ฐานํ โข ปเนตํ จุนฺท วิชฺชติ ยํ อญฺญติตฺถิยา ปริพฺพาชกา
เอวํ วเทยฺยุํ✎ ร่าง
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
อ้างอิงPTS 3.136 · ฉัฏฐสังคายนา 3.101 · พุทธชยันตี 9.226
—
‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’
—
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.
Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing.
—
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.
อ้างอิงPTS 3.129
—
Tatra ce tumhākaṁ evamassa:
Now, you might think,
—
‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.
‘This venerable misconstrues the meaning but gets the phrasing right.’
—
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor reject them, but say,
—
‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’
—
So ce evaṁ vadeyya:
Suppose they reply,
—
‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
‘This meaning fits the phrasing better than that.’
—
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.
Without flattering or rebuking, you should carefully persuade them by examining that meaning.
—
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.
อ้างอิงสยามรัฐ 11.142 · ฉัฏฐสังคายนา 3.96
—
Tatra ce tumhākaṁ evamassa:
Now, you might think,
—
‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.
‘This venerable construes the meaning correctly but mistakes the phrasing.’
—
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor reject them, but say,
—
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?
‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’
—
So ce evaṁ vadeyya:
Suppose they reply,
—
‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.
‘This phrasing fits the meaning better than that.’
—
So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.
Without flattering or rebuking, you should carefully persuade them by examining that phrasing.
—
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.
—
Tatra ce tumhākaṁ evamassa:
Now, you might think,
—
‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.
‘This venerable construes the meaning correctly and gets the phrasing right.’
—
Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ;
Saying ‘Good!’ you should express approval and appreciation of that mendicant’s statement,
—
tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo:
and then say to them,
—
‘lābhā no, āvuso, suladdhaṁ no, āvuso,
‘We are fortunate, reverend, so very fortunate
—
ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.
to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’
—
8. Paccayānuññātakāraṇa
8. The Reasons for Allowing Requisites
—
Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.
Cunda, I do not teach you solely for restraining defilements that affect this life.
อ้างอิงPTS 3.130 · สยามรัฐ 11.143 · พุทธชยันตี 9.216
—
Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.
Nor do I teach solely for protecting against defilements that affect lives to come.
—
Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi;
I teach both for restraining defilements that affect this life and
—
samparāyikānañca āsavānaṁ paṭighātāya.
protecting against defilements that affect lives to come.
—
Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ
And that’s why I have allowed robes for you that suffice
—
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.
—
Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so
I have allowed almsfood for you that suffices
—
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.
only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.
—
Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ
I have allowed lodgings for you that suffice
—
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.
—
Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so
I have allowed medicines and supplies for the sick for you that suffice
—
yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.
only for the sake of warding off the pains of illness and to promote good health.
—
9. Sukhallikānuyoga
9. Indulgence in Pleasure
—
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
อ้างอิงฉัฏฐสังคายนา 3.97
—
‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in pleasure.’
—
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
—
‘katamo so, āvuso, sukhallikānuyogo?
‘What is that indulgence in pleasure?
—
Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
อ้างอิงพุทธชยันตี 9.218
—
Katame cattāro?
What four?
—
Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti.
It’s when some fool makes themselves happy and pleased by killing living creatures.
—
Ayaṁ paṭhamo sukhallikānuyogo.
This is the first kind of indulgence in pleasure.
—
Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti.
Furthermore, someone makes themselves happy and pleased by theft.
อ้างอิงPTS 3.131 · สยามรัฐ 11.144
—
Ayaṁ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.
—
Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti.
Furthermore, someone makes themselves happy and pleased by lying.
—
Ayaṁ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.
—
Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.
—
Ayaṁ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.
—
Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
—
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
—
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’
—
Te vo ‘mā hevaṁ’ tissu vacanīyā.
They should be told, ‘Not so!’
—
Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.
It isn’t right to say that about you; it misrepresents you with an untruth.
—
Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
—
Katame cattāro?
What four?
—
Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
อ้างอิงฉัฏฐสังคายนา 3.98
—
Ayaṁ paṭhamo sukhallikānuyogo.
This is the first kind of indulgence in pleasure.
—
Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
—
Ayaṁ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.
—
Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
อ้างอิงสยามรัฐ 11.145 · พุทธชยันตี 9.220
—
Ayaṁ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.
—
Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.
อ้างอิงPTS 3.132
—
Ayaṁ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.
—
Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
These are the four kinds of indulgence in pleasure which lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
—
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
—
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’
—
Te vo ‘evaṁ’ tissu vacanīyā.
They should be told, ‘Exactly so!’
—
Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.
It’s right to say that about you; it doesn’t misrepresent you with an untruth.
—
10. Sukhallikānuyogānisaṁsa
10. The Benefits of Indulgence in Pleasure
—
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
อ้างอิงสยามรัฐ 11.146 · ฉัฏฐสังคายนา 3.99
—
‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?
‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’
—
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
—
‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā.
‘Four benefits may be expected by those who live indulging in pleasure in these four ways.
—
Katame cattāro?
What four?
—
Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
—
Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso.
This is the first fruit and benefit.
—
Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering.
—
Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso.
This is the second fruit and benefit.
—
Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world.
—
Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso.
This is the third fruit and benefit.
—
Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
—
Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.
These four benefits may be expected by those who live indulging in pleasure in these four ways.’
—
11. Khīṇāsavaabhabbaṭhāna
11. Things Impossible for the Perfected
—
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
อ้างอิงPTS 3.133 · สยามรัฐ 11.147 · พุทธชยันตี 9.222
—
‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan are fickle.’
—
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
—
‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
‘Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
—
Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī;
Suppose there was an Indra’s pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable.
—
evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
—
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ.
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects.
—
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ.
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.
—
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.
A mendicant who is perfected can’t transgress in these nine respects.’
—
12. Pañhābyākaraṇa
12. Questions and Answers
—
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,
อ้างอิงPTS 3.134 · สยามรัฐ 11.148 · ฉัฏฐสังคายนา 3.100 · พุทธชยันตี 9.224
—
‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?
‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’
—
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.
Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.
—
Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti;
Regarding the past, the Realized One has knowledge stemming from memory.
—
so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.
He recollects as far as he wants.
—
Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati:
Regarding the future, the Realized One has the knowledge born of awakening:
—
‘ayamantimā jāti, natthi dāni punabbhavo’ti.
‘This is my last rebirth; now there’ll be no more future lives.’
—
Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
If a question about the past is untrue, false, and pointless, the Realized One does not reply.
—
Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
If a question about the past is true and correct, but pointless, he does not reply.
—
Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
If a question about the past is true, correct, and beneficial, he knows the right time to reply.
—
Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya.
And the Realized One replies to questions about the future or the present in the same way.
—
Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
—
Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
—
Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
—
Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.
And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’.
อ้างอิงสยามรัฐ 11.149
—
Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,
In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One.
—
tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.
—
Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,
From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise.
—
tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.
—
Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.
The Realized One does as he says, and says as he does.
—
Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati.
Since this is so, that’s why he’s called the ‘Realized One’.
—
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power.
—
13. Abyākataṭṭhāna
13. The Undeclared Points
กึ นุ โข อาวุโส โหติ ตถาคโต ปรํ มรณา อิทเมว สจฺจํ
โมฆมญฺญนฺติ ฯ✎ ร่าง
‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Is this your view: “A Realized One exists after death. This is the only truth, anything else is futile”?’
เอวํวาทิโน โข ๕- จุนฺท อญฺญติตฺถิยา ปริพฺพาชกา
เอวมสฺสุ วจนียา✎ ร่าง
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
อพฺยากตํ โข อาวุโส ภควตา✎ ร่าง
‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
‘Reverend, this has not been declared by the Buddha.’
โหติ ตถาคโต ปรํ
มรณา อิทเมว สจฺจํ โมฆมญฺญนฺติ ฯ✎ ร่าง
“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
ฐานํ โข ปเนตํ จุนฺท วิชฺชติ ยํ อญฺญติตฺถิยา ปริพฺพาชกา
เอวํ วเทยฺยุํ✎ ร่าง
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,
กึ ปนาวุโส น โหติ ตถาคโต ปรํ มรณา อิทเมว สจฺจํ
โมฆมญฺญนฺติ ฯ✎ ร่าง
‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Then is this your view: “A Realized One doesn’t exist after death. This is the only truth, anything else is futile”?’
เอวํวาทิโน จุนฺท อญฺญติตฺถิยา ปริพฺพาชกา
เอวมสฺสุ วจนียา✎ ร่าง
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
เอตํปิ ๖- โข อาวุโส ภควตา อพฺยากตํ✎ ร่าง
‘etampi kho, āvuso, bhagavatā abyākataṁ:
‘This too has not been declared by the Buddha.’
น โหติ
ตถาคโต ปรํ มรณา อิทเมว สจฺจํ โมฆมญฺญนฺติ ฯ✎ ร่าง
“na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
ฐานํ โข ปเนตํ จุนฺท วิชฺชติ ยํ อญฺญติตฺถิยา
ปริพฺพาชกา เอวํ วเทยฺยุํ✎ ร่าง
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,
อ้างอิงสยามรัฐ 11.150
กึ ปนาวุโส ๗- โหติ จ น จ โหติ
ตถาคโต ปรํ มรณา อิทเมว สจฺจํ โมฆมญฺญนฺติ ฯ✎ ร่าง
‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Then is this your view: “A Realized One both exists and doesn’t exist after death. This is the only truth, anything else is futile”?’
เอวํวาทิโน
จุนฺท อญฺญติตฺถิยา ปริพฺพาชกา เอวมสฺสุ วจนียา✎ ร่าง
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
อพฺยากตํ โข ปเนตํ อาวุโส ภควตา✎ ร่าง
‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
‘This too has not been declared by the Buddha.’
โหติ จ น จ โหติ
ตถาคโต ปรํ มรณา อิทเมว สจฺจํ โมฆมญฺญนฺติ ฯ✎ ร่าง
“hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
ฐานํ โข ปเนตํ จุนฺท วิชฺชติ ยํ อญฺญติตฺถิยา
ปริพฺพาชกา เอวํ วเทยฺยุํ✎ ร่าง
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,
กึ ปนาวุโส เนว โหติ น น โหติ
ตถาคโต ปรํ มรณา อิทเมว สจฺจํ โมฆมญฺญนฺติ ฯ✎ ร่าง
‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Then is this your view: “A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile”?’
เอวํวาทิโน
จุนฺท อญฺญติตฺถิยา ปริพฺพาชกา เอวมสฺสุ วจนียา✎ ร่าง
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,
เอตํปิ โข
อาวุโส ภควตา อพฺยากตํ✎ ร่าง
‘etampi kho, āvuso, bhagavatā abyākataṁ:
‘This too has not been declared by the Buddha.’
เนว โหติ น น โหติ ตถาคโต ปรํ
มรณา อิทเมว สจฺจํ โมฆมญฺญนฺติ ฯ✎ ร่าง
“neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.