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From:
Aį¹
guttara NikÄya 6.2 Numbered Discourses 6.2
1. Ähuneyyavagga 1. Worthy of Offerings
DutiyaÄhuneyyasutta Worthy of Offerings (2nd)
āChahi, bhikkhave, dhammehi samannÄgato bhikkhu Ähuneyyo hoti ā¦peā¦ anuttaraį¹ puƱƱakkhettaį¹ lokassa. āMendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi? What six?
Idha, bhikkhave, bhikkhu anekavihitaį¹ iddhividhaį¹ paccanubhotiāekopi hutvÄ bahudhÄ hoti, bahudhÄpi hutvÄ eko hoti; ÄvibhÄvaį¹ tirobhÄvaį¹; tirokuį¹į¹aį¹ tiropÄkÄraį¹ tiropabbataį¹ asajjamÄno gacchati, seyyathÄpi ÄkÄse; pathaviyÄpi ummujjanimujjaį¹ karoti, seyyathÄpi udake; udakepi abhijjamÄne gacchati, seyyathÄpi pathaviyaį¹; ÄkÄsepi pallaį¹
kena kamati, seyyathÄpi pakkhÄ« sakuį¹o; imepi candimasÅ«riye evaį¹mahiddhike evaį¹mahÄnubhÄve pÄį¹inÄ parimasati parimajjati; yÄva brahmalokÄpi kÄyena vasaį¹ vatteti. Itās a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.
DibbÄya, sotadhÄtuyÄ visuddhÄya atikkantamÄnusikÄya ubho sadde suį¹Ätiādibbe ca mÄnuse ca, ye dÅ«re santike ca. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
ParasattÄnaį¹ parapuggalÄnaį¹ cetasÄ ceto paricca pajÄnÄti. They understand the minds of other beings and individuals, having comprehended them with their own mind.
SarÄgaį¹ vÄ cittaį¹ sarÄgaį¹ cittanti pajÄnÄti, They understand mind with greed as āmind with greedā,
vÄ«tarÄgaį¹ vÄ cittaį¹ ā¦ and mind without greed as āmind without greedā.
sadosaį¹ vÄ cittaį¹ ā¦ They understand mind with hate ā¦
vÄ«tadosaį¹ vÄ cittaį¹ ā¦ mind without hate ā¦
samohaį¹ vÄ cittaį¹ ā¦ mind with delusion ā¦
vÄ«tamohaį¹ vÄ cittaį¹ ā¦ mind without delusion ā¦
saį¹
khittaį¹ vÄ cittaį¹ ā¦ constricted mind ā¦
vikkhittaį¹ vÄ cittaį¹ ā¦ scattered mind ā¦
mahaggataį¹ vÄ cittaį¹ ā¦ expansive mind ā¦
amahaggataį¹ vÄ cittaį¹ ā¦ unexpansive mind ā¦
sauttaraį¹ vÄ cittaį¹ ā¦ mind that is not supreme ā¦
anuttaraį¹ vÄ cittaį¹ ā¦ mind that is supreme ā¦
samÄhitaį¹ vÄ cittaį¹ ā¦ mind immersed in samÄdhi ā¦
asamÄhitaį¹ vÄ cittaį¹ ā¦ mind not immersed in samÄdhi ā¦
vimuttaį¹ vÄ cittaį¹ ā¦ freed mind ā¦
avimuttaį¹ vÄ cittaį¹ avimuttaį¹ cittanti pajÄnÄti. They understand unfreed mind as āunfreed mindā.
Anekavihitaį¹ pubbenivÄsaį¹ anussarati, seyyathidaį¹āekampi jÄtiį¹ dvepi jÄtiyo ā¦peā¦. Iti sÄkÄraį¹ sauddesaį¹ anekavihitaį¹ pubbenivÄsaį¹ anussarati. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: āThere, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.ā And so they recollect their many kinds of past lives, with features and details.
Dibbena cakkhunÄ visuddhena atikkantamÄnusakena satte passati cavamÄne upapajjamÄne hÄ«ne paį¹Ä«te suvaį¹į¹e dubbaį¹į¹e, sugate duggate yathÄkammÅ«page satte pajÄnÄti: āime vata bhonto sattÄ kÄyaduccaritena samannÄgatÄ vacÄ«duccaritena samannÄgatÄ manoduccaritena samannÄgatÄ ariyÄnaį¹ upavÄdakÄ micchÄdiį¹į¹hikÄ micchÄdiį¹į¹hikammasamÄdÄnÄ, te kÄyassa bhedÄ paraį¹ maraį¹Ä apÄyaį¹ duggatiį¹ vinipÄtaį¹ nirayaį¹ upapannÄ. Ime vÄ pana bhonto sattÄ kÄyasucaritena samannÄgatÄ vacÄ«sucaritena samannÄgatÄ manosucaritena samannÄgatÄ ariyÄnaį¹ anupavÄdakÄ sammÄdiį¹į¹hikÄ sammÄdiį¹į¹hikammasamÄdÄnÄ, te kÄyassa bhedÄ paraį¹ maraį¹Ä sugatiį¹ saggaį¹ lokaį¹ upapannÄāti. Iti dibbena cakkhunÄ visuddhena atikkantamÄnusakena satte passati cavamÄne upapajjamÄne hÄ«ne paį¹Ä«te suvaį¹į¹e dubbaį¹į¹e, sugate duggate yathÄkammÅ«page satte pajÄnÄti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being rebornāinferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: āThese dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, theyāre reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, theyāre reborn in a good place, a heavenly realm.ā And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being rebornāinferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
ÄsavÄnaį¹ khayÄ anÄsavaį¹ cetovimuttiį¹ paƱƱÄvimuttiį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja viharati. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, chahi dhammehi samannÄgato bhikkhu Ähuneyyo hoti ā¦peā¦ anuttaraį¹ puƱƱakkhettaį¹ lokassÄāti. A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.ā
Dutiyaį¹.