3. Mahāvaggo

3. The Great Chapter

1. Pabbajjāsuttaṃ

1. Pabbaja Sutta: The Going Forth

407.

Pabbajjaṃ kittayissāmi, yathā pabbaji cakkhumā;

I will describe the Going Forth, how he, the One-with-Vision, went forth,

Yathā vīmaṃsamāno so, pabbajjaṃ samarocayi.

how he reasoned and chose the Going Forth.

408.

Sambādhoyaṃ gharāvāso, rajassāyatanaṃ iti;

"Household life is crowded, a realm of dust,

Abbhokāsova pabbajjā, iti disvāna pabbaji.

while going forth is the open air." Seeing this, he went forth.

409.

Pabbajitvāna kāyena, pāpakammaṃ vivajjayi;

On going forth, he avoided evil deeds in body.

Vacīduccaritaṃ hitvā, ājīvaṃ parisodhayi.

Abandoning verbal misconduct, he purified his livelihood.

410.

Agamā rājagahaṃ buddho, magadhānaṃ giribbajaṃ;

Then he, the Buddha, went to Rajagaha, the mountain fortress of the Magadhans,

Piṇḍāya abhihāresi, ākiṇṇavaralakkhaṇo.

and wandered for alms, endowed with all the foremost marks.

411.

Tamaddasā bimbisāro, pāsādasmiṃ patiṭṭhito;

King Bimbisara, standing in his palace, saw him,

Disvā lakkhaṇasampannaṃ, imamatthaṃ abhāsatha.

and on seeing him, consummate in marks, said:

412.

‘‘Imaṃ bhonto nisāmetha, abhirūpo brahā suci;

"Look at this one, sirs. How handsome, stately, pure!

Caraṇena ca sampanno, yugamattañca pekkhati.

How consummate his demeanor! Mindful, his eyes downcast, looking only a plow-length before him,

413.

‘‘Okkhittacakkhu satimā, nāyaṃ nīcakulāmiva;

as one who's not from a lowly lineage:

Rājadūtābhidhāvantu, kuhiṃ bhikkhu gamissati’’.

Send the royal messengers at once to see where this monk will go."

414.

Te pesitā rājadūtā, piṭṭhito anubandhisuṃ;

They — the messengers dispatched — followed behind him.

Kuhiṃ gamissati bhikkhu, kattha vāso bhavissati.

"Where will this monk go? Where will his dwelling place be?"

415.

Sapadānaṃ caramāno, guttadvāro susaṃvuto;

As he went from house to house — well-restrained, his sense-doors guarded,

Khippaṃ pattaṃ apūresi, sampajāno paṭissato.

mindful, alert — his bowl filled quickly.

416.

Piṇḍacāraṃ caritvāna, nikkhamma nagarā muni;

Then he, the sage, completing his alms round, left the city,

Paṇḍavaṃ abhihāresi, ettha vāso bhavissati.

headed for Mount Pandava. "That's where his dwelling will be."

417.

Disvāna vāsūpagataṃ, tayo [tato (sī. pī.)] dūtā upāvisuṃ;

Seeing him go to his dwelling place, three messengers sat down,

Tesu ekova [eko ca dūto (sī. syā. pī.)] āgantvā, rājino paṭivedayi.

while one returned to tell the king.

418.

‘‘Esa bhikkhu mahārāja, paṇḍavassa puratthato [purakkhato (syā. ka.)];

"That monk, your majesty, on the flank of Pandava,

Nisinno byagghusabhova, sīhova girigabbhare’’.

sits like a tiger, a bull, a lion in a mountain cleft."

419.

Sutvāna dūtavacanaṃ, bhaddayānena khattiyo;

Hearing the messenger's words, the noble warrior king

Taramānarūpo niyyāsi, yena paṇḍavapabbato.

straight away went by royal coach, out to Mount Pandava.

420.

Sa yānabhūmiṃ yāyitvā, yānā oruyha khattiyo;

Going as far as the coach would go,

Pattiko upasaṅkamma, āsajja naṃ upāvisi.

he got down, went up on foot, and on arrival sat down.

421.

Nisajja rājā sammodi, kathaṃ sāraṇīyaṃ tato;

Sitting there, he exchanged

Kathaṃ so vītisāretvā, imamatthaṃ abhāsatha.

courteous greetings, then said:

422.

‘‘Yuvā ca daharo cāsi, paṭhamuppattiko [paṭhamuppattiyā (sī.), paṭhamuppattito (syā.)] susu;

"You are young, youthful, in the first stage of youth,

Vaṇṇārohena sampanno, jātimā viya khattiyo.

endowed with the stature & coloring of a noble-warrior.

423.

‘‘Sobhayanto anīkaggaṃ, nāgasaṅghapurakkhato;

You would look glorious in the vanguard of an army, arrayed with an elephant squadron.

Dadāmi bhoge bhuñjassu, jātiṃ akkhāhi pucchito’’.

I offer you wealth : enjoy it. I ask your birth : inform me."

424.

‘‘Ujuṃ janapado rāja, himavantassa passato;

"Straight ahead, your majesty, by the foothills of the Himalayas,

Dhanavīriyena sampanno, kosalesu [kosalassa (syā. ka.)] niketino.

is a country consummate in energy & wealth, inhabited by Kosalans:

425.

‘‘Ādiccā [ādicco (ka.)] nāma gottena, sākiyā [sākiyo (ka.)] nāma jātiyā;

Solar by clan, Sakyans by birth.

Tamhā kulā pabbajitomhi, na kāme abhipatthayaṃ.

From that lineage I have gone forth, but not in search of sensual pleasures.

426.

‘‘Kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato;

Seeing the danger in sensual pleasures — and renunciation as rest —

Padhānāya gamissāmi, ettha me rañjatī mano’’ti.

I go to strive. That's where my heart delights."

Pabbajjāsuttaṃ paṭhamaṃ niṭṭhitaṃ.

2. Padhānasuttaṃ

2. Padhana Sutta: Exertion

427.

‘‘Taṃ maṃ padhānapahitattaṃ, nadiṃ nerañjaraṃ pati;

To me — resolute in exertion near the river Nerañjara,

Viparakkamma jhāyantaṃ, yogakkhemassa pattiyā.

making a great effort, doing jhana to attain rest from the yoke —

428.

‘‘Namucī karuṇaṃ vācaṃ, bhāsamāno upāgami;

Namuci ^[1] came, speaking words of compassion:

‘Kiso tvamasi dubbaṇṇo, santike maraṇaṃ tava.

"You are ashen, thin. Death is in your presence.

429.

‘‘‘Sahassabhāgo maraṇassa, ekaṃso tava jīvitaṃ;

Death has 1,000 parts of you. Only one part is your life.

Jīva bho jīvitaṃ seyyo, jīvaṃ puññāni kāhasi.

Live, good sir! Life is better. Alive, you can do acts of merit.

430.

‘‘‘Carato ca te brahmacariyaṃ, aggihuttañca jūhato;

Your living the holy life, performing the fire sacrifice,

Pahūtaṃ cīyate puññaṃ, kiṃ padhānena kāhasi.

will heap up much merit. What use is exertion to you?

431.

‘‘‘Duggo maggo padhānāya, dukkaro durabhisambhavo’’’;

Hard to follow — the path of exertion — hard to do, hard to sustain."

Imā gāthā bhaṇaṃ māro, aṭṭhā buddhassa santike.

Saying these verses, Mara stood in the Awakened One's presence.

432.

Taṃ tathāvādinaṃ māraṃ, bhagavā etadabravi;

And to that Mara, speaking thus, the Blessed One said this:

‘‘Pamattabandhu pāpima, yenatthena [senatthena (?), attano atthena (aṭṭha. saṃvaṇṇanā)] idhāgato.

"Kinsman of the heedless, Evil One, come here for whatever purpose:

433.

‘‘Aṇumattopi [aṇumattenapi (sī. syā.)] puññena, attho mayhaṃ na vijjati;

I haven't, for merit, even the least bit of need.

Yesañca attho puññena, te māro vattumarahati.

Those who have need of merit: those are the ones Mara's fit to address.

434.

‘‘Atthi saddhā tathā [tato (sī. pī.), tapo (syā. ka.)] vīriyaṃ, paññā ca mama vijjati;

In me are conviction, austerity, persistence, discernment.

Evaṃ maṃ pahitattampi, kiṃ jīvamanupucchasi.

Why, when I'm so resolute do you petition me to live?

435.

‘‘Nadīnamapi sotāni, ayaṃ vāto visosaye;

This wind could burn up even river currents.

Kiñca me pahitattassa, lohitaṃ nupasussaye.

Why, when I'm resolute shouldn't my blood dry away?

436.

‘‘Lohite sussamānamhi, pittaṃ semhañca sussati;

As my blood dries up gall & phlegm dry up.

Maṃsesu khīyamānesu, bhiyyo cittaṃ pasīdati;

As muscles waste away, the mind grows clearer;

Bhiyyo sati ca paññā ca, samādhi mama tiṭṭhati.

mindfulness, discernment, concentration stand more firm.

437.

‘‘Tassa mevaṃ viharato, pattassuttamavedanaṃ;

Staying in this way, attaining the ultimate feeling, ^[2]

Kāmesu [kāme (sī. syā.)] nāpekkhate cittaṃ, passa sattassa suddhataṃ.

the mind has no interest in sensual passions. See: a being's purity!

438.

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Sensual passions are your first army. Your second is called Discontent.

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

Your third is Hunger & Thirst. Your fourth is called Craving.

439.

‘‘Pañcamaṃ [pañcamī (sī. pī.)] thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Fifth is Sloth & Drowsiness. Sixth is called Terror.

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

Your seventh is Uncertainty. Hypocrisy & Stubbornness, your eighth.

440.

‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;

Gains, Offerings, Fame, & Status wrongly gained,

Yo cattānaṃ samukkaṃse, pare ca avajānati.

and whoever would praise self & disparage others.

441.

‘‘Esā namuci te senā, kaṇhassābhippahārinī;

That, Namuci, is your army, the Dark One's commando force.

Na naṃ asūro jināti, jetvā ca labhate sukhaṃ.

A coward can't defeat it, but one having defeated it gains bliss.

442.

‘‘Esa muñjaṃ parihare, dhiratthu mama [ida (ka.)] jīvitaṃ;

Do I carry muñja grass? ^[3] I spit on my life.

Saṅgāme me mataṃ seyyo, yaṃ ce jīve parājito.

Death in battle woud be better for me than that I, defeated, survive.

443.

‘‘Pagāḷhettha na dissanti, eke samaṇabrāhmaṇā;

Sinking here, they don't appear, some brahmans & contemplatives.

Tañca maggaṃ na jānanti, yena gacchanti subbatā.

They don't know the path by which those with good practices go.

444.

‘‘Samantā dhajiniṃ disvā, yuttaṃ māraṃ savāhanaṃ;

Seeing the bannered force on all sides — the troops, Mara along with his mount —

Yuddhāya paccuggacchāmi, mā maṃ ṭhānā acāvayi.

I go into battle. May they not budge me from my spot.

445.

‘‘Yaṃ te taṃ nappasahati, senaṃ loko sadevako;

That army of yours, that the world with its devas can't overcome,

Taṃ te paññāya bhecchāmi [gacchāmi (sī.), vecchāmi (syā.), vajjhāmi (ka.)], āmaṃ pattaṃva asmanā [pakkaṃva amunā (ka.)].

I will smash with discernment — as an unfired pot with a stone.

446.

‘‘Vasīkaritvā [vasiṃ karitvā (bahūsu)] saṅkappaṃ, satiñca sūpatiṭṭhitaṃ;

Making my resolve mastered, mindfulness well-established,

Raṭṭhā raṭṭhaṃ vicarissaṃ, sāvake vinayaṃ puthū.

I will go about, from kingdom to kingdom, training many disciples.

447.

‘‘Te appamattā pahitattā, mama sāsanakārakā;

They — heedful, resolute doing my bidding —

Akāmassa [akāmā (ka.)] te gamissanti, yattha gantvā na socare’’.

despite your wishes, will go where, having gone, there's no grief."

448.

‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;

Mara: "For seven years, I've dogged the Blessed One's steps,

Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato.

but haven't gained an opening in the One Self-awakened & glorious.

449.

‘‘Medavaṇṇaṃva pāsāṇaṃ, vāyaso anupariyagā;

A crow circled a stone the color of fat

Apettha muduṃ [mudu (sī.)] vindema, api assādanā siyā.

— 'Maybe I've found something tender here. Maybe there's something delicious' —

450.

‘‘Aladdhā tattha assādaṃ, vāyasetto apakkami;

but not getting anything delicious there, the crow went away.

Kākova selamāsajja, nibbijjāpema gotamaṃ’’.

Like the crow attacking the rock, I weary myself with Gotama."

451.

Tassa sokaparetassa, vīṇā kacchā abhassatha;

As he was overcome with sorrow, his lute fell from under his arm.

Tato so dummano yakkho, tatthevantaradhāyathāti.

Then he, the despondent spirit, right there disappeared.

Padhānasuttaṃ dutiyaṃ niṭṭhitaṃ.

3. Subhāsitasuttaṃ

3. Subhasita Sutta: Well-Spoken

Evaṃ me sutaṃ – eka samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!" "Yes, lord," the monks replied. The Blessed One said:

‘‘Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūna’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

"Monks, speech endowed with four characteristics is well-spoken, not poorly spoken — faultless & not to be faulted by the wise. Which four? There is the case where a monk says only what it well-spoken, not what is poorly spoken; only what is just, not what is unjust; only what is endearing, not what is unendearing; only what is true, not what is false. Speech endowed with these four characteristics is well-spoken, not poorly spoken — faultless & not to be faulted by the wise." That is what the Blessed One said. Having said this, the One Well-Gone, the Teacher, said further:

452.

‘‘Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

The calm say that what is well-spoken is best; second, that one should say what is just, not unjust;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catuttha’’nti.

third, what's endearing, not unendearing; fourth, what is true, not false.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā’’ti. ‘‘Paṭibhātu taṃ vaṅgīsā’’ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

Then Ven. Vangisa, rising from his seat, arranging his robe over one shoulder, faced the Blessed One with his hands palm-to-palm in front of his heart and said, "An inspiration has come to me, Blessed One! An inspiration has come to me, One Well-Gone!" "Let the inspiration come to you, Vangisa," the Blessed One said. Then Ven. Vangisa praised the Blessed One to his face with these attractive verses:

453.

‘‘Tameva vācaṃ bhāseyya, yāyattānaṃ na tāpaye;

Speak only the speech that neither torments self

Pare ca na vihiṃseyya, sā ve vācā subhāsitā.

nor does harm to others. That speech is truly well spoken.

454.

‘‘Piyavācameva bhāseyya, yā vācā paṭinanditā;

Speak only endearing speech, speech that is welcomed.

Yaṃ anādāya pāpāni, paresaṃ bhāsate piyaṃ.

Speech when it brings no evil to others is pleasant.

455.

‘‘Saccaṃ ve amatā vācā, esa dhammo sanantano;

Truth, indeed, is deathless speech: This is an ancient principle.

Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

The goal and the Dhamma — so say the calm — are firmly established on truth.

456.

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

The speech the Awakened One speaks, for attaining Unbinding, rest,

Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti.

for making an end to the mass of stress: That is the speech unexcelled.

Subhāsitasuttaṃ tatiyaṃ niṭṭhitaṃ.

4. Sundarikabhāradvājasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi – ‘‘ko nu kho imaṃ habyasesaṃ bhuñjeyyā’’ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ; disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo – ‘‘muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhava’’nti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi – ‘‘muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyya’’nti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kiṃjacco bhava’’nti?

Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

457.

‘‘Na brāhmaṇo nomhi na rājaputto, na vessāyano uda koci nomhi;

Gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke.

458.

‘‘Saṅghāṭivāsī agaho carāmi [agiho (ka. sī. pī.) ageho (katthaci)], nivuttakeso abhinibbutatto;

Alippamāno idha māṇavehi, akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ’’.

459.

‘‘Pucchanti ve bho brāhmaṇā, brāhmaṇebhi saha brāhmaṇo no bhava’’nti.

460.

‘‘Brāhmaṇo hi ce tvaṃ brūsi, mañca brūsi abrāhmaṇaṃ;

Taṃ taṃ sāvittiṃ pucchāmi, tipadaṃ catuvīsatakkharaṃ.

461.

‘‘Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā [paṭhamapādanto] devatānaṃ;

Yaññamakappayiṃsu puthū idha loke [dutiyapādanto (sī.)].

462.

‘‘Yadantagū vedagū yaññakāle, yassāhutiṃ labhe tassijjheti brūmi’’.

463.

‘‘Addhā hi tassa hutamijjhe, (iti brāhmaṇo)

Yaṃ tādisaṃ vedagumaddasāma;

Tumhādisānañhi adassanena, añño jano bhuñjati pūraḷāsaṃ’’.

464.

‘‘Tasmātiha tvaṃ brāhmaṇa atthena, atthiko upasaṅkamma puccha;

Santaṃ vidhūmaṃ anīghaṃ nirāsaṃ, appevidha abhivinde sumedhaṃ’’.

465.

‘‘Yaññe ratohaṃ bho gotama, yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi;

Anusāsatu maṃ bhavaṃ, yattha hutaṃ ijjhate brūhi me taṃ’’.

‘‘Tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi –

466.

‘‘Mā jātiṃ pucchī caraṇañca puccha, kaṭṭhā have jāyati jātavedo;

Nīcākulīnopi munī dhitīmā, ājāniyo hoti hirīnisedho.

467.

‘‘Saccena danto damasā upeto, vedantagū vūsitabrahmacariyo;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho [puññapekho (sī. pī.)] yajetha.

468.

‘‘Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

469.

‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

470.

‘‘Asajjamānā vicaranti loke, sadā satā hitvā mamāyitāni;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

471.

‘‘Yo kāme hitvā abhibhuyyacārī, yo vedi jātīmaraṇassa antaṃ;

Parinibbuto udakarahadova sīto, tathāgato arahati pūraḷāsaṃ.

472.

‘‘Samo samehi visamehi dūre, tathāgato hoti anantapañño;

Anūpalitto idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

473.

‘‘Yamhi na māyā vasati na māno, yo vītalobho amamo nirāso;

Panuṇṇakodho abhinibbutatto, yo brāhmaṇo sokamalaṃ ahāsi;

Tathāgato arahati pūraḷāsaṃ.

474.

‘‘Nivesanaṃ yo manaso ahāsi, pariggahā yassa na santi keci;

Anupādiyāno idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

475.

‘‘Samāhito yo udatāri oghaṃ, dhammaṃ caññāsi paramāya diṭṭhiyā;

Khīṇāsavo antimadehadhārī, tathāgato arahati pūraḷāsaṃ.

476.

‘‘Bhavāsavā yassa vacī kharā ca, vidhūpitā atthagatā na santi;

Sa vedagū sabbadhi vippamutto, tathāgato arahati pūraḷāsaṃ.

477.

‘‘Saṅgātigo yassa na santi saṅgā, yo mānasattesu amānasatto;

Dukkhaṃ pariññāya sakhettavatthuṃ, tathāgato arahati pūraḷāsaṃ.

478.

‘‘Āsaṃ anissāya vivekadassī, paravediyaṃ diṭṭhimupātivatto;

Ārammaṇā yassa na santi keci, tathāgato arahati pūraḷāsaṃ.

479.

‘‘Paroparā [parovarā (sī. pī.)] yassa samecca dhammā, vidhūpitā atthagatā na santi;

Santo upādānakhaye vimutto, tathāgato arahati pūraḷāsaṃ.

480.

‘‘Saṃyojanaṃ jātikhayantadassī, yopānudi rāgapathaṃ asesaṃ;

Suddho nidoso vimalo akāco [akāmo (sī. syā.)], tathāgato arahati pūraḷāsaṃ.

481.

‘‘Yo attano attānaṃ [attanāttānaṃ (sī. syā.)] nānupassati, samāhito ujjugato ṭhitatto;

Sa ve anejo akhilo akaṅkho, tathāgato arahati pūraḷāsaṃ.

482.

‘‘Mohantarā yassa na santi keci, sabbesu dhammesu ca ñāṇadassī;

Sarīrañca antimaṃ dhāreti, patto ca sambodhimanuttaraṃ sivaṃ;

Ettāvatā yakkhassa suddhi, tathāgato arahati pūraḷāsaṃ’’.

483.

‘‘Hutañca [huttañca (sī. ka.)] mayhaṃ hutamatthu saccaṃ, yaṃ tādisaṃ vedagunaṃ alatthaṃ;

Brahmā hi sakkhi paṭigaṇhātu me bhagavā, bhuñjatu me bhagavā pūraḷāsaṃ’’.

484.

‘‘Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.

485.

‘‘Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hoti’’.

486.

‘‘Sādhāhaṃ bhagavā tathā vijaññaṃ, yo dakkhiṇaṃ bhuñjeyya mādisassa;

Yaṃ yaññakāle pariyesamāno, pappuyya tava sāsanaṃ’’.

487.

‘‘Sārambhā yassa vigatā, cittaṃ yassa anāvilaṃ;

Vippamutto ca kāmehi, thinaṃ yassa panūditaṃ.

488.

‘‘Sīmantānaṃ vinetāraṃ, jātimaraṇakovidaṃ;

Muniṃ moneyyasampannaṃ, tādisaṃ yaññamāgataṃ.

489.

‘‘Bhakuṭiṃ [bhūkuṭiṃ (ka. sī.), bhākuṭiṃ (ka. sī., ma. ni. 1.226)] vinayitvāna, pañjalikā namassatha;

Pūjetha annapānena, evaṃ ijjhanti dakkhiṇā.

490.

‘‘Buddho bhavaṃ arahati pūraḷāsaṃ, puññakhettamanuttaraṃ;

Āyāgo sabbalokassa, bhoto dinnaṃ mahapphala’’nti.

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho sundarikabhāradvājo brāhmaṇo…pe… arahataṃ ahosīti.

Sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

5. Māghasuttaṃ

Evaṃ me sutaṃ – eka samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho māgho māṇavo bhagavantaṃ etadavoca –

‘‘Ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṃsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. Kaccāhaṃ, bho gotama, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavāmī’’ti ?

‘‘Taggha tvaṃ, māṇava, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti…pe… satassapi dadāti, bhiyyopi dadāti, bahuṃ so puññaṃ pasavatī’’ti. Atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi –

491.

‘‘Pucchāmahaṃ gotamaṃ vadaññuṃ, (iti māgho māṇavo)

Kāsāyavāsiṃ agahaṃ [agihaṃ (sī.), agehaṃ (pī.)] carantaṃ;

Yo yācayogo dānapati [dānapatī (sī. syā. pī.)] gahaṭṭho, puññatthiko [puññapekho (sī. pī. ka.)] yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, kathaṃ hutaṃ yajamānassa sujjhe’’.

492.

‘‘Yo yācayogo dānapati gahaṭṭho, (māghāti bhagavā)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, ārādhaye dakkhiṇeyyebhi tādi’’.

493.

‘‘Yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, akkhāhi me bhagavā dakkhiṇeyye’’.

494.

‘‘Ye ve asattā [alaggā (syā.)] vicaranti loke, akiñcanā kevalino yatattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

495.

‘‘Ye sabbasaṃyojanabandhanacchidā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

496.

‘‘Ye sabbasaṃyojanavippamuttā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

497.

‘‘Rāgañca dosañca pahāya mohaṃ, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

498.

‘‘Yesu na māyā vasati na māno, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

499.

‘‘Ye vītalobhā amamā nirāsā, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

500.

‘‘Ye ve na taṇhāsu upātipannā, vitareyya oghaṃ amamā caranti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

501.

‘‘Yesaṃ taṇhā natthi kuhiñci loke, bhavābhavāya idha vā huraṃ vā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

502.

‘‘Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

503.

‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

504.

‘‘Samitāvino vītarāgā akopā, yesaṃ gatī natthidha vippahāya;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

505.

‘‘Jahitvā jātimaraṇaṃ asesaṃ, kathaṃkathiṃ sabbamupātivattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

506.

‘‘Ye attadīpā vicaranti loke, akiñcanā sabbadhi vippamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

507.

‘‘Ye hettha jānanti yathā tathā idaṃ, ayamantimā natthi punabbhavoti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

508.

‘‘Yo vedagū jhānarato satīmā, sambodhipatto saraṇaṃ bahūnaṃ;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha’’.

509.

‘‘Addhā amoghā mama pucchanā ahu, akkhāsi me bhagavā dakkhiṇeyye;

Tvañhettha jānāsi yathā tathā idaṃ, tathā hi te vidito esa dhammo.

510.

‘‘Yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ,

Akkhāhi me bhagavā yaññasampadaṃ’’.

511.

‘‘Yajassu yajamāno māghāti bhagavā, sabbattha ca vippasādehi cittaṃ;

Ārammaṇaṃ yajamānassa yañño, etthappatiṭṭhāya jahāti dosaṃ.

512.

‘‘So vītarāgo pavineyya dosaṃ, mettaṃ cittaṃ bhāvayamappamāṇaṃ;

Rattindivaṃ satatamappamatto, sabbā disā pharati appamaññaṃ’’.

513.

‘‘Ko sujjhati muccati bajjhatī ca, kenattanā gacchati [kenatthenā gacchati (ka.)] brahmalokaṃ;

Ajānato me muni brūhi puṭṭho, bhagavā hi me sakkhi brahmajjadiṭṭho;

Tuvañhi no brahmasamosi saccaṃ, kathaṃ upapajjati brahmalokaṃ jutima’’.

514.

‘‘Yo yajati tividhaṃ yaññasampadaṃ, (māghāti bhagavā)

Ārādhaye dakkhiṇeyyebhi tādi;

Evaṃ yajitvā sammā yācayogo,

Upapajjati brahmalokanti brūmī’’ti.

Evaṃ vutte, māgho māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Māghasuttaṃ pañcamaṃ niṭṭhitaṃ.

6. Sabhiyasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti – ‘‘yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṃ careyyāsī’’ti.

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho [kakudho (sī.) pakuddho (syā. kaṃ.)] kaccāno sañcayo [sañjayo (sī. syā. kaṃ. pī.)] belaṭṭhaputto [bellaṭṭhiputto (sī. pī.), veḷaṭṭhaputto (syā.)] nigaṇṭho nāṭaputto [nātaputto (sī. pī.)], te upasaṅkamitvā te pañhe pucchati. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṃ yeva paribbājakaṃ paṭipucchanti.

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo…pe… nigaṇṭho nāṭaputto, te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. Yannūnnāhaṃ hīnāyāvattitvā kāme paribhuñjeyya’’nti.

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyya’’nti.

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘yepi kho te [ye kho te (syā.), yaṃ kho te (ka.)] bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo…pe. … nigaṇṭho nāṭaputto, tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṃ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati! Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā’’ti.

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘samaṇo kho [samaṇo kho gotamo (syā. ka.)] daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyya’’nti.

Atha kho sabhiyo paribbājako yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sabhiyo paribbājako bhagavantaṃ gāthāya ajjhabhāsi –

515.

‘‘Kaṅkhī vecikicchī āgamaṃ, (iti sabhiyo)

Pañhe pucchituṃ abhikaṅkhamāno;

Tesantakaro bhavāhi [bhavāhi me (pī. ka.)] pañhe me puṭṭho,

Anupubbaṃ anudhammaṃ byākarohi me’’.

516.

‘‘Dūrato āgatosi sabhiya, (iti bhagavā)

Pañhe pucchituṃ abhikaṅkhamāno;

Tesantakaro bhavāmi [tesamantakaromi te (ka.)] pañhe te puṭṭho,

Anupubbaṃ anudhammaṃ byākaromi te.

517.

‘‘Puccha maṃ sabhiya pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti.

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yaṃ vatāhaṃ aññesu samaṇabrāhmaṇesu okāsakammamattampi [okāsamattampi (sī. pī.)] nālatthaṃ taṃ me idaṃ samaṇena gotamena okāsakammaṃ kata’’nti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṃ pañhaṃ apucchi –

518.

‘‘Kiṃ pattinamāhu bhikkhunaṃ, (iti sabhiyo)

Sorataṃ kena kathañca dantamāhu;

Buddhoti kathaṃ pavuccati,

Puṭṭho me bhagavā byākarohi’’.

519.

‘‘Pajjena katena attanā, (sabhiyāti bhagavā)

Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya,

Vusitavā khīṇapunabbhavo sa bhikkhu.

520.

‘‘Sabbattha upekkhako satimā, na so hiṃsati kañci sabbaloke;

Tiṇṇo samaṇo anāvilo, ussadā yassa na santi sorato so.

521.

‘‘Yassindriyāni bhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto.

522.

‘‘Kappāni viceyya kevalāni, saṃsāraṃ dubhayaṃ cutūpapātaṃ;

Vigatarajamanaṅgaṇaṃ visuddhaṃ, pattaṃ jātikhayaṃ tamāhu buddha’’nti.

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṃ uttariṃ [uttari (ka.)] pañhaṃ apucchi –

523.

‘‘Kiṃ pattinamāhu brāhmaṇaṃ, (iti sabhiyo)

Samaṇaṃ kena kathañca nhātakoti;

Nāgoti kathaṃ pavuccati,

Puṭṭho me bhagavā byākarohi’’.

524.

‘‘Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā)

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so,

Asito tādi pavuccate sa brahmā.

525.

‘‘Samitāvi pahāya puññapāpaṃ, virajo ñatvā imaṃ parañca lokaṃ;

Jātimaraṇaṃ upātivatto, samaṇo tādi pavuccate tathattā.

526.

‘‘Ninhāya [ninahāya (syā.)] sabbapāpakāni, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussesu kappiyesu, kappaṃ neti tamāhu nhātako’’ti.

527.

‘‘Āguṃ na karoti kiñci loke, sabbasaṃyoge [sabbayoge (ka.)] visajja bandhanāni;

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattā’’ti.

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

528.

‘‘Kaṃ khettajinaṃ vadanti buddhā, (iti sabhiyo)

Kusalaṃ kena kathañca paṇḍitoti;

Muni nāma kathaṃ pavuccati,

Puṭṭho me bhagavā byākarohi’’.

529.

‘‘Khettāni viceyya kevalāni, (sabhiyāti bhagavā)

Dibbaṃ mānusakañca brahmakhettaṃ;

Sabbakhettamūlabandhanā pamutto,

Khettajino tādi pavuccate tathattā.

530.

‘‘Kosāni viceyya kevalāni, dibbaṃ mānusakañca brahmakosaṃ;

Sabbakosamūlabandhanā pamutto, kusalo tādi pavuccate tathattā.

531.

‘‘Dubhayāni viceyya paṇḍarāni, ajjhattaṃ bahiddhā ca suddhipañño;

Kaṇhaṃ sukkaṃ upātivatto, paṇḍito tādi pavuccate tathattā.

532.

‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjanīyo, saṅgaṃ jālamaticca so munī’’ti.

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

533.

‘‘Kiṃ pattinamāhu vedaguṃ, (iti sabhiyo)

Anuviditaṃ kena kathañca vīriyavāti;

Ājāniyo kinti nāma hoti,

Puṭṭho me bhagavā byākarohi’’.

534.

‘‘Vedāni viceyya kevalāni, (sabhiyāti bhagavā)

Samaṇānaṃ yānidhatthi [yānipatthi (sī. syā. pī.)] brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo,

Sabbaṃ vedamaticca vedagū so.

535.

‘‘Anuvicca papañcanāmarūpaṃ, ajjhattaṃ bahiddhā ca rogamūlaṃ;

Sabbarogamūlabandhanā pamutto, anuvidito tādi pavuccate tathattā.

536.

‘‘Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, dhīro tādi pavuccate tathattā.

537.

‘‘Yassassu lunāni bandhanāni, ajjhattaṃ bahiddhā ca saṅgamūlaṃ;

Sabbasaṅgamūlabandhanā pamutto, ājāniyo tādi pavuccate tathattā’’ti.

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

538.

‘‘Kiṃ pattinamāhu sottiyaṃ, (iti sabhiyo)

Ariyaṃ kena kathañca caraṇavāti;

Paribbājako kinti nāma hoti,

Puṭṭho me bhagavā byākarohi’’.

539.

‘‘Sutvā sabbadhammaṃ abhiññāya loke, (sabhiyāti bhagavā)

Sāvajjānavajjaṃ yadatthi kiñci;

Abhibhuṃ akathaṃkathiṃ vimuttaṃ,

Anighaṃ sabbadhimāhu sottiyoti.

540.

‘‘Chetvā āsavāni ālayāni, vidvā so na upeti gabbhaseyyaṃ;

Saññaṃ tividhaṃ panujja paṅkaṃ, kappaṃ neti tamāhu ariyoti.

541.

‘‘Yo idha caraṇesu pattipatto, kusalo sabbadā ājānāti [ājāni (syā.)] dhammaṃ;

Sabbattha na sajjati vimuttacitto [vimutto (sī.)], paṭighā yassa na santi caraṇavā so.

542.

‘‘Dukkhavepakkaṃ yadatthi kammaṃ, uddhamadho tiriyaṃ vāpi [tiriyañcāpi (syā.)] majjhe;

Paribbājayitvā pariññacārī, māyaṃ mānamathopi lobhakodhaṃ;

Pariyantamakāsi nāmarūpaṃ, taṃ paribbājakamāhu pattipatta’’nti.

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

543.

‘‘Yāni ca tīṇi yāni ca saṭṭhi, samaṇappavādasitāni [samaṇappavādanissitāni (syā. ka.)] bhūripañña;

Saññakkharasaññanissitāni, osaraṇāni vineyya oghatamagā.

544.

‘‘Antagūsi pāragū [pāragūsi (syā. pī. ka.)] dukkhassa, arahāsi sammāsambuddho khīṇāsavaṃ taṃ maññe;

Jutimā mutimā pahūtapañño, dukkhassantakaraṃ atāresi maṃ.

545.

‘‘Yaṃ me kaṅkhitamaññāsi, vicikicchā maṃ tārayi namo te;

Muni monapathesu pattipatta, akhila ādiccabandhu soratosi.

546.

‘‘Yā me kaṅkhā pure āsi, taṃ me byākāsi cakkhumā;

Addhā munīsi sambuddho, natthi nīvaraṇā tava.

547.

‘‘Upāyāsā ca te sabbe, viddhastā vinaḷīkatā;

Sītibhūto damappatto, dhitimā saccanikkamo.

548.

‘‘Tassa te nāganāgassa, mahāvīrassa bhāsato;

Sabbe devānumodanti, ubho nāradapabbatā.

549.

‘‘Namo te purisājañña, namo te purisuttama;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo.

550.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresi maṃ pajaṃ.

551.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi anupādāno, pahīnabhayabheravo.

552.

‘‘Puṇḍarīkaṃ yathā vaggu, toye na upalimpati [toyena na upalippati (sī.), toye na upalippati (pī.), toyena na upalimpati (ka.)];

Evaṃ puññe ca pāpe ca, ubhaye tvaṃ na limpasi;

Pāde vīra pasārehi, sabhiyo vandati satthuno’’ti.

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… esāhaṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti .

‘‘Yo kho, sabhiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.

‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi; catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā’’ti. Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ…pe… aññataro kho panāyasmā sabhiyo arahataṃ ahosīti.

Sabhiyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

7. Selasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti [bhagavā (syā. pī.)]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ desati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno’’ti.

Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno’’ti.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu [adhivāsetveva (sī.)] me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – ‘‘suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṃ kareyyāthā’’ti. ‘‘Evaṃ, bho’’ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññāpenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamāḷaṃ paṭiyādeti.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame [keṇissamiye jaṭile (sī. pī.)] appekacce uddhanāni khaṇante…pe… appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – ‘‘kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā’’ti?

‘‘Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ…pe… buddho bhagavāti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. ‘‘Buddhoti, bho keṇiya, vadesi’’? ‘‘Buddhoti, bho sela, vadāmi’’. ‘‘Buddhoti, bho keṇiya, vadesi’’? ‘‘Buddhoti, bho sela, vadāmī’’ti.

Atha kho selassa brāhmaṇassa etadahosi – ‘‘ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddhoti. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati rājā hoti cakkavatti dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado [vivattacchaddo (sī. pī.)]. Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti?

Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – ‘‘yenesā , bho sela, nīlavanarājī’’ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – ‘‘appasaddā bhonto āgacchantu, pade padaṃ nikkhipantā. Durāsadā hi te bhagavanto [bhavanto (syā. ka.)] sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyuṃ, mā me bhonto antarantarā kathaṃ opātetha; kathāpariyosānaṃ me bhavanto āgamentū’’ti.

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi [sammannesi (sī. syā.)]. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cāti.

Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. ka.)], yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ . Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

Atha kho selassa brāhmaṇassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no apuripuṇṇehi. No ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

553.

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

554.

‘‘Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

555.

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

556.

‘‘Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

557.

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa [jambumaṇḍassa (ka.)] issaro.

558.

‘‘Khattiyā bhogirājāno [bhojarājāno (sī. syā.)], anuyantā [anuyuttā (sī.)] bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama’’.

559.

‘‘Rājāhamasmi selāti, (bhagavā) dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ’’.

560.

‘‘Sambuddho paṭijānāsi, (iti selo brāhmaṇo) dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

561.

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ’’.

562.

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā) dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

563.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

564.

‘‘Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

565.

‘‘Yesaṃ ve [yesaṃ vo (pī.), yassa ve (syā.)] dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

566.

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasīkatvā, modāmi akutobhayo’’.

567.

‘‘Imaṃ bhavanto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

568.

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

569.

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’.

570.

‘‘Evañce [etañce (sī. pī.)] ruccati bhoto, sammāsambuddhasāsane [sammāsambuddhasāsanaṃ (sī. syā. kaṃ. pī.)];

Mayampi pabbajissāma, varapaññassa santike’’.

571.

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’.

572.

‘‘Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā) sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti . Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.

Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

573.

‘‘Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

574.

‘‘Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti.

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasse …pe… aññataro kho panāpasmā selo sapariso arahataṃ ahosi.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi –

575.

‘‘Yaṃ taṃ saraṇamāgamha [māgamma (sī. syā. ka.)], ito aṭṭhami cakkhuma;

Sattarattena bhagavā, dantamha tava sāsane.

576.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

577.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi [sīhova (ma. ni. 2.401)] anupādāno, pahīnabhayabheravo.

578.

‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

Selasuttaṃ sattamaṃ niṭṭhitaṃ.

8. Sallasuttaṃ

8. Salla Sutta: The Arrow

579.

Animittamanaññātaṃ , maccānaṃ idha jīvitaṃ;

Without sign, unknown — the life here of mortals —

Kasirañca parittañca, tañca dukkhena saṃyutaṃ.

difficult, short, tied up with pain.

580.

Na hi so upakkamo atthi, yena jātā na miyyare;

For there's no way by which those who are born will not die.

Jarampi patvā maraṇaṃ, evaṃdhammā hi pāṇino.

Beings are subject to death even when they attain old age.

581.

Phalānamiva pakkānaṃ, pāto patanato [papatato (sī. pī. aṭṭha.)] bhayaṃ;

Like ripe fruits whose downfall, whose danger is falling,

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

so for mortals, once born, the constant danger is death.

582.

Yathāpi kumbhakārassa, katā mattikabhājanā;

As a potter's clay vessels large & small fired & unfired

Sabbe bhedanapariyantā [bhedapariyantā (syā.)], evaṃ maccāna jīvitaṃ.

all end up broken, so too life heads to death.

583.

Daharā ca mahantā ca, ye bālā ye ca paṇḍitā;

Young & old wise & foolish rich & poor:

Sabbe maccuvasaṃ yanti, sabbe maccuparāyaṇā.

all come under the sway of death, all have death as their end.

584.

Tesaṃ maccuparetānaṃ, gacchataṃ paralokato;

For those overcome by death, gone to the other world,

Na pitā tāyate puttaṃ, ñātī vā pana ñātake.

father cannot shelter son, nor relatives a relative.

585.

Pekkhataṃ yeva ñātīnaṃ, passa lālapataṃ puthu;

See: even while relatives are looking on, wailing heavily,

Ekamekova maccānaṃ, govajjho viya nīyati [niyyati (bahūsu)].

mortals are one by one led away like cows to the slaughter.

586.

Evamabbhāhato loko, maccunā ca jarāya ca;

In this way is the world afflicted with aging & death,

Tasmā dhīrā na socanti, viditvā lokapariyāyaṃ.

and so the enlightened don't grieve, knowing the way of the world.

587.

Yassa maggaṃ na jānāsi, āgatassa gatassa vā;

"You don't know the path of his coming or going:

Ubho ante asampassaṃ, niratthaṃ paridevasi.

seeing neither end, you lament in vain."

588.

Paridevayamāno ce, kiñcidatthaṃ udabbahe;

If, by lamenting, — confused, harming yourself —

Sammūḷho hiṃsamattānaṃ, kayirā ce naṃ vicakkhaṇo.

any use could be gained the prudent would do it as well.

589.

Na hi ruṇṇena sokena, santiṃ pappoti cetaso;

But not by weeping & grief do you gain peace of awareness.

Bhiyyassuppajjate dukkhaṃ, sarīraṃ cupahaññati.

Pain arises all the more. Your body is harmed.

590.

Kiso vivaṇṇo bhavati, hiṃsamattānamattanā;

You grow thin, pale, harming yourself by yourself.

Na tena petā pālenti, niratthā paridevanā.

Not in that way are the dead protected. Lamentation's in vain.

591.

Sokamappajahaṃ jantu, bhiyyo dukkhaṃ nigacchati;

Not abandoning grief, a person suffers all the more pain.

Anutthunanto kālaṅkataṃ [kālakataṃ (sī. syā.)], sokassa vasamanvagū.

Bewailing one whose time is done, you fall under the sway of grief.

592.

Aññepi passa gamine, yathākammūpage nare;

Look at others going along, people arriving in line with their actions:

Maccuno vasamāgamma, phandantevidha pāṇino.

falling under the sway of death, beings simply shivering here.

593.

Yena yena hi maññanti, tato taṃ hoti aññathā;

For however they imagine it, it always turns out other than that.

Etādiso vinābhāvo, passa lokassa pariyāyaṃ.

That's the type of (their) separation. See the way of the world.

594.

Api vassasataṃ jīve, bhiyyo vā pana māṇavo;

Even if a person lives a century — or more —

Ñātisaṅghā vinā hoti, jahāti idha jīvitaṃ.

he's parted from his community of relatives, he abandons his life right here.

595.

Tasmā arahato sutvā, vineyya paridevitaṃ;

So, having heard the arahant, subduing lamentation,

Petaṃ kālaṅkataṃ disvā, neso labbhā mayā iti.

seeing the dead one whose time is done, [think,] "I can't fetch him back." ^[4]

596.

Yathā saraṇamādittaṃ, vārinā parinibbaye [parinibbuto (sī. ka.)];

Just as one would put out a burning refuge with water,

Evampi dhīro sapañño, paṇḍito kusalo naro;

so does the enlightened one — discerning, skillful, & wise —

Khippamuppatitaṃ sokaṃ, vāto tūlaṃva dhaṃsaye.

blow away any arisen grief, like the wind, a bit of cotton fluff.

597.

Paridevaṃ pajappañca, domanassañca attano;

Seeking your own happiness,

Attano sukhamesāno, abbahe sallamattano.

you should pull out your own arrow: your own lamentation, longing, & sorrow. ^[5]

598.

Abbuḷhasallo asito, santiṃ pappuyya cetaso;

With arrow pulled out, independent, attaining peace of awareness,

Sabbasokaṃ atikkanto, asoko hoti nibbutoti.

all grief transcended, griefless you are unbound.

Sallasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

9. Vāseṭṭhasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi [jāṇusoṇi (ka.)] brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ [anucaṅkamamānānaṃ anuvicaramānānaṃ (sī. pī.)] ayamantarākathā udapādi – ‘‘kathaṃ, bho, brāhmaṇo hotī’’ti?

Bhāradvājo māṇavo evamāha – ‘‘yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī’’ti.

Vāseṭṭho māṇavo evamāha – ‘‘yato kho, bho, sīlavā ca hoti vatasampanno [vattasampanno (sī. syā. ma. ni. 2.454)] ca, ettāvatā kho, bho, brāhmaṇo hotī’’ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.

Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bho [ayaṃ bho (sī. syā. ka.), ayaṃ kho (pī.)] bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi…pe… buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

599.

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

600.

‘‘Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasma veyyākaraṇā, jappe ācariyasādisā.

601.

‘‘Tesaṃ no jātivādasmiṃ, vivādo atthi gotama;

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā [kammanā (sī. pī.) evamuparipi] brūmi, evaṃ jānāhi cakkhuma.

602.

‘‘Te na sakkoma saññāpetuṃ, aññamaññaṃ mayaṃ ubho;

Bhavantaṃ [bhagavantaṃ (ka.)] puṭṭhumāgamhā, sambuddhaṃ iti vissutaṃ.

603.

‘‘Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, evaṃ lokasmi gotamaṃ.

604.

‘‘Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;

Ajānataṃ no pabrūhi, yathā jānesu brāhmaṇaṃ’’.

605.

‘‘Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā) anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññā hi jātiyo.

606.

‘‘Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

607.

‘‘Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

608.

‘‘Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

609.

‘‘Pādūdarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

610.

‘‘Tato macchepi jānātha, odake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

611.

‘‘Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

612.

‘‘Yathā etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

613.

‘‘Na kesehi na sīsena, na kaṇṇehi na akkhibhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

614.

‘‘Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune [na sambādhā na methunā (syā. ka.)].

615.

‘‘Na hatthehi na pādehi, nāṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

616.

‘‘Paccattañca sarīresu [paccattaṃ sasarīresu (sī. pī.)], manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

617.

‘‘Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

618.

‘‘Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

619.

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

620.

‘‘Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessiko [pessako (ka.)] so na brāhmaṇo.

621.

‘‘Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

622.

‘‘Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

623.

‘‘Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako eso na brāhmaṇo.

624.

‘‘Yo hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

625.

‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace [sa ve (sī. syā.)] hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

626.

‘‘Sabbasaṃyojanaṃ chetvā, so ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

627.

‘‘Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

628.

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

629.

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

630.

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

631.

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

632.

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

633.

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

634.

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

635.

‘‘Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

636.

‘‘Yassa rāgo ca doso ca, māno makkho ca pātito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

637.

‘‘Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;

Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇaṃ.

638.

‘‘Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇaṃ.

639.

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

640.

‘‘Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

641.

‘‘Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

642.

‘‘Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

643.

‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

644.

‘‘Yodha kāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

645.

‘‘Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

646.

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

647.

‘‘Hitvā ratiñca aratiṃ, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

648.

‘‘Cutiṃ yo vedi [yo’veti (?) itivuttake 99 aṭṭhakathāsaṃvaṇanā passitabbā] ttānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

649.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

650.

‘‘Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

651.

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

652.

‘‘Pubbenivāsaṃ yo vedi [yo’veti (?) itivuttake 99 aṭṭhakathāsaṃvaṇanā passitabbā], saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

653.

‘‘Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

654.

‘‘Dīgharattamanusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no [ajānantā te (aṭṭha.) ma. ni. 2.460] pabruvanti, jātiyā hoti brāhmaṇo.

655.

‘‘Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo;

Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

656.

‘‘Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessiko hoti kammunā.

657.

‘‘Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

658.

‘‘Evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

659.

‘‘Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

660.

‘‘Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

661.

‘‘Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānata’’nti.

Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama…pe… upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete [pāṇupetaṃ (ka.)] saraṇaṃ gate’’ti.

Vāseṭṭhasuttaṃ navamaṃ niṭṭhitaṃ.

10. Kokālikasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti.

Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca – ‘‘mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

Dutiyampi kho…pe… tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca – ‘‘mā hevaṃ, kokālika , mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo [phuṭṭho (syā.)] ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṃ; muggamattiyo hutvā kaḷāyamattiyo ahesuṃ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ; kolamattiyo hutvā āmalakamattiyo ahesuṃ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṃ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ; billamattiyo hutvā pabhijjiṃsu; pubbañca lohitañca pagghariṃsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā .

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi . Ekamantaṃ, ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca brahmā sahampati; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā…pe… idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti? ‘‘Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ; taṃ na sukaraṃ saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā’’ti. ‘‘Sakkā pana, bhante, upamā [upamaṃ (sī. syā. ka.)] kātu’’nti? ‘‘Sakkā, bhikkhū’’ti bhagavā avoca –

‘‘Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. Khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, natveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. Padumaṃ kho pana bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

662.

‘‘Purisassa hi jātassa, kuṭhārī [kudhārī (ka.)] jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

663.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

664.

‘‘Appamatto ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro [mahantakaro (sī.)] kali;

Yo sugatesu manaṃ padosaye.

665.

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni [abbudānaṃ (ka.)];

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpakaṃ.

666.

‘‘Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

667.

‘‘Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.

668.

‘‘Yo lobhaguṇe anuyutto, so vacasā paribhāsati aññe;

Asaddho kadariyo avadaññū, macchari pesuṇiyaṃ [pesuṇiyasmiṃ (bahūsu)] anuyutto.

669.

‘‘Mukhadugga vibhūta anariya, bhūnahu [bhunahata (syā. ka.)] pāpaka dukkaṭakāri;

Purisanta kalī avajāta, mā bahubhāṇidha nerayikosi.

670.

‘‘Rajamākirasī ahitāya, sante garahasi kibbisakārī;

Bahūni duccaritāni caritvā, gacchasi kho papataṃ cirarattaṃ.

671.

‘‘Na hi nassati kassaci kammaṃ, eti hataṃ labhateva suvāmi;

Dukkhaṃ mando paraloke, attani passati kibbisakārī.

672.

‘‘Ayosaṅkusamāhataṭṭhānaṃ , tiṇhadhāramayasūlamupeti;

Atha tattaayoguḷasannibhaṃ, bhojanamatthi tathā patirūpaṃ.

673.

‘‘Na hi vaggu vadanti vadantā, nābhijavanti na tāṇamupenti;

Aṅgāre santhate sayanti [senti (sī. syā. pī.)], ginisampajjalitaṃ pavisanti.

674.

‘‘Jālena ca onahiyāna, tattha hananti ayomayakuṭebhi [ayomayakūṭehi (sī. syā. pī.)];

Andhaṃva timisamāyanti, taṃ vitatañhi yathā mahikāyo.

675.

‘‘Atha lohamayaṃ pana kumbhiṃ, ginisampajjalitaṃ pavisanti;

Paccanti hi tāsu cirarattaṃ, agginisamāsu [ginissamāsu (ka.)] samuppilavāte.

676.

‘‘Atha pubbalohitamisse, tattha kiṃ paccati kibbisakārī;

Yaṃ yaṃ disakaṃ [disataṃ (sī. syā. pī.)] adhiseti, tattha kilissati samphusamāno.

677.

‘‘Puḷavāvasathe salilasmiṃ, tattha kiṃ paccati kibbisakārī;

Gantuṃ na hi tīramapatthi, sabbasamā hi samantakapallā.

678.

‘‘Asipattavanaṃ pana tiṇhaṃ, taṃ pavisanti samucchidagattā;

Jivhaṃ balisena gahetvā, ārajayārajayā vihananti.

679.

‘‘Atha vetaraṇiṃ pana duggaṃ, tiṇhadhārakhuradhāramupenti;

Tattha mandā papatanti, pāpakarā pāpāni karitvā.

680.

‘‘Khādanti hi tattha rudante, sāmā sabalā kākolagaṇā ca;

Soṇā siṅgālā [sigālā (sī. pī.)] paṭigiddhā [paṭigijjhā (syā. pī.)], kulalā vāyasā ca [kulalā ca vāyasā (?)] vitudanti.

681.

‘‘Kicchā vatayaṃ idha vutti, yaṃ jano phusati [passati (sī. syā. pī.)] kibbisakārī;

Tasmā idha jīvitasese, kiccakaro siyā naro na cappamajje.

682.

‘‘Te gaṇitā vidūhi tilavāhā, ye padume niraye upanītā;

Nahutāni hi koṭiyo pañca bhavanti, dvādasa koṭisatāni punaññā [panayye (ka.)].

683.

‘‘Yāva dukhā [dukkhā (sī. syā.), dukkha (pī. ka.)] nirayā idha vuttā, tatthapi tāva ciraṃ vasitabbaṃ;

Tasmā sucipesalasādhuguṇesu, vācaṃ manaṃ satataṃ [pakataṃ (syā.)] parirakkhe’’ti.

Kokālikasuttaṃ dasamaṃ niṭṭhitaṃ.

11. Nālakasuttaṃ

11. Nalaka Sutta: To Nalaka

684.

Ānandajāte tidasagaṇe patīte, sakkañca indaṃ sucivasane ca deve;

Asita the seer, in his mid-day meditation, saw the devas of the Group of Thirty — exultant, ecstatic — dressed in pure white, honoring Indra,

Dussaṃ gahetvā atiriva thomayante, asito isi addasa divāvihāre.

holding up banners, cheering wildly,

685.

Disvāna deve muditamane udagge, cittiṃ karitvāna idamavoca [karitvā idamavocāsi (sī.)] tattha;

& on seeing the devas so joyful & happy, having paid his respects, he said:

‘‘Kiṃ devasaṅgho atiriva kalyarūpo, dussaṃ gahetvā ramayatha [bhamayatha (sī.)] kiṃ paṭicca.

"Why is the deva community so wildly elated? Why are they holding up banners & waving them around?

686.

‘‘Yadāpi āsī asurehi saṅgamo, jayo surānaṃ asurā parājitā.

Even after the war with the Asuras — when victory was the devas'. the Asuras defeated —

Tadāpi netādiso lomahaṃsano, kimabbhutaṃ daṭṭhu marū pamoditā.

even then there was no excitement like this. Seeing what marvel are the devas so joyful?

687.

‘‘Seḷenti gāyanti ca vādayanti ca, bhujāni phoṭenti [poṭhenti (sī. pī.), pothenti (ka.)] ca naccayanti ca;

They shout, they sing, play music, clap their hands, dance.

Pucchāmi vohaṃ merumuddhavāsine, dhunātha me saṃsayaṃ khippa mārisā’’.

So I ask you, who live on Mount Meru's summit. Please dispel my doubt quickly, dear sirs."

688.

‘‘So bodhisatto ratanavaro atulyo, manussaloke hitasukhatthāya [hitasukhatāya (sī. syā. pī.)] jāto;

"The Bodhisatta, the foremost jewel, unequaled, has been born for welfare & ease in the human world,

Sakyāna gāme janapade lumbineyye, tenamha tuṭṭhā atiriva kalyarūpā.

in a town in the Sakyan countryside, Lumbini. That's why we're all so wildly elated.

689.

‘‘So sabbasattuttamo aggapuggalo, narāsabho sabbapajānamuttamo;

He, the highest of all beings, the ultimate person, a bull among men, foremost of all people,

Vattessati cakkamisivhaye vane, nadaṃva sīho balavā migābhibhū’’.

will set turning the Wheel [of Dhamma] in the grove named after the seers, like a strong, roaring lion, the conqueror of beasts."

690.

Taṃ saddaṃ sutvā turitamavasarī so, suddhodanassa tada bhavanaṃ upāvisi [upāgami (sī. pī.)];

Hearing these words, Asita quickly descended [from heaven] and went to Suddhodana's dwelling.

Nisajja tattha idamavocāsi sakye, ‘‘kuhiṃ kumāro ahamapi daṭṭhukāmo’’.

There, taking a seat, he said to the Sakyans: "Where is the prince? I, too, want to see him."

691.

Tato kumāraṃ jalitamiva suvaṇṇaṃ, ukkāmukheva sukusalasampahaṭṭhaṃ [sukusalena sampahaṭṭhaṃ (ka.)];

The Sakyans then showed to the seer named Asita their son, the prince, like gold aglow,

Daddallamānaṃ [daddaḷhamānaṃ (ka.)] siriyā anomavaṇṇaṃ, dassesu puttaṃ asitavhayassa sakyā.

burnished by a most skillful smith in the mouth of the furnace, blazing with glory, flawless in color.

692.

Disvā kumāraṃ sikhimiva pajjalantaṃ, tārāsabhaṃva nabhasigamaṃ visuddhaṃ;

On seeing the prince blazing like flame, pure like the bull of the stars going across the sky

Sūriyaṃ tapantaṃ saradarivabbhamuttaṃ, ānandajāto vipulamalattha pītiṃ.

— the burning sun, released from the clouds of autumn — he was exultant, filled with abundant rapture.

693.

Anekasākhañca sahassamaṇḍalaṃ, chattaṃ marū dhārayumantalikkhe;

The devas held in the sky a many-spoked sunshade of a thousand circles.

Suvaṇṇadaṇḍā vītipatanti cāmarā, na dissare cāmarachattagāhakā.

Gold-handled whisks waved up & down, but those holding the whisks & the sunshade couldn't be seen.

694.

Disvā jaṭī kaṇhasirivhayo isi, suvaṇṇanikkhaṃ viya paṇḍukambale;

The matted-haired seer named Dark Splendor, seeing the boy, like an ornament of gold on the red woolen blanket,

Setañca chattaṃ dhariyanta [dhāriyanta (syā.), dhārayantaṃ (sī. ka.)] muddhani, udaggacitto sumano paṭiggahe.

a white sunshade held over his head, received him, happy & pleased.

695.

Paṭiggahetvā pana sakyapuṅgavaṃ, jigīsato [jigiṃsako (sī. syā. pī.)] lakkhaṇamantapāragū;

And on receiving the bull of the Sakyans, longingly, the master of mantras & signs

Pasannacitto giramabbhudīrayi, ‘‘anuttarāyaṃ dvipadānamuttamo’’ [dipadānamuttamo (sī. syā. pī.)].

exclaimed with a confident mind: "This one is unsurpassed, the highest of the biped race."

696.

Athattano gamanamanussaranto, akalyarūpo gaḷayati assukāni;

Then, foreseeing his own imminent departure, he, dejected, shed tears.

Disvāna sakyā isimavocuṃ rudantaṃ,

On seeing him weeping, the Sakyans asked:

‘‘No ce kumāre bhavissati antarāyo’’.

"But surely there will be no danger for the prince?"

697.

Disvāna sakye isimavoca akalye, ‘‘nāhaṃ kumāre ahitamanussarāmi;

On seeing the Sakyans' concern he replied, "I foresee for the prince no harm.

Na cāpimassa bhavissati antarāyo, na orakāyaṃ adhimānasā [adhimanasā (sī. syā.)] bhavātha.

Nor will there be any danger for him. This one isn't lowly: be assured.

698.

‘‘Sambodhiyaggaṃ phusissatāyaṃ kumāro, so dhammacakkaṃ paramavisuddhadassī;

This prince will touch the ultimate self-awakening. He, seeing the utmost purity, will set rolling the Wheel of Dhamma

Vattessatāyaṃ bahujanahitānukampī, vitthārikassa bhavissati brahmacariyaṃ.

through sympathy for the welfare of many. His holy life will spread far & wide.

699.

‘‘Mamañca āyu na ciramidhāvaseso, athantarā me bhavissati kālakiriyā;

But as for me, my life here has no long remainder; my death will take place before then.

Sohaṃ na sossaṃ [sussaṃ (sī. syā.)] asamadhurassa dhammaṃ, tenamhi aṭṭo byasanaṃgato aghāvī’’.

I won't get to hear the Dhamma of this one with the peerless role. That's why I'm stricken, afflicted, & pained."

700.

So sākiyānaṃ vipulaṃ janetvā pītiṃ, antepuramhā niggamā [niragamā (sī. syā.), nigamā (ka. sī.), niragama (pī.)] brahmacārī;

He, having brought the Sakyans abundant rapture, the follower of the holy life left the inner chamber and,

So bhāgineyyaṃ sayaṃ anukampamāno, samādapesi asamadhurassa dhamme.

out of sympathy for his nephew, urged him on toward the Dhamma of the one with the peerless role:

701.

‘‘Buddhoti ghosaṃ yada [yadi (syā. ka.)] parato suṇāsi, sambodhipatto vivarati dhammamaggaṃ;

"When you hear from another the word, "Awakened One," or "Attaining self-awakening, he lays open the path of the Dhamma,"

Gantvāna tattha samayaṃ paripucchamāno [sayaṃ paripucchiyāno (sī. syā.)], carassu tasmiṃ bhagavati brahmacariyaṃ’’.

go there & ask him yourself. Follow the holy life under that Blessed One."

702.

Tenānusiṭṭho hitamanena tādinā, anāgate paramavisuddhadassinā;

Instructed by the one whose mind was set on his benefit, Such, seeing in the future the utmost purity,

So nālako upacitapuññasañcayo, jinaṃ patikkhaṃ [pati + ikkhaṃ = patikkhaṃ] parivasi rakkhitindriyo.

Nalaka, who had laid up a store of merit, awaited the Victor expectantly, guarding his senses.

703.

Sutvāna ghosaṃ jinavaracakkavattane, gantvāna disvā isinisabhaṃ pasanno;

On hearing word of the Victor's turning of the foremost wheel, he went, he saw the bull among seers. Confident,

Moneyyaseṭṭhaṃ munipavaraṃ apucchi, samāgate asitāvhayassa sāsaneti.

he asked the foremost sage about the highest sagacity, now that Asita's forecast had come to pass.

Vatthugāthā niṭṭhitā.

704.

‘‘Aññātametaṃ vacanaṃ, asitassa yathātathaṃ;

[Nalaka:] Now that I know Asita's words to be true,

Taṃ taṃ gotama pucchāmi, sabbadhammāna pāraguṃ.

I ask you, Gotama, you who have gone to the beyond of all things.

705.

‘‘Anagāriyupetassa, bhikkhācariyaṃ jigīsato;

I'm intent on the homeless life; I long for the almsround.

Muni pabrūhi me puṭṭho, moneyyaṃ uttamaṃ padaṃ’’.

Tell me sage, when I ask you, the utmost state of sagacity.

706.

‘‘Moneyyaṃ te upaññissaṃ, (iti bhagavā) dukkaraṃ durabhisambhavaṃ;

[The Buddha:] I'll explain to you a sagacity hard to do, hard to endure.

Handa te naṃ pavakkhāmi, santhambhassu daḷho bhava.

Come now, I'll tell you. Be steadfast. Be firm.

707.

‘‘Samānabhāgaṃ kubbetha, gāme akkuṭṭhavanditaṃ;

Practice even-mindedness, for in a village there's praise & abuse.

Manopadosaṃ rakkheyya, santo anuṇṇato care.

Ward off any flaw in the heart. Go about calmed & not haughty.

708.

‘‘Uccāvacā niccharanti, dāye aggisikhūpamā;

High & low things will come up like fire-flames in a forest.

Nāriyo muniṃ palobhenti, tāsu taṃ mā palobhayuṃ.

Women seduce a sage. May they not seduce you. ^[6]

709.

‘‘Virato methunā dhammā, hitvā kāme paropare [parovare (sī. pī.), varāvare (syā.)];

Abstaining from sexual intercourse, abandoning various sensual pleasures,

Aviruddho asāratto, pāṇesu tasathāvare.

be unopposed, unattached, to beings moving & still.

710.

‘‘Yathā ahaṃ tathā ete, yathā ete tathā ahaṃ;

'As I am, so are these. As are these, so am I.'

Attānaṃ upamaṃ katvā, na haneyya na ghātaye.

Drawing the parallel to yourself, neither kill nor get others to kill.

711.

‘‘Hitvā icchañca lobhañca, yattha satto puthujjano;

Abandoning the wants & greed where people run-of-the-mill are stuck,

Cakkhumā paṭipajjeyya, tareyya narakaṃ imaṃ.

practice with vision, cross over this hell.

712.

‘‘Ūnūdaro mitāhāro, appicchassa alolupo;

Stomach not full, moderate in food, having few wants, not being greedy,

Sadā [sa ve (pī.)] icchāya nicchāto, aniccho hoti nibbuto.

always not hankering after desire: one without hankering, is one who's unbound.

713.

‘‘Sa piṇḍacāraṃ caritvā, vanantamabhihāraye;

Having gone on his almsround, the sage should then go to the forest,

Upaṭṭhito rukkhamūlasmiṃ, āsanūpagato muni.

standing or taking a seat at the foot of a tree.

714.

‘‘Sa jhānapasuto dhīro, vanante ramito siyā;

The enlightened one, intent on jhana, should find delight in the forest,

Jhāyetha rukkhamūlasmiṃ, attānamabhitosayaṃ.

should practice jhana at the foot of a tree, attaining his own satisfaction.

715.

‘‘Tato ratyā vivasāne [vivasane (sī. syā. pī.)], gāmantamabhihāraye;

Then, at the end of the night, he should go to the village,

Avhānaṃ nābhinandeyya, abhihārañca gāmato.

not delighting in an invitation or gift from the village.

716.

‘‘Na munī gāmamāgamma, kulesu sahasā care;

Having gone to the village, the sage should not carelessly go among families.

Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe.

Cutting off chatter, he shouldn't utter a scheming word.

717.

‘‘Alatthaṃ yadidaṃ sādhu, nālatthaṃ kusalaṃ iti;

'I got something, that's fine. I got nothing, that's good.'

Ubhayeneva so tādī, rukkhaṃvupanivattati [rukkhaṃvu’pativattati (ka.), rukkhaṃva upātivattati (syā.)].

Being such with regard to both, he returns to the very same tree.

718.

‘‘Sa pattapāṇi vicaranto, amūgo mūgasammato;

Wandering with his bowl in hand — not dumb, but seemingly dumb —

Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā.

he shouldn't despise a piddling gift nor disparage the giver.

719.

‘‘Uccāvacā hi paṭipadā, samaṇena pakāsitā;

High & low are the practices proclaimed by the contemplative.

Na pāraṃ diguṇaṃ yanti, nayidaṃ ekaguṇaṃ mutaṃ.

They don't go twice to the further shore. This [Unbinding] isn't sensed only once. ^[7]

720.

‘‘Yassa ca visatā natthi, chinnasotassa bhikkhuno;

In one who has no attachment — the monk who has cut the stream,

Kiccākiccappahīnassa, pariḷāho na vijjati.

abandoning what is & isn't a duty — no fever is found.

721.

‘‘Moneyyaṃ te upaññissaṃ, khuradhārūpamo bhave;

I'll explain to you sagacity: be like a razor's edge.

Jivhāya tālumāhacca, udare saññato siyā.

Pressing tongue against palate, restrain your stomach.

722.

‘‘Alīnacitto ca siyā, na cāpi bahu cintaye;

Neither be lazy in mind, nor have many thoughts.

Nirāmagandho asito, brahmacariyaparāyaṇo.

Be committed to taintlessness, independent, having the holy life as your aim.

723.

‘‘Ekāsanassa sikkhetha, samaṇūpāsanassa ca;

Train in solitude & the contemplative's task,

Ekattaṃ monamakkhātaṃ, eko ce abhiramissasi;

Solitude is called sagacity.

Atha bhāhisi [bhāsihi (sī. syā. pī.)] dasadisā.

Alone, you truly delight & shine in the ten directions.

724.

‘‘Sutvā dhīrānaṃ nigghosaṃ, jhāyīnaṃ kāmacāginaṃ;

On hearing the fame of the enlightened — those who practice jhana, relinquishing sensual pleasures —

Tato hiriñca saddhañca, bhiyyo kubbetha māmako.

my disciple should foster all the more conviction & conscience.

725.

‘‘Taṃ nadīhi vijānātha, sobbhesu padaresu ca;

Know from the rivers in clefts & in crevices:

Saṇantā yanti kusobbhā [kussubbhā (sī.)], tuṇhīyanti mahodadhī.

those in small channels flow noisily, the great flow silent.

726.

‘‘Yadūnakaṃ taṃ saṇati, yaṃ pūraṃ santameva taṃ;

Whatever's not full makes noise. Whatever is full is quiet.

Aḍḍhakumbhūpamo bālo, rahado pūrova paṇḍito.

The fool is like a half-empty pot; one who is wise, a full lake.

727.

‘‘Yaṃ samaṇo bahuṃ bhāsati, upetaṃ atthasañhitaṃ;

A contemplative who speaks a great deal endowed with meaning:

Jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati.

knowing, he teaches the Dhamma, knowing, he speaks a great deal.

728.

‘‘Yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati;

But he who, knowing, is restrained, knowing, doesn't speak a great deal:

Sa munī monamarahati, sa munī monamajjhagā’’ti.

he is a sage worthy of sagehood; he is a sage, his sagehood attained.

Nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

12. Dvayatānupassanāsuttaṃ

12. Dvayatanupassana Sutta: The Contemplation of Dualities

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti . Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. Now on that occasion — the Uposatha day of the fifteenth, the full-moon night — the Blessed One was sitting in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

‘‘‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṃ vo, bhikkhave, kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā’ti iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā – ‘yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā’ti. Kiñca dvayataṃ vadetha?

"Monks, if there are any who ask, 'Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?' they should be told, 'For the sake of knowing qualities of dualities as they actually are.' 'What duality are you speaking about?'

(1) ‘‘Idaṃ dukkhaṃ, ayaṃ dukkhasamudayoti ayamekānupassanā. Ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti, ayaṃ dutiyānupassanā. Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

'This is stress. This is the origination of stress': this is one contemplation. 'This is the cessation of stress. This is the path of practice leading to the cessation of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return."

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

729.

‘‘Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Those who don't discern stress, what brings stress into play,

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

& where it totally stops, without trace;

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.

who don't know the path, the way to the stilling of stress:

730.

‘‘Cetovimuttihīnā te, atho paññāvimuttiyā;

lowly in their awareness-release & discernment-release,

Abhabbā te antakiriyāya, te ve jātijarūpagā.

incapable of making an end, they're headed to birth & aging.

731.

‘‘Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

But those who discern stress, what brings stress into play,

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

& where it totally stops, without trace;

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.

who discern the path, the way to the stilling of stress:

732.

‘‘Cetovimuttisampannā, atho paññāvimuttiyā;

consummate in their awareness-release & discernment-release,

Bhabbā te antakiriyāya, na te jātijarūpagā’’ti.

capable of making an end, they aren't headed to birth & aging.

(2) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayāti, ayamekānupassanā. Upadhīnaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from acquisition as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very acquisition, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

733.

‘‘Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā;

The manifold stresses that come into play in the world, come from acquisition as their cause.

Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Anyone not knowing [this] creates acquisition. The fool, he comes to stress again & again.

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti.

Therefore, discerning [this], you shouldn't create acquisition as you contemplate birth as what brings stress into play.

(3) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from ignorance as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very ignorance, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

734.

‘‘Jātimaraṇasaṃsāraṃ , ye vajanti punappunaṃ;

Those who journey the wandering-on through birth & death, again & again,

Itthabhāvaññathābhāvaṃ, avijjāyeva sā gati.

in this state here or anywhere else, that destination is simply through ignorance.

735.

‘‘Avijjā hāyaṃ mahāmoho, yenidaṃ saṃsitaṃ ciraṃ;

This ignorance is a great delusion whereby they have wandered-on a long, long time.

Vijjāgatā ca ye sattā, na te gacchanti [nāgacchanti (sī. pī.)] punabbhava’’nti.

While beings immersed in clear knowing don't go to further becoming.

(4) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from fabrication as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very fabrication, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

736.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ saṅkhārapaccayā;

Any stress that comes into play is all from fabrication as a requisite condition.

Saṅkhārānaṃ nirodhena, natthi dukkhassa sambhavo.

With the cessation of fabrication, there is no stress coming into play.

737.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ saṅkhārapaccayā;

Knowing this drawback — that stress comes from fabrication as a requisite condition —

Sabbasaṅkhārasamathā, saññānaṃ uparodhanā;

with the tranquilizing of all fabrication, with the stopping of perception:

Evaṃ dukkhakkhayo hoti, etaṃ ñatvā yathātathaṃ.

that's how there is the ending of stress. Knowing this as it actually is,

738.

‘‘Sammaddasā vedaguno, sammadaññāya paṇḍitā;

an attainer-of-wisdom sees rightly. Seeing rightly, the wise —

Abhibhuyya mārasaṃyogaṃ, na gacchanti [nāgacchanti (sī. pī.)] punabbhava’’nti.

overcoming the fetter of Mara — go to no further becoming.

(5) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from consciousness as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very consciousness, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

739.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ viññāṇapaccayā;

Any stress that comes into play is all from consciousness as a requisite condition.

Viññāṇassa nirodhena, natthi dukkhassa sambhavo.

With the cessation of consciousness, there is no stress coming into play.

740.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ viññāṇapaccayā;

Knowing this drawback — that stress comes from consciousness as a requisite condition —

Viññāṇūpasamā bhikkhu, nicchāto parinibbuto’’ti.

with the stilling of consciousness, the monk free from hunger is totally unbound.

(6) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from contact as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very contact, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

741.

‘‘Tesaṃ phassaparetānaṃ, bhavasotānusārinaṃ;

For those overcome by contact, flowing along in the stream of becoming,

Kummaggapaṭipannānaṃ, ārā saṃyojanakkhayo.

following a miserable path, the ending of fetters is far away.

742.

‘‘Ye ca phassaṃ pariññāya, aññāyupasame [paññāya upasame (syā.)] ratā;

While those who comprehend contact, delighting in stilling through discernment,

Te ve phassābhisamayā, nicchātā parinibbutā’’ti.

they, by breaking through contact, free from hunger, are totally unbound.

(7) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayāti, ayamekānupassanā. Vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from feeling as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very feeling, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

743.

‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;

Knowing that whatever is felt — pleasure, pain, neither pleasure nor pain,

Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.

within or without —

744.

‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ [palokitaṃ (sī.)];

is stressful, deceptive, dissolving,

Phussa phussa vayaṃ passaṃ, evaṃ tattha vijānati [virajjati (ka. sī.)];

seeing its passing away at each contact, each contact, he knows it right there:

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.

with just the ending of feeling, there is no stress coming into play.

(8) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from craving as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very craving, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

745.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

With craving his companion, a man wanders on a long, long time.

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

Neither in this state here nor anywhere else does he go beyond the wandering- on.

746.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ [taṇhā (bahūsu) itivuttake 15 passitabbaṃ] dukkhassa sambhavaṃ;

Knowing this drawback — that craving brings stress into play —

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

free from craving, devoid of clinging, mindful, the monk lives the wandering life.

(9) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayāti, ayamekānupassanā. Upādānānaṃ [upādānassa (syā. ka.)] tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from clinging as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very clinging, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

747.

‘‘Upādānapaccayā bhavo, bhūto dukkhaṃ nigacchati;

From clinging as a requisite condition comes becoming. One who has come into being goes to stress.

Jātassa maraṇaṃ hoti, eso dukkhassa sambhavo.

There is death for one who is born. This is the coming into play of stress.

748.

‘‘Tasmā upādānakkhayā, sammadaññāya paṇḍitā;

Thus, with the ending of clinging, the wise seeing rightly,

Jātikkhayaṃ abhiññāya, na gacchanti punabbhava’’nti.

directly knowing the ending of birth, go to no further becoming.

(10) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from disturbance as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very disturbance, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

749.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;

Any stress that comes into play is all from disturbance as a requisite condition.

Ārambhānaṃ nirodhena, natthi dukkhassa sambhavo.

With the cessation of disturbance, there is no stress coming into play.

750.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ ārambhapaccayā;

Knowing this drawback — that stress comes from disturbance as a requisite condition —

Sabbārambhaṃ paṭinissajja, anārambhe vimuttino.

with the relinquishing of all disturbance, a monk released in non-disturbance,

751.

‘‘Ucchinnabhavataṇhassa, santacittassa bhikkhuno;

his craving for becoming crushed, his mind at peace,

Vikkhīṇo [vitiṇṇo (sī.)] jātisaṃsāro, natthi tassa punabbhavo’’ti.

his wandering-on in birth totally ended: he has no further becoming.

(11) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayāti, ayamekānupassanā. Āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from nutriment as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very nutriment, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

752.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ āhārapaccayā;

Āhārānaṃ nirodhena, natthi dukkhassa sambhavo.

With the cessation of nutriment, there is no stress coming into play.

753.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ āhārapaccayā;

Knowing this drawback — that stress comes from nutriment as a requisite condition —

Sabbāhāraṃ pariññāya, sabbāhāramanissito.

comprehending all nutriment, independent of all nutriment,

754.

‘‘Ārogyaṃ sammadaññāya, āsavānaṃ parikkhayā;

rightly seeing freedom from disease through the total ending of fermentations,

Saṅkhāya sevī dhammaṭṭho, saṅkhyaṃ [saṅkhaṃ (sī. pī.)] nopeti vedagū’’ti.

judiciously associating, a judge, he, an attainer-of-wisdom, goes beyond judgment, beyond classification.

(12) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from what is perturbed as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

755.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ iñjitapaccayā;

Any stress that comes into play is all from what is perturbed as a requisite condition.

Iñjitānaṃ nirodhena, natthi dukkhassa sambhavo.

With the cessation of what is perturbed, there is no stress coming into play.

756.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ iñjitapaccayā;

Knowing this drawback — that stress comes from what is perturbed as a requisite condition —

Tasmā hi ejaṃ vossajja, saṅkhāre uparundhiya;

the monk thus renouncing perturbance, putting a stop to fabrications,

Anejo anupādāno, sato bhikkhu paribbaje’’ti.

free from perturbance, free from clinging, mindful he lives the wandering life.

(13) ‘‘Siyā aññenapi…pe… kathañca siyā? Nissitassa calitaṃ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'For one who is dependent, there is wavering': this is one contemplation. 'One who is independent doesn't waver': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

757.

‘‘Anissito na calati, nissito ca upādiyaṃ;

One who's independent doesn't waver. One who's dependent, clinging

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

to this state here or anywhere else, doesn't go beyond the wandering-on.

758.

‘‘Etamādīnavaṃ ñatvā, nissayesu mahabbhayaṃ;

Knowing this drawback — the great danger in dependencies —

Anissito anupādāno, sato bhikkhu paribbaje’’ti.

in- dependent, free from clinging, mindful the monk lives the wandering life.

(14) ‘‘Siyā aññenapi…pe… kathañca siyā? Rūpehi, bhikkhave, arūpā [āruppā (sī. pī.)] santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Formless phenomena are more peaceful than forms': this is one contemplation. 'Cessation is more peaceful than formless phenomena': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

759.

‘‘Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino [āruppavāsino (sī. pī.)];

Those beings headed to forms, and those standing in the formless,

Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.

with no knowledge of cessation, return to further becoming.

760.

‘‘Ye ca rūpe pariññāya, arūpesu asaṇṭhitā [susaṇṭhitā (sī. syā. pī.)];

But, comprehending form, not taking a stance in formless things,

Nirodhe ye vimuccanti, te janā maccuhāyino’’ti.

those released in cessation are people who've left death behind.

(15) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ saccanti upanijjhāyitaṃ tadamariyānaṃ etaṃ musāti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā. Yaṃ , bhikkhave, sadevakassa…pe… sadevamanussāya idaṃ musāti upanijjhāyitaṃ, tadamariyānaṃ etaṃ saccanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as "This is true" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is false"': this is one contemplation. 'Whatever is considered as "This is false" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is true"': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

761.

‘‘Anattani attamāniṃ [attamānī (syā.), attamānaṃ (pī. ka.)], passa lokaṃ sadevakaṃ;

See the world, together with its devas, conceiving not-self to be self.

Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.

Entrenched in name & form, they conceive that 'This is true.'

762.

‘‘Yena yena hi maññanti, tato taṃ hoti aññathā;

In whatever terms they conceive it it turns into something other than that,

Tañhi tassa musā hoti, mosadhammañhi ittaraṃ.

and that's what's false about it: changing, it's deceptive by nature.

763.

‘‘Amosadhammaṃ nibbānaṃ, tadariyā saccato vidū;

Undeceptive by nature is Unbinding: that the noble ones know as true.

Te ve saccābhisamayā, nicchātā parinibbutā’’ti.

They, through breaking through to the truth, free from hunger, are totally unbound.

(16) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ sukhanti upanijjhāyitaṃ, tadamariyānaṃ etaṃ dukkhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā . Yaṃ, bhikkhave, sadevakassa…pe… sadevamanussāya idaṃ dukkhanti upanijjhāyitaṃ tadamariyānaṃ etaṃ sukhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as "This is bliss" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is stressful"': this is one contemplation. 'Whatever is considered as "This is stressful" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is bliss"': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

764.

‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;