‘Yamidaṁ, deva, cakkaṁ chahi divasehi niṭṭhitaṁ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. ‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub. Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. That’s why it wobbled and fell. Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub. Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti. That’s why it stood still as if fixed to an axle.’
‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’. an3.33 a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, km, mr) | vivattayi → vāvattayi (bj, pts1ed); vivaṭṭayi (sya-all)
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that person is competent to hold a discussion. Nābhihare nābhimadde, neither intimidating nor crushing the other,
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. hatthāpalekhano → hatthāvalekhano (sya-all, km, pts1ed)
Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail.
“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṁ gahapatāniṁ manasāpi aticaritā, kuto pana kāyena. “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. “yatohaṁ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṁ gahapatiṁ manasāpi aticaritā, kuto pana kāyena. “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed.
nābhijānanti te janā. those people just don’t understand. nābhijānanti te janā → na te jānanti taṁ janaṁ (bj, pts1ed); na te jānanti tañjanaṁ (sya-all, km) "
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. an4.162 Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. an4.162 Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. an4.162 Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. an4.162
Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṁ na attaniyaṁ samanupassati, ayaṁ vuccati, rāhula, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. an4.197 Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. an4.197 bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. When an ethical person is spoken to about ethical conduct they don’t lose their temper … Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. When a learned person is spoken to about learning they don’t lose their temper … Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. When a generous person is spoken to about generosity they don’t lose their temper … Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Puna caparaṁ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṁ āhacca ṭhitā ahosi. Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṁ āhacca ṭhitā ahosi; As to when a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky.
Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, km, mr) | vivattayi → vāvattayi (bj); vivaṭṭayi (sya-all, pts1ed) "
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti. an6.14 a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti. an6.15 a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti. “Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re dedicated to ethical conduct. They insist on owning nothing. Their ultimate goal is extinguishment.” ākiñcaññābhinivesā → akiñcanābhinivesā (sya-all, mr) "
Idha, bhikkhave, bhikkhu yasmiṁ samaye cittaṁ niggahetabbaṁ tasmiṁ samaye cittaṁ niggaṇhāti, yasmiṁ samaye cittaṁ paggahetabbaṁ tasmiṁ samaye cittaṁ paggaṇhāti, yasmiṁ samaye cittaṁ sampahaṁsitabbaṁ tasmiṁ samaye cittaṁ sampahaṁseti, yasmiṁ samaye cittaṁ ajjhupekkhitabbaṁ tasmiṁ samaye cittaṁ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca. It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have excellent convictions. They delight in extinguishment.
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti. ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ anavatthitā → anavaṭṭhitato (bj, sya-all, pts1ed) | nābhiramissati → na ramissati (mr) | gacchissanti → gacchanti (bj, sya-all, pts1ed, mr) "
ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
Sā tattha na rajjati, sā tatra nābhiramati. She isn’t stimulated by this and takes no pleasure in it. Sā tattha na rajjati, tatra nābhiramati. She isn’t stimulated by this and takes no pleasure in it. So tattha na rajjati, so tatra nābhiramati. He isn’t stimulated by this and takes no pleasure in it. So tattha na rajjati, tatra nābhiramati. He isn’t stimulated by this and takes no pleasure in it.
Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti. But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.” Yatohaṁ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṁ manasāpi aticaritā, kuto pana kāyenā”ti. Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.” aticaritā → aticarituṁ (sya-all); aticarittā (pts1ed); aticārittaṁ (mr) Yadāhaṁ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṁ sañcicca vītikkamitā”ti. Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.”
‘evaṁ me puratthimaṁ disaṁ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘evaṁ me anudisaṁ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘When I survey the intermediate directions, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ. But I can’t recall getting upset while giving away my teenage wife. Saṅghaṁ kho panāhaṁ, bhante, parivisanto nābhijānāmi evaṁ cittaṁ uppādento: But while I’m serving the Saṅgha I don’t recall thinking:
Idha, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu parittaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu parittaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. puññakiriyavatthuṁ → puññakiriyavatthu (bj); puññakiriyāvatthu (sya-all) " Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu mattaso kataṁ hoti, sīlamayaṁ puññakiriyavatthu mattaso kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
Parājitā ca, bhikkhave, devā apayiṁsuyeva uttarenābhimukhā, abhiyiṁsu asurā. Defeated, the gods fled north with the titans in pursuit. devā → devā bhītā (pts1ed) | apayiṁsuyeva → apayaṁsveva (bj); apassiṁsveva (sya-all); apayiṁsveva (pts1ed) | uttarenābhimukhā → uttarena mukhā (bj); uttarābhimukhā (sya-all) | abhiyiṁsu → abhiyaṁsu (bj); abhibhayiṁsu (sya-all) Parājitā ca, bhikkhave, devā apayiṁsuyeva uttarenābhimukhā, abhiyiṁsu asurā. Defeated, the gods fled north with the titans in pursuit. Parājitā ca, bhikkhave, asurā apayiṁsuyeva dakkhiṇenābhimukhā, abhiyiṁsu devā. Defeated, the titans fled south with the gods in pursuit. Parājitā ca, bhikkhave, asurā apayiṁsuyeva dakkhiṇenābhimukhā, abhiyiṁsu devā. Defeated, the titans fled south with the gods in pursuit.
Tañce, bhikkhave, bhikkhuṁ lobho nābhibhuyya iriyati, Suppose that greed does not master that mendicant and keep going. pāpikā icchā nābhibhuyya iriyati, or corrupt wishes don’t master that mendicant and keep going. ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya iriyati; ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya iriyatī’”ti. and corrupt wishes, so corrupt wishes don’t master them and keep going.’” "
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, Suppose that greed does not master that mendicant and keep going. pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. and corrupt wishes, so corrupt wishes don’t master them and keep going.’ Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, Suppose that greed does not master that mendicant and keep going. pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. and corrupt wishes, so corrupt wishes don’t master them and keep going.’ Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, Suppose that greed does not master that mendicant and keep going. pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. and corrupt wishes, so corrupt wishes don’t master them and keep going.’ Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, Suppose that greed does not master that mendicant and keep going. pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti. and corrupt wishes, so corrupt wishes don’t master them and keep going.’” "
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies.
Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati. Обнаженный аскет свободно ведет себя, облизывает руки [после еды], не принимает предложения подойти и не принимает предложения остановиться [за милостыней], не принимает ни предложенной [ему пищи], ни предназначенной [для него пищи], ни приглашения.
Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti. Этот порядок вещей, монахи, таков, что, едва родившись, бодхисаттва твердо становится на ноги, обращает лицо к северу, проходит семь шагов, и в то время как над ним держат белый зонт, оглядывает все стороны света и произносит могучим голосом: „Я — главный в мире, я — старший в мире, я — лучший в мире, это — последнее рождение, не будет теперь следующего существования!“ uttarābhimukho → uttarenābhimukho (sya-all, km); uttarenamukho (mr) Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. У этого царевича, Божественный, внизу на ступнях видны [знаки в виде] колес с тысячами спиц, с ободьями, со ступицами, завершенными во всех частях. То, что у этого царевича, Божественный, внизу на ступнях видны [знаки в виде] колес с тысячами спиц, с ободьями, со ступицами, завершенными во всех частях, является у него — великого человека — знаком великого человека. Imassa, deva → imassa hi deva (?)
dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. колесо с тысячью спиц, с ободом, со ступицей, исполненное всех достоинств. ‘sutaṁ kho pana metaṁ: “yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattī”ti. „Ведь я слышал об этом: ‘Когда царю, кшатрию, помазанному [на царство], в день упосатхи, в полнолуние омывшему голову и пребывающему, соблюдая упосатху, на превосходной верхней террасе дворца, является божественное сокровище — колесо с тысячью спиц, с ободом, со ступицей, исполненное всех достоинств, то этот царь становится царем, повелителем мира’.
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; Подобно тому, господин, как царь, повелитель, недавно увенчанный и помазанный на царство, обретает великое одушевление, обретает великое удовлетворение,
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; Подобно тому, господин, как царь, повелитель, недавно увенчанный и помазанный на царство, обретает великое одушевление, обретает великое удовлетворение; yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti. о которых заботился его отец, не заботился о тех делах, о которых не заботился его отец, нес те труды, которые нес его отец, не нес тех трудов, которых не нес его отец.
“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, «Вот, Нигродха, подвижник, обнаженный аскет свободно ведет себя, облизывает руки [после еды], не принимает предложения подойти и не принимает предложения остановиться [за милостыней], не принимает ни предложенной [ему пищи], ни предназначенной [для него пищи], ни приглашения.
Ṭhānaṁ kho panetaṁ vijjati, yaṁ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūran’ti. И может случиться так, что когда, приведя в движение колесо праведности, ты в день упосатхи в полнолуние омоешь голову и, прибывая на превосходной верхней террасе дворца, будешь соблюдать упосатху, тебе явится божественное колесо-сокровище с тысячью спиц, с ободом, со ступицей, исполненное всех достоинств“. sīsaṁnhātassa → sīsaṁ nahātassa (bj, pts1ed); sīsanhātassa (sya-all) dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. ему явилось божественное колесо-сокровище с тысячью спиц, с ободом, со ступицей, исполненное всех достоинств. ‘sutaṁ kho pana metaṁ—yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. ‘Ведь я слышал об этом: 'Когда царю, помазанному на царство, в день упосатхи, в полнолуние, омывшему голову и пребывающему, соблюдая упосатху, на превосходной верхней террасе дворца, является божественное колесо-сокровище с тысячью спиц, с ободом, со ступицей, исполненное всех достоинств, то он становится повелителем мира'.
Puna caparaṁ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. И далее, монахи, у великого человека внизу на ступнях видны [знаки в виде] колес с тысячами спиц, с ободьями, со ступицами, завершенными во всех частях, хорошо отделенными друг от друга. То, что у великого человека, монахи, внизу на ступнях видны [знаки в виде] колес с тысячами спиц, с ободьями, со ступицами, завершенными во всех частях, хорошо отделенными друг от друга, является у великого человека, монахи, знаком великого человека. Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni. внизу на ступнях видны [знаки в виде] колес с тысячами спиц, с ободьями, со ступицами, завершенными во всех частях, хорошо отделенными друг от друга. bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. и даже когда ему говорили много [дурного], не бранился, не гневался, не делал зла, не упирался, не выказывал ни гнева, ни ненависти, ни недовольства. Atthassa middhī ca panābhikaṅkhati. „Как бы другие не терпели ущерба“. Atthassa middhī ca → idaṁ samiddhañca (bj, mr); addhaṁ samiddhañca (sya-all)
ayaṁ vuccati, bhikkhave, ‘bhikkhu ariyo, sammaddaso, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. they’re called a noble mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” acchecchi → acchejji (pts-vp-pli1); acchijji (mr) | vivattayi → vāvattayi (bj); vivaṭṭayi (pts-vp-pli1) | adda → ddakkhi (bj); addakkhi (sya-all); dakkhi (pts-vp-pli1, mr) "
mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṁ okkamati, sake devo devāsane nābhiramatīti. Their flower-garlands wither; their clothes become soiled; they sweat from the armpits; their physical appearance deteriorates; and they no longer delight in their heavenly throne.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Напрямую познав землю как землю, он не измышляет [себя как] землю, он не измышляет [себя] в земле, он не измышляет [себя отдельно] от земли, он не измышляет землю «своим», он не радуется земле. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Напрямую познав землю как землю, он не измышляет [себя как] землю, он не измышляет [себя] в земле, он не измышляет [себя отдельно] от земли, он не измышляет землю «своим», он не радуется земле. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Напрямую познав землю как землю, он не измышляет [себя как] землю, он не измышляет [себя] в земле, он не измышляет [себя отдельно] от земли, он не измышляет землю «своим», он не радуется земле. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Напрямую познав землю как землю, он не измышляет [себя как] землю, он не измышляет [себя] в земле, он не измышляет [себя отдельно] от земли, он не измышляет землю «своим», он не радуется земле. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Напрямую познав землю как землю, он не измышляет [себя как] землю, он не измышляет [себя] в земле, он не измышляет [себя отдельно] от земли, он не измышляет землю «своим», он не радуется земле. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
pathaviṁ pathavito abhiññāya pathaviṁ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṁ meti na maññati, pathaviṁ nābhinandati. Напрямую познав землю как землю, он не измышляет [себя как] землю, он не измышляет [себя] в земле, он не измышляет [себя отдельно] от земли, он не измышляет землю «своим», он не радуется земле. nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati.
Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. Моя аскеза была такой, Сарипутта, что я ходил голым, отвергая условности, лизал свои руки, не шёл, когда меня звали, не оставался, когда меня просили. Я не принимал пищу, поднесённую мне или специально приготовленную для меня, не принимал приглашения на обед.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. Если имущество не приходит к представителю клана по мере того, как он работает, старается, прилагает усилие,
Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, Если имущество не приходит к представителю клана по мере того, как он работает, старается, прилагает усилие,
Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Он разрубил жажду, отбросил путы, и с полным проникновением в самомнение он положил конец страданиям. vivattayi → vāvattayi (bj, pts1ed) "
So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. И он слышит, как Татхагата или ученик Татхагаты обучают Дхамме ради уничтожения всех позиций [для воззрений], [всех] решимостей, одержимостей, приверженностей, скрытых склонностей ради успокоения всех формаций, ради оставления всех привязанностей, ради уничтожения жажды, ради бесстрастия, прекращения, ниббаны. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. И он слышит, как Татхагата или ученик Татхагаты обучают Дхамме ради уничтожения всех позиций [для воззрений], [всех] решимостей, одержимостей, приверженностей, скрытых склонностей ради успокоения всех формаций, ради оставления всех привязанностей, ради уничтожения жажды, ради бесстрастия, прекращения, ниббаны.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. И хотя неутомимое усердие было зарождено во мне и утверждена неослабевающая осознанность, моё тело было взволновано и неспокойно, поскольку я был истощён болезненным старанием.
So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Так, отбросив благоволение и отторжение, какое бы чувство он ни испытывал – приятное, болезненное, ни-приятное-ни-болезненное – он не наслаждается этим чувством, не приветствует его, не продолжает удерживать его. So evaṁ anurodhavirodhavippahīno yaṁ kiñci vedanaṁ vedeti, sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so taṁ vedanaṁ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Так, отбросив благоволение и отторжение, какое бы чувство он ни испытывал – приятное, болезненное, ни-приятное-ни-болезненное – он не наслаждается этим чувством, не приветствует его, не продолжает удерживать его.
Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. Вот некий человек не алчен. Он не жаждет ценностей и имущества других: «Ох, если бы только то, что принадлежит другим, было бы моим!»
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, Вот, монахи, некий [аскет] ходит голым, отвергая условности, Лижет свои руки, не идет, когда его зовут, не остаётся, когда его просят. Он не принимает пищу, поднесённую ему или специально приготовленную для него, не принимает приглашения на обед.
Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ. Брахма, напрямую зная землю как землю, напрямую познав то, что не относится к землистости земли, я не заявлял, что являюсь землёй, я не заявлял, что являюсь [чем-то] в земле, я не заявлял, что являюсь чем-то [отдельным] от земли, я не заявлял, что земля является «моей», я не утверждал земли. sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ. Всё как Всё, и напрямую познав то, что не относится к Всеобщности Всего, я не заявлял, что являюсь Всем, я не заявлял, что являюсь [чем-то] во Всём, я не заявлял, что являюсь чем-то [отдельным] от Всего, я не заявлял, что Всё является «моим», я не утверждал Всего. Bhavaṁ nābhivadiṁ kiñci, Не одобрял существованья я любого,
“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; «Какой тип личности, монахи, мучает себя и осуществляет практику мучения самого себя? Вот, монахи, некий [аскет] ходит голым, отвергая условности, Лижет свои руки, не идет, когда его зовут, не остаётся, когда его просят. Он не принимает пищу, поднесённую ему или специально приготовленную для него, не принимает приглашения на обед.
“Ito kho so, vaccha, ekanavuto kappo yamahaṁ anussarāmi, nābhijānāmi kañci ājīvakaṁ saggūpagaṁ aññatra ekena; – Когда я вспоминаю прошедший девяносто один цикл [существования мира], Ваччха, я не припоминаю ни единого адживаки, который бы с распадом тела отправился в небесные миры, за исключением одного, ",
kho so, vaccha, ekanavuto kappo → ito kho vaccha ekanavute kappe (mr) "
Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṁ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. А если ему не понравится житие бездомной жизнью, то что он сможет поделать, кроме как вернуться сюда? ",
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. ‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” yatohaṁ, bhagini, jāto → bhagini jātiyā jāto (si) ‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti. ‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” “yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti. “Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.”
Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. I’m delighted and satisfied with what you’ve expressed so well. Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. So much so that
“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti. “In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”
Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni … На подошвах его ступней колёса с тысячами спиц, с полным ободом и ступицей… ",
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. ‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form. upāyūpādānā → upayūpādānā (bj, mr); upādāyupādānā (sya-all); upāyupādānā (pts1ed) | virāgunaṁ → virāgaṁ (bj, pts1ed); virāgutaṁ (ṭīkā) viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. And I understand that my mind is freed through the ending of attraction based on the consciousness element. ‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. ‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness. nandī → nandi (bj, sya-all, km) manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. mind, ideas, mind consciousness, and things knowable by mind consciousness.
Idha, bhante, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti; It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṁ uppannapubbaṁ”. “In these eighty years, I don’t recall that any sensual perception has ever arisen in me.” “Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṁ uppannapubbaṁ idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. “This we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṁ …pe… “In these eighty years, I don’t recall that any perception of ill will … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāsaññaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. “This too we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṁ uppannapubbaṁ”. “In these eighty years, I don’t recall that any thought of sensuality … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. mn124 “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṁ …pe… ill will … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṁsāvitakkaṁ uppannapubbaṁ, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. “This too we remember as an incredible quality of Venerable Bakkula.” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṁ sāditā”. “In these eighty years, I don’t recall accepting a robe from a householder … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṁ sāditā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. mn124 “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṁ chinditā”. cutting a robe with a knife … “Yampāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṁ chinditā …pe… dhārema”. mn124 “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṁ sibbitā …pe… sewing a robe with a needle … nābhijānāmi rajanena cīvaraṁ rajitā … dying a robe … nābhijānāmi kathine cīvaraṁ sibbitā … sewing a robe during the robe-making ceremony … kathine → kaṭhine (bj, sya-all, km, pts1ed) nābhijānāmi sabrahmacārīnaṁ cīvarakamme vicāritā … looking for robe material for my companions in the spiritual life when they are making robes … vicāritā → byāpāritā (bj, pts1ed); sāditā (sya-all) nābhijānāmi nimantanaṁ sāditā … accepting an invitation … nābhijānāmi evarūpaṁ cittaṁ uppannapubbaṁ: having such a thought: nābhijānāmi antaraghare nisīditā … sitting down inside a house … nābhijānāmi antaraghare bhuñjitā … eating inside a house … nābhijānāmi mātugāmassa anubyañjanaso nimittaṁ gahetā … getting caught up in the details of female’s appearance … nābhijānāmi mātugāmassa dhammaṁ desitā antamaso catuppadampi gāthaṁ … teaching a female, even so much as a four line verse … nābhijānāmi bhikkhunupassayaṁ upasaṅkamitā … going to the nuns’ quarters … nābhijānāmi bhikkhuniyā dhammaṁ desitā … teaching the nuns … nābhijānāmi sikkhamānāya dhammaṁ desitā … teaching the trainee nuns … nābhijānāmi sāmaṇeriyā dhammaṁ desitā … teaching the novice nuns … nābhijānāmi pabbājetā … giving the going forth … nābhijānāmi upasampādetā … giving the ordination … nābhijānāmi nissayaṁ dātā … giving dependence … nābhijānāmi sāmaṇeraṁ upaṭṭhāpetā … being looked after by a novice … nābhijānāmi jantāghare nhāyitā … bathing in the sauna … nābhijānāmi cuṇṇena nhāyitā … bathing with bath powder … nābhijānāmi sabrahmacārīgattaparikamme vicāritā … looking for a massage from my companions in the spiritual life … nābhijānāmi ābādhaṁ uppannapubbaṁ, antamaso gaddūhanamattampi … being ill, even for as long as it takes to pull a cow’s udder … nābhijānāmi bhesajjaṁ upaharitā, antamaso haritakikhaṇḍampi … being presented with medicine, even as much as a bit of yellow myrobalan … nābhijānāmi apassenakaṁ apassayitā … leaning on a headrest … nābhijānāmi seyyaṁ kappetā”. preparing a cot …” “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṁ upagantā”. “In these eighty years, I don’t recall commencing the rainy season residence within a village.” “Yampāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṁ upagantā, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. “This too we remember as an incredible quality of Venerable Bakkula.”
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. It’s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the royal longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail. ‘sutaṁ kho pana metaṁ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.
bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. когда ему высказано даже много [критики], он не оскорбляется, не злится, не испытывает недоброжелательность и возмущение, не демонстрирует злость, ненависть и недовольство. bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. когда ему высказано даже много [критики], он не оскорбляется, не злится, не испытывает недоброжелательность и возмущение, не демонстрирует злость, ненависть и недовольство.
“dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ? “I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion?
Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti— Don’t insist on local terminology and don’t override normal usage. ‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti— ‘Don’t insist on local terminology and don’t override normal usage.’ ‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti— ‘Don’t insist on local terminology and don’t override normal usage.’
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them,
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Когда человека касается приятное чувство, и если он не наслаждается им, не приветствует его, не продолжает его удерживать, ",
So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Когда человека касается приятное чувство, и если он не наслаждается им, не приветствует его, не продолжает его удерживать, ",
aratī nābhikīratī”ti. overwhelm you as you sit alone.” aratī nābhikīratī”ti. overwhelm me as I sit alone.” aratī nābhikīratī”ti. overwhelm you as you sit alone?”
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena. The world is for the most part shackled by attraction, grasping, and insisting. Upayupādānābhinivesavinibandho → upāyupādānābhinivesavinibaddho (bj); upāyupādānābhinivesavinibandho (sya-all, km, pts1ed, pts2ed) "
‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism.
‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṁ sukhadukkhan’ti evampāhaṁ na vadāmi. Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this.
Yo ca kho, bhikkhave, pathavīdhātuṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in the earth element, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering. yo vāyodhātuṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in the air element, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti. If you don’t take pleasure in suffering, I say you’re exempt from suffering.” "
Yatvāhaṁ, āvuso, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, nābhijānāmi aññaṁ satthāraṁ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena. Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha. uddisitā → uddisituṁ (bj, pts1ed, pts2ed, mr)
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. nandī → nandi (bj, sya-all, km, pts1ed) | upayupādānā → upāyupādānā (sya-all, km, pts1ed) | anabhāvaṅkatā → anabhāvakatā (bj, pts1ed) viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati. “Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’. viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṁ suvimuttanti’ vuccati. the consciousness element; any attraction, grasping, mental fixation, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
Yo ca kho, bhikkhave, rūpaṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in form, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering. Yo vedanaṁ nābhinandati … If you don’t take pleasure in feeling … yo saññaṁ nābhinandati … perception … yo saṅkhāre nābhinandati … choices … yo viññāṇaṁ nābhinandati, dukkhaṁ so nābhinandati. consciousness, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti. If you don’t take pleasure in suffering, I say you’re exempt from suffering.” "
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena The world is for the most part shackled by attraction, grasping, and insisting. taṁ cāyaṁ upayupādānaṁ cetaso adhiṭṭhānābhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion “my self”,
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. «Монахи, вы должны отбросить любое желание, алчность, наслаждение и привязанность к материи; и любое привлечение, удержание, умственную фиксацию, настойчивость и скрытые тенденции. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. к вниманию; и любое привлечение, удержание, умственную фиксацию, настойчивость и скрытые тенденции.
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā”ti? “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?” “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. “When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise. viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhā. consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise. api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”
“Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā”ti? “Mendicants, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?” saṁyojanābhinivesavinibandhājjhosānā”ti → vinibandhā ajjhosānāti (mr) " “rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. “When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise. viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa uppajjanti saṁyojanābhinivesavinibandhājjhosānā. consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise. api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā— “Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— viññāṇe yo chando …pe… adhiṭṭhānābhinivesānusayā— consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies—
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. “Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. You should give up any desire, greed, relishing, and craving for feeling … saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. choices … Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies.
anāgataṁ cakkhuṁ nābhinandati; they don’t look forward to enjoying the eye in the future, anāgataṁ jivhaṁ nābhinandati; sn35.7 anāgataṁ manaṁ nābhinandati; they don’t look forward to enjoying the mind in the future,
anāgataṁ cakkhuṁ nābhinandati; they don’t look forward to enjoying the eye in the future, anāgataṁ jivhaṁ nābhinandati; sn35.8 anāgataṁ manaṁ nābhinandati; sn35.8
anāgataṁ cakkhuṁ nābhinandati; they don’t look forward to enjoying the eye in the future, anāgataṁ jivhaṁ nābhinandati; sn35.9 anāgataṁ manaṁ nābhinandati; sn35.9
“Yo ca kho, bhikkhave, cakkhuṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in the eye, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering. yo jivhaṁ nābhinandati, dukkhaṁ so nābhinandati. tongue … Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. sn35.19 yo manaṁ nābhinandati, dukkhaṁ so nābhinandati. mind, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering.” "
“Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṁ so nābhinandati. sn35.20 Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. sn35.20 dhamme nābhinandati, dukkhaṁ so nābhinandati. sn35.20 Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. "
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them,
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ, bhikkhave, bhikkhunā: If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand: Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṁ bhikkhunā: If a mendicant doesn’t approve, welcome, and keep clinging to them, they should understand:
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— If a mendicant doesn’t approve, welcome, and keep clinging to them, Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— If a mendicant doesn’t approve, welcome, and keep clinging to them,
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them,
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tassa taṁ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti na tadupādānaṁ. their consciousness doesn’t rely on that and grasp it.
Tañce, bhikkhu, nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṁ paribhedi baḷisaṁ na anayaṁ āpanno na byasanaṁ āpanno na yathākāmakaraṇīyo pāpimato …pe…. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṁ paribhedi baḷisaṁ na anayaṁ āpanno na byasanaṁ āpanno na yathākāmakaraṇīyo pāpimato”ti. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do with them what he wants.” "
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, pts1ed) | vivattayi → vāvattayi (bj)
ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. they’re called a mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṁ nābhinandati. When touched by painful feeling they don’t look forward to enjoying sensual pleasures. Tassa kāmasukhaṁ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant feeling underlying that.
“Ito so, gāmaṇi, ekanavutikappe yamahaṁ anussarāmi, nābhijānāmi kiñci kulaṁ pakkabhikkhānuppadānamattena upahatapubbaṁ. “Well, chief, I recollect ninety-one eons back but I’m not aware of any family that’s been ruined merely by offering some cooked almsfood. ekanavutikappe → ekanavuto kappo (bj, sya-all, km); ekanavutikappo (pts1ed)
‘acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.’
Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. A mendicant sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed. manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. knows an agreeable idea with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te jātisaṁvattanikesu saṅkhāresu nābhiramanti, jarāsaṁvattanikesu saṅkhāresu nābhiramanti, maraṇasaṁvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṁvattanikesu saṅkhāresu nābhiramanti. They don’t take pleasure in choices that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress. 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.
Te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… They don’t take pleasure in choices that lead to rebirth … anabhiratā …pe… nābhisaṅkharonti …pe… They stop making such choices …
te jātisaṁvattanikesu saṅkhāresu nābhiramanti …pe… They don’t take pleasure in choices that lead to rebirth … anabhiratā …pe… nābhisaṅkharonti …pe… They stop making such choices …