108108 108108 “Dvinnaṁ, bhikkhave, āsavā vaḍḍhanti. “For these two, defilements grow. Katamesaṁ dvinnaṁ? What two? Yo ca na kukkuccāyitabbaṁ kukkuccāyati, yo ca kukkuccāyitabbaṁ na kukkuccāyati. One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. Imesaṁ kho, bhikkhave, dvinnaṁ āsavā vaḍḍhantī”ti. These are the two whose defilements grow.”
Aṅguttara Nikāya 3.108 Numbered Discourses 3.108 11. Sambodhavagga 11. Awakening Atittisutta Satisfaction “Tiṇṇaṁ, bhikkhave, paṭisevanāya natthi titti. “Mendicants, there are three indulgences that never satisfy. Katamesaṁ tiṇṇaṁ? What three? Soppassa, bhikkhave, paṭisevanāya natthi titti. Sleep, Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. alcoholic drinks, Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. and sexual intercourse. Imesaṁ, bhikkhave, tiṇṇaṁ paṭisevanāya natthi tittī”ti. These are the three indulgences that never satisfy.” " Chaṭṭhaṁ. "
Aṅguttara Nikāya 4.108 Numbered Discourses 4.108 11. Valāhakavagga 11. Clouds Balībaddasutta Oxen Balībaddasutta → balivaddasuttaṁ (bj) “Cattārome, bhikkhave, balībaddā. “Mendicants, there are these four kinds of oxen. balībaddā → balivaddā (bj, sya-all, km, pts1ed); balibaddhā (mr) " Katame cattāro? What four? Sagavacaṇḍo no paragavacaṇḍo, One hostile to its own herd, not others; paragavacaṇḍo no sagavacaṇḍo, one hostile to other herds, not its own; sagavacaṇḍo ca paragavacaṇḍo ca, one hostile to both its own herd and others; and neva sagavacaṇḍo no paragavacaṇḍo— one hostile to neither its own herd nor others. Ime kho, bhikkhave, cattāro balībaddā. These are the four kinds of oxen. Evamevaṁ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṁvijjamānā lokasmiṁ. In the same way, these four people similar to oxen are found in the world. Katame cattāro? What four? Sagavacaṇḍo no paragavacaṇḍo, One hostile to their own herd, not others; paragavacaṇḍo no sagavacaṇḍo, one hostile to other herds, not their own; sagavacaṇḍo ca paragavacaṇḍo ca, one hostile to both their own herd and others; and neva sagavacaṇḍo no paragavacaṇḍo. one hostile to neither their own herd nor others. Kathañca, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo? And how is a person hostile to their own herd, not others? Idha, bhikkhave, ekacco puggalo sakaparisaṁ ubbejetā hoti, no paraparisaṁ. It’s when a person intimidates their own followers, not the followers of others. Evaṁ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo. That’s how a person is hostile to their own herd, not others. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo; That person is like an ox that’s hostile to its own herd, not others. tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an4.108 Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo? And how is a person hostile to other herds, not their own? Idha, bhikkhave, ekacco puggalo paraparisaṁ ubbejetā hoti, no sakaparisaṁ. It’s when a person intimidates the followers of others, not their own. … Evaṁ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo. an4.108 Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; an4.108 tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an4.108 Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca? And how is a person hostile to both their own herd and others? Idha, bhikkhave, ekacco puggalo sakaparisaṁ ubbejetā hoti paraparisañca. It’s when a person intimidates their own followers and the followers of others. … Evaṁ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca. an4.108 Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; an4.108 tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an4.108 Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo? And how is a person hostile to neither their own herd nor others? Idha, bhikkhave, ekacco puggalo neva sakaparisaṁ ubbejetā hoti, no paraparisañca. It’s when a person doesn’t intimidate their own followers or the followers of others. Evaṁ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo. an4.108 Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; an4.108 tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. an4.108 Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṁvijjamānā lokasmin”ti. These four people similar to oxen are found in the world.” " Aṭṭhamaṁ. "
Aṅguttara Nikāya 5.108 Numbered Discourses 5.108 11. Phāsuvihāravagga 11. Living Comfortably Asekhasutta An adept “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo …pe… anuttaraṁ puññakkhettaṁ lokassa. “Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. Katamehi, pañcahi? What five? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. It’s when they have the entire spectrum of the master’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti. A mendicant with these five qualities … is the supreme field of merit for the world.” " Aṭṭhamaṁ. "
Aṅguttara Nikāya 6.108 Numbered Discourses 6.108 11. Tikavagga 11. Triads Duccaritasutta Bad Conduct “Tayome, bhikkhave, dhammā. “Mendicants, there are these three things. Katame tayo? What three? Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ. Bad conduct by way of body, speech, and mind. Ime kho, bhikkhave, tayo dhammā. These are the three things. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya tayo dhammā bhāvetabbā. To give up these three things you should develop three things. Katame tayo? What three? Kāyaduccaritassa pahānāya kāyasucaritaṁ bhāvetabbaṁ, vacīduccaritassa pahānāya vacīsucaritaṁ bhāvetabbaṁ, manoduccaritassa pahānāya manosucaritaṁ bhāvetabbaṁ. You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct. Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ pahānāya ime tayo dhammā bhāvetabbā”ti. These are the three things you should develop to give up those three things.” " Dutiyaṁ. "
Aṅguttara Nikāya 10.108 Numbered Discourses 10.108 11. Samaṇasaññāvagga 11. Perceptions for Ascetics Tikicchakasutta Doctors “Tikicchakā, bhikkhave, virecanaṁ denti pittasamuṭṭhānānampi ābādhānaṁ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṁ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṁ paṭighātāya. “Mendicants, doctors prescribe a purgative for eliminating illnesses stemming from disorders of bile, phlegm, and wind. Atthetaṁ, bhikkhave, virecanaṁ; ‘netaṁ natthī’ti vadāmi. There is such a purgative, I don’t deny it. Tañca kho etaṁ, bhikkhave, virecanaṁ sampajjatipi vipajjatipi. But this kind of purgative sometimes works and sometimes fails. Ahañca kho, bhikkhave, ariyaṁ virecanaṁ desessāmi, yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Katamañca taṁ, bhikkhave, ariyaṁ virecanaṁ, yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti? “And what is the noble purgative that works without fail? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi virittā hoti; For one of right view, wrong view is purged. ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; And the many bad, unskillful qualities produced by wrong view are purged. sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. And because of right view, many skillful qualities are fully developed. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo viritto hoti …pe… For one of right thought, wrong thought is purged. … sammāvācassa, bhikkhave, micchāvācā virittā hoti … For one of right speech, wrong speech is purged. … sammākammantassa, bhikkhave, micchākammanto viritto hoti … For one of right action, wrong action is purged. … sammāājīvassa, bhikkhave, micchāājīvo viritto hoti … For one of right livelihood, wrong livelihood is purged. … sammāvāyāmassa, bhikkhave, micchāvāyāmo viritto hoti … For one of right effort, wrong effort is purged. sammāsatissa, bhikkhave, micchāsati virittā hoti … For one of right mindfulness, wrong mindfulness is purged. … sammāsamādhissa, bhikkhave, micchāsamādhi viritto hoti … For one of right immersion, wrong immersion is purged. … sammāñāṇissa, bhikkhave, micchāñāṇaṁ virittaṁ hoti …pe…. For one of right knowledge, wrong knowledge is purged. … Sammāvimuttissa, bhikkhave, micchāvimutti virittā hoti; For one of right freedom, wrong freedom is purged. ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; And the many bad, unskillful qualities produced by wrong freedom are purged. sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. And because of right freedom, many skillful qualities are fully developed. Idaṁ kho taṁ, bhikkhave, ariyaṁ virecanaṁ yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” " Aṭṭhamaṁ. "
Tīṇāvudhāni— Три оружия: Cattāri sotāpannassa aṅgāni. Четыре признака вступившего в поток. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. когда же он направляет внимание на незлобивость, то его ум устремляется к незлобивости, успокаивается, устанавливается, утверждается [в ней]. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Ему следует сказать: „Это не так. Не говори так, достопочтенный, не клевещи на Благостного, нехорошо клеветать на Благостного — ведь Благостный не может так сказать“. Tassa sutaṁ hoti: Он слышит:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. „Пойдя за милостыней в деревню, в торговый поселок, я получил досыта, сколько нужно твердой или мягкой пищи; тело мое сильно и способно к действию — поэтому я проявлю усердие, чтобы достичь недостигнутого, обрести необретенное, испытать неиспытанное“. Dasa saññā— Десять [видов] представлений:
Itivuttaka 108 So It Was Said 108 Catukkanipāta The Book of the Fours Brāhmaṇadhammayāgavagga The Chapter on the Holy Offering of the Teaching Kuhasutta Deceivers Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: This was said by the Buddha, the Perfected One: that is what I heard. “Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. “Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent and scattered: those mendicants are no followers of mine. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. na ca te → na ca te bhikkhave bhikkhū (bj, pts-vp-pli1, mr) Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. But those mendicants who are genuine, not flatterers, wise, amenable, and serene: those mendicants are followers of mine. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjantī”ti. They haven’t left this teaching and training, and they do achieve growth, improvement, or maturity in this teaching and training.” imasmā dhammavinayā → imasmiṁ dhammavinaye (bj, mr) | imasmiṁ ca te dhammavinaye (sya-all) " Etamatthaṁ bhagavā avoca. The Buddha spoke this matter. Tatthetaṁ iti vuccati: On this it is said: “Kuhā thaddhā lapā siṅgī, “Those who are deceivers and flatterers, pompous and fake, unnaḷā asamāhitā; insolent and scattered: Na te dhamme virūhanti, these don’t grow in the teaching sammāsambuddhadesite. that was taught by the perfected Buddha. Nikkuhā nillapā dhīrā, But those who are genuine, not flatterers, wise, atthaddhā susamāhitā; amenable, and serene: Te ve dhamme virūhanti, these do grow in the teaching sammāsambuddhadesite”ti. that was taught by the perfected Buddha.” Ayampi attho vutto bhagavatā, iti me sutanti. This too is a matter that was spoken by the Blessed One: that is what I heard. " Navamaṁ. "
Majjhima Nikāya 108 Middle Discourses 108 Gopakamoggallānasutta With Moggallāna the Guardian Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. It was not long after the Buddha had become fully extinguished. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Now at that time King Ajātasattu of Magadha, son of the princess of Videha, being suspicious of King Pajjota, was having Rājagaha fortified. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Atha kho āyasmato ānandassa etadahosi: Then it occurred to him, “atippago kho tāva rājagahe piṇḍāya carituṁ. “It’s too early to wander for alms in Rājagaha. Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti. Why don’t I go to see the brahmin Moggallāna the Guardian at his place of work?” Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. So that’s what he did. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Moggallāna the Guardian saw Ānanda coming off in the distance Disvāna āyasmantaṁ ānandaṁ etadavoca: and said to him, “etu kho bhavaṁ ānando. “Come, Master Ānanda! Svāgataṁ bhoto ānandassa. Welcome, Master Ānanda! Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. It’s been a long time since you took the opportunity to come here. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Please, sir, sit down, this seat is ready.” Nisīdi kho āyasmā ānando paññatte āsane. Ānanda sat down on the seat spread out, Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. while Moggallāna took a low seat and sat to one side. Ekamantaṁ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: Then he said to Ānanda, “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti? “Master Ānanda, is there even a single mendicant who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha?” “Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho. “No, brahmin, there is not. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti. And now the disciples live following the path; they acquire it later.” Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi. But this conversation between Ānanda and Moggallāna the Guardian was left unfinished. Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. For just then the brahmin Vassakāra, a minister of Magadha, while supervising the work at Rājagaha, approached Ānanda at Moggallāna’s place of work and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Master Ānanda, what were you sitting talking about just now? What conversation was left unfinished?” “Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha: So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said: ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho’ti. mn108 Evaṁ vutte, ahaṁ, brāhmaṇa, gopakamoggallānaṁ brāhmaṇaṁ etadavocaṁ: mn108 ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho. mn108 So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; mn108 maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. mn108 Ayaṁ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā. mn108 Atha tvaṁ anuppatto”ti. mn108 “Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito: “Master Ānanda, is there even a single mendicant who was appointed by Master Gotama, saying: ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? ‘This one will be your refuge when I have passed away,’ to whom you now turn?” paṭipādeyyāthā”ti → paṭidhāveyyāthāti (bj, sya-all, km, pts1ed) “Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito: “No, there is not.” ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. mn108 “Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: “But is there even a single mendicant who has been elected to such a position by the Saṅgha and appointed by several senior mendicants?” ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? mn108 “Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: “No, there is not.” ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. mn108 “Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “But since you lack a refuge, Master Ānanda, what’s the reason for your harmony?” “Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; “We don’t lack a refuge, brahmin, sappaṭisaraṇā mayaṁ, brāhmaṇa; we have a refuge. dhammappaṭisaraṇā”ti. The teaching is our refuge.” “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito— “But Master Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— mn108 iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito— mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— or elected by the Saṅgha and appointed by several senior mendicants— ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti— who serves as your refuge after the Buddha passed away, to whom you now turn, iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— you replied, ‘No, there is not.’ ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti— mn108 vadesi; mn108 ‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; But you say that the reason for your harmony is that you have sappaṭisaraṇā mayaṁ, brāhmaṇa; mn108 dhammappaṭisaraṇā’ti vadesi. the teaching as a refuge. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ. “The Blessed One, who knows and sees, the perfected one, the fully awakened Buddha laid down training rules and recited the monastic code for the mendicants. Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma; On the day of the sabbath all of us who live in dependence on one village district gather together as one. sannipatitvā yassa taṁ pavattati taṁ ajjhesāma. We invite one who has freshly rehearsed the code to recite it. Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṁ mayaṁ yathādhammaṁ yathānusiṭṭhaṁ kāremāti. If anyone remembers an offense or transgression while they’re reciting, we make them act in line with the teachings and in line with the instructions. Na kira no bhavanto kārenti; It’s not the venerables that make us act, dhammo no kāreti”. it’s the teaching that makes us act.” “Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti? “Master Ānanda, is there even a single mendicant who you honor, respect, revere, venerate, and rely on?” garuṁ karotha → garukarotha (bj, sya-all, km, pts1ed) | garuṁ katvā → garukatvā (bj, sya-all, km, pts1ed) “Natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti. “There is, brahmin.” “‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito— “But Master Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha, ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti— mn108 iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito— mn108 ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— or elected by the Saṅgha and appointed by several senior mendicants— ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti— who serves as your refuge after the Buddha passed away, to whom you now turn, iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito— you replied, ‘No, there is not.’ ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; mn108 ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti— But when asked whether there is even a single mendicant who you honor, respect, revere, venerate, and rely on, iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi. you replied, ‘There is.’ Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? How should I see the meaning of this statement?” “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. “There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma. We honor anyone in whom these things are found. Katame dasa? What ten? Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Bahussuto hoti sutadharo sutasannicayo. They’re very learned, remembering and keeping what they’ve learned. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. dhātā → dhatā (bj, sya-all, km, pts1ed) | sātthaṁ, sabyañjanaṁ → sātthā sabyañjanā (bj, sya-all, km) Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. They’re content with robes, almsfood, lodgings, and medicines and supplies for the sick. Santuṭṭho hoti → hoti itarītarehi (bj) Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti. They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. tirokuṭṭaṁ → tirokuḍḍaṁ (bj, sya-all, km, pts1ed) | parimasati → parāmasati (mr) Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. They understand the minds of other beings and individuals, having comprehended them with their own mind. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, They understand mind with greed as ‘mind with greed’, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, and mind without greed as ‘mind without greed’. sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, They understand mind with hate … vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, mind without hate … samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, mind with delusion … vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, mind without delusion … saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, constricted mind … vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, scattered mind … mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, expansive mind … amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, unexpansive mind … sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, mind that is not supreme … anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, mind that is supreme … samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, mind immersed in samādhi … asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, mind not immersed in samādhi … vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, freed mind … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. They understand unfreed mind as ‘unfreed mind’. Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. These are the ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti. We honor anyone in whom these things are found, and rely on them.” Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṁ senāpatiṁ āmantesi: When he had spoken, Vassakāra addressed General Upananda, “Taṁ kiṁ maññati bhavaṁ senāpati yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, “What do you think, general? maññati bhavaṁ senāpati → maññasi bhavaṁ senāpati (bj, mr); maññasi evaṁ senāpati (sya-all, km, pts1ed) mānetabbaṁ mānenti, pūjetabbaṁ pūjenti”? Do these venerables honor, respect, revere, and venerate those who are worthy?” “Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti. “Indeed they do. Tagghime → taggha me (mr) " Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ; For if these venerables were not to honor, respect, revere, and venerate such a person, atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? then who exactly would they honor?” Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: Then Vassakāra said to Ānanda, “kahaṁ pana bhavaṁ ānando etarahi viharatī”ti? “Where are you staying at present?” “Veḷuvane khohaṁ, brāhmaṇa, etarahi viharāmī”ti. “In the Bamboo Grove, brahmin.” “Kacci pana, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppan”ti? “I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?” “Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti. “Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.” “Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi. “Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating. Jhāyino ceva bhavanto jhānasīlino ca. For the venerables do in fact meditate and make a habit of meditating. Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ. So I went there to see him. Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi. And there he spoke about meditation in many ways. Jhāyī ceva so bhavaṁ gotamo ahosi jhānasīlī ca. He meditated, and made a habit of meditating. Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti. And he praised all kinds of meditation.” “Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti. “No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation. Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi? And what kind of meditation did he not praise? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti; It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Harboring sensual desire within they meditate and concentrate and contemplate and ruminate. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti; Their heart is overcome and mired in ill will … so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. mn108 Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti; dullness and drowsiness … so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. mn108 Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti; restlessness and remorse … so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. mn108 Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti; doubt, and they don’t truly know and see the escape from doubt that has arisen. so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Harboring doubt within they meditate and concentrate and contemplate and ruminate. Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi. The Buddha didn’t praise this kind of meditation. Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi? And what kind of meditation did he praise? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. tatiyaṁ jhānaṁ … And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ catutthaṁ jhānaṁ upasampajja viharati. Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti. The Buddha praised this kind of meditation.” “Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi. “Well, Master Ānanda, it seems that Master Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise. Handa ca dāni mayaṁ, bho ānanda, gacchāma; Well, now, Master Ānanda, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.” “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Please, brahmin, go at your convenience.” Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Then Vassakāra the brahmin, having approved and agreed with what Venerable Ānanda said, got up from his seat and left. Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ etadavoca: Soon after he had left, Moggallāna the Guardian said to Ānanda, “yaṁ no mayaṁ bhavantaṁ ānandaṁ apucchimhā taṁ no bhavaṁ ānando na byākāsī”ti. “Master Ānanda, you still haven’t answered my question.” “Nanu te, brāhmaṇa, avocumhā: “But brahmin, didn’t I say: ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho. ‘There is no single mendicant who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti. And now the disciples live following the path; they acquire it later.’” " Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. "
Saṁyutta Nikāya 22.108 Связанные Наставления 22.108 11. Antavagga 11. Стороны Dutiyasamaṇasutta Отшельники (II) Sāvatthinidānaṁ. В Саваттхи. “Pañcime, bhikkhave, upādānakkhandhā. «Монахи, есть эти пять совокупностей, подверженных цеплянию. Katame pañca? Какие пять? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. А именно, совокупности формы, ощущения, восприятия, формаций и сознания, подверженные цеплянию. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe… Есть отшельники и брахманы, которые действительно не понимают происхождение и прекращение, привлекательность, недостатки и спасение в отношении этих пяти совокупностей… pajānanti, sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. Есть отшельники и брахманы, которые действительно понимают…» " Chaṭṭhaṁ. "
Saṁyutta Nikāya 35.108 Linked Discourses 35.108 11. Yogakkhemivagga 11. Sanctuary from the Yoke Seyyohamasmisutta I’m Better Seyyohamasmisutta → seyyasuttaṁ (bj); seyyo (pts1ed) " “Kismiṁ nu kho, bhikkhave, sati kiṁ upādāya kiṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti? “Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “Bhagavaṁmūlakā no, bhante, dhammā …pe…. “Our teachings are rooted in the Buddha. …” “Cakkhusmiṁ kho, bhikkhave, sati cakkhuṁ upādāya cakkhuṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti …pe… “When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. … jivhāya sati …pe… sn35.108 manasmiṁ sati manaṁ upādāya manaṁ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Taṁ kiṁ maññatha, bhikkhave, What do you think, mendicants? cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “No hetaṁ, bhante” …pe… “No, sir.” … jivhā … sn35.108 niccā vā aniccā vā”ti? sn35.108 “Aniccā, bhante” …pe…. sn35.108 “Mano nicco vā anicco vā”ti? “Is the mind permanent or impermanent?” “Anicco, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “No hetaṁ, bhante”. “No, sir.” “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… manasmimpi nibbindati. “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” " Pañcamaṁ. "
Saṁyutta Nikāya 50.99–108 Linked Discourses 50.99–108 9. Punaoghavagga 9. Another Chapter on Floods Punaoghādisutta Another Series on Floods, Etc. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṁyojanāni. “Mendicants, there are five higher fetters. Katamāni pañca? What five? Rūparāgo, arūparāgo, māno, uddhaccaṁ avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. imāni kho, bhikkhave, pañcuddhambhāgiyāni saṁyojanāni. These are the five higher fetters. Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters. Katamāni pañca? What five? Idha, bhikkhave, bhikkhu saddhābalaṁ bhāveti …pe… paññābalaṁ bhāveti rāgavinayapariyosānaṁ dosavinayapariyosānaṁ mohavinayapariyosānaṁ. A mendicant develops the powers of faith, energy, mindfulness, immersion, and wisdom, which culminate in the removal of greed, hate, and delusion. Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti. These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.” Dasamaṁ. sn50.99-108 Oghavaggo dasamo. sn50.99-108 Tassuddānaṁ
Ogho yogo upādānaṁ, Floods, yokes, grasping, ganthā anusayena ca; ties, and underlying tendencies, Kāmaguṇā nīvaraṇā, kinds of sensual stimulation, hindrances, khandhā oruddhambhāgiyāti. aggregates, and fetters high and low. Balasaṁyuttaṁ chaṭṭhaṁ. " The Linked Discourses on the Powers is the sixth section. "
Saṁyutta Nikāya 56.108–110 Linked Discourses 56.108–110 11. Pañcagatipeyyālavagga 11. Abbreviated Texts on Five Destinations Devacutinirayādisutta Passing Away as Gods and Reborn as Gods Devacutinirayādisutta → devacutisuttaṁ (bj) " … “Evameva kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti …pe… tiracchānayoniyā paccājāyanti …pe… pettivisaye paccājāyanti …pe…. “… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” " Navamaṁ. "