ayaṁ vuccati, sāriputta: they’re called ‘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) Idañca pana metaṁ, sāriputta, sandhāya bhāsitaṁ pārāyane udayapañhe: And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said: pārāyane → pārāyaṇe (bj) " ‘Pahānaṁ kāmasaññānaṁ, ‘The giving up of sensual desires
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti. This is the cause, this is the reason why for different people the same kind of business undertaking might fail, Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti. while another doesn’t meet expectations, Ayaṁ kho pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti. another meets expectations, Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti. and another exceeds expectations.” " Navamaṁ. "
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ. This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence, Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti. while others are non-returners who don’t come back.” " Paṭhamaṁ. "
“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti? “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully extinguished in the present life?” “Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ nappajānanti. “Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti. That’s the cause, that’s the reason why some sentient beings aren’t fully extinguished in the present life.” “Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in the present life?” “Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ pajānanti. “Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. That’s the cause, that’s the reason why some sentient beings are fully extinguished in the present life.” " Navamaṁ. "
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti. “Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.” Evampi kho te → evampi kho (mr) “Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti. “Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up. ketabino → keṭubhino (bj, sya-all, km, pts1ed) " Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti. Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.” “Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te. “Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial, Ayaṁ pana, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti. while someone else gives exactly the same gift and it is very fruitful and beneficial.” " Navamaṁ. "
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti? “But how could this be?” “Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ. “Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest. Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.” Tatthāhaṁ → athāhaṁ (mr) | samāpajjiṁ → samāpajjaṁ (bj) “Kiṁsaññī panāyasmā sāriputto tasmiṁ samaye ahosī”ti? “But at that time what did Reverend Sāriputta perceive?” Kiṁsaññī panāyasmā sāriputto → kiṁsaññī panāvuso sāriputta (mr)
“Yathā kathaṁ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti? “But how could this be?” “Idha, āvuso ānanda, bhikkhu evaṁsaññī hoti: “Ānanda, it’s when a mendicant perceives: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Evaṁ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “But how could this be?” “Idha, āvuso, bhikkhu evaṁsaññī hoti: “It’s when a mendicant perceives: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” "
“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? – Друг Сарипутта, в чём условие и причина, почему из этих двух типов личностей с изъяном один зовётся низшим, а другой зовётся высшим? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti? В чём условие и причина, почему из этих двух типов личностей без изъяна один зовётся низшим, а другой зовётся высшим? “Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; – Друг, когда человек с изъяном не понимает в соответствии с действительностью: «Во мне есть изъян», то можно ожидать, что он не будет зарождать рвение, делать усилие, вызывать усердие, чтобы отбросить этот изъян, so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. и что он умрёт с жаждой, злобой, заблуждением, с изъяном, с загрязнённым умом. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Представь, как если бы из лавки или же из кузницы принесли бронзовую тарелку с грязью и пятнами,
Katamā ca, sāriputta, aṇḍajā yoni? И что такое рождение из яйца? Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti— Есть существа, которые рождаются, пробивая скорлупу яйца. ayaṁ vuccati, sāriputta, aṇḍajā yoni. Это называется рождением из яйца. Katamā ca, sāriputta, jalābujā yoni? И что такое рождение из утробы? Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti— Есть существа, которые рождаются, пробивая водную оболочку плода. ayaṁ vuccati, sāriputta, jalābujā yoni. Это называется рождением из утробы. Katamā ca, sāriputta, saṁsedajā yoni? И что такое рождение из влаги? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti— Есть существа, которые рождаются в протухшей рыбе, в сгнившем трупе, в гнилой каше, в выгребной яме, в канализации. ayaṁ vuccati, sāriputta, saṁsedajā yoni. Это называется рождением из влаги. Katamā ca, sāriputta, opapātikā yoni? И что такое спонтанное рождение? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā— Есть божества и обитатели ада, а также некоторые человеческие существа и некоторые существа в нижних мирах, [которые возникают спонтанно]. ayaṁ vuccati, sāriputta, opapātikā yoni. Это называется спонтанным рождением. Imā kho, sāriputta, catasso yoniyo. Таковы четыре вида рождения. Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: Сарипутта, когда я знаю и вижу так, то если кто-либо скажет обо мне: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, «У отшельника Готамы нет каких-либо сверхчеловеческих состояний…»
kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? Какой монах, друг Сарипутта, мог бы наполнить светом лес Саловых Деревьев Госинги? “Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. – Вот, друг Моггаллана, монах овладевает своим умом, не позволяет уму овладеть им. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; Утром он пребывает в том пребывании или достижении, в котором он хочет пребывать утром. yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; Днём он пребывает в том пребывании или достижении, в котором он хочет пребывать днём. Kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Какой монах, друг Сарипутта, мог бы наполнить светом лес Саловых Деревьев Госинги?» Evaṁ vutte, bhante, āyasmā sāriputto maṁ etadavoca: И достопочтенный Сарипутта ответил: ‘idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti no ca bhikkhu cittassa vasena vattati. «Вот, друг Моггаллана, монах овладевает своим умом… Вечером он пребывает в том пребывании или достижении, в котором он хочет пребывать вечером. … So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; mn32
Katamena kho tvaṁ, sāriputta, vihārena etarahi bahulaṁ viharasī”ti? What kind of meditation are you usually practicing these days?” bahulaṁ → etarahi bahulaṁ (bj, pts1ed) “Suññatāvihārena kho ahaṁ, bhante, etarahi bahulaṁ viharāmī”ti. “Sir, these days I usually practice the meditation on emptiness.” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. It seems you usually practice the meditation of a great man.
“ayaṁ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā. “This Venerable Sāriputta is educating the mendicants. … Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Yannūnāhaṁ āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. Why don’t I extoll him in his presence with fitting verses?” Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāyasmā sāriputto tenañjaliṁ paṇāmetvā āyasmantaṁ sāriputtaṁ etadavoca: Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward Sāriputta, and said,
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— ‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’ Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, ‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— sn12.32 khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti; sn12.32 evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I would answer: puṭṭhohaṁ → puṭṭhāhaṁ (pts1ed, pts2ed, mr) ‘yaṁnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṁ khīṇāmhīti viditaṁ. ‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”. ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. ‘But how have you known and seen so that the relishing of feelings is no longer present?’ Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, ‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I’d answer: ‘tisso kho imā, āvuso, vedanā. ‘Reverends, there are three feelings. Katamā tisso? What three? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Pleasant, painful, and neutral feeling. ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— ‘But Reverend, how have you been released that you declare enlightenment: khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti? “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”?’ Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? How would you answer?” “Sace maṁ, bhante, evaṁ puccheyyuṁ: “Sir, if they were to ask me this, ‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— sn12.32 khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. sn12.32 Evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: I’d answer: ‘ajjhattaṁ vimokkhā khvāhaṁ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṁ viharantaṁ āsavā nānussavanti, attānañca nāvajānāmī’ti. ‘Because of an inner release with the ending of all grasping, I live mindfully so that defilements don’t defile me and I don’t look down on myself.’
Yathā kathaṁ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti? How then should we see the meaning of this statement?” “Tenahāvuso, upamaṁ te karissāmi. “Well then, reverend, I shall give you a simile. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ jānanti. For by means of a simile some sensible people understand the meaning of what is said. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ. Suppose there were two bundles of reeds leaning up against each other.
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” “Idhāvuso assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ …pe… ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti. “Reverend, it’s when an unlearned ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘knowledge’. Katamā nu kho, āvuso, vijjā; What is knowledge? kittāvatā ca vijjāgato hotī”ti? And how is a knowledgeable person defined?” “Idhāvuso, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ …pe… samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; “Reverend, it’s when a learned noble disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” “Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. “Reverend, an unlearned ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
“‘vijja, vijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘knowledge’. Katamā nu kho, āvuso, vijjā; What is knowledge? kittāvatā ca vijjāgato hotī”ti? And how is a knowledgeable person defined?” “Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. “Reverend, a learned noble disciple truly understands the gratification, the drawback, and the escape when it comes to form,
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” “Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. “Reverend, an unlearned ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘knowledge’. Katamā nu kho, āvuso, vijjā; What is knowledge? kittāvatā ca vijjāgato hotī”ti? And how is a knowledgeable person defined?” “Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. “Reverend, a learned noble disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
“‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘extinguishment’. Katamaṁ nu kho, āvuso, nibbānan”ti? What is extinguishment?” “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— “Reverend, the ending of greed, hate, and delusion idaṁ vuccati nibbānan”ti. is called extinguishment.”
“‘Arahattaṁ, arahattan’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘perfection’. Katamaṁ nu kho, āvuso, arahattan”ti? What is perfection?” “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— “Reverend, the ending of greed, hate, and delusion idaṁ vuccati arahattan”ti. is called perfection.”
“‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘gaining solace’. Kittāvatā nu kho, āvuso, assāsappatto hotī”ti? At what point do you gain solace?” “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti. “When a mendicant truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained solace.” “Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti? “But, reverend, is there a path and a practice for realizing this solace?”
“‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘gaining ultimate solace’. Kittāvatā nu kho, āvuso, paramassāsappatto hotī”ti? At what point do you gain ultimate solace?” “Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti. “When a mendicant is freed by not grasping after truly understanding the six fields of contact’s origin, ending, gratification, drawback, and escape, at that point they’ve gained ultimate solace.” “Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? “But, reverend, is there a path and a practice for realizing this ultimate solace?”
“‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘feeling’. Katamā nu kho, āvuso, vedanā”ti? What is feeling?” “Tisso imāvuso, vedanā. “Reverend, there are three feelings. Katamā tisso? What three?
“‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘defilement’. Katamo nu kho, āvuso, āsavo”ti? What is defilement?” “Tayo me, āvuso, āsavā. “Reverend, there are three defilements. Kāmāsavo, bhavāsavo, avijjāsavo— The defilements of sensuality, desire to be reborn, and ignorance.
“‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā”ti? What is ignorance?” “Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ayaṁ vuccatāvuso, avijjā”ti. This is called ignorance.”
“‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘craving’. Katamā nu kho, āvuso, taṇhā”ti? What is craving?” “Tisso imā, āvuso, taṇhā. “Reverend, there are these three cravings. Kāmataṇhā, bhavataṇhā, vibhavataṇhā— Craving for sensual pleasures, craving to continue existence, and craving to end existence.
“‘Ogho, ogho’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘a flood’. Katamo nu kho, āvuso, ogho”ti? What is a flood?” “Cattārome, āvuso, oghā. “Reverend, there are these four floods. Kāmogho, bhavogho, diṭṭhogho, avijjogho— The floods of sensuality, desire to be reborn, views, and ignorance.
“‘Upādānaṁ, upādānan’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘grasping’. Katamaṁ nu kho, āvuso, upādānan”ti? What is grasping?” “Cattārimāni, āvuso, upādānāni. “Reverend, there are these four kinds of grasping. Kāmupādānaṁ, diṭṭhupādānaṁ sīlabbatupādānaṁ, attavādupādānaṁ— Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
“‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of these things called ‘states of existence’. Katamo nu kho, āvuso, bhavo”ti? What are states of existence?” “Tayome, āvuso, bhavā. “Reverend, there are these three states of existence. Kāmabhavo, rūpabhavo, arūpabhavo— Existence in the sensual realm, the realm of luminous form, and the formless realm.
“‘Dukkhaṁ, dukkhan’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘suffering’. Katamaṁ nu kho, āvuso, dukkhan”ti? What is suffering?” “Tisso imā, āvuso, dukkhatā. “Reverend, there are these three forms of suffering. Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā— The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing.
“‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘substantial reality’. Katamo nu kho, āvuso, sakkāyo”ti? What is substantial reality?” “Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṁ— “Reverend, the Buddha said that these five grasping aggregates are substantial reality. That is, rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. form, feeling, perception, choices, and consciousness.
“‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘extinguishment’. Katamaṁ nu kho, āvuso, nibbānan”ti? What is extinguishment?” “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo— “Reverend, the ending of greed, hate, and delusion idaṁ vuccati nibbānan”ti. is called extinguishment.”
Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? And how does a mendicant with good friends develop and cultivate the noble eightfold path? Idha, sāriputta, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. Evaṁ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. That’s how a mendicant with good friends develops and cultivates the noble eightfold path. Tadamināpetaṁ, sāriputta, pariyāyena veditabbaṁ yathā sakalamidaṁ brahmacariyaṁ, yadidaṁ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. And here’s another way to understand how good friends are the whole of the spiritual life.
Kathañca, sāriputta, vimuttacitto hoti? And how does someone have a free mind? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Tassa kāye kāyānupassino viharato cittaṁ virajjati, vimuccati anupādāya āsavehi. As they meditate observing an aspect of the body, their mind becomes dispassionate, and is freed from the defilements by not grasping. Vedanāsu …pe… They meditate observing an aspect of feelings …
Katamo ca, sāriputta, anuttaro yogakkhemo yaṁ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? And what is that supreme sanctuary from the yoke?” “Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, “It’s when a mendicant with defilements ended develops the faculties of faith, vīriyindriyaṁ bhāveti …pe… energy, satindriyaṁ bhāveti … mindfulness, Katamo ca, sāriputta, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti? And what is that utmost devotion that a mendicant with defilements ended, while still alive, continues to show towards the Realized One or his instructions?” “Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṅghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṁ sagāravo viharati sappatisso. “It’s when a mendicant with defilements ended maintains respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. sappatisso → sappaṭisso (sya-all, km, mr) " Ayaṁ kho, bhante, paramanipaccakāro yaṁ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṁ pavattamāno pavattatī”ti. This is that utmost devotion.” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta!
“‘sotāpattiyaṅgaṁ, sotāpattiyaṅgan’ti hidaṁ, sāriputta, vuccati. “Sāriputta, they speak of a ‘factor of stream-entry’. Katamaṁ nu kho, sāriputta, sotāpattiyaṅgan”ti? What is a factor of stream-entry?” “Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti. “Sir, the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Sappurisasaṁsevo hi, sāriputta, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgaṁ. For the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. ‘Soto, soto’ti hidaṁ, sāriputta, vuccati. Sāriputta, they speak of ‘the stream’. Katamo nu kho, sāriputta, soto”ti? What is the stream?” “Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— “Sir, the stream is simply this noble eightfold path, that is: sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! ‘Sotāpanno, sotāpanno’ti hidaṁ, sāriputta, vuccati. Sāriputta, they speak of ‘a stream-enterer’. Katamo nu kho, sāriputta, sotāpanno”ti? What is a stream-enterer?” “Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti. “Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti. For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.” "