Other Translations: Deutsch , Italiano , ру́сский язы́к
From: , ,
Majjhima Nikāya 125 Middle Discourses 125
Dantabhūmisutta The Level of the Tamed
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Place.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṁ viharati. Now on that occasion the novice Aciravata was living in a forest hut.Now at that time the novice Aciravata was staying in a wilderness hut.
Atha kho jayaseno rājakumāro jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṁ sammodi. Then Prince Jayasena, while wandering and walking for exercise, went to the novice Aciravata and exchanged greetings with him.Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, Prince Jayasena said to the novice Aciravata:When the greetings and polite conversation were over, he sat down to one side and said to Aciravata,
“Sutaṁ metaṁ, bho aggivessana: ‘Aggivessana, I have heard this:“Worthy Aggivessana, I have heard that
‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti. “A bhikkhu who lives here diligent, ardent, and self-controlled might achieve unification of mind.”’a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”
“Evametaṁ, rājakumāra, evametaṁ, rājakumāra. ‘That is so, Prince, that is so.“That’s so true, Prince! That’s so true!
Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. A bhikkhu who lives here diligent, ardent, and self-controlled might achieve unification of mind.’A mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”
“Sādhu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ desetū”ti. ‘It would be good if Master Aggivessana taught me the Dhamma according as he has heard and mastered it.’“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.”
“Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ. ‘I cannot teach you the Dhamma, Prince, according as I have heard and mastered it.“I’m not competent to do so, Prince.
Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti. For, Prince, were I to teach you the Dhamma according as I have heard and mastered it, and you did not know the meaning of what I said, that would be wearisome and a bother for me.’For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”
“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ. ‘Let Master Aggivessana teach me the Dhamma according as he has heard and mastered it.“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.
Appevanāmāhaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājāneyyan”ti. Perhaps I might know the meaning of what Master Aggivessana said.’Hopefully I will understand the meaning of what you say.”
“Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ. ‘I might teach you the Dhamma, Prince, according as I have heard and mastered it.“I shall teach you.
Sace me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, iccetaṁ kusalaṁ; If you know the meaning of what I say, that will be good;If you understand the meaning of what I say, that’s good.
no ce me tvaṁ bhāsitassa atthaṁ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṁ tattha uttariṁ paṭipuccheyyāsī”ti. if you do not know the meaning of what I say, then leave it at that and question me no further about it.’If not, then leave each to his own, and do not question me about it further.”
“Desetu me bhavaṁ aggivessano yathāsutaṁ yathāpariyattaṁ dhammaṁ. ‘Let Master Aggivessana teach me the Dhamma according as he has heard and mastered it.“Worthy Aggivessana, please teach me the Dhamma as you have learned and memorized it.
Sace ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, iccetaṁ kusalaṁ; If I know the meaning of what Master Aggivessana said, that will be good;If I understand the meaning of what you say, that’s good.
no ce ahaṁ bhoto aggivessanassa bhāsitassa atthaṁ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṁ tattha bhavantaṁ aggivessanaṁ uttariṁ paṭipucchissāmī”ti. if I do not know the meaning of what Master Aggivessana said, then I shall leave it at that, and question Master Aggivessana no further about it.’If not, then I will leave each to his own, and not question you about it further.”
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi. Then the novice Aciravata taught Prince Jayasena the Dhamma according as he had heard and mastered it.Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.
Evaṁ vutte, jayaseno rājakumāro aciravataṁ samaṇuddesaṁ etadavoca: When this was said, Prince Jayasena said to the novice Aciravata:When he had spoken, Jayasena said to him,
“aṭṭhānametaṁ, bho aggivessana, anavakāso yaṁ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. ‘It is impossible, Master Aggivessana, it cannot be, that a bhikkhu who lives diligent, ardent, and self-controlled might achieve unification of mind.’“It is impossible, worthy Aggivessana, it cannot happen that a mendicant who meditates diligently, keenly, and resolutely can experience unification of mind.”
Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi. Then, having told the novice Aciravata that it was impossible and could not be, Prince Jayasena got up from his seat and departed.Having declared that this was impossible, Jayasena rose from his seat and left.
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then, soon after Prince Jayasena had gone, the novice Aciravata went to the Blessed One, and after paying homage to him, he sat down at one side.Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,
Ekamantaṁ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. When he had done so, the novice Aciravata recounted to the Blessed One all his conversation with Prince Jayasena.and informed the Buddha of all they had discussed.
Evaṁ vutte, bhagavā aciravataṁ samaṇuddesaṁ etadavoca: When this was said, the Blessed One said to the novice Aciravata:When he had spoken, the Buddha said to him,
“‘taṁ kutettha, aggivessana, labbhā. ‘Aggivessana, how could that possibly happen?“How could it possibly be otherwise, Aggivessana?
Yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. That what is to be known through renunciation, seen through renunciation, reached through renunciation, realized through renunciation, should ever be known, seen, reached, or realized by Prince Jayasena, who lives in the midst of sensual desires, enjoys sensual desires, is devoured by thoughts of sensual desires, is consumed by the fever of sensual desires, and is bent on seeking sensual desires—that is not possible.Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. ‘Suppose, Aggivessana, there were two tamable elephants, or two tamable horses, or two tamable oxen, that were well-tamed and well-disciplined, and also two tamable elephants or two tamable horses or two tamable oxen that were untamed and undisciplined.Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.
Taṁ kiṁ maññasi, aggivessana, What do you think, Aggivessana,What do you think, Aggivessana?
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti? those two tamable elephants, horses, or oxen that were well-tamed and well-disciplined—being tamed, would they go as the tamed go, would they reach the grade of the tamed?’Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”
“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? ‘But those two tamable elephants, horses, or oxen that were untamed and undisciplined—being untamed, would they go as the tamed go, would they reach the grade of the tamed, as those two well-tamed, well-disciplined elephants, horses, or oxen did?’“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”
“Evameva kho, aggivessana, ‘yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. ‘So too, Aggivessana, that what is to be known through renunciation, seen through renunciation, reached through renunciation, realized through renunciation, should ever be known, seen, reached, or realized by Prince Jayasena, who lives in the midst of sensual desires, enjoys sensual desires, is devoured by thoughts of sensual desires, is consumed by the fever of sensual desires, and is bent on seeking sensual desires—that is not possible.“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. ‘Suppose, Aggivessana, there were a high rock not far from a village or town.Suppose there was a big mountain not far from a town or village.
Tamenaṁ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṁ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṁ āroheyya. Then two friends went out from that village or town and approached that rock hand in hand; having approached, one friend remained below at the foot of the rock while the other climbed up on the rock.And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.
Tamenaṁ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṁ sahāyakaṁ evaṁ vadeyya: Then the friend standing below at the foot of the rock said to the friend standing on top of the rock:The one standing at the foot would say to the one at the peak,
‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? “Well, friend, what do you see, standing on top of the rock?”‘My dear, what do you see, standing there at the peak?’
So evaṁ vadeyya: He said:They’d reply,
‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “Standing on top of the rock, friend, I see beautiful parks, beautiful woods, beautiful meadows, and beautiful lakes.”‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’
So evaṁ vadeyya: He said:But the other would say,
‘aṭṭhānaṁ kho etaṁ, samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “It is impossible, friend, it cannot be, that you, standing on top of the rock, should see beautiful parks, beautiful woods, beautiful meadows, and beautiful lakes.”‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’
Tamenaṁ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṁ orohitvā taṁ sahāyakaṁ bāhāyaṁ gahetvā uparipabbataṁ āropetvā muhuttaṁ assāsetvā evaṁ vadeyya: Then the friend standing on top of the rock came down to the foot of the rock, and taking that friend by the arm, made him climb to the top of the rock, and then, after letting him breathe a little, said:So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a while to catch their breath, they’d say,
‘yaṁ, samma, kiṁ tvaṁ passasi uparipabbate ṭhito’ti? “Well, friend, what do you see, standing on top of the rock?”‘My dear, what do you see, standing here at the peak?’
So evaṁ vadeyya: He said:They’d reply,
‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. “Standing on top of the rock, friend, I see beautiful parks, beautiful woods, beautiful meadows, and beautiful lakes.”‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’
So evaṁ vadeyya: He said:They’d say,
‘idāneva kho te, samma, bhāsitaṁ—mayaṁ evaṁ ājānāma—“Just a little earlier, friend, you spoke thus—we heard you say this:‘Just now I understood you to say:
aṭṭhānaṁ kho etaṁ samma, anavakāso yaṁ tvaṁ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘It is impossible, friend, it cannot be, that you, standing on top of the rock, should see beautiful parks, beautiful woods, beautiful meadows, and beautiful lakes.’“It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.”
Idāneva ca pana te bhāsitaṁ mayaṁ evaṁ ājānāma: But just now you spoke thus—we heard you say this:But now you say:
‘passāmi kho ahaṁ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. ‘Standing on top of the rock, friend, I see beautiful parks, beautiful woods, beautiful meadows, and beautiful lakes.’”“Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’
So evaṁ vadeyya: He said:They’d say,
‘tathā hi panāhaṁ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṁ nāddasan’ti. “That is because, friend, I was obstructed by this great rock, so that I did not see what was there to be seen.”‘But my dear, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’
Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. ‘By something greater than that, Aggivessana, Prince Jayasena is obstructed, screened, blocked, and shut off by the mass of ignorance.But bigger than that is the mass of ignorance by which Prince Jayasena is obstructed, hindered, engulfed, and enveloped.
So vata yaṁ taṁ nekkhammena ñātabbaṁ nekkhammena daṭṭhabbaṁ nekkhammena pattabbaṁ nekkhammena sacchikātabbaṁ taṁ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṁ ṭhānaṁ vijjati. So too, that what is to be known through renunciation, seen through renunciation, reached through renunciation, realized through renunciation, should ever be known, seen, reached, or realized by Prince Jayasena, who lives in the midst of sensual desires, enjoys sensual desires, is devoured by thoughts of sensual desires, is consumed by the fever of sensual desires, and is bent on seeking sensual desires—that is not possible.Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It is quite impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. ‘If, Aggivessana, these two similes had occurred to you in regard to Prince Jayasena, he would, without wonder, have acquired confidence in you, and having acquired confidence he would have shown you the sign of his confidence.’It would be no wonder if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? ‘But, venerable sir, how could these two similes—never heard before—occur to me in regard to Prince Jayasena, without wonder, as they occur to the Blessed One?’“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”
“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṁ āmanteti: ‘Suppose, Aggivessana, a head-anointed warrior-noble king addressed his elephant woodsman thus:“Suppose, Aggivessana, an anointed aristocratic king was to address his elephant tracker,
‘ehi tvaṁ, samma nāgavanika, rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhāhī’ti. “Come, good elephant woodsman, mount the king’s elephant, enter the elephant wood, and having seen a forest elephant, fasten him by the neck to the king’s elephant.”‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’
‘Evaṁ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṁ abhiruhitvā nāgavanaṁ pavisitvā āraññakaṁ nāgaṁ atipassitvā rañño nāgassa gīvāyaṁ upanibandhati. ‘Yes, sire,’ the elephant woodsman replied to the head-anointed warrior-noble king, and, mounting the king’s elephant, he entered the elephant wood, and having seen a forest elephant, he fastened him by the neck to the king’s elephant.‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.
Tamenaṁ rañño nāgo abbhokāsaṁ nīharati. Then the king’s elephant led him out into the open.The royal elephant leads the wild elephant out into the open;
Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṁ gato hoti. And that is how, Aggivessana, the forest elephant comes into the open;and it’s only then that it comes out into the open,
Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṁ—nāgavanaṁ. for forest elephants, Aggivessana, cleave to that, that is to say, the elephant wood.for a wild bull elephant clings to the elephant wood.
Tamenaṁ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi: Then the elephant woodsman reported to the head-anointed warrior-noble king:The elephant tracker informs the king,
‘abbhokāsagato kho, deva, āraññako nāgo’ti. “Sire, the forest elephant has come into the open.”‘Your Majesty, the wild elephant has come out into the open.’
Atha kho aggivessana, tamenaṁ rājā khattiyo muddhāvasitto hatthidamakaṁ āmantesi: Then, Aggivessana, the head-anointed warrior-noble king addressed the elephant-tamer thus:Then the king addresses his elephant trainer,
‘ehi tvaṁ, samma hatthidamaka, āraññakaṁ nāgaṁ damayāhi āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti. “Come, good elephant-tamer, tame the forest elephant, in order to subdue his forest habits, in order to subdue his forest memories and intentions, in order to subdue his forest distress, fatigue, and fever, in order to get him to delight in the town, and in order to accustom him to habits pleasing to men.”‘Please, dear elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be within a village, and instill behaviors congenial to humans.’
‘Evaṁ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. ‘Yes, sire,’ the elephant-tamer replied to the head-anointed warrior-noble king; and he embedded a large post in the earth and fastened the forest elephant to it by the neck, in order to subdue his forest habits, in order to subdue his forest memories and intentions, in order to subdue his forest distress, fatigue, and fever, in order to get him to delight in the town, and in order to accustom him to habits pleasing to men.‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.
Tamenaṁ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Then the elephant-tamer treats him with such words as are innocent, pleasing to the ear, and lovable, as go to the heart, are civil, desired of many, and dear to many.He spoke in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṁ odahati, aññā cittaṁ upaṭṭhāpeti; Since, Aggivessana, the forest elephant, being treated by the elephant-tamer with such words as are innocent, pleasing to the ear, and lovable, as go to the heart, are civil, desired of many, and dear to many, is willing to hear, gives ear, and establishes his mind in knowledge,Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It actively listened and tried to understand.
tamenaṁ hatthidamako uttari tiṇaghāsodakaṁ anuppavecchati. then the elephant-tamer rewards him further with grass fodder and water.So the elephant trainer rewards it with grass, fodder, and water.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṁ paṭiggaṇhāti, tatra hatthidamakassa evaṁ hoti: Since, Aggivessana, the forest elephant accepts the grass fodder and water from the elephant-tamer, it occurs to the elephant-tamer thus:When the wild elephant accepts the grass, fodder, and water, the trainer knows,
‘jīvissati kho dāni āraññako nāgo’ti. “Now the forest elephant will live.”‘Now the wild elephant will survive!’
Tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: Then the elephant-tamer makes him carry out a further exercise:He sets it a further task:
‘ādiya, bho, nikkhipa, bho’ti. “Take up, sir! Put down, sir!”‘Pick it up, worthy sir! Put it down, worthy sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: Since, Aggivessana, the forest elephant obeys the elephant-tamer’s order to take up and put down and carries out his instructions, then the elephant-tamer makes him carry out a further exercise:When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:
‘abhikkama, bho, paṭikkama, bho’ti. “Go forward, sir! Go back, sir!”‘Forward, worthy sir! Back, worthy sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari kāraṇaṁ kāreti: Since, Aggivessana, the forest elephant obeys the elephant-tamer’s order to go forward and go back and carries out his instructions, then the elephant-tamer makes him carry out a further exercise:When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:
‘uṭṭhaha, bho, nisīda, bho’ti. “Get up, sir! Sit down, sir!”‘Stand, worthy sir! Sit, worthy sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṁ hatthidamako uttari āneñjaṁ nāma kāraṇaṁ kāreti, mahantassa phalakaṁ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṁ gahetvā purato ṭhito hoti. Since, Aggivessana, the forest elephant obeys the elephant-tamer’s order to get up and sit down and carries out his instructions, then the elephant-tamer makes him carry out a further exercise called imperturbability: he fastens a great shield to his trunk, a man with a lance in his hand sits on his neck, men with lances in their hands stand surrounding him on all sides, and the elephant-tamer himself stands in front of him holding a long lance pole.When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.
So āneñjaṁ kāraṇaṁ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṁ copeti na pacchimakāyaṁ copeti, na sīsaṁ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṁ copeti, na soṇḍaṁ copeti. As he carries out the exercise of imperturbability, he moves neither his fore feet nor his hind feet, neither the fore part nor the hind part of his body, nor his head, nor his ears, nor his tusks, nor his tail, nor his trunk.While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.
So hoti āraññako nāgo khamo sattippahārānaṁ asippahārānaṁ usuppahārānaṁ sarapattappahārānaṁ bheripaṇavavaṁsasaṅkhaḍiṇḍimaninnādasaddānaṁ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṁ gacchati. The forest elephant becomes one who endures blows from spears, swords, arrows, and other weapons, and the sounds of drums, kettledrums, conches, and tabors; and being rid of all faults and defects, with flaws removed, he becomes worthy of the king, in the king’s service, and is reckoned as one of the king’s limbs.The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, pipes, horns, and tom-toms. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and reckoned a factor of kingship.
Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. ‘So too, Aggivessana, here a Tathāgata appears in the world, Arahant, Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and men, enlightened, blessed.In the same way, Aggivessana, a Realized One arises in the world, 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 declares this world with its gods, its Māras, its Brahmās, this generation with its monks and divines, with its princes and men, which he has himself realized by direct knowledge.He realizes 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 teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he proclaims the holy life that is utterly perfect and 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.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. ‘A householder or a householder’s son or one born in some other clan hears that Dhamma.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. On hearing that Dhamma, he acquires faith in the Tathāgata.They gain faith in the Realized One
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: Possessing that faith he considers thus:and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. “Household life is crowded and dusty; life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not easy, living in a household, to lead the holy life as utterly perfect and pure as a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Suppose I shaved off my hair and beard, put on the yellow robe, and went forth from the home life into homelessness?”Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. On a later occasion, abandoning a small or a large fortune, abandoning a small or a large circle of relatives, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. That is how, Aggivessana, a disciple of the Noble Ones comes into the open;And it’s only then that a noble disciple comes out into the open,
Etthagedhā hi, aggivessana, devamanussā yadidaṁ—pañca kāmaguṇā. for gods and men, Aggivessana, cleave to that, that is to say, the five cords of sensual desire.for gods and humans cling to the five kinds of sensual stimulation.
Tamenaṁ tathāgato uttariṁ vineti: ‘Then the Tathāgata disciplines him further:The Realized One guides them further:
‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. “Come, bhikkhu, be virtuous, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and, seeing danger in the slightest fault, train by undertaking the training precepts.”‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’
Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: ‘When, Aggivessana, the bhikkhu is virtuous, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and, seeing danger in the slightest fault, trains by undertaking the training precepts, the Tathāgata disciplines him further:When they have ethical conduct, the Realized One guides them further:
‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe… “Come, bhikkhu, guard the doors of the faculties. On seeing a form with the eye, do not grasp at its signs and features. Since, if you left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. On hearing a sound with the ear …‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …
(yathā gaṇakamoggallānasuttante, evaṁ vitthāretabbāni.) on smelling an odour with the nose … on tasting a flavour with the tongue … on touching a tangible with the body … on cognizing a dhamma with the mind, do not grasp at its signs and features. Since, if you left the mind faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.” ‘When, Aggivessana, the bhikkhu guards the doors of the faculties, the Tathāgata disciplines him further: “Come, bhikkhu, be one who knows the right amount in eating. Reflecting wisely, you should take food neither for amusement nor for intoxication nor for smartening nor for embellishment, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, thinking: ‘Thus I shall terminate old feelings without arousing new feelings, and I shall be healthy and blameless and live in comfort.’” ‘When, Aggivessana, the bhikkhu knows the right amount in eating, the Tathāgata disciplines him further: “Come, bhikkhu, abide devoted to wakefulness. By day, while walking back and forth and sitting, purify your mind of obstructive dhammas. In the first watch of the night, while walking back and forth and sitting, purify your mind of obstructive dhammas. In the middle watch of the night, lie down on the right side in the lion’s pose, with one foot overlapping the other, mindful and fully aware, having noted in your mind the time for rising. After rising, in the third watch of the night, while walking back and forth and sitting, purify your mind of obstructive dhammas.” ‘When, Aggivessana, the bhikkhu is devoted to wakefulness, the Tathāgata disciplines him further: “Come, bhikkhu, possess mindfulness and full awareness. Act in full awareness when going forward and returning; act in full awareness when looking ahead and looking away; act in full awareness when flexing and extending your limbs; act in full awareness when wearing your outer cloak, bowl and robes; act in full awareness when eating, drinking, chewing and tasting; act in full awareness when defecating and urinating; act in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent.” ‘When, Aggivessana, the bhikkhu possesses mindfulness and full awareness, the Tathāgata disciplines him further: “Come, bhikkhu, resort to a secluded resting place—the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.” He resorts to a secluded resting place—the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. On returning from his alms round, after his meal, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies his mind of covetousness. Abandoning ill-will and hatred, he abides with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies his mind of ill-will and hatred. Abandoning lethargy and drowsiness, he abides free from lethargy and drowsiness, percipient of light, mindful and fully aware; he purifies his mind of lethargy and drowsiness. Abandoning agitation and worry, he abides unagitated with a mind stilled within; he purifies his mind of agitation and worry. Abandoning uncertainty, he abides having crossed beyond uncertainty, unperplexed about profitable dhammas; he purifies his mind of uncertainty.(Tell in full as in MN 107, the Discourse with Moggallāna the Accountant.)
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe ‘Having abandoned these five hindrances, imperfections of mind that weaken understanding,They give up these five hindrances, corruptions of the heart that weaken wisdom.
kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. he abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world.Then they meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu …pe… He abides contemplating feelings as feelings …They meditate observing an aspect of feelings …
citte … mind as mind …mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. he abides contemplating dhammas as dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Seyyathāpi, aggivessana, hatthidamako mahantaṁ thambhaṁ pathaviyaṁ nikhaṇitvā āraññakassa nāgassa gīvāyaṁ upanibandhati āraññakānañceva sīlānaṁ abhinimmadanāya āraññakānañceva sarasaṅkappānaṁ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; Just as, Aggivessana, the elephant-tamer embeds a large post in the earth and fastens the forest elephant to it by the neck, in order to subdue his forest habits, in order to subdue his forest memories and intentions, in order to subdue his forest distress, fatigue, and fever, in order to get him to delight in the town, and in order to accustom him to habits pleasing to men;It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be within a village, and instill behaviors congenial to humans.
evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. so too, Aggivessana, these four foundations of mindfulness are the fastening for the mind of a disciple of the Noble Ones, in order to subdue his house-based habits, in order to subdue his house-based memories and intentions, in order to subdue his house-based distress, fatigue, and fever, for the attainment of the true way, and for the realization of Nibbāna.In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment.
Tamenaṁ tathāgato uttariṁ vineti: ‘Then the Tathāgata disciplines him further:The Realized One guides them further:
‘ehi tvaṁ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesi. “Come, bhikkhu, abide contemplating the body as a body, but do not think thoughts connected with the body.‘Come, mendicant, meditate observing an aspect of the body, but don’t think thoughts connected with sensual pleasures.
Vedanāsu … Abide contemplating feelings as feelings …Meditate observing an aspect of feelings …
citte … mind as mind …mind …
dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṁhitaṁ vitakkaṁ vitakkesī’ti. abide contemplating dhammas as dhammas, but do not think thoughts connected with dhammas.”principles, but don’t think thoughts connected with sensual pleasures.’
So vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … ‘With the stilling of initial and sustained application, he enters upon and abides in the second jhāna …As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …
tatiyaṁ jhānaṁ … the third jhāna …third absorption …
catutthaṁ jhānaṁ upasampajja viharati. he enters upon and abides in the fourth jhāna.fourth absorption.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. ‘When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of the recollection of past life.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects his manifold past life, that is to say, one birth, two births …he recollects his manifold past life with its details and particulars.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. And so they recollect their many kinds of past lives, with features and details.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. ‘When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of the passing away and reappearance of beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate …pe… yathākammūpage satte pajānāti. With the heavenly eyesight, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved … he understands how beings pass on according to their kamma.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. ‘When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of the exhaustion of taints.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; He has direct knowledge thus: “This is suffering”; he has direct knowledge thus: “This is the origin of suffering”; he has direct knowledge thus: “This is the cessation of suffering”; he has direct knowledge thus: “This is the way leading to the cessation 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’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. He has direct knowledge thus: “These are taints”; he has direct knowledge thus: “This is the origin of taints”; he has direct knowledge thus: “This is the cessation of taints”; he has direct knowledge thus: “This is the way leading to the cessation of taints”.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When he knows and sees thus, the mind is liberated from the taint of sensual desire, the mind is liberated from the taint of being, the mind is liberated from the taint of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When liberated, there comes the knowledge: “It is liberated.”When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: “Birth is exhausted, the holy life has been lived out, what was to be done is done, there is no more of this to come.”They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti ‘That bhikkhu becomes one who bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, sun, and creeping things, who endures ill-spoken, unwelcome words, and who is of a nature to bear arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life;Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. being rid of all lust, hatred, and delusion, with flaws removed, he becomes fit for gifts, fit for hospitality, fit for offerings, fit for reverential salutation, an unsurpassed field of merit for the world.Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.
Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; ‘If, Aggivessana, an old king’s elephant, untamed and undisciplined, dies, it is reckoned as “an untamed old king’s elephant that has died an untamed death”;If a royal bull elephant—whether elderly, middle aged, or youthful—passes away untamed and untrained, they’re reckoned a royal bull elephant who passed away untamed.
majjhimo cepi, aggivessana, rañño nāgo. if a middle-aged king’s elephant, Aggivessana …
Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṁ karoti, ‘adantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; if a young king’s elephant, Aggivessana, untamed and undisciplined, dies, it is reckoned as “an untamed young king’s elephant that has died an untamed death”;
evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati; so too, Aggivessana, if an elder bhikkhu with taints unexhausted dies, it is reckoned as “an elder bhikkhu who has died an untamed death”;In the same way, if a mendicant—whether senior, middle, or junior—passes away without having ended the defilements, they’re reckoned a mendicant who passed away untamed.
majjhimo cepi, aggivessana, bhikkhu. if a middle bhikkhu, Aggivessana …
Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṁ karoti, ‘adantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati. if a new bhikkhu, Aggivessana, with taints unexhausted dies, it is reckoned as “a new bhikkhu who has died an untamed death”.
Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; ‘If, Aggivessana, an old king’s elephant, well-tamed and well-disciplined, dies, it is reckoned as “a tamed old king’s elephant that has died a tamed death”;If a royal bull elephant—whether elderly, middle aged, or youthful—passes away tamed and trained, they’re reckoned a royal bull elephant who passed away tamed.
majjhimo cepi, aggivessana, rañño nāgo … if a middle-aged king’s elephant, Aggivessana …
daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṁ karoti, ‘dantamaraṇaṁ daharo rañño nāgo kālaṅkato’tveva saṅkhaṁ gacchati; if a young king’s elephant, Aggivessana, well-tamed and well-disciplined, dies, it is reckoned as “a tamed young king’s elephant that has died a tamed death”;
evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ thero bhikkhu kālaṅkato’tveva saṅkhaṁ gacchati; so too, Aggivessana, if an elder bhikkhu with taints exhausted dies, it is reckoned as “an elder bhikkhu who has died a tamed death”;In the same way, if a mendicant—whether senior, middle, or junior—passes away having ended the defilements, they’re reckoned a mendicant who passed away tamed.”
majjhimo cepi, aggivessana, bhikkhu. if a middle bhikkhu, Aggivessana …
Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṁ karoti, ‘dantamaraṇaṁ navo bhikkhu kālaṅkato’tveva saṅkhaṁ gacchatī”ti. if a new bhikkhu, Aggivessana, with taints exhausted dies, it is reckoned as “a new bhikkhu who has died a tamed death”.’
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamano aciravato samaṇuddeso bhagavato bhāsitaṁ abhinandīti. The novice Aciravata was satisfied and delighted in the Blessed One’s words.Satisfied, the novice Aciravata approved what the Buddha said.
Dantabhūmisuttaṁ niṭṭhitaṁ pañcamaṁ.