Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. On one occasion, the Blessed One was dwelling at Saketa in the Deer Park at the Añjana Grove. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the wanderer Kuṇḍaliya approached the Blessed One and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“ahamasmi, bho gotama, ārāmanissayī parisāvacaro. “Master Gotama, I am one who resides in monastic parks and frequents assemblies. Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti—After the meal, when I have finished my breakfast, it is my custom to ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. roam and wander from park to park, from garden to garden. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: There, I see some ascetics and brahmins engaged in discussion for the benefits of defending their own theses in debate and condemning the theses of others. ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti? But what is the benefit that Master Gotama lives for?”
“Vijjāvimuttiphalānisaṁso kho, kuṇḍaliya, tathāgato viharatī”ti. “Kuṇḍaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti? “But, Master Gotama, what things, when developed and cultivated, fulfil true knowledge and liberation?”
“Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrentī”ti. “The seven factors of enlightenment, Kuṇḍaliya, when developed and cultivated, fulfil true knowledge and liberation.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti? “But, Master Gotama, what things, when developed and cultivated, fulfil the seven factors of enlightenment?”
“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti. “The four establishments of recollectedness, Kuṇḍaliya, when developed and cultivated, fulfil the seven factors of enlightenment.”
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti? “But, Master Gotama, what things, when developed and cultivated, fulfil the four establishments of recollectedness?”
“Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti. “The three kinds of good conduct, Kuṇḍaliya, when developed and cultivated, fulfil the four establishments of recollectedness.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti? “But, Master Gotama, what things, when developed and cultivated, fulfil the three kinds of good conduct?”
“Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti. “Restraint of the sense faculties, Kuṇḍaliya, when developed and cultivated, fulfils the three kinds of good conduct.
Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? And how, Kuṇḍaliya, is restraint of the sense faculties developed and cultivated so that it fulfils the three kinds of good conduct? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Here, Kuṇḍaliya, having seen an agreeable form with the eye, a bhikkhu does not covet for it, or delight in it, or generate lust for it. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. His body is steady and his mind is steady, inwardly well settled and well freed. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. But having seen a disagreeable form with the eye, he is not dismayed by it, not daunted, not dejected, without ill will. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. His body is steady and his mind is steady, inwardly well settled and well freed.
Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… “Further, Kuṇḍaliya, having heard an agreeable sound with the ear, … ghānena gandhaṁ ghāyitvā …pe… having smelt an agreeable odour with the nose, … jivhāya rasaṁ sāyitvā …pe… having savoured an agreeable taste with the tongue, … kāyena phoṭṭhabbaṁ phusitvā …pe… having felt an agreeable tactile object with the body, … manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. having cognized an agreeable mental phenomenon with the mind, a bhikkhu does not covet for it, or delight in it, or generate lust for it. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. His body is steady and his mind is steady, inwardly well settled and well freed. Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. But having cognized a disagreeable mental phenomenon with the mind, he is not dismayed by it, not daunted, not dejected, without ill will. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. His body is steady and his mind is steady, inwardly well settled and well freed.
Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. When, Kuṇḍaliya, after he has seen a form with the eye, a bhikkhu’s body is steady and his mind is steady, inwardly well settled and well freed in regard to both agreeable and disagreeable forms; Sotena saddaṁ sutvā …pe… when, after he has heard a sound with the ear, … ghānena gandhaṁ ghāyitvā …pe… smelt an odour with the nose, … jivhāya rasaṁ sāyitvā …pe… savoured a taste with the tongue, … kāyena phoṭṭhabbaṁ phusitvā …pe… felt a tactile object with the body, … manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. cognized a mental phenomenon with the mind, a bhikkhu’s body is steady and his mind is steady, inwardly well settled and well freed in regard to both agreeable and disagreeable mental phenomena, Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti. then, his restraint of the sense faculties has been developed and cultivated in such a way that it fulfils the three kinds of good conduct.
Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? And how, Kuṇḍaliya, are the three kinds of good conduct developed and cultivated so that they fulfil the four establishments of recollectedness? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. Here, Kuṇḍaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct. Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti. It is in this way that the three kinds of good conduct are developed and cultivated so that they fulfil the four establishments of recollectedness.
Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? And how, Kuṇḍaliya, are the four establishments of recollectedness developed and cultivated so that they fulfil the seven factors of enlightenment? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Here, Kuṇḍaliya, a bhikkhu abides maintaining perspective of the body concurrently with the body, ardent, clearly comprehending and recollected, having removed covetousness and displeasure in regard to the world. vedanāsu …pe… A bhikkhu abides maintaining perspective of feelings concurrently with feelings … citte …pe… mind concurrently with mind … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. phenomena concurrently with phenomena, ardent, clearly comprehending and recollected, having removed covetousness and displeasure in regard to the world. Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti. It is in this way that the four establishments of recollectedness are developed and cultivated so that they fulfil the seven factors of enlightenment.
Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? And how, Kuṇḍaliya, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… Here, Kuṇḍaliya, a bhikkhu develops the enlightenment factor of recollectedness … investigation of phenomena … energy … joy … calm … composure … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti. It is in this way that the seven factors of enlightenment are developed and cultivated so that they fulfil true knowledge and liberation.”
Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: When this was said, the wanderer Kuṇḍaliya said to the Blessed One: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today, let Master Gotama remember me as a lay follower who has gone for refuge for life.”
Chaṭṭhaṁ.
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