Theravadan

Other Translations: Deutsch , Français , ру́сский язы́к

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.63 Numbered Discourses 3.63Numbered Discourses 3.63

7. Mahāvagga 7. The Great Chapter 7. The Great Chapter

Venāgapurasutta At Venāga At Venāgapura

Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. On one occasion the Blessed One, on a wandering tour among the Kosalans with a large Saṅgha of monks, arrived at Venāgapura, a brahman town of the Kosalans. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura.

Assosuṁ kho venāgapurikā brāhmaṇagahapatikā: The brahman householders of Venāgapura heard it said, The brahmins and householders of Venāgapura heard:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto. “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan—has arrived at Venāgapura. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: And of that Master Gotama this fine reputation has spread: He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, Well-Gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its rulers & commonfolk; He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It is good to see such a worthy one.’” It’s good to see such perfected ones.”

Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca: So the brahman householders of Venāgapura went to the Blessed One. On arrival, some of them bowed down to the Blessed One and sat to one side. Some of them exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. Some of them sat to one side having saluted him with their hands palm-to-palm over their hearts. Some of them sat to one side having announced their name & clan. Some of them sat to one side in silence. As they were sitting there, the brahman Vaccagotta of Venāgapura said to the Blessed One, Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “How amazing, Master Gotama! How astounding! “It’s incredible, worthy Gotama, it’s amazing,

Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. How clear Master Gotama’s faculties are; how pure his complexion, & bright! how your faculties are so very clear, and the complexion of your skin is pure and bright.

Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; “Just as a yellow jujube fruit in the autumn is pure & bright, It’s like a golden brown jujube in the autumn,

evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. in the same way, clear are Master Gotama’s faculties, pure his complexion, & bright!

Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; “Just as a palmyra fruit, freshly removed from its stalk, is pure & bright, or a ripe palmyra fruit freshly plucked from the stalk,

evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. in the same way, clear are Master Gotama’s faculties, pure his complexion, & bright!

Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; “Just as an ornament of gold from the Jambū River—well-crafted by a skilled goldsmith, very skillfully wrought & placed on a red brocade—shines, glows, & radiates, or a pendant of Black Plum River gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and dazzles.

evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. in the same way, clear are Master Gotama’s faculties, pure his complexion, & bright! In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.

Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ—“Whatever high or luxurious beds there are— Surely the worthy Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as:

āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti. a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with fleece on one side, a silken sheet decorated with jewels, fringed with silver or gold, a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end: Surely Master Gotama obtains them at will, without trouble, without difficulty!” sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double or single fringed—and silk covers studded with gems, as well as silken sheets, wollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”

“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ—“But, brahman, those high or luxurious beds— “Brahmin, these various kinds of high and luxurious bedding

Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti. are rarely obtained by one gone forth, and even if obtained, are not allowable. are hard for renunciates to find. And even if they do get them, they’re not allowed.

Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. “However, there are these three high & luxurious beds that I now obtain at will, without trouble, without difficulty. There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty.

Katamāni tīṇi? Which three? What three?

Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. The divine high & luxurious bed, the Brahmā high & luxurious bed, the noble high & luxurious bed. The heavenly high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed.

Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. These are the three high & luxurious beds that I now obtain at will, without trouble, without difficulty.” These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “But which, Master Gotama, is the divine high & luxurious bed that Master Gotama now obtains at will, without trouble, without difficulty?” “But what, worthy Gotama, is the heavenly high and luxurious bed?”

“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. “There is the case, brahman, where I dwell in dependence on a village or town. Early in the morning, having adjusted my under robe and carrying my bowl & robes, I enter that village or town for alms. “Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms.

So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. After my meal, returning from my alms round, I go right into the forest. After the meal, on my return from almsround, I enter within a forest.

So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Gathering the grass & leaves there into a pile, I sit down cross-legged with my body erect, establishing mindfulness to the fore. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; “Quite secluded from sensuality, secluded from unskillful qualities, I enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; With the stilling of directed thoughts & evaluations, I enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. As the placing of the mind and keeping it connected are stilled, I 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.

pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; With the fading of rapture, I remain in equanimity, mindful & alert, and sense pleasure with the body. I enter & remain in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.” With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. “If, brahman, having become like this, I am walking back & forth, my walking back & forth on that occasion is divine. When I’m practicing like this, if I walk, at that time my walking is heavenly.

So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. If, having become like this, I am standing, my standing on that occasion is divine. When I’m practicing like this, if I stand, at that time my standing is heavenly.

So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. If, having become like this, I am sitting, my sitting on that occasion is divine. When I’m practicing like this, if I sit, at that time my sitting is heavenly.

So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. If, having become like this, I am lying down, this, on that occasion, is my divine high & luxurious bed.” When I’m practicing like this, if I lie down, at that time my lying is heavenly.

Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “How amazing, Master Gotama! How astounding! “It’s incredible, worthy Gotama, it’s amazing!

Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who else aside from Master Gotama could obtain at will, without trouble, without difficulty, such a divine high & luxurious bed? Who but the worthy Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty?

Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “But which, Master Gotama, is the Brahmā high & luxurious bed that Master Gotama now obtains at will, without trouble, without difficulty?” But what, worthy Gotama, is the divine high and luxurious bed?”

So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi. “I dwell pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, I dwell pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will. I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …pe… I dwell pervading the first direction with an awareness imbued with compassion… I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

muditāsahagatena cetasā … empathetic joy… I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, I dwell pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will. I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. “If, brahman, having become like this, I am walking back & forth, my walking back & forth on that occasion is Brahmā-like. When I’m practicing like this, if I walk, at that time my walking is divine.

So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… If, having become like this, I am standing, my standing on that occasion is Brahmā-like. … my standing is divine.

nisīdāmi …pe… If, having become like this, I am sitting, my sitting on that occasion is Brahmā-like. … my sitting is divine.

seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. If, having become like this, I am lying down, this, on that occasion, is my Brahmā high & luxurious bed.” When I’m practicing like this, if I lie down, at that time my lying is divine.

Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. This is the divine high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “How amazing, Master Gotama! How astounding! “It’s incredible, worthy Gotama, it’s amazing!

Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who else aside from Master Gotama could obtain at will, without trouble, without difficulty, such a Brahmā high & luxurious bed? Who but the worthy Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?

Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “But which, Master Gotama, is the noble high & luxurious bed that Master Gotama now obtains at will, without trouble, without difficulty?” But what, worthy Gotama, is the noble high and luxurious bed?”

So evaṁ jānāmi: “I discern: I know this:

‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; ‘Passion has been abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’

doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; Aversion has been abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. Delusion has been abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. “If, brahman, having become like this, I am walking back & forth, my walking back & forth on that occasion is noble. When I’m practicing like this, if I walk, at that time my walking is noble.

So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… If, having become like this, I am standing, my standing on that occasion is noble. … my standing is noble.

nisīdāmi …pe… If, having become like this, I am sitting, my sitting on that occasion is noble. … my sitting is noble.

seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. If, having become like this, I am lying down, this, on that occasion, is my noble high & luxurious bed.” When I’m practicing like this, if I lie down, at that time my lying is noble.

Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. This is the noble high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “How amazing, Master Gotama! How astounding! “It’s incredible, worthy Gotama, it’s amazing!

Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. Who else aside from Master Gotama could obtain at will, without trouble, without difficulty, such a noble high & luxurious bed? Who but the worthy Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent! Excellent, worthy Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. May Master Gotama remember us as lay followers who have gone to him for refuge, from this day forward, for life.” From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

Tatiyaṁ.

Previous Next