22-05-2015-LESSON 1513 FRIDAY on Tipiṭaka by Online FREE Tipiṭaka Research and Practice University in all Classical Languages
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1. BUDDHA
in Classical Pāli
1. This is the first verse of the Dhammapada.
“Mind precedes all mental states, mind is their chief, they are all mind-wrought.
If a person speaks or acts with an impure mind,
Suffering follows him like the wheel follows the foot of the ox.”
2. This is the 154th verse of the Dhammapada.
“Oh house-builder! You are seen, you shall build no house (for me) again.
All your rafters are broken, your roof-tree is destroyed.
My mind has reached the unconditioned; the end of craving has been attained.
8. (21) Sakkapa¤ha suttaü
Evaü me sutaü ekaü samayaü bhagavà
magadhesu viharati, pàcãnato ràjagahassa ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate indasàlaguhàyaü. Tena kho pana samayena
sakkassa devànamindassa ussukkaü udapàdi bhagavantaü dassanàya. Atha kho
sakkassa devànamindassa etadahosi: kahaü nu kho bhagavà etarahi
viharati ahaü sammàsambuddhoti. Addasà kho sakko devànamindo bhagavantaü
magadhesu viharantaü, pàcãnato ràjagahassa ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate indasàlaguhàyaü. Disvàna deve tàvatiüse
àmantesi: ayaü màrisà bhagavà magadhesu viharati pàcãnato ràjagahassa
ambasaõóà nàma bràhmaõagàmo tassuttarato vediyake pabbate
indasàlaguhàyaü. Yadi pana màrisà mayaü taü bhagavantaü dassanàya
upasaïkameyyàma arahantaü sammàsambuddhanti. Evaü bhaddantavàti kho devà
tàvatiüsà sakkassa devànamindassa paccassosuü.
2. Atha kho sakko devànamindo pa¤casikhaü gandhabbadevaputtaü1
àmantesi: [PTS Page 264] [\q 264/] ayaütàna pa¤casikha bhagavà magadhesu
viharati, pàcãnato ràjagahassa ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate indasàlaguhàyaü. Yadi pana tàta pa¤casikha
mayaü taü bhagavantaü dassanàya upasaïkameyyàma arahantaü
sammàsambuddhanti”. “Evaü bhaddantavà’ti kho pa¤casikho
gandhabbadevaputto sakkassa devànamindassa pañissutvà beluvapaõóuü vãõaü
àdàya sakkassa devànamindassa anucariyaü upàgami. Atha kho sakko
devànamindo devehi tàvatisehi parivuto pa¤casikhena gandhabbadevaputtena
purakkhato. Seyyathàpi nàma balavà puriso sami¤jitaü và bàhaü pasàreyya
pasàritaü và bàhaü sami¤jeyya, evameva devesu tàvatiüsesu antarahito
magadhesu pàcãnato ràjagahassa. Ambasaõóà nàma bràhmaõagàmo,
tassuttarato vediyake pabbate paccuññhàsi.
—————-
1. Gandhabbaputtaü - syà.
[BJT Page 398] [\x 398/]
3. Tena kho pana samayena vediyako pabbato atiriva obhàsajàto hoti
ambasaõóà ca bràhmaõagàmo, yathà taü devànaü devànubhàvena. Apissudaü
parito gàmesu manussà evamàhaüsu: àdittassu nàmajja vediyako pabbato
jhàyatissu1 nàmajja vediyako pabbato, jalatissu 2 nàmajja vediyako
pabbato, kiüsu nàmajja vediyako pabbato atiriva obhàsajàto ambasaõóà ca
bràhmaõagàmo”ti saüviggà lomahaññhajàtà ahesuü. Atha kho sakko
devànamindo pa¤casikhaü gandhabbadevaputtaü àmantesi: [PTS Page 265] [\q
265/] durupasaïkamà kho tàta pa¤casikha tathàgatà màdisena, jhàyi
jhànaratà, tadantarapañisallãnà3. Yadi pana tvaü tàta pa¤casikha
bhagavantaü pañhamaü pasàdeyyàsi, tayà tàta pañhamaü pasàditaü pacchà
mayaü taü bhagavantaü dassanàya upasaïkameyyàma arahantaü
sammàsambuddhanti. ” “Evaü bhaddantavà”ti kho pa¤casikho
gandhabbadevaputto sakkassa devànamindassa pañissutvà beluvapaõóuvãõaü4
àdàya yena indasàlaguhà tenupasaïkami. Upasaïkamitvà ettàvatà me bhagavà
neva atidåre bhavissati na accàsanena sadda¤ca me sossatã’ti ekamantaü
aññhàsi. Ekamantaü ñhito kho pa¤casikho gandhabbadeva putto
beluvapaõóuvãõaü assàvesi. Imà ca gàthà abhàsi buddhupasaühità
dhammupasaühità saïghupasaühità arahantupasaühità kàmåpasaühità:
4. Vande te pitaraü bhadde timbaruü suriyavaccase,
Yena jàtà’si kalyàõã ànandajananã mama.
Vàto’va sedataü5 kanto pànãyaü’ca pipàsato,
Aïgãrasã piyàme’si dhammo arahatàmiva.
[PTS Page 266] [\q 266/] àturasseva bhesajjaü bhojanaü’va jighacchato,
Parinibbàpaya maü bhadde jalannamãva càrinà.
—————-
1. Jhàyatãså (machasaü), jhàyatassu (syà). 2. Jalatãsu (machasaü),
jalatassu (syà) jalitassu [PTS]. 3. Tadantarà pañisallãnà(machasaü),
tadantaraü (syà, kà, [PTS]. 4.Veëuvapaõóuvãõà - (syà). 5. Sedanaü, [PTS]
[BJT Page 400] [\x 400/]
Sãtodakaü1 pokkharaõiü yuttaü2 ki¤jakkhareõunà,
Nàgo ghammàbhitatto’va ogàhe te thanådaraü.
Accaïkusoca nàgo’va jitamme tuttatomaraü,
Kàraõaü nappajànàmi sammatto lakkhaõåruyà.
Tayi gedhitacitto’smi cittaü vipariõàmitaü,
Pañigantuü na sakkomi vaïkaghasto’va ambujo.
Vàmuru saja maü bhadde saja maü mandalocane,
Palissaja maü kalyàõi etamme abhipatthitaü.
Appako vata me santo kàmo vellitakesiyà,
Anekabhàvo3 samapàdi4 arahante’va dakkhiõà.
Yamme atthi kataü pu¤¤aü arahantesu tàdisu, tamme sabbaïgakalyàõi tayà saddhiü vipaccitaü.
[PTS Page 267] [\q 267/] yamme atthi kataü pu¤¤aü asmiü pañhavimaõóale,
Tamme sabbaïgakalyàõi tayà saddhiü vipaccataü.
Sakyaputto’va jhànena ekodi nipako sato,
Amataü muni jigiüsàno tamahaü suriyavaccase.
Yathàpi muni nandeyya patvà sambodhimuttamaü.
Evaü nandeyyaü kalyàõi missãbhàvaïgato tayà.
Sakko ce me varaü dajjà tàvatiüsànamissaro, [a]
Tàhaü bhadde vareyyàhe evaü kàmo daëho mama.
Sàlaü’ca na ciraü phullaü pitaraü te sumedhase,
Vandamàno namassà’mi yassàsetàdisã pajà ti.
—————-
1. Sãtodakiü - sãmu, [PTS], 2. Yutaü - sãmu, [PTS], 3. Anekabhàgo,
[PTS] 4. Samapàda, [PTS]. [A] ÷atra÷va (÷akra÷ ca) me varaü dadyàt
trayastriü÷ànamã÷varaþ (mahàvastu)
[BJT Page 402] [\x 402/]
5. Evaü vutte bhagavà pa¤casikhaü gandhabbadevaputtaü etadavoca:
’saüsandati kho te pa¤casikha tantissaro gãtassarena gãtassaro ca
tantissarena. Na ca pana te pa¤casikha tantissaro gãtassaraü ativattati.
Gãtassaro ca tantissaraü. Kadà saüyåëha pana te pa¤casikha imà gàthà
buddhupasaühità dhammupasaühità, saïghupasaühità arahantupasaühità
kàmåpapasaühità’ti.
Ekamidàhaü bhante samayaü bhagavà uruvelàyaü viharati najjà
nera¤jaràya tãre ajapàlanigrodhamåle [PTS Page 268] [\q 268/]
pañhamàbhisambuddho. Tena kho panàhaü bhante samayena bhaddànàma
suriyavaccasà timbaruno gandhabbara¤¤o dhãtà tambhikaïkhàmi, sà kho pana
bhante bhaginã parakàminã hoti. Sikhaõóã nàma màtalissa saïgàhakassa
putto tamabhikaïkhati. Yato kho ahaü bhante taü bhaginiü nàlatthaü
kenaci parayàyena, athàhaü beluvapaõóuvãõaü àdàya yena timbaruno
gandhabbara¤¤o nivesanaü tenupasaïkamiü. Upasaïkamitvà beluvapaõóuvãõaü
assàvesiü, imà ca gàthàyo abhàsiü buddhupasaühità dhammupasaühità
saïghupasaühità arahantupasaühità kàmåpasaühità.
Vande te pitaraü bhadde timbaruü suriyavaccase, yena jàtàsi kalyàõi
ànanda jananã mama. Vàto’va sedataü kanto pànãyaü’ca pipàsato,
Aïgãrasã piyàme’si dhammo arahatàmica.
âturasseva bhesajjaü bhojanaü’va jighacchato,
Parinibbàpaya maü bhadde jalannamãva càrinà.
Sãtodakaü pokkharaõiü yuttaü ki¤jakkhareõunà,
Nàgo ghammàbhitatto’va ogàhe te thanådaraü.
Accaïkusoca nàgo’va jitamme tuttatomaraü,
Kàraõaü nappajànàmi sammatto lakkhaõåruyà.
Tayi gedhitacitto’smi cittaü vipariõàmitaü,
Pañigantuü na sakkomi vaïkaghasto’va ambujo.
Vàmuru saja maü bhadde saja maü mandalocane,
Palissaja maü kalyàõi etamme abhipatthitaü.
Appako vata me santo kàmo vellitakesiyà,
Anekabhàvo samapàdi arahante’va dakkhiõà.
Yamme atthi kataü pu¤¤aü arahantesu tàdisu, tamme sabbaïgakalyàõã tayà saddhiü vipaccataü
Yamme atthi kataü pu¤¤aü asmiü pañhavimaõóale,
Tamme sabbaïgakalyàõi tayà saddhiü vipaccataü.
Sakyaputto’va jhànena ekodi nipako sato,
Amataü muni jigiüsàno tamahaü suriyavaccase.
Yathàpi muni nandeyya patvà sambodhimuttamaü.
Evaü nandeyyaü kalyàõi missãbhàvaïgato tayà.
Sakko ce me varaü dajjà tàvatiüsànamissaro, [a]
Tàhaü bhadde vareyyàhe evaü kàmo daëho mama.
Sàlaü’ca na ciraü phullaü pitaraü te sumedhase,
Vandamàno namassà’mi yassàsetàdisã pajà ti.
6. Evaü vutte bhante bhaddà suriyavaccasà maü etadavoca: na kho me
màrisa so bhagavà sammukhà diññho. Api ca suto yeva me so bhagavà
devànaü tàvatiüsànaü sudhammàyaü sabhàyaü upanaccantiyà, yato kho tvaü
màrisa taü bhagavantaü kittesi hotu no ajja samàgamoti. [PTS Page 269
[\q 269/] ‘@]sà yeva no bhante tassà bhaginiyà saddhiü samàgamo ahosi,
na ca dàni tato pacchà”ti.
Atha kho sakkassa devànamindassa etadahosi: pañisammodati kho
pa¤casikho gandhabbadevaputto bhagavatà, bhagavà ca pa¤casikhenà”ti.
[BJT Page 404] [\x 404/]
7. Atha kho sakko devànamindo pa¤casikhaü gandhabbadevaputtaü
àmantesi: abhivàdehi metthaü tàta pa¤casikha bhagavantaü: sakko bhante
devànamindo sàmacco saparijano bhagavato pàde sirasà vandatã’ti.
‘Evaü bhaddantavà’ti kho pa¤casikho gandhabbadevaputto sakkassa
devànamindassa pañissutvà bhagavantaü abhivàdesi: ’sakko bhante
devànamindo sàmacco saparijano bhagavato pàde sirasà vandatã’ti.
‘Evaü sukhã hotu pa¤casikha sakko devànamindo sàmacco saparijano,
sukhakàmà hi devà manussà asurà nàgà gandhabbà, ye ca¤¤e santi
puthukàyà’ti.
Eva¤ca pana tathàgatà evaråpe mahesakkhe yakkhe abhivadanti.
8. Abhivadito sakko devànamindo bhagavatà indasàlaguhaü pavisitvà
bhagavantaü abhivàdetvà ekamantaü aññhàsi. Devà pi tàvatiüsà
indasàlaguhaü pavisitvà bhagavantaü abhivàdetvà ekamantaü aññhaüsu.
Pa¤casikhopi gandhabbadevaputto indasàlaguhaü pavisitvà bhagavantaü
abhivàdetvà ekamantaü aññhàsi.
Tena kho pana samayena indasàlaguhà visamà santã samà samapàdi,
sambàdhà santã urundàsamapàdã. Andhakàro guhàyaü antaradhàyã, àloko
udapàdi yathà taü [PTS Page 270] [\q 270/] devànaü devànubhàvena.
Atha kho bhagavà sakkaü devànamindaü etadavoca: ‘acchariyamidaü
àyasmato kosiyassa abbhutamidaü àyasmato [C1] kosiyassa tàva
bahukiccassa bahukaraõãyassa yadidaü idhàü gamananti. ‘
Cirappatikàhaü bhante bhagavantaü dassanàya upasaïkamitukàmo. Api ca
devànaü tàvatiüsànaü kehici kehici kiccakaraõãyehi byàvaño evàhaü
nàsakkhiü bhagavantaü dassanàya upasaïkamituü. Ekamidaü bhante samayaü
bhagavà sàvatthiyaü viharati saëalàgàrake. Atha khvàhaü bhante sàvatthiü
agamàsiü bhagavantaü dassanàya. Tena kho pana bhante samayena bhagavà
a¤¤atarena samàdhinà nisinno hoti.
[BJT Page 406] [\x 406/]
Bhu¤jatã nàma vessavaõassa mahàràjassa paricàrikà bhagavantaü
paccupaññhità hoti pa¤jalikà namassamànà athakhvàhaü bhante bhu¤jatiü
etadavocaü: “abhivàdehi me tvaü bhagini bhagavantaü, sakko bhante
devànamindo sàmacco saparijano bhagavato pàde sirasà vandatã”ti. Evaü
vutte bhante sà bhu¤jatã maü etadavoca: ‘akàlo kho màrisa bhagavantaü
dassanàya, pañisallãno bhagavà’ti. [PTS Page 271] [\q 271/] “tena hi
bhagini yadà bhagavà tamhà samàdhimhà vuññhito hoti atha mama vacanena
bhagavantaü abhivàdehi. Sakko bhante devànamindo sàmacco saparijano
bhagavato pàde sirasà vandatã”ti.
“Kaccã me sà bhante bhaganã bhagavantaü abhivàdesi, sarati bhagavà
tassà bhaginiyà vacananti?” “Abhivàdesi maü sà devànaminda bhaginã,
saràmahaü tassà bhaginiyà vacanaü. Api càhaü àyasmato ca nemisaddena
tamhà samàdhimhà vuññhito”ti.
“Ye te bhante devà amhehi pañhamataraü tàvatiüsakàyaü upapannà, tesaü
me sammukhà sutaü sammukhà pañiggahãtaü: “yadà tathàgatà loke
uppajjanti arahanto sammàsambuddhà, dibbà kàyà paripåranti hàyanti
asurakàyà’ti. Taü me idaü bhante sakkhidiññhaü yato tathàgato loke
uppanno arahaü sammà sambuddho, dibbà kàyà paripåranti, hàyanti
asurakàyà ti. Idheva bhante kapilavatthusmiü gopikà nàma sakyadhità
ahosi buddhe pasannà dhamme pasannà saïghe pasannà sãlesu
paripårakàrãni. Yà itthittaü viràjetvà purisattaü bhàvetvà kàyassa bhedà
parammaraõà sugatiü saggaü lokaü upapannà devànaü tàvatiüsànaü
sahabyataü amhàkaü puttattaü ajjhupagatà. Tatrapi naü evaü jànantã
‘gopako devaputto gopako devaputto’ti.
9. A¤¤e pi bhante tayo bhikkhu bhagavati brahmacariyaü caritvà hãnaü
gandhabbakàyaü upapannà. Te pa¤cahi kàmaguõehi samappità samaïgibhåtà
paricàrayamànà amhàkaü upaññhànamàgacchanti amhàkaü pàricariyaü. Te
amhàkaü upaññhànamàgate amhàkaü pàricàriyaü gopako nàma devaputto [PTS
Page 272] [\q 272/] pañicodesi: “kutomukhà nàma tumhe màrisà tassa
bhagavato dhammaü assutthà ahaü hi nàma itthikà samàna buddhe pasannà
dhamme pasananà saïghe pasannà sãlesu paripårakàrinã itthittaü viràjetvà
purisattaü bhàvetvà kàyassa bhedà parammaraõà sugatiü saggaü lokaü
upapannà devànaü tàvatiüsànaü sahabyatà. Sakkassa devànamindassa
puttattaü ajjhupagatà.
[BJT Page 408] [\x 408/]
Idhàpi maü evaü jànanti gopako devaputto gopako devaputtoti. Tumhe
pana màrisà bhagavatã brahmacariyaü caritvà hãnaü gandhabbakàyaü
upapannà duddiññharåpaü vata bho addasàma ye mayaü addasàma sahadhammike
hãnaü gandhabbakàyaü upapanne’ti”. Tesaü bhante gopakena devaputtena
pañicoditànaü dve devà diññheva dhamme satiü pañilabhiüsu kàyaü
brahmapurohitaü, eko pana devo kàme ajjhàvasi.
10. “Upàsikà cakkhumato ahosiü nàmampi mayhaü ahu gopikà ti,
Buddhe ca dhamme abhippasannà saïgha¤cupaññhàsiü pasannacittà.
Tasseva buddhassa sudhammatàya sakkassa puttomhi mahànubhàvo,
Mahàjutãko tidivåpapanto jànanti maü idhàpi gopako ti.
Athaddasaü bhikkhavo diññhapubbe gandhabbakàyåpagate’ vahãne. Imehi te gotamasàvakà se ye ca mayaü pubbe manussabhåtà.
Annena pànena upaññhahimhà pàdåpasaügayha sake nivesane,
[PTS Page 273] [\q 273/] kutomukhà nàma ime bhavanto buddhassa dhammàni pañiggahesuü.
Paccattaü veditabbo hi dhammo sudesito cakkhumatànubuddho,
Ahaü hi tumheva upàsamàno sutvà ariyànaü subhàsitàni.
Sakkassa putto’mhi mahànubhàvo mahàjutãko tidivåpapanno,
Tumhe pana seññhamupàsamànà anuttaraü brahmacariyaü caritvà.
Hãnaü kàyaü upapannà bhavanto anànulomà bhavatopapatti,
Duddiññharåpaü vata addasàma sahadhammike hãnakàyåpapanne.
Gandhabbakàyupagatà bhavanto devànamàgacchatha pàricariyaü,
Agàre vasako mayhaü imaü passa visesataü.
[BJT Page 410] [\x 410/]
Iti hutvà svajja påmà’mhi devo dibbehi kàmehi samaïgibhåto,
Te codità gotamasàvakena saüvegamàpàduü samecca gopakaü,
“Handa byàyamàma viyàyamàma mà no mayaü parapessà ahumha, “
[PTS Page 274] [\q 274/] tesaü duve viriyaü àrabhiüsu anussaraü gotamasàsanàni,
Idhe va cittàni viràjayitvà kàmesu àdãnavamaddasaüsu,
Te kàmasaüyojanabandhanàni pàpimayogàni duraccayàni
Nàgoca sandànaguõàni chetvà deve tàvatiüse atikkamiüsu, saindà devà sapajàpatikà sabbe sudhammàya sabhàyupaviññhà -
Te saünisinnànaü atikkamiüsu vãrà viràgà virajaü karontà,
Te disvà saüvegamakàsi vàsavo devàbhibhå devagaõassa majjhe.
Ime hi te hãnakàyåpapannà devetàvatiüse atikkamanti,
Saüvegajàtassa vaco nisamma so gopako vàsavamajjhabhàsi.
“Buddho janindatthi manussaloke kàmàbhibhå sakyamunãti ¤àyati,
Tassete puttà satiyà vihãnà codità mayà te satimajjhalatthuü.
[PTS Page 275] [\q 275/] tiõõaü tesaü vasãnettha eko gandhabbakàyåpagato ‘vahãno
Dve ceva sambodhipathànusàrino devepi hãëenti samàhitattà.
Etàdisã dhammappakàsanettha na tathe kiü kaïkhati koci sàvako,
Nitthiõõaoghaü vicikicchàjinnaü buddhaü namassàma jinaü janindaü.
Yante dhammaü idha¤¤àya visesaü ajjhagaüsu te,
Kàyaü brahmapurohitaü duve tesaü visesagå.
Tassa dhammassa pattiyà àgatamhàsi màrisa,
Katàvakàsà bhagavatà pa¤haü pucchemu màrisàti.
[BJT Page 412] [\x 412/]
11. Atha kho bhagavato etadahosi: dãgharattaü visuddho kho ayaü sakko
yaü ki¤ci maü pa¤haü pucchissati. Sabbaü taü atthasaühitaü yeva
pucchissati, no anatthasaühitaü. Yaü cassàhaü puññho byàkarissàmi. Taü
khippameva àjànissatã”ti. Atha kho bhagavà sakkaü devànamindaü gàthàya
ajjhabhàsi:
“Puccha vàsava maü pa¤haü yaü ki¤ci manasicchasi,
Tassa tasseva pa¤hassa ahaü antaü karomi te” ti.
Pañhamabhàõavàraü niññhitaü.
[BJT Page 414] [\x 414/]
12. [PTS Page 276] [\q 276/] katàvakàso sakko devànamindo bhagavatà
imaü bhagavantaü pañhamaü pa¤haü apucchi: kiüsa¤¤ojanà nu kho màrisa
devà manussà asurà nàgà gandhabbà ye ca¤¤e santi puthukàyà te ‘averà
adaõóà asapattà abyàpajjà1 viharemu averino’ti iti ce nesaü hoti. Atha
ca pana saverà sadaõóà sasapattà sabyàpajjà viharanti saverino”ti itthaü
sakko devànamindo bhagavantaü pa¤haü apucchi.
Tassa bhagavà pa¤haü puññho byàkàsi:
“Issàmacchariyasa¤¤ojanà kho devànaminda devà manussà asurà nàgà
gandhabbà, ye ca¤¤e santi puthukàyà, te ‘averà adaõóà asapattà abyàpajjà
viharemu averino’ti iti ce nesaü hoti. Atha ca pana saverà sadaõóà
sasapattà sabyapajjà viharanti saverino ti. Itthaü bhagavà sakkassa
devànamindassa pa¤haü puññho byàkàsi. Attamano sakko devànamindo
bhagavato bhàsitaü abhinandi anumodi: evametaü bhagavà, evametaü sugata,
tiõõà me’ttha kaïkhà vigatà kathaükathà bhagavato pa¤hassa veyyàkaraõaü
sutvà”ti.
13. Itiha sakko devànamindo bhagavato bhàsitaü [PTS Page 277] [\q
277/] abhinanditvà anumoditvà bhagavantaü uttariü pa¤hamapucchi:
“Issàmacchariyaü pana màrisa kiünidànaü kiüsamudayaü kiüjàtikaü
kiüpabhavaü, kismiü sati issàmacchariyaü hoti, kismiü asati
issàmacchariyaü na hotã?”Ti.
—————-
1. Avyàpajjha, [PTS]
[BJT Page 416] [\x 416/]
Issàmacchariyaü kho devànaminda piyàppiyasidànaü piyàppiyasamudayaü
piyàppiyajàtikaü piyàppiyapabhayaü, piyàppiye sati issàmacchariyaü hoti.
Piyàppiye asati issàmacchariyaü na hotã”ti.
14. “Piyàppiyaü kho pana màrisa kiünidànaü kiüsamudayaü kiüjàtikaü
kiüpabhavaü. Kismiü sati piyàppiyaü hoti, kismã asati piyàppiyaü na
hotã”ti.
“Piyàppiyaü kho devànaminda chandanidànaü chandasamudayaü
chandajàtikaü chandappabhavaü chande sati piyàppiyaü hoti, chande’ asati
piyàppiyaü na hotã”ti.
15. “Chando kho pana màrisa kiünidàno kiüsamudayo kiüjàtiko kiüpabhavo, kismiü sati chando hoti kismiü asati chando na hotã’ti.
Chando kho devànaminda vitakkanidàno vitakkasamudayo vitakkajàtiko
vitakkapabhavo. Vitakke sati chande hoti, vitakke asati chando na
hotã”ti.
16. Vitakko kho pana màrisa kiünidàno kiüsamudayo kiüjàtiko
kiüpabhavo kismiü sati vitakko hoti, kismiü asati vitakko na hotã’ti.
Vitakko kho devànaminda papa¤casa¤¤àsaïkhànidàno
papa¤casa¤¤àsaïkhàsamudayo papa¤casa¤¤àsaïkhàjàtiko
papa¤casa¤¤àsaïkhàpabhavo, papa¤casa¤¤àsaïkhàya sati vitakko hoti,
papa¤casa¤¤àsaïkhàya asati vitakko na hotã”ti,
[BJT Page 418] [\x 418/]
17. Kathaü pañipanno pana màrisa bhikkhu papa¤casa¤¤àsaïkhànirodhasàruppagàminãpañipadaü pañipanno hotã’ti.
[PTS Page 278] [\q 278/] somanassampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampi. Domanassampàhaü devànaminda duvidhena
vadàmi. Sevitabbampi asevitabbampi, upekkhampàhaü devànaminda duvidhena
vadàmi sevitabbampi asevitabbampi.
Somanassampàhaü devànaminda duvidhena vadàmi. Sevitabbampi
asevitabbampi iti kho panetaü vuttaü ki¤cetaü pañicca vuttaü. Tattha yaü
ja¤¤à somanassaü ‘imaü kho me somanassaü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã’ti. Evaråpaü somanassaü na
sevitabbaü. Tattha yaü ja¤¤à somanassaü ‘imaü kho me somanassaü sevato
akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti evaråpaü
somanassaü sevitabbaü. Tattha ya¤ce savitakkaü savicàraü ya¤ce avitakkaü
avicàraü ye avitakkaavicàre te paõãtatare. Somanassampàhaü devànaminda
duvidhena vadàmi sevitabbampi asevitabbampãti. Iti yantaü vuttaü
idametaü pañicca vuttaü. Domanassampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampã ti iti kho panetaü vuttaü ki¤cetaü
pañiccavuttaü. Tattha yaü ja¤¤à domanassaü ‘imaü kho me domanassaü
sevato akusalà dhammà abhivaóóhanti kusalà dhammà parihàyantã’ti,
evaråpaü domanassaü na sevitabbaü. Tattha yaü ja¤¤à domanasasaü ‘imaü
kho me domanassaü sevato akusalà dhammà parihàyanni kusalà dhammà
abhivaóóhantã’ti, evaråpaü domanassaü sevitabbaü. Tattha ya¤ce
savitakkaü savicàraü ya¤ce avitakkaü avicàraü ye avitakkaavicàre te
paõãtatare. Domanassampàhaü devànaminda duvidhena vadàmi [PTS Page 279]
[\q 279/] sevitabbampi asevitabbampã ti. Iti yantaü vuttaü idametaü
pañiccavuttaü.
[BJT Page 420] [\x 420/]
Upekkhampàhaü devànaminda duvidhena vadàmi sevitabbampi asevitabbampã
ti iti kho panetaü vuttaü. Ti¤cetaü pañicca vuttaü tattha yaü
ja¤¤àupekkhaü imaü kho me upekkhaü sevato akusalà dhammà abhivaóóhanti.
Kusalà dhammà parihàyanti ti evaråpà upekkhà na sevitabbà. Tattha yaü
ja¤¤à upekkhà imaü kho me upekkhaü sevato akusalà dhammà parihàyanti
kusalà dhammà abhivaóóhantãti evaråpà upekkhà sevitabbà. Tattha ya¤ce
savitakkaü savicàraü ya¤ce avitakkaü avicàraü ye avitakkaavicàre te
paõãtatare. Upekkhampàhaü devànaminda duvidhena vadàmi. Sevitabbampi
asevitabbampã ti. Iti yantaü vuttaü idametaü pañicca vuttaü.
Evaü pañipanno kho devànaminda bhikkhu
papa¤casa¤¤àsaïkhànirodhasàruppagàminãpañipadaü pañipanno hotã ti.
Itthaü bhagavà sakkassa devànamindassa pa¤haü puññho byàkàsi. Attamano
sakko devànamindo bhagavato bhàsitaü abhinandi anumodi. Evametaü”bhagavà
evametaü sugata tiõõà me’ttha kaïkhà vigatà kathaükathà bhagavato
pa¤haveyyàkaraõaü sutvà”ti.
18. Itiha sakko devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü uttariü pa¤haü apucchi: “kathaü pañipanno pana
màrisa bhikkhu pàtimokkhasaüvaràya pañipanno hotã? Ti”.
Kàyasamàcàrampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampãti. Vacãsamàcàrampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampãti. Pariyesanampàhaü devànaminda duvidhena
vadàmi sevitabbampi asevitabbampã ti. [PTS Page 280] [\q 280/]
kàyasamàcàrampàhaü devànaminda duvidhena vadàmi. Sevitabbampi
asevitabbampã ti. Iti kho panetaü vuttaü ki¤cetaü pañicca vuttaü. Tattha
yaü ja¤¤à kàyasamàcàraü imaü kho me kàyasamàcàraü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpo kàyasamàcàro na
sevitabbo. Tattha yaü ja¤¤à kàyasamàcàraü imaü kho me kàyasamàcàraü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpo kàyasamàcàro sevitabbo. Kàyasamàcàrampàhaü devànaminda duvidhena
vadàmi. Sevitabbampi asevitabbampã ti. Iti yantaü vuttaü, idametaü
pañicca vuttaü,
[BJT Page 422] [\x 422/]
Vacãsamàcàrampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampãti. Iti kho panetaü vuttaü. Ki¤cetaü pañicca vuttaü. Tattha
yaü ja¤¤à vacãsamàcàraü imaü kho me vacãsamàcàraü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpo vacãsamàcàro na
sevitabbo. Tattha yaü ja¤¤à vacãsamàcàraü imaü kho me vacãsamàcàraü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpo vacãsamàcàro sevitabbo. Vacãsamàcàrampàhaü devànaminda duvidhena
vadàmi. Sevitabbampi asevitabbampãti iti yantaü vuttaü idametaü pañicca
vuttaü.
Pariyesanampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampã ti. Iti kho panetaü vuttaü. Ki¤cetaü pañicca vuttaü.
Tattha yaü ja¤¤à pariyesanaü imaü kho me pariyesanaü sevato akusalà
dhammà abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpà pariyesanà na
sevitabbà. Tattha yaü ja¤¤à pariyesanaü imaü kho me pariyesanaü sevato
akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti, evaråpà
pariyesanà sevitabbà. Pariyesanampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampã ti iti yantaü vuttaü idametaü pañicca vuttaü.
[PTS Page 281] [\q 281/] evaü pañipanno kho devànaminda bhikkhu
pàtimokkhasaüvaràya pañipanno hotã ti.
Itthaü bhagavà sakkassa devànamindassa pa¤haü puññho byàkàsi attamano
sakko devànamindo bhagavato bhàsitaü abhinandi anumodi: “evametaü
bhagavà evametaü sugata. Tiõõà me’ttha kaïkhà vigatà kathaükathà
bhagavato pa¤haveyyàkaraõaü sutvà”ti.
19. Itiha sakko devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü uttariü pa¤haü apucchi: “kathaü pañipanno pana
màrisa bhikkhu indriyasaüvaràya pañipanno hotã?”Ti.
“Cakkhuvi¤¤eyyaü råpampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampãti. Sotavi¤¤eyyaü saddampàhaü devànaminda duvidhena vadàmi
sevitabbampi asevitabbampãti. Ghànavi¤¤eyyaü gandhampàhaü devànaminda
duvidhena vadàmi sevitabbampã asevitabbampã ti. Jivhàvi¤¤eyyaü
rasampàhaü devànaminda duvidhena vadàmi sevitabbampi asevitabbampã ti.
Kàyavi¤¤eyyaü phoññhabbampàhaü devànaminda duvidhena vadàmi sevitabbampi
asevitabbampi ti. Manovi¤¤eyyaü dhammampàhaü devànaminda duvidhena
vadàmi sevitabbampi asevitabbampã’ti.
[BJT Page 424] [\x 424/]
Evaü vutte sakko devànamindo bhagavantaü etadavoca: imassa kho ahaü
bhante bhagavatà saïkhittena bhàsitassa evaü vitthàrena atthaü àjànàmi.
Yathàråpaü bhante cakkhuvi¤¤eyyaü råpaü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpaü cakkhuvi¤¤eyyaü
råpaü na sevitabbaü, yathàråpa¤ca kho bhante cakkhuvi¤¤eyyaü råpaü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpaü cakkhuvi¤¤eyyaü råpaü [PTS Page 282] [\q 282/] sevitabbaü.
Yathàråpa¤ca kho bhante sotavi¤¤eyyaü saddaü sevato akusalà dhammà
abhivaóóhanti kusalà dhammà parihàyantã ti, evaråpaü sotavi¤¤eyyaü
saddaü na sevitabbaü, yathàråpa¤ca kho bhante sotavi¤¤eyyaü saddaü
sevato akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti,
evaråpaü sotavi¤¤eyyaü saddaü sevitabbaü. Yathàråpa¤ca kho bhante
ghànavi¤¤eyyaü gandhaü sevato akusalà dhammà abhivaóóhanti kusalà dhammà
parihàyantã ti, evaråpaü ghànavi¤¤eyyaü gandhaü na sevitabbaü,
yathàråpa¤ca kho bhante ghànavi¤¤eyyaü gandhaü sevato akusalà dhammà
parihàyanti kusalà dhammà abhivaóóhantã’ti, evaråpaü ghànavi¤¤eyyaü
gandhaü sevitabbaü. Yathàråpa¤ca kho bhante jivhàvi¤¤eyyaü rasaü sevato
akusalà dhammà abhivaóóhanti kusalà dhammà parihàyanti ti, evaråpaü
jivhàvi¤¤eyyaü rasaü na sevitabbaü, yathàråpa¤ca kho bhante
jivhàvi¤¤eyyaü rasaü sevato akusalà dhammà parihàyanti kusalà dhammà
abhivaóóhantã’ti evaråpaü jivhàvi¤¤eyyaü rasaü sevitabbaü. Yathàråpa¤ca
kho bhante kàyavi¤¤eyyaü phoññhabbaü sevato akusalà dhammà abhivaóóhanti
kusalà dhammà parihàyanti ti, evaråpaü kàyavi¤¤eyyaü phoññhabbaü na
sevitabbaü, yathàråpa¤ca kho bhante kàyavi¤¤eyyaü phoññhabbaü sevato
akusalà dhammà parihàyanti kusalà dhammà abhivaóóhantã’ti evaråpaü
kàyavi¤¤eyyaü phoññhabbaü sevitabbaü. Yathàråpa¤ca kho bhante
manovi¤¤eyyaü dhammà sevato akusalà dhammà abhivaóóhanti kusalà dhammà
parihàyanti ti evaråpo manovi¤¤eyyo dhammo na sevitabbo. Yathàråpa¤ca
kho bhante manovi¤¤eyyaü dhammaü sevato akusalà dhammà parihàyanti
kusalà dhammà abhivaóóhantã’ti evaråpo manovi¤¤eyyo dhammo sevitabbo.
Imassa kho me bhante bhagavatà saïkhittena bhàsitassa evaü vitthàrena
atthaü àjànato tiõõaü me’ttha kaïkhà vigatà kathaükathà bhagavato
pa¤haveyyàkaraõaü sutvà”ti.
20. Itiha sakkà devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü uttariü pa¤haü apucchi: “sabbeva nu kho màrisa
samaõabràhmaõà ekantavàdà ekantasãlà ekantachandà ekantaajjhosànà”ti.
“Na kho devànaminda sabbe samaõabràhmaõà ekantavàdà ekantasãlà ekantachandà ekantaajjhosànà”ti.
“Kasmà pana màrisa na sabbe samaõabràhmaõà ekantavàdà ekantasãlà ekantachandà ekantaajjhosànà?”Ti.
[BJT Page 426] [\x 426/]
“Anekadhàtunànàdhàtu kho devànaminda loko. Tasmiü
anekadhàtunànàdhàtusmiü loke yaü yadeva sattà dhàtuü abhinivisanti taü
tadeva thàmasà paràmassa abhinivissa voharanti ‘idameva saccaü
moghama¤¤anti. ‘ Tasmà na sabbe samaõabràhmaõà ekantavàdà ekantasãlà
ekantachandà ekantaajjhosànà”ti.
“Sabbeva nu kho màrisa samaõabràhmaõà [PTS Page 283] [\q 283/]
accantaniññhà accantayogakkhemã accantabrahmacàrã accantapariyosànà?”Ti.
“Na kho devànaminda sabbe samaõabràhmaõà accantaniññhà accantayogakkhemã accantabrahmacàrã accantapariyosànà”ti.
“Kasmà pana màrisa na sabbe samaõabràhmaõà accantaniññhà accantayogakkhemã accantabrahmacàrã accantapariyosànà”ti.
“Ye kho devànaminda bhikkhu taõhàsaïkhayavimuttà te accantaniññhà
accantayogakkhemã accantabrahmacàrã accantapariyosànà. Tasmà na sabbe
samaõabràhmaõà accantaniññhà accantayogakkhemã accantabrahmacàrã
accantapariyosànà”ti.
Itthaü bhagavà sakkassa devànamindassa pa¤haü puññho byàkàsi.
Attamano sakko devànamindo bhagavato bhàsitaü abhinandi anumodi. Eva
metaü bhagavà evametaü sugata tiõõà me’ttha kaïkhà vigatà kathaü kathà
bhagavato pa¤haveyyàkaraõaü sutvà”ti.
[BJT Page 428] [\x 428/]
21. Itiha sakko devànamindo bhagavato bhàsitaü abhinanditvà
anumoditvà bhagavantaü etadavoca: ejà bhante rogo ejà gaõóo ejà sallaü
ejà imaü purisaü parikaóóhati tassa tasseva bhavassa abhinibbattiyà.
Tasmà ayaü puriso uccàvacamàpajjati. Yesvàhaü bhante pa¤hànaü ito
bahiddhà a¤¤esu samaõabràhmaõesu okàsakammampi nàlatthaü. Te me
bhagavatà byàkatà dãgharattànusayita¤ca pana me vicikicchà -
kathaükathàsallaü, ta¤ca bhagavatà abbåëhanti.
22. [PTS Page 284] [\q 284/] abhijànàsi. No tvaü devànaminda ime pa¤he a¤¤e samaõabràhmaõe pucchità”ti.
“Abhijànàmahaü bhante ime pa¤he a¤¤e samaõabràhmaõe pucchità”ti.
“Yathàkathaü pana te devànaminda byàkaüsu, sace te agaru bhàsasså”ti.
“Na kho me bhante garu yatthassa bhagavà nisinno bhagavantaråpo và”ti.
“Tena hi devànaminda bhàsasså”ti.
“Ye svàhaü bhante ma¤¤àmi samaõabràhmaõà àra¤¤akà panta senàsanà’ti.
Tyàhaü upasaïkamitvà. Ime pa¤he pucchàmi. Te mayà puññhà na sampàyanti,
asampàyantà mamaü yeva pañipucchanti’ ko nàmo àyasmà?’Ti. Tesàhaü puññho
byàkaromi: “ahaü kho màrisa, sakko devànamindo’ti. Te mamaü yeva
uttariü pañipucchanti ‘kiü panàyasmà devànaminda kammaü katvà imaü
ñhànaü patto’ti. Tesàhaü yathàsutaü yathàpariyattaü dhammaü desemi. Te
tàvatakeneva attamanà honti ’sakko ca no devànamindo diññho ya¤ca no
apucchimha ta¤ca no byàkàsã’ti. Te a¤¤adatthu mama yeva sàvakà
sampajjanti, na càhaü tesaü. Ahaü kho pana bhante bhagavato sàvako
sotàpanno avinipàtadhammo niyato sambodhiparàyaõo”ti.
—————-
1. Yesvàhaü (sãmu)
[BJT Page 430] [\x 430/]
23. “Abhijànàsi no tvaja devànaminda ito pubbe evaråpaü veda pañilàbhaü somanassapañilàbhanti?”
[PTS Page 285] [\q 285/] “abhijànàmahaü bhante ito pubbe evaråpaü vedapañilàbhaü somanassapañilàbhanti. “
“Yathàkathaü pana tvaü devànaminda abhijànàsi ito pubbe evaråpaü vedapañilàbhaü somanassapañilàbhanti?”
“Bhåtapubbaü bhante devàsurasaïgàmo samupabyuëho ahosi, tasmiü kho
pana bhante saïgàme devà jiniüsu, asurà paràjiyiüsu. Tassa mayhaü bhante
taü saïgàmaü abhivijinitvà vijitasaïgàmassa etadahosi: ‘yà ceva dàni
dibbà ojà yà ca asurà ojà ubhayamettha devà paribhu¤jissantantã ti. So
kho me bhante vedapañilàbho somanassapañilàbho sadaõóàvacaro
sasatthàvacaro na nibbidàya na viràgàya na nirodhàya na upasamàya na
abhi¤¤àya na sambodhàya na nibbànàya saüvattati. Yo kho pana me ayaü
bhante bhagavato dhammaü sutvà vedapañilàbho somanassapañilàbho, so
adaõóàvacaro asatthàvacaro ekantanibbidàya viràgàya nirodhàya upasamàya
abhi¤¤àya sambodhàya nibbànàya saüvattatã”ti.
24. “Kiü pana tvaü devànaminda atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassa pañilàbhaü pavedesã?” Ti.
“Cha kho ahaü bhante atthavase sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemã”ti.
“Idheva tiññhamànassa devabhåtassa me sato,
Punaràyu ca me laddho evaü jànàhi màrisà”ti.
Imaü kho ahaü bhante pañhamaü atthavasaü [PTS Page 286] [\q 286/]
sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
Cuto’haü diviyà kàyà àyuü hitvà amànusaü,
Amåëho gabbhamessàmi yattha me ramatã mano.
[BJT Page 432] [\x 432/]
Imaü kho ahaü bhante dutiyaü atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
Svàhaü amåëhapa¤¤assa viharaü sàsane rato,
¥àyena viharissàmi sampajàno patissato.
Imaü kho ahaü bhanne tatiyaü atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
¥àyena me carato ca sambodhi ce bhavissati,
A¤¤àtà viharissàmi sveva manto bhavissati.
Imaü kho ahaü bhante catutthaü atthavasaü sampassamàno eva råpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
Cuto’haü mànusà kàyà àyuü hitvàna mànusaü,
Puna deva bhavissàmi devalokamhi uttamo.
Imaü kho ahaü bhante pa¤camaü atthavasaü sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
Te paõãtatarà devà akaniññhà yasassino,
Antime vattamànamhi so nivàso bhavissati.
[PTS Page 287] [\q 287/] imaü kho ahaü bhante chaññhaü atthavasaü
sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
Ime kho ahaü bhante cha atthavase sampassamàno evaråpaü vedapañilàbhaü somanassapañilàbhaü pavedemi.
25. “Apariyositasaïkappo vicikicchi kathaükathi,
Vicariü1 dãghamaddhànaü anvesanto tathàgataü.
Yyàssu ma¤¤àmi samaõe pavivittavihàrino,
Samabuddhà2 iti ma¤¤àno gacchàmi te upàsituü.
Kathaü àràdhanà hoti kathaü hoti viràdhanà,
Iti puññhà na sambhonti 3 magge pañipadàsu ca.
—————-
1. Vivarã [PTS] 2. Sambuddho [PTS] 3. Sampàyanti sã mu. [BJT Page 434] [\x 434/]
Tyàssu yadà maü jànanti sakko devànamàgato.
Tyàssu mameva pucchanti kiü katvà pàpuõã idaü.
Tesaü yathà sutaü dhammaü desayàmi janesuta,
Tena attamanà honti1 diññho no vàsavo’ti ca.
Yadà ca buddhamaddakkhiü vicikicchàvitàraõaü,
So’mbhi vãtabhayo ajja sambuddhaü payirupàsiya. 2
Taõhàsallassa hantàraü buddhamappañipuggalaü, ahaü vande mahàvãraü buddhamàdiccabandhunaü3
[PTS Page 288] [\q 288/] yaü karomasi 4 brahmuno samaü devehi màrisa,
Tadajja tuyhaü kassàma handa sàmaü karoma te.
Tvameva asi sambuddho tuvaü satthà anuttaro,
Sadevakasmiü lokasmiü natthi te pañipuggalo”ti.
26. Atha kho sakko devànamindo pa¤casikhaü gandhabbaputtaü àmantesi.
Bahåpakàro kho me’si tvaü tàta pa¤casikhaü yaü tvaü bhagavantaü pañhamaü
pasàdesi tayà tàta pañhamaü pasàditaü pacchà mayaü taü bhagavantaü
dassanàya upasaïkamimha arahantaü sammàsambuddhaü. Pettike ca ñhàne
ñhapayissàmi, gandhabbaràjà bhavissasi, bhadda¤ca te suriyavaccasaü
dammi, sà hi te abhipatthità”ti. Atha kho sakko devànamindo pàõinà
pañhaviü paràmasitvà tikkhattuü udànaü udànesi: “namo tassa bhagavato
arahato sammàsambuddhassa, namo tassa bhagavato arahato
sammàsambuddhassa, namo tassa bhagavato arahato sammàsambuddhassà”ti.
Imasmi¤ca pana veyyàkaraõasmiü bha¤¤amàne sakkassa devànamindassa
virajaü vãtamalaü dhammacakkhuü udapàdi “yaü ki¤ci samudayadhammaü
sabbantaü nirodhadhammanti, ” a¤¤esa¤ca asãtiyà [PTS Page 289] [\q 289/]
devatàsahassànaü. Iti ye sakkena devànamindena ajjhiññhapa¤hà puññhà,
te bhagavatà byàkatà. Tasmà imassa veyyàkaraõassa sakkapa¤ho’tveva
adhivacananti.
Sakkapa¤hasuttaüniññhitaü aññhamaü.
—————-
1. Te nassatatamanà [PTS] 2. Payirupàsasiü machasaü. 3. Candamàdiccabandhunaü [PTS] 4. Yaü karomaso [PTS]
ENGLISH
Suttantapiñake Dãghanikàyo (Dutiyo bhàgo) Mahàvaggo
Namo tassa bhagavato arahato sammà sambuddhassa.
Digha Nikaya 21
Sakka-pañha Sutta
Sakka’s Questions
(excerpt)
For free distribution only, as a gift of Dhamma
…
Having
been given leave by the Blessed One, Sakka the deva-king asked him his
first question: “Fettered with what, dear sir — though they think, ‘May
we live free from hostility, free from violence, free from rivalry, free
from ill will, free from those who are hostile’ — do devas, human
beings, asuras, nagas, gandhabbas, & whatever other many kinds of
beings there are, nevertheless live in hostility, violence, rivalry, ill
will, with those who are hostile?”
Thus Sakka asked his first
question of the Blessed One, and the Blessed One, when asked, replied:
“Devas, human beings, asuras, nagas, gandhabbas, & whatever other
many kinds of beings there are, are fettered with envy & stinginess,
which is why — even though they think, ‘May we live free from
hostility, free from violence, free from rivalry, free from ill will,
free from those who are hostile — they nevertheless live in hostility,
violence, rivalry, ill will, with those who are hostile.”
Thus
the Blessed One answered, having been asked by Sakka the deva-king.
Gratified, Sakka was delighted in & expressed his approval of the
Blessed One’s words: “So it is, O Blessed One. So it is, O One
Well-gone. Hearing the Blessed One’s answer to my question, my doubt is
now cut off, my perplexity is overcome.”
Then Sakka, having
delighted in & expressed his approval of the Blessed One’s words,
asked him a further question: “But what, dear sir, is the cause of envy
& stinginess, what is their origination, what gives them birth, what
is their source? When what exists do they come into being? When what
doesn’t exist do they not?”
“Envy & stinginess have
dear-&-not-dear as their cause, have dear-&-not-dear as their
origination, have dear-&-not-dear as what gives them birth, have
dear-&-not-dear as their source. When dear-&-not-dear exist,
they come into being. When dear-&-not-dear are not, they don’t.”
“But
what, dear sir, is the cause of dear-&-not-dear, what is their
origination, what gives them birth, what is their source? When what
exists do they come into being? When what doesn’t exist do they not?”
“Dear-&-not-dear
have desire as their cause, have desire as their origination, have
desire as what gives them birth, have desire as their source. When
desire exists, they come into being. When desire is not, they don’t.”
“But
what, dear sir, is the cause of desire, what is its origination, what
gives it birth, what is its source? When what exists does it come into
being? When what doesn’t exist does it not?”
“Desire has thinking
as its cause, has thinking as its origination, has thinking as what
gives it birth, has thinking as its source. When thinking exists, desire
comes into being. When thinking is not, it doesn’t.”
“But what,
dear sir, is the cause of thinking, what is its origination, what gives
it birth, what is its source? When what exists does it come into being?
When what doesn’t exist does it not?”
“Thinking has the
perceptions & categories of complication [n1] as its cause, has the
perceptions & categories of complication as its origination, has the
perceptions & categories of complication as what gives it birth,
has the perceptions & categories of complication as its source. When
the perceptions & categories of complication exists, thinking comes
into being. When the perceptions & categories of complication are
not, it doesn’t.”
“And how has he practiced, dear sir: the monk
who has practiced the practice leading to the right cessation of the
perceptions & categories of complication?”
“Joy is of two
sorts, I tell you, deva-king: to be pursued & not to be pursued.
Grief is of two sorts: to be pursued & not to be pursued. Equanimity
is of two sorts: to be pursued & not to be pursued.
“‘Joy is
of two sorts, I tell you, deva-king: to be pursued & not to be
pursued.’ Thus was it said. And in reference to what was it said? When
one knows of a feeling of joy, ‘As I pursue this joy, unskillful mental
qualities increase, and skillful mental qualities decline,’ that sort of
joy is not to be pursued. When one knows of a feeling of joy, ‘As I
pursue this joy, unskillful mental qualities decline, and skillful
mental qualities increase,’ that sort of joy is to be pursued. And this
sort of joy may be accompanied by directed thought & evaluation or
free of directed thought & evaluation. Of the two, the latter is the
more refined. ‘Joy is of two sorts, I tell you, deva-king: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
this was it said.
“‘Grief is of two sorts, I tell you: to be
pursued & not to be pursued.’ Thus was it said. And in reference to
what was it said? When one knows of a feeling of grief, ‘As I pursue
this grief, unskillful mental qualities increase, and skillful mental
qualities decline,’ that sort of grief is not to be pursued. When one
knows of a feeling of grief, ‘As I pursue this grief, unskillful mental
qualities decline, and skillful mental qualities increase,’ that sort of
grief is to be pursued. And this sort of grief may be accompanied by
directed thought & evaluation or free of directed thought &
evaluation. Of the two, the latter is the more refined. ‘Grief is of two
sorts, I tell you: to be pursued & not to be pursued.’ Thus was it
said. And in reference to this was it said.
“‘Equanimity is of
two sorts, I tell you: to be pursued & not to be pursued.’ Thus was
it said. And in reference to what was it said? When one knows of a
feeling of equanimity, ‘As I pursue this equanimity, unskillful mental
qualities increase, and skillful mental qualities decline,’ that sort of
equanimity is not to be pursued. When one knows of a feeling of
equanimity, ‘As I pursue this equanimity, unskillful mental qualities
decline, and skillful mental qualities increase,’ that sort of
equanimity is to be pursued. And this sort of equanimity may be
accompanied by directed thought & evaluation or free of directed
thought & evaluation. Of the two, the latter is the more refined.
‘Equanimity is of two sorts, I tell you: to be pursued & not to be
pursued.’ Thus was it said. And in reference to this was it said.
“This
is how he has practiced, deva-king: the monk who has practiced the
practice leading to the right cessation of the perceptions &
categories of complication.”
Thus the Blessed One answered,
having been asked by Sakka the deva-king. Gratified, Sakka was delighted
in & expressed his approval of the Blessed One’s words: “So it is, O
Blessed One. So it is, O One Well-gone. Hearing the Blessed One’s
answer to my question, my doubt is now cut off, my perplexity is
overcome.”
Then Sakka, having delighted in & expressed his
approval of the Blessed One’s words, asked him a further question: “But
how has he practiced, dear sir: the monk who has practiced for restraint
in the Patimokkha?”
“Bodily conduct is of two sorts, I tell you,
deva-king: to be pursued & not to be pursued. Verbal conduct is of
two sorts: to be pursued & not to be pursued. Searching is of two
sorts: to be pursued & not to be pursued.
“‘Bodily conduct is
of two sorts, I tell you, deva-king: to be pursued & not to be
pursued.’ Thus was it said. And in reference to what was it said? When
one knows of bodily conduct, ‘As I pursue this bodily conduct,
unskillful mental qualities increase, and skillful mental qualities
decline,’ that sort of bodily conduct is not to be pursued. When one
knows of bodily conduct, ‘As I pursue this bodily conduct, unskillful
mental qualities decline, and skillful mental qualities increase,’ that
sort of bodily conduct is to be pursued. ‘Bodily conduct is of two
sorts, I tell you, deva-king: to be pursued & not to be pursued.’
Thus was it said. And in reference to this was it said.
“‘Verbal
conduct is of two sorts, I tell you, deva-king: to be pursued & not
to be pursued.’ Thus was it said. And in reference to what was it said?
When one knows of verbal conduct, ‘As I pursue this verbal conduct,
unskillful mental qualities increase, and skillful mental qualities
decline,’ that sort of verbal conduct is not to be pursued. When one
knows of verbal conduct, ‘As I pursue this verbal conduct, unskillful
mental qualities decline, and skillful mental qualities increase,’ that
sort of verbal conduct is to be pursued. ‘Verbal conduct is of two
sorts, I tell you, deva-king: to be pursued & not to be pursued.’
Thus was it said. And in reference to this was it said.
“‘Searching
is of two sorts, I tell you, deva-king: to be pursued & not to be
pursued.’ Thus was it said. And in reference to what was it said? When
one knows of a search, ‘As I pursue this search, unskillful mental
qualities increase, and skillful mental qualities decline,’ that sort of
search is not to be pursued. When one knows of a search, ‘As I pursue
this search, unskillful mental qualities decline, and skillful mental
qualities increase,’ that sort of search is to be pursued. ‘Searching is
of two sorts, I tell you, deva-king: to be pursued & not to be
pursued.’ Thus was it said. And in reference to this was it said.
“This is how has he practiced, deva-king: the monk who has practiced the practice for restraint in the Patimokkha.”
Thus
the Blessed One answered, having been asked by Sakka the deva-king.
Gratified, Sakka was delighted in & expressed his approval of the
Blessed One’s words: “So it is, O Blessed One. So it is, O One
Well-gone. Hearing the Blessed One’s answer to my question, my doubt is
now cut off, my perplexity is overcome.”
Then Sakka, having
delighted in & expressed his approval of the Blessed One’s words,
asked him a further question: “But how has he practiced, dear sir: the
monk who has practiced for restraint with regard to the sense
faculties?”
“Forms cognizable by the eye are of two sorts, I tell
you, deva-king: to be pursued & not to be pursued. Sounds
cognizable by the ear …. Aromas cognizable by the nose …. Flavors
cognizable by the tongue …. Tactile sensations cognizable by the body ….
Ideas cognizable by the intellect are of two sorts: to be pursued &
not to be pursued.”
When this was said, Sakka the deva-king said
to the Blessed One, “Dear sir, I understand the detailed meaning of the
Blessed One’s brief statement. If, as one pursues a certain type of
form cognizable by the eye, unskillful mental qualities increase, and
skillful mental qualities decline, that sort of form cognizable by the
eye is not to be pursued. But if, as one pursues a certain type of form
cognizable by the eye, unskillful mental qualities decline, and skillful
mental qualities increase, that sort of form cognizable by the eye is
to be pursued.
“If, as one pursues a certain type of sound cognizable by the ear ….
“If, as one pursues a certain type of aroma cognizable by the nose ….
“If, as one pursues a certain type of flavor cognizable by the tongue ….
“If, as one pursues a certain type of tactile sensation cognizable by the body ….
“If,
as one pursues a certain type of idea cognizable by the intellect,
unskillful mental qualities increase, and skillful mental qualities
decline, that sort of idea cognizable by the intellect is not to be
pursued. But if, as one pursues a certain type of idea cognizable by the
intellect, unskillful mental qualities decline, and skillful mental
qualities increase, that sort of idea cognizable by the intellect is to
be pursued.
“This is how I understand the detailed meaning of the
Blessed One’s brief statement. Hearing the Blessed One’s answer to my
question, my doubt is now cut off, my perplexity is overcome.”
Then
Sakka, having delighted in & expressed his approval of the Blessed
One’s words, asked him a further question: “Dear sir, do all priests
& contemplatives teach the same doctrine, adhere to the same
precepts, desire the same thing, aim at the same goal?”
“No,
deva-king, not all priests & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same
goal.”
“Why, dear sir, don’t all priests & contemplatives
teach the same doctrine, adhere to the same precepts, desire the same
thing, aim at the same goal?”
“The world is made up of many
properties, various properties. Because of the many & various
properties in the world, then whichever property living beings get
fixated on, they become entrenched & latch onto it, saying, ‘Only
this is true; anything else is worthless.’ This is why not all priests
& contemplatives teach the same doctrine, adhere to the same
precepts, desire the same thing, aim at the same goal.”
“But,
dear sir, are all priests & contemplatives utterly complete, utterly
free from bonds, followers of the utterly holy life, utterly
consummate?”
“No, deva-king, not all priests & contemplatives
are utterly complete, utterly free from bonds, followers of the utterly
holy life, utterly consummate.”
“But why, dear sir, are not all
priests & contemplatives utterly complete, utterly free from bonds,
followers of the utterly holy life, utterly consummate?”
“Those
monks who are released through the total ending of craving are the ones
who are utterly complete, utterly free from bonds, followers of the
utterly holy life, utterly consummate. This is why not all priests &
contemplatives are utterly complete, utterly free from bonds, followers
of the utterly holy life, utterly consummate.”
Thus the Blessed
One answered, having been asked by Sakka the deva-king. Gratified, Sakka
was delighted in & expressed his approval of the Blessed One’s
words: “So it is, O Blessed One. So it is, O One Well-gone. Hearing the
Blessed One’s answer to my question, my doubt is now cut off, my
perplexity is overcome.”
Then Sakka, having delighted in &
expressed his approval of the Blessed One’s words, said to him:
“Obsession is a disease, obsession is a boil, obsession is an arrow. It
seduces one, drawing one into this or that state of being, which is why
one is reborn in high states & low. Whereas other outside priests
& contemplatives gave me no chance to ask them these questions, the
Blessed One has answered at length, so that he has removed the arrow of
my uncertainty & perplexity.”
“Deva-king, do you recall having asked other priests & contemplatives these questions?”
“Yes, lord, I recall having asked other priests & contemplatives these questions.”
“If it’s no inconvenience, could you tell me how they answered?”
“It’s no inconvenience when sitting with the Blessed One or one who is like him.”
“Then tell me, deva-king.”
“Having
gone to those whom I considered to be priests & contemplatives
living in isolated dwellings in the wilderness, I asked them these
questions. But when asked by me, they were at a loss. Being at a loss,
they asked me in return, ‘What is your name?’
“Being asked, I responded, ‘I, dear sir, am Sakka, the deva-king.’
“So they questioned me further, ‘But what kamma did you do to attain to this state?’
“So
I taught them the Dhamma as far as I had heard & mastered it. And
they were gratified with just this much: ‘We have seen Sakka, the
deva-king, and he has answered our questions!’ So, instead of my
becoming their disciple, they simply became mine. But I, lord, am the
Blessed One’s disciple, a stream-winner, steadfast, never again destined
for states of woe, headed for self-awakening.”
“Deva-king, do you recall ever having previously experienced such happiness & joy?”
“Yes, lord, I do.”
“And how do you recall ever having previously experienced such happiness & joy?”
“Once,
lord, the devas & asuras were arrayed in battle. And in that battle
the devas won, while the asuras lost. Having won the battle, as the
victor in the battle, this thought occurred to me: ‘Whatever has been
the divine nourishment of the asuras, whatever has been the divine
nourishment of the devas, the devas will now enjoy both of them.’ But my
attainment of happiness & joy of mine was in the sphere of violence
& weapons. It didn’t lead to disenchantment, to dispassion, to
cessation, to calm, to direct knowledge to self-awakening, to Unbinding.
But my attainment of happiness & joy on hearing the Blessed One’s
Dhamma is in the sphere of no violence, the sphere of no weapons. It
leads to disenchantment, to dispassion, to cessation, to calm, to direct
knowledge to self-awakening, to Unbinding.” ….
Then Sakka, the
deva-king, touched the earth with his hand and said three times, “Homage
to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Homage to the Worthy One, the Blessed One, the Rightly Self-awakened
One! Homage to the Worthy One, the Blessed One, the Rightly
Self-awakened One!”
While this explanation was being given, there
arose to Sakka the dustless, stainless Dhamma eye — “Whatever is
subject to origination is all subject to cessation” — as it also did to
[his following of] 80,000 other devas.
Such were the questions that the Blessed One answered at Sakka’s bidding. And so this discourse is called “Sakka’s Questions.”
Note
1.
Complication = papañca. The tendency of the mind to proliferate issues
from the sense of “self.” This term can also be translated as
self-reflexive thinking, reification, falsification, distortion,
elaboration, or exaggeration. In the discourses, it is frequently used
in analyses of the psychology of conflict. The categories of
complication stem from the self-reflexive thought, “I am the thinker,”
(see Sn IV.14), and include the categories of inappropriate attention
(see MN 2): being/not-being, me/not-me, mine/not-mine, doer/done-to. The
perceptions of complication include such thoughts as “This is me. This
is mine. This is my self.” These perceptions and categories turn back on
the person who allows them to proliferate, giving rise to internal
conflict & strife, which then expand outward. For more on these
terms, see MN 18. [Go back]
Natthi ràgasamo agginatthi dosasamo kalinatthi khandhasamà dukkhànatthi santiparaü sukhaü.
(15:6)
There’s no fire like lust,no evil like aversion,no dukkha like the aggregates,no higher bliss than Peace.
Jighaccaparama roga,‘Sankharaparama dukkha;Etam natva yathabhutam,Nibbanam paramam sukham
Hunger is the greatest ill, the greatest dukkha - conditionedness, knowing this reality at it is: Nibbana bliss supreme.
Arogyaparama laabhaa,santutthiparamam dhanam;Vissaasaparamaa naatiNibbaanam paramam sukham.
Health’s the greatest gain, contentment, best of wealth, trusting’s best of kin, Nibbana bliss supreme.
Pavivekarasaü pitvàrasaü upasamassa caniddaro hoti nippàpodhammapãtirasaü pibaü.
(15:9)
Having drunk of solitudeand tasted Peace Sublime,free from sorrow, evil-free,one drinks of Dhamma’s joy.
Sàhu dassanamariyànaüsannivàso sadà sukhoadassanena bàlànaüniccam’eva sukhã siyà.
(15:10)
So fair’s the sight of Noble Ones,ever good their company, by relating not to foolsever happy one may be.
Bàlasaïgatacàrã hidãghamaddhàna socatidukkho bàlehi saüvàsoamitteneva sabbadàdhãro ca sukhasaüvàso¤àtãnaü’va samàgamo.
(15:11)
Who
moves among fools’ companymust truly grieve for long,for ill the
company of foolsas ever that of foes, but weal’s a wise one’s companyas
meetings of one’s folk.
Tasmà hi:Dhãra¤ ca pa¤¤a¤ ca bahussutaü
cadhorayhasãlaü vatavantam àriyaütaü tàdisaü sappurisaü sumedhaübhajetha
nakkhattapathaü’va candimà.
(15:12)
Thus go with the steadfast,
wise well-versed,firm of virtue, practice-pure,Ennobled ‘Such’, who’s
sound, sincere,as moon in wake of the Milky Way.
Jayaü veraü pasavatidukkhaü seti paràjitoupasanto sukhaü setihitvà jayaparàjayaü.
(15:5)
Victory gives rise to hate,those defeated lie in pain,happily rest the Peacefulsurrendering victory-defeat.
Susukhaü vata jãvàmaverinesu averinoverinesu manussesuviharàma averino.
(15:1)
We the unhating livehappily midst the haters,among the hating humansfrom hatred dwell we free.
Susukhaü vata jãvàmaàturesu anàturààturesu manussesuviharàma anàturà.
(15:2)
We who are healthy livehappily midst the unhealthy,among unhealthy humansfrom ill-health dwell we free.
Susukhaü vata jãvàmaussukesu anussukàussukesu manussesuviharàma anussukà.
(15:3)
We the unfrenzied livehappily midst the frenzied,among the frenzied humansfrom frenzy dwell we free.
Suskhaü vata jãvàma yesaü no natthi ki¤canaü pãtibhakkhà bhavissàmadevà àbhassarà yathà.
(15:4)
We for whom there’s noughtlive indeed so happily, joy-sustained we’ll belike replendent gods.
Life Story Of Lord Buddha
In the year 624 BC, in Kapilawaththu (Nepal) Siddhartha Gautama was
born as a prince. His father was King Suddhodana and his mother was
Queen Mahamaya. When he was sixteen he finished his education and he
married Princess Yasodara. King Suddhodana handed over his kingdom to
his son Siddhartha. They had a baby name Rahula. When king Siddhartha
was 29 years old he decided to renounce lay life. Siddhartha left from
his kingdom and went to several well-known teachers to study the
ultimate nature of reality. But their teachings didn’t satisfy him and
he set out to find his own path. Six years later he went to Bodgaya
near the Neranjana River and sat under a tree.
Siddhartha’s mind was calm and relaxed. As he sat his concentration
deepened and his wisdom grew brighter. In this clear and peaceful
state of mind he began to examine the true nature of life. “What is the
cause of suffering,” he asked himself, “and what is the path to
everlasting joy?” In his mind’s eye he looked far beyond his own
country, far beyond his own world. Soon the sun, planets, the stars out
in space and distant galaxies of the universe all appeared to him in
his meditation. He saw how everything, from the smallest speck of dust
to the largest star was linked together in a constantly changing
pattern: growing, decaying and growing again. Everything was related.
Nothing happened without a cause and every cause had an effect on
everything else.
As he realized this, deeper truths appeared to his mind. He looked
deeply into himself and discovered that his life as Siddhartha the
Prince was but the latest in a series of lifetimes that had no beginning
- and that the same was true of everyone. We are born, live and die
not one time, but again and again. He saw that death is only the
separation of the mind from its present body. After death the
importance of Karma is central to the next journey. When one life
ends, another begins - and in this way the wheel of death and birth
keeps spinning around and around. He also saw one life to the next we
are constantly changing and constantly affecting one another. Sometimes
we are rich and comfortable; sometimes we are poor and miserable.
Occasionally we experience pleasure, but more often we find ourselves
with problems. And Siddhartha also saw that as our conditions change,
so do our relations with others. We have all been each other’s friend
and enemy, mother and father, son and daughter thousands upon thousands
of times in the past.
Then he looked at all of the suffering in the world. And he saw how
living beings create their own misery and joy. Blind to the truth that
everything is always changing, they lie, steal and even kill to get the
things that they want, even though these things can never give them the
lasting happiness they desire. And the more their minds fill with
greed and hate, the more they harm each other - and themselves! Each
harmful action leads them to more and more unhappiness. They are
searching for peace yet find nothing but pain. Finally, he discovered
the way to end all this suffering. He was filled with a radiant clear
light. He was no longer an ordinary person. With a calm and peaceful
smile, he arose from his meditation. In the golden daybreak, so it is
said, Siddhartha looked up and saw the morning star. And then a great
understanding came to him. He saw in his mind all the life of the world
and the planets; of all the past and all the future. He understood the
meaning of existence, of why we are here on this earth and what has
created us. At long last he found the truth; he attained enlightenment
and established the principles of Karma. Now he was the Lord Buddha,
the fully liberated one, awakened and enlightened. The search of six
long years had ended. It was a day when the full-moon shone, casting a
bright silver light on the whole countryside, a day in the month of
Vesak (May).
Gautama
Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the
Buddha, was a sage on whose teachings Buddhism was founded
-
Full name: Siddhartha Gautama