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https://www.buddha-vacana.org/sutta/anguttara/06/an06-014.html


AN 6.14 (A iii 292)

Bhaddaka Sutta

ā€” Auspicious ā€”
[bhaddaka]

Sāriputta explains what makes the difference between a bhikkhu
whose death will be unauspicious and one whose death will be auspicious.



Note: infoĀ·bubbles on “underdotted” English words


Pāįø·i



English




Tatra kho āyasmā sāriputto bhikkhū āmantesi:


On that occasion, āyasmā Sāriputta addressed the bhikkhus:

ā€“
Āvuso, bhikkhavo ti.

ā€“
Āvuso ti kho te bhikkhÅ« āyasmato sāriputtassa paccassosuį¹ƒ. Āyasmā sāriputto etadavoca:

ā€“
Friends, bhikkhus.

ā€“
Friend, answered the bhikkhus. Āyasmā Sāriputta said:

ā€“

Tathā tathā, āvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato na bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, na bhaddikā kālakiriyā.
KathaƱcāvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato na bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, na bhaddikā kālakiriyā?

ā€“
The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a death
that is not auspicious, to a demise that is not auspicious. And how is
it, friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a death that is not auspicious, to a demise that is not auspicious?


Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataį¹ƒ anuyutto;
bhassārāmo hoti bhassarato bhassārāmataį¹ƒ anuyutto; niddārāmo hoti
niddārato niddārāmataį¹ƒ anuyutto; saį¹…gaį¹‡ikārāmo hoti saį¹…gaį¹‡ikarato
saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; saį¹ƒsaggārāmo hoti saį¹ƒsaggarato
saį¹ƒsaggārāmataį¹ƒ anuyutto; papaƱcārāmo hoti papaƱcarato papaƱcārāmataį¹ƒ
anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā
yathāssa vihāraį¹ƒ kappayato na bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, na bhaddikā
kālakiriyā. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu sakkāyābhirato na pahāsi sakkāyaį¹ƒ
sammā dukkhassa antakiriyāyaā€™.


Here, friends, a bhikkhu delights in activities, he is devoted to
activities, he is given to delight in activities; he delights in
talking, he is devoted to talking, he is given to delight in talking; he
delights in sleep, he is devoted to sleep, he is given to delight in
sleep; he delights in socialization, he is devoted to socialization, he
is given to delight in socialization; he delights in contact, he is
devoted to contact, he is given to delight in contact; he delights in papaƱca, he is devoted to papaƱca, he is given to delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a death
that is not auspicious, to a demise that is not auspicious. This is
called, friends: ‘a bhikkhu who delights in personality, who does not
abandon personality to rightly make an end to dukkha’.


Tathā tathāvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, bhaddikā kālakiriyā. KathaƱcāvuso,
bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato
bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, bhaddikā kālakiriyā?


The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a death
that is auspicious, to a demise that is auspicious. And how is it,
friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a death that is auspicious, to a demise that is auspicious?


Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataį¹ƒ
anuyutto; na bhassārāmo hoti na bhassarato na bhassārāmataį¹ƒ anuyutto; na
niddārāmo hoti na niddārato niddārāmataį¹ƒ anuyutto; na saį¹…gaį¹‡ikārāmo
hoti na saį¹…gaį¹‡ikarato na saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; na saį¹ƒsaggārāmo hoti
na saį¹ƒsaggarato na saį¹ƒsaggārāmataį¹ƒ anuyutto; na papaƱcārāmo hoti na
papaƱcarato na papaƱcārāmataį¹ƒ anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā
tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato bhaddakaį¹ƒ maraį¹‡aį¹ƒ
hoti, bhaddikā kālakiriyā. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu nibbānābhirato
pajahāsi sakkāyaį¹ƒ sammā dukkhassa antakiriyāyāā€™ ti.


Here, friends, a bhikkhu does not delight in activities, he is not
devoted to activities, he is not given to delight in activities; he does
not delight in talking, he is not devoted to talking, he is not given
to delight in talking; he does not delight in sleep, he is not devoted
to sleep, he is not given to delight in sleep; he does not delight in
socialization, he is not devoted to socialization, he is not given to
delight in socialization; he does not delight in contact, he is not
devoted to contact, he is not given to delight in contact; he does not
delight in papaƱca, he is not devoted to papaƱca, he is not given to delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a death that is auspicious, to a demise that is auspicious. This is called, friends: ‘a bhikkhu who does delights in Nibbāna, who abandons personality to rightly make an end to dukkha’.


Yo papaƱcamanuyutto, papaƱcābhirato mago;
VirādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaraį¹ƒ.
Yo ca papaƱcaį¹ƒ hitvāna, nippapaƱcapade rato;
ĀrādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaran ti.


The fool, given to papaƱca, delighting in papaƱca,
Misses Nibbāna, the ultimate security from attachments.
One who delights in the destruction of papaƱca, in non-papaƱca
Attains Nibbāna, the ultimate security from attachments.


https://www.buddha-vacana.org/sutta/majjhima/mn004.html


MN 4 (M i 16)

Bhayabherava Sutta

ā€” Fear and Terror ā€”
[bhaya-bherava]

What would it take to live in solitude in the wilderness, completely free from fear? The Buddha explains.



Note: infoĀ·bubbles on “underdotted” English words


Pāįø·i




English





evaį¹ƒ me sutaį¹ƒ ekaį¹ƒ samayaį¹ƒ bhagavā sāvatthiyaį¹ƒ viharati jetavane
anāthapiį¹‡įøikassa ārāme. atha kho jāį¹‡ussoį¹‡i brāhmaį¹‡o yena bhagavā
tenupasaį¹…kami; upasaį¹…kamitvā bhagavatā saddhiį¹ƒ sammodi. sammodanÄ«yaį¹ƒ
kathaį¹ƒ sāraį¹‡Ä«yaį¹ƒ vÄ«tisāretvā ekamantaį¹ƒ nisÄ«di. ekamantaį¹ƒ nisinno kho
jāį¹‡ussoį¹‡i brāhmaį¹‡o bhagavantaį¹ƒ etadavoca:


I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. Then Janussonin the brahman went to the Blessed One
and, on arrival, exchanged courteous greetings with him. After an
exchange of friendly greetings & courtesies, he sat to one side. As
he was sitting there, he said to the Blessed One:

ā€”
ā€œyeme, bho gotama, kulaputtā bhavantaį¹ƒ gotamaį¹ƒ uddissa saddhā agārasmā
anagāriyaį¹ƒ pabbajitā, bhavaį¹ƒ tesaį¹ƒ gotamo pubbaį¹…gamo, bhavaį¹ƒ tesaį¹ƒ
gotamo bahukāro, bhavaį¹ƒ tesaį¹ƒ gotamo samādapetā; bhoto ca pana gotamassa
sā janatā diį¹­į¹­hānugatiį¹ƒ āpajjatÄ«ā€ti.

ā€”
“Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction
in Master Gotama: is Master Gotama their leader? Is Master Gotama their
helper? Is Master Gotama their inspirer? Do they take Master Gotama as
their example?”

ā€”
ā€œevametaį¹ƒ, brāhmaį¹‡a, evametaį¹ƒ, brāhmaį¹‡a! ye te, brāhmaį¹‡a, kulaputtā
mamaį¹ƒ uddissa saddhā agārasmā anagāriyaį¹ƒ pabbajitā, ahaį¹ƒ tesaį¹ƒ
pubbaį¹…gamo, ahaį¹ƒ tesaį¹ƒ bahukāro, ahaį¹ƒ tesaį¹ƒ samādapetā; mama ca pana sā
janatā diį¹­į¹­hānugatiį¹ƒ āpajjatÄ«ā€ti.

ā€”
“Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example.”

ā€”
ā€œdurabhisambhavāni hi kho, bho gotama, araƱƱavanapatthāni pantāni
senāsanāni, dukkaraį¹ƒ pavivekaį¹ƒ, durabhiramaį¹ƒ ekatte, haranti maƱƱe mano
vanāni samādhiį¹ƒ alabhamānassa bhikkhunoā€ti.

ā€”
“But, Master Gotama, it’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.”

ā€”
ā€œevametaį¹ƒ, brāhmaį¹‡a, evametaį¹ƒ, brāhmaį¹‡a! durabhisambhavāni hi kho,
brāhmaį¹‡a, araƱƱavanapatthāni pantāni senāsanāni, dukkaraį¹ƒ pavivekaį¹ƒ,
durabhiramaį¹ƒ ekatte, haranti maƱƱe mano vanāni samādhiį¹ƒ alabhamānassa
bhikkhunoā€ti.

ā€”
“Yes, brahman, so it is. It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.


ā€œmayhampi kho, brāhmaį¹‡a, pubbeva sambodhā anabhisambuddhassa
bodhisattasseva sato etadahosi: ā€˜durabhisambhavāni hi kho
araƱƱavanapatthāni pantāni senāsanāni, dukkaraį¹ƒ pavivekaį¹ƒ, durabhiramaį¹ƒ
ekatte, haranti maƱƱe mano vanāni samādhiį¹ƒ alabhamānassa bhikkhunoā€™ti.


Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well: ‘It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.’


tassa mayhaį¹ƒ brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
aparisuddhakāyakammantā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, aparisuddhakāyakammantasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
aparisuddhakāyakammanto araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; parisuddhakāyakammantohamasmi. ye hi vo ariyā
parisuddhakāyakammantā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti
tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, parisuddhakāyakammataį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it’s the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings.
I am purified in my bodily activities. I am one of those noble ones who
are purified in their bodily activities when they resort to isolated
forest or wilderness dwellings.’ Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
aparisuddhavacÄ«kammantā … pe … aparisuddhamanokammantā … pe …
aparisuddhājÄ«vā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
aparisuddhājÄ«vasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ aparisuddhājÄ«vo
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi; parisuddhājÄ«vohamasmi.
ye hi vo ariyā parisuddhājīvā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, parisuddhājÄ«vataį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives
who are unpurified in their verbal activities… unpurified in their
mental activities… unpurified in their livelihood resort to isolated
forest or wilderness dwellings, it’s the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings.
I am purified in my livelihood. I am one of those noble ones who are
purified in their livelihood when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
abhijjhālÅ« kāmesu tibbasārāgā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
abhijjhālu kāmesu tibbasārāgo araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; anabhijjhālÅ«hamasmi. ye hi vo ariyā anabhijjhālÅ«
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti, tesamahaį¹ƒ
aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, anabhijjhālutaį¹ƒ attani sampassamāno
bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are covetous & fiercely passionate for sensual pleasures… I am not covetous…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
byāpannacittā paduį¹­į¹­hamanasaį¹…kappā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, byāpannacittapaduį¹­į¹­hamanasaį¹…kappasandosahetu have te
bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
byāpannacitto paduį¹­į¹­hamanasaį¹…kappo araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; mettacittohamasmi. ye hi vo ariyā mettacittā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, mettacittataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who have minds of ill will, with destructive attitudes… I have a mind of good will…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
thÄ«namiddhapariyuį¹­į¹­hitā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, thÄ«namiddhapariyuį¹­į¹­hānasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
thÄ«namiddhapariyuį¹­į¹­hito araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; vigatathÄ«namiddhohamasmi. ye hi vo ariyā vigatathÄ«namiddhā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, vigatathÄ«namiddhataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are overcome by sloth & drowsiness… I am devoid of sloth & drowsiness…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
uddhatā avÅ«pasantacittā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, uddhatāvÅ«pasantacittasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ uddhato
avÅ«pasantacitto araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
vÅ«pasantacittohamasmi. ye hi vo ariyā vÅ«pasantacittā araƱƱavanapatthāni
pantāni senāsanāni paį¹­isevanti, tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ,
brāhmaį¹‡a, vÅ«pasantacittataį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ
araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are restless & with an unstill mind… I have a still mind…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
kaį¹…khÄ« vicikicchÄ« araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
kaį¹…khivicikicchisandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ kaį¹…khÄ« vicikicchÄ«
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
tiį¹‡į¹‡avicikicchohamasmi. ye hi vo ariyā tiį¹‡į¹‡avicikicchā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, tiį¹‡į¹‡avicikicchataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are uncertain & doubting… I have gone beyond uncertainty…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
attukkaį¹ƒsakā paravambhÄ« araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, attukkaį¹ƒsanaparavambhanasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
attukkaį¹ƒsako paravambhÄ« araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; anattukkaį¹ƒsako aparavambhÄ«hamasmi. ye hi vo ariyā
anattukkaį¹ƒsakā aparavambhÄ« araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, anattukkaį¹ƒsakataį¹ƒ
aparavambhitaį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe
vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are given to praising themselves & disparaging others… I do not praise myself or disparage others…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
chambhÄ« bhÄ«rukajātikā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
chambhibhÄ«rukajātikasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ chambhÄ« bhÄ«rukajātiko
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
vigatalomahaį¹ƒsohamasmi. ye hi vo ariyā vigatalomahaį¹ƒsā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, vigatalomahaį¹ƒsataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who tend toward panic & dread… I have gone beyond horripilation…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
lābhasakkārasilokaį¹ƒ nikāmayamānā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, lābhasakkārasilokanikāmana sandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
lābhasakkārasilokaį¹ƒ nikāmayamāno araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; appicchohamasmi. ye hi vo ariyā appicchā araƱƱavanapatthāni
pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ,
brāhmaį¹‡a, appicchataį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe
vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are desirous of gains, offerings, & fame… I have few wants…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
kusÄ«tā hÄ«navÄ«riyā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
kusÄ«tahÄ«navÄ«riyasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ kusÄ«to hÄ«navÄ«riyo
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi; āraddhavÄ«riyohamasmi.
ye hi vo ariyā āraddhavīriyā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, āraddhavÄ«riyataį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are lazy & lacking in persistence… My persistence is aroused…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
muį¹­į¹­hassatÄ« asampajānā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, muį¹­į¹­hassatiasampajānasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
muį¹­į¹­hassati asampajāno araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
upaį¹­į¹­hitassatihamasmi. ye hi vo ariyā upaį¹­į¹­hitassatÄ« araƱƱavanapatthāni
pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ,
brāhmaį¹‡a, upaį¹­į¹­hitassatitaį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ
araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are muddled in their mindfulness & unalert… I have mindfulness established…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
asamāhitā vibbhantacittā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, asamāhitavibbhantacittasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
asamāhito vibbhantacitto araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; samādhisampannohamasmi. ye hi vo ariyā samādhisampannā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, samādhisampadaį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are unconcentrated, with straying minds… I am consummate in concentration…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
duppaƱƱā eįø·amÅ«gā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
duppaƱƱaeįø·amÅ«gasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ duppaƱƱo eįø·amÅ«go
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi; paƱƱāsampannohamasmi.
ye hi vo ariyā paƱƱāsampannā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, paƱƱāsampadaį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are of weak discernment, drooling idiots, resort to isolated forest or wilderness dwellings, it’s the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it’s not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜yaį¹ƒnÅ«nāhaį¹ƒ yā tā rattiyo abhiƱƱātā
abhilakkhitā ā€” cātuddasÄ« paƱcadasÄ« aį¹­į¹­hamÄ« ca pakkhassa ā€” tathārÅ«pāsu
rattÄ«su yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiį¹ƒsanakāni
salomahaį¹ƒsāni tathārÅ«pesu senāsanesu vihareyyaį¹ƒ appeva nāmāhaį¹ƒ
bhayabheravaį¹ƒ passeyyanā€™ti. so kho ahaį¹ƒ, brāhmaį¹‡a, aparena samayena yā
tā rattiyo abhiƱƱātā abhilakkhitā ā€” cātuddasÄ« paƱcadasÄ« aį¹­į¹­hamÄ« ca
pakkhassa ā€” tathārÅ«pāsu rattÄ«su yāni tāni ārāmacetiyāni vanacetiyāni
rukkhacetiyāni bhiį¹ƒsanakāni salomahaį¹ƒsāni tathārÅ«pesu senāsanesu
viharāmi. tattha ca me, brāhmaį¹‡a, viharato mago vā āgacchati, moro vā
kaį¹­į¹­haį¹ƒ pāteti, vāto vā paį¹‡į¹‡akasaį¹­aį¹ƒ ereti; tassa mayhaį¹ƒ brāhmaį¹‡a
etadahosi: ā€˜etaį¹ƒ nÅ«na taį¹ƒ bhayabheravaį¹ƒ āgacchatÄ«ā€™ti.


“The thought occurred to me: ‘What if ā€” on recognized, designated nights
such as the eighth, fourteenth, & fifteenth of the lunar fortnight ā€”
I were to stay in the sort of places
that are awe-inspiring and make your hair stand on end, such as
park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to
see that fear & terror.’ So at a later time ā€” on recognized,
designated nights such as the eighth, fourteenth, & fifteenth of the
lunar fortnight ā€” I stayed in the sort of places that are awe-inspiring
and make your hair stand on end, such as park-shrines, forest-shrines,
& tree-shrines. And while I was staying there a wild animal would
come, or a peacock would make a twig fall, or wind would rustle the
fallen leaves. The thought would occur to me: ‘Is this that fear &
terror coming?’ Then the thought occurred to me: ‘Why do I just keep
waiting for fear?


tassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜kiį¹ƒ nu kho ahaį¹ƒ aƱƱadatthu
bhayapaį¹­ikaį¹…khÄ« viharāmi? yaį¹ƒnÅ«nāhaį¹ƒ yathābhÅ«taį¹ƒ yathābhÅ«tassa me taį¹ƒ
bhayabheravaį¹ƒ āgacchati, tathābhÅ«taį¹ƒ tathābhÅ«tova taį¹ƒ bhayabheravaį¹ƒ
paį¹­ivineyyanā€™ti. tassa mayhaį¹ƒ, brāhmaį¹‡a, caį¹…kamantassa taį¹ƒ bhayabheravaį¹ƒ
āgacchati. so kho ahaį¹ƒ, brāhmaį¹‡a, neva tāva tiį¹­į¹­hāmi na nisÄ«dāmi na
nipajjāmi, yāva caį¹…kamantova taį¹ƒ bhayabheravaį¹ƒ paį¹­ivinemi. tassa mayhaį¹ƒ,
brāhmaį¹‡a, į¹­hitassa taį¹ƒ bhayabheravaį¹ƒ āgacchati. so kho ahaį¹ƒ, brāhmaį¹‡a,
neva tāva caį¹…kamāmi na nisÄ«dāmi na nipajjāmi. yāva į¹­hitova taį¹ƒ
bhayabheravaį¹ƒ paį¹­ivinemi. tassa mayhaį¹ƒ, brāhmaį¹‡a, nisinnassa taį¹ƒ
bhayabheravaį¹ƒ āgacchati. so kho ahaį¹ƒ, brāhmaį¹‡a, neva tāva nipajjāmi na
tiį¹­į¹­hāmi na caį¹…kamāmi, yāva nisinnova taį¹ƒ bhayabheravaį¹ƒ paį¹­ivinemi.
tassa mayhaį¹ƒ, brāhmaį¹‡a, nipannassa taį¹ƒ bhayabheravaį¹ƒ āgacchati. so kho
ahaį¹ƒ, brāhmaį¹‡a, neva tāva nisÄ«dāmi na tiį¹­į¹­hāmi na caį¹…kamāmi, yāva
nipannova taį¹ƒ bhayabheravaį¹ƒ paį¹­ivinemi.


Then the thought occurred to me: ‘What if I, in whatever state I’m in
when fear & terror come to me, were to subdue that fear & terror
in that very state?’ So when fear & terror came to me while I was
walking back & forth, I would not stand or sit or lie down. I would
keep walking back & forth until I had subdued that fear &
terror. When fear & terror came to me while I was standing, I would
not walk or sit or lie down. I would keep standing until I had subdued
that fear & terror. When fear & terror came to me while I was
sitting, I would not lie down or stand up or walk. I would keep sitting
until I had subdued that fear & terror. When fear & terror came
to me while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.


ā€œsanti kho pana, brāhmaį¹‡a, eke samaį¹‡abrāhmaį¹‡Ä rattiį¹ƒyeva samānaį¹ƒ divāti
saƱjānanti, divāyeva samānaį¹ƒ rattÄ«ti saƱjānanti. idamahaį¹ƒ tesaį¹ƒ
samaį¹‡abrāhmaį¹‡Änaį¹ƒ sammohavihārasmiį¹ƒ vadāmi. ahaį¹ƒ kho pana, brāhmaį¹‡a,
rattiį¹ƒyeva samānaį¹ƒ rattÄ«ti saƱjānāmi, divāyeva samānaį¹ƒ divāti saƱjānāmi.
yaį¹ƒ kho taį¹ƒ, brāhmaį¹‡a, sammā vadamāno vadeyya: ā€˜asammohadhammo satto
loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānanā€™ti, mameva taį¹ƒ sammā vadamāno vadeyya:
ā€˜asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya devamanussānanā€™ti.


“There are some brahmans & contemplatives, brahman, who have the perception of ‘day’ when it is night, and of ‘night’ when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception
of ‘day’ when it is day, and of ‘night’ when it is night. If anyone,
when speaking rightly, were to say, ‘A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,’ he would rightly be speaking of me.


Āraddhaį¹ƒ kho pana me, brāhmaį¹‡a, vÄ«riyaį¹ƒ ahosi asallÄ«naį¹ƒ, upaį¹­į¹­hitā sati
asammuį¹­į¹­hā, passaddho kāyo asāraddho, samāhitaį¹ƒ cittaį¹ƒ ekaggaį¹ƒ. So kho
ahaį¹ƒ, brāhmaį¹‡a, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ
savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja vihāsiį¹ƒ.
Vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ
avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja
vihāsiį¹ƒ. PÄ«tiyā ca virāgā upekkhako ca vihāsiį¹ƒ, sato ca sampajāno
sukhaƱca kāyena paį¹­isaį¹ƒvedesiį¹ƒ; yaį¹ƒ taį¹ƒ ariyā ācikkhanti ā€“ ā€˜upekkhako
satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja vihāsiį¹ƒ. Sukhassa ca
pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā
adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja
vihāsiį¹ƒ.

Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities, I
entered & remained in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation.
With
the stilling of directed thoughts & evaluations, I entered &
remained in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation ā€”
internal assurance.
With
the fading of rapture I remained in equanimity, mindful & alert,
and physically sensitive of pleasure. I entered & remained in the
third jhana, of which the noble ones declare, ‘Equanimous & mindful,
he has a pleasant abiding.’
With
the abandoning of pleasure & pain ā€” as with the earlier
disappearance of elation & distress ā€” I entered & remained in
the fourth jhana: purity of equanimity & mindfulness, neither
pleasure nor pain.



So evaį¹ƒ samāhite citte parisuddhe pariyodāte anaį¹…gaį¹‡e vigatÅ«pakkilese
mudubhÅ«te kammaniye į¹­hite āneƱjappatte pubbenivāsānussatiƱāį¹‡Äya cittaį¹ƒ
abhininnāmesiį¹ƒ. So anekavihitaį¹ƒ pubbenivāsaį¹ƒ anussarāmi, seyyathidaį¹ƒ
ekampi jātiį¹ƒ dvepi jātiyo tissopi jātiyo catassopi jātiyo paƱcapi jātiyo
dasapi jātiyo vÄ«sampi jātiyo tiį¹ƒsampi jātiyo cattālÄ«sampi jātiyo
paƱƱāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi
saį¹ƒvaį¹­į¹­akappe anekepi vivaį¹­į¹­akappe anekepi saį¹ƒvaį¹­į¹­avivaį¹­į¹­akappe:
ā€˜amutrāsiį¹ƒ evaį¹ƒnāmo evaį¹ƒgotto evaį¹ƒvaį¹‡į¹‡o evamāhāro
evaį¹ƒ-sukha-dukkha-ppaį¹­isaį¹ƒvedÄ« evam-āyupariyanto, so tato cuto amutra
udapādiį¹ƒ; tatrāpāsiį¹ƒ evaį¹ƒnāmo evaį¹ƒgotto evaį¹ƒvaį¹‡į¹‡o evamāhāro
evaį¹ƒ-sukha-dukkha-ppaį¹­isaį¹ƒvedÄ« evam-āyupariyanto, so tato cuto
idhÅ«papannoā€™ti. Iti sākāraį¹ƒ sauddesaį¹ƒ anekavihitaį¹ƒ pubbenivāsaį¹ƒ
anussarāmi.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of recollecting my past
lives. I recollected my manifold past lives, i.e., one birth, two
births, five births, ten births, fifty births, a hundred births, a
thousand births, a hundred thousand births, many eons of cosmic
contraction, many eons of cosmic expansion, many eons of cosmic
contraction & expansion: ‘There I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose here.’ Thus I remembered my manifold past lives in
their modes & details.


Ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā paį¹­hame yāme paį¹­hamā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.


This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


So evaį¹ƒ samāhite citte parisuddhe pariyodāte anaį¹…gaį¹‡e vigatÅ«pakkilese
mudubhÅ«te kammaniye į¹­hite āneƱjappatte sattānaį¹ƒ cutÅ«papātaƱāį¹‡Äya cittaį¹ƒ
abhininnāmesiį¹ƒ. So dibbena cakkhunā visuddhena atikkantamānusakena satte
passāmi cavamāne upapajjamāne hÄ«ne paį¹‡Ä«te suvaį¹‡į¹‡e dubbaį¹‡į¹‡e sugate
duggate yathākammÅ«page satte pajānāmi ā€“ ā€˜ime vata bhonto sattā
kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena
samannāgatā ariyānaį¹ƒ upavādakā micchādiį¹­į¹­hikā micchādiį¹­į¹­hikammasamādānā;
te kāyassa bhedā paraį¹ƒ maraį¹‡Ä apāyaį¹ƒ duggatiį¹ƒ vinipātaį¹ƒ nirayaį¹ƒ
upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā
vacÄ«sucaritena samannāgatā manosucaritena samannāgatā ariyānaį¹ƒ
anupavādakā sammādiį¹­į¹­hikā sammādiį¹­į¹­hikammasamādānā; te kāyassa bhedā
paraį¹ƒ maraį¹‡Ä sugatiį¹ƒ saggaį¹ƒ lokaį¹ƒ upapannāā€™ti. Iti dibbena cakkhunā
visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne
paį¹‡Ä«te suvaį¹‡į¹‡e dubbaį¹‡į¹‡e sugate duggate yathākammÅ«page satte pajānāmi.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of the passing away
& reappearance of beings. I saw, by means of the divine eye,
purified & surpassing the human, beings passing away &
re-appearing, and I discerned how they are inferior & superior,
beautiful & ugly, fortunate & unfortunate in accordance with
their kamma: ‘These beings, who were endowed with bad conduct of body,
speech & mind, who reviled noble ones, held wrong views and
undertook actions under the influence of wrong views, with the break-up
of the body, after death, have re-appeared in the plane of deprivation,
the bad destination, the lower realms, in hell. But these beings, who
were endowed with good conduct of body, speech, & mind, who did not
revile noble ones, who held right views and undertook actions under the
influence of right views, with the break-up of the body, after death,
have re-appeared in the good destinations, in the heavenly world.’ Thus,
by means of the divine eye, purified & surpassing the human, I saw
beings passing away & re-appearing, and I discerned how they are
inferior & superior, beautiful & ugly, fortunate &
unfortunate in accordance with their kamma.


Ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā majjhime yāme dutiyā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.


This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


So evaį¹ƒ samāhite citte parisuddhe pariyodāte anaį¹…gaį¹‡e vigatÅ«pakkilese
mudubhÅ«te kammaniye į¹­hite āneƱjappatte āsavānaį¹ƒ khayaƱāį¹‡Äya cittaį¹ƒ
abhininnāmesiį¹ƒ. So ā€˜idaį¹ƒ dukkhaā€™nti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ
dukkhaĀ·samudayoā€™ti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ dukkhaĀ·nirodhoā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadāā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ. ā€˜Ime āsavāā€™ti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ
āsavasamudayoā€™ti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ āsavanirodhoā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ āsavanirodhagāminÄ« paį¹­ipadāā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ. Tassa me evaį¹ƒ jānato evaį¹ƒ passato kāmāsavāpi
cittaį¹ƒ vimuccittha, bhavāsavāpi cittaį¹ƒ vimuccittha, avijjāsavāpi cittaį¹ƒ
vimuccittha. Vimuttasmiį¹ƒ vimuttamiti Ʊāį¹‡aį¹ƒ ahosi. ā€˜KhÄ«į¹‡Ä jāti, vusitaį¹ƒ
brahmacariyaį¹ƒ, kataį¹ƒ karaį¹‡Ä«yaį¹ƒ, nāparaį¹ƒ itthattāyāā€™ti abbhaƱƱāsiį¹ƒ.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of the ending of the
mental fermentations. I discerned, as it had come to be, that ‘This is
stress’. I discerned, as it had come to be, that ‘This is the
origination of stress’. I discerned, as it had come to be, that ‘This is
the cessation of stress’. I discerned, as it had come to be, that ‘This
is the way leading to the cessation of stress’.I discerned, as it had
come to be, that ‘These are fermentations’. I discerned, as it had come
to be, that ‘This is the origination of fermentations’. I discerned, as
it had come to be, that ‘This is the cessation of fermentations’. I
discerned, as it had come to be, that ‘This is the way leading to the
cessation of fermentations’. My heart, thus knowing, thus seeing, was
released from the fermentation of sensuality, released from the
fermentation of becoming, released from the fermentation of ignorance.
With release, there was the knowledge, ‘Released.’ I discerned that
‘Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world’.


Ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā pacchime yāme tatiyā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.


This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


ā€œsiyā kho pana te, brāhmaį¹‡a, evamassa: ā€˜ajjāpi nÅ«na samaį¹‡o gotamo
avītarāgo avītadoso avītamoho, tasmā araƱƱavanapatthāni pantāni
senāsanāni paį¹­isevatÄ«ā€™ti. na kho panetaį¹ƒ, brāhmaį¹‡a, evaį¹ƒ daį¹­į¹­habbaį¹ƒ. dve
kho ahaį¹ƒ, brāhmaį¹‡a, atthavase sampassamāno araƱƱavanapatthāni pantāni
senāsanāni paį¹­isevāmi: attano ca diį¹­į¹­hadhammasukhavihāraį¹ƒ sampassamāno,
pacchimaƱca janataį¹ƒ anukampamānoā€ti.


“Now, brahman, if the thought should occur to you, ‘Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,’ it should not be seen in that way. It’s through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations.”


ā€œanukampitarÅ«pā vatāyaį¹ƒ bhotā gotamena pacchimā janatā, yathā taį¹ƒ
arahatā sammāsambuddhena. abhikkantaį¹ƒ, bho gotama! abhikkantaį¹ƒ, bho
gotama! seyyathāpi, bho gotama, nikkujjitaį¹ƒ vā ukkujjeyya, paį¹­icchannaį¹ƒ
vā vivareyya, mÅ«įø·hassa vā maggaį¹ƒ ācikkheyya, andhakāre vā telapajjotaį¹ƒ
dhāreyya: ā€˜cakkhumanto rÅ«pāni dakkhantÄ«ā€™ti; evamevaį¹ƒ bhotā gotamena
anekapariyāyena dhammo pakāsito. esāhaį¹ƒ bhavantaį¹ƒ gotamaį¹ƒ saraį¹‡aį¹ƒ
gacchāmi dhammaƱca bhikkhusaį¹…ghaƱca. upāsakaį¹ƒ maį¹ƒ bhavaį¹ƒ gotamo dhāretu
ajjatagge pāį¹‡upetaį¹ƒ saraį¹‡aį¹ƒ gatanā€ti.


“How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened!
Magnificent, Master Gotama! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with
eyes could see forms, in the same way has Master Gotama ā€” through many lines of reasoning ā€” made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”


https://www.buddha-vacana.org/sutta/samyutta/maha/sn49-024.html


SN 49.24 (S v 240)

BÄ«ja Sutta


ā€” A seed ā€”
[bīja]


A beautiful simile that illustrates how fundamental virtue is for the practice of the four right strivings.




Note: infoĀ·bubbles on “underdotted” English words



Pāįø·i



English




Seyyathāpi, bhikkhave, ye kecime bÄ«jaĀ·gāmaĀ·bhÅ«taĀ·gāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ
vepullaį¹ƒ āpajjanti, sabbe te pathaviį¹ƒ nissāya pathaviyaį¹ƒ patiį¹­į¹­hāya
evamĀ·ete bÄ«jaĀ·gāmaĀ·bhÅ«taĀ·gāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ vepullaį¹ƒ āpajjanti;
evamĀ·eva kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya cattāro
sammaĀ·pĀ·padhāne bhāveti, cattāro sammaĀ·pĀ·padhāne bahulÄ«Ā·karoti.


Just as, bhikkhus, whatever seeds and plants come to development, growth
and maturity, it is supported by earth and grounded in earth that all
these seeds and plants come to development, growth and maturity; in the
same way, bhikkhus, it is supported by virtue and grounded in virtue that a bhikkhu develops the four right strivings, that he practices assiduously the four right strivings.


KathaƱĀ·ca, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya cattāro
sammaĀ·pĀ·padhāne bhāveti, cattāro sammaĀ·pĀ·padhāne bahulÄ«Ā·karoti? Idha,
bhikkhave, bhikkhu anuppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ
anuppādāya chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti
padahati. Uppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ pahānāya chandaį¹ƒ
janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati.
Anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ uppādāya chandaį¹ƒ janeti vāyamati
vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati. Uppannānaį¹ƒ kusalānaį¹ƒ
dhammānaį¹ƒ į¹­hitiyā asammosāya bhiyyoĀ·bhāvāya vepullāya bhāvanāya
pāripÅ«riyā chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti
padahati.


And how, bhikkhus, does a bhikkhu supported by virtue and grounded in virtue develop the four right strivings, practice assiduously the four right strivings? Here, bhikkhus, a bhikkhu generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states,
for their non-confusion, for their increase, their maturity, their
development and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives.


Evaį¹ƒ kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya cattāro
sammaĀ·pĀ·padhāne bhāveti, cattāro sammaĀ·pĀ·padhāne bahulÄ«Ā·karotÄ« ti.


Thus, bhikkhus, it is supported by virtue and grounded in virtue that a bhikkhu develops the four right strivings, that he practices assiduously the four right strivings.

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