175–186 175–186 “Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti. “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. Katamassa ekapuggalassa? What one person? Tathāgatassa arahato sammāsambuddhassa. The Realized One, the perfected one, the fully awakened Buddha. Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti. This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”
Aṅguttara Nikāya 4.186 Numbered Discourses 4.186 19. Brāhmaṇavagga 19. Brahmins Ummaggasutta Approach Ummaggasutta → bahussutasuttaṁ (bj) Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him: “kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī”ti? “Sir, what leads the world on? What drags it around? What arises and takes control?” “Sādhu sādhu, bhikkhu. “Good, good, mendicant! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Your approach and articulation are excellent, and it’s a good question. ummaggo → ummaṅgo (sya-all, mr) | kalyāṇī → kalyāṇā (mr) Evañhi tvaṁ, bhikkhu, pucchasi: For you asked: ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī’”ti? ‘What leads the world on? What drags it around? What arises and takes control?’” “Evaṁ, bhante”. “Yes, sir.” “Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti. “Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.” “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. “Sir, they speak of ‘a learned memorizer of the teaching’. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti? How is a learned memorizer of the teaching defined?” “Sādhu sādhu, bhikkhu. “Good, good, mendicant! Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Your approach and articulation are excellent, and it’s a good question. … Evañhi tvaṁ, bhikkhu, pucchasi: an4.186 ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. an4.186 Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? an4.186 “Evaṁ, bhante”. an4.186 “Bahū kho, bhikkhu, mayā dhammā desitā— I have taught many teachings: Bahū → bahu (pts1ed, mr) | dhammā desitā → dhammo desito (mr) " suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.” “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. “Sir, they speak of ‘a learned person with penetrating wisdom’. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti? How is a learned person with penetrating wisdom defined?” “Sādhu sādhu, bhikkhu. “Good, good, mendicant! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Your approach and articulation are excellent, and it’s a good question. … Evañhi tvaṁ, bhikkhu, pucchasi: an4.186 ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. an4.186 Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? an4.186 “Evaṁ, bhante”. an4.186 “Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. ‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; They’ve heard: ‘This is the origin of suffering’ … ‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘This is the cessation of suffering’ … ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati. ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti. That’s how a person is learned, with penetrating wisdom.” “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: “‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. “Sir, they speak of ‘an astute person with great wisdom’. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti? How is an astute person with great wisdom defined?” “Sādhu sādhu, bhikkhu. “Good, good, mendicant! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Your approach and articulation are excellent, and it’s a good question. … Evañhi tvaṁ bhikkhu pucchasi: an4.186 ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. an4.186 Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? an4.186 “Evaṁ, bhante”. an4.186 “Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world. Evaṁ kho, bhikkhu, paṇḍito mahāpañño hotī”ti. That’s how a person is astute, with great wisdom.” " Chaṭṭhaṁ. "
Aṅguttara Nikāya 5.186 Numbered Discourses 5.186 19. Araññavagga 19. Wilderness Dwellers Nesajjikasutta Those Who Never Lie Down “Pañcime, bhikkhave, nesajjikā …pe…. “There are these five kinds of people who never lie down. …” " Chaṭṭhaṁ. "
Aṅguttara Nikāya 10.186 Numbered Discourses 10.186 18. Sādhuvagga 18. Good Ācayagāmisutta Leading to Accumulation Ācayagāmisutta → ācayagāmīsuttaṁ (bj) " “Ācayagāmiñca vo, bhikkhave, dhammaṁ desessāmi apacayagāmiñca. “I will teach you the principle that leads to accumulation and that which leads to dispersal. … Taṁ suṇātha …pe… an10.186 katamo ca, bhikkhave, ācayagāmī dhammo? And what is the principle that leads to accumulation? Pāṇātipāto …pe… Killing living creatures … micchādiṭṭhi— wrong view. ayaṁ vuccati, bhikkhave, ācayagāmī dhammo. This is called the principle that leads to accumulation. Katamo ca, bhikkhave, apacayagāmī dhammo? And what is the principle that leads to dispersal? Pāṇātipātā veramaṇī …pe… Not killing living creatures … sammādiṭṭhi— right view. ayaṁ vuccati, bhikkhave, apacayagāmī dhammo”ti. This is called the principle that leads to dispersal.” " Navamaṁ. "
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Есть, друзья, подношения, когда чист совершающий дар, а не принимающий. tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. И вам здесь следует произносить … ради пользы, благополучия, счастья богов и людей.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; подобно тому как звезда Осадхи бывает белой, белого цвета, белой на вид, светящейся белым или подобно тому как одежда из Баранаси, гладкая с обеих сторон, бывает белая, белого цвета, белой на вид, светящийся белым,
Saṁyutta Nikāya 35.186 Linked Discourses 35.186 17. Saṭṭhipeyyālavagga 17. Sixty Abbreviated Texts Ajjhattātītāniccasutta The Interior Was Impermanent in the Past Ajjhattātītāniccasutta → atītāniccasuttaṁ (bj); atītena (nava) 1 (pts1ed) " “Cakkhu, bhikkhave, aniccaṁ atītaṁ …pe… jivhā aniccā atītā …pe… mano anicco atīto. “Mendicants, in the past the eye, ear, nose, tongue, body, and mind were impermanent. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… jivhāyapi 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.’” "