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṃ, puññāni ca kātuṃ. | and moreover there are my family’s possessions. It might be possible to enjoy the possessions and to do good. | Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. | |
| Yaṃnūnāhaṃ hīnāyāvattitvā bhoge ca bhuñjeyyaṃ, puññāni ca kareyya"'nti? | Suppose that I, having returned to the low life, should enjoy the possessions and should do good’? ” | What if I were to, return to the lower life, enjoy wealth, and make merit?’” | |
| "Evaṃ, bhante"ti. | “Yes, Lord.” | “Yes, lord.” | |
| "Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agārikabhūto vīṇāya tantissare"ti? | “What do you think about this, Soṇa? Were you clever at the lute’s stringed music when formerly you were a householder? ” | “Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?” |
vīṇā: (f.) a lute. (Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera) Все комментарии (1) |
| "Evaṃ, bhante"ti. | “Yes, Lord.” | “Yes, lord.” | |
| "Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? | “What do you think about this, Soṇa? When the strings of your lute were too taut, was your lute at that time tuneful and fit for playing? ” | “And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?” | |
| "No hetaṃ, bhante"ti. | “No, indeed, Lord.” | “No, lord.” | |
| "Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? | What do you think about this, Soṇa? When the strings of your lute were too slack, was your lute at that time tuneful and fit for playing? ” | “And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?” | |
| "No hetaṃ, bhante"ti. | “No, indeed, Lord.” | “No, lord.” | |
| "Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo neva accāyatā honti nātisithilā, same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti, kammaññā vā"ti? | “What do you think about this, Soṇa? When the strings of your lute were neither too taut nor too slack, but were keyed to an even pitch, was your lute at that time tuneful and fit for playing? ” | “And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?” | |
| "Evaṃ, bhante"ti. | “Yes, Lord.” | “Yes, lord.” | |
| "Evameva kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atilīnavīriyaṃ kosajjāya saṃvattati. | “Even so, Soṇa, does too much output of energy conduce to restlessness, does too feeble energy conduce to slothfulness. | “In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. | |
| Tasmātiha tvaṃ, soṇa, vīriyasamataṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī"ti. | “Therefore do you, Soṇa, determine upon evenness in energy and pierce the evenness of the faculties and reflect upon it.” | “Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.” | |
| "Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paccassosi. | “Yes, Lord,” the venerable Soṇa answered the Lord in assent. | “Yes, lord,” Ven. Soṇa responded to the Blessed One. | |
| Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā – seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – sītavane āyasmato soṇassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi. | Then the Lord, having exhorted the venerable Soṇa with this exhortation, as a strong man might stretch out his bent arm or might bend back his outstretched arm, so did he, vanishing from in front of the venerable Soṇa in the Cool Grove, appear on Mount Vulture Peak. | Then, having given this exhortation to Ven. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Wood and appeared on Vulture Peak Mountain. | |
| Atha kho āyasmā soṇo aparena samayena vīriyasamataṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi. | After that the venerable Soṇa determined upon evenness in energy and he pierced the evenness of the faculties and reflected upon it. | So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme. | |
| Atha kho āyasmā soṇo, eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto, na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti – tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. | Then the venerable Soṇa, dwelling alone, aloof, earnest, ardent, self-resolute, having soon realised here and now by his own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, abided in it, | Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. | |
| 'Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā'ti abhiññāsi. | and he understood: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such and such. | He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” | |
| Aññataro ca panāyasmā soṇo arahataṃ ahosi. | And so the venerable Soṇa became one of the perfected ones. | And thus Ven. Soṇa became another one of the arahants. | |
| 244.Atha kho āyasmato soṇassa arahattappattassa etadahosi – "yaṃnūnāhaṃ bhagavato santike aññaṃ byākareyya"nti. | When the venerable Soṇa had attained perfection, it occurred to him: “Suppose I were to declare profound knowledge in the Lord’s presence?” | Then, on the attainment of arahantship, the thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?” | |
| Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then the venerable Soṇa approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. | So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. | |
| Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca – yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaññojano sammadaññā vimutto, so chaṭṭhānāni adhimutto hoti – nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, upādānakkhayādhimutto hoti, taṇhakkhayādhimutto hoti, asammohādhimutto hoti. | As he was sitting down at a respectful distance, the venerable Soṇa spoke thus to the Lord: “Lord, that monk who is one perfected, who has destroyed the cankers, lived the life, done what was to be done, shed the burden, won his own goal, destroyed utterly the fetter of becoming, and is wholly freed by profound knowledge, he comes to be intent upon six matters: he comes to be intent upon renunciation, he comes to be intent upon aloofness, he comes to be intent upon non-harming, he comes to be intent upon the destruction of grasping, he comes to be intent upon the destruction of craving, he comes to be intent upon non-confusion. | As he was sitting there he said to the Blessed One: “Lord, when a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: He is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging/sustenance, the ending of craving, & non-deludedness. | |
| "Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'kevalaṃ saddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto'ti, na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. | “Perhaps, Lord, one of the venerable ones here might think: ‘Could it be that this venerable one is intent upon renunciation depending upon mere faith alone?’ But this, Lord, is not to be regarded thus. | “Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on a measure of conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way. | |
| Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. | Lord, the monk who has destroyed the cankers, has lived the life, done what was to be done, not seeing aught in himself to be done or to be added to what has been done, being passionless comes to be intent on renunciation because of the destruction of passion, being without hatred comes to be intent on renunciation because of the destruction of hatred, being without confusion comes to be intent on renunciation because of the destruction of confusion. | “The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation. | |
| "Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto'ti. | “Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion,’ | ||
| Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. | but it should not be seen in that way. | ||
| Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ [karaṇīyaṃ attano (aṅguttarapāḷiyaṃ)] asamanupassanto katassa vā paṭicayaṃ, khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. | “Perhaps, Lord, one of the venerable ones here might think: ‘Could it be that this venerable one of the destruction of passion, being without hatred … being without confusion comes to be intent on aloofness because of the destruction of confusion. | “The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to seclusion. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to seclusion. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to seclusion. | |
| "Siyā kho pana, bhante, idhekaccassa āyasmato evamassa – 'sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto'ti. | “Perhaps, Lord, one of the venerable ones here might think: ‘Could it be that this venerable one is intent on non-harming, is backsliding from the essence to the contagion of habit and custom?’ | “Now it may occur to a certain venerable one to think, ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ | |
| Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ. | But this, Lord, is not to be regarded thus. | but it should not be seen in that way. | |
| Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṃ asamanupassanto katassa vā paṭicayaṃ, khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. | Lord, the monk who has destroyed the cankers … or to be added to what has been done, being passionless comes to be intent on non-harming because of the destruction of passion, being without hatred … being without confusion comes to be intent on non-harming because of the destruction of confusion. | “The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done. “It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness. | |
| "Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. | “Being passionless he comes to be intent on the destruction of grasping because of the destruction of passion, being without hatred he comes to be intent on the destruction of grasping because of the destruction of hatred, being without confusion he comes to be intent on the destruction of grasping because of the destruction of confusion; | “It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of clinging/sustenance. | |
| "Khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti, khayā dosassa vītadosattā taṇhakkhayādhimutto hoti, khayā mohassa vītamohattā taṇhakkhayādhimutto hoti. | being passionless he comes to be intent on the destruction of craving because of the destruction of passion, being without hatred he comes to be intent on the destruction of craving because of the destruction of hatred, being without confusion he comes to be intent on the destruction of craving because of the destruction of confusion; | “It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of craving. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of craving. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving. | |
| "Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. | being passionless he comes to be intent on non-confusion because of the destruction of passion, being without hatred he comes to be intent on non-confusion because of the destruction of hatred, being without confusion he comes to be intent on non-confusion because of the destruction of confusion. | “It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-deludedness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-deludedness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-deludedness. | |
| "Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti. | “Thus, Lord, even if shapes cognisable by the eye come very strongly into the field of vision of a monk whose mind is wholly freed, they do not obsess his mind | “Lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. “And even if powerful sounds cognizable by the ear … | |
| Amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. | for his mind comes to be undefiled, firm, won to composure, and he notes its passing hence. | [Being still, having reached imperturbability, he focuses on their passing away.] | |
| Bhusā cepi sotaviññeyyā saddā - pe - ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. | If sounds cognisable by the ear … if scents cognisable by the nose … if tastes cognisable by the tongue … if touches cognisable by the body … if mental objects cognisable by the mind come very strongly into the field of thought of a monk whose mind is wholly freed, they do not obsess his mind for his mind comes to be undefiled, firm, won to composure, and he notes its passing hence. | “aromas cognizable by the nose … “flavors cognizable by the tongue … “tactile sensations cognizable by the body… “(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. | |
| Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya; pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi - pe - uttarāya cepi disāya - pe - dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, evameva kho, bhante, evaṃ sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassati. | “It is as if, Lord, there were a rocky mountain slope without a cleft, without a hollow, of one mass, and as if wild wind and rain should come very strongly from the eastern quarter—it would neither tremble nor quake nor shake violently; and as if wild wind and rain should come very strongly from the western quarter … from the northern quarter … from the southern quarter—it would neither tremble nor quake nor shake violently. | “Just as if there were a mountain of rock—without cracks, without fissures, one solid mass—and then from the east there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake. “And then from the west there were to come a powerful storm of wind & rain … “And then from the north there were to come a powerful storm of wind & rain … “And then from the south there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake. | |
| Bhusā cepi sotaviññeyyā saddā - pe - ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; amissīkatamevassa cittaṃ hoti, ṭhitaṃ, āneñjappattaṃ, vayañcassānupassatī"ti. | Even so, Lord, if shapes cognisable by the eye come very strongly into the field of vision of a monk whose mind is wholly freed … if mental objects cognisable by the mind come very strongly into the field of thought of a monk whose mind is wholly freed, they do not obsess his mind, for his mind comes to be undefiled, firm, won to composure, and he notes its passing hence.” | “In the same way, lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. “And even if powerful sounds cognizable by the ear … “aromas cognizable by the nose … “flavors cognizable by the tongue … “tactile sensations cognizable by the body… “(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. | |
| Nekkhammaṃ adhimuttassa, pavivekañca cetaso; | If one is intent upon renunciation and mind’s aloofness, | “When one’s awareness is dedicated to renunciation, seclusion, | |
| Abyāpajjādhimuttassa, upādānakkhayassa ca. | If one is intent upon non-harming and destruction of grasping, | non-afflictiveness, the ending of clinging, | |
| Taṇhakkhayādhimuttassa, asammohañca cetaso; | If one is intent upon destruction of craving and mind’s non-confusion, | the ending of craving, & non-deludedness, | |
| Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati. | Having seen sensations’ rise, his mind is wholly freed. | seeing the arising of the sense media, the mind is rightly released. | |
| Tassa sammāvimuttassa, santacittassa bhikkhuno; | For that monk whose mind is calmed and wholly freed | For that monk, rightly released, his mind at peace, | |
| Katassa paṭicayo natthi, karaṇīyaṃ na vijjati. | There is nothing to add to what has been done, there is naught to be done. | there’s nothing to be done, nothing to add to what’s done. | |
| Selo yathā ekagghano, vātena na samīrati; | As a rock of one mass by wind is never moved, | As a single mass of rock isn’t moved by the wind, | |
| Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā. | So shapes, tastes, sounds, scents, touches and all | even so all forms, flavors, sounds, aromas, contacts, | |
| Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino; | Pleasant and unpleasant mental objects stir not a man like this. | ideas desirable & not, have no effect on one who is Such. | |
| Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatīti. | His mind is firm, well freed, and he notes its passing hence. | The mind —still, totally released— focuses on their passing away.” | |
| Soṇakoḷivisavatthu niṭṭhitaṃ. | The Story of Soṇa Koḷivisa is finished. |