2-10-2021
https://www.buddha-vacana.org/wbw.html
https://www.buddha-vacana.org/sutta/anguttara/05/an05-209.html
AN 5.209 (A iii 251)
GÄ«tassara Sutta
ā A melodic intonation ā
[gīta+sara]
This sutta has been largely overlooked by the various buddhist traditions: the Buddha explains why he does not allow the bhikkhus to perform any melodic chanting.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
PaƱcĀ·ime, bhikkhave, ÄdÄ«navÄ Äyatakena gÄ«taĀ·sĀ·sarena dhammaį¹ bhaį¹antassa. Katame paƱca?
There are, bhikkhus, these five drawbacks of reciting the Dhamma with a sustained melodic intonation. Which five?
AttanÄĀ·pi tasmiį¹ sare sÄrajjati, pareĀ·pi tasmiį¹ sare sÄrajjanti, gahapatiĀ·kÄĀ·pi ujjhÄyanti: āyathĀ·eva mayaį¹ gÄyÄma, evamĀ·evaį¹ kho samaį¹Ä sakyaputtiyÄ gÄyantÄ«āti, sarakuttimĀ·pi nikÄmayamÄnassa samÄdhissa bhaį¹ go hoti, pacchimÄ janatÄ diį¹į¹hÄnugatiį¹ Äpajjati.
Oneself gets attached to that intonation, others get attached to that intonation, householders get angry: ‘Those ascetics who are followers of the Sakyans’ son sing in the same way that we do!’,{1} there is a break in concentration for those striving [to produce] musicality, and the upcoming generations imitate what they see.
Ime kho, bhikkhave, paƱca ÄdÄ«navÄ Äyatakena gÄ«taĀ·sĀ·sarena dhammaį¹ bhaį¹antassÄĀ·ti.
These, bhikkhus, are the five drawbacks of reciting the Dhamma with a sustained melodic intonation.
https://www.buddha-vacana.org/sutta/majjhima/mn152.html
MN 152 (M iii 298)
IndriyabhÄvanÄ Sutta
ā Development of the sense faculties ā
[indriya+bhÄvana]
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu GuttadvÄratÄ formulae.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
evaį¹ me sutaį¹:
Thus have I heard:
ekaį¹ samayaį¹ bhagavÄ kajaį¹
galÄyaį¹ viharati suveįø·uvane. atha kho uttaro mÄį¹avo pÄrÄsiviĀ·yĀ·antevÄsÄ« yena bhagavÄ tenĀ·upasaį¹
kami; upasaį¹
kamitvÄ bhagavatÄ saddhiį¹ sammodi. sammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamĀ·antaį¹ nisÄ«di; ekamĀ·antaį¹ nisinnaį¹ kho uttaraį¹ mÄį¹avaį¹ pÄrÄsiviĀ·yĀ·antevÄsiį¹ bhagavÄ etadĀ·avoca:
On one occasion, the BhagavÄ was staying among the Kajaį¹
galas in the Bamboo Grove. Then the young brahman Uttara, a pupil of PÄrÄsivi, approached the BhagavÄ; having approached, he rejoiced together with the BhagavÄ; having exchanged the rejoicement to be shared and the words to be exchanged, he sat to one side; as he was sitting to one side, the BhagavÄ told the young brahman Uttara, the pupil of PÄrÄsivi:
ā deseti, uttara, pÄrÄsiviyo brÄhmaį¹o sÄvakÄnaį¹ indriyaĀ·bhÄvananĀ·ti?
ā Uttara, does the brahman PÄrÄsivi teach his disciples the development of the (sense) faculties?
ā deseti, bho gotama, pÄrÄsiviyo brÄhmaį¹o sÄvakÄnaį¹ indriyaĀ·bhÄvananĀ·ti.
ā The brahman PÄrÄsivi does teach, fellow Gotama, the development of the (sense) faculties.
ā yathÄ kathaį¹ pana, uttara, deseti pÄrÄsiviyo brÄhmaį¹o sÄvakÄnaį¹ indriyaĀ·bhÄvananĀ·ti?
ā But how, Uttara, does the brahman PÄrÄsivi teach his disciples the development of the (sense) faculties?
ā idha, bho gotama, cakkhunÄ rÅ«paį¹ na passati, sotena saddaį¹ na suį¹Äti: evaį¹ kho, bho gotama, deseti pÄrÄsiviyo brÄhmaį¹o sÄvakÄnaį¹ indriyaĀ·bhÄvananĀ·ti.
ā Here, fellow Gotama, one does not see a visible form with the eye, one does not hear a sound with the hear: this is how, fellow Gotama, the brahman PÄrÄsivi teaches his disciples the development of the (sense) faculties.
ā evaį¹ sante kho, uttara, andho bhÄvitĀ·indriyo bhavissati, badhiro bhÄvitĀ·indriyo bhavissati; yathÄ pÄrÄsiviyassa brÄhmaį¹assa vacanaį¹. andho hi, uttara, cakkhunÄ rÅ«paį¹ na passati, badhiro sotena saddaį¹ na suį¹ÄtÄ« ti.
ā If it were so, Uttara, then a blind man would have developed faculties, and a deaf man would have developed faculties, according to the words of the brahman PÄrÄsivi. Indeed, Uttara, a blind man does not see forms and a deaf man does not hear sounds.
evaį¹ vutte, uttaro mÄį¹avo pÄrÄsiviĀ·yĀ·antevÄsÄ« tuį¹hÄ«bhÅ«to maį¹ kubhÅ«to pattakkhandho adhomukho pajjhÄyanto appaį¹ibhÄno nisÄ«di. atha kho bhagavÄ uttaraį¹ mÄį¹avaį¹ pÄrÄsiviĀ·yĀ·antevÄsiį¹ tuį¹hÄ«bhÅ«taį¹ maį¹ kubhÅ«taį¹ pattakkhandhaį¹ adhomukhaį¹ pajjhÄyantaį¹ appaį¹ibhÄnaį¹ viditvÄ Äyasmantaį¹ Änandaį¹ Ämantesi:
When this had been said, the young brahman Uttara, the disciple of PÄrÄsivi, sat silent, confused, with drooping shoulders, the head down, grieved, unable to answer. Then the BhagavÄ, seeing that the young brahman Uttara, the disciple of PÄrÄsivi, was sitting silent, confused, with drooping shoulders, the head down, grieved, unable to answer, said to Äyasma Änanda:{1}
ā aƱƱathÄ kho, Änanda, deseti pÄrÄsiviyo brÄhmaį¹o sÄvakÄnaį¹ indriyaĀ·bhÄvanaį¹, aƱƱathÄ ca panĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ hotÄ« ti.
ā It is one thing, Änanda, that the development of the faculties that the brahman PÄrÄsivi teaches his disciples, and it is something different that the unsurpassed development of the faculties in a noble one’s vinaya.
ā etassa, bhagavÄ, kÄlo, etassa, sugata, kÄlo yaį¹ bhagavÄ ariyassa vinaye anuttaraį¹ indriyaĀ·bhÄvanaį¹ deseyya. bhagavato sutvÄ bhikkhÅ« dhÄressantÄ« ti.
ā This is the time, BhagavÄ, this is the time, Sugata, for the BhagavÄ to teach the unsurpassed development of the faculties in a noble one’s vinaya. Having heard it from the BhagavÄ, the bhikkhus will bear it in mind.
ā tenaĀ·hĀ·Änanda, suį¹Ähi, sÄdhukaį¹ manasi karohi; bhÄsissÄmÄ« ti.
ā Listen to that, Änanda, and pay close attention; I will speak.
ā evaį¹, bhante ti kho ÄyasmÄ Änando bhagavato paccassosi. bhagavÄ etadĀ·avoca:
ā Yes, Bhante, answered Äyasma Änanda to the BhagavÄ. The BhagavÄ said:
ā kathaƱĀ·cĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ hoti? idhĀ·Änanda, bhikkhuno cakkhunÄ rÅ«paį¹ disvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so evaį¹ pajÄnÄti: uppannaį¹ kho me idaį¹ manÄpaį¹, uppannaį¹ aĀ·manÄpaį¹, uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹. taƱĀ·ca kho saį¹ khataį¹ oįø·Ärikaį¹ paį¹iccaĀ·samuppannaį¹. etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ yadidaį¹: upekkhÄ ti. tassa taį¹ uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti. seyyathÄpi, Änanda, cakkhumÄ puriso ummÄ«letvÄ vÄ nimÄ«leyya, nimÄ«letvÄ vÄ ummÄ«leyya; evameva kho, Änanda, yassa kassaci evaį¹Ā·sÄ«ghaį¹ evaį¹Ā·tuvaį¹aį¹ evaį¹Ā·appaĀ·kasirena uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti: ayaį¹ vuccatĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ cakkhuĀ·viƱƱeyyesu rÅ«pesu.
ā And how, Änanda, is there the unsurpassed development of the faculties in a noble one’s vinaya? Here, Änanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhÄ. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established. Just as, Änanda, a man with good eyes, having open them would shut them, or having shut them would open them; just so, Änanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established: this is called, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to forms cognizable by the eye.
puna caĀ·paraį¹, Änanda, bhikkhuno sotena saddaį¹ sutvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so evaį¹ pajÄnÄti: uppannaį¹ kho me idaį¹ manÄpaį¹, uppannaį¹ aĀ·manÄpaį¹, uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹. taƱĀ·ca kho saį¹ khataį¹ oįø·Ärikaį¹ paį¹iccaĀ·samuppannaį¹. etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ yadidaį¹: upekkhÄ ti. tassa taį¹ uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati; upekkhÄ saį¹į¹hÄti. seyyathÄpi, Änanda, balavÄ puriso appaĀ·kasirenĀ·eva accharaį¹ pahareyya; evameva kho, Änanda, yassa kassaci evaį¹Ā·sÄ«ghaį¹ evaį¹Ā·tuvaį¹aį¹ evaį¹Ā·appaĀ·kasirena uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti: ayaį¹ vuccatĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ sotaĀ·viƱƱeyyesu saddesu.
Furthermore, Änanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhÄ. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established. Just as, Änanda, a strong man would easily snap the fingers; just so, Änanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established: this is called, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to sounds cognizable by the ear.
puna caĀ·paraį¹, Änanda, bhikkhuno ghÄnena gandhaį¹ ghÄyitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so evaį¹ pajÄnÄti: uppannaį¹ kho me idaį¹ manÄpaį¹, uppannaį¹ aĀ·manÄpaį¹, uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹. taƱĀ·ca kho saį¹ khataį¹ oįø·Ärikaį¹ paį¹iccaĀ·samuppannaį¹. etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ yadidaį¹: upekkhÄ ti. tassa taį¹ uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati; upekkhÄ saį¹į¹hÄti. seyyathÄpi, Änanda, Ä«sakaį¹Ā·poį¹e paduminiĀ·patte udakaĀ·phusitÄni pavattanti, na saį¹į¹hanti; evameva kho, Änanda, yassa kassaci evaį¹Ā·sÄ«ghaį¹ evaį¹Ā·tuvaį¹aį¹ evaį¹Ā·appaĀ·kasirena uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti: ayaį¹ vuccatĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ ghÄnaviƱƱeyyesu gandhesu.
Furthermore, Änanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhÄ. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established. Just as, Änanda, on a gently sloping lotus leaf, drops of water roll off and do not remain there; just so, Änanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established: this is called, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to odors cognizable by the nose.
puna caĀ·paraį¹, Änanda, bhikkhuno jivhÄya rasaį¹ sÄyitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so evaį¹ pajÄnÄti: uppannaį¹ kho me idaį¹ manÄpaį¹, uppannaį¹ aĀ·manÄpaį¹, uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹. taƱĀ·ca kho saį¹ khataį¹ oįø·Ärikaį¹ paį¹iccaĀ·samuppannaį¹. etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ yadidaį¹: upekkhÄ ti. tassa taį¹ uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati; upekkhÄ saį¹į¹hÄti. seyyathÄpi, Änanda, balavÄ puriso jivhagge kheįø·aĀ·piį¹įøaį¹ saį¹yÅ«hitvÄ appaĀ·kasirena vameyya; evameva kho, Änanda, yassa kassaci evaį¹Ā·sÄ«ghaį¹ evaį¹Ā·tuvaį¹aį¹ evaį¹Ā·appaĀ·kasirena uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti: ayaį¹ vuccatĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ jivhÄviƱƱeyyesu rasesu.
Furthermore, Änanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhÄ. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established. Just as, Änanda, a strong man having gathered a ball of saliva on the tip of the tongue would easily spit it; just so, Änanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established: this is called, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to flavors cognizable by the tongue.
puna caĀ·paraį¹, Änanda, bhikkhuno kÄyena phoį¹į¹habbaį¹ phusitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so evaį¹ pajÄnÄti: uppannaį¹ kho me idaį¹ manÄpaį¹, uppannaį¹ aĀ·manÄpaį¹, uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹. taƱĀ·ca kho saį¹ khataį¹ oįø·Ärikaį¹ paį¹iccaĀ·samuppannaį¹. etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ yadidaį¹: upekkhÄ ti. tassa taį¹ uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati; upekkhÄ saį¹į¹hÄti. seyyathÄpi, Änanda, balavÄ puriso samiƱjitaį¹ vÄ bÄhaį¹ pasÄreyya, pasÄritaį¹ vÄ bÄhaį¹ samiƱjeyya; evameva kho, Änanda, yassa kassaci evaį¹Ā·sÄ«ghaį¹ evaį¹Ā·tuvaį¹aį¹ evaį¹Ā·appaĀ·kasirena uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti: ayaį¹ vuccatĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ kÄyaviƱƱeyyesu phoį¹į¹habbesu.
Furthermore, Änanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhÄ. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established. Just as, Änanda, a strong man would easily flex his extended arm or extend his flexed arm; just so, Änanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established: this is called, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to bodily phenomena cognizable by the body.
puna caĀ·paraį¹, Änanda, bhikkhuno manasÄ dhammaį¹ viƱƱÄya uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so evaį¹ pajÄnÄti: uppannaį¹ kho me idaį¹ manÄpaį¹, uppannaį¹ aĀ·manÄpaį¹, uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹. taƱĀ·ca kho saį¹ khataį¹ oįø·Ärikaį¹ paį¹iccaĀ·samuppannaį¹. etaį¹ santaį¹ etaį¹ paį¹Ä«taį¹ yadidaį¹: upekkhÄ ti. tassa taį¹ uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati; upekkhÄ saį¹į¹hÄti. seyyathÄpi, Änanda, balavÄ puriso divasaį¹Ā·santatte ayoĀ·kaį¹Ähe dve vÄ tÄ«į¹i vÄ udakaĀ·phusitÄni nipÄteyya: dandho, Änanda, udakaĀ·phusitÄnaį¹ nipÄto, atha kho naį¹ khippamĀ·eva parikkhayaį¹ pariyÄdÄnaį¹ gaccheyya; evameva kho, Änanda, yassa kassaci evaį¹Ā·sÄ«ghaį¹ evaį¹Ā·tuvaį¹aį¹ evaį¹Ā·appaĀ·kasirena uppannaį¹ manÄpaį¹ uppannaį¹ aĀ·manÄpaį¹ uppannaį¹ manÄpĀ·ÄĀ·manÄpaį¹ nirujjhati, upekkhÄ saį¹į¹hÄti: ayaį¹ vuccatĀ·Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ manoviƱƱeyyesu dhammesu. evaį¹ kho, Änanda, ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ hoti.
Furthermore, Änanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhÄ. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established. Just as, Änanda, a strong man would let two or three drops of water fall onto an iron pan heated all day: slow, Änanda, would be the falling the drops of water, but then they would quickly vanish and disappear; just so, Änanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhÄ is established: this is called, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to mental phenomena cognizable by the mind. Such, Änanda, is the unsurpassed development of the faculties in a noble one’s vinaya.
kathaƱĀ·cĀ·Änanda, sekho hoti pÄį¹ipado? idhĀ·Änanda, bhikkhuno cakkhunÄ rÅ«paį¹ disvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so tena uppannena manÄpena uppannena aĀ·manÄpena uppannena manÄpĀ·ÄĀ·manÄpena aį¹į¹Ä«yati harÄyati jigucchati.
And how, Änanda, is one under training, on the path? Here, Änanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
sotena saddaį¹ sutvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so tena uppannena manÄpena uppannena aĀ·manÄpena uppannena manÄpĀ·ÄĀ·manÄpena aį¹į¹Ä«yati harÄyati jigucchati.
Having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
ghÄnena gandhaį¹ ghÄyitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so tena uppannena manÄpena uppannena aĀ·manÄpena uppannena manÄpĀ·ÄĀ·manÄpena aį¹į¹Ä«yati harÄyati jigucchati.
Having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
jivhÄya rasaį¹ sÄyitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so tena uppannena manÄpena uppannena aĀ·manÄpena uppannena manÄpĀ·ÄĀ·manÄpena aį¹į¹Ä«yati harÄyati jigucchati.
Having tasted a flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
kÄyena phoį¹į¹habbaį¹ phusitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so tena uppannena manÄpena uppannena aĀ·manÄpena uppannena manÄpĀ·ÄĀ·manÄpena aį¹į¹Ä«yati harÄyati jigucchati.
Having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].
manasÄ dhammaį¹ viƱƱÄya uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so tena uppannena manÄpena uppannena aĀ·manÄpena uppannena manÄpĀ·ÄĀ·manÄpena aį¹į¹Ä«yati harÄyati jigucchati. evaį¹ kho, Änanda, sekho hoti pÄį¹ipado.
Having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing]. Thus, Änanda, is one under training on the path.
kathaƱĀ·cĀ·Änanda, ariyo hoti bhÄvitĀ·indriyo? idhĀ·Änanda, bhikkhuno cakkhunÄ rÅ«paį¹ disvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so sace Äkaį¹ khati: ‘paį¹ikÅ«le aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«le ca aĀ·ppaį¹ikÅ«le ca aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le ca paį¹ikÅ«le ca paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«laƱĀ·ca aĀ·ppaį¹ikÅ«laƱĀ·ca taĀ·dubhayaį¹ abhinivajjetvÄ upekkhako vihareyyaį¹ sato sampajÄno’ ti, upekkhako tattha viharati sato sampajÄno.
And how, Änanda, is one a noble one developing the faculties? Here, Änanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajÄna’, he remains there upekkhaka, sata and sampajÄna.
puna caĀ·paraį¹, Änanda, bhikkhuno sotena saddaį¹ sutvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so sace Äkaį¹ khati: ‘paį¹ikÅ«le aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«le ca aĀ·ppaį¹ikÅ«le ca aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le ca paį¹ikÅ«le ca paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«laƱĀ·ca aĀ·ppaį¹ikÅ«laƱĀ·ca taĀ·dubhayampmppi abhinivajjetvÄ upekkhako vihareyyaį¹ sato sampajÄno ti, upekkhako tattha viharati sato sampajÄno.
Furthermore, Änanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajÄna’, he remains there upekkhaka, sata and sampajÄna.
puna caĀ·paraį¹, Änanda, bhikkhuno ghÄnena gandhaį¹ ghÄyitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so sace Äkaį¹ khati: ‘paį¹ikÅ«le aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«le ca aĀ·ppaį¹ikÅ«le ca aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le ca paį¹ikÅ«le ca paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«laƱĀ·ca aĀ·ppaį¹ikÅ«laƱĀ·ca taĀ·dubhayampmppi abhinivajjetvÄ upekkhako vihareyyaį¹ sato sampajÄno ti, upekkhako tattha viharati sato sampajÄno.
Furthermore, Änanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajÄna’, he remains there upekkhaka, sata and sampajÄna.
puna caĀ·paraį¹, Änanda, bhikkhuno jivhÄya rasaį¹ sÄyitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so sace Äkaį¹ khati: ‘paį¹ikÅ«le aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«le ca aĀ·ppaį¹ikÅ«le ca aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le ca paį¹ikÅ«le ca paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«laƱĀ·ca aĀ·ppaį¹ikÅ«laƱĀ·ca taĀ·dubhayampmppi abhinivajjetvÄ upekkhako vihareyyaį¹ sato sampajÄno ti, upekkhako tattha viharati sato sampajÄno.
Furthermore, Änanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajÄna’, he remains there upekkhaka, sata and sampajÄna.
puna caĀ·paraį¹, Änanda, bhikkhuno kÄyena phoį¹į¹habbaį¹ phusitvÄ uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so sace Äkaį¹ khati: ‘paį¹ikÅ«le aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«le ca aĀ·ppaį¹ikÅ«le ca aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le ca paį¹ikÅ«le ca paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«laƱĀ·ca aĀ·ppaį¹ikÅ«laƱĀ·ca taĀ·dubhayampmppi abhinivajjetvÄ upekkhako vihareyyaį¹ sato sampajÄno ti, upekkhako tattha viharati sato sampajÄno.
Furthermore, Änanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajÄna’, he remains there upekkhaka, sata and sampajÄna.
puna caĀ·paraį¹, Änanda, bhikkhuno manasÄ dhammaį¹ viƱƱÄya uppajjati manÄpaį¹, uppajjati aĀ·manÄpaį¹, uppajjati manÄpĀ·ÄĀ·manÄpaį¹. so sace Äkaį¹ khati: ‘paį¹ikÅ«le aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«le ca aĀ·ppaį¹ikÅ«le ca aĀ·ppaį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, aĀ·ppaį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘appaį¹ikÅ«le ca paį¹ikÅ«le ca paį¹ikÅ«laĀ·saƱƱī vihareyyan’ti, paį¹ikÅ«laĀ·saƱƱī tattha viharati. sace Äkaį¹ khati: ‘paį¹ikÅ«laƱĀ·ca aĀ·ppaį¹ikÅ«laƱĀ·ca taĀ·dubhayampmppi abhinivajjetvÄ upekkhako vihareyyaį¹ sato sampajÄno ti, upekkhako tattha viharati sato sampajÄno. evaį¹ kho, Änanda, ariyo hoti bhÄvitĀ·indriyo.
Furthermore, Änanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajÄna’, he remains there upekkhaka, sata and sampajÄna. Such, Änanda, is a noble one developing the faculties.
iti kho, Änanda, desitÄ mayÄ ariyassa vinaye anuttarÄ indriyaĀ·bhÄvanÄ, desito sekho pÄį¹ipado, desito ariyo bhÄvitĀ·indriyo. yaį¹ kho, Änanda, satthÄrÄ karaį¹Ä«yaį¹ sÄvakÄnaį¹ hitesinÄ anukampakena anukampaį¹ upÄdÄya, kataį¹ vo taį¹ mayÄ. etÄni, Änanda, rukkhaĀ·mÅ«lÄni, etÄni suƱƱĀ·ÄgÄrÄni. jhÄyathĀ·Änanda, mÄ pamÄdattha, mÄ pacchÄ vippaį¹isÄrino ahuvattha. ayaį¹ vo amhÄkaį¹ anusÄsanÄ« ti.
Thus, Änanda, the unsurpassed development of the faculties in a noble one’s vinaya has been explained by me, the path for one under training has been explained, the noble one developing the faculties has been explained. What should be done by a teacher desiring the welfare of his disciples, with a kind heart, out of compassion, that I have done for you. These, Änanda, are the roots of trees, those are empty dwellings. Meditate, Änanda, don’t be heedless, don’t later fall into regret. This is our instruction to you.
idamĀ·avoca bhagavÄ. attamano ÄyasmÄ Änando bhagavato bhÄsitaį¹ abhinandÄ«Ā·ti.
This is what the BhagavÄ said. Satisfied, ÄyasmÄ Änanda delighted in the BhagavÄ’s words.
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
AN 3.66 -
Kesamutti [aka KÄlÄmÄ] Sutta
ā To the KÄlÄmas of Kesamutti ā
In this famous sutta, the Buddha reminds us to ultimately trust only our own direct experience of the reality, not what is declared by others, even if they happen to be our ‘revered teacher’.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
Evaį¹ me sutaį¹:
Thus have I heard:
Ekaį¹ samayaį¹ bhagavÄ kosalesu cÄrikaį¹ caramÄno mahatÄ bhikkhuĀ·saį¹ ghena saddhiį¹ yena kesamuttaį¹ nÄma kÄlÄmÄnaį¹ nigamo tadĀ·avasari. Assosuį¹ kho kesamuttiyÄ kÄlÄmÄ: āsamaį¹o khalu, bho, gotamo sakyaĀ·putto sakyaĀ·kulÄ pabbajito kosalesu cÄrikaį¹ caramÄno mahatÄ bhikkhuĀ·saį¹ ghena saddhiį¹ kesamuttaį¹ anuppatto. Taį¹ kho pana bhavantaį¹ gotamaį¹ evaį¹ kalyÄį¹o kittisaddo abbhuggato: āitipi so BhagavÄ arahaį¹ sammÄĀ·sambuddho, vijjÄĀ·caraį¹aĀ·sampanno, sugato, lokaĀ·vidÅ«, anuttaro purisaĀ·dammaĀ·sÄrathi, satthÄ devaĀ·manussÄnaį¹, Buddho BhagavÄĀ·ti. So imaį¹ lokaį¹ saĀ·devaĀ·kaį¹ saĀ·mÄraĀ·kaį¹ saĀ·brahmaĀ·kaį¹ saĀ·sĀ·samaį¹aĀ·brÄhmaį¹iį¹ pajaį¹ saĀ·devaĀ·manussaį¹ sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ pavedeti. So dhammaį¹ deseti ÄdiĀ·kalyÄį¹aį¹ majjheĀ·kalyÄį¹aį¹ pariyosÄnaĀ·kalyÄį¹aį¹ sÄtthaį¹ saĀ·byaƱjanaį¹; kevalaĀ·paripuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ pakÄsetiā. SÄdhu kho pana tathÄrÅ«pÄnaį¹ arahataį¹ dassanaį¹ hotÄ«āti.
On one occasion, the BhagavÄ, traveling on tour among the Kosalans with a large saį¹ gha of bhikkhus, arrived at a town of the KÄlÄmas named Kesamutti. So the KÄlÄmas of Kesamutti heard: ‘The samaį¹a Gotama, bho, the son of the Sakyas who has gone forth from the Sakyan family, traveling on tour among the Kosalans with a large saį¹ gha of bhikkhus, has reached Kesamutti. And it is that venerable Gotama, about whom such a good reputation has spread: “surely, he is a BhagavÄ, an arahant, rightly and fully awakened, accomplished in vijjÄ and [good] conduct, faring well, knowing the world, the unsurpassed leader of persons to be tamed, teacher of devas and humans, a Buddha, a BhagavÄ. He makes known this world with its devas, with its MÄras, with its Brahmas, with the samaį¹as and brahmins, [this] generation with rulers and peoples, having experienced himself abhiƱƱÄ. He teaches the Dhamma which is advantageous in the beginning, advantageous in the middle, advantageous in the end, with the [right] meaning and with the [right] phrasing; he reveals the brahmacariya which is completely perfect and pure.” And seeing such an arahant would be profitable.’
Atha kho kesamuttiyÄ kÄlÄmÄ yena bhagavÄ tenĀ·upasaį¹ kamiį¹su; upasaį¹ kamitvÄ appĀ·ekacce bhagavantaį¹ abhivÄdetvÄ ekamĀ·antaį¹ nisÄ«diį¹su; appĀ·ekacce bhagavatÄ saddhiį¹ sammodiį¹su, sammodanÄ«yaį¹ kathaį¹ sÄraį¹Ä«yaį¹ vÄ«tisÄretvÄ ekamĀ·antaį¹ nisÄ«diį¹su; appĀ·ekacce yena bhagavÄ tenĀ·aƱjaliį¹ paį¹ÄmetvÄ ekamĀ·antaį¹ nisÄ«diį¹su; appĀ·ekacce nÄmaĀ·gottaį¹ sÄvetvÄ ekamĀ·antaį¹ nisÄ«diį¹su; appĀ·ekacce tuį¹hÄ«bhÅ«tÄ ekamĀ·antaį¹ nisÄ«diį¹su. EkamĀ·antaį¹ nisinnÄ kho te kesamuttiyÄ kÄlÄmÄ bhagavantaį¹ etadĀ·avocuį¹:
So the KÄlÄmas of Kesamutti approached the BhagavÄ; having approached, some of them paid respect to the BhagavÄ and sat down to one side; some of them exchanged friendly greetings with the BhagavÄ and, having exchanged friendly greetings and a cordial talk, sat down to one side; some of them raised their joined hands in salutation to the BhagavÄ and sat down to one side; some of them announced their name and clan and sat down to one side. Sitting to one side, the KÄlÄmas of Kesamutti said to the BhagavÄ:
ā Santi, bhante, eke samaį¹aĀ·brÄhmaį¹Ä kesamuttaį¹ Ägacchanti. Te sakaį¹Ā·yeva vÄdaį¹ dÄ«penti jotenti, paraĀ·ppavÄdaį¹ pana khuį¹senti vambhenti paribhavanti opapakkhiį¹ karonti. ApareĀ·pi, bhante, eke samaį¹aĀ·brÄhmaį¹Ä kesamuttaį¹ Ägacchanti. TeĀ·pi sakaį¹Ā·yeva vÄdaį¹ dÄ«penti jotenti, paraĀ·ppavÄdaį¹ pana khuį¹senti vambhenti paribhavanti opapakkhiį¹ karonti. Tesaį¹ no, bhante, amhÄkaį¹ hotĀ·eva kaį¹ khÄ hoti vicikicchÄ: āko su nÄma imesaį¹ bhavataį¹ samaį¹aĀ·brÄhmaį¹Änaį¹ saccaį¹ Äha, ko musÄāti?
ā There are, bhante, samaį¹as and brahmans who come to Kesamutti. They expound and extol their own doctrine, but they disparage, despise, treat with contempt and debunk the doctrines of others. Then, bhante, some other samaį¹as and brahmans come to Kesamutti. They too expound and extol their own doctrine, and they disparage, despise, treat with contempt and debunk the doctrines of others. On account of that, bhante, there is for us perplexity and vicikicchÄ: ‘Which then, of these venerable samaį¹as and brahmans say the truth, and which speak falsely?’
ā AlaƱĀ·hi vo, kÄlÄmÄ, kaį¹ khituį¹ alaį¹ vicikicchituį¹. Kaį¹ khanÄ«yĀ·eva pana vo į¹hÄne vicikicchÄ uppannÄ. Etha tumhe kÄlÄmÄ mÄ anussavena,{1} mÄ paramĀ·parÄya,{2} mÄ itiĀ·kirÄya,{3} mÄ piį¹akaĀ·sampadÄnena,{4} mÄ takkaĀ·hetu,{5} mÄ nayaĀ·hetu,{6} mÄ ÄkÄraĀ·parivitakkena,{7} mÄ diį¹į¹hiĀ·nijjhÄnaĀ·kkhantiyÄ,{8} mÄ bhabbaĀ·rÅ«patÄya,{9} mÄ āsamaį¹o no garÅ«āti. YadÄ tumhe, kÄlÄmÄ, attanÄĀ·va jÄneyyÄtha: āime dhammÄ akusalÄ, ime dhammÄ sÄvajjÄ, ime dhammÄ viƱƱuĀ·garahitÄ, ime dhammÄ samattÄ samÄdinnÄ ahitÄya dukkhÄya saį¹vattantÄ«āti, atha tumhe, kÄlÄmÄ, pajaheyyÄtha.
ā Of course, KÄlÄmas, you are perplexed, of course you are doubting. VicikicchÄ has arisen in you on account of a perplexing matter. Do not go, you KÄlÄmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaį¹a is our revered teacher’. Whenever, KÄlÄmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sÄvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, KÄlÄmas, you should abandon them.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, lobho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄ ti?
ā What do you think, KÄlÄmas, when lobha arises within an individual, does it arise for his welfare or his harm?
ā AhitÄya, bhante.
ā For his harm, bhante.
ā Luddho panĀ·Äyaį¹, kÄlÄmÄ, purisaĀ·puggalo lobhena abhibhÅ«to pariyÄdinnaĀ·citto pÄį¹amĀ·pi hanati, adinnamĀ·pi Ädiyati, paraĀ·dÄramĀ·pi gacchati, musÄĀ·pi bhaį¹ati, paramĀ·pi tathattÄya samÄdapeti, yaį¹ sa hoti dÄ«ghaĀ·rattaį¹ ahitÄya dukkhÄyÄ ti.
ā And this greedy person, KÄlÄmas, his citta being overcome, overpowered by lobha, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
ā Evaį¹, bhante.
ā Indeed, bhante.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, doso purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄ ti?
ā What do you think, KÄlÄmas, when dosa arises within an individual, does it arise for his welfare or his harm?
ā AhitÄya, bhante.
ā For his harm, bhante.
ā Duį¹į¹ho panĀ·Äyaį¹, kÄlÄmÄ, purisaĀ·puggalo dosena abhibhÅ«to pariyÄdinnaĀ·citto pÄį¹amĀ·pi hanati, adinnamĀ·pi Ädiyati, paraĀ·dÄramĀ·pi gacchati, musÄĀ·pi bhaį¹ati, paramĀ·pi tathattÄya samÄdapeti, yaį¹ sa hoti dÄ«ghaĀ·rattaį¹ ahitÄya dukkhÄyÄ ti.
ā And this aversive person, KÄlÄmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
ā Evaį¹, bhante.
ā Indeed, bhante.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, moho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄ ti?
ā What do you think, KÄlÄmas, when moha arises within an individual, does it arise for his welfare or his harm?
ā AhitÄya, bhante.
ā For his harm, bhante.
ā MÅ«įø·ho panĀ·Äyaį¹, kÄlÄmÄ, purisaĀ·puggalo mohena abhibhÅ«to pariyÄdinnaĀ·citto pÄį¹amĀ·pi hanati, adinnamĀ·pi Ädiyati, paraĀ·dÄramĀ·pi gacchati, musÄĀ·pi bhaį¹ati, paramĀ·pi tathattÄya samÄdapeti, yaį¹ sa hoti dÄ«ghaĀ·rattaį¹ ahitÄya dukkhÄyÄ ti.
ā And this deluded person, KÄlÄmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
ā Evaį¹, bhante.
ā Indeed, bhante.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, ime dhammÄ kusalÄ vÄ akusalÄ vÄ ti?
ā So what do you think, KÄlÄmas, are these dhammas kusala or akusala?
ā AkusalÄ, bhante.
ā Akusala, bhante.
ā SÄvajjÄ vÄ anavajjÄ vÄ ti?
ā SÄvajja or anavajja?
ā SÄvajjÄ, bhante.
ā SÄvajja, bhante.
ā ViƱƱuĀ·garahitÄ vÄ viƱƱuĀ·ppasatthÄ vÄ ti?
ā Censured by the wise or commended by the wise?
ā ViƱƱuĀ·garahitÄ, bhante.
ā Censured by the wise, bhante.
ā SamattÄ samÄdinnÄ ahitÄya dukkhÄya saį¹vattanti, no vÄ? Kathaį¹ vÄ ettha hotÄ« ti?
ā If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
ā SamattÄ, bhante, samÄdinnÄ ahitÄya dukkhÄya saį¹vattanti. Evaį¹ no ettha hotÄ« ti.
ā If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.
ā Iti kho, kÄlÄmÄ, yaį¹ taį¹ avocumha: āetha tumhe, kÄlÄmÄ mÄ anussavena, mÄ paramĀ·parÄya, mÄ itiĀ·kirÄya, mÄ piį¹akaĀ·sampadÄnena, mÄ takkaĀ·hetu, mÄ nayaĀ·hetu, mÄ ÄkÄraĀ·parivitakkena, mÄ diį¹į¹hiĀ·nijjhÄnaĀ·kkhantiyÄ, mÄ bhabbaĀ·rÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. YadÄ tumhe kÄlÄmÄ attanÄĀ·va jÄneyyÄtha: āime dhammÄ akusalÄ, ime dhammÄ sÄvajjÄ, ime dhammÄ viƱƱuĀ·garahitÄ, ime dhammÄ samattÄ samÄdinnÄ ahitÄya dukkhÄya saį¹vattantÄ«āti, atha tumhe, kÄlÄmÄ, pajaheyyÄthÄāti. Iti yaį¹ taį¹ vuttaį¹, idamĀ·etaį¹ paį¹icca vuttaį¹.
ā This, KÄlÄmas, is what I said: “Do not go, you KÄlÄmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaį¹a is our revered teacher’. Whenever, KÄlÄmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sÄvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, KÄlÄmas, you should abandon them.” Thus has it been said, it has been said considering this.
Etha tumhe, kÄlÄmÄ, mÄ anussavena, mÄ paramĀ·parÄya, mÄ itiĀ·kirÄya, mÄ piį¹akaĀ·sampadÄnena, mÄ takkaĀ·hetu, mÄ nayaĀ·hetu, mÄ ÄkÄraĀ·parivitakkena, mÄ diį¹į¹hiĀ·nijjhÄnaĀ·kkhantiyÄ, mÄ bhabbaĀ·rÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. YadÄ tumhe, kÄlÄmÄ, attanÄĀ·va jÄneyyÄtha: āime dhammÄ kusalÄ, ime dhammÄ anavajjÄ, ime dhammÄ viƱƱuĀ·ppasatthÄ, ime dhammÄ samattÄ samÄdinnÄ hitÄya sukhÄya saį¹vattantÄ«āti, atha tumhe, kÄlÄmÄ, upasampajja vihareyyÄtha.
Do not go, you KÄlÄmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaį¹a is our revered teacher’. Whenever, KÄlÄmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, KÄlÄmas, having reached them, you should dwell in them.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, aĀ·lobho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄ ti?
ā What do you think, KÄlÄmas, when aĀ·lobha arises within an individual, does it arise for his welfare or his harm?
ā HitÄya, bhante.
ā For his welfare, bhante.
ā AĀ·luddho panĀ·Äyaį¹, kÄlÄmÄ, purisaĀ·puggalo lobhena anĀ·abhibhÅ«to aĀ·pariyÄdinnaĀ·citto neva pÄį¹aį¹ hanati, na adinnaį¹ Ädiyati, na paraĀ·dÄraį¹ gacchati, na musÄ bhaį¹ati, na paramĀ·pi tathattÄya samÄdapeti, yaį¹ sa hoti dÄ«ghaĀ·rattaį¹ hitÄya sukhÄyÄ ti.
ā And this ungreedy person, KÄlÄmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
ā Evaį¹, bhante.
ā Indeed, bhante.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, adoso purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄ ti?
ā What do you think, KÄlÄmas, when aĀ·dosa arises within an individual, does it arise for his welfare or his harm?
ā HitÄya, bhante.
ā For his welfare, bhante.
ā AĀ·duį¹į¹ho panĀ·Äyaį¹, kÄlÄmÄ, purisaĀ·puggalo dosena anĀ·abhibhÅ«to aĀ·pariyÄdinnaĀ·citto neva pÄį¹aį¹ hanati, na adinnaį¹ Ädiyati, na paraĀ·dÄraį¹ gacchati, na musÄ bhaį¹ati, na paramĀ·pi tathattÄya samÄdapeti, yaį¹ sa hoti dÄ«ghaĀ·rattaį¹ hitÄya sukhÄyÄ ti.
ā And this unaversive person, KÄlÄmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
ā Evaį¹, bhante.
ā Indeed, bhante.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, amoho purisassa ajjhattaį¹ uppajjamÄno uppajjati hitÄya vÄ ahitÄya vÄ ti?
ā What do you think, KÄlÄmas, when aĀ·moha arises within an individual, does it arise for his welfare or his harm?
ā HitÄya, bhante.
ā For his welfare, bhante.
ā AĀ·mÅ«įø·ho panĀ·Äyaį¹, kÄlÄmÄ, purisaĀ·puggalo mohena anĀ·abhibhÅ«to aĀ·pariyÄdinnaĀ·citto neva pÄį¹aį¹ hanati, na adinnaį¹ Ädiyati, na paraĀ·dÄraį¹ gacchati, na musÄ bhaį¹ati, na paramĀ·pi tathattÄya samÄdapeti, yaį¹ sa hoti dÄ«ghaĀ·rattaį¹ hitÄya sukhÄyÄ ti.
ā And this undeluded person, KÄlÄmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
ā Evaį¹, bhante.
ā Indeed, bhante.
ā Taį¹ kiį¹ maƱƱatha, kÄlÄmÄ, ime dhammÄ kusalÄ vÄ akusalÄ vÄ ti?
ā So what do you think, KÄlÄmas, are these dhammas kusala or akusala?
ā KusalÄ, bhante.
ā Kusala, bhante.
ā SÄvajjÄ vÄ anavajjÄ vÄ ti?
ā SÄvajja or anavajja?
ā AnavajjÄ, bhante.
ā Anavajja, bhante.
ā ViƱƱuĀ·garahitÄ vÄ viƱƱuĀ·ppasatthÄ vÄ ti?
ā Censured by the wise or commended by the wise?
ā ViƱƱuĀ·ppasatthÄ, bhante.
ā Commended by the wise, bhante.
ā SamattÄ samÄdinnÄ hitÄya sukhÄya saį¹vattanti, no vÄ? Kathaį¹ vÄ ettha hotÄ« ti?
ā If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
ā SamattÄ, bhante, samÄdinnÄ hitÄya sukhÄya saį¹vattanti. Evaį¹ no ettha hotÄ« ti.
ā If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.
ā Iti kho, kÄlÄmÄ, yaį¹ taį¹ avocumhÄ: āetha tumhe, kÄlÄmÄ mÄ anussavena, mÄ paramĀ·parÄya, mÄ itiĀ·kirÄya, mÄ piį¹akaĀ·sampadÄnena, mÄ takkaĀ·hetu, mÄ nayaĀ·hetu, mÄ ÄkÄraĀ·parivitakkena, mÄ diį¹į¹hiĀ·nijjhÄnaĀ·kkhantiyÄ, mÄ bhabbaĀ·rÅ«patÄya, mÄ āsamaį¹o no garÅ«āti. YadÄ tumhe, kÄlÄmÄ, attanÄĀ·va jÄneyyÄtha ā ime dhammÄ kusalÄ, ime dhammÄ anavajjÄ, ime dhammÄ viƱƱuĀ·ppasatthÄ, ime dhammÄ samattÄ samÄdinnÄ hitÄya sukhÄya saį¹vattantÄ«āti, atha tumhe, kÄlÄmÄ, upasampajja vihareyyÄthÄāti. Iti yaį¹ taį¹ vuttaį¹ idamĀ·etaį¹ paį¹icca vuttaį¹.
ā This, KÄlÄmas, is what I said: “Do not go, you KÄlÄmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaį¹a is our revered teacher’. Whenever, KÄlÄmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, KÄlÄmas, having reached them, you should dwell in them.” Thus has it been said, it has been said considering this.
Sa kho so kÄlÄmÄ ariyaĀ·sÄvako evaį¹ vigatĀ·Äbhijjho vigatÄĀ·byÄpÄdo aĀ·sammÅ«įø·ho sampajÄno patissato mettÄĀ·sahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹ tathÄ tatiyaį¹ tathÄ catutthaį¹; iti uddhamĀ·adho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ mettÄĀ·sahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄpajjhena pharitvÄ viharati.
Such an ariyaĀ·sÄvaka, KÄlÄmas, thus devoid of abhijjhÄ, devoid of byÄpÄda, undeluded, sampajÄna, (consistently) sata, dwells pervading one direction with a citta imbued with mettÄ, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with mettÄ, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
Karuį¹ÄĀ·sahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹ tathÄ tatiyaį¹ tathÄ catutthaį¹; iti uddhamĀ·adho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ karuį¹ÄĀ·sahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄpajjhena pharitvÄ viharati.
He dwells pervading one direction with a citta imbued with karuį¹Ä, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with karuį¹Ä, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
MuditÄĀ·sahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹ tathÄ tatiyaį¹ tathÄ catutthaį¹; iti uddhamĀ·adho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ muditÄĀ·sahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄpajjhena pharitvÄ viharati.
He dwells pervading one direction with a citta imbued with muditÄ, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with muditÄ, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
UpekkhÄĀ·sahagatena cetasÄ ekaį¹ disaį¹ pharitvÄ viharati, tathÄ dutiyaį¹ tathÄ tatiyaį¹ tathÄ catutthaį¹; iti uddhamĀ·adho tiriyaį¹ sabbadhi sabbattatÄya sabbÄvantaį¹ lokaį¹ upekkhÄĀ·sahagatena cetasÄ vipulena mahaggatena appamÄį¹ena averena abyÄpajjhena pharitvÄ viharati.
He dwells pervading one direction with a citta imbued with upekkhÄ, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with upekkhÄ, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.
Sa kho so, kÄlÄmÄ, ariyaĀ·sÄvako evaį¹ averaĀ·citto evaį¹ aĀ·byÄpajjhaĀ·citto evaį¹ aĀ·saį¹kiliį¹į¹haĀ·citto evaį¹ visuddhaĀ·citto, tassa diį¹į¹heva dhamme cattÄro assÄsÄ adhigatÄ honti:
Such an ariyaĀ·sÄvaka, KÄlÄmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:
āSace kho pana atthi paro loko, atthi sukaį¹aĀ·dukkaį¹Änaį¹ kammÄnaį¹ phalaį¹ vipÄko, athĀ·Ähaį¹ kÄyassa bhedÄ paraį¹ maraį¹Ä sugatiį¹ saggaį¹ lokaį¹ upapajjissÄmÄ«āti: ayamĀ·assa paį¹hamo assÄso adhigato hoti.
‘If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness’: this is the first confidence he has gained.
āSace kho pana nĀ·atthi paro loko, nĀ·atthi sukaį¹aĀ·dukkaį¹Änaį¹ kammÄnaį¹ phalaį¹ vipÄko, idhĀ·Ähaį¹ diį¹į¹heva dhamme averaį¹ aĀ·byÄpajjhaį¹ anÄ«ghaį¹ sukhiį¹ attÄnaį¹ pariharÄmÄ«āti: ayamĀ·assa dutiyo assÄso adhigato hoti.
‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.
āSace kho pana karoto karÄ«yati pÄpaį¹, na kho panĀ·Ähaį¹ kassaci pÄpaį¹ cetemi. AĀ·karontaį¹ kho pana maį¹ pÄpaĀ·kammaį¹ kuto dukkhaį¹ phusissatÄ«āti: ayamĀ·assa tatiyo assÄso adhigato hoti.
‘And if pÄpa befalls its doer, I do not intend any pÄpa. Not having done pÄpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.
āSace kho pana karoto na karÄ«yati pÄpaį¹, athĀ·Ähaį¹ ubhayenĀ·eva visuddhaį¹ attÄnaį¹ samanupassÄmÄ«āti: ayamĀ·assa catuttho assÄso adhigato hoti.
‘And if pÄpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.
Sa kho so, kÄlÄmÄ, ariyaĀ·sÄvako evaį¹ averaĀ·citto evaį¹ aĀ·byÄpajjhaĀ·citto evaį¹ aĀ·saį¹kiliį¹į¹haĀ·citto evaį¹ visuddhaĀ·citto, tassa diį¹į¹heva dhamme ime cattÄro assÄsÄ adhigatÄ hontÄ«Ā·ti.
Such an ariyaĀ·sÄvaka, KÄlÄmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.
ā EvamĀ·etaį¹, bhagavÄ, evamĀ·etaį¹, sugata! Sa kho so, bhante, ariyaĀ·sÄvako evaį¹ averaĀ·citto evaį¹ aĀ·byÄpajjhaĀ·citto evaį¹ aĀ·saį¹kiliį¹į¹haĀ·citto evaį¹ visuddhaĀ·citto, tassa diį¹į¹heva dhamme cattÄro assÄsÄ adhigatÄ honti.
ā So it is, BhagavÄ, so it is, sugata! Such an ariyaĀ·sÄvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:
āSace kho pana atthi paro loko, atthi sukaį¹aĀ·dukkaį¹Änaį¹ kammÄnaį¹ phalaį¹ vipÄko, athĀ·Ähaį¹ kÄyassa bhedÄ paraį¹ maraį¹Ä sugatiį¹ saggaį¹ lokaį¹ upapajjissÄmÄ«āti: ayamĀ·assa paį¹hamo assÄso adhigato hoti.
‘If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness’: this is the first confidence he has gained.
āSace kho pana nĀ·atthi paro loko, nĀ·atthi sukaį¹aĀ·dukkaį¹Änaį¹ kammÄnaį¹ phalaį¹ vipÄko, athĀ·Ähaį¹ diį¹į¹heva dhamme averaį¹ aĀ·byÄpajjhaį¹ anÄ«ghaį¹ sukhiį¹ attÄnaį¹ pariharÄmÄ«āti: ayamĀ·assa dutiyo assÄso adhigato hoti.
‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.
āSace kho pana karoto karÄ«yati pÄpaį¹, na kho panĀ·Ähaį¹ ā kassaci pÄpaį¹ cetemi. AĀ·karontaį¹ kho pana maį¹ pÄpaĀ·kammaį¹ kuto dukkhaį¹ phusissatÄ«āti: ayamĀ·assa tatiyo assÄso adhigato hoti.
‘And if pÄpa befalls its doer, I do not intend any pÄpa. Not having done pÄpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.
āSace kho pana karoto na karÄ«yati pÄpaį¹, athĀ·Ähaį¹ ubhayenĀ·eva visuddhaį¹ attÄnaį¹ samanupassÄmÄ«āti: ayamĀ·assa catuttho assÄso adhigato hoti.
‘And if pÄpa does not befall its doer, then I consider myself pure in both respects’: this is the fourth confidence he has gained.
Sa kho so, bhante, ariyaĀ·sÄvako evaį¹ averaĀ·citto evaį¹ aĀ·byÄpajjhaĀ·citto evaį¹ aĀ·saį¹kiliį¹į¹haĀ·citto evaį¹ visuddhaĀ·citto, tassa diį¹į¹heva dhamme ime cattÄro assÄsÄ adhigatÄ honti.
Such an ariyaĀ·sÄvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.
Abhikkantaį¹, bhante, abhikkantaį¹, bhante! SeyyathÄpi bhante nikkujjitaį¹ vÄ ukkujjeyya, paį¹icchannaį¹ vÄ vivareyya, mÅ«įø·hassa vÄ maggaį¹ Äcikkheyya, andhakÄre vÄ telaĀ·pajjotaį¹ dhÄreyya: ācakkhumanto rÅ«pÄni dakkhantÄ«āti; evamĀ·evaį¹ bhagavatÄ anekaĀ·pariyÄyena dhammo pakÄsito. Ete mayaį¹, bhante, bhagavantaį¹ saraį¹aį¹ gacchÄma dhammaƱca bhikkhuĀ·saį¹ ghaƱca. UpÄsake no, bhante, bhagavÄ dhÄretu ajjatagge pÄį¹upete saraį¹aį¹ gate ti.
Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to set upright what was overturned, or to uncover what was hidden, or to show the way to one who was erring, or to hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will see visible forms’; in the same way, the Dhamma has been revealed by the BhagavÄ in various ways. So we, Bhante, go for refuge to the BhagavÄ, to the Dhamma and to the saį¹ gha of bhikkhus. Let the BhagavÄ, Bhante, admit us as upÄsakas having gone for refuge from today on, for life.
Bodhi leaf
Notes
1. anussava: [anu+sava] (lit: what is heard/learned along, what is in conformity with what has been heard/learned) - ‘oral tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally understood to refer to the Vedic tradition, which, according to the Brahmins, had originated with the Primal Deity and had been handed down orally through successive generations.”
The term is clearly used with the meaning of ‘report’ at MN 68:
IdhÄnuruddhÄ, bhikkhu suį¹Äti: āItthannÄmo bhikkhu kÄlakato; so bhagavatÄ byÄkato aƱƱÄya saį¹į¹hahÄ«āti. So kho panassa ÄyasmÄ sÄmaį¹ diį¹į¹ho vÄ hoti anussavaĀ·ssuto vÄ: āevaį¹Ā·sÄ«lo so ÄyasmÄ ahosi
Here, Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it has been declared by the BhagavÄ that he was established in (final) knowledge.’ And he has seen that venerable one himself or he has heard the report: āThat venerable oneās virtue was thus
At MN 76 are given as synonyms itihitihaĀ·parampara and piį¹akaĀ·sampada (’what has been transmitted dogmatically’, ‘what has been handed down in a collection of texts’), both of which refer to traditions (see following notes).
So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
..idhĀ·ekacco satthÄ anussaviko hoti anussavaĀ·sacco. So anussavena itihitiha-paramparÄya piį¹aka-sampadÄya dhammaį¹ deseti.
..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition for the truth. He teaches a dhamma in conformity with what he has heard, through what has been transmitted dogmatically, through what has been handed down in a collection of texts.
In the context of the KÄlÄma Sutta, given the fact that the listeners have been hearing mutually contradicting doctrines, it would be quite logical that the first expression would refer directly to it, so ‘what you have heard said’ seems to be a satisfying rendering.
2. paramparÄ: [para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends (Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’, signifies tradition in general, an unbroken succession of teachings or teachers.” However, it may not be that simple.
It is obviously an idiomatic expression, which is not precisely self-explanatory, which seems to be quite loose in meaning and to accept a relatively large panel of contexts. As an example, we find bÄhÄĀ·paramparÄya in the PÄrÄjika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulÄ itthiyo aƱƱataraį¹ bhikkhuį¹ sampÄ«įø·etvÄ bÄhÄparamparÄya Änesuį¹.
many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.
ParamparaĀ·bhojanaĀ·sikkhÄpada is one of the PÄtimokkha rules and refers to an ‘out-of-turn/extra meal’, which Than B. sums up as follows: “The term out-of-turn meal covers two sorts of situations: A bhikkhu has been invited to a meal consisting of any of the five staple foods but then either (1) goes elsewhere and eats another meal consisting of any of the five staple foods at the same time as the meal to which he was originally invited; or (2) eats a staple food prior to going to the meal.”
In the ParivÄra of the Vinaya, the word ÄcariyaĀ·paramparÄ means obviously ‘lineage of teachers’, but this may belong to relatively late literature.
At MN 83 ‘paramparÄ caturÄsÄ«tirÄjasahassÄni’ means ‘84000 successive kings’ (even though this sutta seems to be of relatively late origin too).
And at MN 95 and 99, regarding the vedic hymns, it is said:
yepi te brÄhmaį¹Änaį¹ pubbakÄ isayo mantÄnaį¹ kattÄro mantÄnaį¹ pavattÄro yesamidaį¹ etarahi brÄhmaį¹Ä porÄį¹aį¹ mantapadaį¹ gÄ«taį¹ pavuttaį¹ samihitaį¹ tadanugÄyanti tadanubhÄsanti bhÄsitamanubhÄsanti vÄcitamanuvÄcenti seyyathidaį¹..
among the brahman seers of the past, the creators of the hymns, the composers of the hymns, those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken, ie..
And then, as a commentary to this situation:
SeyyathÄpi (..) andhaveį¹i paramparÄĀ·saį¹sattÄ purimopi na passati majjhimopi na passati pacchimopi na passati.
Just as if (..) there would be a file of blind men attached one to another: the first one does not see, the middle one does not see, and the last one does not see.
So the word is clearly used here with a reference to an oral tradition of blind repetition. This proves that there is indeed some ground for the above mentioned assertion of B. Bodhi, and the interpretation of paramparÄ as a teaching that comes through a ‘lineage’.
We find as well (as at MN 76) the compound itihitihaĀ·parampara, which is also usually associated with anussava and piį¹akaĀ·sampada (’what has been transmitted dofmatically’, ‘what has been handed down in a collection of texts’), and it seems that the simple parampara we have here is a shortening of this term.
The reduplication itihĀ·itiha (’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which would be consistent with early exegesis: in the CÅ«įø·aniddesa of the Khuddaka NikÄya (Nc 106), in an explanation of the expression ’sabbaį¹ taį¹ itihÄ«tiha’ (everything that is itihÄ«tiha) all the terms of this passage are cited (itikirÄya paramparÄya etc.), and the following explanation is added: ‘na sÄmaį¹ sayamabhiƱƱÄtaį¹ na attapaccakkhaį¹ dhammaį¹ yaį¹ kathayiį¹sÅ«’ (they expounded the teaching without having experienced it themselves, without having ascertained it personally).
So according to the early exegesis, and keeping in mind the examples found at MN 95 and 99, itihĀ·itihaĀ·paramĀ·para could mean ‘what has been transmitted dogmatically’. And since the reduplication paramĀ·para seems to emphasize the idea of transmission, it would make sense in our case to render it as ‘what has been transmitted [by a tradition]’.
3. itiĀ·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’ (B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes about it: ‘āHearsayā (or āreportā; itikarÄ) may mean popular opinion or general consensus’, but we may note the misspelling of the word that might be a source of confusion. This word does not appear in any other context, so we are left with a semantical analysis and guesses. ‘General consensus’ seems to make sense.
4. piį¹akasampadÄna: [piį¹aka+sampadÄna] - ‘a collection of scriptures’ (B. Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B. Bodhi writes about it: “‘a collection of scriptures’ (piį¹aka-sampadÄ) signifies any collection of religious texts regarded as infallible.” The term is quite self-explanatory. However, given the order of the words in this compound, the emphasis seems to be rather on the last one. And given the fact that at that time the knowledge was transmitted orally (so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has been handed down in a collection of texts’ seems more satisfying.
5. takkaĀ·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than. B.) - surmise (Soma Th.). The compound itself does not appear in any other context, so we are again left with a semantic analysis. Takka means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1 and MN 76, the words takkÄ«, and thereby takka, are explained as follows:
..idhĀ·ekacco satthÄ takkÄ« hoti vÄ«maį¹sÄ«. So takkaĀ·pariyÄhataį¹ vÄ«maį¹sĀ·Änucaritaį¹ sayaį¹Ā·paį¹ibhÄnaį¹ dhammaį¹ deseti.
..a certain [individual] is a reasoner, an investigator. He teaches a dhamma hammered out by reasoning/logical thinking, following lines of investigation as they occur to him.
So takka seems to be satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in compounds, may mean ‘on account of–, for the sake of–, by reason of–, in consequence of–’ etc. So finally takkaĀ·hetu could be rendered by ‘on the basis of logical reasoning’.
6. nayaĀ·hetu: inferential reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once again, the compound itself does not appear in any other context. Naya comes from nayati (=neti), which means ‘to lead, guide, conduct, to take, carry (away)’, or ‘to draw (a conclusion), to understand, to take as’. The expression ‘nayaį¹ neti’ means ‘to draw a conclusion’. NayaĀ·hetu seems to be satisfyingly rendered by ‘on the basis of inference’.
7. ÄkÄraĀ·parivitakka: reflection on reasons, reasoned reflection (B. Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). ÄkÄra has quite a large panel of meanings: ’state, condition, property, quality, attribute, sign, appearance, form, way, mode, manner, reason, ground, account’. ‘Appearance’ seems to fit the context better than ‘reasons’. In that case, ÄkÄraĀ·parivitakka would mean ‘reflection on appearances’, and would refer to theories such as the big bang theory, which is based on observations of the seeming evolution of the apparent universe.
8. diį¹į¹hiĀ·nijjhÄnaĀ·kkhanti: acceptance of a view after pondering it (B. Bodhi) - agreement through pondering views (Than. B.) - bias toward a notion that has been pondered over [doesn’t seem quite appropriate] (Soma Th.). NijjhÄnaĀ·kkhanti is a substantivation of the expression ‘nijjhÄnaį¹ khamati’. The best way to understand it is to see in which contexts it appears elsewhere:
SN 25.1
Cakkhuį¹.. mano anicco vipariį¹ÄmÄ« aƱƱathÄĀ·bhÄvÄ«. (…) Yassa kho, bhikkhave, ime dhammÄ evaį¹ paƱƱÄya mattaso nijjhÄnaį¹ khamanti, ayaį¹ vuccati: ādhammĀ·ÄnusÄrÄ«..ā
The eye.. the mind is inconstant, changeable, alterable. (…) One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower..
SN 55.24
TathÄgataĀ·ppaveditÄ cassa dhammÄ paƱƱÄya mattaso nijjhÄnaį¹ khamanti.
The dhammas proclaimed by the TathÄgata are approved by him after examination with a modicum of discernment.
So it is clear that nijjhÄnaĀ·kkhanti refers to an intellectual acceptation that involves some moderate application of paƱƱÄ, but which is not enough yet to come to a definite conclusion. See the example of the elephant footprints given at MN 27. Therefore, ‘agreement after pondering views’ seems to be an appropriate rendering for diį¹į¹hiĀ·nijjhÄnaĀ·kkhanti.
9. bhabbaĀ·rÅ«patÄ: the seeming competence of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aį¹į¹hakathÄ (older commentary). The Aį¹į¹hakathÄ, mentions a speaker as being a bhikkhu, but that doesn’t fit the context of the KÄlÄmas (who have been seeing ascetics of different origin), and there is no mention of any speaker in this expression. The term appears only once at Ud 70, in a very obscure verse (’mohasambandhano loko, bhabbarÅ«pova dissati’) out of which it is difficult to draw any clear conclusion, all the more that the Aį¹į¹hakathÄ seems to take it rather as ‘bhavarÅ«pova’.
Bhabba means ‘able, capable, fit for, possible’, and is mostly used in the latter sense. RÅ«patÄ means ‘appearance, accordance, conformity’. Two renderings seem to fit the context: ‘what seems possible’, ‘what seems probable’. That might refer for example to choosing the most adequate rendering for a translation.
Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.
āāāoOoāāā
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Verse 209. Admiration of Self-Seekers
One makes an effort where noneās due
with nothing done where effortās due,
one grasps the dear, gives up the Quest
envying those who exert themselves.
Explanation: Being devoted to what is wrong, not being devoted to what is right, abandoning oneās welfare, one goes after pleasures of the senses. Having done so, one envies those who develop themselves.
Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful
Donāt consort with dear ones
at any time, nor those not dear,
āis dukkha not to see the dear,
ātis dukkha seeing those not dear.
Explanation: Never associate with those whom you like, as well as with those whom you dislike. It is painful to part company from those whom you like. It is equally painful to be with those you dislike.
Verse 211. Not Bound By Ties Of Defilements
Others then do not make dear
for hardās the parting from them.
For whom there is no dear, undear
in them no bonds are found.
Explanation: Therefore, one must not have endearments; because separation is painful. For those who are free of bonds there are no endearments or non-endearments.
Verse 212. The Outcome Of Endearment
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation: From endearment arises sorrow. From endearment fear arises. For one free of endearment, there is no sorrow. Therefore, how can there be fear for such a person?
Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation: From affection sorrow arises. From affection fear arises. To one free of affection there is no sorrow. Therefore, how can there be fear for such a person?
Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation: From passion arises sorrow. From passion fear arises. To one free of passion there is no sorrow, In such a person how can there be fear?
Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation: From desire arises sorrow. From desire fear arises. To one free of desire there is no sorrow. For such a person how can there be fear?
Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation: From craving arises sorrow. From craving fear arises. To one free of craving there is no sorrow. For such a person how can there be fear?
Verse 217. Beloved Of The Masses
Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the peopleās such a one
who does what should be done.
Explanation: He is endowed with discipline and insight. He is firmly established on the laws of righteousness. He speaks the truth. He looks after his worldly and spiritual responsibilities. The masses adore that kind of person.
Verse 218. The Person With Higher Urges
One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an āupstream-goerāsā called.
Explanation: In that person a deep yearning for the undefined - for Nibbana - has arisen. He has already touched it mentally. He is called a swimmer against the current - an upstream-bound person. He has already started the process towards Nibbana.
Verse 219. The Fruits Of Good Action
One whoās long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.
Explanation: When a person, who has lived away from home for a long while, returns home safely, his friends, relations and well-wishers welcome him back.
Verse 220. Good Actions Lead To Good Results
In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.
Explanation: In the same way, when those who have done meritorious deeds in this world go to the next world, their meritorious actions welcome them, like relatives welcoming back relatives returning from a long journey.
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Verse 221. He Who Is Not Assaulted By Sorrow
Anger and pride should one forsake,
all fetters cast aside,
dukkhaās none where no desire,
no binding to body or mind.
Explanation: Abandon anger. Give up pride fully. Get rid of all clingings. To that person, who is not attracted to name and form, and is free of appendages, no suffering befalls.
Verse 222. The Efficient Charioteer
Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.
Explanation: That person who is capable of curbing sudden anger is like the expert charioteer who restrains a chariot rushing out of control. That person I describe as a true charioteer. The other charioteer is a mere holder of the reins.
Verse 223. Four Forms Of Victories
Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.
Explanation: Let anger be conquered by love. Let bad be conquered by good. Let miserliness be overcome be generosity. Let the liar by conquered by the truth.
Verse 224. Three Factors Leading To Heaven
Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.
Explanation: Speak the truth. Do not get angry. When asked, give even a little. These three factors will ensure that you will reach the deities.
Verse 225. Those Harmless One Reach The Deathless
Those sages inoffensive
in body eāer restrained
go unto the Deathless State
where gone they grieve no more.
Explanation: Those harmless sages, perpetually restrained in body, reach the place of deathlessness, where they do not grieve.
Verse 226. Yearning For Nibbana
For the ever-vigilant
who train by day and night
upon Nibbana eāer intent
pollutions fade away.
Explanation: Of those who are perpetually wakeful - alert, mindful and vigilant - who are given to discipline themselves and studying day and night, intent upon the attainment of Nibbana, the taints and cankers get extinguished.
Verse 227. There Is No One Who Is Not Blamed
An ancient saying, Atula,
not only said today -
āThey are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speechā -
thereās none in the world unblamed.
Explanation: Oā Atula, This has been said in the olden days too - it is not just for today. They blame the person who remains silent. They find fault with the person who talks too much. Even with the individual who speaks in moderation, they find fault. In this world there is no one who is not blamed.
Verse 228. No One Is Exclusively Blamed Or Praised
There never was, thereāll never be
nor now is ever found
a person blamed perpetually
or one whoās wholly praised.
Explanation: There was never a person who was wholly, totally and exclusively blamed. Nor was there any time a person who was wholly, totally and exclusively praised. And, there will never will be such a person. Even today one cannot find such a person.
Verse 229. Person Who Is Always Praise-Worthy
But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.
Explanation: But those whom the wise praise, after a daily scrutiny, are persons whose conduct is blameless, who are intelligent, well endowed with insight and discipline.
Verse 230. Person Who Is Like Solid Gold
Whoās to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.
Explanation: A person of distinction is beyond blame or praise and fault finding - like a coin of pure gold - no one can find fault with such a person. Deities praise him.
Verse 231. The Person Of Bodily Discipline
Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.
Explanation: Guard against the physical expression of emotions. Be restraint in physical behaviour. Give up physical misconduct. Practice wholesome physical behaviour.
Verse 232. Virtuous Verbal Behaviour
Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.
Explanation: Guard against the verbal expression of emotions. Be restrained in your speech behaviour. Give up speech misconduct. Practice wholesome speech behaviour.
Verse 233. Discipline Your Mind
Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.
Explanation: Guard against the mental expression of emotions. Be restrained in the behaviour of your mind. Give up mental misconduct. Practice wholesome mental behaviour.
Verse 234. Safeguard The Three Doors
Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
theyāre perfectly restrained.
Explanation: The wise are restrained in body. They are restrained in speech as well. They are also well disciplined in mind. They, who have safe-guarded the three doors - body, speech and mind - are supremely restrained.
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Verse 235. Man At The Door Of Death
Now a withered leaf are you
and now Deathās men draw near,
now you stand at the parting gates
but waybread you have none.
Explanation: Now you are like a withered, yellowed dried leaf. The first breath of wind will make you fall. Forces of death have come for you. You are now are deathās door. You do not have any provision for the road.
Verse 236. Get Immediate Help
Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.
Explanation: As things are, be a lamp, an island, a refuge unto yourself. Strive earnestly and diligently and become a wise person. Bereft of blemishes, devoid of defilements reach the heavenly realm of the noble ones.
Verse 237. In The Presence Of King Of Death
Even now the end draws near,
to the presence of death youāve fared.
Along the pathās no place for rest
and waybread you have none.
Explanation: Now, your allotted life span is spent. You have reached the presence of the king of death (Yama). You do not have a resting place in between. You do not seem to have provisions for the road either.
Verse 238. Avoid The Cycle Of Existence
Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
youāll not return, take flesh, decay.
Explanation: Therefore, become a lamp, an island, a refuge to your own self. Strive earnestly and become a wise person. Bereft of blemishes, devoid of defilements, you will not enter the cycle of birth and decay any more.
Verse 239. Purify Yourself Gradually
Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.
Explanation: Wise persons, moment by moment, little by little, remove the blemishes off their own selves, just like the smiths removing impurities off silver.
Verse 240. Oneās Evil Ruins Oneās Own Self
As rust arisen out of iron
itself that iron eats away,
so kammas done beyond whatās wise
lead to a state of woe.
Explanation: The rust springing from iron, consumes the iron itself. In the same way, bad actions springing out of an individual, destroys the individual himself.
Verse 241. Causes Of Stain
For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentryās sloth: all blemishes.
Explanation: For formulas that have to be memorized, non repetition is the rust. For houses the neglect of the inmates is the rust. For complexion non-caring is the rust. For a guard heedlessness is the rust.
Verse 242. Ignorance Is The Greatest Taint
In mankind, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.
Explanation: For mankind, misconduct is the blemish. For charitable persons, miserliness is the stain. Evil actions are a blemish both here and in the here-after.
Verse 243. Ignorance The Worst Taint
More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!
Explanation: Monks, there is a worst blemish than all these stains. The worst stain is ignorance. Getting rid of this stain become stainless.
Verse 244. The Shameless Life Is Easy
Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this oneās completely stained.
Explanation: If an individual possesses no sense of shame, life seems easy for him since he can live whatever way he wants with no thought whatsoever for public opinion. He can do any destruction he wishes to do with the skill of a crow. Just as that of the crow, the shameless personās life, too, is unclean. He is boastful and goes ahead utterly careless of others.
Verse 245. For A Modest Person Life Is Hard
But hard the life of a modest one
who always seeks for purity,
whoās cheerful though no braggart,
clean-living and discerning.
Explanation: The life is hard for a person who is modest, sensitive and inhibited, constantly pursuing what is pure, not attached, who is not slick and impudent, who is leading a pure life and is full of insight.
Verse 246. Wrong Deeds To Avoid
In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to anotherās partner goes.
Explanation: One day a group of lay disciples who only kept one precept each, fell into dispute, each of them saying, “Itās a hard thing I have to do; itās a hard precept I have to keep. Going to the Buddha to settle the dispute, the Buddha listened to what they had to say, and then, without naming a single precept as of lesser importance, said, “All precepts are hard to keep”.
Verse 247. Precepts The Lay Person Should Follow
Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.
Explanation: A man who is given to taking intoxicating drinks, uproots himself in this world itself.
Verse 248. These Precepts Prevent Suffering
Therefore friend remember this;
Hard to restrain are evil acts,
donāt let greed and wickedness
down drag you long in dukkha.
Explanation: Evil actions do not have restraint or discipline. This way, you must appreciate that greed and the evil action of anger should not be allowed to inflict suffering on you for a long while.
Verse 249. The Envious Are Not At Peace
People give as they have faith,
as they are bright with joyfulness.
Whoās troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.
Explanation: The people give in terms of the faith they have in the recipient. They give in terms of their pleasure. If one were to be jealous when they receive, food and drink, he will never attain tranquillity of mind day or night.
Verse 250. The Unenvious Are At Peace
But who has severed envyās mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.
Explanation: If someone were to utterly uproot and totally eradicate this jealousy, and if it is absolutely destroyed, he will, without any doubt, attain tranquillity day and night.
Verse 251. Craving Is The Worst Flood
There is no fire like lust,
nought seizes like aversion,
unequalled is delusionās net,
no riverās like to craving.
Explanation: There is no fire life passion. There is no grip like hatred. There is no net like ignorance. There is no torrent like craving.
Verse 252. Easy To See Are The Faults Of Others
Otherās faults are easy to see
yet hard it is to see oneās own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of oneās own
as crafty cheat the losing throw.
Explanation: The faults of others are clearly observed. But oneās own faults are difficult to see. A person winnows the fault of others into prominence, like chaff. He hides his own like the bird-hunter who conceals himself with leaves and twigs.
Verse 253. Seeing Othersā Faults
Whoās always seeing otherās faults,
taking offence, censorious,
pollutions spread for such a one
whoās far from their exhaustion.
Explanation: There are those who are given to the habit of observing the fault of others. They deride others constantly. Their taints keep on thriving, and far away from the state of taintlessness.
Verse 254. Nothing Is Eternal Other Than Nibbana
In skies above there is no path,
no peaceful oneās without,
in manifoldness do folk delight,
Tathagatas are manifold-free.
Explanation: In the skies, there are no footsteps that can be discerned. In the same way, outside the Buddha-Dhamma there are no persons who have realized the four Paths and the four Fruits. The ordinary masses are assailed by worldly hindrances. The Buddhas (Tathagatas) are not affected by those hindrances.
Verse 255. The Buddha Has No Anxiety
In skies above there is no path,
no peaceful oneās without,
nothing conditioned ever lasts,
no Buddhaās ever shaken.
Explanation: In the skies, there is no footsteps that can be discerned. In the same way, outside the Buddha-Dhamma there are no persons who could be described as Samana-bhikkhus. No component thing is eternal. The Buddha has no agitation or anxiety.
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Verse 256. The Just And The Impartial Judge Best
Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.
Explanation: If for some reason someone were to judge what is right or wrong, arbitrarily, that judgment is not established on righteousness. But, the wise person judges what is right and what is wrong discriminately, without prejudice.
Verse 257. Firmly Rooted In The Law
Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a āDhamma-holderāsā called.
Explanation: That wise person, who dispenses justice and judges others, impartially, without bias, non-arbitrarily, is guarded by and is in accordance with the Law of Righteousness. Such a person is described as well established in the Dhamma.
Verse 258. Who Speaks A Lot Is Not Necessarily Wise
Just because articulate
oneās not thereby wise,
hateless, fearless and secure,
a āwise oneā thus is called.
Explanation: A person cannot be described as learned simply because he speaks quite a lot. He who is liberated and secure, non-hating and fearless is described as a learned person.
Verse 259. Those Who Know Speak Little
Just because articulate
oneās not skilled in Dhamma;
but one whoās heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.
Explanation: One does not become an upholder of the Law of Righteousness merely because one talks quite a lot. Even if one, though he has heard only a little, experiences the Dhamma by his body and is diligent, he is the true upholder of the Dhamma.
Verse 260. Grey Hair Alone Does Not Make An Elder
A man is not an Elder
though his head be grey,
heās just fully ripe in years,
āaged-in-vainā heās called.
Explanation: One does not become an elder merely because oneās hair has turned grey. One, who is only old in years, has grown ripe uselessly.
Verse 261. The Person Full Of Effort Is The True Elder
In whom is truth and Dhamma too,
harmlessness, restraint, control,
heās steadfast, rid of blemishes,
an āElderā he is called.
Explanation: All things that men do arise out of the mind. The words and deeds of men spring from their minds. Sometimes, their mind are blemished - evil. If they speak or act with an evil mind, the inevitable result is suffering. Wherever they go, this suffering will follow them. They cannot shake off this suffering. This is very much like the wheel of the cart that follows the steps of a draught bull yoked to the cart. The bull is perpetually bound to it.
Verse 262. Who Gives Up Jealousy Is Good-Natured
Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.
Explanation: Merely because of oneās verbal flourishes, impressive style of speaking, or the charming presence, a person who is greedy, envious and deceitful, does not become an acceptable individual.
Verse 263. Who Uproots Evil Is The Virtuous One
But ābeautifulā is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.
Explanation: If an individual has uprooted and eradicated all these evils and has got rid of blemishes, such a person is truly an acceptable person.
Verse 264. Shaven Head Alone Does Not Make A Monk
By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?
Explanation: Can an individual who does not practice religion, speaks untruth, and is filled with desire and greed, become an ascetic, merely because he is shaven-headed?
Verse 265. Who Give Up Evil Is True Monk
All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a āSamanaā.
Explanation: If an individual were to quell all defilements, big and small, he is described as an ascetic - a samana.
Verse 266. One Is Not A Monk Merely By Begging Alms Food
Though one begs from others
by this aloneās no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.
Explanation: No one becomes a monk merely because he begs others. An individual, though begging , does not become a monk if he embraces vicious and repulsive beliefs.
Verse 267. The Holy Life Makes a Monk
Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and āBhikkhuā he is called.
Explanation: Who rises above both good and evil and treads the path of higher discipline, reflecting wisely , that person, indeed, deserves to be described as a monk.
Verse 268. Silence Alone Does Not Make A Sage
By silence one is not a sage
if confused and foolish,
but one whoās wise, as if with scales
weighs, adopts whatās good.
Explanation: The ignorant person, possessing foolish ways and seemingly bewildered, may practice silence - the austerities of the munis. But this does not make him a sage. But the wise person, like someone holding scales, weighs good and bad and selects what is noble.
Verse 269. Only True Wisdom Makes a Sage
Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that oneās called a āSageā.
Explanation: Weighing what is right and wrong, he shuns evil. For he is a sage (muni). He is capable of weighing both worlds through his sagely wisdom.
Verse 270. True Ariyas Are Harmless
By harming living beings
one is not a āNobleā man,
by lack of harm to all that live
one is called a āNoble Oneā.
Explanation: A person who hurts living beings is not a noble human being. The wise person, who does not hurt any living being is called ariya, a noble individual.
Verse 271. A Monk Should Destroy All Passions
Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.
Explanation: These two stanzas are an admonition to the monks making an effort to reach the state of blemishlessness - Nibbana. They are asked not to slacken their effort to win liberation by being content with some achievement which only pave the way to the final goal.
Verse 272. Blemishes Should Be Given Up To Reach Release
Should you, O bhikkhu, be content,
“Iāve touched the bliss of letting go
not enjoyed by common folk”,
though youāve not gained pollutionās end.
Explanation: Monks, do not rest content by precepts and rites. Do not be content with extensive learning, Nor should you feel satisfied by achieving states of mental trance. Do not rest content with seclusion, assuring yourself “I have experienced the joy of renunciation not possible for the ordinary.” Do not slacken your effort until you have attained Nibbana.
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Verse 273. The Eight-fold Path Is Best
Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.
Explanation: Off all paths, the eight-fold path is the greatest. Of the truths, the greatest are the four noble truths. Detachment is the greatest of all states. And, of all those who are two-footed ones, one who possesses eyes. The Buddha is the greatest.
Verse 274. The Only Path To Purity
This is the path, no otherās there
for purity of insight,
enter then upon this path
bemusing Mara utterly.
Explanation: This is the path. There is no other for the achievement of clarity of insight. You must follow this path to the total bewilderment of mara.
Verse 275. The Path To End Suffering
Entered then upon this path
youāll make an end of dukkha.
Freed in knowledge from sufferingās stings
the Pathās proclaimed by me.
Explanation: If you follow this path, you will reach the termination of suffering. This path has been revealed by me, after the extraction of arrows.
Verse 276. Buddhas Only Shows The Way
Buddhas just proclaim the Path
but youāre the ones to strive.
Contemplatives who tread the Path
are freed from Maraās bonds.
Explanation: The effort must be made by yourself. The Buddhas (the Teachers) only show the way and direct you.Those contemplative meditators, who follow the path, fully and totally escape the snares of death.
Verse 277. Conditioned Things Are Transient
When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the path to purity.
Explanation: All component things, all things that have been put together, all created things are transient, impermanent, non-constant. When this realized through insight, one achieves detachment form suffering. This is the path to total freedom from blemishes.
Verse 278. All Component Things Are Sorrow
When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the path to purity.
Explanation: All component things - all things that have been put together - all created things are sorrow-fraught. When this is realized through insight, one achieves detachment from suffering. This is the path to total freedom from suffering.
Verse 279. Everything Is Soul-less
When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the path to purity.
Explanation: All states of being are without a self. When this is realized through insight, one achieves detachment from suffering. This is the path of total freedom from suffering.
Verse 280. The Lazy Miss The Path
Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdomās way.
Explanation: If an individual does not make an effort even at a time when exertion is due, if a person is lethargic even when he is young and strong; if a person suppresses the wholesome thoughts that arise in his mind, if he is lazy, he will not find the path to wisdom.
Verse 281. Purify Your Thoughts, Words And Deeds
In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.
Explanation: If one is well-guarded in speech, well-restrained in mind, and if one refrains from physical misdeeds, that person will certainly attain the noble eight-fold path realized by the sages.
Verse 282. Way To Increase Wisdom
From endeavour wisdom springs,
lacking effort wisdom wanes:
having known this two-fold path
either to progress or decline
so should one exhort oneself
that wisdom may increase.
Explanation: From reflection and concentrated meditation refined wisdom arises. Through the non-practice of concentrated wisdom erodes. Once these two paths - one leading to progress and the other to decline - are recognized, one must conduct oneās self to increased wisdom.
Verse 283. Shun Passion
The wood cut down but not a tree
since itās from wood that fear is born.
Having cut wood and woodedness
O bhikkhus be without a wood.
Explanation: Monks, cut down the forest of defilements. But, do not cut down the trees. Fear comes from the forests of defilements. Clear both the forest and the undergrowth. Having done this achieve the state of Nibbana.
Verse 284. Attachment To Women
As long indeed as woodedness
of man to women is not cut
so long in bondage is oneās mind
as milch-calf to the mother cow.
Explanation: As long as a manās mind is attached to women, even minutely, like a little undergrowth that has not been cut down, so long will his mind be attached like a suckling calf to its mother cow.
Verse 285. Path To Peace
Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful path,
Nibbana by the Buddha taught.
Explanation: Just like a person plucking out a lily with oneās own hand, pluck out your self-attachment. Cultivate the path to Nibbana, as advocated by the Buddha.
Verse 286. The Fear Of Death
Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.
Explanation: In the four months during retreat, winter or summer in a chosen place, the ignorant plans unaware of the threat of death.
Verse 287. Death Takes Away The Attached
For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.
Explanation: Men are proud that they process children, cattle and other forms of wealth. They tend to be proud that way because their minds are overcome with blemishes. Floods sweep away a sleeping village, taking along all its people and their possessions. In the same way, death comes unaware and sweeps along the people however proud they are of their possessions.
Verse 288. No Protection When Needed
No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.
Explanation: When and individual is gripped by death, sons cannot protect one. Not even oneās father can shield a person from the grip of death. Nor can oneās relations come to the rescue.
Verse 289. The Path To The Deathless
Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the path
leading to Nibbana.
Explanation: Being aware that no one can rescue you from death, the wise person, who is restrained and disciplined, should clear the path to Nibbana, without any loss of time.