“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ rattaññūnaṁ yadidaṁ aññāsikoṇḍañño.
… Mahāpaññānaṁ yadidaṁ sāriputto.
… Iddhimantānaṁ yadidaṁ mahāmoggallāno.
… Dhutavādānaṁ yadidaṁ mahākassapo. “The foremost of my monk disciples in seniority is Koṇḍañña Who Understood.
… with great wisdom is Sāriputta.
… with psychic power is Mahāmoggallāna.
… who advocate austerities is Mahākassapa. aññāsikoṇḍañño → aññākoṇḍañño (bj, sya-all, km, pts1ed); aññātakoṇḍaññoti (mr)
Dhutavādānaṁ → dhūtavādānaṁ (sya-all); dhutaṅgadharānaṁ (katthaci)
lakuṇḍaka → lakuṇṭaka (bj, sya-all, km, pts1ed) "
}
“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ manomayaṁ kāyaṁ abhinimminantānaṁ yadidaṁ cūḷapanthako.
… Cetovivaṭṭakusalānaṁ yadidaṁ cūḷapanthako.
… Saññāvivaṭṭakusalānaṁ yadidaṁ mahāpanthako.
… Araṇavihārīnaṁ yadidaṁ subhūti. “The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.
… who are skilled in the evolution of consciousness is Cūḷapanthaka.
… who are skilled in the evolution of perception is Mahāpanthaka.
… who live without conflict is Subhūti. cūḷapanthako → cullapanthako (bj, sya-all, km, pts1ed) "
}
“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ sikkhākāmānaṁ yadidaṁ rāhulo.
… Saddhāpabbajitānaṁ yadidaṁ raṭṭhapālo.
… Paṭhamaṁ salākaṁ gaṇhantānaṁ yadidaṁ kuṇḍadhāno.
… Paṭibhānavantānaṁ yadidaṁ vaṅgīso. “The foremost of my monk disciples who want to train is Rāhula.
… who went forth out of faith is Raṭṭhapāla.
… who are the first to pick up a ballot slip is Kuṇḍadhāna.
… who are eloquent poets is Vaṅgīsa.
“Etadaggaṁ, bhikkhave, mama sāvakānaṁ bhikkhūnaṁ bahussutānaṁ yadidaṁ ānando.
… Satimantānaṁ yadidaṁ ānando.
… Gatimantānaṁ yadidaṁ ānando.
… Dhitimantānaṁ yadidaṁ ānando. “The foremost of my monk disciples who are very learned is Ānanda.
… with a good memory is Ānanda.
… with an extensive range is Ānanda.
… in retention is Ānanda.
“Etadaggaṁ, bhikkhave, mama sāvakānaṁ upāsakānaṁ paṭhamaṁ saraṇaṁ gacchantānaṁ yadidaṁ tapussabhallikā vāṇijā.
… Dāyakānaṁ yadidaṁ sudatto gahapati anāthapiṇḍiko.
… Dhammakathikānaṁ yadidaṁ citto gahapati macchikāsaṇḍiko.
… Catūhi saṅgahavatthūhi parisaṁ saṅgaṇhantānaṁ yadidaṁ hatthako āḷavako. “The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika.
… as a donor is the householder Sudatta Anāthapiṇḍika.
… who speak on the teaching is the householder Citta Macchikāsaṇḍika.
… who attract a congregation by the four ways of being inclusive is Hatthaka of Āḷavī. tapussabhallikā → tapassubhallikā (bj, pts1ed)
sūrambaṭṭho → sūro ambaṭṭho (bj, sya-all, km, pts1ed); surabandho (mr) "
}
“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ.
Katame dve?
Saṅghasuṭṭhutāya saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā vinayānuggahāya.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattan”ti. “For two reasons the Realized One laid down training rules for his disciples.
What two?
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.
These are the two reasons why the Realized One laid down training rules for his disciples.” Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattan”ti.
281–309
“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṁ paññattaṁ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṁ paññattaṁ … tajjanīyakammaṁ paññattaṁ … niyassakammaṁ paññattaṁ … pabbājanīyakammaṁ paññattaṁ … paṭisāraṇīyakammaṁ paññattaṁ … ukkhepanīyakammaṁ paññattaṁ … parivāsadānaṁ paññattaṁ … mūlāyapaṭikassanaṁ paññattaṁ … mānattadānaṁ paññattaṁ … abbhānaṁ paññattaṁ … osāraṇīyaṁ paññattaṁ … nissāraṇīyaṁ paññattaṁ … upasampadā paññattā … ñattikammaṁ paññattaṁ … ñattidutiyakammaṁ paññattaṁ … ñatticatutthakammaṁ paññattaṁ … apaññatte paññattaṁ … paññatte anupaññattaṁ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṁ paññattaṁ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.
Katame dve? These are the two reasons why the Realized One laid down training rules for his disciples.”
281–309
“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass.
What two? “Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṁ paññattaṁ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṁ paññattaṁ … tajjanīyakammaṁ paññattaṁ … niyassakammaṁ paññattaṁ … pabbājanīyakammaṁ paññattaṁ … paṭisāraṇīyakammaṁ paññattaṁ … ukkhepanīyakammaṁ paññattaṁ … parivāsadānaṁ paññattaṁ … mūlāyapaṭikassanaṁ paññattaṁ … mānattadānaṁ paññattaṁ … abbhānaṁ paññattaṁ … osāraṇīyaṁ paññattaṁ … nissāraṇīyaṁ paññattaṁ … upasampadā paññattā … ñattikammaṁ paññattaṁ … ñattidutiyakammaṁ paññattaṁ … ñatticatutthakammaṁ paññattaṁ … apaññatte paññattaṁ … paññatte anupaññattaṁ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṁ paññattaṁ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.
Katame dve?
Saṅghasuṭṭhutāya, saṅghaphāsutāya … dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya … diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya … diṭṭhadhammikānaṁ verānaṁ saṁvarāya, samparāyikānaṁ verānaṁ paṭighātāya … diṭṭhadhammikānaṁ vajjānaṁ saṁvarāya, samparāyikānaṁ vajjānaṁ paṭighātāya … diṭṭhadhammikānaṁ bhayānaṁ saṁvarāya, samparāyikānaṁ bhayānaṁ paṭighātāya … diṭṭhadhammikānaṁ akusalānaṁ dhammānaṁ saṁvarāya, samparāyikānaṁ akusalānaṁ dhammānaṁ paṭighātāya … gihīnaṁ anukampāya, pāpicchānaṁ bhikkhūnaṁ pakkhupacchedāya … appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya … saddhammaṭṭhitiyā, vinayānuggahāya.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto”ti. “For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass.
What two?
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training.
These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.” " Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṁ tiṇavatthārako paññatto”ti.
Vinayapeyyālaṁ niṭṭhitaṁ. "
} These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.” "
}
Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi;
evamevaṁ kho ahaṁ, bhante, ākiṇṇo viharāmi devaputtehi.
Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṁ sossāmā’ti.
Tiṇṇāhaṁ, bhante, dhammānaṁ atitto appaṭivāno kālaṅkato. Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples,
so I live crowded by the gods.
The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’
Sir, I passed away without getting enough of three things.
Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.
Ye, bhikkhave, saṅghe pasannā, agge te pasannā.
Agge kho pana pasannānaṁ aggo vipāko hoti.
Ime kho, bhikkhave, cattāro aggappasādāti. The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Those who have confidence in the Saṅgha have confidence in the best.
Having confidence in the best, the result is the best.
These are the four best kinds of confidence.
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
Ayaṁ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.
Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Ayaṁ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
This is the third kind of overflowing merit …
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
This is the fourth kind of overflowing merit …
Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ:
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṁ gacchati.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that
this is the extent of their overflowing merit … that leads to happiness.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
It’s like trying to grasp how much water is in the ocean. It’s not easy to say: Evamevaṁ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ:
‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti.
Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṁ gacchatīti.
Mahodadhiṁ aparimitaṁ mahāsaraṁ, In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have:
‘This is how much this overflowing merit … leads to happiness.’
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Hosts of people use the rivers,
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa.
Katamāhi pañcahi?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—
imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti. “Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.
What five?
He grows in faith, ethics, learning, generosity, and wisdom.
A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life. imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.
“Saddhāya sīlena ca yo pavaḍḍhati,
Paññāya cāgena sutena cūbhayaṁ;
So tādiso sappuriso vicakkhaṇo, A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.
He who grows in faith and ethics,
wisdom, and both generosity and learning—
an5.63 a good man such as he sees clearly,
“Pañcahi, bhikkhave, dhammehi samannāgato nigaṇṭho … muṇḍasāvako … jaṭilako … paribbājako … māgaṇḍiko … tedaṇḍiko … āruddhako … gotamako … devadhammiko yathābhataṁ nikkhitto evaṁ niraye.
Katamehi pañcahi?
Pāṇātipātī hoti, adinnādāyī hoti …pe… surāmerayamajjapamādaṭṭhāyī hoti.
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato devadhammiko yathābhataṁ nikkhitto evaṁ niraye”ti. “A Jain ascetic … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … one who performs rituals for the gods … with five qualities is cast down to hell.
What five?
They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence.
With these five qualities they’re cast down to hell.”
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.
Idaṁ vuccati, bhikkhave, dassanānuttariyaṁ.
Iti dassanānuttariyaṁ.
Savanānuttariyañca kathaṁ hoti? The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
This is called the unsurpassable seeing.
Such is the unsurpassable seeing.
But what of the unsurpassable hearing? sokaparidevānaṁ → sokapariddavānaṁ (bj) | atthaṅgamāya → atthagamāya (bj)
bherisaddampi → bherisaddassapi (mr)
micchāpaṭipannassa → micchāpaṭipattiṁ (mr)
dassanānuttaraṁ laddhā → ye dassanavaraṁ laddhā (bj, pts1ed); dassanānuttariyaṁ laddhā (sya-all, km) Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.
Idaṁ vuccati, bhikkhave, savanānuttariyaṁ.
Iti dassanānuttariyaṁ, savanānuttariyaṁ.
Lābhānuttariyañca kathaṁ hoti? The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. …
This is called the unsurpassable hearing.
Such is the unsurpassable seeing and hearing.
But what of the unsurpassable acquisition?
Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti.
Dvādasamaṁ.
Devatāvaggo catuttho.
Tassuddānaṁ Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”
an6.42
an6.42
an6.42 na kañci → na kiñci (pts1ed, mr) "
}
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
“Evaṁ, bhante”.
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not create much wickedness?”
“Yes, sir.”
“They would indeed.
But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness. “Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.
Taṁ kissa hetu?
Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. “They would indeed.
But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness.
Why is that?
Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
“Evaṁ, bhante”.
“Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not create much wickedness?”
“Yes, sir.”
“They would indeed.
But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness. “Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.
Taṁ kissa hetu?
Nāhaṁ, bhikkhave, ito bahiddhā evarūpiṁ khantiṁ vadāmi yathāmaṁ sabrahmacārīsu. “They would indeed.
But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness.
Why is that?
I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti averaṁ deti abyābajjhaṁ deti.
Aparimāṇānaṁ sattānaṁ abhayaṁ datvā averaṁ datvā abyābajjhaṁ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti.
Idaṁ, bhikkhave, pañcamaṁ dānaṁ mahādānaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.
Ayaṁ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
This is the fifth gift that is a great offering, primordial, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
This is the eighth kind of overflowing merit …
“Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ.
Katame dasa?
Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya—
ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhan”ti. “Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons.
What ten?
For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted mendicants. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training.
The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.” " ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhan”ti.
Paṭhamaṁ. "
} The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.” "
}
“Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa.
Katamehi dasahi?
Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—
imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti. “Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.
What ten?
He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom.
A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.
Dhanena dhaññena ca yodha vaḍḍhati,
Puttehi dārehi catuppadehi ca;
Sa bhogavā hoti yasassi pūjito, A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.
Someone who grows in money and grain,
in wives, children, and livestock,
is wealthy, famous, and respected
Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati.
Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṁ, no vantaṁ paccāvamati;
seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṁ paccudāvattati;
evamevaṁ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti. A noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in.
Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it has burned.
In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.” " evamevaṁ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti.
Tatiyaṁ. "
} In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.” "
}
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya?
Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. And how do disciples treat their Teacher as an enemy, not a friend?
It’s when the Teacher teaches the Dhamma out of kindness and compassion:
‘This is for your welfare. This is for your happiness.’
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya?
Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. And how do disciples treat their Teacher as a friend, not an enemy?
It’s when the Teacher teaches the Dhamma out of kindness and compassion:
‘This is for your welfare. This is for your happiness.’
And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.
Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. The first case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘This is for your welfare. This is for your happiness.’
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.
In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unaffected, mindful and aware. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.
In this case the Realized One is not unhappy, he does not feel unhappiness. He remains unaffected, mindful and aware.
This is the first case in which the Noble One cultivates the establishment of mindfulness.
The next case is when the Teacher teaches the Dhamma out of kindness and compassion: Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘This is for your welfare. This is for your happiness.’
And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.
But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. And some of their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.
But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.
In this case the Realized One is not unhappy,
nor is he happy. ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti.
Anattamanatā ca attamanatā ca— But some of their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.
In this case the Realized One is not unhappy,
nor is he happy.
mn137 Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno. The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘This is for your welfare. This is for your happiness.’
And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.
In this case the Realized One is happy, he does feel happiness. He remains unaffected, mindful and aware. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.
Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti— And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.
In this case the Realized One is happy, he does feel happiness. He remains unaffected, mindful and aware.
This is the third case in which the Noble One cultivates the establishment of mindfulness.
‘The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group.’
Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ.
Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti.
Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti. It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.
They don’t regard form as self, self as having form, form in self, or self in form.
When that form of theirs decays and perishes,
consciousness doesn’t latch on to the perishing of form.
Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,
ayaṁ vuccatāvuso: ‘sammāājīvo’.
Katamo cāvuso, sammāvāyāmo?
Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, Вот благородный ученик, отбросив неправильные средства к жизни, зарабатывает на жизнь правильными средствами.
Это называется правильными средствами к жизни.
И что такое, друзья, правильное усилие?
Вот монах пробуждает рвение ради не-возникновения невозникших плохих, неблагих состояний. Он делает усилие, зарождает усердие, направляет на это ум, старается.
Tathāgatasāvake arahante dānaṁ deti—
ayaṁ tatiyā pāṭipuggalikā dakkhiṇā.
Arahattaphalasacchikiriyāya paṭipanne dānaṁ deti—
ayaṁ catutthī pāṭipuggalikā dakkhiṇā. One gives a gift to a perfected one.
This is the third religious donation to an individual.
One gives a gift to someone practicing to realize the fruit of perfection.
This is the fourth religious donation to an individual. Bhavissanti kho panānanda, anāgatamaddhānaṁ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā.
Tesu dussīlesu saṅghaṁ uddissa dānaṁ dassanti.
Tadāpāhaṁ, ānanda, saṅghagataṁ dakkhiṇaṁ asaṅkheyyaṁ appameyyaṁ vadāmi.
Na tvevāhaṁ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṁ dānaṁ mahapphalataraṁ vadāmi. In times to come there will be members of the spiritual family merely by virtue of wearing ocher cloth around their necks; but they are unethical and of bad character.
People will give gifts to those unethical people in the name of the Saṅgha.
Even then, I say, a religious donation bestowed on the Saṅgha is incalculable and immeasurable.
But I say that there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha.
“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?
“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—
evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.
“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; “But how does he teach it?”
“Master Gotama, it’s when the eye sees no sight and the ear hears no sound.
That’s how Pārāsariya teaches his disciples the development of the faculties.”
“In that case, Uttara, a blind person and a deaf person will have developed faculties “aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.
“Etassa, bhagavā, kālo; etassa, sugata, kālo
yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the Noble One.”
“Now is the time, Blessed One! Now is the time, Holy One.
Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.”
“Well then, Ānanda, listen and apply your mind well, I will speak.”
Nānātitthiyasāvakasutta
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. The Disciples of Various Monastics of Other Religions
So I have heard.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Then, late at night, several glorious gods lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Vetambarī, and Māṇavagāmiya, and all of them were disciples of various monastics of other religions. They went up to the Buddha, bowed, and stood to one side.
Dutiyaariyasāvakasutta
Sāvatthiyaṁ viharati.
“Na, bhikkhave, sutavato ariyasāvakassa evaṁ hoti:
‘kiṁ nu kho kismiṁ sati kiṁ hoti, kissuppādā kiṁ uppajjati? A Noble Disciple (2nd)
At Sāvatthī.
“Mendicants, a learned noble disciple doesn’t think:
‘When what exists, what is? Due to the arising of what, what arises?
nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
Abyāpādadhātuṁ, bhikkhave, paṭicca uppajjati abyāpādasaññā,
abyāpādasaññaṁ paṭicca uppajjati abyāpādasaṅkappo …pe…
abyāpādacchando … Вовлечённый в поиск отречения, обученный ученик Благородных ведёт себя правильно тремя способами: телом, речью, умом.
В зависимости от элемента не-недоброжелательности возникает восприятие не-недоброжелательности.
В зависимости от восприятия не-недоброжелательности возникает устремление не-недоброжелательности.
В зависимости от устремления не-недоброжелательности возникает желание не-недоброжелательности. abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā,
avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo,
avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando, Вовлечённый в поиск не-недоброжелательности, обученный ученик Благородных ведёт себя правильно тремя способами: телом, речью, умом.
В зависимости от элемента безвредности возникает восприятие безвредности.
В зависимости от восприятия безвредности возникает устремление безвредности.
В зависимости от устремления безвредности возникает желание безвредности. avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; tamenaṁ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṁ āpajjeyyuṁ.
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ;
kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. Вовлечённый в поиск безвредности, обученный ученик Благородных ведёт себя правильно тремя способами: телом, речью, умом.
Представьте, монахи, как если бы человек уронил бы пылающий травяной факел на груду сухой травы. Если бы он тут же потушил бы его своими руками и ногами, то живых существ, живущих в траве и в лесу, не ждала бы беда и катастрофа.
Точно также, если любой жрец или отшельник быстро отбросит, рассеет, удалит и изничтожит неблагие восприятия, что возникли в нём, то он будет пребывать в счастье в этой самой жизни – без недовольства, отчаяния, взбудораженности.
А после распада тела, после смерти, можно ожидать, что он попадёт в благой удел».
Sāvakasutta
Sāvatthiyaṁ viharati.
Atha kho sambahulā bhikkhū yena bhagavā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
“kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti? Disciples
At Sāvatthī.
Then several mendicants went up to the Buddha … and asked him,
“Sir, how many eons have passed?”
“kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī”ti?
“Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti:
‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko.
Yaṁbahulaṁ yaṁbahulaṁ viharati, tena tena nīyatī’ti. “Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?”
“Sir, this is how the Jain Ñātika teaches his disciples:
‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.
You’re led on by what you usually live by.’
Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti—
ayaṁ vuccati, bhikkhave, sammāājīvo.
Katamo ca, bhikkhave, sammāvāyāmo?
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
This is called right livelihood.
And what is right effort?
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti—
idaṁ vuccati, bhikkhave, saddhindriyaṁ.
Katamañca, bhikkhave, vīriyindriyaṁ? It’s when a noble disciple has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
This is called the faculty of faith.
And what is the faculty of energy? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu—
idaṁ vuccati, bhikkhave, vīriyindriyaṁ.
Katamañca, bhikkhave, satindriyaṁ?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā— It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
This is called the faculty of energy.
And what is the faculty of mindfulness?
It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā—
idaṁ vuccati, bhikkhave, satindriyaṁ.
Katamañca, bhikkhave, samādhindriyaṁ?
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ— It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
This is called the faculty of mindfulness.
And what is the faculty of immersion?
It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ—
idaṁ vuccati, bhikkhave, samādhindriyaṁ.
Katamañca, bhikkhave, paññindriyaṁ?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā— It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind.
This is called the faculty of immersion.
And what is the faculty of wisdom?
It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā—
idaṁ vuccati, bhikkhave, paññindriyaṁ.
Imāni kho, bhikkhave, pañcindriyānī”ti.
Navamaṁ. " It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
This is called the faculty of wisdom.
These are the five faculties.” "
}
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti—
idaṁ vuccati, bhikkhave, saddhindriyaṁ.
Katamañca, bhikkhave, vīriyindriyaṁ? It’s when a noble disciple has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
This is called the faculty of faith.
And what is the faculty of energy? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
So anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;
vedanāsu …pe…
citte …pe… It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind … Idha, bhikkhave, ariyasāvako vossaggārammaṇaṁ karitvā labhati samādhiṁ, labhati cittassa ekaggataṁ.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti—
idaṁ vuccati, bhikkhave, paññindriyaṁ.
Imāni kho, bhikkhave, pañcindriyānī”ti. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
This is called the faculty of wisdom.
These are the five faculties.”