वत्थसुत्तं

 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 –

‘‘सेय्यथापि, भिक्खवे, वत्थं संकिलिट्ठं मलग्गहितं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य – यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्‍जिट्ठकाय [मञ्‍जेट्ठकाय (सी॰ पी॰), मञ्‍जेट्ठिकाय (स्या॰)] दुरत्तवण्णमेवस्स अपरिसुद्धवण्णमेवस्स। तं किस्स हेतु? अपरिसुद्धत्ता, भिक्खवे, वत्थस्स। एवमेव खो, भिक्खवे, चित्ते संकिलिट्ठे, दुग्गति पाटिकङ्खा। सेय्यथापि, भिक्खवे, वत्थं परिसुद्धं परियोदातं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य – यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्‍जिट्ठकाय – सुरत्तवण्णमेवस्स परिसुद्धवण्णमेवस्स। तं किस्स हेतु? परिसुद्धत्ता, भिक्खवे, वत्थस्स। एवमेव खो, भिक्खवे, चित्ते असंकिलिट्ठे, सुगति पाटिकङ्खा।

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied. The Blessed One said this:

2. "Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color. And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled,1 an unhappy destination [in a future existence] may be expected.

"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color. And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected

७१. ‘‘कतमे च, भिक्खवे, चित्तस्स उपक्‍किलेसा? अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो, ब्यापादो चित्तस्स उपक्‍किलेसो, कोधो चित्तस्स उपक्‍किलेसो, उपनाहो चित्तस्स उपक्‍किलेसो, मक्खो चित्तस्स उपक्‍किलेसो, पळासो चित्तस्स उपक्‍किलेसो, इस्सा चित्तस्स उपक्‍किलेसो, मच्छरियं चित्तस्स उपक्‍किलेसो, माया चित्तस्स उपक्‍किलेसो, साठेय्यं चित्तस्स उपक्‍किलेसो, थम्भो चित्तस्स उपक्‍किलेसो, सारम्भो चित्तस्स उपक्‍किलेसो, मानो चित्तस्स उपक्‍किलेसो, अतिमानो चित्तस्स उपक्‍किलेसो, मदो चित्तस्स उपक्‍किलेसो, पमादो चित्तस्स उपक्‍किलेसो।
"And what, monks, are the defilements of the mind?2 (1) Covetousness and unrighteous greed are a defilement of the mind; (2) ill will is a defilement of the mind; (3) anger is a defilement of the mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8) jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13) conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement of the mind.3



७२. ‘‘स खो सो, भिक्खवे, भिक्खु ‘अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अभिज्झाविसमलोभं चित्तस्स उपक्‍किलेसं पजहति; ‘ब्यापादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा ब्यापादं चित्तस्स उपक्‍किलेसं पजहति ; ‘कोधो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा कोधं चित्तस्स उपक्‍किलेसं पजहति; ‘उपनाहो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा उपनाहं चित्तस्स उपक्‍किलेसं पजहति; ‘मक्खो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मक्खं चित्तस्स उपक्‍किलेसं पजहति; ‘पळासो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पळासं चित्तस्स उपक्‍किलेसं पजहति; ‘इस्सा चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा इस्सं चित्तस्स उपक्‍किलेसं पजहति; ‘मच्छरियं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मच्छरियं चित्तस्स उपक्‍किलेसं पजहति; ‘माया चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मायं चित्तस्स उपक्‍किलेसं पजहति; ‘साठेय्यं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा साठेय्यं चित्तस्स उपक्‍किलेसं पजहति; ‘थम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा थम्भं चित्तस्स उपक्‍किलेसं पजहति; ‘सारम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा सारम्भं चित्तस्स उपक्‍किलेसं पजहति; ‘मानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मानं चित्तस्स उपक्‍किलेसं पजहति; ‘अतिमानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अतिमानं चित्तस्स उपक्‍किलेसं पजहति; ‘मदो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मदं चित्तस्स उपक्‍किलेसं पजहति; ‘पमादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पमादं चित्तस्स उपक्‍किलेसं पजहति।
"Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them.4 Knowing ill will to be a defilement of the mind, he abandons it. Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing presumption to be a defilement of the mind, he abandons it. Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it

७३. ‘‘यतो खो [यतो च खो (सी॰ स्या॰)], भिक्खवे, भिक्खुनो ‘अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अभिज्झाविसमलोभो चित्तस्स उपक्‍किलेसो पहीनो होति, ‘ब्यापादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा ब्यापादो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘कोधो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा कोधो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘उपनाहो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा उपनाहो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मक्खो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मक्खो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘पळासो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पळासो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘इस्सा चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा इस्सा चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मच्छरियं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मच्छरियं चित्तस्स उपक्‍किलेसो पहीनो होति; ‘माया चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा माया चित्तस्स उपक्‍किलेसो पहीनो होति; ‘साठेय्यं चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा साठेय्यं चित्तस्स उपक्‍किलेसो पहीनो होति; ‘थम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा थम्भो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘सारम्भो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा सारम्भो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मानो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘अतिमानो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा अतिमानो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘मदो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा मदो चित्तस्स उपक्‍किलेसो पहीनो होति; ‘पमादो चित्तस्स उपक्‍किलेसो’ति – इति विदित्वा पमादो चित्तस्स उपक्‍किलेसो पहीनो होति।

"When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; when in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned —

भयभेरवं

‘‘तस्स मय्हं, ब्राह्मण, एतदहोसि – ‘यंनूनाहं या ता रत्तियो अभिञ्‍ञाता अभिलक्खिता – चातुद्दसी पञ्‍चदसी अट्ठमी च पक्खस्स – तथारूपासु रत्तीसु यानि तानि आरामचेतियानि वनचेतियानि रुक्खचेतियानि भिंसनकानि सलोमहंसानि तथारूपेसु सेनासनेसु विहरेय्यं अप्पेव नामाहं भयभेरवं पस्सेय्य’न्ति। सो खो अहं, ब्राह्मण, अपरेन समयेन या ता रत्तियो अभिञ्‍ञाता अभिलक्खिता – चातुद्दसी पञ्‍चदसी अट्ठमी च पक्खस्स – तथारूपासु रत्तीसु यानि तानि आरामचेतियानि वनचेतियानि रुक्खचेतियानि भिंसनकानि सलोमहंसानि तथारूपेसु सेनासनेसु विहरामि। तत्थ च मे, ब्राह्मण, विहरतो मगो वा आगच्छति, मोरो वा कट्ठं पातेति, वातो वा पण्णकसटं [पण्णसटं (सी॰ पी॰)] एरेति; तस्स मय्हं ब्राह्मण एतदहोसि [तस्स मय्हं एवं होति (सी॰ स्या॰)] – ‘एतं नून तं भयभेरवं आगच्छती’ति। तस्स मय्हं, ब्राह्मण, एतदहोसि – ‘किं नु खो अहं अञ्‍ञदत्थु भयपटिकङ्खी [भयपाटिकङ्खी (सी॰)] विहरामि? यंनूनाहं यथाभूतं यथाभूतस्स [यथाभूतस्स यथाभूतस्स (सी॰ स्या॰)] मे तं भयभेरवं आगच्छति, तथाभूतं तथाभूतोव [यथाभूतो यथाभूतोव (सी॰ स्या॰)] तं भयभेरवं पटिविनेय्य’न्ति। तस्स मय्हं, ब्राह्मण, चङ्कमन्तस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव तिट्ठामि न निसीदामि न निपज्‍जामि, याव चङ्कमन्तोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, ठितस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव चङ्कमामि न निसीदामि न निपज्‍जामि। याव ठितोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, निसिन्‍नस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव निपज्‍जामि न तिट्ठामि न चङ्कमामि, याव निसिन्‍नोव तं भयभेरवं पटिविनेमि। तस्स मय्हं, ब्राह्मण, निपन्‍नस्स तं भयभेरवं आगच्छति। सो खो अहं, ब्राह्मण, नेव ताव निसीदामि न तिट्ठामि न चङ्कमामि, याव निपन्‍नोव तं भयभेरवं पटिविनेमि।


"The thought occurred to me: 'What if — on recognized, designated nights such as the eighth, fourteenth, and fifteenth of the lunar fortnight — I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, and tree-shrines? Perhaps I would get to see that fear and terror.' So at a later time — on recognized, designated nights such as the eighth, fourteenth, and fifteenth of the lunar fortnight — I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, and tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear and terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear and terror in whatever state they come?' So when fear and terror came while I was walking back and forth, I would not stand or sit or lie down. I would keep walking back and forth until I had subdued that fear and terror. When fear and terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear and terror. When fear and terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear and terror. When fear and terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear and terror.

सब्बासवसुत्तं

१४. 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 – ‘‘सब्बासवसंवरपरियायं वो, भिक्खवे, देसेस्सामि। तं सुणाथ , साधुकं मनसि करोथ, भासिस्सामी’’ति। ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच –


१५. ‘‘जानतो अहं, भिक्खवे, पस्सतो आसवानं खयं वदामि, नो अजानतो नो अपस्सतो। किञ्‍च, भिक्खवे, जानतो किञ्‍च पस्सतो आसवानं खयं वदामि? योनिसो च मनसिकारं अयोनिसो च मनसिकारं। अयोनिसो, भिक्खवे, मनसिकरोतो अनुप्पन्‍ना चेव आसवा उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पवड्ढन्ति; योनिसो च खो, भिक्खवे, मनसिकरोतो अनुप्पन्‍ना चेव आसवा न उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पहीयन्ति।

१६. ‘‘अत्थि, भिक्खवे, आसवा दस्सना पहातब्बा, अत्थि आसवा संवरा पहातब्बा, अत्थि आसवा पटिसेवना पहातब्बा, अत्थि आसवा अधिवासना पहातब्बा, अत्थि आसवा परिवज्‍जना पहातब्बा, अत्थि आसवा विनोदना पहातब्बा, अत्थि आसवा भावना पहातब्बा।

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

"Yes, lord," the monks replied.

The Blessed One said, "Monks, the ending of the fermentations is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what? Appropriate attention & inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.


१७. ‘‘कतमे च, भिक्खवे, आसवा दस्सना पहातब्बा? इध, भिक्खवे , अस्सुतवा पुथुज्‍जनो – अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो – मनसिकरणीये धम्मे नप्पजानाति, अमनसिकरणीये धम्मे नप्पजानाति। सो मनसिकरणीये धम्मे अप्पजानन्तो अमनसिकरणीये धम्मे अप्पजानन्तो, ये धम्मा न मनसिकरणीया, ते धम्मे मनसि करोति, ये धम्मा मनसिकरणीया ते धम्मे न मनसि करोति।
"[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.


‘‘कतमे च, भिक्खवे, धम्मा न मनसिकरणीया ये धम्मे मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो उप्पज्‍जति, उप्पन्‍नो वा कामासवो पवड्ढति; अनुप्पन्‍नो वा भवासवो उप्पज्‍जति, उप्पन्‍नो वा भवासवो पवड्ढति; अनुप्पन्‍नो वा अविज्‍जासवो उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पवड्ढति – इमे धम्मा न मनसिकरणीया ये धम्मे मनसि करोति।
"And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.



‘‘कतमे च, भिक्खवे, धम्मा मनसिकरणीया ये धम्मे न मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो न उप्पज्‍जति, उप्पन्‍नो वा कामासवो पहीयति; अनुप्पन्‍नो वा भवासवो न उप्पज्‍जति, उप्पन्‍नो वा भवासवो पहीयति; अनुप्पन्‍नो वा अविज्‍जासवो न उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पहीयति – इमे धम्मा मनसिकरणीया ये धम्मे न मनसि करोति।

‘‘तस्स अमनसिकरणीयानं धम्मानं मनसिकारा मनसिकरणीयानं धम्मानं अमनसिकारा अनुप्पन्‍ना चेव आसवा उप्पज्‍जन्ति उप्पन्‍ना च आसवा पवड्ढन्ति।

"And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.



१८. ‘‘सो एवं अयोनिसो मनसि करोति – ‘अहोसिं नु खो अहं अतीतमद्धानं? न नु खो अहोसिं अतीतमद्धानं? किं नु खो अहोसिं अतीतमद्धानं? कथं नु खो अहोसिं अतीतमद्धानं? किं हुत्वा किं अहोसिं नु खो अहं अतीतमद्धानं? भविस्सामि नु खो अहं अनागतमद्धानं? न नु खो भविस्सामि अनागतमद्धानं? किं नु खो भविस्सामि अनागतमद्धानं? कथं नु खो भविस्सामि अनागतमद्धानं? किं हुत्वा किं भविस्सामि नु खो अहं अनागतमद्धान’न्ति? एतरहि वा पच्‍चुप्पन्‍नमद्धानं [पच्‍चुप्पन्‍नमद्धानं आरब्भ (स्या॰)] अज्झत्तं कथंकथी होति – ‘अहं नु खोस्मि? नो नु खोस्मि? किं नु खोस्मि? कथं नु खोस्मि? अयं नु खो सत्तो कुतो आगतो? सो कुहिं गामी भविस्सती’ति?
"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'



१९. ‘‘तस्स एवं अयोनिसो मनसिकरोतो छन्‍नं दिट्ठीनं अञ्‍ञतरा दिट्ठि उप्पज्‍जति। ‘अत्थि मे अत्ता’ति वा अस्स [वास्स (सी॰ स्या॰ पी॰)] सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘नत्थि मे अत्ता’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अत्तनाव अत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अत्तनाव अनत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; ‘अनत्तनाव अत्तानं सञ्‍जानामी’ति वा अस्स सच्‍चतो थेततो दिट्ठि उप्पज्‍जति; अथ वा पनस्स एवं दिट्ठि होति – ‘यो मे अयं अत्ता वदो वेदेय्यो तत्र तत्र कल्याणपापकानं कम्मानं विपाकं पटिसंवेदेति सो खो पन मे अयं अत्ता निच्‍चो धुवो सस्सतो अविपरिणामधम्मो सस्सतिसमं तथेव ठस्सती’ति। इदं वुच्‍चति, भिक्खवे , दिट्ठिगतं दिट्ठिगहनं दिट्ठिकन्तारं दिट्ठिविसूकं दिट्ठिविप्फन्दितं दिट्ठिसंयोजनं। दिट्ठिसंयोजनसंयुत्तो, भिक्खवे, अस्सुतवा पुथुज्‍जनो न परिमुच्‍चति जातिया जराय मरणेन सोकेहि परिदेवेहि दुक्खेहि दोमनस्सेहि उपायासेहि; ‘न परिमुच्‍चति दुक्खस्मा’ति वदामि।
"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.



२०. ‘‘सुतवा च खो, भिक्खवे, अरियसावको – अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो, सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो – मनसिकरणीये धम्मे पजानाति अमनसिकरणीये धम्मे पजानाति। सो मनसिकरणीये धम्मे पजानन्तो अमनसिकरणीये धम्मे पजानन्तो ये धम्मा न मनसिकरणीया ते धम्मे न मनसि करोति, ये धम्मा मनसिकरणीया ते धम्मे मनसि करोति।

‘‘कतमे च, भिक्खवे, धम्मा न मनसिकरणीया ये धम्मे न मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो उप्पज्‍जति, उप्पन्‍नो वा कामासवो पवड्ढति; अनुप्पन्‍नो वा भवासवो उप्पज्‍जति, उप्पन्‍नो वा भवासवो पवड्ढति; अनुप्पन्‍नो वा अविज्‍जासवो उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पवड्ढति – इमे धम्मा न मनसिकरणीया, ये धम्मे न मनसि करोति।

‘‘कतमे च, भिक्खवे, धम्मा मनसिकरणीया ये धम्मे मनसि करोति? यस्स, भिक्खवे, धम्मे मनसिकरोतो अनुप्पन्‍नो वा कामासवो न उप्पज्‍जति, उप्पन्‍नो वा कामासवो पहीयति; अनुप्पन्‍नो वा भवासवो न उप्पज्‍जति , उप्पन्‍नो वा भवासवो पहीयति; अनुप्पन्‍नो वा अविज्‍जासवो न उप्पज्‍जति, उप्पन्‍नो वा अविज्‍जासवो पहीयति – इमे धम्मा मनसिकरणीया ये धम्मे मनसि करोति।

‘‘तस्स अमनसिकरणीयानं धम्मानं अमनसिकारा मनसिकरणीयानं धम्मानं मनसिकारा अनुप्पन्‍ना चेव आसवा न उप्पज्‍जन्ति, उप्पन्‍ना च आसवा पहीयन्ति।

२१. ‘‘सो ‘इदं दुक्ख’न्ति योनिसो मनसि करोति, ‘अयं दुक्खसमुदयो’ति योनिसो मनसि करोति, ‘अयं दुक्खनिरोधो’ति योनिसो मनसि करोति, ‘अयं दुक्खनिरोधगामिनी पटिपदा’ति योनिसो मनसि करोति। तस्स एवं योनिसो मनसिकरोतो तीणि संयोजनानि पहीयन्ति – सक्‍कायदिट्ठि, विचिकिच्छा, सीलब्बतपरामासो। इमे वुच्‍चन्ति, भिक्खवे, आसवा दस्सना पहातब्बा।
"The well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma — discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.

"And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attend to.

"And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.

"He attends appropriately, This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts & practices. These are called the fermentations to be abandoned by seeing.


संवरा पहातब्बासवा

२२. ‘‘कतमे च, भिक्खवे, आसवा संवरा पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चक्खुन्द्रियसंवरसंवुतो विहरति। यञ्हिस्स, भिक्खवे, चक्खुन्द्रियसंवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, चक्खुन्द्रियसंवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति। पटिसङ्खा योनिसो सोतिन्द्रियसंवरसंवुतो विहरति…पे॰… घानिन्द्रियसंवरसंवुतो विहरति…पे॰… जिव्हिन्द्रियसंवरसंवुतो विहरति…पे॰… कायिन्द्रियसंवरसंवुतो विहरति…पे॰… मनिन्द्रियसंवरसंवुतो विहरति। यञ्हिस्स, भिक्खवे , मनिन्द्रियसंवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, मनिन्द्रियसंवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति।

‘‘यञ्हिस्स, भिक्खवे, संवरं असंवुतस्स विहरतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा , संवरं संवुतस्स विहरतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा संवरा पहातब्बा।
"[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.



पटिसेवना पहातब्बासवा

२३. ‘‘कतमे च, भिक्खवे, आसवा पटिसेवना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चीवरं पटिसेवति – ‘यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरींसप- [सिरिंसप (सी॰ स्या॰ पी॰)] सम्फस्सानं पटिघाताय, यावदेव हिरिकोपीनप्पटिच्छादनत्थं’।

‘‘पटिसङ्खा योनिसो पिण्डपातं पटिसेवति – ‘नेव दवाय, न मदाय, न मण्डनाय, न विभूसनाय, यावदेव इमस्स कायस्स ठितिया यापनाय, विहिंसूपरतिया, ब्रह्मचरियानुग्गहाय, इति पुराणञ्‍च वेदनं पटिहङ्खामि नवञ्‍च वेदनं न उप्पादेस्सामि, यात्रा च मे भविस्सति अनवज्‍जता च फासुविहारो च’ [चाति (सी॰)]।

‘‘पटिसङ्खा योनिसो सेनासनं पटिसेवति – ‘यावदेव सीतस्स पटिघाताय, उण्हस्स पटिघाताय, डंसमकसवातातपसरींसपसम्फस्सानं पटिघाताय, यावदेव उतुपरिस्सयविनोदनपटिसल्‍लानारामत्थं’।

‘‘पटिसङ्खा योनिसो गिलानप्पच्‍चयभेसज्‍जपरिक्खारं पटिसेवति – ‘यावदेव उप्पन्‍नानं वेय्याबाधिकानं वेदनानं पटिघाताय, अब्याबज्झपरमताय’ [अब्यापज्झपरमताय (सी॰ स्या॰ पी॰), अब्यापज्‍जपरमताय (क॰)]।

‘‘यञ्हिस्स, भिक्खवे, अप्पटिसेवतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, पटिसेवतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा पटिसेवना पहातब्बा।
"[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame.

"Reflecting appropriately, he uses almsfood, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.'

"Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.

"Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.

"The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.



अधिवासना पहातब्बासवा

२४. ‘‘कतमे च, भिक्खवे, आसवा अधिवासना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो खमो होति सीतस्स उण्हस्स, जिघच्छाय पिपासाय। डंसमकसवातातपसरींसपसम्फस्सानं, दुरुत्तानं दुरागतानं वचनपथानं, उप्पन्‍नानं सारीरिकानं वेदनानं दुक्खानं तिब्बानं [तिप्पानं (सी॰ स्या॰ पी॰)] खरानं कटुकानं असातानं अमनापानं पाणहरानं अधिवासकजातिको होति।

‘‘यञ्हिस्स, भिक्खवे, अनधिवासयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, अधिवासयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा अधिवासना पहातब्बा।
"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.


परिवज्‍जना पहातब्बासवा

२५. ‘‘कतमे च, भिक्खवे, आसवा परिवज्‍जना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो चण्डं हत्थिं परिवज्‍जेति, चण्डं अस्सं परिवज्‍जेति, चण्डं गोणं परिवज्‍जेति, चण्डं कुक्‍कुरं परिवज्‍जेति, अहिं खाणुं कण्टकट्ठानं सोब्भं पपातं चन्दनिकं ओळिगल्‍लं। यथारूपे अनासने निसिन्‍नं यथारूपे अगोचरे चरन्तं यथारूपे पापके मित्ते भजन्तं विञ्‍ञू सब्रह्मचारी पापकेसु ठानेसु ओकप्पेय्युं, सो तञ्‍च अनासनं तञ्‍च अगोचरं ते च पापके मित्ते पटिसङ्खा योनिसो परिवज्‍जेति।

‘‘यञ्हिस्स, भिक्खवे, अपरिवज्‍जयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, परिवज्‍जयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा परिवज्‍जना पहातब्बा।
5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.



विनोदना पहातब्बासवा

२६. ‘‘कतमे च, भिक्खवे, आसवा विनोदना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो उप्पन्‍नं कामवितक्‍कं नाधिवासेति पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति, उप्पन्‍नं ब्यापादवितक्‍कं…पे॰… उप्पन्‍नं विहिंसावितक्‍कं…पे॰… उप्पन्‍नुप्पन्‍ने पापके अकुसले धम्मे नाधिवासेति पजहति विनोदेति ब्यन्तीकरोति अनभावं गमेति।

‘‘यञ्हिस्स, भिक्खवे, अविनोदयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, विनोदयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा विनोदना पहातब्बा।
"["[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence.

Reflecting appropriately, he does not tolerate an arisen thought of ill will...

Reflecting appropriately, he does not tolerate an arisen thought of cruelty...

Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.



भावना पहातब्बासवा

२७. ‘‘कतमे च, भिक्खवे, आसवा भावना पहातब्बा? इध, भिक्खवे, भिक्खु पटिसङ्खा योनिसो सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं; पटिसङ्खा योनिसो धम्मविचयसम्बोज्झङ्गं भावेति…पे॰… वीरियसम्बोज्झङ्गं भावेति… पीतिसम्बोज्झङ्गं भावेति… पस्सद्धिसम्बोज्झङ्गं भावेति… समाधिसम्बोज्झङ्गं भावेति… उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं।

‘‘यञ्हिस्स, भिक्खवे , अभावयतो उप्पज्‍जेय्युं आसवा विघातपरिळाहा, भावयतो एवंस ते आसवा विघातपरिळाहा न होन्ति। इमे वुच्‍चन्ति, भिक्खवे, आसवा भावना पहातब्बा।
"[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.



२८. ‘‘यतो खो, भिक्खवे, भिक्खुनो ये आसवा दस्सना पहातब्बा ते दस्सना पहीना होन्ति, ये आसवा संवरा पहातब्बा ते संवरा पहीना होन्ति, ये आसवा पटिसेवना पहातब्बा ते पटिसेवना पहीना होन्ति, ये आसवा अधिवासना पहातब्बा ते अधिवासना पहीना होन्ति, ये आसवा परिवज्‍जना पहातब्बा ते परिवज्‍जना पहीना होन्ति, ये आसवा विनोदना पहातब्बा ते विनोदना पहीना होन्ति, ये आसवा भावना पहातब्बा ते भावना पहीना होन्ति; अयं वुच्‍चति, भिक्खवे – ‘भिक्खु सब्बासवसंवरसंवुतो विहरति, अच्छेच्छि [अच्छेज्‍जि (क॰)] तण्हं, विवत्तयि [वावत्तयि (सी॰ पी॰)] संयोजनं, सम्मा मानाभिसमया अन्तमकासि दुक्खस्सा’’’ति।

इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।

सब्बासवसुत्तं निट्ठितं दुतियं।







"When a monk's fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering & stress."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

मूलपरियायसुत्तं

.
१. एवं मे सुतं – एकं समयं भगवा उक्‍कट्ठायं विहरति सुभगवने सालराजमूले। तत्र खो भगवा भिक्खू आमन्तेसि – ‘‘भिक्खवो’’ति। ‘‘भदन्ते’’ति ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच – ‘‘सब्बधम्ममूलपरियायं वो, भिक्खवे, देसेस्सामि। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी’’ति। ‘‘एवं, भन्ते’’ति खो ते भिक्खू भगवतो पच्‍चस्सोसुं। भगवा एतदवोच –

I have heard that on one occasion the Blessed One was staying at Ukkattha, in the shade of a royal Sal tree in the Very Blessed Grove. There he addressed the monks, "Monks!"

"Yes, lord," the monks responded.

The Blessed One said, "Monks, I will teach you the sequence of the root of all phenomena [or: the root sequence of all phenomena]. Listen & pay close attention. I will speak."

"As you say, sir," they responded.


२. ‘‘इध, भिक्खवे, अस्सुतवा पुथुज्‍जनो अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो – पथविं [पठविं (सी॰ स्या॰ कं॰ पी॰)] पथवितो सञ्‍जानाति; पथविं पथवितो सञ्‍ञत्वा पथविं मञ्‍ञति, पथविया मञ्‍ञति, पथवितो मञ्‍ञति, पथविं मेति मञ्‍ञति , पथविं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

The Blessed One said: "There is the case, monks, where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — perceives earth as earth. Perceiving earth as earth, he conceives [things] about earth, he conceives [things] in earth, he conceives [things] coming out of earth, he conceives earth as 'mine,' he delights in earth. Why is that? Because he has not comprehended it, I tell you

‘‘आपं आपतो सञ्‍जानाति; आपं आपतो सञ्‍ञत्वा आपं मञ्‍ञति, आपस्मिं मञ्‍ञति, आपतो मञ्‍ञति, आपं मेति मञ्‍ञति, आपं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘तेजं तेजतो सञ्‍जानाति; तेजं तेजतो सञ्‍ञत्वा तेजं मञ्‍ञति, तेजस्मिं मञ्‍ञति, तेजतो मञ्‍ञति, तेजं मेति मञ्‍ञति, तेजं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘वायं वायतो सञ्‍जानाति; वायं वायतो सञ्‍ञत्वा वायं मञ्‍ञति, वायस्मिं मञ्‍ञति, वायतो मञ्‍ञति, वायं मेति मञ्‍ञति, वायं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

३. ‘‘भूते भूततो सञ्‍जानाति; भूते भूततो सञ्‍ञत्वा भूते मञ्‍ञति, भूतेसु मञ्‍ञति, भूततो मञ्‍ञति, भूते मेति मञ्‍ञति, भूते अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘देवे देवतो सञ्‍जानाति; देवे देवतो सञ्‍ञत्वा देवे मञ्‍ञति, देवेसु मञ्‍ञति, देवतो मञ्‍ञति, देवे मेति मञ्‍ञति, देवे अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘पजापतिं पजापतितो सञ्‍जानाति; पजापतिं पजापतितो सञ्‍ञत्वा पजापतिं मञ्‍ञति, पजापतिस्मिं मञ्‍ञति, पजापतितो मञ्‍ञति, पजापतिं मेति मञ्‍ञति, पजापतिं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘ब्रह्मं ब्रह्मतो सञ्‍जानाति; ब्रह्मं ब्रह्मतो सञ्‍ञत्वा ब्रह्मं मञ्‍ञति , ब्रह्मस्मिं मञ्‍ञति, ब्रह्मतो मञ्‍ञति, ब्रह्मं मेति मञ्‍ञति, ब्रह्मं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘आभस्सरे आभस्सरतो सञ्‍जानाति; आभस्सरे आभस्सरतो सञ्‍ञत्वा आभस्सरे मञ्‍ञति, आभस्सरेसु मञ्‍ञति, आभस्सरतो मञ्‍ञति, आभस्सरे मेति मञ्‍ञति, आभस्सरे अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘सुभकिण्हे सुभकिण्हतो सञ्‍जानाति; सुभकिण्हे सुभकिण्हतो सञ्‍ञत्वा सुभकिण्हे मञ्‍ञति, सुभकिण्हेसु मञ्‍ञति, सुभकिण्हतो मञ्‍ञति, सुभकिण्हे मेति मञ्‍ञति, सुभकिण्हे अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘वेहप्फले वेहप्फलतो सञ्‍जानाति; वेहप्फले वेहप्फलतो सञ्‍ञत्वा वेहप्फले मञ्‍ञति, वेहप्फलेसु मञ्‍ञति, वेहप्फलतो मञ्‍ञति, वेहप्फले मेति मञ्‍ञति, वेहप्फले अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘अभिभुं अभिभूतो सञ्‍जानाति; अभिभुं अभिभूतो सञ्‍ञत्वा अभिभुं मञ्‍ञति, अभिभुस्मिं मञ्‍ञति, अभिभूतो मञ्‍ञति, अभिभुं मेति मञ्‍ञति, अभिभुं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

४. ‘‘आकासानञ्‍चायतनं आकासानञ्‍चायतनतो सञ्‍जानाति; आकासानञ्‍चायतनं आकासानञ्‍चायतनतो सञ्‍ञत्वा आकासानञ्‍चायतनं मञ्‍ञति, आकासानञ्‍चायतनस्मिं मञ्‍ञति, आकासानञ्‍चायतनतो मञ्‍ञति, आकासानञ्‍चायतनं मेति मञ्‍ञति, आकासानञ्‍चायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘विञ्‍ञाणञ्‍चायतनं विञ्‍ञाणञ्‍चायतनतो सञ्‍जानाति; विञ्‍ञाणञ्‍चायतनं विञ्‍ञाणञ्‍चायतनतो सञ्‍ञत्वा विञ्‍ञाणञ्‍चायतनं मञ्‍ञति, विञ्‍ञाणञ्‍चायतनस्मिं मञ्‍ञति, विञ्‍ञाणञ्‍चायतनतो मञ्‍ञति, विञ्‍ञाणञ्‍चायतनं मेति मञ्‍ञति, विञ्‍ञाणञ्‍चायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘आकिञ्‍चञ्‍ञायतनं आकिञ्‍चञ्‍ञायतनतो सञ्‍जानाति; आकिञ्‍चञ्‍ञायतनं आकिञ्‍चञ्‍ञायतनतो सञ्‍ञत्वा आकिञ्‍चञ्‍ञायतनं मञ्‍ञति, आकिञ्‍चञ्‍ञायतनस्मिं मञ्‍ञति, आकिञ्‍चञ्‍ञायतनतो मञ्‍ञति, आकिञ्‍चञ्‍ञायतनं मेति मञ्‍ञति, आकिञ्‍चञ्‍ञायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘नेवसञ्‍ञानासञ्‍ञायतनं नेवसञ्‍ञानासञ्‍ञायतनतो सञ्‍जानाति; नेवसञ्‍ञानासञ्‍ञायतनं नेवसञ्‍ञानासञ्‍ञायतनतो सञ्‍ञत्वा नेवसञ्‍ञानासञ्‍ञायतनं मञ्‍ञति, नेवसञ्‍ञानासञ्‍ञायतनस्मिं मञ्‍ञति, नेवसञ्‍ञानासञ्‍ञायतनतो मञ्‍ञति, नेवसञ्‍ञानासञ्‍ञायतनं मेति मञ्‍ञति, नेवसञ्‍ञानासञ्‍ञायतनं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

५. ‘‘दिट्ठं दिट्ठतो सञ्‍जानाति; दिट्ठं दिट्ठतो सञ्‍ञत्वा दिट्ठं मञ्‍ञति, दिट्ठस्मिं मञ्‍ञति, दिट्ठतो मञ्‍ञति, दिट्ठं मेति मञ्‍ञति, दिट्ठं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘सुतं सुततो सञ्‍जानाति; सुतं सुततो सञ्‍ञत्वा सुतं मञ्‍ञति, सुतस्मिं मञ्‍ञति, सुततो मञ्‍ञति, सुतं मेति मञ्‍ञति, सुतं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘मुतं मुततो सञ्‍जानाति; मुतं मुततो सञ्‍ञत्वा मुतं मञ्‍ञति, मुतस्मिं मञ्‍ञति, मुततो मञ्‍ञति, मुतं मेति मञ्‍ञति, मुतं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘विञ्‍ञातं विञ्‍ञाततो सञ्‍जानाति; विञ्‍ञातं विञ्‍ञाततो सञ्‍ञत्वा विञ्‍ञातं मञ्‍ञति, विञ्‍ञातस्मिं मञ्‍ञति, विञ्‍ञाततो मञ्‍ञति, विञ्‍ञातं मेति मञ्‍ञति, विञ्‍ञातं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

६. ‘‘एकत्तं एकत्ततो सञ्‍जानाति; एकत्तं एकत्ततो सञ्‍ञत्वा एकत्तं मञ्‍ञति, एकत्तस्मिं मञ्‍ञति, एकत्ततो मञ्‍ञति, एकत्तं मेति मञ्‍ञति, एकत्तं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘नानत्तं नानत्ततो सञ्‍जानाति; नानत्तं नानत्ततो सञ्‍ञत्वा नानत्तं मञ्‍ञति, नानत्तस्मिं मञ्‍ञति, नानत्ततो मञ्‍ञति, नानत्तं मेति मञ्‍ञति, नानत्तं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘सब्बं सब्बतो सञ्‍जानाति; सब्बं सब्बतो सञ्‍ञत्वा सब्बं मञ्‍ञति, सब्बस्मिं मञ्‍ञति, सब्बतो मञ्‍ञति, सब्बं मेति मञ्‍ञति, सब्बं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

‘‘निब्बानं निब्बानतो सञ्‍जानाति; निब्बानं निब्बानतो सञ्‍ञत्वा निब्बानं मञ्‍ञति, निब्बानस्मिं मञ्‍ञति , निब्बानतो मञ्‍ञति, निब्बानं मेति मञ्‍ञति, निब्बानं अभिनन्दति। तं किस्स हेतु? ‘अपरिञ्‍ञातं तस्सा’ति वदामि।

"He perceives water as water... fire as fire... wind as wind1 ... beings as beings... gods as gods...Pajapati as Pajapati...Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being2 ... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception3 ... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized4 ... singleness as singleness... multiplicity as multiplicity5 ... the All as the All6 ...

"He perceives Unbinding as Unbinding.7 Perceiving Unbinding as Unbinding, he conceives things about Unbinding, he conceives things in Unbinding, he conceives things coming out of Unbinding, he conceives Unbinding as 'mine,' he delights in Unbinding. Why is that? Because he has not comprehended it, I tell you.


पुथुज्‍जनवसेन पठमनयभूमिपरिच्छेदो निट्ठितो।

७. ‘‘योपि सो, भिक्खवे, भिक्खु सेक्खो [सेखो (सी॰ स्या॰ कं॰ पी॰)] अप्पत्तमानसो अनुत्तरं योगक्खेमं पत्थयमानो विहरति, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय [अभिञ्‍ञत्वा (क॰)] पथविं मा मञ्‍ञि [वा मञ्‍ञति], पथविया मा मञ्‍ञि, पथवितो मा मञ्‍ञि, पथविं मेति मा मञ्‍ञि, पथविं माभिनन्दि [वा अभिनन्दति (सी॰) टीका ओलोकेतब्बा]। तं किस्स हेतु? ‘परिञ्‍ञेय्यं तस्सा’ति वदामि।

‘‘आपं…पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं… आकिञ्‍चञ्‍ञायतनं… नेवसञ्‍ञानासञ्‍ञायतनं… दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं मा मञ्‍ञि, निब्बानस्मिं मा मञ्‍ञि, निब्बानतो मा मञ्‍ञि, निब्बानं मेति मा मञ्‍ञि, निब्बानं माभिनन्दि। तं किस्स हेतु? ‘परिञ्‍ञेय्यं तस्सा’ति वदामि।
The Trainee
"A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not conceive things about earth, let him not conceive things in earth, let him not conceive things coming out of earth, let him not conceive earth as 'mine,' let him not delight in earth. Why is that? So that he may comprehend it, I tell you.

"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, let him not conceive things about Unbinding, let him not conceive things in Unbinding, let him not conceive things coming out of Unbinding, let him not conceive Unbinding as 'mine,' let him not delight in Unbinding. Why is that? So that he may comprehend it, I tell you.


सेक्खवसेन [सत्थारवसेन (सी॰), सत्थुवसेन (स्या॰ क॰)] दुतियनयभूमिपरिच्छेदो निट्ठितो।

८. ‘‘योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्‍ञा विमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय पथविं न मञ्‍ञति, पथविया न मञ्‍ञति, पथवितो न मञ्‍ञति, पथविं मेति न मञ्‍ञति, पथविं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्‍ञातं तस्सा’ति वदामि।

‘‘आपं…पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं… आकिञ्‍चञ्‍ञायतनं… नेवसञ्‍ञानासञ्‍ञायतनं… दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं न मञ्‍ञति, निब्बानस्मिं न मञ्‍ञति, निब्बानतो न मञ्‍ञति, निब्बानं मेति न मञ्‍ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्‍ञातं तस्सा’ति वदामि।

खीणासववसेन ततियनयभूमिपरिच्छेदो निट्ठितो।

९. ‘‘योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्‍ञा विमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय पथविं न मञ्‍ञति, पथविया न मञ्‍ञति, पथवितो न मञ्‍ञति, पथविं मेति न मञ्‍ञति, पथविं नाभिनन्दति। तं किस्स हेतु? खया रागस्स, वीतरागत्ता।

‘‘आपं…पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं… आकिञ्‍चञ्‍ञायतनं … नेवसञ्‍ञानासञ्‍ञायतनं … दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं न मञ्‍ञति, निब्बानस्मिं न मञ्‍ञति, निब्बानतो न मञ्‍ञति, निब्बानं मेति न मञ्‍ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? खया रागस्स, वीतरागत्ता।

खीणासववसेन चतुत्थनयभूमिपरिच्छेदो निट्ठितो।

१०. ‘‘योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्‍ञा विमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय पथविं न मञ्‍ञति, पथविया न मञ्‍ञति, पथवितो न मञ्‍ञति, पथविं मेति न मञ्‍ञति, पथविं नाभिनन्दति। तं किस्स हेतु? खया दोसस्स, वीतदोसत्ता।

‘‘आपं…पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं… आकिञ्‍चञ्‍ञायतनं… नेवसञ्‍ञानासञ्‍ञायतनं… दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं न मञ्‍ञति, निब्बानस्मिं न मञ्‍ञति, निब्बानतो न मञ्‍ञति, निब्बानं मेति न मञ्‍ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? खया दोसस्स, वीतदोसत्ता।

खीणासववसेन पञ्‍चमनयभूमिपरिच्छेदो निट्ठितो।

११. ‘‘योपि सो, भिक्खवे, भिक्खु अरहं खीणासवो वुसितवा कतकरणीयो ओहितभारो अनुप्पत्तसदत्थो परिक्खीणभवसंयोजनो सम्मदञ्‍ञा विमुत्तो, सोपि पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय पथविं न मञ्‍ञति, पथविया न मञ्‍ञति, पथवितो न मञ्‍ञति, पथविं मेति न मञ्‍ञति, पथविं नाभिनन्दति। तं किस्स हेतु? खया मोहस्स, वीतमोहत्ता।

‘‘आपं…पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं… आकिञ्‍चञ्‍ञायतनं … नेवसञ्‍ञानासञ्‍ञायतनं… दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं न मञ्‍ञति, निब्बानस्मिं न मञ्‍ञति, निब्बानतो न मञ्‍ञति, निब्बानं मेति न मञ्‍ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? खया मोहस्स, वीतमोहत्ता।
The Arahant
"A monk who is a Worthy One, devoid of mental fermentations — who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has comprehended it, I tell you.

"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has comprehended it, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations... directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.



खीणासववसेन छट्ठनयभूमिपरिच्छेदो निट्ठितो।

१२. ‘‘तथागतोपि, भिक्खवे, अरहं सम्मासम्बुद्धो पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय पथविं न मञ्‍ञति, पथविया न मञ्‍ञति, पथवितो न मञ्‍ञति, पथविं मेति न मञ्‍ञति, पथविं नाभिनन्दति । तं किस्स हेतु? ‘परिञ्‍ञातन्तं तथागतस्सा’ति वदामि।

‘‘आपं…पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं … आकिञ्‍चञ्‍ञायतनं… नेवसञ्‍ञानासञ्‍ञायतनं… दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं न मञ्‍ञति, निब्बानस्मिं न मञ्‍ञति, निब्बानतो न मञ्‍ञति, निब्बानं मेति न मञ्‍ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? ‘परिञ्‍ञातन्तं तथागतस्सा’ति वदामि।

तथागतवसेन सत्तमनयभूमिपरिच्छेदो निट्ठितो।

१३. ‘‘तथागतोपि , भिक्खवे, अरहं सम्मासम्बुद्धो पथविं पथवितो अभिजानाति; पथविं पथवितो अभिञ्‍ञाय पथविं न मञ्‍ञति, पथविया न मञ्‍ञति, पथवितो न मञ्‍ञति, पथविं मेति न मञ्‍ञति, पथविं नाभिनन्दति। तं किस्स हेतु? ‘नन्दी [नन्दि (सी॰ स्या॰)] दुक्खस्स मूल’न्ति – इति विदित्वा ‘भवा जाति भूतस्स जरामरण’न्ति। तस्मातिह, भिक्खवे, ‘तथागतो सब्बसो तण्हानं खया विरागा निरोधा चागा पटिनिस्सग्गा अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धो’ति वदामि।

‘‘आपं …पे॰… तेजं… वायं… भूते… देवे… पजापतिं… ब्रह्मं… आभस्सरे… सुभकिण्हे… वेहप्फले… अभिभुं… आकासानञ्‍चायतनं… विञ्‍ञाणञ्‍चायतनं… आकिञ्‍चञ्‍ञायतनं… नेवसञ्‍ञानासञ्‍ञायतनं… दिट्ठं… सुतं… मुतं… विञ्‍ञातं… एकत्तं… नानत्तं… सब्बं… निब्बानं निब्बानतो अभिजानाति; निब्बानं निब्बानतो अभिञ्‍ञाय निब्बानं न मञ्‍ञति, निब्बानस्मिं न मञ्‍ञति, निब्बानतो न मञ्‍ञति, निब्बानं मेति न मञ्‍ञति, निब्बानं नाभिनन्दति। तं किस्स हेतु? ‘नन्दी दुक्खस्स मूल’न्ति – इति विदित्वा ‘भवा जाति भूतस्स जरामरण’न्ति। तस्मातिह, भिक्खवे, ‘तथागतो सब्बसो तण्हानं खया विरागा निरोधा चागा पटिनिस्सग्गा अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धो’ति वदामी’’ति।

तथागतवसेन अट्ठमनयभूमिपरिच्छेदो निट्ठितो।

इदमवोच भगवा। न ते भिक्खू [न अत्तमना तेभिक्खू (स्या॰), ते भिक्खू (पी॰ क॰)] भगवतो भासितं अभिनन्दुन्ति।

मूलपरियायसुत्तं निट्ठितं पठमं।



The Tathagata
"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because the Tathagata has comprehended it to the end, I tell you.

"He directly knows water as water... fire as fire... wind as wind... beings as beings... gods as gods... Pajapati as Pajapati... Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because the Tathagata has comprehended it to the end, I tell you.

"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.

"He directly knows water as water... the All as the All...

"He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as 'mine,' does not delight in Unbinding. Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you."

That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One's words.

दानसुत्तं

 वुत्तञ्हेतं भगवता, वुत्तमरहताति मे सुतं –

‘‘एवञ्‍चे, भिक्खवे, सत्ता जानेय्युं दानसंविभागस्स विपाकं यथाहं जानामि, न अदत्वा भुञ्‍जेय्युं, न च नेसं मच्छेरमलं चित्तं परियादाय तिट्ठेय्य। योपि नेसं अस्स चरिमो आलोपो चरिमं कबळं, ततोपि न असंविभजित्वा भुञ्‍जेय्युं, सचे नेसं पटिग्गाहका अस्सु। यस्मा च खो, भिक्खवे, सत्ता न एवं जानन्ति दानसंविभागस्स विपाकं यथाहं जानामि, तस्मा अदत्वा भुञ्‍जन्ति, मच्छेरमलञ्‍च नेसं चित्तं परियादाय तिट्ठती’’ति। एतमत्थं भगवा अवोच। तत्थेतं इति वुच्‍चति –

‘‘एवं चे सत्ता जानेय्युं, यथावुत्तं महेसिना।

विपाकं संविभागस्स, यथा होति महप्फलं॥

‘‘विनेय्य मच्छेरमलं, विप्पसन्‍नेन चेतसा।

दज्‍जुं कालेन अरियेसु, यत्थ दिन्‍नं महप्फलं॥

‘‘अन्‍नञ्‍च दत्वा [दत्वान (स्या॰)] बहुनो, दक्खिणेय्येसु दक्खिणं।

इतो चुता मनुस्सत्ता, सग्गं गच्छन्ति दायका॥

‘‘ते च सग्गगता [सग्गं गता (सी॰ पी॰ क॰)] तत्थ, मोदन्ति कामकामिनो।

विपाकं संविभागस्स, अनुभोन्ति अमच्छरा’’ति॥

अयम्पि अत्थो वुत्तो भगवता, इति मे सुतन्ति। छट्ठं।

"If beings knew, as I know, the results of giving and sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving and sharing, they eat without having given. The stain of miserliness overcomes their minds."

— Iti 26

The Enlightened One

One day Godwin and I were discussing what the enlightened person might be like. As usual the conversation was wide-ranging and eluded to ideas from the Buddhist texts, Krishnamurti, Ramana Maharshi, Taoism and other traditions. We both agreed that the usual Theravadin conception of the arahat as a rather stiff and unsmiling monk seemed to be inadequate. "Bhante", he said, "why don't you go through the Tipitaka, take out all the descriptions of arahats and put them together?" I thought this a good idea and agreed to do it.


Some months later I showed Godwin what I had written and he was delighted with the many interesting things I had found. But he also mentioned several things I had missed which he thought should be included. The enlightened one's ability to be at home anywhere, one of his favourite ideas, was one thing he mentioned. He also urged me to include something about non-duality, a concept he had become much interested in during the last few years.


After some more reading and writing and a few more discussions with him I put what I had written in its final form and got ready to show it to him. But it was not to be. Death intervened and our twenty-three year long friendship came to an end. Now reading through what I have written, I do not know whether it is an accurate description of the enlightened person but I am again and again reminded of Godwin himself. I offer this piece of writing as a humble tribute to the kindest friend and the wisest teacher I have ever known. [1]


1. What are enlightened people like? Well, some are men and some are women. [2] You might find them in a monastery or a suburban home, in the forest or in a small country town. It is true that there are not many of them but there are a lot more than people usually think. It is not that enlightenment is inherently difficult; the sad truth is that most people cannot be bothered to pull themselves out of the bog of ignorance and craving. [3]


2. At first you wouldn't notice the enlightened person in a crowd because he's rather quiet and retiring. But when things started to get heated, that's when he'd stand out. When everyone else was enflamed by rage he'd still be full of love. [4] When others were in turmoil because of some crisis he'd be as calm as he was before. [5] In a mad scramble to get as much as possible, he'd be the one over in the corner with the content expression on his face. [6] He walks smoothly over the rough, [7] he's steady amidst the shaking. [8] It's not that he wants to make a point of being different, rather it's freedom from desire that has made him completely self-contained. [9] But strangely, although others can't move him, his calm presence moves them. His gentle reasoned words unite those at odds and bring even closer together those already united. [10] The afflicted, the frightened and the worried feel better after they have talked with him. [11] Wild animals sense the kindness in the enlightened one's heart and are not afraid of him. [12] Even the place where he dwells, be it village, forest, hill or vale, seems more beautiful simply because he is there. [13]


3. He's not always expressing an opinion or defending a point of view, in fact he doesn't seem to have any views, [14] therefore people often mistake him for a fool. [15] When he doesn't get upset or retaliate to abuse or ridicule again people think there must be something wrong with him. But he doesn't mind what they think. He appears to be dumb but it's just that he prefers to remain silent. He acts as if he was blind but actually he sees everything that is going on. People think he is weak but really he is very strong. [16] Despite all appearances he is as sharp as a razor's edge. [17]


4. His face is always radiant and serene because he never worries about what happened yesterday or what might happen tomorrow. [18] His carriage and movements are graceful and poised because he has a natural mindfulness of everything he does. [19] His voice is lovely to hear and his words are urbane, clear and to the point. [20] He is beautiful in a way that has nothing to do with physical appearance or eloquence but which comes from his own inner goodness. [21]


5. He might have a house but if it burned down tomorrow he would move somewhere else and be just as comfortable there. He can be at home anywhere. [22] Even those who try to cut down on the number or things they own always seem to have too much. No matter how much the enlightened one is given he always seems to have just enough. True, he seeks the necessities of life like everyone else but he takes only what he needs and his needs are very small. His life is uncluttered and simple and he is content with what comes his way. [23] His real nourishment is joy, [24] his real beverage is truth, [25] his real home is awareness. [26]


6. Ordinary people are as noisy as babbling brooks while the enlightened one is as silent as the ocean depths. [27] He loves quiet and he speaks in praise of quiet. [28] By this I don't mean he never opens his mouth. He's only too happy to talk about the Dhamma to those interested in listening, [29] although he never preaches and he won't get involved in arguments or debates. [30] Also, because he doesn't talk beyond what he actually knows [31] everything he says is vested with an authenticity that the `experts' simply can't match.


7. The enlightened one's mind is not cluttered with thoughts nor is it inactive. [32] When he needs thoughts he thinks and when he doesn't need them he lets them fall silent. [33] For him they are a tool not a problem. He still has memories, emotions and ideas but he is unmoved by them. To him they are just magical illusions. [34] He watches them as they arise, as they persist, as they pass away. [35] His mind is like the clear empty sky [36] - clouds drift through but it remains spacious, pristine and unchanged.


8. Although he is pure in all ways, the enlightened one doesn't think of himself as being better than, as good as or inferior to anyone else. [37] Others are just as they are and there is no need for judgements or comparisons. He's not for or against anyone or anything. [38] He no longer sees things in terms of good and evil, pure and impure, success and failure. [39] He has understood the world of duality [40] and gone beyond it. He has even gone beyond the idea of samsara and nirvana. [41] Being beyond everything he is free from everything. No desires, no fears, no concepts, no worries.


9. Not so long ago the enlightened one was as confused and as unhappy as everyone else. So how did he get the way he is? It was simple really. He stopped looking for the cause of all his pain outside himself and began to look within. [42] As he looked he saw that the things he identified with and clung to; body, feelings, emotions, concepts, problems; all were not his. [43] And then he just let go. No longer entangled in the unreal he saw the real, the Unborn, the Unbecome, the Unmade, the Unconditioned. [44] Now he abides in that empty, signless freedom [45] and he's happy all the time. [46] Because of this it is rather difficult to categorise the enlightened one. Others try to pigeon-hole him by calling him a saint, an arahat or even sometimes a fool. But he laughs at these labels and refers to himself as `a nobody'. [47] How can you label someone who has transcended all boundaries? [48]


10. Because he has completed his task and has nothing more to do [49] the enlightened one spends most of his time sitting quietly minding his own business. [50] To the ordinary person there may seem to be a dull sameness about the enlightened one's life. "Give me a bit of excitement, a bit of variety", they say. But of course when they get excitement or variety of the type they don't like - sickness, failure, rejection or death - then they fall into despair. That's when the enlightened one quietly steps forward to help and to heal. And because he's got plenty of time he can give himself fully to others. He touches everyone with his love. [51]


11. He is happy to bide his time like this until the end and when death finally comes he embraces it without fear and goes his way without regret. [52] What happens to the enlightened one after death? Scholars have argued about that for centuries. But you can't find where the enlightened one has gone anymore than you can trace the path of a bird flying free in the sky. [53] In death as in life, the Trackless One leaves no tracks. [53]


by Bhante S. Dhammika

Healing

What is beautiful about the first Noble Truth is, one way suffering is created is not getting what we want. I think we can all relate to that. But what happens when the next step comes, when we do get something we want? - This is a very, very deep teaching of the Buddha - when you get what you want, what is the next step? Wanting something different? Wanting something more? So this longing continues and at the end of it there is still dissatisfaction and discontent.


This aspect is very clearly presented in a beautiful and powerful simile in one of the Buddhist texts: it is like when you have a wound you feel like scratching it, and when you scratch it you get a nice feeling, a very pleasant feeling, and you continue to scratch, but the wound never heals. So if you really want to heal the wound, you have to stop scratching and go through that unpleasant sensation and from that something healing can arise


Godwin Samaratne