Theravadan

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From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.40 Numbered Discourses 3.40Numbered Discourses 3.40

4. Devadūtavagga 4. Messengers of the Gods 4. Messengers from the Gods

Ādhipateyyasutta Governing Principles In Charge

“Tīṇimāni, bhikkhave, ādhipateyyāni. “There are these three governing principles. “There are, mendicants, these three things to put in charge.

Katamāni tīṇi? Which three? What three?

Attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ. The self as a governing principle, the cosmos as a governing principle, and the Dhamma as a governing principle. Putting oneself, the world, or the teaching in charge.

Katamañca, bhikkhave, attādhipateyyaṁ? “And what is the self as a governing principle? And what, mendicants, is putting oneself in charge?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:

‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. ‘It is not for the sake of robes that I have gone forth from the home life into homelessness. ‘I didn’t go forth from the lay life to homelessness for the sake of a robe,

Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. It is not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of (future) becoming that I have gone forth from the home life into homelessness. almsfood, lodgings, or rebirth in this or that state.

Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.

Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. (and I hope,) “Perhaps the end of this entire mass of suffering & stress might be known!” And I thought, “Hopefully I can make an end to this entire mass of suffering.”

Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito tādisake vā kāme pariyeseyyaṁ tato vā pāpiṭṭhatare, na metaṁ patirūpan’ti. Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness—or a worse sort—that would not be fitting for me.’ But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’

So iti paṭisañcikkhati: So he reflects on this: Then they reflect:

‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. ‘My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.’ ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’

So attānaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.

Idaṁ vuccati, bhikkhave, attādhipateyyaṁ. This is called the self as a governing principle. This is called putting oneself in charge.

Katamañca, bhikkhave, lokādhipateyyaṁ? “And what is the cosmos as a governing principle? And what, mendicants, is putting the world in charge?

‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. ‘It’s not for the sake of robes that I have gone forth from the home life into homelessness. ‘I didn’t go forth from the lay life to homelessness for the sake of a robe,

Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. It’s not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of (future) becoming that I have gone forth from the home life into homelessness. almsfood, lodgings, or rebirth in this or that state.

Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.

Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. (and I hope,) “Perhaps the end of this entire mass of suffering & stress might be known!” And I thought, “Hopefully I can make an end to this entire mass of suffering.”

Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso. Now if I, having gone forth, were to think thoughts of sensuality, thoughts of ill will, or thoughts of harmfulness: Great is the community of this cosmos, And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large,

Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. and in the great community of this cosmos there are contemplatives & brahmans endowed with psychic power, clairvoyant, skilled (in reading) the minds of others. and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others.

Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ pajānanti. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They see far without being seen, even by those close; and they understand the minds of others.

Tepi maṁ evaṁ jāneyyuṁ: They would know this of me: They would know me:

‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. “Look, my friends, at this clansman who—though he has in good faith gone forth from the home life into homelessness—remains overcome with evil, unskillful mental qualities.” “Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”

devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. There are also devas endowed with psychic power, clairvoyant, skilled (in reading) the minds of others. And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others.

Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ jānanti. They can see even from afar. Even up close, they are invisible. With their awareness they know the minds of others. They see far without being seen, even by those close; and they understand the minds of others.

Tāpi maṁ evaṁ jāneyyuṁ: They would know this of me: They would know me:

‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. “Look, my friends, at this clansman who—though he has in good faith gone forth from the home life into homelessness—remains overcome with evil, unskillful mental qualities.”’ “Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’

So iti paṭisañcikkhati: So he reflects on this: Then they reflect:

So lokaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Having made the cosmos his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.

Idaṁ vuccati, bhikkhave, lokādhipateyyaṁ. This is called the cosmos as a governing principle. This is called putting the world in charge.

Katamañca, bhikkhave, dhammādhipateyyaṁ? “And what is the Dhamma as a governing principle? And what, mendicants, is putting the teaching in charge?

Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering.

Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Now, the Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves. The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Santi kho pana me sabrahmacārī jānaṁ passaṁ viharanti. There are companions in the holy life who dwell knowing & seeing it. I have spiritual companions who live knowing and seeing.

Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti. If I—having gone forth in this well-taught Dhamma & Vinaya—were to remain lazy & heedless, that would not be fitting for me.’ Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’

So iti paṭisañcikkhati: So he reflects on this: Then they reflect:

So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. Having made the Dhamma his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.

Idaṁ vuccati, bhikkhave, dhammādhipateyyaṁ. This is called the Dhamma as a governing principle. This is called putting the teaching in charge.

Imāni kho, bhikkhave, tīṇi ādhipateyyānīti. “These are the three governing principles.” These are the three things to put in charge.

Natthi loke raho nāma, There is in the cosmos no secret There’s no privacy in the world,

pāpakammaṁ pakubbato; place for one who has done an evil deed. for someone who does bad deeds.

Attā te purisa jānāti, Your own self knows, my good man, You’ll know for yourself,

saccaṁ vā yadi vā musā. whether you are true or false. whether you’ve lied or told the truth.

Kalyāṇaṁ vata bho sakkhi, You underestimate the fine witness When you witness your good self,

attānaṁ atimaññasi; that is yourself, you despise it;

Yo santaṁ attani pāpaṁ, you with evil in yourself while you disguise

attānaṁ parigūhasi. that then you hide. your bad self inside yourself.

Passanti devā ca tathāgatā ca, The devas & Tathāgatas see the fool The gods and the Realized One see

Lokasmiṁ bālaṁ visamaṁ carantaṁ; who goes about off-pitch in the cosmos. the fool who lives unjustly in the world.

Tasmā hi attādhipateyyako ca, Thus you should go about self-governed, So with yourself in charge, live mindfully;

Lokādhipo ca nipako ca jhāyī; mindful; governed by the cosmos, masterful, absorbed in jhāna; with the world in charge, be alert and practice absorption;

Dhammādhipo ca anudhammacārī, governed by the Dhamma, acting in line with the Dhamma. with the teaching in charge, live in line with that teaching:

Na hīyati saccaparakkamo muni. The sage who makes an effort in truth doesn’t fall back. a sage who tries for the truth doesn’t deteriorate.

Pasayha māraṁ abhibhuyya antakaṁ, Whoever through striving—overpowering Māra, conquering the Ender— Māra’s conquered; the terminator’s overcome:

Yo ca phusī jātikkhayaṁ padhānavā; touches the stopping of birth, is Such, one who strives reaches the end of rebirth.

So tādiso lokavidū sumedho, a knower of the cosmos, wise, Unaffected, intelligent, knowing the world—

Sabbesu dhammesu atammayo munī”ti. a sage unfashioned with regard to all things.” that sage is determined by nothing at all.”

Dasamaṁ.

Devadūtavaggo catuttho.

Tassuddānaṁ

Brahma ānanda sāriputto,

Nidānaṁ hatthakena ca;

Dūtā duve ca rājāno,

Sukhumālādhipateyyena cāti.

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