Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṁ sāraṇīyāni bhavanti. These are the three places an anointed king should commemorate as long as he lives.
Seyyathāpi, bhikkhave, udake lekhā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; It’s like a line drawn in water, which vanishes right away, and doesn’t last long.
Ayaṁ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. This is the third kind of overflowing merit …
So ‘bhogā me atthi uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ. When he reflects on this, he’s filled with pleasure and happiness.
Katamo ca, bhikkhave, asappurisena asappurisataro? And what is an even more untrue person? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. And they encourage others to do these things. attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; an4.203 attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; an4.203 attanā ca musāvādī hoti, parañca musāvāde samādapeti; an4.203 attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; an4.203 attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; an4.203 attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti. an4.203 Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro. This is called an even more untrue person.
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? And what are bright deeds with bright results? Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. It’s when someone makes pleasing choices by way of body, speech, and mind. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Having made these choices, they’re reborn in a pleasing world, Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. where pleasing contacts strike them. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ. These are called bright deeds with bright results.
Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. A bad monk sees four reasons to relish schism in the Saṅgha. Katame cattāro? What four? Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. Tassa evaṁ hoti: He thinks: ‘sace kho maṁ bhikkhū jānissanti— ‘Suppose the monks know that I’m a bad monk … dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; If they’re in harmony, they’ll expel me, vaggā pana maṁ na nāsessantī’ti. but if they’re divided they won’t.’ Idaṁ, ānanda, paṭhamaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati. A bad monk sees this as the first reason to relish schism in the Saṅgha.
evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā. In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech.
brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste.
Katamehi pañcahi? What five? Ajjavena, javena, maddavena, khantiyā, soraccena— Integrity, speed, gentleness, patience, and sweetness. imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. A mendicant with these 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.” " Tatiyaṁ. "
Puna caparaṁ, bhikkhave, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. Ayaṁ, bhikkhave, tatiyo ādīnavo dussīlassa sīlavipattiyā. This is the third drawback.
Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati, uddiṭṭhānuddiṭṭhaṁ jānāti. They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not.
Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country.
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. “Master Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi. Then Sīha’s determination to go and see the Buddha died down. gamiyābhisaṅkhāro → gamikābhisaṅkhāro (si)
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti. A mendicant who has these eight qualities is inspiring all around, and is complete in every respect.” "
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Another wild person is fast and beautiful, but not well proportioned.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.
No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. So that danger and threat is quelled for anyone who refrains from killing living creatures.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. И тогда то или иное существо, оттого ли, что окончился его срок или окончилось [действие] заслуг, оставляет существование в сонме сияния и вновь рождается во дворце Брахмы.
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. „Нет, Божественный, царевич не порадовался роще для увеселений. Нет, Божественный, царевич не был удовлетворен рощей для увеселений“.
Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṁvedesi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsi. Отвратившись от радости и пребывая в уравновешенности, наделенный способностью самосознания и вдумчивостью, испытывая телом то счастье, которое достойные описывают: „Уравновешенный, наделенный способностью самосознания, пребывающий в счастье“, — он достиг третьей ступени созерцания и стал пребывать [в ней].
“Somanassampāhaṁ, devānaminda, duvidhena vadāmi— «Я говорю об удовлетворенности двух видов, повелитель богов, — Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. Одна связана здесь с озабоченностью, с раздумьем, другая свободна от озабоченности, от раздумья, и та, которая свободна от озабоченности, от раздумья, более возвышенна. Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti „Я говорю об уравновешенности двух видов, повелитель богов, — уместной и неуместной“, — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. то, что было сказано так, сказано по такой причине. Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti. Вот чему, повелитель богов, следует монах, следующий путем, должным образом ведущим к уничтожению препятствия ослепления». Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. Так Благостный, будучи спрошен, ответил на вопрос повелителя богов Сакки. Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: И удовлетворенный повелитель богов Сакка порадовался словам Благостного и поблагодарил [за них]: “evametaṁ, bhagavā, evametaṁ, sugata. «Это так, Благостный, это так, Счастливый. Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. Я преодолел здесь сомнение и освободился от замешательства, услышав ответ Благостного на вопрос».
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Таким образом он пребывает наблюдающим тело в теле внутренне, либо он пребывает наблюдающим тело в теле внешне, либо он пребывает наблюдающим тело в теле внутренне и внешне.
Katame satta? Каковы же эти семь? Ayaṁ paṭhamā viññāṇaṭṭhiti. Это — первое состояние сознания. Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Есть, друзья, существа, различные телом, одинаковые разумением, а именно: боги, принадлежащие к свите Брахмы, возрожденные благодаря первой [ступени созерцания]. Ayaṁ dutiyā viññāṇaṭṭhiti. Это — второе состояние сознания. Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. Есть, друзья, существа, одинаковые телом, различные разумением, а именно: боги абхассара. Ayaṁ tatiyā viññāṇaṭṭhiti. Это — третье состояние сознания. Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. Есть, друзья, существа, одинаковые телом, одинаковые разумением, а именно: боги субхакинна. Ayaṁ catutthī viññāṇaṭṭhiti. Это — четвертое состояние сознания. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Есть, друзья, существа, которые, всецело преодолев осознавание форм, избавившись от осознавания противодействия, отвлекшись от осознавания множественности, достигают уровня бесконечности пространства [и мыслят]: „Пространство бесконечно“. Ayaṁ pañcamī viññāṇaṭṭhiti. Это — пятое состояние сознания. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Есть, друзья, существа, которые, всецело преодолев уровень бесконечности пространства, достигают уровня бесконечности сознания [и мыслят]: „Сознание бесконечно“.
Dasa nāthakaraṇā dhammā— Десять состояний, доставляющих защиту. ayampi dhammo nāthakaraṇo. то и это — состояние, доставляющее защиту. Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. И далее, друзья, монах способен к постижению, наделен постижением, охватывающим начало и конец [вещей], и праведной проницательностью, ведущей к полному уничтожению страдания. Yaṁpāvuso, bhikkhu …pe… Когда же, друзья, монах … ayampi dhammo nāthakaraṇo. то и это — состояние, доставляющее защиту. Ime dasa dhammā bahukārā. Эти десять вещей весьма помогают. Katame dasa dhammā bhāvetabbā? Какие же десять вещей следует воспитывать [в себе]? Dasa kasiṇāyatanāni— Десять оснований [представлений о] целостности. pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Некто представляет в целостности землю — сверху, снизу, поперек — как недвойственную, неизмеримую. Āpokasiṇameko sañjānāti …pe… Некто представляет в целостности воду … tejokasiṇameko sañjānāti … Некто представляет в целостности огонь …
anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Na so mitto yo sadā appamatto, No true friend relentlessly Bhedāsaṅkī randhamevānupassī; suspects betrayal, looking for fault. Yasmiñca seti urasīva putto, One on whom you rest, like a child on the breast, Sa ve mitto yo parehi abhejjo. is a true friend, not split from you by others.
Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results:
“Sukhakāmāni bhūtāni, “Creatures love happiness, yo daṇḍena vihiṁsati; so if you harm them with a stick Attano sukhamesāno, in search of your own happiness, pecca so na labhate sukhaṁ. after death you’ll find no happiness.
“upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. – Друг Ревата, те праведники идут к достопочтенному Сарипутте, чтобы послушать Дхамму. Пойдём тоже к достопочтенному Сарипутте послушать Дхамму? kho amū, āvuso → āyasmantāvuso (mr)
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi: «Ваччха, я не придерживаюсь воззрения: «Татхагата ни существует и ни не существует после смерти. Только это правда, а всё остальное ошибочно». ",
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. ‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati. But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.
Bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; Sir, Mahāpajāpatī was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk. Bahūpakārā → bahukārā (sya-all, km)
“Kodhaṁ chetvā sukhaṁ seti, “When anger’s incinerated you sleep at ease. kodhaṁ chetvā na socati; When anger’s incinerated there is no sorrow. Kodhassa visamūlassa, Vatrabhū, anger has a poisonous root, madhuraggassa vatrabhū; and a honey tip. Vadhaṁ ariyā pasaṁsanti, The noble ones praise the slaying of anger, tañhi chetvā na socatī”ti. " for when it’s incinerated there is no sorrow.” "
Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṁ anatītāni; It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage.
Gaccha tvaṁ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti. Go back to that same place, Samiddhi, and meditate, diligent, keen, and resolute.”
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṁ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca. But the more Sakka pronounced his name, the uglier and more deformed the spirit became,
Katamā ca, bhikkhave, sammāpaṭipadā? And what’s the right practice? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Ayaṁ vuccati, bhikkhave, sammāpaṭipadā”ti. This is called the right practice.” " Tatiyaṁ. "
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhatī’ti. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Evaṁ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṁ mahatthiyo dhammacakkhupaṭilābho”ti. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.” "
“Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa: “Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think:
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ: When the greetings and polite conversation were over, they sat down to one side and said to him, sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, km, pts1ed)
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? How should we see the detailed meaning of the Buddha’s brief statement?”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttariṁ pañhaṁ apucchi: Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question:
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto anāgāmiphalaṁ sacchikareyyā”ti. It’s possible that a mendicant once-returner who rationally applies the mind to the five grasping aggregates will realize the fruit of non-return.”
“Na kho, āvuso kāmabhū, cakkhu rūpānaṁ saṁyojanaṁ, na rūpā cakkhussa saṁyojanaṁ. “Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye. kāmabhū → kāmabhu (sya-all) " Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ …pe… The fetter there is the desire and greed that arises from the pair of them. na jivhā rasānaṁ saṁyojanaṁ, na rasā jivhāya saṁyojanaṁ …pe… The ear … nose … tongue … body … na mano dhammānaṁ saṁyojanaṁ, na dhammā manassa saṁyojanaṁ. mind is not the fetter of ideas, nor are ideas the fetter of the mind. Yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo taṁ tattha saṁyojanaṁ. The fetter there is the desire and greed that arises from the pair of them.
Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. “Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. Give them some Dhamma talk as you feel inspired. Piṭṭhi me āgilāyati; My back is sore, tamahaṁ āyamissāmī”ti. I’ll stretch it.” “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. “Yes, sir,” Mahāmoggallāna replied. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: There Venerable Mahāmoggallāna addressed the mendicants: “āvuso bhikkhave”ti. “Reverends, mendicants!” “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. “Reverend,” they replied. Āyasmā mahāmoggallāno etadavoca: Venerable Mahāmoggallāna said this: “avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. “I will teach you the explanation of the corrupt and the uncorrupted. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. “Yes, reverend,” they replied. Āyasmā mahāmoggallāno etadavoca: Venerable Mahāmoggallāna said this:
Evaṁ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. When he said this, Dustin the warrior chief cried and burst out in tears. “Etaṁ kho tyāhaṁ, gāmaṇi, nālatthaṁ: “This is what I didn’t get through to you when I said: ‘alaṁ, gāmaṇi, tiṭṭhatetaṁ; mā maṁ etaṁ pucchī’”ti. ‘Enough, chief, let it be. Don’t ask me that.’” “Nāhaṁ, bhante, etaṁ rodāmi yaṁ maṁ bhagavā evamāha; “Sir, I’m not crying because of what the Buddha said. api cāhaṁ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṁ nikato vañcito paluddho: But sir, for a long time I’ve been cheated, tricked, and deceived by the warriors of the past who were teachers of teachers, who said: ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti, so kāyassa bhedā paraṁ maraṇā parajitānaṁ devānaṁ sahabyataṁ upapajjatī’”ti. ‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ “Abhikkantaṁ, bhante …pe… Excellent, sir! Excellent! … ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” " Tatiyaṁ. "
Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṁ vīriyaṁ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti. When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.” "
iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’
“Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. “In the same way, a noble disciple who has four things slants, slopes, and inclines towards extinguishment.” "
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.” "
Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.
Te jātisaṁvattanikesu saṅkhāresu anabhiratā, jarāsaṁvattanikesu saṅkhāresu anabhiratā, maraṇasaṁvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu anabhiratā, jātisaṁvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṁvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṁvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṁvattanikepi saṅkhāre nābhisaṅkharonti. Since they don’t take pleasure in such choices, they stop making them.