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183."Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – 'sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī'ti.
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“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘The Sakyan-son contemplatives live devoted to the devotion to pleasure.’
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Evaṃvādino [vadamānā (syā.)], cunda, aññatitthiyā paribbājakā evamassu vacanīyā – 'katamo so, āvuso, sukhallikānuyogo?
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When they are saying that, the wanderers of other sects should be told, ‘Which devotion to pleasure, friends?
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Sukhallikānuyogā hi bahū anekavihitā nānappakārakā'ti.
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—for devotion to pleasure has many modes, many permutations.’
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"Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
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8 “There are four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding.
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Katame cattāro?
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Which four?
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"Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti.
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“There is the case where a certain fool finds pleasure & rapture for himself in killing living beings.
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Ayaṃ paṭhamo sukhallikānuyogo.
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This is the first devotion to pleasure.
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"Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti.
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“Further, there is the case where a certain person finds pleasure & rapture for himself in taking what is not given.
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Ayaṃ dutiyo sukhallikānuyogo.
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This is the second devotion to pleasure.
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"Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti.
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“Further, there is the case where a certain person finds pleasure & rapture for himself in telling lies.
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Ayaṃ tatiyo sukhallikānuyogo.
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This is the third devotion to pleasure.
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"Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
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“Further, there is the case where a certain person goes about endowed & provided with the five strings of sensuality.
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Ayaṃ catuttho sukhallikānuyogo.
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This is the fourth devotion to pleasure.
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"Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
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“These are the four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding.
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"Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – "ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī'ti.
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“Now, it’s possible that wanderers of other sects might say, ‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’
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Te vo [te (sī. pī.)] 'māhevaṃ' tissu vacanīyā.
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They are to be told, ‘Not so!’
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Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.
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They would not be speaking rightly of you. They would be slandering you with what is unfactual & untrue.
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184."Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
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“There are four devotions to pleasure, Cunda, that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding.
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Katame cattāro?
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Which four?
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"Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
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“There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
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Ayaṃ paṭhamo sukhallikānuyogo.
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This is the first devotion to pleasure.
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"Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja viharati.
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“Further, Cunda, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
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Ayaṃ dutiyo sukhallikānuyogo.
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This is the second devotion to pleasure.
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"Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā - pe - tatiyaṃ jhānaṃ upasampajja viharati.
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“Further, Cunda, with the fading of rapture, the monk 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.’
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Ayaṃ tatiyo sukhallikānuyogo.
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This is the third devotion to pleasure.
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"Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati.
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“Further, Cunda, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
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Ayaṃ catuttho sukhallikānuyogo.
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This is the fourth devotion to pleasure.
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"Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
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“These are the four devotions to pleasure that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding.
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"Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – "ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī'ti.
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“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’
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Te vo 'evaṃ' tissu vacanīyā.
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They are to be told, ‘That is so!’
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Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.
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They would be speaking rightly of you. They would not be slandering you with what is unfactual & untrue.
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