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Samyutta Nikaya:5.Mahavagga-The Great Book[]
Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya
Homage to that Bhagavato(Lord) , Evil Vanquisher(Arahato) ,
the Rightly and Perfectly Enlightened(Awakened) One
Chapter 1 : Connected Discourses on the Path (Maggasamyutta) {Samyutta-45}[]
(i) Ignorance Section (Avijjavaggo sans. Avidya-varg)[]
1. Ignorance (sans. Avidya) अविज्जासुत्तं[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), ignorance(avijja sans. avidya) is the forerunner in the entry upon harmful(akusala sans. akushal) states, with shamelessness and fearlessness of wrongdoing following along. 1 For an unwise person immersed in ignorance, wrong view originates. For one of wrong view, wrong intention originates. For one of wrong intention, wrong speech originates. For one of wrong speech, wrong action originates. For one of wrong action, wrong livelihood originates. For one of wrong livelihood, wrong effort originates. For one of wrong effort, wrong meditation(sati) originates. For one of wrong meditation, wrong samadhi(trance)state originates.
'Bhikkhus, true knowledge is the forerunner in the entry upon beneficial(kusala sans. kushal) states, with a sense of shame and fear of wrongdoing following along. 2 For a wise person who has arrived at true knowledge, right view originates. For one of right view, right intention originates. For one of right intention, right speech originates. For one of right speech, right action originates. For one of right action, right livelihood originates. For one of right livelihood, right effort originates. For one of right effort, right meditation(sati) originates. For one of right meditation, right samadhi(trance)state originates." 3
१. एवं मे सुतं – एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि – ‘‘भिक्खवो’’ति। ‘‘भदन्ते’’ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच –
‘‘अविज्जा, भिक्खवे, पुब्बङ्गमा अकुसलानं धम्मानं समापत्तिया, अन्वदेव [अनुदेव (सी॰ पी॰ क॰)] अहिरिकं अनोत्तप्पं । अविज्जागतस्स, भिक्खवे, अविद्दसुनो मिच्छादिट्ठि पहोति; मिच्छादिट्ठिस्स मिच्छासङ्कप्पो पहोति; मिच्छासङ्कप्पस्स मिच्छावाचा पहोति; मिच्छावाचस्स मिच्छाकम्मन्तो पहोति; मिच्छाकम्मन्तस्स मिच्छाआजीवो पहोति; मिच्छाआजीवस्स मिच्छावायामो पहोति; मिच्छावायामस्स मिच्छासति पहोति; मिच्छासतिस्स मिच्छासमाधि पहोति।
‘‘विज्जा च खो, भिक्खवे, पुब्बङ्गमा कुसलानं धम्मानं समापत्तिया, अन्वदेव हिरोत्तप्पं। विज्जागतस्स, भिक्खवे , विद्दसुनो सम्मादिट्ठि पहोति; सम्मादिट्ठिस्स सम्मासङ्कप्पो पहोति; सम्मासङ्कप्पस्स सम्मावाचा पहोति; सम्मावाचस्स सम्माकम्मन्तो पहोति; सम्माकम्मन्तस्स सम्माआजीवो पहोति; सम्माआजीवस्स सम्मावायामो पहोति; सम्मावायामस्स सम्मासति पहोति; सम्मासतिस्स सम्मासमाधि पहोती’’ति। पठमं।
1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva [anudeva (sī. pī. ka.)] ahirikaṃ anottappaṃ . Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti; micchādiṭṭhissa micchāsaṅkappo pahoti; micchāsaṅkappassa micchāvācā pahoti; micchāvācassa micchākammanto pahoti; micchākammantassa micchāājīvo pahoti; micchāājīvassa micchāvāyāmo pahoti; micchāvāyāmassa micchāsati pahoti; micchāsatissa micchāsamādhi pahoti.
‘‘Vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ. Vijjāgatassa, bhikkhave , viddasuno sammādiṭṭhi pahoti; sammādiṭṭhissa sammāsaṅkappo pahoti; sammāsaṅkappassa sammāvācā pahoti; sammāvācassa sammākammanto pahoti; sammākammantassa sammāājīvo pahoti; sammāājīvassa sammāvāyāmo pahoti; sammāvāyāmassa sammāsati pahoti; sammāsatissa sammāsamādhi pahotī’’ti. Paṭhamaṃ.
2. Half the Holy Life (Upaddha) उपड्ढसुत्तं[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Sakyans where there was a town of the Sakyans named Nagaraka. 4 Then the Venerable Ananda approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), sat down to one side, and said to him:
"Venerable sir, this is half of the holy celibate life(brahmacariya), that is, good friendship, good companionship, good comradeship." 5
"Not so, Ananda! Not so, Ananda! This is the entire holy celibate life(brahmacariya), Ananda, that is, good friendship, good companionship, good comradeship. When a bhikkhu(monk) has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path. 6
"And how, Ananda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ananda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 7 He develops right intention . . . right speech ... right action ... right livelihood ... right effort ... right meditation(sati) . . . right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, Ananda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path.
"By the following method too, Ananda, it may be understood how the entire holy celibate life(brahmacariya) is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ananda, beings subject to rebirth are freed from rebirth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ananda, it may be understood how the entire holy celibate life(brahmacariya) is good friendship, good companionship, good comradeship."
२. एवं मे सुतं – एकं समयं भगवा सक्येसु विहरति नगरकं नाम [नागरकं नाम (सी॰), सक्करं नाम (स्या॰ क॰)] सक्यानं निगमो। अथ खो आयस्मा आनन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच – ‘‘उपड्ढमिदं, भन्ते, ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता’’ति।
‘‘मा हेवं, आनन्द, मा हेवं, आनन्द! सकलमेविदं, आनन्द, ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता। कल्याणमित्तस्सेतं, आनन्द, भिक्खुनो पाटिकङ्खं कल्याणसहायस्स कल्याणसम्पवङ्कस्स – अरियं अट्ठङ्गिकं मग्गं भावेस्सति, अरियं अट्ठङ्गिकं मग्गं बहुलीकरिस्सति।
‘‘कथञ्चानन्द, भिक्खु कल्याणमित्तो कल्याणसहायो कल्याणसम्पवङ्को अरियं अट्ठङ्गिकं मग्गं भावेति, अरियं अट्ठङ्गिकं मग्गं बहुलीकरोति? इधानन्द, भिक्खु सम्मादिट्ठिं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं; सम्मासङ्कप्पं भावेति विवेकनिस्सितं …पे॰… सम्मावाचं भावेति …पे॰… सम्माकम्मन्तं भावेति…पे॰… सम्माआजीवं भावेति…पे॰… सम्मावायामं भावेति…पे॰… सम्मासतिं भावेति…पे॰… सम्मासमाधिं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। एवं खो, आनन्द, भिक्खु कल्याणमित्तो कल्याणसहायो कल्याणसम्पवङ्को अरियं अट्ठङ्गिकं मग्गं भावेति, अरियं अट्ठङ्गिकं मग्गं बहुलीकरोति।
‘‘तदमिनापेतं , आनन्द, परियायेन वेदितब्बं यथा सकलमेविदं ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता। ममञ्हि, आनन्द, कल्याणमित्तं आगम्म जातिधम्मा सत्ता जातिया परिमुच्चन्ति; जराधम्मा सत्ता जराय परिमुच्चन्ति; मरणधम्मा सत्ता मरणेन परिमुच्चन्ति; सोकपरिदेवदुक्खदोमनस्सुपायासधम्मा सत्ता सोकपरिदेवदुक्खदोमनस्सुपायासेहि परिमुच्चन्ति। इमिना खो एतं, आनन्द, परियायेन वेदितब्बं यथा सकलमेविदं ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता’’ति। दुतियं।
2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakyesu viharati nagarakaṃ nāma [nāgarakaṃ nāma (sī.), sakkaraṃ nāma (syā. ka.)] sakyānaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘upaḍḍhamidaṃ, bhante, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti.
‘‘Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Sakalamevidaṃ, ānanda, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
‘‘Kathañcānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; sammāsaṅkappaṃ bhāveti vivekanissitaṃ …pe… sammāvācaṃ bhāveti …pe… sammākammantaṃ bhāveti…pe… sammāājīvaṃ bhāveti…pe… sammāvāyāmaṃ bhāveti…pe… sammāsatiṃ bhāveti…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
‘‘Tadamināpetaṃ , ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti. Dutiyaṃ.
3. Sariputta सारिपुत्तसुत्तं[]
At Savatthi. Then the Venerable Sariputta approached the Lord (Buddha) . . . and said to him:
"Venerable sir, this is the entire holy celibate life(brahmacariya), that is, good friendship, good companionship, good comradeship." 8
"Good, good, Sariputta! This is the entire holy celibate life(brahmacariya), Sariputta, that is, good friendship, good companionship, good comradeship. When a bhikkhu(monk) has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how, Sariputta, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path?"
(The rest as in the preceding sutta.)
३. सावत्थिनिदानं। अथ खो आयस्मा सारिपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सारिपुत्तो भगवन्तं एतदवोच – ‘‘सकलमिदं, भन्ते, ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता’’ति।
‘‘साधु साधु, सारिपुत्त! सकलमिदं, सारिपुत्त, ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता। कल्याणमित्तस्सेतं, सारिपुत्त, भिक्खुनो पाटिकङ्खं कल्याणसहायस्स कल्याणसम्पवङ्कस्स – अरियं अट्ठङ्गिकं मग्गं भावेस्सति, अरियं अट्ठङ्गिकं मग्गं बहुलीकरिस्सति। कथञ्च, सारिपुत्त, भिक्खु कल्याणमित्तो कल्याणसहायो कल्याणसम्पवङ्को अरियं अट्ठङ्गिकं मग्गं भावेति, अरियं अट्ठङ्गिकं मग्गं बहुलीकरोति?
‘‘इध, सारिपुत्त, भिक्खु सम्मादिट्ठिं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं…पे॰… सम्मासमाधिं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। एवं खो, सारिपुत्त, भिक्खु कल्याणमित्तो कल्याणसहायो कल्याणसम्पवङ्को अरियं अट्ठङ्गिकं मग्गं भावेति, अरियं अट्ठङ्गिकं मग्गं बहुलीकरोति।
‘‘तदमिनापेतं, सारिपुत्त, परियायेन वेदितब्बं यथा सकलमिदं ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता। ममञ्हि, सारिपुत्त, कल्याणमित्तं आगम्म जातिधम्मा सत्ता जातिया परिमुच्चन्ति; जराधम्मा सत्ता जराय परिमुच्चन्ति; मरणधम्मा सत्ता मरणेन परिमुच्चन्ति; सोकपरिदेवदुक्खदोमनस्सुपायासधम्मा सत्ता सोकपरिदेवदुक्खदोमनस्सुपायासेहि परिमुच्चन्ति। इमिना खो एतं, सारिपुत्त, परियायेन वेदितब्बं यथा सकलमिदं ब्रह्मचरियं, यदिदं – कल्याणमित्तता कल्याणसहायता कल्याणसम्पवङ्कता’’ति। ततियं।
3. Sāvatthinidānaṃ. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘sakalamidaṃ, bhante, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti.
‘‘Sādhu sādhu, sāriputta! Sakalamidaṃ, sāriputta, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, sāriputta, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
‘‘Idha, sāriputta, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
‘‘Tadamināpetaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Mamañhi, sāriputta, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti. Tatiyaṃ.
4. The Janussoni Brahmin जाणुस्सोणिब्राह्मणसुत्तं[]
At Savatthi. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, entered . Savatthi for alms. The Venerable Ananda saw the brahmin Janussoni departing from Savatthi in an all-white chariot drawn by mares. 9 The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: "Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!" 10
Then, when the Venerable Ananda had walked for alms in Savatthi and returned from his alms round, after his meal he approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Savatthi for alms. I saw the brahmin Janussoni departing from Savatthi in an all-white chariot drawn by mares.... People, having seen this, said: 'Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!' Is it possible, venerable sir, to point out a divine vehicle in this dhamma(path,law) a Discipline?"
"It is possible, Ananda," the Lord (Buddha) said. "This is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the vehicle of Dhamma' and 'the unsurpassed victory in battle.'
"Right view, Ananda, when developed and cultivated, has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). Right intention ... Right samadhi(trance)state when developed and cultivated, [6] has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).
"In this way, Ananda, it may be understood how this is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the vehicle of Dhamma' and 'the unsurpassed victory in battle."'
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Its qualities of faith and illuminated-insight(panna)
Are always yoked evenly together. 11
Shame is its pole, mind its yoke-tie,
meditation(sati) the watchful charioteer.
"The chariot's ornament is virtue(sheel),
Its axle jhana, energetic-strength(viriya) its wheels;
equanimity(upekkha) keeps the burden balanced,
Desirelessness serves as upholstery.
"Good will, harmlessness, and seclusion:
These are the chariot's weaponry,
Forbearance its armour and shield, 13
As it rolls towards security from bondage.
"This divine vehicle unsurpassed
Originates from within oneself. 14
The wise depart from the world in it,
Inevitably winning the victory."
४. सावत्थिनिदानं। अथ खो आयस्मा आनन्दो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सावत्थिं पिण्डाय पाविसि। अद्दसा खो आयस्मा आनन्दो जाणुस्सोणिं ब्राह्मणं सब्बसेतेन वळवाभिरथेन [वळभीरथेन (सी॰)] सावत्थिया निय्यायन्तं। सेता सुदं अस्सा युत्ता होन्ति सेतालङ्कारा, सेतो रथो, सेतपरिवारो, सेता रस्मियो, सेता पतोदलट्ठि, सेतं छत्तं, सेतं उण्हीसं , सेतानि वत्थानि, सेता उपाहना, सेताय सुदं वालबीजनिया बीजीयति। तमेनं जनो दिस्वा एवमाह – ‘‘ब्रह्मं वत, भो, यानं! ब्रह्मयानरूपं वत, भो’’ति!!
अथ खो आयस्मा आनन्दो सावत्थियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन भगवा तेनुपसङ्कमि ; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच –
‘‘इधाहं, भन्ते, पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सावत्थिं पिण्डाय पाविसिं। अद्दसं ख्वाहं, भन्ते, जाणुस्सोणिं ब्राह्मणं सब्बसेतेन वळवाभिरथेन सावत्थिया निय्यायन्तं। सेता सुदं अस्सा युत्ता होन्ति सेतालङ्कारा, सेतो रथो, सेतपरिवारो, सेता रस्मियो, सेता पतोदलट्ठि, सेतं छत्तं, सेतं उण्हीसं, सेतानि वत्थानि, सेता उपाहना, सेताय सुदं वालबीजनिया बीजीयति। तमेनं जनो दिस्वा एवमाह – ‘ब्रह्मं वत, भो, यानं! ब्रह्मयानरूपं वत, भो’ति!! सक्का नु खो, भन्ते, इमस्मिं धम्मविनये ब्रह्मयानं पञ्ञापेतु’’न्ति?
‘‘सक्का , आनन्दा’’ति भगवा अवोच – ‘‘इमस्सेव खो एतं, आनन्द, अरियस्स अट्ठङ्गिकस्स मग्गस्स अधिवचनं – ‘ब्रह्मयानं’ इतिपि, ‘धम्मयानं’ इतिपि, ‘अनुत्तरो सङ्गामविजयो’ इतिपी’’ति।
‘‘सम्मादिट्ठि, आनन्द, भाविता बहुलीकता रागविनयपरियोसाना होति, दोसविनयपरियोसाना होति, मोहविनयपरियोसाना होति। सम्मासङ्कप्पो, आनन्द, भावितो बहुलीकतो रागविनयपरियोसानो होति, दोसविनयपरियोसानो होति, मोहविनयपरियोसानो होति। सम्मावाचा, आनन्द, भाविता बहुलीकता रागविनयपरियोसाना होति, दोस…पे॰… मोहविनयपरियोसाना होति। सम्माकम्मन्तो, आनन्द, भावितो बहुलीकतो रागविनयपरियोसानो होति, दोस… मोहविनयपरियोसानो होति। सम्माआजीवो, आनन्द, भावितो बहुलीकतो रागविनयपरियोसानो होति, दोस… मोहविनयपरियोसानो होति । सम्मावायामो, आनन्द, भावितो बहुलीकतो रागविनयपरियोसानो होति, दोस… मोहविनयपरियोसानो होति। सम्मासति, आनन्द, भाविता बहुलीकता रागविनयपरियोसाना होति, दोस… मोहविनयपरियोसाना होति। सम्मासमाधि, आनन्द, भावितो बहुलीकतो रागविनयपरियोसानो होति, दोस… मोहविनयपरियोसानो होति।
‘‘इमिना खो एतं, आनन्द, परियायेन वेदितब्बं यथा इमस्सेवेतं अरियस्स अट्ठङ्गिकस्स मग्गस्स अधिवचनं – ‘ब्रह्मयानं’ इतिपि, ‘धम्मयानं’ इतिपि, ‘अनुत्तरो सङ्गामविजयो’ इतिपी’’ति। इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था –
‘‘यस्स सद्धा च पञ्ञा च, धम्मा युत्ता सदा धुरं।
हिरी ईसा मनो योत्तं, सति आरक्खसारथि॥
‘‘रथो सीलपरिक्खारो, झानक्खो चक्कवीरियो।
उपेक्खा धुरसमाधि, अनिच्छा परिवारणं॥
‘‘अब्यापादो अविहिंसा, विवेको यस्स आवुधं।
तितिक्खा चम्मसन्नाहो [वम्मसन्नाहो (सी॰)], योगक्खेमाय वत्तति॥
‘‘एतदत्तनि सम्भूतं, ब्रह्मयानं अनुत्तरं।
निय्यन्ति धीरा लोकम्हा, अञ्ञदत्थु जयं जय’’न्ति॥ चतुत्थं।
4. Sāvatthinidānaṃ. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho āyasmā ānando jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī.)] sāvatthiyā niyyāyantaṃ. Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ , setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati. Tamenaṃ jano disvā evamāha – ‘‘brahmaṃ vata, bho, yānaṃ! Brahmayānarūpaṃ vata, bho’’ti!!
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –
‘‘Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Addasaṃ khvāhaṃ, bhante, jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ. Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati. Tamenaṃ jano disvā evamāha – ‘brahmaṃ vata, bho, yānaṃ! Brahmayānarūpaṃ vata, bho’ti!! Sakkā nu kho, bhante, imasmiṃ dhammavinaye brahmayānaṃ paññāpetu’’nti?
‘‘Sakkā , ānandā’’ti bhagavā avoca – ‘‘imasseva kho etaṃ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ – ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī’’ti.
‘‘Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa…pe… mohavinayapariyosānā hoti. Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti . Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa… mohavinayapariyosānā hoti. Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti.
‘‘Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā imassevetaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ – ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī’’ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
‘‘Yassa saddhā ca paññā ca, dhammā yuttā sadā dhuraṃ;
Hirī īsā mano yottaṃ, sati ārakkhasārathi.
‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo;
Upekkhā dhurasamādhi, anicchā parivāraṇaṃ.
‘‘Abyāpādo avihiṃsā, viveko yassa āvudhaṃ;
Titikkhā cammasannāho [vammasannāho (sī.)], yogakkhemāya vattati.
‘‘Etadattani sambhūtaṃ, brahmayānaṃ anuttaraṃ;
Niyyanti dhīrā lokamhā, aññadatthu jayaṃ jaya’’nti. catutthaṃ;
5. For What Purpose? (Kimatthiya) किमत्थियसुत्तं[]
At Savatthi. Then a number of bhikkhus approached the Lord (Buddha). ... Sitting to one side, those bhikkhus said to the Lord (Buddha).
"Here, venerable sir, ascetics of other sects ask us: 'For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?' When we are asked thus, venerable sir, we answer those ascetics thus: 'It is, friends, for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).' We hope, venerable sir, that when we answer thus we state what has been said by the Lord (Buddha) and do not misrepresent him with what is contrary to fact; that we explain in accordance with the dhamma(path,law), and that no reasonable consequence of our assertion gives ground for criticism."
"Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under me.
"If, bhikkhus, ascetics of other sects ask you: 'But, friends, is there a path, is there a way for the full understanding of this suffering?' -being asked thus, you should answer them thus: 'There is a path, friends, there is a way for the full understanding of this suffering.'
"And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see 8). This is the path, this is the way for the full understanding of this suffering.
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
५. सावत्थिनिदानं। अथ खो सम्बहुला भिक्खू येन भगवा तेनुपसङ्कमिंसु…पे॰… एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं –
‘‘इध नो, भन्ते, अञ्ञतित्थिया परिब्बाजका अम्हे एवं पुच्छन्ति – ‘किमत्थियं, आवुसो, समणे गोतमे ब्रह्मचरियं वुस्सती’ति? एवं पुट्ठा मयं, भन्ते, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरोम – ‘दुक्खस्स खो, आवुसो, परिञ्ञत्थं भगवति ब्रह्मचरियं वुस्सती’ति। कच्चि मयं, भन्ते, एवं पुट्ठा एवं ब्याकरमाना वुत्तवादिनो चेव भगवतो होम, न च भगवन्तं अभूतेन अब्भाचिक्खाम, धम्मस्स चानुधम्मं ब्याकरोम, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती’’ति?
‘‘तग्घ तुम्हे, भिक्खवे, एवं पुट्ठा एवं ब्याकरमाना वुत्तवादिनो चेव मे होथ, न च मं अभूतेन अब्भाचिक्खथ, धम्मस्स चानुधम्मं ब्याकरोथ, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छति। दुक्खस्स हि परिञ्ञत्थं मयि ब्रह्मचरियं वुस्सति। सचे वो, भिक्खवे, अञ्ञतित्थिया परिब्बाजका एवं पुच्छेय्युं – ‘अत्थि पनावुसो, मग्गो, अत्थि पटिपदा एतस्स दुक्खस्स परिञ्ञाया’ति, एवं पुट्ठा तुम्हे, भिक्खवे, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथ – ‘अत्थि खो, आवुसो, मग्गो, अत्थि पटिपदा एतस्स दुक्खस्स परिञ्ञाया’’’ति।
‘‘कतमो च, भिक्खवे, मग्गो, कतमा पटिपदा एतस्स दुक्खस्स परिञ्ञायाति? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। अयं, भिक्खवे, मग्गो, अयं पटिपदा एतस्स दुक्खस्स परिञ्ञायाति। एवं पुट्ठा तुम्हे, भिक्खवे, तेसं अञ्ञतित्थियानं परिब्बाजकानं एवं ब्याकरेय्याथा’’ति। पञ्चमं।
5. Sāvatthinidānaṃ. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –
‘‘Idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – ‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?
‘‘Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi pariññatthaṃ mayi brahmacariyaṃ vussati. Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’’’ti.
‘‘Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā etassa dukkhassa pariññāyāti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā’’ti. Pañcamaṃ.
6. A Certain Bhikkhu (1) (Annatarabhikkhu1) पठमअञ्ञतरभिक्खुसुत्तं[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha). ... Sitting to one side, that bhikkhu said to the Lord (Buddha):
"Venerable sir, it is said, 'the holy celibate life(brahmacariya), the holy celibate life(brahmacariya).' What, venerable sir, is the holy celibate life(brahmacariya)? What is the final goal of the holy celibate life(brahmacariya)?"
"This Noble Eightfold Path, bhikkhu, is the holy celibate life(brahmacariya); that is, right view ... right samadhi(trance)state. [8] The destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this is the final goal of the holy celibate life(brahmacariya)."
६. सावत्थिनिदानं । अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि…पे॰… एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच – ‘‘‘ब्रह्मचरियं, ब्रह्मचरिय’न्ति, भन्ते, वुच्चति। कतमं नु खो, भन्ते, ब्रह्मचरियं, कतमं ब्रह्मचरियपरियोसान’’न्ति?
‘‘अयमेव खो, भिक्खु, अरियो अट्ठङ्गिको मग्गो ब्रह्मचरियं, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि । यो खो, भिक्खु, रागक्खयो दोसक्खयो मोहक्खयो – इदं ब्रह्मचरियपरियोसान’’न्ति। छट्ठं।
6. Sāvatthinidānaṃ . Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘brahmacariyaṃ, brahmacariya’nti, bhante, vuccati. Katamaṃ nu kho, bhante, brahmacariyaṃ, katamaṃ brahmacariyapariyosāna’’nti?
‘‘Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi . Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo – idaṃ brahmacariyapariyosāna’’nti. Chaṭṭhaṃ.
7. A Certain Bhikkhu (2) (Annatarabhikkhu2) दुतियअञ्ञतरभिक्खुसुत्तं[]
"Venerable sir, it is said, 'the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)' Of what now, venerable sir is this the designation?"
"This, bhikkhu(monk), is a designation for the element(dhatu) of Nibbana: the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha) The destruction(khaya\kshaya) of the defilements is spoken of in that way." 15
When this was said, that bhikkhu said to the Lord (Buddha):
"Venerable sir, it is said, 'the deathless-state(amata/amrit), the deathless-state.' What now, venerable sir, is the deathless-state? What is the path leading to the deathless-state?"
"The destruction of lust(raag), the destruction of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha): this is called the deathless-state. This Noble Eightfold Path is the path leading to the deathless-state; that is, right view ..(as in 8).. right samadhi(trance)state."
७. सावत्थिनिदानं। अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि…पे॰… एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच –
‘‘‘रागविनयो दोसविनयो मोहविनयो’ति, भन्ते, वुच्चति। किस्स नु खो एतं, भन्ते, अधिवचनं – ‘रागविनयो दोसविनयो मोहविनयो’’’ति? ‘‘निब्बानधातुया खो एतं, भिक्खु, अधिवचनं – ‘रागविनयो दोसविनयो मोहविनयो’ति। आसवानं खयो तेन वुच्चती’’ति।
एवं वुत्ते सो भिक्खु भगवन्तं एतदवोच – ‘‘‘अमतं, अमत’न्ति, भन्ते, वुच्चति। कतमं नु खो, भन्ते, अमतं, कतमो अमतगामिमग्गो’’ति? ‘‘यो खो, भिक्खु, रागक्खयो दोसक्खयो मोहक्खयो – इदं वुच्चति अमतं। अयमेव अरियो अट्ठङ्गिको मग्गो अमतगामिमग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधी’’ति। सत्तमं।
7. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –
‘‘‘Rāgavinayo dosavinayo mohavinayo’ti, bhante, vuccati. Kissa nu kho etaṃ, bhante, adhivacanaṃ – ‘rāgavinayo dosavinayo mohavinayo’’’ti? ‘‘Nibbānadhātuyā kho etaṃ, bhikkhu, adhivacanaṃ – ‘rāgavinayo dosavinayo mohavinayo’ti. Āsavānaṃ khayo tena vuccatī’’ti.
Evaṃ vutte so bhikkhu bhagavantaṃ etadavoca – ‘‘‘amataṃ, amata’nti, bhante, vuccati. Katamaṃ nu kho, bhante, amataṃ, katamo amatagāmimaggo’’ti? ‘‘Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati amataṃ. Ayameva ariyo aṭṭhaṅgiko maggo amatagāmimaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti. Sattamaṃ.
8. Analysis (Vibhanga) - The Noble Eightfold Path विभङ्गसुत्तं[]
(The Noble Eightfold Path: 1.Right view 2.Right intention 3.Right speech 4.Right action 5.Right livelihood 6.Right effort 7.Right meditation(sati) 8.Right samadhi(trance)state)
At Savatthi. "Bhikkhus(monks), I will teach you the Noble Eightfold Path(Ariyo Atthangikam maggam sans. Arya Ashtangik Marg) and I will analyse it for you. Listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. 16
"And what, bhikkhus, is right view(sammaditthi sans. samyak-drishti)? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation(nirodha) of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.
"And what, bhikkhus, is right intention(sammasankappo sans. samyak-sankalp)? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.
"And what, bhikkhus, is right speech(sammavaca sans. samyak-vacan)? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.
"And what, bhikkhus, is right action(sammakammanto sans. samyak-karma) ? Abstinence from the destruction(khaya\kshaya) of life, abstinence from taking what is not given' abstinence from sexual misconduct(Pali:abrahmacariyā actual meaning non-celibacy ) : 17 this is called right action.
"And what, bhikkhus, is right livelihood(sammaajivo sans. samyak-ajivika)? Here a noble disciple' having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.
"And what, bhikkhus, is right effort(sammavayamo sans. samyak-vyayam)? Here, bhikkhus, a bhikkhu(monk) generates desire for the nonarising of unarisen evil harmful(akusala sans. akushal) states; he makes an effort, arouses energetic-strength(viriya), applies his mind, and strives. He generates desire for the abandoning of arisen evil harmful(akusala) states. ... He generates desire for the arising of unarisen beneficial(kusala) states.... He generates desire for the maintenance of arisen beneficial(kusala) states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energetic-strength, applies his mind, and strives. Ibis is called right effort.
"And what, bhikkhus is right meditation(sati)? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. This is called right meditation(sati).
"And what, bhikkhus, is right samadhi(trance)state(sammasamadhi sans. samyak-samadhi)? Here, bhikkhus, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss and happiness born of samadhi(trance)state. With the fading away as well of bliss(piti/preeti), he dwells equanimous and, meditative and completely comprehending (sampajano), he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative(satima), one who dwells happily.' With the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which ls neither painful nor pleasant and includes the purification of meditation(sati) by equanimity(upekkha). This is called right samadhi(trance)state."
८. सावत्थिनिदानं। ‘‘अरियं वो, भिक्खवे, अट्ठङ्गिकं मग्गं देसेस्सामि विभजिस्सामि। तं सुणाथ, साधुकं मनसि करोथ; भासिस्सामी’’ति। ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच –
‘‘कतमो च, भिक्खवे, अरियो अट्ठङ्गिको मग्गो? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि।
‘‘कतमा च, भिक्खवे, सम्मादिट्ठि? यं खो, भिक्खवे, दुक्खे ञाणं, दुक्खसमुदये ञाणं , दुक्खनिरोधे ञाणं, दुक्खनिरोधगामिनिया पटिपदाय ञाणं – अयं वुच्चति, भिक्खवे, सम्मादिट्ठि।
‘‘कतमो च, भिक्खवे, सम्मासङ्कप्पो? यो खो, भिक्खवे, नेक्खम्मसङ्कप्पो , अब्यापादसङ्कप्पो, अविहिंसासङ्कप्पो – अयं वुच्चति, भिक्खवे, सम्मासङ्कप्पो।
‘‘कतमा च, भिक्खवे, सम्मावाचा? या खो, भिक्खवे, मुसावादा वेरमणी, पिसुणाय वाचाय वेरमणी, फरुसाय वाचाय वेरमणी, सम्फप्पलापा वेरमणी – अयं वुच्चति, भिक्खवे, सम्मावाचा।
‘‘कतमो च, भिक्खवे, सम्माकम्मन्तो? या खो, भिक्खवे, पाणातिपाता वेरमणी, अदिन्नादाना वेरमणी, अब्रह्मचरिया वेरमणी – अयं वुच्चति, भिक्खवे, सम्माकम्मन्तो।
‘‘कतमो च, भिक्खवे, सम्माआजीवो? इध, भिक्खवे, अरियसावको मिच्छाआजीवं पहाय सम्माआजीवेन जीवितं कप्पेति – अयं वुच्चति, भिक्खवे, सम्माआजीवो।
‘‘कतमो च, भिक्खवे, सम्मावायामो? इध, भिक्खवे, भिक्खु अनुप्पन्नानं पापकानं अकुसलानं धम्मानं अनुप्पादाय छन्दं जनेति वायमति वीरियं आरभति चित्तं पग्गण्हाति पदहति, उप्पन्नानं पापकानं अकुसलानं धम्मानं पहानाय छन्दं जनेति…पे॰… अनुप्पन्नानं कुसलानं धम्मानं उप्पादाय छन्दं जनेति…पे॰… उप्पन्नानं कुसलानं धम्मानं ठितिया असम्मोसाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया छन्दं जनेति वायमति वीरियं आरभति चित्तं पग्गण्हाति पदहति – अयं वुच्चति, भिक्खवे, सम्मावायामो।
‘‘कतमा च, भिक्खवे, सम्मासति? इध, भिक्खवे, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; वेदनासु वेदनानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; चित्ते चित्तानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं; धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं – अयं वुच्चति, भिक्खवे, सम्मासति।
‘‘कतमो च, भिक्खवे, सम्मासमाधि? इध, भिक्खवे, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति – ‘उपेक्खको सतिमा सुखविहारी’ति ततियं झानं उपसम्पज्ज विहरति। सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति – अयं वुच्चति, भिक्खवे, सम्मासमाधी’’ति। अट्ठमं।
8. Sāvatthinidānaṃ. ‘‘Ariyaṃ vo, bhikkhave, aṭṭhaṅgikaṃ maggaṃ desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –
‘‘Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
‘‘Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ , dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati, bhikkhave, sammādiṭṭhi.
‘‘Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhammasaṅkappo , abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati, bhikkhave, sammāsaṅkappo.
‘‘Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati, bhikkhave, sammāvācā.
‘‘Katamo ca, bhikkhave, sammākammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī – ayaṃ vuccati, bhikkhave, sammākammanto.
‘‘Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti – ayaṃ vuccati, bhikkhave, sammāājīvo.
‘‘Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati, bhikkhave, sammāvāyāmo.
‘‘Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ vuccati, bhikkhave, sammāsati.
‘‘Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ vuccati, bhikkhave, sammāsamādhī’’ti. Aṭṭhamaṃ.
9. The Spike(Suka) सूकसुत्तं[]
At Savatthi. "Bhikkhus(monks), suppose a spike of rice or a spike of barley were wrongly directed(to draw blood) and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu(monk) with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance(avijja sans. avidya), arouse true knowledge, and realize Nibbana: this is impossible. For what reason? Because his view is wrongly directed.
"Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed(to draw blood) and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops ..(right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati),).. right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbana."
९. सावत्थिनिदानं । ‘‘सेय्यथापि, भिक्खवे, सालिसूकं वा यवसूकं वा मिच्छापणिहितं हत्थेन वा पादेन वा अक्कन्तं हत्थं वा पादं वा भिन्दिस्सति [भेच्छति (क॰)], लोहितं वा उप्पादेस्सतीति – नेतं ठानं विज्जति। तं किस्स हेतु? मिच्छापणिहितत्ता, भिक्खवे, सूकस्स। एवमेव खो, भिक्खवे, सो वत भिक्खु मिच्छापणिहिताय दिट्ठिया मिच्छापणिहिताय मग्गभावनाय अविज्जं भिन्दिस्सति, विज्जं उप्पादेस्सति, निब्बानं सच्छिकरिस्सतीति – नेतं ठानं विज्जति। तं किस्स हेतु? मिच्छापणिहितत्ता, भिक्खवे, दिट्ठिया।
‘‘सेय्यथापि, भिक्खवे, सालिसूकं वा यवसूकं वा सम्मापणिहितं हत्थेन वा पादेन वा अक्कन्तं हत्थं वा पादं वा भिन्दिस्सति, लोहितं वा उप्पादेस्सतीति – ठानमेतं विज्जति। तं किस्स हेतु? सम्मापणिहितत्ता, भिक्खवे , सूकस्स। एवमेव खो, भिक्खवे, सो वत भिक्खु सम्मापणिहिताय दिट्ठिया सम्मापणिहिताय मग्गभावनाय अविज्जं भिन्दिस्सति, विज्जं उप्पादेस्सति, निब्बानं सच्छिकरिस्सतीति – ठानमेतं विज्जति। तं किस्स हेतु? सम्मापणिहितत्ता, भिक्खवे, दिट्ठिया।
‘‘कथञ्च, भिक्खवे, भिक्खु सम्मापणिहिताय दिट्ठिया सम्मापणिहिताय मग्गभावनाय अविज्जं भिन्दति, विज्जं उप्पादेति, निब्बानं सच्छिकरोतीति? इध, भिक्खवे, भिक्खु सम्मादिट्ठिं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं…पे॰… सम्मासमाधिं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। एवं खो, भिक्खवे, भिक्खु सम्मापणिहिताय दिट्ठिया सम्मापणिहिताय मग्गभावनाय अविज्जं भिन्दति, विज्जं उप्पादेति, निब्बानं सच्छिकरोती’’ति। नवमं।
9. Sāvatthinidānaṃ . ‘‘Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati [bhecchati (ka.)], lohitaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa. Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, diṭṭhiyā.
‘‘Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti – ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave , sūkassa. Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti – ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.
‘‘Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotīti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotī’’ti. Navamaṃ.
10. Nandiya नन्दियसुत्तं[]
At Savatthi. Then the ascetic Nandiya approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha): "How many dhammas(attributes,law), Master Gotama, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal?"
"These eight dhammas, Nandiya, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal. What eight? right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). These eight dhammas, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal."
When this was said, the ascetic Nandiya said to the Lord (Buddha):
"Magnificent, Master Gotama! Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
१०. सावत्थिनिदानं। अथ खो नन्दियो परिब्बाजको येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो नन्दियो परिब्बाजको भगवन्तं एतदवोच – ‘‘कति नु खो, भो गोतम, धम्मा भाविता बहुलीकता निब्बानङ्गमा होन्ति निब्बानपरायना निब्बानपरियोसाना’’ति?
‘‘अट्ठिमे खो, नन्दिय, धम्मा भाविता बहुलीकता निब्बानङ्गमा होन्ति निब्बानपरायना निब्बानपरियोसाना। कतमे अट्ठ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमे खो, नन्दिय, अट्ठ धम्मा भाविता बहुलीकता निब्बानङ्गमा होन्ति निब्बानपरायना निब्बानपरियोसाना’’ति। एवं वुत्ते नन्दियो परिब्बाजको भगवन्तं एतदवोच – ‘‘अभिक्कन्तं , भो गोतम, अभिक्कन्तं, भो गोतम …पे॰… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गत’’न्ति। दसमं।
अविज्जावग्गो पठमो।
तस्सुद्दानं –
अविज्जञ्च उपड्ढञ्च, सारिपुत्तो च ब्राह्मणो।
किमत्थियो च द्वे भिक्खू, विभङ्गो सूकनन्दियाति॥
10. Sāvatthinidānaṃ. Atha kho nandiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo paribbājako bhagavantaṃ etadavoca – ‘‘kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā’’ti?
‘‘Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā’’ti. Evaṃ vutte nandiyo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ , bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.
Avijjāvaggo paṭhamo.
Tassuddānaṃ –
Avijjañca upaḍḍhañca, sāriputto ca brāhmaṇo;
Kimatthiyo ca dve bhikkhū, vibhaṅgo sūkanandiyāti.
(ii) Dwelling (Viharavaggo)[]
11. Dwelling (1) (Vihara1)[]
At Savatthi. "Bhikkhus(monks), I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood. " 18
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then, when that half-month had passed, the Lord (Buddha) emerged from seclusion and addressed the bhikkhus thus:
"Bhikkhus(Monks), I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. 19 I have understood thus: Known(vedyitam) is wrong view as cause, also known is right view as cause.... known is wrong samadhi(trance)state as cause, also known is right samadhi(trance)state as cause. Known is desire as cause, also known is thought as cause, also known is perception(sanna sans. sangya) as cause. 20
'"When desire has not subsided, and thought has not subsided, and perception has not subsided, known is that as cause. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, known is that as cause. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, known is that as cause.] When desire has subsided, and thought has subsided, and perception has subsided, known is that as cause. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, that also is known as the cause.'" 21
२. विहारवग्गो
१. पठमविहारसुत्तं
११. सावत्थिनिदानं । ‘‘इच्छामहं, भिक्खवे, अड्ढमासं पटिसल्लियितुं। नम्हि केनचि उपसङ्कमितब्बो, अञ्ञत्र एकेन पिण्डपातनीहारकेना’’ति। ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पटिस्सुत्वा नास्सुध कोचि भगवन्तं उपसङ्कमति, अञ्ञत्र एकेन पिण्डपातनीहारकेन।
अथ खो भगवा तस्स अड्ढमासस्स अच्चयेन पटिसल्लाना वुट्ठितो भिक्खू आमन्तेसि – ‘‘येन स्वाहं, भिक्खवे, विहारेन पठमाभिसम्बुद्धो विहरामि, तस्स पदेसेन विहासिं। सो एवं पजानामि – ‘मिच्छादिट्ठिपच्चयापि वेदयितं; सम्मादिट्ठिपच्चयापि वेदयितं…पे॰… मिच्छासमाधिपच्चयापि वेदयितं; सम्मासमाधिपच्चयापि वेदयितं; छन्दपच्चयापि वेदयितं; वितक्कपच्चयापि वेदयितं; सञ्ञापच्चयापि वेदयितं; छन्दो च अवूपसन्तो होति, वितक्को च अवूपसन्तो होति, सञ्ञा च अवूपसन्ता होति, तप्पच्चयापि वेदयितं; छन्दो च वूपसन्तो होति, वितक्को च वूपसन्तो होति, सञ्ञा च वूपसन्ता होति, तप्पच्चयापि वेदयितं; अप्पत्तस्स पत्तिया अत्थि आयामं [वायामं (सी॰ स्या॰)], तस्मिम्पि ठाने अनुप्पत्ते तप्पच्चयापि वेदयित’’’न्ति। पठमं।
- 2. Vihāravaggo 1. Paṭhamavihārasuttaṃ 11. Sāvatthinidānaṃ . ‘‘Icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisalliyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena. Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ. So evaṃ pajānāmi – ‘micchādiṭṭhipaccayāpi vedayitaṃ; sammādiṭṭhipaccayāpi vedayitaṃ…pe… micchāsamādhipaccayāpi vedayitaṃ; sammāsamādhipaccayāpi vedayitaṃ; chandapaccayāpi vedayitaṃ; vitakkapaccayāpi vedayitaṃ; saññāpaccayāpi vedayitaṃ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ; chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ; appattassa pattiyā atthi āyāmaṃ [vāyāmaṃ (sī. syā.)], tasmimpi ṭhāne anuppatte tappaccayāpi vedayita’’’nti. Paṭhamaṃ.
12. Dwelling (2) (Vihara2)[]
At Savatthi. "Bhikkhus(monks), I wish to go into seclusion for three months. I should not be approached by anyone except the who brings me almsfood."
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then, when those three months had passed, the Lord (Buddha) emerged from seclusion and addressed the bhikkhus thus:
"Bhikkhus(Monks), I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: Known(vedyitam) is wrong view as cause, also known is subsiding of wrong view as cause. 22 Known is right view as cause, also known is subsiding of right view as cause.... known is wrong samadhi(trance)state as cause, also known is subsiding of wrong samadhi(trance)state as cause. Known is right samadhi(trance)state as cause, also known is subsiding of right samadhi(trance)state as cause. Known is desire as cause, also known is subsiding of desire as cause. Known is thought as cause, also known is the subsiding of thought as cause. Known is perception(sanna sans. sangya) as cause, also known is the subsiding of perception as cause.
'"When desire has not subsided, and thought has not subsided, and perception has not subsided, known(vedyitam) is that as cause. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, known is that as cause. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, known is that as cause]. When desire has subsided, and thought has subsided, and perception has subsided, it is also known that as cause. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, it is also known that as cause"
२. दुतियविहारसुत्तं
१२. सावत्थिनिदानं। ‘‘इच्छामहं, भिक्खवे, तेमासं पटिसल्लियितुं। नम्हि केनचि उपसङ्कमितब्बो, अञ्ञत्र एकेन पिण्डपातनीहारकेना’’ति । ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पटिस्सुत्वा नास्सुध कोचि भगवन्तं उपसङ्कमति, अञ्ञत्र एकेन पिण्डपातनीहारकेन।
अथ खो भगवा तस्स तेमासस्स अच्चयेन पटिसल्लाना वुट्ठितो भिक्खू आमन्तेसि – ‘‘येन स्वाहं, भिक्खवे, विहारेन पठमाभिसम्बुद्धो विहरामि, तस्स पदेसेन विहासिं। सो एवं पजानामि – ‘मिच्छादिट्ठिपच्चयापि वेदयितं; मिच्छादिट्ठिवूपसमपच्चयापि वेदयितं; सम्मादिट्ठिपच्चयापि वेदयितं; सम्मादिट्ठिवूपसमपच्चयापि वेदयितं…पे॰… मिच्छासमाधिपच्चयापि वेदयितं; मिच्छासमाधिवूपसमपच्चयापि वेदयितं, सम्मासमाधिपच्चयापि वेदयितं; सम्मासमाधिवूपसमपच्चयापि वेदयितं; छन्दपच्चयापि वेदयितं; छन्दवूपसमपच्चयापि वेदयितं; वितक्कपच्चयापि वेदयितं; वितक्कवूपसमपच्चयापि वेदयितं; सञ्ञापच्चयापि वेदयितं; सञ्ञावूपसमपच्चयापि वेदयितं; छन्दो च अवूपसन्तो होति, वितक्को च अवूपसन्तो होति, सञ्ञा च अवूपसन्ता होति, तप्पच्चयापि वेदयितं; छन्दो च वूपसन्तो होति , वितक्को च वूपसन्तो होति, सञ्ञा च वूपसन्ता होति, तप्पच्चयापि वेदयितं; अप्पत्तस्स पत्तिया अत्थि आयामं [वायामं (सी॰ स्या॰)], तस्मिम्पि ठाने अनुप्पत्ते तप्पच्चयापि वेदयित’’’न्ति। दुतियं।
2. Dutiyavihārasuttaṃ
12. Sāvatthinidānaṃ. ‘‘Icchāmahaṃ, bhikkhave, temāsaṃ paṭisalliyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’’ti . ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ. So evaṃ pajānāmi – ‘micchādiṭṭhipaccayāpi vedayitaṃ; micchādiṭṭhivūpasamapaccayāpi vedayitaṃ; sammādiṭṭhipaccayāpi vedayitaṃ; sammādiṭṭhivūpasamapaccayāpi vedayitaṃ…pe… micchāsamādhipaccayāpi vedayitaṃ; micchāsamādhivūpasamapaccayāpi vedayitaṃ, sammāsamādhipaccayāpi vedayitaṃ; sammāsamādhivūpasamapaccayāpi vedayitaṃ; chandapaccayāpi vedayitaṃ; chandavūpasamapaccayāpi vedayitaṃ; vitakkapaccayāpi vedayitaṃ; vitakkavūpasamapaccayāpi vedayitaṃ; saññāpaccayāpi vedayitaṃ; saññāvūpasamapaccayāpi vedayitaṃ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ; chando ca vūpasanto hoti , vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ; appattassa pattiyā atthi āyāmaṃ [vāyāmaṃ (sī. syā.)], tasmimpi ṭhāne anuppatte tappaccayāpi vedayita’’’nti. Dutiyaṃ
13. A Trainee (Sekkha sans. Shishya)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha). ... Sitting to one side, that bhikkhu said to the Lord (Buddha)
"Venerable sir, it is said, 'a trainee, a trainee.' In what way is one a trainee?"
"Here, bhikkhu, one possesses a trainee's right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and a trainee's right samadhi(trance)state. It is in this way that one is a trainee."
३. सेक्खसुत्तं
१३. सावत्थिनिदानं। अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि…पे॰… एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच – ‘‘‘सेक्खो, सेक्खो’ति, भन्ते, वुच्चति। कित्तावता नु खो, भन्ते, सेक्खो होती’’ति?
‘‘इध, भिक्खु, सेक्खाय सम्मादिट्ठिया समन्नागतो होति…पे॰… सेक्खेन सम्मासमाधिना समन्नागतो होति। एत्तावता खो, भिक्खु, सेक्खो होती’’ति। ततियं।
3. Sekkhasuttaṃ
13. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘‘sekkho, sekkho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekkho hotī’’ti?
‘‘Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti…pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhu, sekkho hotī’’ti. Tatiyaṃ.
14. Arising (1) (Uppada1 sans. Utpad)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What eight? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas...."
४. पठमउप्पादसुत्तं
१४. सावत्थिनिदानं। ‘‘अट्ठिमे, भिक्खवे, धम्मा भाविता बहुलीकता अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र तथागतस्स पातुभावा अरहतो सम्मासम्बुद्धस्स। कतमे अट्ठ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमे खो, भिक्खवे, अट्ठ धम्मा भाविता बहुलीकता अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र तथागतस्स पातुभावा अरहतो सम्मासम्बुद्धस्सा’’ति। चतुत्थं।
4. Paṭhamauppādasuttaṃ
14. Sāvatthinidānaṃ. ‘‘Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā’’ti. Catutthaṃ.
15. Arising (2) (Uppada2 sans. Utpad)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What eight? Right view , right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas...."
५. दुतियउप्पादसुत्तं
१५. सावत्थिनिदानं । ‘‘अट्ठिमे, भिक्खवे, धम्मा भाविता बहुलीकता अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र सुगतविनया। कतमे अट्ठ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि । इमे खो, भिक्खवे, अट्ठ धम्मा भाविता बहुलीकता अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र सुगतविनया’’ति। पञ्चमं।
5. Dutiyauppādasuttaṃ
15. Sāvatthinidānaṃ . ‘‘Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi . Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā’’ti. Pañcamaṃ.
16. Purified (1) (Parisuddha1)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), purified, cleansed, flawless, free from corruptions(upkilesa), if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What eight? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas. . . ."
६. पठमपरिसुद्धसुत्तं
१६. सावत्थिनिदानं। ‘‘अट्ठिमे, भिक्खवे, धम्मा परिसुद्धा परियोदाता अनङ्गणा विगतूपक्किलेसा अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र तथागतस्स पातुभावा अरहतो सम्मासम्बुद्धस्स। कतमे अट्ठ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमे खो, भिक्खवे, अट्ठ धम्मा परिसुद्धा परियोदाता अनङ्गणा विगतूपक्किलेसा अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र तथागतस्स पातुभावा अरहतो सम्मासम्बुद्धस्सा’’ति। छट्ठं।
6. Paṭhamaparisuddhasuttaṃ
16. Sāvatthinidānaṃ. ‘‘Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā’’ti. Chaṭṭhaṃ.
17. Purified (2) (Parisuddha2)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), purified, cleansed, flawless, free from corruptions(upkilesa), if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What eight? Right view Right, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas...."
७. दुतियपरिसुद्धसुत्तं
१७. सावत्थिनिदानं। ‘‘अट्ठिमे, भिक्खवे, धम्मा परिसुद्धा परियोदाता अनङ्गणा विगतूपक्किलेसा अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र सुगतविनया। कतमे अट्ठ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमे खो, भिक्खवे, अट्ठ धम्मा परिसुद्धा परियोदाता अनङ्गणा विगतूपक्किलेसा अनुप्पन्ना उप्पज्जन्ति, नाञ्ञत्र सुगतविनया’’ति। सत्तमं।
7. Dutiyaparisuddhasuttaṃ
17. Sāvatthinidānaṃ. ‘‘Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā’’ti. Sattamaṃ.
18. The Cock's Park (1) (Kukkutarama1)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Ananda and the Venerable Bhadda were dwelling at Pataliputta in the Cock's Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda:
"Friend Ananda, it is said, 'the unholy life, the unholy life' What now, friend, is the unholy life?"
"Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the unholy life, the unholy life." What now, friend, is the unholy life?"'
"Yes, friend."
"This eightfold wrong path, friend, is the unholy life; that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong meditation(sati) and wrong samadhi(trance)state."
८. पठमकुक्कुटारामसुत्तं
१८. एवं मे सुतं – एकं समयं आयस्मा च आनन्दो आयस्मा च भद्दो पाटलिपुत्ते विहरन्ति कुक्कुटारामे। अथ खो आयस्मा भद्दो सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा भद्दो आयस्मन्तं आनन्दं एतदवोच –
‘‘‘अब्रह्मचरियं, अब्रह्मचरिय’न्ति, आवुसो आनन्द, वुच्चति। कतमं नु खो, आवुसो, अब्रह्मचरिय’’न्ति? ‘‘साधु साधु, आवुसो भद्द! भद्दको खो ते, आवुसो भद्द, उम्मङ्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं, आवुसो भद्द, पुच्छसि – ‘अब्रह्मचरियं, अब्रह्मचरियन्ति, आवुसो आनन्द, वुच्चति। कतमं नु खो, आवुसो, अब्रह्मचरिय’’’न्ति? ‘‘एवमावुसो’’ति। ‘‘अयमेव खो , आवुसो, अट्ठङ्गिको मिच्छामग्गो अब्रह्मचरियं, सेय्यथिदं – मिच्छादिट्ठि…पे॰… मिच्छासमाधी’’ति। अट्ठमं।
8. Paṭhamakukkuṭārāmasuttaṃ
18. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca –
‘‘‘Abrahmacariyaṃ, abrahmacariya’nti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, abrahmacariya’’nti? ‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘abrahmacariyaṃ, abrahmacariyanti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, abrahmacariya’’’nti? ‘‘Evamāvuso’’ti. ‘‘Ayameva kho , āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṃ, seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhī’’ti. Aṭṭhamaṃ.
19. The Cock's Park (2) (Kukkutarama2)[]
At Pataliputta. "Friend Ananda, it is said, 'the holy celibate life(brahmacariya), the holy celibate life(brahmacariya).' What now, friend, is the holy celibate life(brahmacariya) and what is the final goal of the holy celibate life(brahmacariya)?"
"Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the holy celibate life(brahmacariya), the holy celibate life(brahmacariya)." What now, friend, is the holy celibate life(brahmacariya) and what is the final goal of the holy celibate life(brahmacariya)?'"
"Yes, friend."
"This Noble Eightfold Path, friend, is the holy celibate life(brahmacariya); that is, right view ... right samadhi(trance)state. The destruction(khaya\kshaya) of lust(raag), the destruc tion of hatred(dosa\dvesh), the destruction of delusion(moha): this, friend, is the final goal of the holy celibate life(brahmacariya)." '
९. दुतियकुक्कुटारामसुत्तं
१९. पाटलिपुत्तनिदानं। ‘‘‘ब्रह्मचरियं, ब्रह्मचरिय’न्ति, आवुसो आनन्द, वुच्चति। कतमं नु खो, आवुसो, ब्रह्मचरियं, कतमं ब्रह्मचरियपरियोसान’’न्ति? ‘‘साधु साधु, आवुसो भद्द! भद्दको खो ते, आवुसो भद्द, उम्मङ्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं, आवुसो भद्द, पुच्छसि – ‘ब्रह्मचरियं, ब्रह्मचरियन्ति, आवुसो आनन्द, वुच्चति। कतमं नु खो, आवुसो , ब्रह्मचरियं, कतमं ब्रह्मचरियपरियोसान’’’न्ति? ‘‘एवमावुसो’’ति। ‘‘अयमेव खो, आवुसो, अरियो अट्ठङ्गिको मग्गो ब्रह्मचरियं, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। यो खो, आवुसो, रागक्खयो दोसक्खयो मोहक्खयो – इदं ब्रह्मचरियपरियोसान’’न्ति। नवमं।
9. Dutiyakukkuṭārāmasuttaṃ
19. Pāṭaliputtanidānaṃ. ‘‘‘Brahmacariyaṃ, brahmacariya’nti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosāna’’nti? ‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso , brahmacariyaṃ, katamaṃ brahmacariyapariyosāna’’’nti? ‘‘Evamāvuso’’ti. ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ brahmacariyapariyosāna’’nti. Navamaṃ.
20. The Cock's Park (3) (Kukkutarama3)[]
At Pataliputta. "Friend Ananda, it is said, 'the holy celibate life(brahmacariya), the holy celibate life(brahmacariya).' What now, friend, is the holy celibate life(brahmacariya), and who is a follower of the holy celibate life(brahmacariya), and what is the final goal of the holy celibate life(brahmacariya)?"
"Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the holy celibate life(brahmacariya), the holy celibate life(brahmacariya)." What now, friend, is the holy celibate life(brahmacariya), and who is a follower of the holy celibate life(brahmacariya), and what is the final goal of the holy celibate life(brahmacariya)?
"Yes, friend."
"This Noble Eightfold Path, friend, is the holy celibate life(brahmacariya); that is, right view .. . right samadhi(trance)state. One who possesses this Noble Eightfold Path is called a liver of the holy celibate life(brahmacariya). The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha): this, friend, is the final goal of the holy celibate life(brahmacariya)."
१०. ततियकुक्कुटारामसुत्तं
२०. पाटलिपुत्तनिदानं। ‘‘‘ब्रह्मचरियं, ब्रह्मचरिय’न्ति, आवुसो आनन्द, वुच्चति। कतमं नु खो, आवुसो, ब्रह्मचरियं, कतमो ब्रह्मचारी, कतमं ब्रह्मचरियपरियोसान’’न्ति? ‘‘साधु साधु, आवुसो भद्द! भद्दको खो ते, आवुसो भद्द, उम्मङ्गो, भद्दकं पटिभानं, कल्याणी परिपुच्छा। एवञ्हि त्वं, आवुसो भद्द, पुच्छसि – ‘ब्रह्मचरियं, ब्रह्मचरियन्ति, आवुसो आनन्द, वुच्चति। कतमं नु खो, आवुसो, ब्रह्मचरियं, कतमो ब्रह्मचारी, कतमं ब्रह्मचरियपरियोसान’’’न्ति? ‘‘एवमावुसो’’ति। ‘‘अयमेव खो, आवुसो, अरियो अट्ठङ्गिको मग्गो ब्रह्मचरियं, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। यो खो, आवुसो, इमिना अरियेन अट्ठङ्गिकेन मग्गेन समन्नागतो – अयं वुच्चति ब्रह्मचारी। यो खो, आवुसो, रागक्खयो दोसक्खयो मोहक्खयो – इदं ब्रह्मचरियपरियोसान’’न्ति। दसमं।
तीणि सुत्तन्तानि एकनिदानानि।विहारवग्गो दुतियो।
तस्सुद्दानं –
द्वे विहारा च सेक्खो च, उप्पादा अपरे दुवे।
परिसुद्धेन द्वे वुत्ता, कुक्कुटारामेन तयोति॥
10. Tatiyakukkuṭārāmasuttaṃ
20. Pāṭaliputtanidānaṃ. ‘‘‘Brahmacariyaṃ, brahmacariya’nti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosāna’’nti? ‘‘Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosāna’’’nti? ‘‘Evamāvuso’’ti. ‘‘Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yo kho, āvuso, iminā ariyena aṭṭhaṅgikena maggena samannāgato – ayaṃ vuccati brahmacārī. Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ brahmacariyapariyosāna’’nti. Dasamaṃ.
Tīṇi suttantāni ekanidānāni.Vihāravaggo dutiyo.
Tassuddānaṃ –
Dve vihārā ca sekkho ca, uppādā apare duve;
Parisuddhena dve vuttā, kukkuṭārāmena tayoti.
(iii) Wrongness Section (Micchattavaggo)[]
21. Wrongness (Micchatta)[]
At Savatthi. "Bhikkhus(monks), I will teach you wrongness and rightness. Listen to that....
"And what, bhikkhus, is wrongness? It is: wrong view ... wrong samadhi(trance)state. This is called wrongness.
"And what, bhikkhus, is rightness? It is: right view ... right samadhi(trance)state. This is called rightness."
३. मिच्छत्तवग्गो
१. मिच्छत्तसुत्तं
२१. सावत्थिनिदानं । ‘‘मिच्छत्तञ्च वो, भिक्खवे, देसेस्सामि, सम्मत्तञ्च। तं सुणाथ। कतमञ्च , भिक्खवे, मिच्छत्तं? सेय्यथिदं – मिच्छादिट्ठि…पे॰… मिच्छासमाधि । इदं वुच्चति, भिक्खवे, मिच्छत्तं। कतमञ्च, भिक्खवे, सम्मत्तं? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, सम्मत्त’’न्ति। पठमं।
3. Micchattavaggo
1. Micchattasuttaṃ
21. Sāvatthinidānaṃ . ‘‘Micchattañca vo, bhikkhave, desessāmi, sammattañca. Taṃ suṇātha. Katamañca , bhikkhave, micchattaṃ? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi . Idaṃ vuccati, bhikkhave, micchattaṃ. Katamañca, bhikkhave, sammattaṃ? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sammatta’’nti. Paṭhamaṃ.
22. Harmful States (Akusaladhamma sans. Akushal-dharm)[]
At Savatthi. "Bhikkhus(monks), I will teach you harmful(akusala sans. akushal) states and beneficial(kusala sans. kushal) states. Listen to that....
"And what, bhikkhus, are harmful(akusala) states? They are: wrong view . .(as in 1). . wrong samadhi(trance)state. These are called harmful(akusala) states.
"And what, bhikkhus, are beneficial(kusala) states? They are: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These are called beneficial(kusala) states."
२. अकुसलधम्मसुत्तं
२२. सावत्थिनिदानं। ‘‘अकुसले च खो, भिक्खवे, धम्मे देसेस्सामि, कुसले च धम्मे। तं सुणाथ। कतमे च, भिक्खवे, अकुसला धम्मा? सेय्यथिदं – मिच्छादिट्ठि…पे॰… मिच्छासमाधि। इमे वुच्चन्ति, भिक्खवे, अकुसला धम्मा। कतमे च, भिक्खवे, कुसला धम्मा ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमे वुच्चन्ति, भिक्खवे, कुसला धम्मा’’ति। दुतियं।
2. Akusaladhammasuttaṃ
22. Sāvatthinidānaṃ. ‘‘Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme. Taṃ suṇātha. Katame ca, bhikkhave, akusalā dhammā? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ime vuccanti, bhikkhave, akusalā dhammā. Katame ca, bhikkhave, kusalā dhammā ? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime vuccanti, bhikkhave, kusalā dhammā’’ti. Dutiyaṃ.
23. The Way (1) (Patipada1 sans. Pratipad)[]
At Savatthi. "Bhikkhus(monks), I will teach you the wrong way and the right way. Listen to that....
"And what, bhikkhus, is the wrong way? It is: wrong view . .(as in 1). . wrong samadhi(trance)state. This is called the wrong way.
"And what, bhikkhus, is the right way? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the right way."
३. पठमपटिपदासुत्तं
२३. सावत्थिनिदानं। ‘‘मिच्छापटिपदञ्च वो, भिक्खवे, देसेस्सामि, सम्मापटिपदञ्च। तं सुणाथ। कतमा च, भिक्खवे, मिच्छापटिपदा? सेय्यथिदं – मिच्छादिट्ठि…पे॰… मिच्छासमाधि। अयं वुच्चति, भिक्खवे, मिच्छापटिपदा। कतमा च, भिक्खवे, सम्मापटिपदा? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। अयं वुच्चति, भिक्खवे, सम्मापटिपदा’’ति। ततियं।
3. Paṭhamapaṭipadāsuttaṃ
23. Sāvatthinidānaṃ. ‘‘Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca. Taṃ suṇātha. Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ayaṃ vuccati, bhikkhave, micchāpaṭipadā. Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sammāpaṭipadā’’ti. Tatiyaṃ.
24. The Way (2) (Patipada2 sans. Pratipad)[]
At Savatthi. "Bhikkhus(monks), whether for a layperson or one gone-forth(initiated,pabajjit), I do not praise the wrong way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising wrongly, because of under taking the wrong way of practice he does not attain the method the dhamma(path,law) that is beneficial(kusala sans. kushal). 24 And what, bhikkhus, is the wrong way? It is: wrong view ..(as in 1).. wrong samadhi(trance)state. This is called the wrong way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is beneficial(kusala).
"Bhikkhus, whether for a layperson or one gone-forth(initiated,pabajjit), I praise the right way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is beneficial(kusala). And what, bhikkhus, is the right way? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the right way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is beneficial(kusala)."
४. दुतियपटिपदासुत्तं
२४. सावत्थिनिदानं। ‘‘गिहिनो वाहं, भिक्खवे, पब्बजितस्स वा मिच्छापटिपदं न वण्णेमि। गिहि वा, भिक्खवे, पब्बजितो वा मिच्छापटिपन्नो मिच्छापटिपत्ताधिकरणहेतु नाराधको होति ञायं धम्मं कुसलं’’।
‘‘कतमा च, भिक्खवे, मिच्छापटिपदा? सेय्यथिदं – मिच्छादिट्ठि…पे॰… मिच्छासमाधि। अयं वुच्चति, भिक्खवे, मिच्छापटिपदा। गिहिनो वाहं, भिक्खवे, पब्बजितस्स वा मिच्छापटिपदं न वण्णेमि। गिहि वा, भिक्खवे, पब्बजितो वा मिच्छापटिपन्नो मिच्छापटिपत्ताधिकरणहेतु नाराधको होति ञायं धम्मं कुसलं।
‘‘गिहिनो वाहं, भिक्खवे, पब्बजितस्स वा सम्मापटिपदं वण्णेमि। गिहि वा, भिक्खवे, पब्बजितो वा सम्मापटिपन्नो सम्मापटिपत्ताधिकरणहेतु आराधको होति ञायं धम्मं कुसलं। कतमा च, भिक्खवे, सम्मापटिपदा? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। अयं वुच्चति, भिक्खवे, सम्मापटिपदा। गिहिनो वाहं, भिक्खवे, पब्बजितस्स वा सम्मापटिपदं वण्णेमि। गिहि वा, भिक्खवे , पब्बजितो वा सम्मापटिपन्नो सम्मापटिपत्ताधिकरणहेतु आराधको होति ञायं धम्मं कुसल’’न्ति। चतुत्थं।
4. Dutiyapaṭipadāsuttaṃ
24. Sāvatthinidānaṃ. ‘‘Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ’’.
‘‘Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ayaṃ vuccati, bhikkhave, micchāpaṭipadā. Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
‘‘Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sammāpaṭipadā. Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi. Gihi vā, bhikkhave , pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti. Catutthaṃ.
25. The Inferior Person (1) (Asappurisa1 sans. Asatpurush)[]
At Savatthi. "Bhikkhus(monks), I will teach you the inferior person and the superior person. Listen to that....
"And what, bhikkhus, is the inferior person? Here someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong meditation(sati), wrong samadhi(trance)state. This is called the inferior person.
"And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state. This is called the superior person."
५. पठमअसप्पुरिससुत्तं
२५. सावत्थिनिदानं । ‘‘असप्पुरिसञ्च वो, भिक्खवे, देसेस्सामि, सप्पुरिसञ्च । तं सुणाथ। कतमो च, भिक्खवे, असप्पुरिसो? इध, भिक्खवे, एकच्चो मिच्छादिट्ठिको होति, मिच्छासङ्कप्पो, मिच्छावाचो, मिच्छाकम्मन्तो, मिच्छाआजीवो, मिच्छावायामो, मिच्छासति, मिच्छासमाधि – अयं वुच्चति, भिक्खवे, असप्पुरिसो’’।
‘‘कतमो च, भिक्खवे, सप्पुरिसो? इध, भिक्खवे, एकच्चो सम्मादिट्ठिको होति, सम्मासङ्कप्पो, सम्मावाचो, सम्माकम्मन्तो , सम्माआजीवो, सम्मावायामो, सम्मासति, सम्मासमाधि – अयं वुच्चति, भिक्खवे, सप्पुरिसो’’ति। पञ्चमं।
5. Paṭhamaasappurisasuttaṃ
25. Sāvatthinidānaṃ . ‘‘Asappurisañca vo, bhikkhave, desessāmi, sappurisañca . Taṃ suṇātha. Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi – ayaṃ vuccati, bhikkhave, asappuriso’’.
‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto , sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, sappuriso’’ti. Pañcamaṃ.
26. The Inferior Person (2) (Asappurisa2 sans. Asatpurush)[]
At Savatthi. "Bhikkhus(monks), I will teach you the inferior person and the one who is worse than the inferior person. I will teach you the superior person and the one who is better than the superior person. Listen to that....
"And what, bhikkhus, is the inferior person? Here someone is of wrong view ..(as in 1).. wrong samadhi(trance)state. This is called the inferior person.
"And what, bhikkhus, is the one who is worse than the inferior person? Here someone is of wrong view ..(as in 1).. wrong samadhi(trance)state, wrong knowledge, wrong liberation. 25 This is called the one who is worse than the inferior person.
"And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the superior person.
"And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view . . . right samadhi(trance)state, right knowledge, right liberation(vimutti sans. vimukti). This is called the one who is better than the superior person."
६. दुतियअसप्पुरिससुत्तं
२६. सावत्थिनिदानं। ‘‘असप्पुरिसञ्च वो, भिक्खवे, देसेस्सामि, असप्पुरिसेन असप्पुरिसतरञ्च। सप्पुरिसञ्च वो, भिक्खवे, देसेस्सामि सप्पुरिसेन सप्पुरिसतरञ्च। तं सुणाथ। कतमो च, भिक्खवे, असप्पुरिसो? इध, भिक्खवे, एकच्चो मिच्छादिट्ठिको होति…पे॰… मिच्छासमाधि – अयं वुच्चति, भिक्खवे, असप्पुरिसो’’।
‘‘कतमो च, भिक्खवे, असप्पुरिसेन असप्पुरिसतरो? इध, भिक्खवे, एकच्चो मिच्छादिट्ठिको होति…पे॰… मिच्छासमाधि, मिच्छाञाणी, मिच्छाविमुत्ति – अयं वुच्चति, भिक्खवे, असप्पुरिसेन असप्पुरिसतरो।
‘‘कतमो च, भिक्खवे, सप्पुरिसो? इध, भिक्खवे, एकच्चो सम्मादिट्ठिको होति…पे॰… सम्मासमाधि – अयं वुच्चति, भिक्खवे, सप्पुरिसो।
‘‘कतमो च, भिक्खवे, सप्पुरिसेन सप्पुरिसतरो? इध, भिक्खवे, एकच्चो सम्मादिट्ठिको होति…पे॰… सम्मासमाधि, सम्माञाणी, सम्माविमुत्ति – अयं वुच्चति, भिक्खवे, सप्पुरिसेन सप्पुरिसतरो’’ति। छट्ठं।
6. Dutiyaasappurisasuttaṃ
26. Sāvatthinidānaṃ. ‘‘Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca. Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca. Taṃ suṇātha. Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāsamādhi – ayaṃ vuccati, bhikkhave, asappuriso’’.
‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāsamādhi, micchāñāṇī, micchāvimutti – ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.
‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāsamādhi – ayaṃ vuccati, bhikkhave, sappuriso.
‘‘Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāsamādhi, sammāñāṇī, sammāvimutti – ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Chaṭṭhaṃ.
27. The Pot (Kumbha)[]
At Savatthi. "Bhikkhus(monks), just as a pot without a stand is easily knocked over, while one with a stand is difficult to knock over, so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over.
"And what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is the stand of the mind.
"Bhikkhus, just as a pot ... so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over."
७. कुम्भसुत्तं
२७. सावत्थिनिदानं । ‘‘सेय्यथापि, भिक्खवे, कुम्भो अनाधारो सुप्पवत्तियो होति, साधारो दुप्पवत्तियो होति; एवमेव खो, भिक्खवे, चित्तं अनाधारं सुप्पवत्तियं होति, साधारं दुप्पवत्तियं होति। को च, भिक्खवे, चित्तस्स आधारो? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। अयं चित्तस्स आधारो। सेय्यथापि, भिक्खवे, कुम्भो अनाधारो सुप्पवत्तियो होति, साधारो दुप्पवत्तियो होति; एवमेव खो, भिक्खवे, चित्तं अनाधारं सुप्पवत्तियं होति, साधारं दुप्पवत्तियं होती’’ति। सत्तमं।
7. Kumbhasuttaṃ
27. Sāvatthinidānaṃ . ‘‘Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hoti. Ko ca, bhikkhave, cittassa ādhāro? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ cittassa ādhāro. Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hotī’’ti. Sattamaṃ.
28. Samadhi(Trance) State[]
At Savatthi. "Bhikkhus(monks), I will teach you noble right samadhi(trance)state with its supports and its accessories. 26 Listen to that....
"And what, bhikkhus, is noble right samadhi(trance)state with its supports and its accessories? There are: right view, right intention, right speech, right action, right livelihood, right effort & right meditation(sati). The one-pointedness of mind equipped with these seven factors is called noble right samadhi(trance)state 'with its supports,' and also 'with its accessories.'"
८. समाधिसुत्तं
२८. सावत्थिनिदानं। ‘‘अरियं वो, भिक्खवे, सम्मासमाधिं देसेस्सामि सउपनिसं सपरिक्खारं। तं सुणाथ। कतमो च, भिक्खवे, अरियो सम्मासमाधि सउपनिसो सपरिक्खारो? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासति [सम्मासमाधि (सी॰ स्या॰ कं॰ क॰)]। या खो, भिक्खवे, इमेहि सत्तहङ्गेहि चित्तस्स एकग्गता सपरिक्खारता [सपरिक्खता (सी॰ पी॰)] – अयं वुच्चति, भिक्खवे, अरियो सम्मासमाधि सउपनिसो इतिपि सपरिक्खारो इतिपी’’ति। अट्ठमं।
8. Samādhisuttaṃ
28. Sāvatthinidānaṃ. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha. Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsati [sammāsamādhi (sī. syā. kaṃ. ka.)]. Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā [saparikkhatā (sī. pī.)] – ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī’’ti. Aṭṭhamaṃ.
29. sensation(vedana) (Vedana)[]
At Savatthi. "Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), 'painful sensation(vedana), neither-painful-nor-Pleasant sensation(vedana). These are the three sensations(vedana).
"The Noble Eightfold Path, bhikkhus, is to be developed for the full understanding of these three sensations(vedana). What is the Noble Eightfold Path? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. The Noble Eightfold Path is to be developed for the full understanding of these three sensations(vedana)."
९. वेदनासुत्तं
२९. सावत्थिनिदानं। ‘‘तिस्सो इमा, भिक्खवे, वेदना। कतमा तिस्सो? सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना – इमा खो, भिक्खवे, तिस्सो वेदना। इमासं खो, भिक्खवे, तिस्सन्नं वेदनानं परिञ्ञाय अरियो अट्ठङ्गिको मग्गो भावेतब्बो। कतमो अरियो अट्ठङ्गिको मग्गो? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि । इमासं खो, भिक्खवे, तिस्सन्नं वेदनानं परिञ्ञाय अरियो अट्ठङ्गिको मग्गो भावेतब्बो’’ति। नवमं।
9. Vedanāsuttaṃ
29. Sāvatthinidānaṃ. ‘‘Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi . Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo’’ti. Navamaṃ.
30. Uttiya[]
At Savatthi. Then the Venerable Uttiya approached the Lord (Buddha) ... and said to him:
"Here, venerable sir, when I was alone in seclusion a thought arose in my mind thus: 'Five cords of sensual pleasure have been spoken of by the Lord (Buddha). But what now are those five cords of sensual pleasure?"'
"Good, good, Uttiya! These five cords of sensual pleasure have been spoken of by me. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear . . . Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure spoken of by me.
"The Noble Eightfold Path, Uttiya, is to be developed for the abandoning of these five cords of sensual pleasure. And what is the Noble Eightfold Path? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This Noble Eightfold Path is to be developed for the abandoning of these five cords of sensual pleasure."
१०. उत्तियसुत्तं
३०. सावत्थिनिदानं । अथ खो आयस्मा उत्तियो येन भगवा तेनुपसङ्कमि…पे॰… एकमन्तं निसिन्नो खो आयस्मा उत्तियो भगवन्तं एतदवोच – ‘‘इध मय्हं, भन्ते, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि – ‘पञ्च कामगुणा वुत्ता भगवता। कतमे नु खो पञ्च कामगुणा वुत्ता भगवता’’’ति? ‘‘साधु साधु, उत्तिय! पञ्चिमे खो, उत्तिय, कामगुणा वुत्ता मया। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा…पे॰… घानविञ्ञेय्या गन्धा… जिव्हाविञ्ञेय्या रसा… कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया – इमे खो, उत्तिय, पञ्च कामगुणा वुत्ता मया। इमेसं खो, उत्तिय, पञ्चन्नं कामगुणानं पहानाय अरियो अट्ठङ्गिको मग्गो भावेतब्बो। कतमो अरियो अट्ठङ्गिको मग्गो? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमेसं खो, उत्तिय, पञ्चन्नं कामगुणानं पहानाय अयं अरियो अट्ठङ्गिको मग्गो भावेतब्बो’’ति। दसमं।
मिच्छत्तवग्गो ततियो।
तस्सुद्दानं –
मिच्छत्तं अकुसलं धम्मं, दुवे पटिपदापि च।
असप्पुरिसेन द्वे कुम्भो, समाधि वेदनुत्तियेनाति॥
10. Uttiyasuttaṃ
30. Sāvatthinidānaṃ . Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘pañca kāmaguṇā vuttā bhagavatā. Katame nu kho pañca kāmaguṇā vuttā bhagavatā’’’ti? ‘‘Sādhu sādhu, uttiya! Pañcime kho, uttiya, kāmaguṇā vuttā mayā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, uttiya, pañca kāmaguṇā vuttā mayā. Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo’’ti. Dasamaṃ.
Micchattavaggo tatiyo.
Tassuddānaṃ –
Micchattaṃ akusalaṃ dhammaṃ, duve paṭipadāpi ca;
Asappurisena dve kumbho, samādhi vedanuttiyenāti.
(iv) Practice Section (Patipattivaggo)[]
31.Practice (1) (Patipatti1)[]
At Savatthi. "Bhikkhus(monks), I will teach you wrong practice and right practice. Listen to that....
"And what, bhikkhus, is wrong practice? It is: wrong view ..(as in 1).. wrong samadhi(trance)state. This is called wrong practice.
"And what, bhikkhus, is right practice? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called right practice."
४. पटिपत्तिवग्गो
१. पठमपटिपत्तिसुत्तं
३१. सावत्थिनिदानं । ‘‘मिच्छापटिपत्तिञ्च वो, भिक्खवे, देसेस्सामि, सम्मापटिपत्तिञ्च । तं सुणाथ। कतमा च, भिक्खवे, मिच्छापटिपत्ति? सेय्यथिदं – मिच्छादिट्ठि…पे॰… मिच्छासमाधि। अयं वुच्चति, भिक्खवे, मिच्छापटिपत्ति। कतमा च, भिक्खवे, सम्मापटिपत्ति? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। अयं वुच्चति, भिक्खवे, सम्मापटिपत्ती’’ति। पठमं।
4. Paṭipattivaggo
1. Paṭhamapaṭipattisuttaṃ
31. Sāvatthinidānaṃ . ‘‘Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca . Taṃ suṇātha. Katamā ca, bhikkhave, micchāpaṭipatti? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ayaṃ vuccati, bhikkhave, micchāpaṭipatti. Katamā ca, bhikkhave, sammāpaṭipatti? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sammāpaṭipattī’’ti. Paṭhamaṃ.
32. Practice (2) (Patipatti2)[]
At Savatthi. "Bhikkhus(monks), I will teach you the one practising wrongly and the one practising rightly. Listen to that....
"And what, bhikkhus, is the one practising wrongly? Here someone is of wrong view ... wrong samadhi(trance)state. This is called the one practising wrongly.
"And what, bhikkhus, is the one practising rightly? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the one practising rightly." 27
२. दुतियपटिपत्तिसुत्तं
३२. सावत्थिनिदानं। ‘‘मिच्छापटिपन्नञ्च वो, भिक्खवे, देसेस्सामि, सम्मापटिपन्नञ्च। तं सुणाथ। कतमो च, भिक्खवे, मिच्छापटिपन्नो? इध, भिक्खवे, एकच्चो मिच्छादिट्ठिको होति…पे॰… मिच्छासमाधि – अयं वुच्चति, भिक्खवे , मिच्छापटिपन्नो। कतमो च, भिक्खवे, सम्मापटिपन्नो? इध, भिक्खवे, एकच्चो सम्मादिट्ठिको होति…पे॰… सम्मासमाधि – अयं वुच्चति, भिक्खवे, सम्मापटिपन्नो’’ति। दुतियं।
2. Dutiyapaṭipattisuttaṃ
32. Sāvatthinidānaṃ. ‘‘Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca. Taṃ suṇātha. Katamo ca, bhikkhave, micchāpaṭipanno? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāsamādhi – ayaṃ vuccati, bhikkhave , micchāpaṭipanno. Katamo ca, bhikkhave, sammāpaṭipanno? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāsamādhi – ayaṃ vuccati, bhikkhave, sammāpaṭipanno’’ti. Dutiyaṃ.
33. Neglected (Viraddha)[]
At Savatthi. "Bhikkhus(monks), those who have neglected the Noble Eightfold Path have neglected the noble path 28 leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken the Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering.
"And what, bhikkhus, is the Noble Eightfold Path? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. Those who have neglected this Noble Eightfold Path ... Those who have undertaken this Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering."
३. विरद्धसुत्तं
३३. सावत्थिनिदानं। ‘‘येसं केसञ्चि, भिक्खवे, अरियो अट्ठङ्गिको मग्गो विरद्धो, विरद्धो तेसं अरियो अट्ठङ्गिको मग्गो सम्मा दुक्खक्खयगामी। येसं केसञ्चि, भिक्खवे, अरियो अट्ठङ्गिको मग्गो आरद्धो, आरद्धो तेसं अरियो अट्ठङ्गिको मग्गो सम्मा दुक्खक्खयगामी। कतमो च, भिक्खवे, अरियो अट्ठङ्गिको मग्गो? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। येसं केसञ्चि, भिक्खवे, अयं अरियो अट्ठङ्गिको मग्गो विरद्धो, विरद्धो तेसं अरियो अट्ठङ्गिको मग्गो सम्मा दुक्खक्खयगामी। येसं केसञ्चि, भिक्खवे, अयं अरियो अट्ठङ्गिको मग्गो आरद्धो, आरद्धो तेसं अरियो अट्ठङ्गिको मग्गो सम्मा दुक्खक्खयगामी’’ति। ततियं।
3. Viraddhasuttaṃ
33. Sāvatthinidānaṃ. ‘‘Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī’’ti. Tatiyaṃ.
34. Going Beyond (Parangama)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), when developed and cultivated, lead to going beyond from the near shore to the far shore. What eight? right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). These eight dhammas, when developed and cultivated, lead to going beyond from the near shore to the far shore." 29
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Few are those among humankind
Who go beyond to the far shore.
The rest of the people merely run
Up and down along the bank.
"When the dhamma(path,law) is rightly expounded
Those who practise in accord with the Dhamma
Are the people who will go beyond
The realm of Death so hard to cross.
"Having left behind the dark qualities.
The wise man should develop the bright ones.
Having come from homely to hermit life.
Where it is hard to take (meditative) delight
"There in seclusion he should seek (meditative) delight.
Having left behind sensual pleasures.
Owning nothing, the wise man
Should cleanse himself of mental defilements.
"Those whose minds are well developed
In the factors of enlightenment,
Who through nonclinging find (meditative) delight
In the relinquishment of grasping:
Those luminous ones with defilements destroyed
Are fully quenched in the world."
४. पारङ्गमसुत्तं
३४. सावत्थिनिदानं। ‘‘अट्ठिमे, भिक्खवे, धम्मा भाविता बहुलीकता अपारा पारं गमनाय संवत्तन्ति। कतमे अट्ठ? सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इमे खो, भिक्खवे, अट्ठ धम्मा भाविता बहुलीकता अपारा पारं गमनाय संवत्तन्ती’’ति।
इदमवोच भगवा। इदं वत्वान सुगतो अथापरं एतदवोच सत्था –
‘‘अप्पका ते मनुस्सेसु, ये जना पारगामिनो।
अथायं इतरा पजा, तीरमेवानुधावति॥
‘‘ये च खो सम्मदक्खाते, धम्मे धम्मानुवत्तिनो।
ते जना पारमेस्सन्ति, मच्चुधेय्यं सुदुत्तरं॥
‘‘कण्हं धम्मं विप्पहाय, सुक्कं भावेथ पण्डितो।
ओका अनोकमागम्म, विवेके यत्थ दूरमं॥
‘‘तत्राभिरतिमिच्छेय्य, हित्वा कामे अकिञ्चनो।
परियोदपेय्य अत्तानं, चित्तक्लेसेहि पण्डितो॥
‘‘येसं सम्बोधियङ्गेसु, सम्मा चित्तं सुभावितं।
आदानपटिनिस्सग्गे, अनुपादाय ये रता।
खीणासवा जुतिमन्तो, ते लोके परिनिब्बुता’’ति॥ चतुत्थं।
4. Pāraṅgamasuttaṃ
34. Sāvatthinidānaṃ. ‘‘Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī’’ti.
Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –
‘‘Appakā te manussesu, ye janā pāragāmino;
Athāyaṃ itarā pajā, tīramevānudhāvati.
‘‘Ye ca kho sammadakkhāte, dhamme dhammānuvattino;
Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.
‘‘Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;
Okā anokamāgamma, viveke yattha dūramaṃ.
‘‘Tatrābhiratimiccheyya, hitvā kāme akiñcano;
Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.
‘‘Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;
Ādānapaṭinissagge, anupādāya ye ratā;
Khīṇāsavā jutimanto, te loke parinibbutā’’ti. catutthaṃ;
35. Asceticism (1) (Samanna1 sans. Shramanya )[]
At Savatthi. "Bhikkhus(monks), I will teach you asceticism and the fruits of asceticism. Listen to that....
"And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called asceticism.
"And what, bhikkhus, are the fruits of asceticism? The fruit of stream-entry(sotapatti: nirvana/liberation in 7 rebirths), the fruit of once-rebirthing(sakadagami : nirvana in one rebirth) , the fruit of non-rebirthing(anagami: nirvana in this life), the fruit of arahantship(nirvana attained already). These are called the fruits of asceticism."
५. पठमसामञ्ञसुत्तं
३५. सावत्थिनिदानं । ‘‘सामञ्ञञ्च वो, भिक्खवे, देसेस्सामि, सामञ्ञफलानि च। तं सुणाथ। कतमञ्च, भिक्खवे, सामञ्ञं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, सामञ्ञं। कतमानि च, भिक्खवे, सामञ्ञफलानि? सोतापत्तिफलं, सकदागामिफलं, अनागामिफलं, अरहत्तफलं – इमानि वुच्चन्ति, भिक्खवे, सामञ्ञफलानी’’ति। पञ्चमं।
5. Paṭhamasāmaññasuttaṃ
35. Sāvatthinidānaṃ . ‘‘Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca. Taṃ suṇātha. Katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmaññaṃ. Katamāni ca, bhikkhave, sāmaññaphalāni? Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ – imāni vuccanti, bhikkhave, sāmaññaphalānī’’ti. Pañcamaṃ.
36. Asceticism (2) (Samanna2 sans. Shramanya )[]
At Savatthi. "Bhikkhus(monks), I will teach you asceticism and the goal of asceticism. Listen to that....
"And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called asceticism.
"And what, bhikkhus, is the goal of asceticism? The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha).
This is called the goal of asceticism."
६. दुतियसामञ्ञसुत्तं
३६. सावत्थिनिदानं । ‘‘सामञ्ञञ्च वो, भिक्खवे, देसेस्सामि, सामञ्ञत्थञ्च। तं सुणाथ। कतमञ्च खो, भिक्खवे, सामञ्ञं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, सामञ्ञं। कतमो च, भिक्खवे, सामञ्ञत्थो? यो खो, भिक्खवे, रागक्खयो दोसक्खयो मोहक्खयो – अयं वुच्चति, भिक्खवे, सामञ्ञत्थो’’ति। छट्ठं।
6. Dutiyasāmaññasuttaṃ
36. Sāvatthinidānaṃ . ‘‘Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca. Taṃ suṇātha. Katamañca kho, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmaññaṃ. Katamo ca, bhikkhave, sāmaññattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – ayaṃ vuccati, bhikkhave, sāmaññattho’’ti. Chaṭṭhaṃ.
37. Brahminhood (1) (Brahmanna1 sans. Brahmanya)[]
At Savatthi. "Bhikkhus, I will teach you brahminhood and the fruits of brahminhood. Listen to that....
"And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called brahminhood.
"And what, bhikkhus, are the fruits of brahminhood?(as in 35) The fruit of stream-entry(Sotapatti), the fruit of once-rebirthing(Sakdagami), the fruit of non-rebirthing(anagami), the fruit of arahantship. These are called the fruits of brahminhood."
७. पठमब्रह्मञ्ञसुत्तं
३७. सावत्थिनिदानं। ‘‘ब्रह्मञ्ञञ्च वो, भिक्खवे, देसेस्सामि, ब्रह्मञ्ञफलानि च। तं सुणाथ। कतमञ्च खो, भिक्खवे, ब्रह्मञ्ञं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, ब्रह्मञ्ञं। कतमानि च, भिक्खवे, ब्रह्मञ्ञफलानि ? सोतापत्तिफलं , सकदागामिफलं, अनागामिफलं, अरहत्तफलं – इमानि वुच्चन्ति, भिक्खवे, ब्रह्मञ्ञफलानी’’ति। सत्तमं।
7. Paṭhamabrahmaññasuttaṃ
37. Sāvatthinidānaṃ. ‘‘Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca. Taṃ suṇātha. Katamañca kho, bhikkhave, brahmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmaññaṃ. Katamāni ca, bhikkhave, brahmaññaphalāni ? Sotāpattiphalaṃ , sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ – imāni vuccanti, bhikkhave, brahmaññaphalānī’’ti. Sattamaṃ.
38. Brahminhood (2) (Brahmanna2 sans. Brahmanya)[]
At Savatthi. "Bhikkhus(monks), I will teach you brahminhood and the goal of brahminhood. Listen to that....
"And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called brahminhood.
"And what, bhikkhus, is the goal of brahminhood? The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha). This is called the goal of brahminhood."
८. दुतियब्रह्मञ्ञसुत्तं
३८. सावत्थिनिदानं। ‘‘ब्रह्मञ्ञञ्च वो, भिक्खवे, देसेस्सामि, ब्रह्मञ्ञत्थञ्च। तं सुणाथ। कतमञ्च, भिक्खवे, ब्रह्मञ्ञं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, ब्रह्मञ्ञं। कतमो च, भिक्खवे, ब्रह्मञ्ञत्थो? यो खो, भिक्खवे, रागक्खयो दोसक्खयो मोहक्खयो – अयं वुच्चति, भिक्खवे, ब्रह्मञ्ञत्थो’’ति। अट्ठमं।
8. Dutiyabrahmaññasuttaṃ
38. Sāvatthinidānaṃ. ‘‘Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca. Taṃ suṇātha. Katamañca, bhikkhave, brahmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmaññaṃ. Katamo ca, bhikkhave, brahmaññattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – ayaṃ vuccati, bhikkhave, brahmaññattho’’ti. Aṭṭhamaṃ.
39. The Holy Celibate Life (1) (Brahmacariya1)[]
At Savatthi. "Bhikkhus(monks), I will teach you the holy celibate life(brahmacariya) and the fruits of the holy celibate life(brahmacariya). Listen to that....
"And what, bhikkhus, is the holy celibate life(brahmacariya)? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the holy celibate life(brahmacariya).
And what, bhikkhus, are the fruits of the holy celibate life(brahmacariya)? (as in 35) The fruit of stream-entry(Sotapatti), the fruit of once-rebirthing(Sakdagami), the fruit of non-rebirthing(anagami), the fruit of arahantship. These are called the fruits of the holy celibate life(brahmacariya)."
९. पठमब्रह्मचरियसुत्तं
३९. सावत्थिनिदानं। ‘‘ब्रह्मचरियञ्च वो, भिक्खवे, देसेस्सामि, ब्रह्मचरियफलानि च। तं सुणाथ। कतमञ्च, भिक्खवे, ब्रह्मचरियं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, ब्रह्मचरियं। कतमानि च, भिक्खवे, ब्रह्मचरियफलानि? सोतापत्तिफलं, सकदागामिफलं, अनागामिफलं, अरहत्तफलं – इमानि वुच्चन्ति, भिक्खवे, ब्रह्मचरियफलानी’’ति। नवमं।
9. Paṭhamabrahmacariyasuttaṃ
39. Sāvatthinidānaṃ. ‘‘Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca. Taṃ suṇātha. Katamañca, bhikkhave, brahmacariyaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmacariyaṃ. Katamāni ca, bhikkhave, brahmacariyaphalāni? Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ – imāni vuccanti, bhikkhave, brahmacariyaphalānī’’ti. Navamaṃ.
40. The Holy Celibate Life (2) (Brahmacariya2)[]
At Savatthi. "Bhikkhus(monks), I will teach you the holy celibate life(brahmacariya) and the goal of the holy celibate life(brahmacariya). Listen to that....
"And what, bhikkhus, is the holy celibate life(brahmacariya)? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called the holy celibate life(brahmacariya).
"And what, bhikkhus, is the goal of the holy celibate life(brahmacariya)? The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha). This is called the goal of the holy celibate life(brahmacariya)."
१०. दुतियब्रह्मचरियसुत्तं
४०. सावत्थिनिदानं। ‘‘ब्रह्मचरियञ्च वो, भिक्खवे, देसेस्सामि, ब्रह्मचरियत्थञ्च। तं सुणाथ। कतमञ्च, भिक्खवे, ब्रह्मचरियं? अयमेव अरियो अट्ठङ्गिको मग्गो, सेय्यथिदं – सम्मादिट्ठि…पे॰… सम्मासमाधि। इदं वुच्चति, भिक्खवे, ब्रह्मचरियं। कतमो च, भिक्खवे, ब्रह्मचरियत्थो? यो खो, भिक्खवे, रागक्खयो दोसक्खयो मोहक्खयो – अयं वुच्चति, भिक्खवे, ब्रह्मचरियत्थो’’ति। दसमं।
पटिपत्तिवग्गो चतुत्थो।
तस्सुद्दानं –
पटिपत्ति पटिपन्नो च, विरद्धञ्च पारंगमा।
सामञ्ञेन च द्वे वुत्ता, ब्रह्मञ्ञा अपरे दुवे।
ब्रह्मचरियेन द्वे वुत्ता, वग्गो तेन पवुच्चतीति॥
10. Dutiyabrahmacariyasuttaṃ
40. Sāvatthinidānaṃ. ‘‘Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyatthañca. Taṃ suṇātha. Katamañca, bhikkhave, brahmacariyaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmacariyaṃ. Katamo ca, bhikkhave, brahmacariyattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – ayaṃ vuccati, bhikkhave, brahmacariyattho’’ti. Dasamaṃ.
Paṭipattivaggo catuttho.
Tassuddānaṃ –
Paṭipatti paṭipanno ca, viraddhañca pāraṃgamā;
Sāmaññena ca dve vuttā, brahmaññā apare duve;
Brahmacariyena dve vuttā, vaggo tena pavuccatīti.
(v) Ascetics of Other Sects Section 30 (Annatitthiyapeyyalavaggo)[]
41. The Fading Away of Lust (Ragaviraga)[]
At Savatthi. "Bhikkhus(monks), if ascetics of other sects ask you: For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?' - being asked thus, you should answer them thus: 'It is, friends, for the fading away of lust(raag) that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).'
"Then, bhikkhus, if the ascetics of other sects ask you: 'But, friends, is there a path, is there a way for the fading away of lust?' - being asked thus, you should answer them thus: 'There is a path, friends, there is a way for the fading away of lust.'
"And what, bhikkhus, is that path, what is that way for the fading away of lust? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is the path, this is the way for the fading away of lust.
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
42-48. The Abandoning of the Fetters, Etc. (Samyojanappahanadi)[]
"Bhikkhus(monks), if ascetics of other sects ask you: 'For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?'
- being asked thus, you should answer them thus: 'It is, friends, for the abandoning of the fetters . . . for the uprooting of the underlying-tendencies(anusaya) ... for the full understanding of the course 31 ... for the destruction(khaya\kshaya) of the defilements ... for the realization of the fruit of true knowledge and liberation(vimutti sans. vimukti) ... for the sake of knowledge and vision .... for the sake of final Nibbana without clinging(upadana sans. asakti) that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).'
"Then, bhikkhus, if the ascetics of other sects ask you: 'But, friends, is there a path, is there a way for attaining final Nibbana without clinging(upadana sans. asakti)?' - being asked thus, you should answer them thus: There is a path, friends, there is a way for attaining final Nibbana without clinging(upadana sans. asakti).'
"And what, bhikkhus, is that path, what is that way for attaining final Nibbana without clinging(upadana sans. asakti)? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is the path, this is the way for attaining final Nibbana without clinging.
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
(vi) The Sun Repetition Series (Suriyapeyyalavaggo)[]
(i) BASED UPON SECLUSION VERSION
49. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
At Savatthi. "Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus,for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. 32 When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
50.-55 Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue(sheel) . . . accomplishment in desire . . . accomplishment in self . . . accomplishment in view ... accomplishment in alertfulness(appamada) ..... accomplishment in meditative(yoniso) mindfulness(mansikara). 33 When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develop and cultivate the Noble Eightfold Path? Here bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF lust(raag) VERSION
56 (1) Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)..(as in 8).. He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
57-62. Accomplishment in Virtue , Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue(sheel) ... accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in alertfulness(appamada) ... accomplishment in meditative(yoniso) mindfulness(mansikara). When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)..(as in 8).. He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(vii) One dhamma(quality,law) Repetition Series (1)[]
(i) BASED UPON SECLUSION VERSION
63. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
At Savatthi. "Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
64-69. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Accomplishment in virtue(sheel) ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... Accomplishment in alertfulness(appamada) ... Accomplishment in meditative(yoniso) mindfulness(mansikara) . . . ( complete as in 63) . . . He develops right samadhi(trance)state, which is based upon seclusion. dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF lust(raag) VERSION
70. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
At Savatthi. "Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)..(as in 8).. He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
71-76. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Accomplishment in virtue(sheel) ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... Accomplishment in alertfulness(appamada) .. . Accomplishment in meditative(yoniso) mindfulness(mansikara) . . . (complete as in 70) . . . He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(viii) One dhamma(quality,law) Repetition Series (2)[]
(i) BASED UPON SECLUSION VERSION
77. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
78-83. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue(sheel) ... accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in alertfulness (appamada)... accomplishment in meditative(yoniso) mindfulness(mansikara) ...
(complete as in 77) ... He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF lust(raag) VERSION
84. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).... He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
85-90 Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue(sheel) ... accomplishment in desire . . . accomplishment in self . . . accomplishment in view . . . accomplishment in alertfulness(appamada) ... accomplishment in meditative(yoniso) mindfulness(mansikara) ...
(complete as in 84) ... He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ix) First Ganges Repetition Series 34[]
(i) BASED UPON SECLUSION VERSION
91. Slanting to the East (1) (Pacinaninna)[]
At Savatthi. "Bhikkhus(monks), just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana."
92-96. Slanting to the East (2-6) (Pacinaninna)[]
"Bhikkhus(monks), just as the river Yamuna .... the river Aciravati ... the river Sarabhu ... the river Mahi ... whatever great rivers there are - that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi - all slant, slope, and incline towards the east, so too a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana."
(Complete as in 91.)
97-102. The Ocean (Samuddaninna)[]
"Bhikkhus(monks), just as the river Ganges .... whatever great rivers there are ... all slant, slope, and incline towards the ocean, so too a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana."
( Complete as in 91-96.)
(x) Second Ganges Repetition Series[]
(ii) REMOVAL OF lust(raag) VERSION
103-108 (6) Slanting to the East + 109-114 The Ocean[]
(In this version 103-108 are identical with 91-96, and 109-114 with 97-102, except for the following change:)
"Here, bhikkhus, a bhikkhu(monk) develops and cultivates right view ... right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)."
(xi) Third Ganges Repetition Series[]
(iii) the deathless-state as its ground version
115-220 Slanting to the East + 121-126 The Ocean[]
(In this version 115-120 are identical with 91-96, and 121-126 with 97-102, except for the following change:)
"Here, bhikkhus, a bhikkhu(monk) develops and cultivates right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which has the deathless-state(nirvana) as its ground the deathless-state as its destination, the deathless-state as its final goal. "35
(xii) Fourth Ganges Repetition Series[]
(iv) SLANTS TOWARDS NIBBANA VERSION
127-132 Slanting to the East + 133-138 The Ocean[]
(In this version 127-132 are identical with 91-96, and 133-138 with 97-102, except for the following change:)
"Here, bhikkhus, a bhikkhu(monk) develops and cultivates right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which slants, slopes, and inclines towards Nibbana."
(xiii) Alertfulness Section 36 (Appamada-peyyala-vaggo)[]
139. The Tathagata[]
(i) BASED UPON SECLUSION VERSION
At Savatthi. "Bhikkhus(monks), whatever beings there are - whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, nonpercipient, or neither percipient nor nonpercipient - the Tathagata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever beneficial(kusala sans. kushal) states there are, they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. 37 When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how, bhikkhus, does a bhikkhu who is alertful develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is alertful develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF LUST(raag) VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)...."
(iii) THE DEATHLESS-STATE AS ITS GROUND VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal. .
(iv) SLANTS TOWARDS NIBBANA VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which slants, slopes, and inclines towards Nibbana...."
( Note : Each of the following suttas, 140-148 below, is to be elaborated in accordance with the fourfold method of this sutta 139 as above.)
140. The Footprint (Pada)[]
"Bhikkhus(monks), just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant's footprint is declared to be the chief among them, that is, with respect to size, so too whatever beneficial(kusala) states there are, they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the Noble Eightfold Path..(as in 8)"
141. The Roof Peak (Kuta)[]
"Bhikkhus(monks), just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too -(as in 140) "38
142. Roots[]
"Bhikkhus(monks), just as, of all fragrant roots, black orris is declared to be their chief, so too ...(as in 140)"
143. Heartwood[]
"Bhikkhus(monks), just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ...(as in 140)"
144. Jasmine[]
"Bhikkhus(monks), just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ...(as in 140)"
145. Monarch[]
"Bhikkhus(monks), just as all petty princes are the vassals of a wheelturning monarch, and the wheel-turning monarch is declared to be their chief, so too ...(as in 140)"
146. The Moon (Candima sans. Candrama)[]
"Bhikkhus(monks), just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ...(as in 140)"
147. The Sun[]
"Bhikkhus(monks), just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too ..."
148. The Cloth[]
"Bhikkhus(monks), just as, of all woven cloths, Kasian cloth is declared to be their chief, so too whatever beneficial(kusala sans. kushal) states there are, they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how, bhikkhus, does a bhikkhu who is alertful develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is alertful develops and cultivates the Noble Eightfold Path."
(xiv) Strenuous Deeds (Balakaraniya)[]
(Each sutta is to be elaborated in accordance with the same fourfold method.)
149. Strenuous (Bala)[]
At Savatthi. "Bhikkhus(monks), just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, so too, based upon virtue(sheel), established upon virtue, a bhikkhu(monk) develops and cultivates the Noble Eightfold Path.
"And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path."
150. Seeds (Bija)[]
"Bhikkhus(monks), just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue(sheel), established upon virtue, a bhikkhu(monk) develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [beneficial(kusala sans. kushal)] states.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [beneficial(kusala)] states."
151. Nagas[]
"Bhikkhus(monks), based upon the Himalayas, the king of mountains, the nagas nurture their bodies and acquire strength. 39 When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue(sheel), established upon virtue, a bhikkhu(monk) develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [beneficial(kusala sans. kushal)] states.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [beneficial(kusala)] states."
152. The Tree (Rukkha)[]
"Bhikkhus(monks), suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?" [48]
"In whatever direction it was slanting, sloping, and inclining, venerable sir."
"So too, bhikkhus, a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana."
153. The Pot (Kumbha)[]
"Bhikkhus(monks), just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil harmful(akusala sans. akushal) states and does not take them back.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil harmful(akusala) states and does not take them back."
154. The Spike (Suka)[]
"Bhikkhus(monks), suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance(avijja sans. avidya), arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbana."
155. The Sky (Akasa)[]
"Bhikkhus(monks), just as various winds blow in the sky - easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds 40 - so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of meditation(sati) go to fulfilment by development; the four right strivings go to fulfilment by development; the four organs for spiritual-power(iddhi\riddhi) go to fulfilment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation and (as in 8) right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of meditation ... the seven factors of enlightenment go to fulfilment by development."
156.The Rain Cloud (1) (Megha1)[]
"Bhikkhus(monks), just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil harmful(akusala sans. akushal) states arise, he disperses them and quells them on the spot.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). [51] It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil harmful(akusala) states arise, he disperses them and quells them on the spot."
157. The Rain Cloud (2) (Megha2)[]
"Bhikkhus(monks), just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil harmful(akusala sans. akushal) states have arisen, he intercedes to disperse and quell them.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil harmful(akusala) states have arisen, he intercedes to disperse and quell them."
[]
"Bhikkhus(monks), suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months. 41 It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away."
159. The Guest House (Agantuka)[]
"Bhikkhus(monks), suppose there is a guest house. 42 People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by divine-knowledge(abhinna) those dhammas(attributes,law) that are to be fully understood by divine-knowledge; he abandons by divine-knowledge those dhammas that are to be abandoned by divine-knowledge; he realizes by divine-knowledge those dhammas that are to be realized by divine-knowledge; he develops by divine-knowledge those dhammas that are to be developed by divine-knowledge(abhinna).
"And what, bhikkhus, are the dhammas to be fully understood by divine-knowledge? It should be said: the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti). What five? The body-form aggregate(khandha sans. skandha) subject to clinging, (similrly) Sensation(vedana), Perception(sanna sans. sangya), sankhara(compulsive-behavior-conditioning) and consciousness(vinnana sans. vigyan)(as in SN.56) aggregate subject to clinging. These are the dhammas to be fully understood by divine-knowledge(abhinna).
"And what, bhikkhus, are the dhammas to be abandoned by divine-knowledge? ignorance(avijja sans. avidya) and craving(tanha sans. trishna) for existence(bhavo). These are the dhammas to be abandoned by divine-knowledge.
"And what, bhikkhus, are the dhammas to be realized by divine-knowledge(abhinna)? True knowledge and liberation(vimutti sans. vimukti). These are the dhammas to be realized by divine-knowledge.
"And what, bhikkhus, are the dhammas to be developed by divine-knowledge? serenity(samatha/equanimity) and insight(vipassana-meditation). These are the dhammas to he developed by divine-knowledge.
"And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by divine-knowledge(abhinna) those dhammas that are to be fully understood by divine-knowledge .... he develops by divine-knowledge those dhammas that are to be developed by divine-knowledge? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by divine-knowledge those dhammas that are to be fully understood by divine-knowledge ... he develops by divine-knowledge those dhammas that are to be developed by divine-knowledge."
160. The River (Nadi)[]
"Suppose, bhikkhus(monks), that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: 'We will make this river Ganges slant, slope, and incline towards the west.' 43 What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?"
"No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation."
"So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious(punya) deeds.' Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life.
"And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and (as in 8) right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path."
[]
161. Searches (Esana)[]
At Savatthi.
(i. Divine-knowledge(abhinna))
"Bhikkhus(monks), there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). 44 These are the three searches. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three searches.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and (as in 8) right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three searches."
... "What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)."...
... "What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal."...
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which slants, slopes, and inclines towards Nibbana. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three searches."
Each of the following sub-sections (ii-iv) is to be elaborated in accordance with the method employed in the sub-section on divine-knowledge.
(ii. Full understanding)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches."
(iii. Utter destruction)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction(khaya\kshaya) of these three searches."...
(iv. Abandoning)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches."...
(Note : Each of the following suttas is to be elaborated in accordance with the fourfold method employed in this sutta 161)
162. Discriminations (Vidha)[]
"Bhikkhus(monks), there are these three discriminations. What three? The discrimination 'I am superior' the discrimination I am equal' the discrimination I am inferior.' These are the three discriminations. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three discriminations, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for the divine-knowledge of these three discriminations . . . for their abandoning."
163. Defilements (Asava)[]
"Bhikkhus(monks), there are these three defilements. What three? The defilement of sensuality, the defilement of existence(bhavo), the defilement of ignorance(avijja sans. avidya). These are the three defilements. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three defilements, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
164. Existence (Bhava)[]
"Bhikkhus(monks), there are these three kinds of existence(bhavo). What three? Sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of existence, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
165. Suffering (Dukkha)[]
"Bhikkhus(monks), there are these three kinds of suffering. What three? Suffering due to pain, suffering due to sankhara([karma]sanskaras, compulsive-behavior-conditioning), suffering due to change. 45 These are the three kinds of suffering. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of suffering, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
166. Barrenness (Khila)[]
"Bhikkhus(monks), there are these three kinds of barrenness. What three? The barrenness of lust(raag), the barrenness of hatred(dosa\dvesh), the barrenness of delusion(moha). These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of barrenness, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
167. Stains (Mala)[]
"Bhikkhus(monks), there are these three stains. What three? The stain of lust(raag), the stain of hatred(dosa\dvesh), the stain of delusion(moha). These are the three stains. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three stains, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
168. Troubles (Nigha)[]
"Bhikkhus(monks), there are these three kinds of trouble. What three? The trouble of lust(raag), the trouble of hatred(dosa\dvesh), the trouble of delusion(moha). These are the three kinds of trouble. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of trouble, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
169. Sensations(Vedana)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations(vedana). The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three sensations(vedana), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
170. Cravings (Tanha)[]
"Bhikkhus(monks), there are these three kinds of craving(tanha sans. trishna). What three? Craving for sensual pleasures, craving for existence(bhavo), craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of craving, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of craving(tanha sans. trishna), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
171. Thirst (Tashina sans. Trishna)[]
"Bhikkhus(monks), there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence(bhavo), thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of thirst, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning."
(xvi) Floods Section (Oghavaggo)[]
At Savatthi.
172. Floods (Ogha)[]
"Bhikkhus(monks), there are these four floods. What four? The flood of sensuality, the flood of existence(bhavo), the flood of views, the flood of ignorance(avijja sans. avidya). These are the four floods. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four floods, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
173. Bonds (Yoga)[]
"Bhikkhus(monks), there are these four bonds. What four? The bond of sensuality, the bond of existence(bhavo), the bond of views, the bond of ignorance(avijja sans. avidya). These are the four bonds. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four bonds, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
174. Clinging(Upadana)[]
"Bhikkhus(monks), there are these four kinds of clinging(upadana sans. asakti)? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four kinds of clinging(upadana sans. asakti), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
175. Knots (Gantha sans. Granthi)[]
"Bhikkhus(monks), there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth. 47 These are the four knots. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four knots, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
176. Underlying-Tendencies (Anusaya)[]
"Bhikkhus(monks), there are these seven underlying-tendencies(anusaya). What seven? The underlying-tendency(anusaya sans. anushaya) to sensual(kaam/sexual) lust(raag), 48 the underlying-tendency to aversion, the underlying-tendency to views, the underlying-tendency to doubt, the underlying-tendency to conceit, the underlying-tendency to lust for existence(bhavo), the underlying-tendency to ignorance(avijja sans. avidya). These are the seven underlying-tendencies. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these seven underlying-tendencies, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
177. Cords of sensual pleasure (Kamaguna)[]
"Bhikkhus(monks), there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
178. Hindrances (Nivarana)[]
"Bhikkhus(monks), there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five hindrances, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
179. Aggregates Subject to Clinging (Upadanakkhandha)[]
"Bhikkhus(monks), there are these five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti). What five? The form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception(sanna sans. sangya) aggregate subject to clinging, the sankhara(compulsive-behavior-conditioning) aggregate subject to clinging, the consciousness(vinnana sans. vigyan) aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five aggregates subject to clinging(upadana sans. asakti), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
180. Lower Fetters (Orambhagiya)[]
"Bhikkhus(monks), there are these five lower fetters. 49 What five? Body-identity-view(sakkaya-ditthi), doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five lower fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
181. Higher Fetters(Uddhambhagiya)[]
"Bhikkhus(monks), there are these five higher fetters. 50 What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (as in 8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"Bhikkhus, there are these five higher fetters. What five?... ... The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state (see SN5.8), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha) ... which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal . . . which slants, slopes, and inclines towards Nibbana. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
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