“Yamidaṁ, bhante, bhagavatā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti? “But, sir, if someone does these things that should not be done, what drawbacks should they expect?” “Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho— “They should expect these drawbacks. attāpi attānaṁ upavadati, They blame themselves. anuvicca viññū garahanti, After examination, sensible people criticize them. pāpako kittisaddo abbhuggacchati, They get a bad reputation. Yamidaṁ, ānanda, mayā ekaṁsena akaraṇīyaṁ akkhātaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ tasmiṁ akaraṇīye kayiramāne ayaṁ ādīnavo pāṭikaṅkho”ti. These are the drawbacks they should expect.” “Ekaṁsenāhaṁ, ānanda, karaṇīyaṁ vadāmi kāyasucaritaṁ vacīsucaritaṁ manosucaritan”ti. “Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.” “Yamidaṁ, bhante, bhagavatā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ko ānisaṁso pāṭikaṅkho”ti? “But, sir, if someone does these things that should be done, what benefits should they expect?” “Yamidaṁ, ānanda, mayā ekaṁsena karaṇīyaṁ akkhātaṁ kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ tasmiṁ karaṇīye kayiramāne ayaṁ ānisaṁso pāṭikaṅkho— “They should expect these benefits.
‘ko nu kho loke assādo, ko ādīnavo, kiṁ nissaraṇan’ti? ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo. ‘The pleasure and happiness that arise from the world: this is its gratification. lokaṁ → loke (bj, sya-all, km, pts1ed) Yaṁ loko anicco dukkho vipariṇāmadhammo, ayaṁ loke ādīnavo. That the world is impermanent, suffering, and perishable: this is its drawback. loko → loke (pts1ed, mr) Yo loke chandarāgavinayo chandarāgappahānaṁ, idaṁ loke nissaraṇan’ti. Removing and giving up desire and greed for the world: this is its escape.’ loke nissaraṇan’ti → lokanissaraṇaṁ (aṭṭha.) Yāvakīvañcāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddho’ti → abhisambuddho (bj, sya-all, km, pts1ed, mr) Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. khvāhaṁ → kho ahaṁ (bj, pts1ed); khohaṁ (sya-all, km, mr)
‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ— ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti. Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ ḍāho → ḍaho (bj, sya-all, pts1ed) | nakhasā → rakhasā (bj, sya-all, pts1ed) | lohitaṁ pittaṁ → lohitapittaṁ (bj, pts1ed) " Iti imasmiṁ kāye ādīnavānupassī viharati. And so they meditate observing drawbacks in this body. Ayaṁ vuccatānanda, ādīnavasaññā. This is called the perception of drawbacks. Katamā cānanda, pahānasaññā? And what is the perception of giving up? Idhānanda, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ vihiṁsāvitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. Ayaṁ vuccatānanda, pahānasaññā. This is called the perception of giving up.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Это — первая опасность для злонравного, вследствие пренебрежения нравственностью. Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. И далее, домоправители, о злонравном, пренебрегающем нравственностью, идет дурная слава. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. Это — вторая опасность для злонравного, вследствие пренебрежения нравственностью. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. И далее, домоправители, в чье бы собрание ни вступал злонравный, пренебрегающий нравственностью, — в собрание кшатриев, или собрание брахманов, или собрание домоправителей, или собрание отшельников — он вступает в него неуверенно и беспокойно. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Это — третья опасность для злонравного, вследствие пренебрежения нравственностью. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. И далее, домоправители, злонравный, пренебрегающий нравственностью, оканчивает свои дни в мучении. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Это — четвертая опасность для злонравного, вследствие пренебрежения нравственностью. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. И далее, домоправители, злонравный, пренебрегающий нравственностью, с распадом тела после смерти вновь рождается в бедствии, несчастье, страдании, преисподней. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Это — пятая опасность для злонравного, вследствие пренебрежения нравственностью. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā. Таковы, домоправители, пять опасностей для злонравного вследствие пренебрежения нравственностью. 6. Sīlavantaānisaṁsa 6. Блага нравственных людей Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Существует, домоправители, пять преимуществ для добронравного, вследствие обладания нравственностью.
ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Это — первая опасность для злонравного вследствие пренебрежения нравственностью. Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, И далее, друзья, о злонравном, пренебрегающем нравственностью идет дурная слава. ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. Это — вторая опасность для злонравного вследствие пренебрежения нравственностью. Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto, И далее, друзья, в чье бы собрание ни вступал злонравный, пренебрегающий нравственностью — в собрание кшатриев, или собрание брахманов, или собрание домоправителей, или собрание отшельников — он вступает в него неуверенно и беспокойно. ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Это — третья опасность для злонравного вследствие пренебрежения нравственностью. Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti, И далее, друзья, злонравный, пренебрегающий нравственностью оканчивает свои дни в мучении. ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Это — четвертая опасность для злонравного вследствие пренебрежения нравственностью. Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, И далее, друзья, злонравный, пренебрегающий нравственностью с распадом тела после смерти рождается в бедствии, несчастье, страдании, преисподней. ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Это — пятая опасность для злонравного вследствие пренебрежения нравственностью. Pañca ānisaṁsā sīlavato sīlasampadāya. Пять преимуществ для добронравного вследствие обладания нравственностью. Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati, Вот, друзья, добронравный, обладающий нравственностью по причине усердия достигает великого достатка. ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. Это — первое преимущество для добронравного вследствие обладания нравственностью.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. This is the first drawback. Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Furthermore, an unethical person gets a bad reputation. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. This is the second drawback. Puna caparaṁ, gahapatayo, 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 tatiyo ādīnavo dussīlassa sīlavipattiyā. This is the third drawback. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Furthermore, an unethical person feels lost when they die. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. This is the fourth drawback. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. This is the fifth drawback. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā. These are the five drawbacks for an unethical person because of their failure in ethics. Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. There are these five benefits for an ethical person because of their accomplishment in ethics. Katame pañca? What five?
‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? «Но, друзья, в чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении чувственных удовольствий? Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? «В чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении материальной формы? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? «В чём заключается привлекательность, в чём заключается опасность, в чём заключается спасение в отношении чувств? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Будучи спрошенными так, странники – приверженцы других учений не смогут дать объяснений, и более того, попадут впросак. Taṁ kissa hetu? И почему? Yathā taṁ, bhikkhave, avisayasmiṁ. Потому что это вне их области [знания]. Ko ca, bhikkhave, kāmānaṁ ādīnavo? И что такое, монахи, опасность в отношении чувственных удовольствий? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti— Вот, монахи, что касается ремесла, которым представитель клана добывает себе на жизнь, – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena— проверки, или подсчёта, или расчёта, или сельского хозяйства, или торговли, или земледелия, или стрельбы из лука, или служения царю, или какого бы то ни было ремесла, – saṅkhānena → saṅkhāya (mr) sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; ему приходится сталкиваться с холодом, приходится сталкиваться с жарой, ему вредят соприкосновения с мухами, с комарами, с ветром, с солнцем, с ползучими тварями. Ему грозит смерть от голода и жажды. rissamāno → īrayamāno (mr); samphassamāno (…) Ko ca, bhikkhave, rūpānaṁ ādīnavo? И что такое, монахи, опасность в отношении материальной формы? Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ. Спустя какое-то время можно будет увидеть эту же самую женщину, которой восемьдесят, девяносто или сто лет, – скрючившуюся, как подкова, согнутую вдвое, опирающуюся на палку, шатающуюся, хилую, утратившую молодость, с разбитыми зубами, седыми и скудными волосами, плешивую, морщинистую, с покрытыми пятнами частями тела. palitakesaṁ → palitakesiṁ (si, sya-all, pts1ed) | khaṇḍadantaṁ → khaṇḍadantiṁ (si, sya-all, pts1ed) Taṁ kiṁ maññatha, bhikkhave, Как вы думаете, монахи? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Не исчезла ли её красота и миловидность, и не стала ли видна опасность? Ko ca, bhikkhave, vedanānaṁ ādīnavo? И что такое, монахи, опасность в отношении чувств? Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. Чувства непостоянны, [являются] страданием, подвержены изменению. Это является опасностью в отношении чувств. Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? И что такое, монахи, спасение в отношении чувств? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. Это устранение желания и жажды, оставление желания и жажды к чувствам. Это является спасением в отношении чувств. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. Не может быть такого, чтобы те жрецы и отшельники, которые не понимают в соответствии с действительностью привлекательность как привлекательность, опасность как опасность, спасение как спасение в отношении чувств, могли бы либо сами полностью понимать чувства, либо наставлять другого так, чтобы он смог полностью понять чувства.
Ko ca, mahānāma, kāmānaṁ ādīnavo? И что такое, монахи, опасность в отношении чувственных удовольствий? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti— Вот, монахи, что касается ремесла, которым представитель клана добывает себе на жизнь, – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, проверки, или подсчёта, или расчёта, или сельского хозяйства, или торговли, или земледелия, или стрельбы из лука, или служения царю, или какого бы то ни было ремесла, – sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; ему приходится сталкиваться с холодом, приходится сталкиваться с жарой, ему вредят соприкосновения с мухами, с комарами, с ветром, с солнцем, с ползучими тварями. Ему грозит смерть от голода и жажды.
“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṁ nissaraṇaṁ? “Sir, what’s the gratification, the drawback, and the escape when it comes to form, Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? feeling, Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? perception, Ko saṅkhāresu assādo, ko ādīnavo, kiṁ nissaraṇaṁ? choices, Ko viññāṇe assādo, ko ādīnavo, kiṁ nissaraṇan”ti? and consciousness?” “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpe assādo. “The pleasure and happiness that arise from form: this is its gratification. Yaṁ kho → yañca (sya-all, km) Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yo rūpe chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpe nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. Yaṁ kho, bhikkhu, vedanaṁ paṭicca … The pleasure and happiness that arise from feeling … saññaṁ paṭicca … perception … Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yo viññāṇe chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇe nissaraṇan”ti. Removing and giving up desire and greed for consciousness: this is its escape.” “Kathaṁ pana, bhante, jānato kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?” “Yaṁ kiñci, bhikkhu, rūpaṁ—atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā—sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya passati. “One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ‘What’s the gratification, the drawback, and the escape when it comes to the earth element … ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; the water element … ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; the fire element … ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti? and the air element?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo; ‘The pleasure and happiness that arise from the earth element: this is its gratification. yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo; That the earth element is impermanent, suffering, and perishable: this is its drawback. yaṁ → yā (bj) yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ. Removing and giving up desire and greed for the earth element: this is its escape. Yaṁ āpodhātuṁ paṭicca …pe… The pleasure and happiness that arise from the water element … yaṁ tejodhātuṁ paṭicca …pe… The pleasure and happiness that arise from the fire element … yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; That the air element is impermanent, suffering, and perishable: this is its drawback. yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’. Removing and giving up desire and greed for the air element: this is its escape.’ Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddhoti → abhisambuddho (bj, sya-all, km) Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
‘ko nu kho rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? ‘What’s the gratification, the drawback, and the escape when it comes to form … Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? feeling … Ko saññāya assādo, ko ādīnavo, kiṁ nissaraṇaṁ? perception … Ko saṅkhārānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? choices … Ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? and consciousness?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ rūpassa assādo. ‘The pleasure and happiness that arise from form: this is its gratification. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ rūpassa nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vedanāya assādo. The pleasure and happiness that arise from feeling … Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. sn22.26 Yaṁ → yā (mr) Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. sn22.26 Yaṁ saññaṁ paṭicca uppajjati …pe… perception … yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ saṅkhārānaṁ assādo. choices … Yaṁ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṁ saṅkhārānaṁ ādīnavo. sn22.26 Yaṁ → ye (bj, sya-all, mr) Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ, idaṁ saṅkhārānaṁ nissaraṇaṁ. sn22.26 Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ viññāṇassa assādo. consciousness: this is its gratification. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ viññāṇassa nissaraṇaṁ’. Removing and giving up desire and greed for consciousness: this is its escape.’ Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddho’ti → abhisambuddho (bj, sya-all) Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ upādānakkhandhānaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ; But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
ayaṁ rūpassa ādīnavo. sn22.57 Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ— Removing and giving up desire and greed for form: this is its escape. idaṁ rūpassa nissaraṇaṁ. sn22.57 Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya; Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation; ayaṁ vedanāya ādīnavo. sn22.57 Yo vedanāya chandarāgavinayo chandarāgappahānaṁ— Removing and giving up desire and greed for feeling: this is its escape. … idaṁ vedanāya nissaraṇaṁ. sn22.57 Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya; sn22.57 ayaṁ saṅkhārānaṁ ādīnavo. sn22.57 Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ— sn22.57 idaṁ saṅkhārānaṁ nissaraṇaṁ. sn22.57 Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe… saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā. sn22.57 ayaṁ viññāṇassa ādīnavo. sn22.57 Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— Removing and giving up desire and greed for consciousness: this is its escape. idaṁ viññāṇassa nissaraṇaṁ. sn22.57 Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya; Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṁ nissaraṇaṁ; “Sir, what’s the gratification, the drawback, and the escape when it comes to form, ko vedanāya … feeling, ko saññāya … perception, ko saṅkhārānaṁ … choices, ko viññāṇassa assādo, ko ādīnavo, kiṁ nissaraṇan”ti? and consciousness?” “Yaṁ kho, bhikkhu, rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpassa assādo. “The pleasure and happiness that arise from form: this is its gratification. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpassa nissaraṇaṁ. Removing and giving up desire and greed for form: this is its escape. Yaṁ vedanaṁ paṭicca … The pleasure and happiness that arise from feeling … yaṁ saññaṁ paṭicca … perception … Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—idaṁ viññāṇassa nissaraṇan”ti. Removing and giving up desire and greed for consciousness: this is its escape.” “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: “Kathaṁ nu kho, bhante, jānato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṁ nissaraṇaṁ? ‘What’s the gratification, the drawback, and the escape when it comes to the eye … Ko sotassa …pe… ear … ko ghānassa … nose … ko jivhāya … tongue … ko manassa assādo, ko ādīnavo, kiṁ nissaraṇan’ti? and mind?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘yaṁ kho cakkhuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ cakkhussa assādo. ‘The pleasure and happiness that arise from the eye: this is its gratification. Yaṁ cakkhuṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ cakkhussa ādīnavo. That the eye is impermanent, suffering, and perishable: this is its drawback. Yo cakkhusmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ cakkhussa nissaraṇaṁ. Removing and giving up desire and greed for the eye: this is its escape. Yaṁ sotaṁ …pe… The pleasure and happiness that arise from the ear … yaṁ ghānaṁ …pe… nose … Yaṁ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṁ jivhāya ādīnavo. sn35.13 Yaṁ → yā (bj, sya-all, km) Yo jivhāya chandarāgavinayo chandarāgappahānaṁ, idaṁ jivhāya nissaraṇaṁ. sn35.13 Yaṁ kāyaṁ …pe… body … yaṁ manaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ manassa assādo. mind: this is its gratification. Yaṁ mano anicco dukkho vipariṇāmadhammo, ayaṁ manassa ādīnavo. That the mind is impermanent, suffering, and perishable: this is its drawback. Yaṁ → yo (bj, sya-all, km, mr) Yo manasmiṁ chandarāgavinayo chandarāgappahānaṁ, idaṁ manassa nissaraṇan’ti. Removing and giving up desire and greed for the mind: this is its escape.’ Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. ti → sabbatthāpi evameva itisaddena saha Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ ajjhattikānaṁ āyatanānaṁ evaṁ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. But when I did truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? And what is feeling’s gratification, drawback, and escape?” “Tisso imā, ānanda, vedanā— “Ānanda, there are these three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— pleasant, painful, and neutral. imā vuccanti, ānanda, vedanā. These are called feeling. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. That feeling is impermanent, suffering, and perishable: this is its drawback. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. Removing and giving up desire and greed for feeling: this is its escape. Atha kho panānanda, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. But I have also explained the progressive cessation of conditions. Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… For someone who has attained the first absorption, speech has ceased. …
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? And what is feeling’s gratification, drawback, and escape?” “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Tena hi, ānanda, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Ānanda, listen and apply your mind well, I will speak.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied.
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? And what is feeling’s gratification, drawback, and escape?” “Tisso imā, bhikkhave, vedanā— “Mendicants, there are these three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— pleasant, painful, and neutral. imā vuccanti, bhikkhave, vedanā. These are called feeling. Yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo. That feeling is impermanent, suffering, and perishable: this is its drawback. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇaṁ. Removing and giving up desire and greed for feeling: this is its escape. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṁ nirodho akkhāto. But I have also explained the progressive cessation of conditions. … Paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti …pe… sn36.17
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? And what is feeling’s gratification, drawback, and escape?” “Bhagavaṁmūlakā no, bhante, dhammā …pe…” “Our teachings are rooted in the Buddha. …” “tisso imā, bhikkhave, vedanā— “Mendicants, there are these three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— pleasant, painful, and neutral.
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? And what is feeling’s gratification, drawback, and escape?” “Tisso imā, bhikkhu, vedanā— “Mendicant, there are these three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. pleasant, painful, and neutral. Imā vuccanti, bhikkhu, vedanā. These are called feeling. yaṁ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṁ vedanāya ādīnavo; That feeling is impermanent, suffering, and perishable: this is its drawback. yo vedanāya chandarāgavinayo chandarāgappahānaṁ, idaṁ vedanāya nissaraṇan”ti. Removing and giving up desire and greed for feeling: this is its escape.” " Tatiyaṁ. "
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan’ti? And what is feeling’s gratification, drawback, and escape?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘tisso imā vedanā— ‘There are these three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. pleasant, painful, and neutral.
‘ayaṁ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu …pe… ‘This is the drawback of feeling.’ … ‘idaṁ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. ‘This is the escape from feeling.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” " Pañcamaṁ. "
Ko vedanāya assādo, ko ādīnavo, kiṁ nissaraṇan”ti? And what is feeling’s gratification, drawback, and escape?” “Tisso imā, bhikkhave, vedanā— “Mendicants, there are these three feelings. sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. pleasant, painful, and neutral. Imā vuccanti, bhikkhave, vedanā. These are called feeling.